Supreme Lord Krishna Quotes

For in this world Being is twofold: the Divided, one; The Undivided, one. All things that live Are "the Divided." That which sits apart, "The Undivided." Higher still is He, The Highest, holding all, whose Name is LORD, The Eternal, Sovereign, First! Who fills all worlds, Sustaining them. And—dwelling thus beyond Divided Being and

The thought of the Gita is not pure Monism although it sees in one unchanging, pure, eternal Self the foundation of all cosmic existence, nor Mayavada although it speaks of the Maya of the three modes of Prakriti omnipresent in the created world; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual consciousness; nor is it Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishnava Theism although it presents to us Krishna, who is the Avatara of Vishnu according to the Puranas, as the supreme Deity and allows no essential difference nor any actual superiority of the status of the indefinable relationless Brahman over that of this Lord of beings who is the Master of the universe and the Friend of all creatures. Like the earlier spiritual synthesis of the Upanishads this later synthesis at once spiritual and intellectual avoids naturally every such rigid determination as would injure its universal comprehensiveness. Its aim is precisely the opposite to that of the polemist commentators who found this Scripture established as one of the three highest Vedantic authorities and attempted to turn it into a weapon of offence and defence against other schools and systems. The Gita is not a weapon for dialectical warfare; it is a gate opening on the whole world of spiritual truth and experience and the view it gives us embraces all the provinces of that supreme region. It maps out, but it does not cut up or build walls or hedges to confine our vision.

One who takes shelter of the Supreme Lord has nothing to fear, even in the midst of the greatest calamity.

It is not possible for the living entity to be happy without rendering transcendental loving service unto the Supreme Lord.

This world's Lord makes Neither the work, nor passion for the work, Nor lust for fruit of work; the man's own self Pushes to these! The Master of this World Takes on himself the good or evil deeds Of no man—dwelling beyond!

By studying Bhagavad-gītā, one can become a soul completely surrendered to the Supreme Lord and engage himself in pure devotional service. As the Lord takes charge, one becomes completely free from all kinds of materialistic endeavors.

Remembering him in this way at the time of death, through devotion and the power of meditation, with your mind completely stilled and your concentration fixed in the center of spiritual awareness between the eyebrows, you will realize the supreme Lord.

we are related to the Supreme Lord in service. The Supreme Lord is the supreme enjoyer, and we living entities are His servitors. We are created for His enjoyment, and if we participate in that eternal enjoyment with the Supreme Personality of Godhead, we become happy. We cannot become happy otherwise. It is not possible to be happy independently,

The Self-realized person, however, has no karma to work out, no personal desires; at the time of death he or she is absorbed into the Lord: But they for whom I am the supreme goal, who do all work renouncing self for me and meditate on me with single-hearted devotion, these I will swiftly rescue from the fragment’s cycle of birth and death, for their consciousness has entered into me. (12:6–7) Such a person, the Upanishads stress, can actually shed the body voluntarily when the hour of death arrives, by withdrawing consciousness step by step in full awareness.

As the traditional chapter titles put it, the Gita is brahmavidyayam yogashastra, a textbook on the supreme science of yoga. But yoga is a word with many meanings – as many, perhaps, as there are paths to Self-realization. What kind of yoga does the Gita teach? The common answer is that it presents three yogas or even four – the four main paths of Hindu mysticism. In jnana yoga, the yoga of knowledge, aspirants use their will and discrimination to disidentify themselves from the body, mind, and senses until they know they are nothing but the Self. The followers of bhakti yoga, the yoga of devotion, achieve the same goal by identifying themselves completely with the Lord in love; by and large, this is the path taken by most of the mystics of Christianity, Judaism, and Islam. In karma yoga, the yoga of selfless action, the aspirants dissolve their identification with body and mind by identifying with the whole of life, forgetting the finite self in the service of others. And the followers of raja yoga, the yoga of meditation, discipline the mind and senses until the mind-process is suspended in a healing stillness and they merge in the Self.

