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Amalgamate (Lectures)

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 2.12 -- Hyderabad, December 12, 1976:

Because Arjuna is jīva, and Kṛṣṇa is God, so both of them are existing, part and parcel. Just like this sunshine. What is the sunshine? It is very small atomic particles of shining material. This is sunshine, combined together. Similarly, we are also a small particle of the rays, bodily rays of God. We are living entities, very minute particle. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). So we are also individual, and God is also individual person. "And all the kings, all the soldiers assembled, they are also individual." So this individuality is never lost. Kṛṣṇa says that "At present we are individuals, and in the past we are individuals." Then one may say, "In the future we may become one, amalgamated," as the Māyāvādī philosopher says that as soon as we become liberated, we become one with the Absolute. No, that is not fact. Here it is said, na ca eva na bhaviṣyāmaḥ: "It is not that in future we shall not remain individual. We shall remain individual." Na bhaviṣyāmaḥ na. Two negatives makes one positive. That means "In the future also we shall exist as individual." Na caiva na bhaviṣyāmaḥ sarve, "all of us." "All" means Kṛṣṇa says, "I, you, and all the other peoples, kings, and soldiers, we shall remain as individual." Then where is oneness? This Māyāvādī theory that after liberation we shall all become one with God, that is not mentioned here. This is bogus theory. Real, that we remain individual.

Lecture on BG 2.13 -- New York, March 11, 1966:

Now, here some philosophical question may be raised. There are two classes of philosophers, that after liberation, after getting out of this body, the soul amalgamates with the Supreme Soul. That question we have already discussed. Still, there is no harm in discussing it again because any, I mean to say, substantial knowledge, if it is discussed one after another, twice, thrice, it is better. Now, Kṛṣṇa points out that every soul is individual soul, every soul. And that is our experience, that every one of us, we have got some individual consciousness, not that my consciousness is just equal to your consciousness. I do not know what is going in your soul. We are all individual souls. But according to Māyāvādī philosophers, they say, "Just like the sky, the ether"—ether is everywhere, within your body and within mine, within everyone's—that "the ether has taken a form due to this particular body, but when the body is vanquished, the ether, I mean to say, amalgamates with the greater ether." This is called ghaṭākāśa-poṭākāśa. Ghaṭākāśa-poṭākāśa means this ākāśa is here.

Lecture on BG 2.13 -- New York, March 11, 1966:

Now, ākāśa means ether. Ether is here. Now, that ether... Now, my this body... Now, this body, there is also ether. "Now, as soon as this body's destroyed, it is burned or it is, another way, destroyed, then this ether within my body becomes amalgamated with the greater ether." So this sort of assertion is not accepted in the Bhagavad-gītā because the first reason is that ether is a material thing. Ether is a material thing. And the soul is spirit. We'll have, in later ślokas, that soul cannot be cut. Soul cannot be cut into pieces. And the spirit cannot be... acchedyo 'yam adāhyo 'yam. We'll get those ślokas. Soul never can be cut into pieces.

Lecture on BG 4.26 -- Bombay, April 15, 1974:

The Lord has got senses. He is also a living being like us. But less intelligent class, they cannot understand. They think that something must be opposite. No. The Vedic information is nityo nityānām: "The Absolute Supreme Personality of Godhead, He is also eternal." That is explained in the Bhagavad-gītā also. Bhagavān says that "Arjuna, you and Me and all these people who have gathered here, we are nitya. We were present in the past, and we are now in the battlefield, and when we give up this body, we shall again remain the same, individual."

That is explained in the second chapter. This individuality continues. There is no such information that all of them become one by amalgamation. That is not possible because in the Bhagavad-gītā it..., mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). Aṁśaḥ, the particles of the Supreme, they are sanātanaḥ. It is not that by chance the spirit, whole spirit, has been broken into pieces. No. That is not possible. Because in the Bhagavad-gītā you will find acchedyo 'yam: "It cannot be broken into pieces."

