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SB 2.9.1 THE TRUTH OF WHY WE ARE IN MATERIAL REALM AND WHAT's HAPPENING WITH US (Very funny) The first sinful will of the living entity is to become the Lord, and the consequent will of the Lord is that the living entity forget his factual life and thus dream of the land of utopia where he may become one like the Lord. The child cries to have the moon from the mother, and the mother gives the child a mirror to satisfy the crying and disturbing child with the reflection of the moon. Similarly, the crying child of the Lord is given over to the reflection, the material world, to lord it over as karmī and to give this up in frustration to become one with the Lord. Both these stages are dreaming illusions only. There is no necessity of tracing out the history of when the living entity desired this. Śrīmad-Bhāgavatam (Bhāgavata Purāṇa) » Canto 2: The Cosmic Manifestation » CHAPTER NINE ŚB 2.9.1 श्रीशुक उवाच आत्ममायामृते राजन् परस्यानुभवात्मन: । न घटेतार्थसम्बन्ध: स्वप्नद्रष्टुरिवाञ्जसा ॥ १ ॥ śrī-śuka uvāca ātma-māyām ṛte rājan parasyānubhavātmanaḥ na ghaṭetārtha-sambandhaḥ svapna-draṣṭur ivāñjasā Synonyms śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; ātma — the Supreme Personality of Godhead; māyām — energy; ṛte — without; rājan — O King; parasya — of the pure soul; anubhava-ātmanaḥ — of the purely conscious; na — never; ghaṭeta — it can so happen; artha — meaning; sambandhaḥ — relation with the material body; svapna — dream; draṣṭuḥ — of the seer; iva — like; añjasā — completely. Translation Śrī Śukadeva Gosvāmī said: O King, unless one is influenced by the energy of the Supreme Personality of Godhead, there is no meaning to the relationship of the pure soul in pure consciousness with the material body. That relationship is just like a dreamer’s seeing his own body working. Purport Mahārāja Parīkṣit’s question as to how a living entity began his material life, although he is apart from