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Equanimity

Bhagavad-gita As It Is

BG Chapters 1 - 6

BG 2.48, Translation and Purport:

Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.

Kṛṣṇa tells Arjuna that he should act in yoga. And what is that yoga? Yoga means to concentrate the mind upon the Supreme by controlling the ever-disturbing senses. And who is the Supreme? The Supreme is the Lord. And because He Himself is telling Arjuna to fight, Arjuna has nothing to do with the results of the fight. Gain or victory are Kṛṣṇa's concern; Arjuna is simply advised to act according to the dictation of Kṛṣṇa. The following of Kṛṣṇa's dictation is real yoga, and this is practiced in the process called Kṛṣṇa consciousness. By Kṛṣṇa consciousness only can one give up the sense of proprietorship. One has to become the servant of Kṛṣṇa, or the servant of the servant of Kṛṣṇa (CC Madhya 13.80). That is the right way to discharge duty in Kṛṣṇa consciousness, which alone can help one to act in yoga.

BG 5.19, Translation and Purport:

Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.

Equanimity of mind, as mentioned above, is the sign of self-realization. Those who have actually attained to such a stage should be considered to have conquered material conditions, specifically birth and death. As long as one identifies with this body, he is considered a conditioned soul, but as soon as he is elevated to the stage of equanimity through realization of self, he is liberated from conditional life. In other words, he is no longer subject to take birth in the material world but can enter into the spiritual sky after his death. The Lord is flawless because He is without attraction or hatred. Similarly, when a living entity is without attraction or hatred, he also becomes flawless and eligible to enter into the spiritual sky. Such persons are to be considered already liberated, and their symptoms are described below.

BG Chapters 7 - 12

BG 10.4-5, Translation:

Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy—all these various qualities of living beings are created by Me alone.

BG 10.4-5, Purport:

Samatā, equanimity, refers to freedom from attachment and aversion. To be very much attached or to be very much detached is not the best. This material world should be accepted without attachment or aversion. That which is favorable for prosecuting Kṛṣṇa consciousness should be accepted; that which is unfavorable should be rejected. That is called samatā, equanimity. A person in Kṛṣṇa consciousness has nothing to reject and nothing to accept save in terms of its usefulness in the prosecution of Kṛṣṇa consciousness.

Srimad-Bhagavatam

SB Canto 1

SB 1.5.9, Purport:

After liberation, which is the last item in the line of performing religiosity, etc., one is engaged in pure devotional service. This is called the stage of self-realization, or the brahma-bhūta stage (SB 4.30.20). After attainment of this brahma-bhūta stage, one is satisfied. But satisfaction is the beginning of transcendental bliss. One should progress by attaining neutrality and equality in the relative world. And passing this stage of equanimity, one is fixed in the transcendental loving service of the Lord. This is the instruction of the Personality of Godhead in the Bhagavad-gītā. The conclusion is that in order to maintain the status quo of the brahma-bhūta stage, as also to increase the degree of transcendental realization, Nārada recommended to Vyāsadeva that he (Vyāsadeva) should now eagerly and repeatedly describe the path of devotional service. This would cure him from gross despondency.

SB 1.12.23, Translation and Purport:

This child will be like his grandfather Yudhiṣṭhira or Brahmā in equanimity of mind. He will be munificent like the lord of the Kailāsa Hill, Śiva. And he will be the resort of everyone, like the Supreme Personality of Godhead Nārāyaṇa, who is even the shelter of the goddess of fortune.

Mental equanimity refers both to Mahārāja Yudhiṣṭhira and to Brahmā, the grandfather of all living beings. According to Śrīdhara Svāmī, the grandfather referred to is Brahmā, but according to Viśvanātha Cakravartī, the grandfather is Mahārāja Yudhiṣṭhira himself. But in both cases the comparison is equally good because both of them are recognized representatives of the Supreme Lord, and thus both of them have to maintain mental equanimity, being engaged in welfare work for the living being. Any responsible executive agent at the top of administration has to tolerate different types of onslaughts from the very persons for whom he works. Brahmājī was criticized even by the gopīs, the highest perfectional devotees of the Lord. The gopīs were dissatisfied with the work of Brahmājī because Lord Brahmā, as creator of this particular universe, created eyelids which obstructed their seeing Lord Kṛṣṇa. They could not tolerate a moment's blinking of the eyes, for it kept them from seeing their beloved Lord Kṛṣṇa. So what to speak of others, who are naturally very critical of every action of a responsible man? Similarly, Mahārāja Yudhiṣṭhira had to cross over many difficult situations created by his enemies, and he proved to be the most perfect maintainer of mental equanimity in all critical circumstances. Therefore the example of both grandfathers for maintaining equanimity of mind is quite fitting.

