Eternally (Lectures, SB)

Expressions researched:
"eternally"

Notes from the compiler: VedaBase query: eternally not "eternally conditioned" not "eternally liberated" not "eternally, baddha, conditioned" not "conditioned eternally" not "eternally free, liberated"

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.1 -- London, August 7, 1971:

Pradyumna: Translation: "I offer my obeisances unto Lord Śrī Kṛṣṇa, son of Vasudeva, who is the supreme all-pervading Personality of Godhead. I meditate upon Him, the transcendent reality, who is the primeval cause of all causes, from whom all manifested universes arise, in whom they dwell, and by whom they are destroyed. I meditate upon that eternally effulgent Lord who is directly and indirectly conscious of all manifestations and yet is beyond them. It is He only who first imparted Vedic knowledge unto the heart of Brahmā, the first created being. Through Him this world, like a mirage, appears real even to great sages and demigods. Because of Him, the material universes, created by the three modes of nature, appear to be factual, although they are unreal. I meditate therefore upon Him, the Absolute Truth, who is eternally existent in His transcendental abode, and who is forever free of illusion." (SB 1.1.1)

Prabhupāda: Vyāsadeva is offering his obeisances unto the Supreme Lord, Kṛṣṇa. Oṁ namo bhagavate vāsudevāya. Bhagavate, "unto the Supreme Personality of Godhead, who is known as Vāsudeva." Vāsudeva means the son of Vasudeva.

Lecture on SB 1.1.3 -- Caracas, February 24, 1975:

This is called māyā. And any religious system on the platform of this false understanding is also cheating.

Therefore it is said, dharmaḥ projjhita-kaitavaḥ atra. Kaitavaḥ means cheating, which is not dharma, which is not the characteristic. The characteristic is that I am eternally servant of God. So instead of serving God, if I serve the dog, that is called cheating religion. Nobody is meant for serving a dog, but because I am servant, if I haven't got sufficient engagement as servant of God, then I keep a dog to serve him.

Lecture on SB 1.2.1 -- New Vrindaban, September 1, 1972:

Just like God has. That is our original body. It is now covered. So we should attempt in such a way. We should utilize our energy in such a way that after giving up this body we get our original sac-cid-ānanda-vigrahaḥ (Bs. 5.1) body just like God has got, and then again we enter into the Kingdom of God and be happy eternally there. That is bhāgavata culture. Thank you very much.

Lecture on SB 1.2.7 -- Delhi, November 13, 1973:

And He is worshiped by all sages, saintly persons. When Arjuna admitted Him that "Kṛṣṇa, You are paraṁ brahma," paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān puruṣaṁ śāśvatam (BG 10.12). "You are puruṣa." Puruṣa means enjoyer. Śāśvata means eternally. Not that "You are now enjoyer and formerly You were something else." No. Śāśvataṁ puruṣam ādyam, original. So this is the appreciation of Kṛṣṇa. After reading Bhagavad-gītā, if you do not understand Kṛṣṇa, if you try to banish Kṛṣṇa, then what kind of reading of Bhagavad-gītā? This is all nonsense.

Lecture on SB 1.2.8 -- New Vrindaban, September 6, 1972:

So here everything is perverted and with so many faulty ideas, but this, this very thing is there in the Kingdom of God. In relationship with God, Kṛṣṇa. And there everything is eternal. By becoming servant of God, you'll eternally enjoy, same as master. By becoming a friend of God, you enjoy eternal friendship. By becoming father or mother of God, you enjoy the parental affection between father and son. And by becoming lover of God, you become eternally happy.

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

So they do not get that ānanda. They simply are elevated to the position of eternity. But eternity without ānanda. Just like you just imagine: suppose you are given a very nice place. You are ordered that "You live here eternally, but don't allow nobody else. You can live alone." How long you will live? Because as a living entity, as part and parcel of Kṛṣṇa, you want ānanda. So ānanda, you require society, friendship and love. That is ānanda. That is not impersonalism. That is personalism. So unless you enter to the personal activities of Kṛṣṇa, there cannot be ānanda. There cannot be.

Lecture on SB 1.2.14-16 -- San Francisco, March 24, 1967:

That repetition of birth and death, that will continue. Therefore intelligent person, those who are intelligent, they will take it up: "Oh, why shall I continue this birth and death process? Why not have my eternal life?" If I am, by constitution, if I am eternal, if I am constitutionally blissful and if I am eternally full of knowledge, now I am covered by this material nature, why not take up this process so that this karma-bandhana, this continuous birth and death of transmigration of myself from one place to another, that should be stopped? The Bhāgavata says therefore that yad-anudhyāsinā yuktāḥ karma-granthi-nibandhanam. If one can surpass this chain of birth and death, why an intelligent man should not take up this process of Kṛṣṇa consciousness?

Lecture on SB 1.2.17 -- San Francisco, March 25, 1967:

Our spiritual life will be revived and the result will be that in our next life, next life, after leaving this body, we shall have our full spiritual life eternally.

Spirit is described... We have already discussed on this point that the spirit is eternal. Na hanyate hanyamāne śarīre: (BG 2.20) "Even after the destruction of this body, the consciousness is not destroyed." That continues. Rather, consciousness transferred to another type of body makes me again alive to the material conception of life. And that is also described in the Bhagavad-gītā. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6).