the material body and mind, is perfectly answered. The spirit soul is distinct from the material conception of his life, but he is absorbed in such a material conception because of being influenced by the external energy of the Lord, called ātma-māyā. This has already been explained in the First Canto in connection with Vyāsadeva’s realization of the Supreme Lord and His external energy. The external energy(wife) is controlled by the Lord, and the living entities are controlled by the external energy — by the will of the Lord. Therefore, although the living entity is purely conscious in his pure state, he is subordinate to the will of the Lord in being influenced by the external energy of the Lord. In the Bhagavad-gītā (15.15) also the same thing is confirmed: the Lord is present within the heart of every living entity, and all the living entity’s consciousness and forgetfulness are influenced by the Lord. Now the next question automatically made will be why the Lord influences the living entity to such consciousness and forgetfulness. The answer is that the Lord clearly wishes that every living entity be in his pure consciousness as a part and parcel (fragments) of the Lord and thus be engaged in the loving service of the Lord as he is constitutionally made; but because the living entity is partially independent also, he may not be willing to serve the Lord, but may try to become as independent as the Lord is. All the nondevotee living entities are desirous of becoming equally as powerful as the Lord, although they are not fit to become so. The living entities are illusioned by the will of the Lord because they wanted to become like Him. Like a person who thinks of becoming a king without possessing the necessary qualification, when the living entity desires to become the Lord Himself, he is put in a condition of dreaming that he is a king. Therefore the first sinful will of the living entity is to become the Lord, and the consequent will