SB 1.14.34, Purport:

By brahminical culture, the development of the dormant qualities of goodness, namely truthfulness, equanimity, sense control, forbearance, simplicity, general knowledge, transcendental knowledge, and firm faith in the Vedic wisdom, one can become a brāhmaṇa and thus see the Lord as He is. And after surpassing the brahminical perfection, one has to become a devotee of the Lord so that His loving affection in the form of proprietor, master, friend, son and lover can be transcendentally achieved. The stage of a devotee, which attracts the transcendental affection of the Lord, does not develop unless one has developed the qualities of a brāhmaṇa as above mentioned. The Lord is inclined to a brāhmaṇa of quality and not of false prestige.

SB 1.16.26-30, Translation:

In Him reside (1) truthfulness, (2) cleanliness, (3) intolerance of another's unhappiness, (4) the power to control anger, (5) self-satisfaction, (6) straightforwardness, (7) steadiness of mind, (8) control of the sense organs, (9) responsibility, (10) equality, (11) tolerance, (12) equanimity, (13) faithfulness, (14) knowledge, (15) absence of sense enjoyment, (16) leadership, (17) chivalry, (18) influence, (19) the power to make everything possible, (20) the discharge of proper duty, (21) complete independence, (22) dexterity, (23) fullness of all beauty, (24) serenity, (25) kindheartedness, (26) ingenuity, (27) gentility, (28) magnanimity, (29) determination, (30) perfection in all knowledge, (31) proper execution, (32) possession of all objects of enjoyment, (33) joyfulness, (34) immovability, (35) fidelity, (36) fame, (37) worship, (38) pridelessness, (39) being (as the Personality of Godhead), (40) eternity, and many other transcendental qualities which are eternally present and never to be separated from Him. That Personality of Godhead, the reservoir of all goodness and beauty, Lord Śrī Kṛṣṇa, has now closed His transcendental pastimes on the face of the earth. In His absence the age of Kali has spread its influence everywhere, so I am sorry to see this condition of existence.

SB Canto 4

SB 4.21.37, Purport:

When a brāhmaṇa, however, rises to the platform of personal understanding of the Supreme Godhead, he becomes a Vaiṣṇava. A Vaiṣṇava is transcendental even to a brāhmaṇa. In the material conception, the position of a brāhmaṇa is the highest in human society, but a Vaiṣṇava is transcendental even to a brāhmaṇa. Both the brāhmaṇa and Vaiṣṇava are spiritually advanced. A brāhmaṇa's qualifications are mentioned in Bhagavad-gītā as truthfulness, mental equanimity, control of the senses, the power of tolerance, simplicity, knowledge of the Absolute Truth, firm faith in the scriptures, and practical application of the brahminical qualities in life. In addition to all these qualifications, when one fully engages in the transcendental loving service of the Lord, he becomes a Vaiṣṇava.

SB Cantos 10.14 to 12 (Translations Only)

SB 11.3.24, Translation:

To serve the spiritual master the disciple should learn cleanliness, austerity, tolerance, silence, study of Vedic knowledge, simplicity, celibacy, nonviolence, and equanimity in the face of material dualities such as heat and cold, happiness and distress.

SB 11.18.42, Translation:

The main religious duties of a sannyāsī are equanimity and nonviolence, whereas for the vānaprastha austerity and philosophical understanding of the difference between the body and soul are prominent. The main duties of a householder are to give shelter to all living entities and perform sacrifices, and the brahmacārī is mainly engaged in serving the spiritual master.

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 3.49, Purport:

Lord Caitanya accepted sannyāsa, leaving aside His householder life, to preach His mission. He has equanimity in different senses. First, He describes the confidential truth of the Personality of Godhead, and second, He satisfies everyone by knowledge and attachment to Kṛṣṇa. He is peaceful because He renounces all topics not related to the service of Kṛṣṇa. Śrīla Baladeva Vidyābhūṣaṇa has explained that the word niṣṭhā indicates His being rigidly fixed in chanting the holy name of Śrī Kṛṣṇa. Lord Caitanya subdued all disturbing opponents of devotional service, especially the monists, who are actually averse to the personal feature of the Supreme Lord.