Lecture on SB 1.2.21 -- Vrndavana, November 1, 1972:

So these doubts are also dissipated when one comes to Kṛṣṇa consciousness. That this poṭākāśa means the sky within the pot, no, ghaṭākāśa, the sky within the pot, it cannot be made analogy with the sky in the pot and outside. Because they are individual souls. In the Bhagavad-gītā it is said that they are part and parcel of God sanātana, eternally, not that they have been cut off. Just like the sky within the pot is walled by the wall of the pot, but actually we are not walled. We are individual. Every, every one of us are individual. We are not surrounded by some material wall. This material wall is supposed to be this body. Actually, we are individual, and therefore, because we are individual, according to our individual karma, we have got different types of body. So these are the doubts.

Lecture on SB 1.2.22 -- Los Angeles, August 25, 1972:

That is first-class devotee. Just like Caitanya Mahāprabhu. As soon as He saw Jagannātha in the temple, immediately fainted. "Here is My Lord; I was searching after."

So there are stages. So those who are first class... Here it is stated ato vai kavayaḥ. Kavayaḥ means first class. Ato vai kavayo nityam. Perpetually, eternally. Bhaktiṁ paramayā mudā. Devotional service. Transcendental, paramayā. The devotional service... For the third-class devotee, the devotional service is also third class. And the, although third class, first class, second class, we are distinguishing, it is not ordinary material first class, second class... Even in the spiritual world there is such divisions.

Lecture on SB 1.2.23 -- Los Angeles, August 26, 1972:

This is the point. You cannot manufacture your happiness. That is not possible. Therefore this is, this creation is there. Try to understand. Why there is creation? This creation is a chance given to the conditioned soul, how to come to his senses, that living entity, that he is eternally servant of Kṛṣṇa, part and parcel. His only business is to satisfy Kṛṣṇa. So here is a chance. If we don't take this chance, then again the creation will be wound up, it will be destroyed. Again there will be creation, again another chance will be given. This is going on. Bhūtvā bhūtvā pralīyate (BG 8.19). In the Bhagavad-gītā it is said, bhūtvā bhūtvā pralīyate. It is manifested sometimes and maintained for some time and again destroyed.

Lecture on SB 1.2.24 -- Vrndavana, November 4, 1972:

I am spirit soul; you are spirit soul. Somehow or other, I have been entangled with this material body, one after another. So I must get out of this entanglement and go back to home, back to Godhead, to Viṣṇu, and live there eternally, blissful life of knowledge. That is our aim. The materialistic persons, they think these are all utopian thinking conception. Because they have no brain they are no better than animals, polished animals. That's all. They cannot understand. In the tamo-guṇa. Tamasaḥ. Tamasaḥ. Two: tamas and rajas. Two, these two qualities material qualities are there. What is...?

Lecture on SB 1.3.1-3 -- San Francisco, March 28, 1968:

Prabhupāda: This is more or less imaginary. But virāṭ-puruṣa... Just like Arjuna was shown the virāṭ-puruṣa, universal form. That is not eternal. That was causal or temporary; for the time being it was shown to Arjuna.

Upendra: "His body is eternally in spiritual existence par excellence." Purport: "The conception of virāḍ-rūpa or viśva-rūpa of the Supreme Absolute Truth is specially meant for the neophyte materialist who can hardly think of the transcendental form of the Personality of Godhead. To them a form means something of this material world and as such an opposite conception of the absolute is necessary for them in the beginning to concentrate their mind in the power extension of the Lord. As stated above the Lord extends His potency in the form of mahat-tattva which includes all material ingredients.

Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969:

Remembrance and forgetfulness. So why one remembers Kṛṣṇa consciousness and why one forgets Kṛṣṇa consciousness? Actually, my constitutional position is, as Caitanya Mahāprabhu says, that jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). Actually, the constitutional position of the living entities are that he is eternally servant of God. That is his position. He's meant for that purpose, but he forgets. So that forgetfulness is also janmādy asya yataḥ (SB 1.1.1), the Supreme. Why? Because he wanted to forget.

Lecture on SB 1.5.4 -- Los Angeles, January 12, 1968:

Just like we say God is great. Greatest. And increasing also. Brahman is not limited. Just like we have got some idea, say, the sky, the greatest. But this is also increasing. According to astronomical calculation, the planets and the universe, they can increase. So the Absolute Truth, that is eternally increasing. There is no comparison of Brahman's increasement and magnitude. Sanātana, and that is also eternal.

Lecture on SB 1.5.14 -- New Vrindaban, June 18, 1969:

So therefore it is stated in the Padma Purāṇa that ramante yogino 'nante. Anante means unlimited happiness. They enjoy unlimited happiness. Ramante yogino 'nante. And satyānande. And that is real happiness. Happiness does not mean it is for few minutes. No. Happiness should continue, eternally. One should be situated in that happiness so that other, temporary happiness will not attract him.

Lecture on SB 1.5.25 -- Vrndavana, August 6, 1974:

Similarly, we are already related with Kṛṣṇa because Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "All living entities, they are My part and parcel." Ahaṁ bīja-pradaḥ pitā: (BG 14.4) "I am the seed-giving father." So how this relation can be broken? That is not possible. That is already there eternally.