of the Lord is that the living entity forget his factual life and thus dream of the land of utopia where he may become one like the Lord. The child cries to have the moon from the mother, and the mother gives the child a mirror to satisfy the crying and disturbing child with the reflection of the moon. Similarly, the crying child of the Lord is given over to the reflection, the material world, to lord it over as karmī and to give this up in frustration to become one with the Lord. Both these stages are dreaming illusions only. There is no necessity of tracing out the history of when the living entity desired this. But the fact is that as soon as he desired it, he was put under the control of ātma-māyā by the direction of the Lord. Therefore the living entity in his material condition is dreaming falsely that this is “mine” and this is “I.” The dream is that the conditioned soul thinks of his material body as “I” or falsely thinks that he is the Lord and that everything in connection with that material body is “mine.” ""Thus only in dream does the misconception of “I” and “mine” persist life after life. This continues life after life, as long as the living entity is not purely conscious of his identity as the subordinate part and parcel (Fragment) of the Lord. "" In his pure consciousness, however, there is no such misconceived dream, and in that pure conscious state the living entity does not forget that he is never the Lord, but that he is eternally the servitor of the Lord in transcendental love. #🙏 ശ്രീകൃഷ്ണ ഭജനകൾ #Devotional #🆕 ലേറ്റസ്റ്റ് അപ്ഡേറ്റ് #💭 Best Quotes ##𝗔𝗗𝗩𝗢𝗖𝗔𝗧𝗘𝗠𝗔𝗡𝗢𝗝𝗚𝗨𝗥𝗨𝗩𝗔𝗬𝗨𝗥

Bg. 9.26 पत्रं पुष्पं फलं तोयं यो मे भक्त्य‍ा प्रयच्छति । तदहं भक्त्य‍ुपहृतमश्न‍ामि प्रयतात्मन: ॥ २६ ॥ patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ Synonyms patram — a leaf; puṣpam — a flower; phalam — a fruit; toyam — water; yaḥ — whoever; me — unto Me; bhaktyā — with devotion; prayacchati — offers; tat — that; aham — I; bhakti-upahṛtam — offered in devotion; aśnāmi — accept; prayata-ātmanaḥ — from one in pure consciousness. Translation If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it. Purport For the intelligent person, it is essential to be in Kṛṣṇa consciousness, engaged in the transcendental loving service of the Lord, in order to achieve a permanent, blissful abode for eternal happiness (ᴏᴜᴛsɪᴅᴇ ᴜɴɪᴠᴇʀsᴇs). The process of achieving such a marvelous result is very easy and can be attempted even by the poorest of the poor, without any kind of qualification. The only qualification required in this connection is to be a pure devotee of the Lord. It does not matter what one is or where one is situated. The process is so easy that even a leaf or a little water or fruit can be offered to the Supreme Lord in genuine love and the Lord will be pleased to accept it. No one, therefore, can be barred from Kṛṣṇa consciousness,(ɪʀʀᴇsᴘᴇᴄᴛɪᴠᴇ ᴏғ ʀᴇʟɪɢɪᴏɴ ᴄᴏᴜɴᴛʀʏ ᴇᴛᴄ) because it is so easy and universal. Who is such a fool that he does not want to be Kṛṣṇa conscious by this simple method and thus attain the highest perfectional life of eternity, bliss and knowledge? Kṛṣṇa wants only loving service and nothing more. Kṛṣṇa accepts even a little flower from His pure devotee. He does not want any kind of offering from a nondevotee. He is not in need of anything from anyone, because He is self-sufficient, and yet He accepts the offering of His devotee in an exchange of love and affection. To develop Kṛṣṇa consciousness is the highest perfection of life. Bhakti is mentioned twice in this verse in order to declare more emphatically that bhakti, or devotional service, is the only means to approach Kṛṣṇa. No other condition, such as becoming a brāhmaṇa, a learned scholar, a very rich man or a great philosopher, can induce Kṛṣṇa to accept some offering. Without the basic principle of bhakti, nothing can induce the Lord to agree to accept anything from anyone. Bhakti is never causal. The