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Emblem

Bhagavad-gita As It Is

BG Chapters 1 - 6

The emblem of Hanumān on the flag of Arjuna is another sign of victory because Hanumān cooperated with Lord Rāma in the battle between Rāma and Rāvaṇa, and Lord Rāma emerged victorious.
BG 1.20, Purport:

The battle was just about to begin. It is understood from the above statement that the sons of Dhṛtarāṣṭra were more or less disheartened by the unexpected arrangement of military force by the Pāṇḍavas, who were guided by the direct instructions of Lord Kṛṣṇa on the battlefield. The emblem of Hanumān on the flag of Arjuna is another sign of victory because Hanumān cooperated with Lord Rāma in the battle between Rāma and Rāvaṇa, and Lord Rāma emerged victorious. Now both Rāma and Hanumān were present on the chariot of Arjuna to help him. Lord Kṛṣṇa is Rāma Himself, and wherever Lord Rāma is, His eternal servitor Hanumān and His eternal consort Sītā, the goddess of fortune, are present. Therefore, Arjuna had no cause to fear any enemies whatsoever. And above all, the Lord of the senses, Lord Kṛṣṇa, was personally present to give him direction. Thus, all good counsel was available to Arjuna in the matter of executing the battle. In such auspicious conditions, arranged by the Lord for His eternal devotee, lay the signs of assured victory.

Srimad-Bhagavatam

SB Canto 1

To such bewildered persons of atheistic propensity, Lord Buddha is the emblem of theism.
SB 1.3.24, Purport:

The whole theme of Vedic literature is to know the Supreme Lord, the individual soul, the cosmic situation and the relation between all these items. When the relation is known, the relative function begins, and as a result of such a function the ultimate goal of life or going back to Godhead takes place in the easiest manner. Unfortunately, unauthorized scholars of the Vedas become captivated by the purificatory ceremonies only, and natural progress is thereby checked.

To such bewildered persons of atheistic propensity, Lord Buddha is the emblem of theism. He therefore first of all wanted to check the habit of animal-killing. The animal-killers are dangerous elements on the path going back to Godhead. There are two types of animal-killers. The soul is also sometimes called the "animal" or the living being. Therefore, both the slaughterer of animals and those who have lost their identity of soul are animal-killers.

A person who is cent-percent engaged in the service of the Lord is the emblem of all knowledge.
SB 1.5.6, Purport:

A person who is cent-percent engaged in the service of the Lord is the emblem of all knowledge. Such a devotee of the Lord in full perfection of devotional service is also perfect by the qualification of the Personality of Godhead. As such, the eightfold perfections of mystic power (aṣṭa-siddhi) constitute very little of his godly opulence. A devotee like Nārada can act wonderfully by his spiritual perfection, which every individual is trying to attain. Śrīla Nārada is a cent-percent perfect living being, although not equal to the Personality of Godhead.

SB 1.11.18, Translation:

They hastened toward the Lord on chariots with brāhmaṇas bearing flowers. Before them were elephants, emblems of good fortune. Conchshells and bugles were sounded, and Vedic hymns were chanted. Thus they offered their respects, which were saturated with affection.

Mahārāja Parīkṣit wanted to kill the personified Kali, who was attempting to kill a cow, the emblem of peace and religion.
SB 1.12.26, Purport:

As will be clear in the chapters ahead, Mahārāja Parīkṣit wanted to kill the personified Kali, who was attempting to kill a cow, the emblem of peace and religion. The symptoms of Kali are (1) wine, (2) women, (3) gambling and (4) slaughterhouses. Wise rulers of all states should take lessons from Mahārāja Parīkṣit in how to maintain peace and morality by subduing the upstarts and quarrelsome people who indulge in wine, illicit connection with women, gambling and meat-eating supplied by regularly maintained slaughterhouses. In this age of Kali, regular license is issued for maintaining all of these different departments of quarrel. So how can they expect peace and morality in the state? The state fathers, therefore, must follow the principles of becoming wiser by devotion to the Lord, by chastising the breaker of discipline and by uprooting the symptoms of quarrel, as mentioned above. If we want blazing fire, we must use dry fuel. Blazing fire and moist fuel go ill together. Peace and morality can prosper only by the principles of Mahārāja Parīkṣit and his followers.