Therefore it is said in the Caitanya-caritāmṛta, nitya-siddha kṛṣṇa-bhakti. Nitya-siddha means eternally perfect. It is not that we are artificially acquiring this kṛṣṇa-bhakti. No, it is not artificial. It is natural. This is actual fact. So we are simply... Because our present, in the present material condition, our heart is covered with so much garbage of different types of body...

Lecture on SB 1.5.25 -- Vrndavana, August 6, 1974:

So many. There are different terms. So this is the process. We are eternally related with Kṛṣṇa, nitya-siddha kṛṣṇa-bhakti, and we're eternally very affectionate and obedient servant of Kṛṣṇa. That is our position. Somehow or other, it is covered. So that garbage that's covering has to be moved. Therefore Caitanya Mahāprabhu said, ceto-darpaṇa-mārjanam (CC Antya 20.12). This is the process of cleansing the mirror of the heart. Mirror, when it is covered by dust you cannot see your face nicely. But as soon as it is nicely brushed and cleansed, you see exactly what you are. Similarly, this Kṛṣṇa consciousness movement means cleansing the heart of all the dirty things that is accumulated life after life. It is not an artificial thing, we are learning to become devotee of Kṛṣṇa.

Lecture on SB 1.5.33 -- Vrndavana, August 14, 1974:

Then you will be happy. Therefore it is said, tad eva hy āmayaṁ dravyaṁ na punāti cikitsitam. Cikitsitam. We should handle everything material properly treated, properly treated. Not to work for anyone. As Caitanya Mahāprabhu has given us lesson that you are jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). Every living entity is eternally the servant of Kṛṣṇa. So instead of becoming servant of your senses, just try to become the servant of Kṛṣṇa, then your life will be successful.

Lecture on SB 1.7.6 -- Vrndavana, April 18, 1975:

That is required. We have to control over the senses and identify ourself that "I do not belong to anything of this material infection, but I am eternally servant of Kṛṣṇa." Jīvera svarūpa haya nitya... (Cc. Madhya 20.108-109). This is called svarūpa-upalabdhi. This is called self-realization. This is called mukti. In the Śrīmad-Bhāgavatam the definition of mukti has been given that muktir hitvā anyathā rūpam. Anyathā rūpam. I am identifying now myself as this and that. "I am American; I am Indian; I am brāhmaṇa; I am gosvāmī; I am this, that..." No. This is all anarthas, unwanted. So therefore hitvā anyathā rūpam. We are living under the impression of something else.

Lecture on SB 1.7.7 -- Vrndavana, April 24, 1975:

It may be an important, more important body than what we have got just now, or it may be less important. It may be cats and dog or hog, and it may be the body of demigod. That is according to karma. So in this way we are passing our life eternally. Bhūtvā bhūtvā pralīyate (BG 8.19). We get one type of body, and again we give it up. Dehāntara-prāptiḥ. This is called anartha, anartha. Anartha upaśamam. What is that anartha? This is anartha. Why shall I get a new type of body? I am eternal. Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre (BG 2.20).

Lecture on SB 1.7.7 -- Vrndavana, April 24, 1975:

One should not be satisfied with this comfortable or so-called educated human body. We should be prepared what we are going to get next. That is real knowledge. Because it is anartha. Anartha means unwanted. "Why shall I get at all any body? I am eternal; I must live eternally." That is human knowledge. That is called brahma-jijñāsā.

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

So if you are part and parcel of God, how you can be nirānandamaya? You are also ānandamaya. That quality is there. But do you enjoy alone? You sit down in a room alone for three hours, you'll feel disturbed, immediately. And what to speak of eternally. It is impossible to remain alone. And for want of ānanda you'll again fall down in this material world. The impersonalists who think that "I have become one with the Supreme..." One with the Supreme means that is eternity, fact, sat. Sat cit ānanda. Simply by becoming sat, eternal, you don't get ānanda.

Lecture on SB 1.8.19 -- Mayapura, September 29, 1974:

Nitāi: Translation: "Being beyond the range of limited sense perception, the eternally irreproachable factor covered by the curtain of deluding energy, You are invisible to the foolish observer, exactly as an actor dressed as a player is not recognized."

Prabhupāda:

māyā-javanikācchannam

ajñādhokṣajam avyayam

na lakṣyase mūḍha-dṛśā

naṭo nāṭyadharo yathā

(SB 1.8.19)

So one side is māyā-javanikācchannam. Māyā, this illusory energy, is covering with the curtain. Just like we are seeing the Deity, but if there is a curtain, we cannot see. Similarly, there is a curtain which is illusory energy, māyā. Big, big scientists, they cannot see what is behind this material nature. They cannot understand.

Lecture on SB 1.8.28 -- Los Angeles, April 20, 1973:

How can I believe that You spoke this philosophy to the Sun-god?" And the reply was that: "My dear Arjuna, you were also present there, but you have forgotten. I have not forgotten. That is the difference." Past, present, future, for persons who forget. But who does not forget, who remains eternally, there is no past, present, future.

Lecture on SB 1.8.28 -- Mayapura, October 8, 1974:

Eternal time. We are calculating past, present and future, but actually in the spiritual world, there is no such thing as past, present and future. We therefore sometimes question that "Wherefrom God came?" So many odd questions they say. But God is eternally existing. That is the fact. We cannot understand that. Because we are in the material world, we have no experience of the eternity, what is eternity. We have no experience. We see everything as generated, and then it stays for some time, then it is finished. That is our experience. Janma, mṛtyu, vṛddhi.