Worldly morality and love for Krishna. (18/43 Mall Road, Kanpur, December 1, 1927)   Bless me so that I can dedicate my life to fulfilling Śrī Bhaktivinoda Ṭhākura’s desire and glorifying the Supreme Lord, which is the goal of Śrīmad-Bhāgavatam. Śrī Gaurasundara has been established at Kurukṣetra, which is a center for vipralambha-rasa. His service has now been introduced at Naimiṣāraṇya, which is the place for Bhāgavata recitation. Next year, Śrī Gaurasundara may be installed in Vṛndāvana. I have visited Puṣkara, Dvārakā, Gopīsarovara, Prabhāsa, Sudāmāpurī, and Avantipura. Yet, even after seeing these seven major holy places that award liberation, I am not being liberated because of not engaging in the service of all of you. It is not that I do not have a desire to serve Lord Krishna in a liberated state. Since today I remembered the Bhagavad-gītā verses, api cet suduracāra (9.30), sarvadharmān parityajya (18.66), yat karoṣi yad aśnāsī (9.27), and yā prītiravivekīnāṁ, as well as the Śrīmad-Bhāgavatam verse, janmādasya (1.1.1), I wrote this letter to disturb you. Ethical principles and moral rules are best according to material considerations. I have no second opinion about this. But since love of Krishna is most relishable, moral rules are not superior to nor more relishable than Krishna. In fact, there is no comparison. Many people do not like the way Lord Krishna forcibly killed the washerman in Mathurā and took away the clothes, garlands, etc., They may think that sincere premika bhaktas, who are under the shelter of the transcendental parakīya-rasa, are less ethical, but love for Hari has such a wonderful power that even a greatly delightful moral standard becomes dim in front of it. The code of conduct that is found when one becomes absorbed in service to Krishna, giving up all impediments that come in its way and are born of “a sense of duty,” should be ardently respected. Unless a chanter is considerate, he does not attain devotional service, and if devotional service is not attained, then a mundane sense of duty and a doubting temperament do not go away.

Be thou joyous, Prince! Whose lot is set apart for heavenly Birth. Two stamps there are marked on all living men, Divine and Undivine; I spake to thee By what marks thou shouldst know the Heavenly Man, Hear from me now of the Unheavenly! They comprehend not, the Unheavenly, How Souls go forth from Me; nor how they come Back unto Me: nor is there Truth in these, Nor purity, nor rule of Life. "This world Hath not a Law, nor Order, nor a Lord," So say they: "nor hath risen up by Cause Following on Cause, in perfect purposing, But is none other than a House of Lust." And, this thing thinking, all those ruined ones—Of little wit, dark-minded—give themselves To evil deeds, the curses of their kind. Surrendered to desires insatiable, Full of deceitfulness, folly, and pride, In blindness cleaving to their errors, caught Into the sinful course, they trust this lie As it were true—this lie which leads to death—Finding in Pleasure all the good which is, And crying "Here it finisheth!" Ensnared In nooses of a hundred idle hopes, Slaves to their passion and their wrath, they buy Wealth with base deeds, to glut hot appetites; "Thus much, to-day," they say, "we gained! thereby Such and such wish of heart shall have its fill; And this is ours! and th' other shall be ours! To-day we slew a foe, and we will slay Our other enemy to-morrow! Look! Are we not lords? Make we not goodly cheer? Is not our fortune famous, brave, and great? Rich are we, proudly born! What other men Live like to us? Kill, then, for sacrifice! Cast largesse, and be merry!" So they speak Darkened by ignorance; and so they fall—Tossed to and fro with projects, tricked, and bound In net of black delusion, lost in lusts—Down to foul Naraka. Conceited, fond, Stubborn and proud, dead-drunken with the wine Of wealth, and reckless, all their offerings Have but a show of reverence, being not made In piety of ancient faith. Thus vowed To self-hood, force, insolence, feasting, wrath, These My blasphemers, in the forms they wear And in the forms they breed, my foemen are, Hateful and hating; cruel, evil, vile, Lowest and least of men, whom I cast down Again, and yet again, at end of lives, Into some devilish womb, whence—birth by birth—The devilish wombs re-spawn them, all beguiled; And, till they find and worship Me, sweet Prince! Tread they that Nether Road. The Doors of Hell Are threefold, whereby men to ruin pass,—The door of Lust, the door of Wrath, the door Of Avarice. Let a man shun those three! He who shall turn aside from entering All those three gates of Narak, wendeth straight To find his peace, and comes to Swarga's gate.