Despite his life of failure, Mahārāja Dhṛtarāṣṭra achieved the greatest of all success in self-realization by the forceful instructions of a pure devotee of the Lord, who is the typical emblem of a sādhu.
SB 1.13.29, Purport:

Mahārāja Dhṛtarāṣṭra was tightly bound in a network of material affinities related to politics, economy and family attachment, and he did everything in his power to achieve so-called success in his planned projects, but he was frustrated from the beginning to the end so far as his material activities were concerned. And yet, despite his life of failure, he achieved the greatest of all success in self-realization by the forceful instructions of a pure devotee of the Lord, who is the typical emblem of a sādhu. The scriptures enjoin, therefore, that one should associate with sādhus only, rejecting all other kinds of association, and by doing so one will have ample opportunity to hear the sādhus, who can cut to pieces the bonds of illusory affection in the material world.

The bull is the emblem of the moral principle, and the cow is the representative of the earth. When the bull and the cow are in a joyful mood, it is to be understood that the people of the world are also in a joyful mood.
SB 1.16.18, Purport:

The bull is the emblem of the moral principle, and the cow is the representative of the earth. When the bull and the cow are in a joyful mood, it is to be understood that the people of the world are also in a joyful mood. The reason is that the bull helps production of grains in the agricultural field, and the cow delivers milk, the miracle of aggregate food values. The human society, therefore, maintains these two important animals very carefully so that they can wander everywhere in cheerfulness. But at the present moment in this age of Kali both the bull and the cow are now being slaughtered and eaten up as foodstuff by a class of men who do not know the brahminical culture. The bull and the cow can be protected for the good of all human society simply by the spreading of brahminical culture as the topmost perfection of all cultural affairs. By advancement of such culture, the morale of society is properly maintained, and so peace and prosperity are also attained without extraneous effort. When brahminical culture deteriorates, the cow and bull are mistreated, and the resultant actions are prominent by the following symptoms.

SB Canto 2

SB 2.1.36, Translation:

Varieties of birds are indications of His masterful artistic sense. Manu, the father of mankind, is the emblem of His standard intelligence, and humanity is His residence. The celestial species of human beings, like the Gandharvas, Vidyādharas, Cāraṇas and angels, all represent His musical rhythm, and the demoniac soldiers are representations of His wonderful prowess.

SB Canto 3

SB 3.1.23, Translation:

There were also many other temples of various forms of the Supreme Personality of Godhead Viṣṇu, established by great sages and demigods. These temples were marked with the chief emblems of the Lord, and they reminded one always of the original Personality of Godhead, Lord Kṛṣṇa.

Lord Viṣṇu has four hands, and each hand holds a particular item—either a conchshell, wheel, club or lotus flower. Of these four emblems, the cakra, or wheel, is the chief.
SB 3.1.23, Purport:

Lord Viṣṇu has four hands, and each hand holds a particular item—either a conchshell, wheel, club or lotus flower. Of these four emblems, the cakra, or wheel, is the chief. Lord Kṛṣṇa, being the original Viṣṇu form, has only one emblem, namely the wheel, and therefore He is sometimes called the Cakrī. The Lord's cakra is the symbol of the power by which the Lord controls the whole manifestation. The tops of Viṣṇu temples are marked with the symbol of the wheel so that people may have the chance to see the symbol from a very long distance and at once remember Lord Kṛṣṇa. The purpose of building very high temples is to give people a chance to see them from a distant place. This system is carried on in India whenever a new temple is constructed, and it appears that it is coming down from a time before recorded history.

Mahārāja Yudhiṣṭhira was the emblem of religion.
SB 3.1.36, Purport:

Mahārāja Yudhiṣṭhira was the emblem of religion. When he was ruling his kingdom with the help of Lord Kṛṣṇa and Arjuna, the opulence of his kingdom surpassed all imaginations of the opulence of the kingdom of heaven. His actual arms were Lord Kṛṣṇa and Arjuna, and thus he surpassed everyone's opulence.