Lecture on SB 1.8.28 -- Mayapura, October 8, 1974:

So eternity, eternity means there is no ṣaḍ-vikāra, the six kinds of changes. There is no birth. There is no death. There is no diminishing. There is no by-product. Everything eternal, eternally existing.

So that kālam, that eternal time, is Kṛṣṇa. Tvām. Manye: "I think that eternal time, You are, Kṛṣṇa." That's the fact. And īśānam. Īśānam means the Supreme Controller. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Controller means īśvara; īśvara means controller. He's the Supreme Controller. He's controlling the whole creation. Īśānam. Kālam īśānam. But who is controlling Him?

Lecture on SB 1.8.33 -- Mayapura, October 13, 1974:

We have got intimate relationship with Kṛṣṇa as part and parcel. It cannot be separated. It cannot be separated. But any way, some way or other, we have lost or forgotten that intimate relationship with Kṛṣṇa. Nitya-siddha kṛṣṇa-bhakti. That is nitya-siddha, eternally fact, that Kṛṣṇa loves us and we love. Kṛṣṇa loves. Therefore He comes personally. He comes as devotee to deliver us back to home, back to Godhead. Unless He loves, how it is possible? Kṛṣṇa is coming in so many ways. He is sending His devotee. He is leaving Bhagavad-gītā for study to understand Kṛṣṇa. That is... Kṛṣṇa loves. Simply teaches that...

Lecture on SB 1.8.36 -- Mayapura, October 16, 1974:

We should always remember this fact, that we are eternally servant, part and parcel of Kṛṣṇa, or Viṣṇu. As I have given many times the example, there are so many parts of the body, but what are they meant for? To satisfy the belly. You are walking, you are catching, you are thinking, you are doing so many things—what is the aim? The aim is satisfy the stomach. You cook, you earn hard money, and then you purchase goods and cook nicely and put it into the stomach. Is it not? So that...

Lecture on SB 1.8.43 -- Mayapura, October 23, 1974:

I will take everything from you as death." Mṛtyuḥ sarva-haraś ca aham. So we should understand that.

Therefore intelligent men, they should inquire, "Where we shall enter in family life and we can eternally enjoy?" That is Kṛṣṇa's family. You enter into Kṛṣṇa's family, Vṛndāvana family, where Kṛṣṇa has got His father, mother, His friends, His lover, His beloved, His cows, His garden, His Yamunā. You enter that, that family. Then yad gatvā na nivartante (BG 15.6).

Lecture on SB 1.8.43 -- Mayapura, October 23, 1974:

Here it is said that śrī-kṛṣṇa kṛṣṇa-sakha: "My dear Kṛṣṇa, You are..." Kuntīdevī did not say that "You are my nephew." No. That is not spiritual relationship. But Kṛṣṇa-sakha, Arjuna, is related with Kṛṣṇa eternally. Eternally as friend. How eternally? What is the proof? There is in the Bhagavad-gītā. When Arjuna inquired... When Kṛṣṇa said that "This system of yoga I explained to the sun-god millions of years ago," imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1), at that time, to clear the idea, Arjuna, for our sake, he inquired, "My dear Kṛṣṇa, we are contemporaries. You are born the other day along with me. How can I believe that millions of years ago You spoke this philosophy to the sun-god? So what is the answer?"

Lecture on SB 1.8.52 -- Los Angeles, May 14, 1973:

Therefore, generally people cannot understand what is this Kṛṣṇa consciousness movement. They think it is some religious sentiment. Like so many other religions, it is like that. No. It is most the scientific movement, purifying the existence of the living being so that he can eternally, blissfully live, with complete knowledge. That is Kṛṣṇa consciousness movement. To purify. Yena śuddhyet sattvam. And for such... Just like for being cured from your attack of cold and cough, you take so many medicine, go to so many physician, you spend some money. Why? You want to be cured. Similarly, if you understand that "This is my disease, repetition of birth, death, old age and disease," so you'll have to sacrifice. Just like you are sacrificing money for being cured from the diseased condition, similarly, śāstra says that this human life is meant for tapasya, tapasya. Tapo divyaṁ yena śuddhyet sattvam (SB 5.5.1).

Lecture on SB 1.10.5 -- Mayapura, June 20, 1973:

That is the prediction of Caitanya Mahāprabhu. So this is the opportunity of getting out from the control of the material nature, by accepting bhakti-latā-bīja, accepting this very principle, that we are not masters, we are subordinate. We are jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109), eternally servant of Kṛṣṇa. So as soon as we accept it and engage ourself in the service of the Lord, that is our liberated position. Then we, again, we become nitya-mukta. We revive our original condition of life. Original condition means ever liberated. We can go anywhere. When we are actually liberated, when we are not conditioned by this material body, that spiritual spark, as I explained several times, revives all godly qualities. Sarva-ga, we can go anywhere.

Lecture on SB 1.13.11 -- Geneva, June 2, 1974:

Yamarāja said, "What benediction you want?" "Now, as woman, I wish that may be a son of mine, from me." "All right, you will get a son." Then again she said that "If you are taking away my husband, how I will get my son?" So her husband was made alive. So indirectly... So kṛṣṇa-devatāḥ. If you actually want to be eternally blissful, take to kṛṣṇa-devatāḥ. Or there is no need of praying for "Make me immortal." No. If you accept kṛṣṇa-devatāḥ, then automatically... Just like the benediction was that "You... Yes, you will get a son." Automatically her husband was made alive. So kṛṣṇa-devatāḥ.

