Qualities to achieve krishna

VALUESQUALITIES TO ACHIEVE KRISHNA

nama om vishnu-padaya krishna-
preshthaya bhutale
srimate bhaktivedanta-swamin iti
namine
namas te saraswate deve gaura-vani-
pracharine
nirvishesha shunyavadi pashchatya
desha tarine
śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-
advaita gadādhara śrīvāsādi-gaura-
bhakta-vṛnda
"I offer my respectful obeisances
unto His Divine Grace A. C.
Bhaktivedanta Swami Prabhupada,
who is very dear to Lord Krishna,
having taken shelter at His lotus
feet.
Our respectful obeisances are unto
you, O spiritual master, servant of
Bhaktisiddhanta Sarasvati
Gosvami. You are kindly preaching
the message of Lord Caitanya deva
and delivering the Western
countries, which are filled with
impersonalism and voidism."
Pranama mantra to His Divine
Grace A. C. Bhaktivedanta
Swami Prabhupada

■ QUALITIES THAT KRISHNA WANTS US TO
DEVELOP ARE DESCRIBED IN SLOKAS:
BHAGAVD GITA
 2.54-72
 3.17-18
 4.19-24
 5.7-12, 17-26
 9.13-14
 10.4-5
 12.13-20
 13.8-12, 27-35
 14.22-25, 26 GUNA-ATITA
 16.1-3
SRIMAD BHAGAVATAM
 11.11.29-32 (Mahajanas)
 3.25.21-23 (Sadhu’s
qualities)
BHAKTI RASAMRITA SINDHU
(Nectar of Devotion)
1.11.11
1.11.12
1.2.234
1.2.255-6

• buddhiḥ—intellect;
• jñānam—knowledge;
• asammohaḥ—freedom from
illusion;
• kṣhamā—forgiveness;
• satyam—truthfulness;
• damaḥ—control over the senses;
• śhamaḥ—control of the mind;
• sukham—joy;
• duḥkham—sorrow;
• bhavaḥ—birth;
• abhāvaḥ—death;
• bhayam—fear;
• abhayam—courage;
• ahinsā—nonviolence;
• samatā—equanimity;
• tuṣhṭiḥ—contentment;
• tapaḥ—austerity;
• dānam—charity;
• yaśhaḥ—fame;
• ayaśhaḥ—infamy;
BG 10.4-5 From Me alone arise the varieties in the qualities amongst
humans, such as
The different qualities of living entities, be they good or bad, are all created by Kṛṣṇa,
and they are described here.
Intelligence refers to the power to analyze things in their proper perspective, and
knowledge refers to understanding what is spirit and what is matter. Ordinary
knowledge obtained by a university education pertains only to matter, and it is not
accepted here as knowledge. Knowledge means knowing the distinction between spirit
and matter. In modern education there is no knowledge about spirit; they are simply
taking care of the material elements and bodily needs. Therefore academic knowledge
is not complete.

• amānitvam—humbleness;
• adambhitvam—freedom from hypocrisy;
• ahinsā—non-violence;
• kṣhāntiḥ—forgiveness;
• ārjavam—simplicity;
• āchārya-upāsanam—service of the Guru;
• śhaucham—cleanliness of body and mind;
• sthairyam—steadfastness;
• ātma-vinigrahaḥ—self-control toward
indriya-artheṣhu objects of the senses;
• vairāgyam—dispassion;
• anahankāraḥ—absence of egotism;
• The proper perception anudarśhanam of
janma—of birth; mṛityu—death; jarā—old
age; vyādhi—disease; duḥkha—evils;
• doṣha—faults;
• asaktiḥ—non-attachment;
• anabhiṣhvaṅgaḥ—freedom from
entanglement with putra—children;
dāra—spouse; gṛiha-ādiṣhu—home, etc;
nityam—constant;
• sama-chittatvam—even-mindedness
toward iṣhṭa—the desirable; aniṣhṭa—
undesirable; upapattiṣhu—having
obtained;
• mayi—toward Me; ananya-yogena—
exclusively united; bhaktiḥ—devotion;
avyabhichāriṇī—constant;
• vivikta—solitary; deśha—places;
sevitvam—inclination for;
• aratiḥ—aversion; jana-sansadi—for
mundane society;
• adhyātma—spiritual; jñāna—knowledge;
nityatvam—constancy;
• tattva-jñāna—knowledge of spiritual
principles; darśhanam—philosophy;

To gain knowledge of the kṣhetra and kṣhetrajña is not merely an intellectual exercise.
Unlike bookish knowledge that can be cultivated without a change in one’s character, the
spiritual knowledge that Shree Krishna is talking about requires purification of the
heart.
(Here, heart does not refer to the physical organ. The inner apparatus of mind and
intellect is also sometimes referred to as the heart.)
These five verses describe the virtues, habits, behaviors, and attitudes that purify one’s
life and illuminate it with the light of knowledge.