SB Canto 4

Lord Śiva is the emblem of such perfection, and therefore in the scriptures it is said, vaiṣṇavānāṁ yathā śambhuḥ: Lord Śiva is a Vaiṣṇava.
SB 4.6.35, Purport:

Lord Śiva is described here as adhīśvara. Īśvara means "controller," and adhīśvara means particularly "controller of the senses." Generally our materially contaminated senses are apt to engage in sense gratificatory activities, but when a person is elevated by wisdom and austerity, the senses then become purified, and they become engaged in the service of the Supreme Personality of Godhead. Lord Śiva is the emblem of such perfection, and therefore in the scriptures it is said, vaiṣṇavānāṁ yathā śambhuḥ: Lord Śiva is a Vaiṣṇava. Lord Śiva, by his actions within this material world, teaches all conditioned souls how to engage in devotional service twenty-four hours a day. Therefore he is described here as loka-maṅgala, good fortune personified for all conditioned souls.

SB 4.16.21, Translation:

When the King travels all over the world, other kings, as well as the demigods, will offer him all kinds of presentations. Their queens will also consider him the original king, who carries in His hands the emblems of club and disc, and will sing of his fame, for he will be as reputable as the Supreme Personality of Godhead.

Yavaneśvara is the emblem of death, Yamarāja.
SB 4.29.22, Purport:

Encaged within the body, the living being accepts Kālakanyā, old age, just before death. Yavaneśvara is the emblem of death, Yamarāja. Before going to the place of Yamarāja, the living entity accepts Jarā, old age, the sister of Yamarāja. One is subjected to the influence of Yavana-rāja and his sister due to impious activity. Those who are in Kṛṣṇa consciousness and are engaged in devotional service under the instructions of Nārada Muni are not subjected to the influence of Yamarāja and his sister Jarā.

SB Canto 8

SB 8.18.28, Translation:

Lord Śiva, the best of demigods, who carries on his forehead the emblem of the moon, receives on his head with great devotion the Ganges water emanating from the toe of Viṣṇu. Being aware of religious principles, Bali Mahārāja knew this. Consequently, following in the footsteps of Lord Śiva, he also placed on his head the water that had washed the Lord's lotus feet.

On Lord Śiva's forehead is the emblem of the half-moon, yet to give supreme respect to the Supreme Personality of Godhead, Lord Śiva placed the water of the Ganges above this emblem.
SB 8.18.28, Purport:

Lord Śiva is known as Gaṅgā-dhara, or one who carries the water of the Ganges on his head. On Lord Śiva's forehead is the emblem of the half-moon, yet to give supreme respect to the Supreme Personality of Godhead, Lord Śiva placed the water of the Ganges above this emblem. This example should be followed by everyone, or at least by every devotee, because Lord Śiva is one of the mahājanas.

SB Canto 10.1 to 10.13

SB 10.13.47-48, Translation:

All those personalities had four arms, holding conchshell, disc, mace and lotus flower in Their hands. They wore helmets on Their heads, earrings on Their ears and garlands of forest flowers around Their necks. On the upper portion of the right side of Their chests was the emblem of the goddess of fortune. Furthermore, They wore armlets on Their arms, the Kaustubha gem around Their necks, which were marked with three lines like a conchshell, and bracelets on Their wrists. With bangles on Their ankles, ornaments on Their feet, and sacred belts around Their waists, They all appeared very beautiful.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.16.65-67, Translation:

Kāliya worshiped the Lord of the universe by offering Him fine garments, along with necklaces, jewels and other valuable ornaments, wonderful scents and ointments, and a large garland of lotus flowers. Having thus pleased the Lord, whose flag is marked with the emblem of Garuḍa, Kāliya felt satisfied. Receiving the Lord's permission to leave, Kāliya circumambulated Him and offered Him obeisances. Then, taking his wives, friends and children, he went to his island in the sea. The very moment Kāliya left, the Yamunā was immediately restored to her original condition, free from poison and full of nectarean water. This happened by the mercy of the Supreme Personality of Godhead, who was manifesting a humanlike form to enjoy His pastimes.

SB 10.35.16-17, Translation:

As Kṛṣṇa strolls through Vraja with His lotus-petal-like feet, marking the ground with the distinctive emblems of flag, thunderbolt, lotus and elephant goad, He relieves the distress the ground feels from the cows' hooves. As He plays His renowned flute, His body moves with the grace of an elephant. Thus we gopīs, who become agitated by Cupid when Kṛṣṇa playfully glances at us, stand as still as trees, unaware that our hair and garments are slackening.

SB 10.50.21, Translation:

The women stood in the watchtowers, palaces and high gates of the city. When they could no longer see Kṛṣṇa's and Balarāma's chariots, identified by banners marked with the emblems of Garuḍa and a palm tree, they were struck with grief and fainted.