Lecture on SB 1.15.1 -- New York, November 29, 1973:

So this is our mistake, and by misusing our independence we are suffering in this material world in so many ways. That has to be reformed. That has to be checked. That is Kṛṣṇa consciousness movement. Caitanya Mahāprabhu has preached, jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). We living entities, we are eternally servant of Kṛṣṇa. That is our position. But if we deny this position, "Now why shall I become servant of Kṛṣṇa? I am independent," then suffering begins, immediate. Kṛṣṇa bhuliya jīva bhoga vañcha kare, as soon as you desire to enjoy independently, immediately—that means immediately he is captured by māyā.

Lecture on SB 1.15.28 -- Los Angeles, December 6, 1973:

Now we are separated, but as soon as we join with him again we become yenātmā suprasīdati.

Therefore Kṛṣṇa consciousness movement is beneficial for everyone just to try to revive your original consciousness. That is already there, nitya-siddha kṛṣṇa-bhakti. Our Kṛṣṇa consciousness is eternally a fact. Otherwise you European, American boys and girls, you, three or four years ago, you did not know what is Kṛṣṇa. Why you are so much attached to Kṛṣṇa? Why you are attached? Unless you are attached to Kṛṣṇa, you cannot sacrifice your valuable time in this temple or for preaching Kṛṣṇa's glory. You have developed a love for Kṛṣṇa. Otherwise nobody is so fool that he's wasting time.

Lecture on SB 1.15.28 -- Los Angeles, December 6, 1973:

This understanding—"I'm Hindu," "I'm Muslim," "I'm Christian," "I'm American," "I'm Indian"—these are all designations. Actually I am spirit soul, ahaṁ brahmāsmi. And Kṛṣṇa is the Supreme Brahman, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12).

So we have got intimate relationship with Kṛṣṇa. That is eternally fact. Simply we have to revive. Śravaṇādi-śuddha-citte karaye udaya. We have to create. Just like the young man likes to love a young woman and the young woman likes to love a young man. That is natural. That is natural.

Lecture on SB 1.15.28 -- Los Angeles, December 6, 1973:

It is not that something new imposition. It is there. But by chance or anyway, when they are in contact, the loving propensity increases. The love increases. So our relationship with Kṛṣṇa, that is natural. That is not unnatural. Nitya-siddha. Nitya-siddha means it is eternally fact. Simply it is covered. It is covered. That covering has to be taken away. Then we are immediately in relationship with Kṛṣṇa, in natural way. That is perfection of Kṛṣṇa consciousness.

Lecture on SB 1.15.28 -- Los Angeles, December 6, 1973:

This is the process. Just see Arjuna. He says, evaṁ cintayato jiṣṇoḥ kṛṣṇa-pāda-saroruham. When he began to think of Kṛṣṇa and His instruction as..., in the battlefield, immediately he become śānta, peaceful. Immediately pacified. This is the process. We have got intimate relationship with Kṛṣṇa, eternally. It is not artificial. Therefore if you keep ourself always connected with Kṛṣṇa, there will be no more disturbance. Peaceful. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. If you get that position, then that is the highest benefit, highest gain, yaṁ labdhvā ca, then you will not desire for any other gain. You'll perceive that I have got the highest gain. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ, yasmin sthitaḥ...

Lecture on SB 1.15.32 -- Los Angeles, December 10, 1973:

The birds, trees and the water, the land, the cows, the calves, the inhabitants, the cowherd boys—everyone is happy simply by loving Kṛṣṇa. Simply by loving Kṛṣṇa. So Kṛṣṇa therefore manifests His līlā that "Why you are rotting in this material world? Come to Me and enjoy life eternally." That is Kṛṣṇa business. He is so kind. Yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7). People, when they become debauch to enjoy life in this material world... What is the enjoyment?

Lecture on SB 1.15.34 -- Los Angeles, December 12, 1973:

So as Caitanya Mahāprabhu has given us to understand, that jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). A living entity is eternally servant of Kṛṣṇa. That is his position. He can never become master. Just like there are four classes: the śūdra class... Paricaryātmakaṁ kāryaṁ śūdra-karma svabhāva-jam (BG 18.44). By nature, one who is śūdra, he cannot work very freely. That is not... Better..., his better life is to remain subordinate. Just like women, children. It is better for them to remain subordinate, to remain subordinate. It is practical. I have seen in our country and the Western countries, the woman are given freedom. By such freedom they are not happy.

Lecture on SB 1.15.36 -- Los Angeles, December 14, 1973:

So therefore we are seeing our position incompatible. We cannot adjust here. Therefore we are getting one type of body and enjoying or suffering another type of body, another type of body, another type of body. This is going on. Therefore we are called marginal. If we like, we can transfer ourself to the spiritual world and remain eternally, because we are of the spiritual nature. That is described in the Bhagavad-gītā: na jāyate na mriyate vā kadācin nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre (BG 2.20). This is the description of the soul. The soul is never born, na jāyate. Na mriyate, neither he dies. Na jāyate na mriyate vā. Kadācit, at any time.