COMMENTARY The Supreme Lord said, “Because everything is a manifestation of My opulence, you should respect all things by means of your body, mind, and speech. You should never chastise or blaspheme anyone out of envy.” It is stated in the Śrīmad-Bhāgavatam (12.6.34): ativādāṁs titikṣeta nāvamanyeta kañcana na cemaṁ deham āśritya vairaṁ kurvīta kenacit One should tolerate all the insults of others, and never fail to show proper respect to any one. Avoiding identification with the material body, one should not create enmity with anyone.

Arjuna said: "I desire to see your Divine Form.  Lord of the Yogis, if you think I am fit enough to behold It, reveal to me your Form". Krishna granted him divine eyes and revealed to Arjuna His Divine Form.  Like the light of a thousand suns, the splendour of the Mighty One was seen by Arjuna.  He beheld the entire universe with all its myriad manifestations all gathered together in one.  He bowed his head to the Lord.  Pressing his palms together in incessant salutation he said: "Lord of Lords!  In Thy body I see all the gods and all the varied hosts of beings as well.  I see Brahma and all the rishis.  You are infinite in form.  There is no beginning or middle or end. You are a glowing mass of light.  You are the Imperishable, the Supreme that has to be realized.  You are the home of this entire Universe.  You are the Guardian of the Eternal law.  You are the Primal Being.  Your eyes are the sun and moon, and Your face is glowing with radiance of fire, and this universe is being devoured by the fire that is You.  By Thee are filled the interspaces of heaven and earth and the sky.  Looking on you, the world trembles and so do I.

Desire for material enjoyment arises as soon as there is an absence of the propensity to render loving service to the Supreme Lord. This is the root cause of all material miseries. While utilizing this natural propensity for serving the Supreme Lord, one is able to see everything within the material world as meant for the Lord’s enjoyment, rather than his own enjoyment. Thus one sees the material world as an opportunity for engaging in the devotional service of the Lord. In Kṛṣṇa consciousness, one’s conditional life is dissolved, and one become qualified to establish true friendship with other devotees in the course of rendering loving service to the Supreme Lord.

Ironically enough, pets are given more attention than the Supreme Lord under the taking mindset. Prayers to God to grant wishes are made periodically, but pet owners bow down every single day to pick up the waste deposits left by their beloved animals.

The different religions are there due to differing mentalities and abilities to understand God among human beings, but it is clear that God is described in only one way, because He is one. The below are just a few of the statements in which Lord Krishna very clearly and strongly declares Himself to be the one true God. There are no statements like these made by any other contender for the supreme. Also a study of the teachings from the different contenders for the supreme, very clearly show that only Lord Krishna can be called most merciful, most loving, most compassionate, most forgiving, most gracious etc.. “The whole cosmic order is under Me. Under My will it is automatically manifested again and again, and under My will it is annihilated at the end.” (Lord Krishna, Bhagavad-Gita 9.8) “I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts.” (Lord Krishna, Bhagavad-Gita 10.8) “Furthermore, O Arjuna, I am the generating seed of all existences. There is no being – moving or nonmoving – that can exist without Me.” (Lord Krishna, Bhagavad-Gita 10.39) “Even though over a period of time I might count all the atoms of the universe, I could not count all of My opulences which I manifest within innumerable universes.” (Lord Krishna, Shrimad-Bhagavatam 11.16.39)

For humans are so easily overcome—very quickly they forget their true purpose entirely. The lurking demonic Kingdoms have for generations harassed us. They do not hesitate to wreak havoc upon the free and the chaste. They have refused to submit to the Lord’s supreme authority—and they refuse to be silent!” the old man said bitterly.