Other Books by Srila Prabhupada

Krsna, The Supreme Personality of Godhead

Krsna Book 2:

It is clearly stated in the Bhagavad-gītā that to realize Brahman identification is not all. Brahman identification may help one become joyful without material attachment or detachment and to achieve the platform of equanimity, but after this stage one has to take to devotional service. When one takes to devotional service after being elevated to the platform of Brahman realization, he is then admitted into the spiritual kingdom for permanent residence in association with the Supreme Personality of Godhead. That is the result of devotional service. Those who are devotees of the Supreme Personality of Godhead never fall down like the impersonalists. Even if the devotees fall down, they remain affectionately attached to their Lord. They can meet all kinds of obstacles on the path of devotional service, and freely, without any fear, they can surmount such obstacles. Because of their surrender, they are certain that Kṛṣṇa will always protect them. As it is promised by Kṛṣṇa in the Bhagavad-gītā, "My devotees are never vanquished."

Renunciation Through Wisdom

Renunciation Through Wisdom 2.12:

The facilities available to us in our material condition are many. One facility in the mode of goodness is intelligence, which gives us the ability to distinguish subtle elements and to discriminate between matter and spirit, and in this way to avoid coming under illusion. Also in the mode of goodness are tolerance, truthfulness, control of the senses, equanimity, and other such qualities. Added to the list are qualities in the mode of passion, such as strong desire, fearlessness, and unwavering determination, as well as qualities in the mode of ignorance, such as fear, madness, and distress over birth, death, old age, and disease. All these facilities are products of the Lord's external, material energy. Since māyā is under the Supreme Lord's control, all the above-mentioned qualities also emanate from Kṛṣṇa Himself. But Lord Kṛṣṇa is beyond the periphery of our sensual experience, and therefore simply cultivating the nobler qualities—those in the mode of goodness—is not sufficient spiritual practice to elevate us to the Lord's lotus feet. The only way to overcome māyā is to take complete shelter at the Lord's lotus feet.

Renunciation Through Wisdom 3.5:

Lord Kṛṣṇa discusses the multifarious ways in which desire influences these activities:

Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness and distress, birth, death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame, and infamy—all these various qualities of living beings are created by Me alone.

Renunciation Through Wisdom 3.5:

Where can one see qualities such as intelligence, knowledge, freedom from doubt, joy, sorrow, fear, fearlessness, nonviolence, equanimity, contentment, austerity, charity, fame, and infamy? These qualities are indicative of consciousness, so they are present wherever consciousness is present. The Supreme Lord has declared that these qualities are His, that they have sprung from Him. And the Kaṭha Upaniṣad states, nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān: "Among all the eternal, conscious living entities, there is one supreme conscious being who supplies all others with their necessities." Therefore, to deny that these qualities are inherent in all conscious beings, and in this way to equate both the minute living entities and the Supreme Soul with dead matter, results in complete confusion and certainly demonstrates a severe lack of insight.

Renunciation Through Wisdom 5.1:

Such a pure devotee sees the material quality of goodness as the Lord's bodily effulgence. For him the quality of ignorance is transformed into peacefulness and equanimity. And he uses lust, a product of the mode of passion, to love and serve the supremely beautiful Lord. He meditates on how to serve the Supreme Lord, and then with enthusiasm and patience he performs all kinds devotional service. In the devotional mellow of śānta, or neutrality, such devotional enthusiasm may be absent, but because such a mood of devotion attracts the Lord's love, it is fully spiritual.

Renunciation Through Wisdom 5.1:

The sages say that when we surrender to the Lord, we will clearly see how the He personally makes arrangements for us, even in small matters. Then we will easily see how with His omnipotent supreme intelligence He is assisting us out of love. So it is unnecessary to waste time in further speculation. We have to vanquish illusion, develop equanimity and spontaneity, and practice bhakt-yoga. Then a supremely powerful force will gradually transform our material existence into spiritual existence. All our misconceptions, accumulated over millions of lifetimes, will be rectified in a short time. Hence we need not become anxious because of a lack of time. The eightfold yoga practice—yama, niyama, āsana, prāṇāyāma, and so on—gives quick results, and one feels that he is doing something substantial. However, although such efforts may certainly make one materially proficient, they are nevertheless simply human endeavors. They are totally distinct from the activities carried out by the Lord's potency. The Supreme Lord's energy often works in subtle ways, but where it ultimately takes us is inconceivable to the human mind.