BG 14.24-25: Those who are
• alike in happiness and distress;
• who are established in the self;
• who look upon a lump of clay, a
stone, and a piece of gold as of equal
value;
• who remain the same amidst
pleasant and unpleasant events;
• who are intelligent;
• who accept both blame and praise
with equanimity;
• who remain the same in honor and
dishonor;
• who treat both friend and foe alike;
and who have abandoned all
enterprises – they are said to have
risen above the three guṇas.
BG 12.13-14: Those devotees are very
dear to Me who are
 free from malice toward all living
beings,
 who are friendly,
 compassionate
 free from attachment to
possessions and egotism,
 equipoised in happiness and
distress,
 ever-forgiving.
 ever-contented,
 steadily united with Me in devotion,
 self-controlled,
 firm in conviction,
 dedicated to Me
in mind and intellect.

BHAGAVAD GITA ch16 – DAIVA-ASURA-SAMPAD VIBHAGA
YOGA
The Divine and Demoniac Natures

YOGA
abhayam — fearlessness;
sattva-saṁśuddhiḥ — purification of
one’s existence;
jñāna — in knowledge; yoga — of
linking up; vyavasthitiḥ — the
situation;
dānam — charity;
damaḥ — controlling the mind;
yajñaḥ — performance of sacrifice;
svādhyāyaḥ — study of Vedic
literature;
tapaḥ — austerity;
ārjavam — simplicity;
ahiṁsā — nonviolence;
satyam — truthfulness;
akrodhaḥ — freedom from anger;
tyāgaḥ — renunciation;
śāntiḥ — tranquillity;
apaiśunam — aversion to fault-finding;
dayā — mercy; bhūteṣu — towards all
living entities;
aloluptvam — freedom from greed;
mārdavam — gentleness;
hrīḥ — modesty;
acāpalam — determination;
tejaḥ — vigor;
kṣamā — forgiveness;
dhṛtiḥ — fortitude;
śaucam — cleanliness;
adrohaḥ — freedom from envy;
na ati-mānitā —
No expectation of honor;
Bg 16.1-3
Daivim Sampad

YOGA
दम्भो दर्पोऽभभमानश्च क्रोध: र्पारुष्यमेव च ।
अज्ञानं चाभभजातस्य र्पार्थ सम्र्पदमासुरीम् ॥ ४ ॥
dambho darpo ’bhimānaś ca
krodhaḥ pāruṣyam eva ca
ajñānaṁ cābhijātasya
pārtha sampadam āsurīm
dambhaḥ — pride;
darpaḥ — arrogance;
abhimānaḥ — conceit/pride;
krodhaḥ — anger;
pāruṣyam — harshness;
ajñānam — ignorance;
abhijātasya — of one who is born of;
pārtha — O son of Pṛthā;
sampadam — the qualities; āsurīm — of the demoniac nature.
Pride, arrogance, conceit/pride, anger, harshness and ignorance –
these qualities belong to those of demoniac nature, O son of Pṛthā.
Bg 16.4, 6-20
Asura Sampad

YOGA
BG 16.5
दैवी सम्र्पद्ववमोक्षाय ननबन्धायासुरी मता ।
मा शुच: सम्र्पदं दैवीमभभजातोऽभस र्पाण्डव ॥ ५ ॥
daivī sampad vimokṣāya
nibandhāyāsurī matā
mā śucaḥ sampadaṁ daivīm
abhijāto ’si pāṇḍava
The transcendental qualities are conducive to
liberation, whereas the demoniac qualities
make for bondage. Do not worry, O son of
Pāṇḍu, for you are born with the divine
qualities.
Why, however, do I need to put so much efforts to develop these so many
difficult pious qualities?
BG 16.21
त्रित्रिधं नरकस्येदं द्वारं नाशनमात्मन:
काम: क्रोधस्तथा लोभस्तस्मादेतत्ियं त्यजेत्
tri-vidhaṁ narakasyedaṁ
dvāraṁ nāśhanam ātmanaḥ
kāmaḥ krodhas tathā lobhas
tasmād etat trayaṁ tyajet
There are three gates leading to this hell –
lust, anger and greed. Every sane man
should give these up, for they lead to
the degradation of the soul.