Lecture on SB 1.15.36 -- Los Angeles, December 14, 1973:

Everlastingly, eternally, we never take our birth, never we die. Then what is this death? This death is of the material body, not of the soul. Therefore it is said, na hanyate hanyamāne śarīre (BG 2.20), more distinctly, that "We don't think that the soul is dead after the annihilation of this body."

So now the conclusion is that because we are marginal, in between the spiritual nature and the material nature, although we are spiritual, although our real nature is na jāyate na mriyate, we never take birth, never die, but on account of our contact with this material nature, we are getting this material body and the body is changing. Tathā dehāntara-prāptiḥ (BG 2.13).

Lecture on SB 1.15.36 -- Los Angeles, December 14, 1973:

They say, cetasām abhadra-hetuḥ kalir anvavartata: "Because Kṛṣṇa passed away, therefore Kali got the opportunity to enter." That is, to some extent it is fact. But Kṛṣṇa, although left this planet, and if He is everything, how Kṛṣṇa can go away? Kṛṣṇa can remain with you eternally. And even if you say that "Because Kṛṣṇa went away, therefore Kali got the chance of entering," but if you keep yourself with Kṛṣṇa, where is the chance of Kali to enter? Where is the chance? So you keep yourself in Kṛṣṇa consciousness. Kali will not be able to touch you.

Lecture on SB 1.16.16 -- Los Angeles, January 11, 1974:

So Kṛṣṇa worked as sārathi, as it is stated here, sārathyam. He acted as the chariot driver of Arjuna. Therefore Kṛṣṇa's name is Pārtha-sārathi. So Kṛṣṇa did all these things. He acted as a chariot driver. He acted as the president of the assembly. Not that He is eternally chariot driver. Eternally servant is the human being or the living entities. Eternally master, that is. In Vaikuṇṭha, in the spiritual world, there is equality with God and the living entities. They enjoy on equal level. But everyone knows that "Here is the Supreme." That is spiritual world. When Kṛṣṇa drives the chariot, Arjuna does not forget, that "He is my chariot driver."

Lecture on SB 1.16.16 -- Los Angeles, January 11, 1974:

You analyze. You see that ultimately goes to Kṛṣṇa.

Therefore in the Caitanya-caritāmṛta it is said that nitya-siddha kṛṣṇa-bhakti: "The loving attitude of the living entity towards Kṛṣṇa is nitya-siddha." That is eternally fact. Not that we are preaching this Kṛṣṇa consciousness movement, artificially we are creating some situation that a person may love Kṛṣṇa. No. That is not. That is not fact. We are cleansing the process which has covered our Kṛṣṇa-bhakti. Śravaṇādi-śuddha-citte karaye udaya. The love for Kṛṣṇa is there automatically. Everyone loves. But it is now covered by māyā. So śravaṇādi-śuddha-citte. Just like when you become diseased...

Lecture on SB 1.16.16 -- Los Angeles, January 11, 1974:

The physician helps you, not that artificially he is creating some machine in you so that you can eat. The eating process is already there. You (are) competent to eat. But it has been disrupted by another influence. That is called māyā. Similarly kṛṣṇa-bhakti, or our love for Kṛṣṇa, is eternally fact. Some way or other, it has been interrupted by the influence of māyā, and we have to cleanse this. Or, as the physician cures the disease, so this māyā, māyā, means an illusion, means it is not a fact. Just like you cannot eat—this is not a fact. You can eat, but something has come between you and your healthy life. That is disease. So not to become Kṛṣṇa conscious is disease. To become Kṛṣṇa conscious is healthy. That is real health. Not to become Kṛṣṇa conscious, to become a demon, that is disease.

Lecture on SB 1.16.24 -- Hawaii, January 20, 1974:

So everything... The physical necessities means we have already got it, but it is meant for decreasing, not increasing. Pravṛttir eṣā bhūtānāṁ nivṛttis tu mahā-phalā. We have got general tendency, loke vyavāyāmiṣa-madya-sevā. Everything is there in the śāstra. Nityā hi jantoḥ. Jantu means living entities. So, it is eternally existing, loke vyavāya, sex intercourse, āmiṣa, eating non-fruital things. Āmiṣa means "which is not fruits and vegetables." Meat, fish, eggs, they are called āmiṣa. And they are called nirāmiṣa. Nirāmiṣa means fruits, vegetables, milks, food grains, sugar. These are nirāmiṣa. And eggs, fish, meat and so many other things, they are called āmiṣa. So āmiṣa. Āmiṣa means these things. Sevā, eating.

Lecture on SB 2.1.3 -- Paris, June 12, 1974:

Those who have joined, they never think that "I am American," "I am Frenchman," "I am Englishman." They are always thinking that they are servant of Kṛṣṇa. This is called purification. As soon as you learn that you are neither American, nor Indian, nor this or not that... You are eternally servant of Kṛṣṇa. This is purification. The more you are fixed up on this knowledge, the more you are purified. That's all.

Lecture on SB 2.3.1-3 -- Los Angeles, May 22, 1972:

We want to keep our individuality, not merge. We don't want to finish our identity.