SB 10.53.56, Translation:

Lifting the princess onto His chariot, whose flag bore the emblem of Garuḍa, Lord Mādhava drove back the circle of kings. With Balarāma in the lead, He slowly exited, like a lion removing his prey from the midst of jackals.

SB 10.71.13, Translation:

O slayer of enemies, after He had arranged for the departure of His wives, children and baggage and taken leave of Lord Saṅkarṣaṇa and King Ugrasena, Lord Kṛṣṇa mounted His chariot, which had been brought by His driver. It flew a flag marked with the emblem of Garuḍa.

SB 10.77.11, Translation:

Thus ordered, Dāruka took command of the Lord's chariot and drove forth. As the chariot entered the battlefield, everyone there, both friend and foe, caught sight of the emblem of Garuḍa.

SB 11.30.28-32, Translation:

The Lord was exhibiting His brilliantly effulgent four-armed form, the radiance of which, just like a smokeless fire, dissipated the darkness in all directions. His complexion was the color of a dark blue cloud and His effulgence the color of molten gold, and His all-auspicious form bore the mark of Śrīvatsa. A beautiful smile graced His lotus face, locks of dark blue hair adorned His head, His lotus eyes were very attractive, and His shark-shaped earrings glittered. He wore a pair of silken garments, an ornamental belt, the sacred thread, bracelets and arm ornaments, along with a helmet, the Kaustubha jewel, necklaces, anklets and other royal emblems. Encircling His body were flower garlands and His personal weapons in their embodied forms. As He sat He held His left foot, with its lotus-red sole, upon His right thigh.

SB 11.30.44, Translation:

(Śukadeva Gosvāmī continued:) O foremost of kings, while the chariot driver was still speaking, before his very eyes the Lord's chariot rose up into the sky along with its horses and its flag, which was marked with the emblem of Garuḍa.

Sri Caitanya-caritamrta

CC Adi-lila

The Supreme Personality of Godhead, appears as a great saint and powerful mystic who is above the three modes of nature and is the emblem of transcendental activity.
CC Adi 2.22, Purport:

From the Caitanya Upaniṣad (5): gauraḥ sarvātmā mahā-puruṣo mahātmā mahā-yogī tri-guṇātītaḥ sattva-rūpo bhaktiṁ loke kāśyati. "Lord Gaura, who is the all-pervading Supersoul, the Supreme Personality of Godhead, appears as a great saint and powerful mystic who is above the three modes of nature and is the emblem of transcendental activity. He disseminates the cult of devotion throughout the world."

The puruṣa, the enjoyer, is inactive and without material qualities, although at the same time He is the master, existing separately in each and every body as the emblem of knowledge.
CC Adi 6.14-15, Purport:

Material nature is one, but because of the interaction of the three qualities, it can produce the total energy and the wonderful cosmic manifestation. Such transformations divide material nature into two features, namely the efficient and material causes. The puruṣa, the enjoyer, is inactive and without material qualities, although at the same time He is the master, existing separately in each and every body as the emblem of knowledge. By understanding the material cause, one can guess that the puruṣa, the enjoyer, being without activity, is aloof from all kinds of enjoyment or superintendence.

CC Adi 11.26, Translation:

Gaurīdāsa Paṇḍita, the emblem of the most elevated devotional service in love of Godhead, had the greatest potency to receive and deliver such love.

CC Madhya-lila

CC Madhya 22.162, Translation:

"My dear mother, Devahūti! O emblem of peace! My weapon, the disc of time, never vanquishes those for whom I am very dear—for whom I am the Supersoul, son, friend, spiritual master, well-wisher, worshipable Deity and desired goal. Since the devotees are always attached to Me, they are never vanquished by the agents of time."

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

As Kṛṣṇa is the highest emblem of spiritual perfection, so Rādhārāṇī is the highest emblem of that spiritual pleasure potency by which Kṛṣṇa is satisfied.
Teachings of Lord Caitanya, Chapter 31:

As Kṛṣṇa is the highest emblem of spiritual perfection, so Rādhārāṇī is the highest emblem of that spiritual pleasure potency by which Kṛṣṇa is satisfied. Since Kṛṣṇa is unlimited, in order to satisfy Him Rādhārāṇī is also unlimited. Kṛṣṇa is satisfied just by seeing Rādhārāṇī, but Rādhārāṇī expands Herself in such a way that Kṛṣṇa desires to enjoy Her more. Because Kṛṣṇa was unable to estimate the pleasure potency of Rādhārāṇī, He decided to accept the role of Rādhārāṇī, and that combination is Śrī Caitanya Mahāprabhu.