YOGA
If one thinks, “After I leave my connections, who will protect me?” he should not accept the renounced order of
life. One must be fully convinced that Kṛṣṇa or the Supreme Personality of Godhead in His localized aspect as
Paramātmā is always within, that He is seeing everything, and He always knows what one intends to do.
One must thus have firm conviction that Kṛṣṇa as Paramātmā will take care of a soul surrendered to Him. “I shall
never be alone,” one should think. “Even if I live in the darkest regions of a forest I shall be accompanied by
Kṛṣṇa, and He will give me all protection.” That conviction is called abhayam, fearlessness.
This state of mind is necessary for a person in the renounced order of life.
Fearlessness.
It is the state of freedom from concern for present and future miseries. Inordinate
attachment of any kind causes fear. Attachment to wealth leads to dread of impoverishment,
attachment to social prestige causes fear of infamy, attachment to vice leads to anxiety about
the consequences of sin, attachment to bodily comfort causes the fear of ill-health, and so on.
Detachment and surrender to God vanquish all fear from the heart.
SB 3.26.16 — The influence of the Supreme Personality of Godhead is felt in
the time factor, which causes fear of death due to the false ego of the deluded
soul who has contacted material nature.

YOGA
Sattva-saṁśuddhiḥ Purity of mind. This is the state of inner cleanliness. The mind
generates and harbors thoughts, sentiments, feelings, emotions, etc.
When these are ethical, wholesome, positive, and uplifting, the mind is considered
pure, and when they are unethical and degrading, the mind is considered impure.
Attachment to objects in the modes of passion and ignorance contaminate the mind,
while attachment to God purifies it.
Jñāna yoga vyavasthitiḥ Steadfastness in spiritual knowledge. It is said: tattva
vismaraṇāt bhekivat “When human beings forget what is right and what is wrong
they become like animals.” Thus, the path of virtue is forged by remaining steadfast
in the awareness of spiritual principles.

■ Practice
■ Replace
■ Abstain
■ Neglect
■ Association
■ Mantra Meditation
■ Scriptural Intelligence
Pranams method of Befriending the Mind

■ Mighty (balavad)
■ Intoxicated (pramathi)
■ Nomadic (cancalam)
■ Disobedient/
decontrolled (drdha)
Bhagavad Gita on Nature of Mind
चञ्चलं हि मन: कृ ष्ण
प्रमाथर् बलवद्ृढम ् |
तस्यािं ननग्रिं मन्ये
वायोररव सुदुष्करम ् || 34||
cancalam hi manaH kRSNa
pramäthi balavad dRdham
tasyäham nigraham manye
väyor iva su-duSkaram
Bhagavad Gita 6.34

YOGA
Dānam Charity. It refers to the giving away of one’s possessions for
a good cause or to needy persons.
True charity (BG 17.20-22) is that which is done, not with a feeling
of superiority, but with a sense of gratefulness to God for the
opportunity to help.
Material charity, done for the welfare of the body, helps others
temporarily.
Spiritual charity, done at the platform of the soul, helps eliminate
the cause of all suffering, which is separation from God.
Consequently, it is considered higher than material charity.

YOGA
There are restrictions for the householders even in sex life, which should only be engaged in for
the propagation of children. If he does not require children, he should not enjoy sex life with his
wife. Modern society enjoys sex life with contraceptive methods or more abominable methods to
avoid the responsibility of children. This is not in the transcendental quality, but is demoniac. If
anyone, even if he is a householder, wants to make progress in spiritual life, he must control his
sex life and should not beget a child without the purpose of serving Kṛṣṇa.
Damaḥ Control of the senses. The senses are notorious in their
ability to drag the mind deeper into material illusion. They tempt the
living being to seek immediate gratification. However, walking the
path of virtue requires forsaking the lower sensual pleasures for
achieving the higher goal. Thus, restraint of the senses is an essential
virtue for treading the path to God.