Message of Godhead

Message of Godhead 2:

Bhagavad-gītā (5.17) further elucidates that when a learned man attains to absolute vision, he can observe every living being—whether a learned and gentle brahmaṇa, a cow, an elephant, a dog, or a dog-eater—with equanimity. A learned and gentle brahmaṇa is the embodiment of nature's mode of goodness. Among the beasts, the cow is the embodiment of this same mode of goodness. The elephant and the lion are embodiments of the passionate mode of nature, while the dog and the caṇḍāla (dog-eater) are the embodiments of nature's mode of darkness, or ignorance. However, instead of focusing on the various external tabernacles of these living entities (their embodiments under various modes of nature), with his absolute vision the karma-yogī penetrates to the spirit which is embodied therein. And because this infinitesimal spirit emanates from the infinite Supreme Spirit, the karma-yogī in the highest state can observe everyone and everything with equanimity. Such a karma-yogī views everything in relation to the Absolute, and therefore he engages everything in the transcendental service of the Absolute. He observes all living entities as so many transcendental servitors of the absolute Godhead, Śrī Kṛṣṇa. His perfect spiritual vision cannot but penetrate the encagement of every material body, just as a red-hot iron cannot but burn everything that it contacts. Thus, the karma-yogī sets an example of transcendental character, by engaging everyone and everything in the transcendental service of the Personality of Godhead.

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969:

Revatīnandana: "The humble sage sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog, and a dog-eater or outcaste (BG 5.18). Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman and as such, are already situated in Brahman (BG 5.19). A person who neither rejoices upon receiving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered and who knows the science of God is to be understood as already situated in transcendence (BG 5.20). Purport."

Prabhupāda: Yes. Go on.

Revatīnandana: "Purport: The symptoms of the self-realized person are given herein. The first symptom is that he is not illusioned by the false identification of the body with his true self."

Prabhupāda: Yes. So achieving something pleasant... Generally we accept a thing pleasant when it satisfies our senses. We accept it as pleasant. But actually, satisfaction of my sense is not real pleasure because my senses are at the present moment diseased. Therefore as it is stated in the Nārada-pañcarātra, that tat-paratvena nirmalam (CC Madhya 19.170). One has to purify the senses in Kṛṣṇa consciousness. The Kṛṣṇa consciousness movement is not to become void of the senses. The other philosophers, they say that "You don't desire." We say that we don't desire nonsense but we desire Kṛṣṇa. Desire is there, but as soon as desire is purified, then I shall desire Kṛṣṇa. When one is desiring only Kṛṣṇa, that is his healthy state. And if somebody is desiring something else, something other than Kṛṣṇa, then he is to be understood in diseased condition.

Conversations and Morning Walks

1971 Conversations and Morning Walks

Room Conversation with Dr. Weir of the Mensa Society -- September 5, 1971, London:

Prabhupāda: In Geometry they say the point has no length nor breadth. But that is not fact. The point has length and breadth but you cannot measure it.

Dr. Weir: Ah, but the mathematician would say that that isn't the definition of a point is something that has no breadth or depth, but his purpose is working out his philosophy.

Mensa Member: (indistinct) he'd say something entirely different... absolute (indistinct) point.

Prabhupāda: But if you magnify the point you'll find there is...

Dr. Weir: But, coming back to...

Prabhupāda: It is a question of vision. With your present imperfect vision you do not see. When you take a magnifying glass you see, "Oh, there is length and breadth."

Dr. Weir: Ah, but that brings you, Swami, straight away into the problem of the infinite regress. It (indistinct) get smaller and smaller. But you know you might just as well stop at the beginning...

Śyāmasundara: ...I am the smallest of the small.

Prabhupāda: That is stated in the Veda. (Sanskrit verse) God is greater than the greatest and smaller than the smallest.