Rāmānanda Rāya then began to explain Rādhārāṇī as the supreme emblem of Kṛṣṇa's pleasure potency.
Teachings of Lord Caitanya, Chapter 31:

Rāmānanda Rāya then began to explain Rādhārāṇī as the supreme emblem of Kṛṣṇa's pleasure potency. Rādhārāṇī expands Herself in different forms, known as Lalitā, Viśākhā and Her other confidential associates. In his book Ujjvala-nīlamaṇi, Rūpa Gosvāmī explains the characteristics of Śrīmatī Rādhārāṇī.

Nectar of Devotion

Supreme Personality of Godhead is the supreme controller and the supremely worshipable. He is all-cognizant, fully determined and fully opulent. He is the emblem of forgiveness and the protector of surrendered souls.
Nectar of Devotion 36:

Another devotee once said, "This Supreme Personality of Godhead from whose bodily pores come millions of universes, permanently rising, who is the ocean of mercy, who is the owner of inconceivable energies, who is always equipped with all perfections, who is the origin of all incarnations, who is the attraction for all liberated persons—this very Supreme Personality of Godhead is the supreme controller and the supremely worshipable. He is all-cognizant, fully determined and fully opulent. He is the emblem of forgiveness and the protector of surrendered souls. He is munificent, true to His promise, expert, all-auspicious, powerful and religious.

By all of these activities, it is definitely understood that she is the emblem of all maternal affection for Kṛṣṇa.
Nectar of Devotion 43:

There is the following description of mother Yaśodā's affection for Kṛṣṇa. After rising early in the morning, mother Yaśodā first of all offered her breast milk to Kṛṣṇa, and then she began to chant various mantras for His protection. Then she would decorate His forehead very nicely and bind His arms with protective talismans. By all of these activities, it is definitely understood that she is the emblem of all maternal affection for Kṛṣṇa.

Krsna, The Supreme Personality of Godhead

He was further beautified by the different emblems of the viṣṇu-mūrti—the conchshell, club, disc and lotus flower—which He held in His four hands.
Krsna Book 39:

There was a nice belt around His waist, and He wore a sacred thread across His broad chest. Bangles were on His hands, and armlets on the upper portion of His arms. He wore bells on His ankles. He possessed dazzling beauty, and His palms were like lotus flowers. He was further beautified by the different emblems of the viṣṇu-mūrti—the conchshell, club, disc and lotus flower—which He held in His four hands. His chest was marked with the particular signs of Viṣṇu, and He wore fresh flower garlands. All in all, He was very beautiful to look at.

Śrī Balarāma informed Rukmiṇī that kṣatriyas are typical emblems of the materialistic way of life; they become puffed up whenever there is a question of material acquisition.
Krsna Book 54:

Balarāma again turned toward Rukmiṇī and informed her that the current duty of the kṣatriya in human society is so fixed that, according to the principles of fighting, one's own brother may become an enemy. Then a kṣatriya does not hesitate to kill his own brother. In other words, Lord Balarāma wanted to instruct Rukmiṇī that Rukmī and Kṛṣṇa were right in not showing mercy to each other in the fighting, despite the family consideration that they happened to be brothers-in-law. Śrī Balarāma informed Rukmiṇī that kṣatriyas are typical emblems of the materialistic way of life; they become puffed up whenever there is a question of material acquisition. Therefore, when there is a fight between two belligerent kṣatriyas for kingdom, land, wealth, women, prestige or power, they try to put one another into the most abominable condition.