Our real identity is eternal servant of Kṛṣṇa. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). So we want to keep that identity, and we want to serve Him eternally. Eternally means, now we are in this material world, we are being trained up how to serve Kṛṣṇa. This Deity worship—this is training. The same thing will continue when you go to Vaikuṇṭha or Vṛndāvana. The same way we shall personally serve. Here, Kṛṣṇa... This is also personally. But due to my imperfectness, I cannot see Kṛṣṇa in His actual spiritual form, sac-cid-ānanda-vigraha (Bs. 5.1). Therefore Kṛṣṇa has assumed a form which you can approach. It is for your facility.

Lecture on SB 2.3.11-12 -- Los Angeles, May 29, 1972:

The worshipers of the demigods have one facility more than the unbelievers due to their being convinced of the Vedic version, by which they can get information of the benefit of worshiping the Supreme Lord in the association of the devotees of the Lord. The gross materialist, however, without any faith in the Vedic version, remains eternally in darkness, driven by a false conviction on the basis of imperfect experimental knowledge, or so-called material science, which can never reach into the realm of transcendental knowledge.

Lecture on SB 2.3.15 -- Los Angeles, June 1, 1972:

Without any education, without any knowledge. There is no need of high-grade knowledge or education to understand Kṛṣṇa consciousness. It is already there in everyone's heart. As it is stated in the Caitanya-caritāmṛta, kṛṣṇa-bhakti nitya-siddha. Nitya-siddha. It is eternally a fact. Kṛṣṇa-bhakti nitya-siddha. Nitya means eternally, and siddha... It is not to be realized, it is already there. Nitya-siddha kṛṣṇa-bhakti sādhya kabhu naya. It is not that one has to learn it artificially by some gymnastic. No. Natural. Just like the children here, they are also dancing with their parents. They are offering flower, trying to imitate how to chant. Naturally. And they are very much pleased.

Lecture on SB 2.3.15 -- Los Angeles, June 1, 1972:

Not only Europeans, Americans, but Africans also. This is the proof that love for Kṛṣṇa is there in everyone's heart. That is stated by Caitanya-caritāmṛta kaṛacā, Kṛṣṇadāsa Kavirāja. Kṛṣṇa-bhakti nitya-siddha. Eternally, it is a fact. Simply it has to be awakened. Just like attraction for the opposite sex. A girl or a boy. That is natural. It is not unnatural. It has... Nobody goes to a school and colleges how to love, how to be attracted by young man. No. It doesn't require any education.

Lecture on SB 2.4.2 -- Los Angeles, June 25, 1972:

"Either you die or live, the same thing." Because, a saintly person is engaged in the service of the Lord so his life is so blissful. So either he lives or when he dies, he goes back to home, back to Godhead. He'll do the same business. So there is no difference. Just like you are engaged in Kṛṣṇa's service. You are getting the same service, eternally. This is a progressional period only.

Lecture on SB 2.9.1 -- Tokyo, April 20, 1972:

This continues life after life as long as the living entity is not purely conscious of his identity as the subordinate part and parcel 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 he is eternally the servitor of the Lord in transcendental love."

Lecture on SB 2.9.3 -- Melbourne, April 5, 1972:

Those who are merging in the Brahman effulgence, they are getting the department of eternity. The Brahman is sac-cid-ānanda. So they are simply accepting sad-aṁśa. Sad-aṁśa means only eternity. Just like if you are asked to sit down in a place eternally, no, it will be impossible. You must desire a change, variety, because we are living entities, living beings. So therefore our Vaiṣṇava philosophy has varieties of enjoyment.

Lecture on SB 2.9.10 -- Tokyo, April 26, 1972:

This part is eternal, everlasting, without any deterioration, and unlimited, and contains the highest perfectional stage of living conditions. In the Sāṅkhya-kaumudī it is stated that unalloyed goodness or transcendence is just opposite to the material modes. All living entities are eternally associated without any break, and the Lord is the chief and prime entity there. In the Āgama Purāṇas also the transcendental abode is described as follows. The associated members there are free to go everywhere within the creation of the Lord, and there is no limit to such creation, particularly in the region of the three-fourths magnitude.

Lecture on SB 2.9.13 -- Melbourne, April 12, 1972:

That is also eternal. That is another planet. Eternally Kṛṣṇa is playing with the cowherds boy. Not that these children are being born. They are like... Just like in this world also we see Kumāras, that eternally child, Kumāras, the four Kumāras. They are born along with the Brahmā, but they're just like a small, four years old boy, Kumāra, catuḥsana-kumāra. So we get some information only, but you will see them practically when you go. (laughter) You take information only. But it is not variety-less, not the nonsense theory, zero. That is the first thing. It is not zero. So any other question?

Lecture on SB 3.25.10 -- Bombay, November 10, 1974:

Kṛṣṇa takes away everything as death. Your gṛha, your house, your land, your wife, your children, your friend, your reputation—everything is taken away. And then you have to begin another life. Tathā dehāntara-prāptiḥ (BG 2.13). You are not dead. You are living eternally. Na hanyate hanyamāne śarīre (BG 2.20). This body is finished, you have to accept another body. And that you do not know what kind of body you'll get. There are so many bodies. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati: 8,400,000 forms of body. So you have to enter some of the, some of them, one of them. So in this way our life is going on. But temporarily, if we are situated in a position, "This is my wife, this is my children, this is my house, this is my country, this is my nation, this is my, mine..." Ahaṁ mameti (SB 5.5.8).