YOGA
The best sacrifice recommended in this age is called saṅkīrtana-
yajña. This saṅkīrtana-yajña, the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa
Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, is the best
and most inexpensive sacrifice; everyone can adopt it and derive benefit.
Yuga-dharma nama-yajna
Yajñaḥ Performance of sacrifice. It means executing one’s Vedic duties and
social obligations, even though they may not be enjoyable. Sacrifice is considered
perfect when it is done for the pleasure of God.

YOGA
Tapaḥ Austerity. The body-mind-senses are such that, if we pamper them, they become pleasure-
seeking, but if we restrain them, they become disciplined. Thus, austerity is the voluntary
acceptance of hardships for purifying the body, mind, and intellect.
Without tapasya, or austerity, no human being can get liberation.
Svādhyāyaḥ Study of the sacred books. An important aspect of cultivating the
divine nature is to feed the intellect with uplifting knowledge from the scriptures.
When the intellect is illumined with proper knowledge, one’s actions naturally
become sublime.
ārjavam Simplicity/Straightforwardness. Simplicity in speech and conduct unclutters the mind and
engenders the sprouting of noble thoughts. The English phrase “simple living, high thinking” aptly
expresses the benefits of the virtue of straightforwardness.

YOGA
Non-violence. It means not impeding the progressive life of other living beings through thought, word, or deed.
Ahiṁsā means not arresting the progressive life of any living entity.
One should not think that since the spirit spark is never killed even after the killing of the body there is no harm
in killing animals for sense gratification.
People are now addicted to eating animals, in spite of having an ample supply of grains, fruits and milk. There is
no necessity for animal killing. This injunction is for everyone. When there is no alternative, one may kill an
animal, but it should be offered in sacrifice.
At any rate, when there is an ample food supply for humanity, persons who are desiring to make advancement in
spiritual realization should not commit violence to animals.
Real ahiṁsā means not checking anyone’s progressive life. The animals are also making progress in their
evolutionary life by transmigrating from one category of animal life to another. If a particular animal is killed,
then his progress is checked.
If an animal is staying in a particular body for so many days or so many years and is untimely killed,
then he has to come back again in that form of life to complete the remaining
days in order to be promoted to another species of life. So their progress should
not be checked simply to satisfy one’s palate. This is called ahiṁsā.

YOGA
Akrodhaḥ Absence of anger. The manifestation of anger is a defect of the material mind. It
takes place when the desires for happiness are obstructed and things do not turn out how one
envisaged. By developing detachment and surrender to the will of God, one overcomes anger.
Even if there is provocation one should be tolerant, for once one becomes angry his
whole body becomes polluted. Anger is a product of the mode of passion and lust,
so one who is transcendentally situated should check himself from anger.
Satyam Truthfulness. It means restraining oneself from distorting facts to suit one’s purpose.
God is the Absolute Truth, and hence the practice of truthfulness takes us toward him; on the
other hand, falsehood, while convenient, takes us away from God.

YOGA
śāntiḥ Peacefulness. The cultivation of virtue requires mental poise. Peacefulness is
the ability to retain inner equilibrium despite disturbing external situations.
Tyāgaḥ Renunciation. The entire material energy belongs to God and it is meant for his pleasure.
Hence, the opulences of the world are not for one’s enjoyment, but for being utilized in the service
of God. To be fixed in this understanding is renunciation.
anāsaktasya viṣayān // yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe // yuktaṁ vairāgyam ucyate
(Bhakti-rasāmṛta-sindhu 1.2.255)
Rūpa Gosvāmī says that as long as we are in this material world we have to act; we cannot cease acting.
Therefore if actions are performed and the fruits are given to Kṛṣṇa, then that is called yukta-vairāgya.