Lectures

Bhagavad-gita As It Is Lectures

Therefore the brāhmaṇas, the kṣatriyas, and the vaiśyas, this thread, this thread is the sign that "My second birth has been done." This is the emblem.
Lecture on BG 2.48-49 -- New York, April 1, 1966:

Sometimes the birds are also called dvija. Dvija means twice-born. Twice-born. Just like the birds... The sea bird lays the egg first, and then it is fomented. And from the, I mean to, the egg, the cub comes out, the offspring comes out—the second birth. Therefore birds are also sometimes called dvija. Similarly human and higher status of life, they must have twice-born. Therefore the brāhmaṇas, the kṣatriyas, and the vaiśyas, this thread, this thread is the sign that "My second birth has been done." This is the emblem. This upavīta, upanayanam, this is the sign. In India higher caste you will find this sacred thread. Sacred thread means when he is accepted, when he is given the second birth, this thread ceremony, there is a thread ceremony. So second birth means saṁskāra, saṁskāra, reformation, reformation. It doesn't matter where and how he is born. It doesn't matter.

You know, you have seen sacred thread, that sacred thread is the emblem that he has approached a spiritual master and his birth has, second birth has been performed.
Lecture on BG 4.1 -- Delhi, November 10, 1971:

You know, you have seen sacred thread, that sacred thread is the emblem that he has approached a spiritual master and his birth has, second birth has been performed. This is the (indistinct), a sacred thread. Perhaps you've seen Indian brāhmaṇa. A sacred thread means, that is the mark that this man has now twice born.

Srimad-Bhagavatam Lectures

"This body is an emblem of ignorance."
Lecture on SB 1.2.8 -- Bombay, December 26, 1972:

We have invented so many nonsense things for simply satisfaction of the tongue. A vaiṣṇava kavi, Vaiṣṇava poet, ācārya, Bhaktivinoda Ṭhākura, he has wrote a song. That song we chant or sing during the time of taking prasādam. In that song he writes, śarīra abidyā-jāl joḍendriya tāhe kāl: "This body is an emblem of ignorance." Actually we get this material body due to our ignorance. By ignorance we commit so many wrong things, and you have obliged to accept a certain type of body. Therefore it is a network of ignorance.

I have seen that Gauḍīya Math emblem.
Lecture on SB 6.2.24-25 -- Gorakhpur, February 13, 1971:

Just like in the Śrīmad-Bhāgavatam, in the beginning, is simply śravaṇam-paraṁ satyaṁ dhīmahi; janmādy asya (SB 1.1.1)—smaraṇam, simply remembering, memorizing the Supreme Truth. But, of course, the pañcarātrika-vidhi is recommended in the Second Canto. That, another pañcarātrika-vidhi, is worshiping the gigantic form of the Lord. These things are there. But both, combined together, it is very much helpful. Bhāgavata-mārga. Bhāgavata-mārga will help the pañcarātrika-mārga, or process, and the pañcarātrika process will help Bhāgavata process. Both together is helpful. Therefore my Guru Mahārāja introduced... You have seen the, what is called? That signia? One side, pañcarātriki-vidhi, one side bhāgavata-viddhi. That is... I have seen that Gauḍīya Math emblem. Yes. And, so actually, Bhāgavata-mārga is very strong. That is sufficient.

Sri Caitanya-caritamrta Lectures

That Russian emblem? Hammer? And scythe? That's all.
Lecture on CC Madhya-lila 20.100 -- Washington, D.C., July 5, 1976:

If you preach, then you'll meet with so many obstacles, and you have to prepare yourself how to meet the obstacles. Then you become strong preacher. Resistance. There is no difficulty, but if there is difficulty, atheist class of men, and it is very difficult, so take innocent, those who are actually eager to know. Everyone should be. That is the human life. Athāto brahma jijñāsā. That is human civilization. Everyone should be inquisitive to know about the Absolute Truth, Brahman, but education is different nowadays. People are interested with hammer, how to play on hammer, that's all, technology. There is no question of Brahman. Let Brahman go to hell, now take out the hammer. That Russian emblem? Hammer? And scythe? That's all.

Festival Lectures

Because Rādhārāṇī can deliver Kṛṣṇa. She is so great devotee, the emblem of mahā-bhāgavata. Even Kṛṣṇa cannot understand what is Rādhārāṇī's quality.
Radhastami, Srimati Radharani's Appearance Day -- London, August 29, 1971:

If you go by the speculative process to understand Kṛṣṇa, it will take many, many lives. But if you take devotional service, just try to please Rādhārāṇī, and Kṛṣṇa will be gotten very easily. Because Rādhārāṇī can deliver Kṛṣṇa. She is so great devotee, the emblem of mahā-bhāgavata. Even Kṛṣṇa cannot understand what is Rādhārāṇī's quality.