process is eternal. It is direct action in service to the absolute whole. Here Lord Kṛṣṇa, having established that He is the only enjoyer, the primeval Lord and the real object of all sacrificial offerings, reveals what types of sacrifices He desires to be offered. If one wishes to engage in devotional service to the Supreme in order to be purified and to reach the goal of life – the transcendental loving service of God – then one should find out what the Lord desires of him. One who loves Kṛṣṇa will give Him whatever He wants, and he avoids offering anything which is undesirable or unasked. Thus meat, fish and eggs should not be offered to Kṛṣṇa. If He desired such things as offerings, He would have said so. Instead He clearly requests that a leaf, fruit, flowers and water be given to Him, and He says of this offering, “I will accept it.” Therefore, we should understand that He will not accept meat, fish and eggs. Vegetables, grains, fruits, milk and water are the proper foods for human beings and are prescribed by Lord Kṛṣṇa Himself. Whatever else we eat cannot be offered to Him, since He will not accept it. Thus we cannot be acting on the level of loving devotion if we offer such foods. In the Third Chapter, verse 13, Śrī Kṛṣṇa explains that only the remains of sacrifice are purified and fit for consumption by those who are seeking advancement in life and release from the clutches of the material entanglement. Those who do not make an offering of their food, He says in the same verse, are eating only sin. In other words, their every mouthful is simply deepening their involvement in the complexities of material nature. But preparing nice, simple vegetable dishes, offering them before the picture or Deity of Lord Kṛṣṇa and bowing down and praying for Him to accept such a humble offering enable one to advance steadily in life, to purify the body, and to create fine brain tissues which will lead to clear thinking. Above all, the offering should