1976 Conversations and Morning Walks

Room Conversation and Reading from Srimad-Bhagavatam Canto 1 and 12 -- June 25, 1976, New Vrindaban:

Pradyumna: "These four items are by far inferior to engagement in the devotional service of the Lord. Śrī Vyāsadeva as the authorized scholar knew very well this difference, and still, instead of giving more importance to the better type of engagement, namely the devotional service of the Lord, he had more or less improperly used his valuable time, and thus he was despondent. From this it is clearly indicated that no one can be pleased substantially without being engaged in the devotional service of the Lord. In the Bhagavad-gītā this fact is clearly mentioned. After liberation, which is the last item in the line of performing religiosity, etc., one is engaged in pure devotional service. This is called the stage of self-realization or brahma-bhūta (SB 4.30.20) stage. After attainment of this brahma-bhūta stage one is satisfied, but satisfaction is the beginning of transcendental bliss. One should progress by attaining neutrality and equality in the relative world. In passing this stage of equanimity, one is fixed up in the transcendental loving service of the Lord. This is the instruction of the Personality of Godhead in the Bhagavad-gītā. The conclusion is that in order to maintain the status quo of the brahma-bhūta stage, as also to increase the degree of transcendental realization, it is recommended by Nārada to Vyāsadeva that he, Vyāsadeva, should now eagerly and repeatedly describe the path of devotional service. This would cure him from gross despondency."

na yad vacaś citra-padaṁ harer yaśo
jagat-pavitraṁ pragṛṇīta karhicit
tad vāyasaṁ tīrtham uśanti mānasā
na yatra haṁsā niramanty uśikkṣayāḥ
(SB 1.5.10)

"Those words which do not describe the glories of the Lord, who alone can sanctify the atmosphere of the whole universe, are considered by saintly persons to be like unto a place of pilgrimage for crows."

Prabhupāda: Just like the modern newspaper. Huge bundle of newspaper every morning, huh? So it is, as it is said here, the place of enjoyment for the crows. What is that?

Pradyumna: Vāyasaṁ tīrtham.

Prabhupāda: Vāyasaṁ means crows. The crows, they take pleasure in a place where all rubbish and refuses are thrown. They take pleasure. So what is this newspaper? All rubbish things, they are collected together. Nobody likes it to read. They just glance over for a few minutes, and then it is thrown away, rubbish. And even it is thrown, nobody touches. So they are spending huge, so many newspapers. Each newspaper several editions in a day, huge establishment, but there is no substance of life. That is being described. Na yad vacaś citra-padaṁ harer yaśo. Read it?

1977 Conversations and Morning Walks

Room Conversation -- April 13, 1977, Bombay:

Tamāla Kṛṣṇa: So "The Honorable S.D. Chawan, Chief Minister of Maharastra. Dear Sri Chawan, kindly accept my greetings and extend the same to your good wife. I am so much obliged to you that you have lauded our activities throughout the world. This Kṛṣṇa consciousness movement is based on deep science of the laws of nature. This human life is a boon for the conditioned soul to understand this science. I do not wish to take much of your valuable time, but I would have been very much pleased that persons like you, without any political prejudice, come and take up his movement seriously and benefit the whole human society with this knowledge. At least in India, where this knowledge was generated, there must be some institution to know it perfectly and distribute it throughout the world. That will glorify India's prestige. To broadcast India's glorification is the duty of every Indian without any political differences. I wish that you may take some active part in this movement and thus magnify the prestigious position of India. Thank you very much for your coming here today and speaking so nicely about this Kṛṣṇa consciousness movement. Your ever well-wisher, A.C. Bhaktivedanta Swami."

Girirāja: Nice letter.

Prabhupāda: So yes, no, he...

Tamāla Kṛṣṇa: He couldn't say yes, and he couldn't say no.

Prabhupāda: Position is tottering.