YOGA
Dayā Compassion toward all living beings. As individuals evolve spiritually,
they naturally rise above self-centeredness and develop empathy for all living
beings. Compassion is the deep sympathy that arises upon seeing the
sufferings of others.
Apaiśunam Restraint from fault-finding. The whole world and everything in it
is a mixture of good and bad qualities. Focusing upon defects in others dirties
our mind, while focusing upon their virtues purifies it. The nature of a saintly
person is to see his or her own defects and observe the virtues of others.
Of course to call a thief a thief is not faultfinding, but to call an honest person a
thief is very much offensive for one who is making advancement in spiritual life

YOGA
Mārdavam Gentleness. The disposition of behaving roughly with others
arises from insensitivity to their feelings. But as one grows in spiritual stature,
one naturally sheds crudeness in behavior. Gentleness is a sign of spiritual
refinement.
Aloluptvam Absence of avarice. Greed is the desire to accumulate more than
what one legitimately needs for the maintenance of the body. Under its sway,
people acquire huge amounts of wealth and possessions, though they know,
that at the time of death, everything will be left behind. Freedom from such
covetousness leads to contentment and inner peace.

YOGA
Acāpalam Determination/absence of fickleness. We may begin with good intentions, but if
we get distracted by temptations and hardships, we cannot complete the journey. Success on
the path of virtue comes by unwaveringly pursuing the goal despite all diversions that come
on the way.
Acāpalam, determination, means that one should not be agitated or frustrated in some
attempt. There may be failure in some attempt, but one should not be sorry for that;
he should make progress with patience and determination.
Hrīḥ Modesty. Hrīḥ means “sense of guilt in performing actions contrary to the injunctions
of scriptures and society.” The saintly nature is filled with a ruthless inner conscience, which
gives a sense of guilt in committing sinful acts.
Hrī means shame also, thus one should be very modest and must not perform some act
which is abominable.

YOGA
Kṣamā Forgiveness or forbearance. This is the ability to
tolerate the offences of others, without feeling the need to
retaliate. Through forgiveness, one heals the emotional
wounds caused by others that would otherwise fester and
disturb the mind.
Tejaḥ Vigor. From purity of mind comes a deep inner
drive to act according to one’s values and beliefs.
Hence, saintly personalities bring immense power and
vigor to the tasks they pursue.

YOGA
Śaucam Cleanliness. It refers to both internal and external purity. Virtuous
people believe in maintaining external cleanliness because it is conducive
to internal purity. George Bernard Shaw said, “Better keep yourself clean
and bright; you are the window through which you must see the world.”
Dhṛtiḥ Fortitude. It is the inner strength and determination in pursuing the
goal, even when the mind and senses are wearied due to unfavorable
circumstances.
Most of the important things in the world have been accomplished by people
who kept on trying when there seemed to be no hope at all. Sri Aurobindo
put this very eloquently: “You have to be more persistent than the difficulty;
there is no other way.”

YOGA
Na ati-mānitā Not expecting honor/Absence of vanity. Self-praise,
boastfulness, ostentation, etc. all stem from pride. Saintly personalities
see nothing in themselves to be proud about, but instead, feel
gratitude to God for the good qualities they possess. Thus, they refrain
from self-aggrandizement.
Adrohaḥ Freedom from treachery/enmity. Bearing enmity toward
others poisons our own mind, and this becomes an impediment in the
path of spiritual progress. The quality of freedom from hatred toward
others is developed by realizing that they are also like us, and God
resides in all.

abhayam — fearlessness;
sattva-saṁśuddhiḥ — purification of
one’s existence;
jñāna — in knowledge; yoga — of
linking up; vyavasthitiḥ — the
situation;
dānam — charity;
damaḥ — controlling the mind;
yajñaḥ — performance of sacrifice;
svādhyāyaḥ — study of Vedic
literature;
tapaḥ — austerity;
ārjavam — simplicity;
ahiṁsā — nonviolence;
satyam — truthfulness;
akrodhaḥ — freedom from anger;
tyāgaḥ — renunciation;
śāntiḥ — tranquillity;
apaiśunam — aversion to fault-finding;
dayā — mercy; bhūteṣu — towards all
living entities;
aloluptvam — freedom from greed;
mārdavam — gentleness;
hrīḥ — modesty;
acāpalam — determination;
tejaḥ — vigor;
kṣamā — forgiveness;
dhṛtiḥ — fortitude;
śaucam — cleanliness;
adrohaḥ — freedom from envy;
Na ati-mānitā — no expectation of
honor;
Bg 16.1-3
Daivim Sampad

PLEASE…
DEVELOPE DIVINE
QUALITIES
BY
CHANTING
HARE KRISHNA
AND -

Qualities to achieve krishna

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