be made with an attitude of love. Kṛṣṇa has no need of food, since He already possesses everything that be, yet He will accept the offering of one who desires to please Him in that way. The important element, in preparation, in serving and in offering, is to act with love for Kṛṣṇa. The impersonalist philosophers, who wish to maintain that the Absolute Truth is without senses, cannot comprehend this verse of Bhagavad-gītā. To them, it is either a metaphor or proof of the mundane character of Kṛṣṇa, the speaker of the Bhagavad-gītā. But, in actuality, Kṛṣṇa, the Supreme Godhead, has senses, and it is stated that His senses are interchangeable; in other words, one sense can perform the function of any other. This is what it means to say that Kṛṣṇa is absolute. Lacking senses, He could hardly be considered full in all opulences. In the Seventh Chapter, Kṛṣṇa has explained that He impregnates the living entities into material nature. This is done by His looking upon material nature. And so in this instance, Kṛṣṇa’s hearing the devotee’s words of love in offering foodstuffs is wholly identical with His eating and actually tasting. This point should be emphasized: because of His absolute position, His hearing is wholly identical with His eating and tasting. Only the devotee, who accepts Kṛṣṇa as He describes Himself, without interpretation, can understand that the Supreme Absolute Truth can eat food and enjoy it. ##𝗔𝗗𝗩𝗢𝗖𝗔𝗧𝗘𝗠𝗔𝗡𝗢𝗝𝗚𝗨𝗥𝗨𝗩𝗔𝗬𝗨𝗥 #🆕 ലേറ്റസ്റ്റ് അപ്ഡേറ്റ് #Devotional #💭 Best Quotes #🙏 ശ്രീകൃഷ്ണ ഭജനകൾ

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##𝗔𝗗𝗩𝗢𝗖𝗔𝗧𝗘𝗠𝗔𝗡𝗢𝗝𝗚𝗨𝗥𝗨𝗩𝗔𝗬𝗨𝗥 #inspirational #💭 Best Quotes #🆕 ലേറ്റസ്റ്റ് അപ്ഡേറ്റ്

#🆕 ലേറ്റസ്റ്റ് അപ്ഡേറ്റ് #💭 Best Quotes ##𝗔𝗗𝗩𝗢𝗖𝗔𝗧𝗘𝗠𝗔𝗡𝗢𝗝𝗚𝗨𝗥𝗨𝗩𝗔𝗬𝗨𝗥 #inspirational