General Lectures

Just like the sun, sun is an emblem of fire, and ninety-three millions of miles away it is situated, eka sthāni sthitasya.
Lecture at Caitanya Matha -- Visakhapatnam, February 19, 1972:

What is this world, manifestation. This is explained. Just like the fire is existing... Just like the sun, sun is an emblem of fire, and ninety-three millions of miles away it is situated, eka sthāni sthitasya, but because it is fiery planet, its heat and light is expanded, and in that heat and light everything is being generated.

Conversations and Morning Walks

1974 Conversations and Morning Walks

Human life begins when he understands what is dharma.
Morning Walk -- February 17, 1974, Bombay:

Prabhupāda: Human life begins when he understands what is dharma. That is human life, beginning. Aushikha (?) (Hindi) Jaiye aur Hindu religion hai, Muslim religion hai, Christian religion hai, Buddhist religion hai, Jewish religion hai. The religion must be there. But when we give up this religious process, then there is no more human life; it is animal life. Hare Kṛṣṇa.

Girirāja: So by that, there's a emblem of the theosophical colony.

Prabhupāda: I see. Oh, yes, yes.

Nobody's working in this field. They're all drawn to the cities to work in the factory. Condemned civilization. That communist emblem, what is that?
Morning Walk -- March 15, 1974, Vrndavana:

Prabhupāda: (laughing) What these communists can do? We can do better than them. We can kill many communists like that. (laughter) Then it will be counteraction of communist movement. And you think like that. "Why you are sitting idly, no employment? Come on to the field! Take this plow! Take this bull. Go on working. Why you are sitting idly?" This is Kṛṣṇa consciousness movement. Nobody should be allowed to sit down and sleep. They must find out some employment, either work as brāhmaṇa or as a kṣatriya or as a vaiśya. Why there should be unemployment? The same example. Just like I am, this body is working. The leg is working, hand is working, brain is working, belly is working. Why there should be unemployment? You just stop this unemployment, you will see the whole world is peaceful. There is no complaint. And they'll very happily chant Hare Kṛṣṇa. Hm? Nobody's working in this field. They're all drawn to the cities to work in the factory. Condemned civilization. That communist emblem, what is that?

Devotees: Hammer and sickle.

Prabhupāda: Yes. That is good.

That will be our emblem. Only sickle. Not hammer.
Morning Walk -- March 15, 1974, Vrndavana:

Prabhupāda: No hammer. That will be our emblem. Only sickle. Not hammer. The hammer has hammered the whole human civilization. So just make a counter-emblem. The communists will appreciate.

Piling of bricks and stones? Heaps of stones and bricks? That is emblem of civilization?
Room Conversation with Mr. C. Hennis of the International Labor Organization of the U.N. -- May 31, 1974, Geneva:

Prabhupāda: Piling of bricks and stones? Heaps of stones and bricks? That is emblem of civilization? They have seen. In Rome they have seen. They also piled like that. Now they have gone. Where they have gone? Why they left? Why they were obliged to leave? That nobody is questioning.

Correspondence

1970 Correspondence

The Nitai-Gaura emblem is nice.
Letter to Jayagovinda -- Los Angeles 3 February, 1970:

The Nitai-Gaura emblem is nice. Our first obeisances are to Guru and Gauranga; then we approach Radha Krishna. Perhaps while you were in India you have heard that we glorify in the following way: Guru Gauranga Chandarbika Giridhari. Four "G"s. So Guru-Gauranga you understand, and Chandarbika-Giridhari means Radha and Krishna. So you can make your emblem suitably according to space and convenience.

1976 Correspondence

Concerning the emblem for the Bhaktivedanta Institute, the words "Athāto brahma jijñāsā" is alright.
Letter to Svarupa Damodara -- Honolulu 20 May, 1976:

Concerning the emblem for the Bhaktivedanta Institute, the words "Athāto brahma jijñāsā" is alright, however instead of inside the emblem, you can put athato on top (in Devanagari) and brahma jijnasa on the bottom (in Devanagari). That will be nice. Enclosed you will find your copy with the ideas written on the appropriate place.

Page Title:Emblem
Compiler:Labangalatika, Sureshwardas
Created:12 of Jan, 2010
Totals by Section:BG=1, SB=24, CC=4, OB=6, Lec=7, Con=4, Let=2
No. of Quotes:48