Lecture on BG 4.26 -- Bombay, April 15, 1974:

Then how it became pieces? Therefore these piecemeal, the small particles of the original whole, they are sanātanaḥ. It is not that by circumstance it has become small pieces. No. And when they amalgamate... Just like they give the example that the water, when it is put into the water, again it becomes one. But scientifically, they are molecules. They remain separate. Even the sunshine, they are simply combination of shining molecules. Similarly, we are also like that, shining spiritual molecules. So sanātanaḥ, these particles are sanātanaḥ.

Lecture on BG 13.24 -- Bombay, October 23, 1973:

Sevayā and dayā. There are two words. Sevā is offered to the superior person, sevā, service. And dayā is offered to an inferior person. Who is less than you, he requires your mercy, that is dayā. But who is superior than you, who requires your service, that is called sevā. This is the difference between sevā and dayā. But people do not know. They are trying to amalgamate dayā and sevā. No. Dayā to the inferior person. Just like a child. He requires your dayā, the dayā of the parents, mercy of the parents. But a guru, he requires your sevā, service. So you have to approve sevā, praṇipāta, surrender, sevā; then you can question. Don't question unnecessarily, waste your time, where you cannot surrender, where you cannot render your service.

Srimad-Bhagavatam Lectures

Lecture on SB 1.7.30-31 -- Vrndavana, September 26, 1976:

Everyone is as good as the Supreme Personality of Godhead. That is oneness. Not that one has become as powerful as the Supreme Lord. No. Maybe as powerful. Still, they're individual. They're not amalgamation. That is wrong theory. Kṛṣṇa says in the Bhagavad-gītā that in the past we were all individuals. He says that "It is not that in the past we did not exist, and it is not that in the future we shall not exist. We shall exist." Nityaḥ śāśvato yaṁ na hanyate hanyamāne śarīre (BG 2.20). So we are eternal. We existed in the past, we are existing now, and we shall continue to exist. And individual. Kṛṣṇa says, "You, Me, and all these soldiers and kings, they are all individual, and they existed as individual in the past, and we are existing now as individuals, and we shall continue to exist as individuals." So there are three phases of time: past, present, and future. So there is no question of being amalgamated at any time. They remain always individuals. And this is in the material..., either material world or spiritual world, the individuality is there. It never ceases. Nitya-yuktā upāsate. Here, we have got temporary life. Therefore we cannot be nitya-yukta. This life will be finished, and the next life we do not know what kind of life we shall have.

Lecture on SB 2.9.14 -- Melbourne, April 13, 1972:

So Nārada Muni advised, tyaktvā sva-dharmam: "You give up all these occupational duties according to the modes of nature. Tyaktvā. You take immediately shelter of Kṛṣṇa." Kṛṣṇa, as Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇam (BG 18.66). Sarva-dharmān means all kinds of this dharma: brāhmaṇa's dharma, or the kṣatriya's dharma, or the... Give up all this. Then? Mām ekaṁ śaraṇam. So Nārada also says that same thing. That is the characteristic of devotee. What the Lord says, the devotee will say. He will not make any addition, alteration, and amalgamate and comment. No. He will say the same thing. Kṛṣṇa says that "You surrender unto Me, giving up all your occupational duty." Nārada also says that "Suppose one gives up his occupational duty and surrenders to the Supreme Personality of Godhead," tyaktvā sva-dharmam caraṇāmbujaṁ harer (SB 1.5.17), "takes shelter of the lotus feet of the Supreme Personality." All right. It is very good. "But I am afraid if I fall down." Nārada says "It is all right." Bhajann apakvo. While you are discharging your devotional service even being immature you fall down, it doesn't matter even if you fall down. Bhajann apakvo 'tha. Apakva means nonmature. Patet tato yadi. He falls down from the path of devotional service. Yatra kva vā abhadram abhūd amuṣya kim: "What is the loss there?" And those who are sticking to their occupational duty... Ko vārtha āpto 'bhajatāṁ sva-dharmataḥ, "If one, one sticks to his occupational duty, but he does not surrender to Kṛṣṇa, does not take to devo..., what does he gain?"