𝗕𝗚 7.6 (𝗜𝗦𝗞𝗖𝗢𝗡) 𝑢𝑛𝑑𝑒𝑟𝑠𝑡𝑎𝑛𝑑 ᵗʰⁱˢ 𝑖𝑟𝑟𝑒𝑠ᴩ𝑒𝑐𝑡𝑖𝑣𝑒 𝑜ꜰ 𝑟𝑒𝑙𝑖𝑔𝑖𝑜𝑛 𝑐𝑜𝑢𝑛𝑡𝑟𝑦 𝑒𝑡𝑐 ᵗʰᵉ ᵐⁱⁿⁱᵐᵘᵐ ʳᵉˢᵘˡᵗ ˢʰᵒᵘˡᵈ ᵇᵉ 𝑒𝑙𝑒𝑣𝑎𝑡𝑖𝑜𝑛 𝑡𝑜 𝐻𝑒𝑎𝑣𝑒𝑛𝑙𝑦 𝑃𝑙𝑎𝑛𝑒𝑡𝑠👍. 𝑂𝑚 𝑡𝑎𝑡 𝑠𝑎𝑡. 𝐴𝑏𝑜𝑢𝑡 𝑠𝑝𝑖𝑟𝑖𝑡𝑢𝑎𝑙 𝑒𝑛𝑒𝑟𝑔𝑦 𝑎𝑛𝑑 𝑚𝑎𝑡𝑒𝑟𝑖𝑎𝑙 𝑒𝑛𝑒𝑟𝑔𝑦. 𝐵ℎ𝑎𝑔𝑎𝑣𝑎𝑡ℎ𝑔𝑖𝑡𝑎 7.6 एतद्योनीनि भूतानि सर्वाणीत्युपधारय । अहं कृत्स्नस्य जगत: प्रभव: प्रलयस्तथा ॥ ६ ॥ 𝑒𝑡𝑎𝑑-𝑦𝑜𝑛ī𝑛𝑖 𝑏ℎū𝑡ā𝑛𝑖 𝑠𝑎𝑟𝑣āṇī𝑡𝑦 𝑢𝑝𝑎𝑑ℎā𝑟𝑎𝑦𝑎 𝑎ℎ𝑎𝑚 𝑘ṛ𝑡𝑠𝑛𝑎𝑠𝑦𝑎 𝑗𝑎𝑔𝑎𝑡𝑎ḥ 𝑝𝑟𝑎𝑏ℎ𝑎𝑣𝑎ḥ 𝑝𝑟𝑎𝑙𝑎𝑦𝑎𝑠 𝑡𝑎𝑡ℎā 𝑆𝑦𝑛𝑜𝑛𝑦𝑚𝑠 𝑒𝑡𝑎𝑡 — 𝑡ℎ𝑒𝑠𝑒 𝑡𝑤𝑜 𝑛𝑎𝑡𝑢𝑟𝑒𝑠; 𝑦𝑜𝑛ī𝑛𝑖 — 𝑤ℎ𝑜𝑠𝑒 𝑠𝑜𝑢𝑟𝑐𝑒 𝑜𝑓 𝑏𝑖𝑟𝑡ℎ; 𝑏ℎū𝑡ā𝑛𝑖 — 𝑒𝑣𝑒𝑟𝑦𝑡ℎ𝑖𝑛𝑔 𝑐𝑟𝑒𝑎𝑡𝑒𝑑; 𝑠𝑎𝑟𝑣āṇ𝑖 — 𝑎𝑙𝑙; 𝑖𝑡𝑖 — 𝑡ℎ𝑢𝑠; 𝑢𝑝𝑎𝑑ℎā𝑟𝑎𝑦𝑎 — 𝑘𝑛𝑜𝑤; 𝑎ℎ𝑎𝑚 — 𝐼; 𝑘ṛ𝑡𝑠𝑛𝑎𝑠𝑦𝑎 — 𝑎𝑙𝑙-𝑖𝑛𝑐𝑙𝑢𝑠𝑖𝑣𝑒; 𝑗𝑎𝑔𝑎𝑡𝑎ḥ — 𝑜𝑓 𝑡ℎ𝑒 𝑤𝑜𝑟𝑙𝑑; 𝑝𝑟𝑎𝑏ℎ𝑎𝑣𝑎ḥ — 𝑡ℎ𝑒 𝑠𝑜𝑢𝑟𝑐𝑒 𝑜𝑓 𝑚𝑎𝑛𝑖𝑓𝑒𝑠𝑡𝑎𝑡𝑖𝑜𝑛; 𝑝𝑟𝑎𝑙𝑎𝑦𝑎ḥ — 𝑎𝑛𝑛𝑖ℎ𝑖𝑙𝑎𝑡𝑖𝑜𝑛; 𝑡𝑎𝑡ℎā — 𝑎𝑠 𝑤𝑒𝑙𝑙 𝑎𝑠. 𝑇𝑟𝑎𝑛𝑠𝑙𝑎𝑡𝑖𝑜𝑛 𝐴𝑙𝑙 𝑐𝑟𝑒𝑎𝑡𝑒𝑑 𝑏𝑒𝑖𝑛𝑔𝑠 ℎ𝑎𝑣𝑒 𝑡ℎ𝑒𝑖𝑟 𝑠𝑜𝑢𝑟𝑐𝑒 𝑖𝑛 𝑡ℎ𝑒𝑠𝑒 𝑡𝑤𝑜 𝑛𝑎𝑡𝑢𝑟𝑒𝑠. 𝑂𝑓 𝑎𝑙𝑙 𝑡ℎ𝑎𝑡 𝑖𝑠 𝑚𝑎𝑡𝑒𝑟𝑖𝑎𝑙 𝑎𝑛𝑑 𝑎𝑙𝑙 𝑡ℎ𝑎𝑡 𝑖𝑠 𝑠𝑝𝑖𝑟𝑖𝑡𝑢𝑎𝑙 𝑖𝑛 𝑡ℎ𝑖𝑠 𝑤𝑜𝑟𝑙𝑑, 𝑘𝑛𝑜𝑤 𝑓𝑜𝑟 𝑐𝑒𝑟𝑡𝑎𝑖𝑛 𝑡ℎ𝑎𝑡 𝐼 𝑎𝑚 𝑏𝑜𝑡ℎ 𝑡ℎ𝑒 𝑜𝑟𝑖𝑔𝑖𝑛 𝑎𝑛𝑑 𝑡ℎ𝑒 𝑑𝑖𝑠𝑠𝑜𝑙𝑢𝑡𝑖𝑜𝑛. 𝑃𝑢𝑟𝑝𝑜𝑟𝑡 𝐸𝑣𝑒𝑟𝑦𝑡ℎ𝑖𝑛𝑔 𝑡ℎ𝑎𝑡 𝑒𝑥𝑖𝑠𝑡𝑠 𝑖𝑠 𝑎 𝑝𝑟𝑜𝑑𝑢𝑐𝑡 𝑜𝑓 𝑚𝑎𝑡𝑡𝑒𝑟 𝑎𝑛𝑑 𝑠𝑝𝑖𝑟𝑖𝑡. 𝑆𝑝𝑖𝑟𝑖𝑡 𝑖𝑠 𝑡ℎ𝑒 𝑏𝑎𝑠𝑖𝑐 𝑓𝑖𝑒𝑙𝑑 𝑜𝑓 𝑐𝑟𝑒𝑎𝑡𝑖𝑜𝑛, 𝑎𝑛𝑑 𝑚𝑎𝑡𝑡𝑒𝑟 𝑖𝑠 𝑐𝑟𝑒𝑎𝑡𝑒𝑑 𝑏𝑦 𝑠𝑝𝑖𝑟𝑖𝑡. 𝑆𝑝𝑖𝑟𝑖𝑡 𝑖𝑠 𝑛𝑜𝑡 𝑐𝑟𝑒𝑎𝑡𝑒𝑑 𝑎𝑡 𝑎 𝑐𝑒𝑟𝑡𝑎𝑖𝑛 𝑠𝑡𝑎𝑔𝑒 𝑜𝑓 𝑚𝑎𝑡𝑒𝑟𝑖𝑎𝑙 𝑑𝑒𝑣𝑒𝑙𝑜𝑝𝑚𝑒𝑛𝑡. 𝑅𝑎𝑡ℎ𝑒𝑟, 𝑡ℎ𝑖𝑠 𝑚𝑎𝑡𝑒𝑟𝑖𝑎𝑙 𝑤𝑜𝑟𝑙𝑑 𝑖𝑠 𝑚𝑎𝑛𝑖𝑓𝑒𝑠𝑡𝑒𝑑 𝑜𝑛𝑙𝑦 𝑜𝑛 𝑡ℎ𝑒 𝑏𝑎𝑠𝑖𝑠 𝑜𝑓 𝑠𝑝𝑖𝑟𝑖𝑡𝑢𝑎𝑙 𝑒𝑛𝑒𝑟𝑔𝑦. 𝑇ℎ𝑖𝑠 𝑚𝑎𝑡𝑒𝑟𝑖𝑎𝑙 𝑏𝑜𝑑𝑦 𝑖𝑠 𝑑𝑒𝑣𝑒𝑙𝑜𝑝𝑒𝑑 𝑏𝑒𝑐𝑎𝑢𝑠𝑒 𝑠𝑝𝑖𝑟𝑖𝑡 𝑖𝑠 𝑝𝑟𝑒𝑠𝑒𝑛𝑡 𝑤𝑖𝑡ℎ𝑖𝑛 𝑚𝑎𝑡𝑡𝑒𝑟; 𝑎 𝑐ℎ𝑖𝑙𝑑 𝑔𝑟𝑜𝑤𝑠 𝑔𝑟𝑎𝑑𝑢𝑎𝑙𝑙𝑦 𝑡𝑜 𝑏𝑜𝑦ℎ𝑜𝑜𝑑 𝑎𝑛𝑑 𝑡ℎ𝑒𝑛 𝑡𝑜 𝑚𝑎𝑛ℎ𝑜𝑜𝑑 𝑏𝑒𝑐𝑎𝑢𝑠𝑒 𝑡ℎ𝑎𝑡 𝑠𝑢𝑝𝑒𝑟𝑖𝑜𝑟 𝑒𝑛𝑒𝑟𝑔𝑦, 𝑠𝑝𝑖𝑟𝑖𝑡 𝑠𝑜𝑢𝑙, 𝑖𝑠 𝑝𝑟𝑒𝑠𝑒𝑛𝑡. 𝑆𝑖𝑚𝑖𝑙𝑎𝑟𝑙𝑦, 𝑡ℎ𝑒 𝑒𝑛𝑡𝑖𝑟𝑒 𝑐𝑜𝑠𝑚𝑖𝑐 𝑚𝑎𝑛𝑖𝑓𝑒𝑠𝑡𝑎𝑡𝑖𝑜𝑛 𝑜𝑓 𝑡ℎ𝑒 𝑔𝑖𝑔𝑎𝑛𝑡𝑖𝑐 𝑢𝑛𝑖𝑣𝑒𝑟𝑠𝑒 𝑖𝑠 𝑑𝑒𝑣𝑒𝑙𝑜𝑝𝑒𝑑 𝑏𝑒𝑐𝑎𝑢𝑠𝑒 𝑜𝑓 𝑡ℎ𝑒 𝑝𝑟𝑒𝑠𝑒𝑛𝑐𝑒 𝑜𝑓 𝑡ℎ𝑒 𝑆𝑢𝑝𝑒𝑟𝑠𝑜𝑢𝑙, 𝑉𝑖ṣṇ𝑢. 𝑇ℎ𝑒𝑟𝑒𝑓𝑜𝑟𝑒 𝑠𝑝𝑖𝑟𝑖𝑡 𝑎𝑛𝑑 𝑚𝑎𝑡𝑡𝑒𝑟, 𝑤ℎ𝑖𝑐ℎ 𝑐𝑜𝑚𝑏𝑖𝑛𝑒 𝑡𝑜 𝑚𝑎𝑛𝑖𝑓𝑒𝑠𝑡 𝑡ℎ𝑖𝑠 𝑔𝑖𝑔𝑎𝑛𝑡𝑖𝑐 𝑢𝑛𝑖𝑣𝑒𝑟𝑠𝑎𝑙 𝑓𝑜𝑟𝑚, 𝑎𝑟𝑒 𝑜𝑟𝑖𝑔𝑖𝑛𝑎𝑙𝑙𝑦 𝑡𝑤𝑜 𝑒𝑛𝑒𝑟𝑔𝑖𝑒𝑠 𝑜𝑓 𝑡ℎ𝑒 𝐿𝑜𝑟𝑑, 𝑎𝑛𝑑 𝑐𝑜𝑛𝑠𝑒𝑞𝑢𝑒𝑛𝑡𝑙𝑦 𝑡ℎ𝑒 𝐿𝑜𝑟𝑑 𝑖𝑠 𝑡ℎ𝑒 𝑜𝑟𝑖𝑔𝑖𝑛𝑎𝑙 𝑐𝑎𝑢𝑠𝑒 𝑜𝑓 𝑒𝑣𝑒𝑟𝑦𝑡ℎ𝑖𝑛𝑔. 𝑨 𝒇𝒓𝒂𝒈𝒎𝒆𝒏𝒕𝒂𝒍 𝒑𝒂𝒓𝒕 𝒂𝒏𝒅 𝒑𝒂𝒓𝒄𝒆𝒍 𝒐𝒇 𝒕𝒉𝒆 𝑳𝒐𝒓𝒅, 𝒏𝒂𝒎𝒆𝒍𝒚 𝒕𝒉𝒆 𝒍𝒊𝒗𝒊𝒏𝒈 𝒆𝒏𝒕𝒊𝒕𝒚(𝒘𝒆), 𝑚𝑎𝑦 𝑏𝑒 𝑡ℎ𝑒 𝑐𝑎𝑢𝑠𝑒 𝑜𝑓 𝑎 𝑏𝑖𝑔 𝑠𝑘𝑦𝑠𝑐𝑟𝑎𝑝𝑒𝑟, 𝑎 𝑏𝑖𝑔 𝑓𝑎𝑐𝑡𝑜𝑟𝑦, 𝑜𝑟 𝑒𝑣𝑒𝑛 𝑎 𝑏𝑖𝑔 𝑐𝑖𝑡𝑦, 𝑏𝑢𝑡 ℎ𝑒 𝑐𝑎𝑛𝑛𝑜𝑡 𝑏𝑒 𝑡ℎ𝑒 𝑐𝑎𝑢𝑠𝑒 𝑜𝑓 𝑎 𝑏𝑖𝑔 𝑢𝑛𝑖𝑣𝑒𝑟𝑠𝑒. 𝑇ℎ𝑒 𝑐𝑎𝑢𝑠𝑒 𝑜𝑓 𝑡ℎ𝑒 𝑏𝑖𝑔 𝑢𝑛𝑖𝑣𝑒𝑟𝑠𝑒 𝑖𝑠 𝑡ℎ𝑒 𝑏𝑖𝑔 𝑠𝑜𝑢𝑙, 𝑜𝑟 𝑡ℎ𝑒 𝑆𝑢𝑝𝑒𝑟𝑠𝑜𝑢𝑙. 𝐴𝑛𝑑 𝐾ṛṣṇ𝑎, 𝑡ℎ𝑒 𝑆𝑢𝑝𝑟𝑒𝑚𝑒, 𝑖𝑠 𝑡ℎ𝑒 𝑐𝑎𝑢𝑠𝑒 𝑜𝑓 𝑏𝑜𝑡ℎ 𝑡ℎ𝑒 𝑏𝑖𝑔 𝑎𝑛𝑑 𝑠𝑚𝑎𝑙𝑙 𝑠𝑜𝑢𝑙𝑠. 𝑇ℎ𝑒𝑟𝑒𝑓𝑜𝑟𝑒 𝐻𝑒 𝑖𝑠 𝑡ℎ𝑒 𝑜𝑟𝑖𝑔𝑖𝑛𝑎𝑙 𝑐𝑎𝑢𝑠𝑒 𝑜𝑓 𝑎𝑙𝑙 𝑐𝑎𝑢𝑠𝑒𝑠. 𝑇ℎ𝑖𝑠 𝑖𝑠 𝑐𝑜𝑛𝑓𝑖𝑟𝑚𝑒𝑑 𝑖𝑛 𝑡ℎ𝑒 𝐾𝑎ṭℎ𝑎 𝑈𝑝𝑎𝑛𝑖ṣ𝑎𝑑 (2.2.13). 𝑁𝑖𝑡𝑦𝑜 𝑛𝑖𝑡𝑦ā𝑛ā𝑚 𝑐𝑒𝑡𝑎𝑛𝑎ś 𝑐𝑒𝑡𝑎𝑛ā𝑛ā𝑚. #🙏 ശ്രീകൃഷ്ണ ഭജനകൾ ##𝗔𝗗𝗩𝗢𝗖𝗔𝗧𝗘𝗠𝗔𝗡𝗢𝗝𝗚𝗨𝗥𝗨𝗩𝗔𝗬𝗨𝗥 #Devotional #🆕 ലേറ്റസ്റ്റ് അപ്ഡേറ്റ് #💭 Best Quotes