Evening Darsana -- May 9, 1977, Hrishikesh:

Prabhupāda: Yes. From historical reference it is so, but it can go still farther, and in that way India's glories will be magnified. But unfortunately our leaders and government are callous. They do not know what is India's glory and how India's glory can be distributed. They are trying that India's glory will be magnified by imitating Western way of life. This is the defect. They can understand that the Western way of life has not given them actual happiness. Otherwise why these boys, they are coming to India? They are young boys, and they are coming from very respectable family, rich family, rich nation. They have no economic problem. They have not come here to earn their livelihood, as we go to England to learn something, technology, and earn our livelihood. They have not come here for that purpose. They have enough food, enough everything, material. They are hankering after some spiritual... So there are two sides. (aside:) Why you are reducing? So our leaders, rather, they are misinterpreting śāstra, our leaders, and trying to mold it to the material way of life. This is the pity of the thing. Now you should reform them in this Kṛṣṇa consciousness movement, and real United Nations will be formed. There will be no question of nationalism. In the Bhagavad-gītā... Big, big leaders, they are reading Bhagavad-gītā, but is there any word as "nationalism"?

Indian man (1): None.

Prabhupāda: And big, big leaders, they are utilizing Bhagavad-gītā for so-called nationalism. Why? There is not a single word as "nationalism." As Kṛṣṇa says, sarva-yoniṣu kaunteya (BG 14.4). Where is nationalism? There is no question of nationalism. So the difficulty is they do not understand even a line of Bhagavad-gītā, and still, the so-called scholars, philosophers, politicians, they are advertising that "I am student." They do not understand even a line of... This is my challenge. What do you think? They do not understand. Even Gandhi did not understand, not a single line.

Correspondence

1947 to 1965 Correspondence

Letter to Appeal to Vaisnava Sect -- Delhi 13 March, 1964:

SRIMAD BHAGAVATAM is very dear to all Vaisnavites and especially to the Vallabha and the Gaudiya Vaisnavas. The glories of Vrindaban and Mathura are magnified by these two Sampradayas and the undersigned as an humble servant of all Vaisnavas, has tried his best to render it into elaborate English version for its publicity all over the world. The first and second volumes of the publication are already out and there are still 58 fifty eight parts to be published to finish this mighty project.

I am therefore appealing to the Vallabha Vaisnavites specifically to help me in this mighty project. I am a Sannyasi and as duty bound I have attempted this heavy task for benefit of all human beings and I am seeking your valued cooperation.

1970 Correspondence

Letter to Nevatiaji -- Los Angeles 16 July, 1970:

The boys and girls here naturally they are born of rich nation and materially cultured families, but there is no spiritual guide. According to Vedanta Sutra this human form is meant specifically for spiritual understanding. So a person or a community or a nation when in the top position of material enjoyment and still does not find any peace, he searches after something better. That is the position of the Western countries. But they have no information what is that better. Therefore, the younger generation especially they are turning to be confused and frustrated and they are generally known as "hippies." Here in this Krsna consciousness movement, because the actual solace and remedy is there, they are finding it very nice and gradually they are being attracted. Some of them actually experience that before coming to this movement they did not know what is spiritual life. So there is a great potency of spreading this movement all over the world. The India Government has a Department for Cultural Affairs; if they would have taken this cultural movement as the background of Vedic civilization, then the whole world would have been happy, and India's glories would have been magnified many thousands of times than by simply imitating the Western technology which is on the verge of failure.

1974 Correspondence

Letter to Sri Pannalalji -- Bombay 16 May, 1974:

By Krsna's mercy and the unlimited potency of Lord Visnu, Anyone can be purified as and Vaisnava and elevated to the Supreme position. Unless one learns this philosophy thoroughly he cannot become a preacher however learned and educated he may be.

Regarding the article published in Back to Godhead 53 there was nothing wrong in that article rather it was the same statement as you said, "in a holy place sins are magnified four fold etc." But some interested persons who come within this category are making malicious propaganda taking advantage of the article.

1976 Correspondence

Letter to Ramakrishna Bajaj -- Vrindaban 1 November, 1976:

The idea is, that the rapid advancement of the Hare Krsna Movement has threatened the foundation of Western Civilization. One American politician has remarked in this connection, that the Hare Krsna Movement is spreading like an epidemic. If we do not take steps to stop it, it may one day capture the government. This is a good certification for our success, but the time has come now when we have to meet strong opposition. After all this Hare Krsna Movement is Indian culture. If the leaders of Indian culture will take it seriously, then certainly India's glories will be magnified.

Page Title:Equanimity
Compiler:Visnu Murti, UmaI
Created:25 of Sep, 2011
Totals by Section:BG=4, SB=7, CC=1, OB=7, Lec=1, Con=4, Let=4
No. of Quotes:28