Lecture on SB 3.26.25 -- Bombay, January 2, 1975:

So to become really ānandamaya, Kṛṣṇa has—ekaṁ bahu syām—He has become many. So don't try to close up this business, "One." That is not very good intelligence. The Māyāvādī philosophers, they want to become one. "One" means you agree to the Supreme. That is oneness. Just like we are conducting this international society. We have got many workers, many disciples, but we are one. "One" means they are carrying their spiritual master's order. Therefore they are one. "One" means one is agreement, not that they have become amalgamated, no more individuality. Individuality is there always, but they are one, Kṛṣṇa and Kṛṣṇa's devotees. The devotees are simply trying to satisfy Kṛṣṇa, and Kṛṣṇa is trying to maintain His devotees. This is oneness, not that we lose our individuality.

Lecture on SB 3.26.25 -- Bombay, January 2, 1975:

Individual... Without individuality, there is no ānanda. If we are sitting together, the oneness is the process of service, that's all. But there are joking. They are cutting jokes. There are some varieties of food. That is ānanda. Varieties are there. That is ānanda. But they are for one purpose: satisfaction of Kṛṣṇa. That is oneness, not that we have become amalgamated. Amalgamation... We are amalgamated in one purpose, but not that the... It cannot be, because we are separated energy eternally. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7), sanātana. Sanātana means eternal. It is not that by chance we have become separated individuals. No. This word is used, sanātana. Sanātana means eternal. Eternally we are separated energy, and that is the beginning of Saṅkarṣaṇa. Saṅkarṣaṇaḥ kāraṇa-toya-śāyī. That Saṅkarṣaṇa, before this material creation, He lies down in the Kāraṇa Ocean, kāraṇa-toya-śāyī. Then... Yasyaika-niśvasita-kālam athāvalambya (Bs. 5.48). He is lying in the Kāraṇa Ocean in the sleeping mood, and then, from His breathing, innumerable universes are coming out. That is the origin of material creation. Yasyaika-niśvasita-kālam athāvalambya (Bs. 5.48).

Lecture on SB 5.5.18 -- Vrndavana, November 6, 1976:

So this is knowledge. Otherwise artificially if I think the same thing, that because I have gone very high in the sky, I have become mixed up with the sky... There is no question of mixing up. Therefore because it is not the question of mixing up, amalgamation, separate identity, but it is light, that is all right. But not that they have lost their individuality. Sanātana. Kṛṣṇa says, "They are individual parts sanātana, eternally." Not that now they are separated, and after liberation they will mix up. No. This is wrong conception. Therefore mixing up means... Just like we are here, mixed together. We have got individuality, but for a certain purpose we are sitting together very peacefully, and the real purpose is to learn how to serve Kṛṣṇa. So when we agree to serve Kṛṣṇa, then that is mixing up of the devotees. Tāṅdera caraṇa-sevi-bhakta-sane vāsa, that is mixing up. When you assemble together with the same purpose... That's why we can understand nation. What is that nation? Everyone is individual, but the purpose is how to improve the condition of the politics, or the combination of men. Similarly when you agree... Here in the material world we are individual, and in spiritual world we are also individual, but what is the difference between material world and spiritual world? In the material world we are individual to serve my own senses. Therefore there is fight. Everyone is trying to satisfy his own senses. I am trying to satisfy my senses, you are trying... So there is clash. That is material world. And the spiritual world: when all of them agree to satisfy the senses of Kṛṣṇa. There is like Vṛndāvana.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.8 -- Vrndavana, March 15, 1974:

So if you understand Kṛṣṇa, then your life is successful. So those who have come to Vṛndāvana, they should try to understand Kṛṣṇa. That is the business. And unfortunately, they are busy in some other business. And if I criticize them, they become angry. So what can I do? I have to speak the truth. I cannot, I mean to say, amalgamate real and nonreal. That is not possible. So Kṛṣṇa... Try to understand. Here it is said that svayaṁ bhagavān kṛṣṇa ekale īśvara. He is the Supreme Personality of Godhead. Kṛṣṇa also says. Mattaḥ parataraṁ nānyat: (BG 7.7) "Nobody is superior than Me." And how these rascals, they think that "I am equal to Kṛṣṇa"? Kṛṣṇa cannot be two. Kṛṣṇa is one. But He can expand. Rāmādi-mūrtiṣu-kalā-niyamena-tiṣṭhan (Bs. 5.39). Kala, aṁśa-kala, avatāra. There are description in the śāstra. So we have to understand how Kṛṣṇa expands. There are expansion. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Ananta-rūpam. Just like Kṛṣṇa... Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna... (BG 18.61). Kṛṣṇa is situated in everyone's heart, innumerable living entities. And not only that. Aṇḍāntara-sthaṁ-paramāṇu-cayāntara-stham. Aṇḍāntara-stham. Kṛṣṇa, as Garbhodakaśāyī Viṣṇu, is within this universe. Not only within this universe, but within the atom, every atom. Aṇḍāntara-sthaṁ-paramāṇu-cayāntara. So Kṛṣṇa is so all-pervasive.

Sri Brahma-samhita Lectures

Lecture on Brahma-samhita, Lecture -- New York, July 28, 1971:

So kecid. Not all. Someone who is intelligent, bhagavān, fortunate, they take to this process, kevalayā bhaktyā. Our process is kevalayā bhaktyā. Kevalayā means pure devotional service. No other adulteration or amalgamation. No. Simply to serve Kṛṣṇa. This is the program. From early morning at four o'clock til night, ten a.m., p.m., they are all engaged in Kṛṣṇa's service. This is called kevalayā. They have no other business. So this process is recommended for all. That is the perfection of all religious process. Sa vai puṁsāṁ paro dharma yato bhaktir adhokṣaje (SB 1.2.6). That is first-class religion. Sa vai puṁsāṁ paro dharma. Paro means transcendental. There are two things: parā and aparā, superior and inferior, material and transcendental. There are material dharmas, religious process. For some material gain, generally, people go to church, go to temple, some material gain.

Arrival Addresses and Talks

Arrival Lecture -- Philadelphia, July 11, 1975:

...distinction is already there. That I explained today. But we are trying to go above the distinction. But when I say that distinction is already there, they misunderstand that I am making distinction. I am not making distinction. That already there. Why a woman is differently dressed and a man is differently dressed? Why the structure of the body, woman, is different from the man? Why there is no equal right—I was yesterday talking—that woman also become pregnant and man also become pregnant? (chuckles) That distinction is there by nature. But if you come to the spiritual platform, then you will understand that "I am not this body. These distinction are on the bodily platform. I am spirit soul. My function is how to serve God." Then it is equality. It is clear thing. But because they do not understand that there is distinction between spirit and matter—they amalgamate or they have no brain that spirit is different from matter-therefore they think that I am making distinction. No. So we should understand the real position, and then automatically there will be equality, there will be no misunderstanding.

Wedding Ceremonies

Paramananda & Satyabhama's Wedding -- Montreal, July 22, 1968:

Even up to our young time we have seen that without being married, no girl, no boy, could mix together. So this lust affair, this attraction, was little bit controlled. The father, the parents of the girl, and the parents of the boy would select. They had no personal selection. And that selection was made very scientifically, taking the horoscope of the girl, taking the horoscope of the boy, and calculating, "How this boy and girl will amalgamate? How their lives will be happy?" So many things, they were considered. And when everything was settled, then the marriage would take place. That is the system of old Indian, Vedic principle. And so far free love is concerned, as we understand, that was allowed only very in high circles, princely order. Because the girls were educated and grown up and she was given to select her husband, but not directly. We find in so many historical evidences from the Vedic literature that the girl used to express her desire that "I want to marry with that boy," and the father... This was amongst the kṣatriyas, the princely order, not with others. And the father would give a challenge, a bet. And if somebody will come and become victorious, then the girl would be offered. That was in special cases.

General Lectures

Pandal Lecture -- Delhi, November 20, 1971:

So the bhāgavat-dharma means to become completely pure. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). And you cannot keep your purity without being in touch with Kṛṣṇa. Therefore, so many moralistic movement has failed. Harāv abhaktasya kuto mahad-guṇā (SB 5.18.12). Even one has got brahma-jñāna, even one is elevated to become mixed or amalgamated with the brahmajyoti, still he is not pure. That is the statement of śāstra.

Page Title:Amalgamate (Lectures)
Compiler:Visnu Murti, Serene
Created:02 of Dec, 2011
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=16, Con=0, Let=0
No. of Quotes:16