Lecture on SB 3.25.10 -- Bombay, November 10, 1974:

They do not offer to Kṛṣṇa, and they eat whatever they like. The result is that you have misused this opportunity of human life, to understand Kṛṣṇa and go back to home, back to Godhead, so that you'll be happy eternally. You'll be freed from this entanglement of bhūtvā bhūtvā pralīyate (BG 8.19). You enjoy one duration of life; again you have to give it up. Then you accept another duration of life. Bhūtvā bhūtvā pralīyate. This human life is meant for getting rid of this business, taking birth and dying, taking birth and dying. This is meant. This is... This opportunity's given, but if you do not use it properly, you use it as cats and dogs and hogs, then the..., by nature's law, you will get the body next life cats and dogs and hogs.

Lecture on SB 3.25.11 -- Bombay, November 11, 1974:

"I am American." These upādhi. But the upādhi may be changed next moment. At any moment. So what is your real dharma? This is temporary dharma for the body. What is your real dharma? Real dharma is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). That is sad-dharma. That is sad-dharma. That will continue eternally.

So sad-dharma... Here it is said, namāmi sad-dharma-vidāṁ variṣṭham: "There are many propounder of sad-dharma. But actually, You are the best of the propounders of the sad-dharma because You know the reality." And that is the actual reality. Sarva-dharmān parityajya mām ekaṁ śaraṇam... (BG 18.66).

Lecture on SB 3.25.17 -- Bombay, November 17, 1974:

This is Māyāvāda theory.

Therefore here it is said, akhaṇḍitam. Akhaṇḍitam means not that the sky within the pot is fragmented from the whole sky. That cannot be. In the Bhagavad-gītā also it is said, acchedyo 'yam. Acchedyaḥ, it cannot be cut into pieces. Akhaṇḍita. That means it is minute perpetually, eternally. Mamaivāṁśo jīva-bhūto jīva-loke sanātanaḥ (BG 15.7). Sanātanaḥ means eternally we are small. Aṇu, aṇimānam. And God, or Kṛṣṇa, is Vibhu. "God is great" means He, nobody is equal to Him, nobody is greater than Him. That is greatness. God is great. But we say, "God is great," but we do not know how great He is. He is so great that millions of universes are coming from the holes of His body.

Lecture on SB 3.25.17 -- Bombay, November 17, 1974:

Although aṁśa... Aṁśa and aṁśī, the whole and the part. Part is never equal to the whole—that is axiomatic truth—but it is equal in quality. Just like little particle of gold is also gold. It is nothing but else. Similarly, although we are part and parcel of Kṛṣṇa, very minute, infinitesimal, aṇimānam, perpetually, eternally, still, we are not as big as Kṛṣṇa. Just like small particle of this sea water. The chemically composition is the same; you'll find the same taste. And if you analyze, you'll find all the same ingredients, chemicals, within the small particle. But the small particle is never equal to the sea, small particle of the water. This is said... If I think, "Because I am qualitatively one with God, therefore I have become God," that is mistake. That is aviśuddha-buddhayaḥ (SB 10.2.32).

Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974:

This is knowledge. And in another place Kṛṣṇa says, mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ (BG 15.7). We are part and parcel of Kṛṣṇa or God sanātana, eternally, not that at the present moment I have become separated from the spirit soul, and when I shall be uncovered by this gross and subtle body, we shall become one. Their theory is like that. Ghaṭākāśa, poṭākāśa. Just like ghaṭa, a pot. In the pot there is also sky, and outside the pot there is also sky. Outside the pot there is big sky, and within the sky, within the pot, a small sky. But if you break the pot, then small sky becomes one with the big sky. This is Māyāvāda theory. But Kṛṣṇa says that "These living entities, they are eternally My parts and parcel, small particle." It is not that sometimes they were one, homogeneous; now they have become part. That we do not get.

Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974:

So, so long as we are part and parcel of Kṛṣṇa, or the Supreme Lord, our duty is to give service. That is the description given by Lord Caitanya. Everywhere in every śāstra, that is the... Jīvera 'svarūpa' haya-nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). Eternally we are servant.

So as in this material condition... Of course, a devotee is not under material condition. As soon as he becomes servant of Kṛṣṇa and gives pure devotional service with love and faith, immediately he becomes spiritually situated. Therefore it is said, jarayaty āśu yā kośaṁ nigīrṇam analo yathā.

Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974:

So if you want oneness, so you will be allowed outside the Vaikuṇṭha planet in the brahma-jyotir. But there you cannot stay. That is the difficulty. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Because we want varieties of enjoyment... In the brahma-jyotir you are simply live eternally, but there is no varieties. But because these persons, they have no information of the Vaikuṇṭha varieties, they have to come down again to these material varieties. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). This is the process.

Lecture on SB 3.25.41 -- Bombay, December 9, 1974:

He canvasses that "Why you are captivated by this false, so-called happiness? You give up this." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). "I will give you relief. You come to Me. You will live happily, eternally, blissful life, without any scarcity, without any trouble."

So the Kṛṣṇa's business—He comes here. He has no business to come here because His agent, prakṛti, is doing everything. But still, out of compassion, He comes in His original form, Kṛṣṇa, or in His incarnation as Kapiladeva, and He says the same thing, "My dear sons, My dear rascal sons, you are suffering so much on account of this material contact. Please come to Me.

Lecture on SB 3.26.2 -- Bombay, December 14, 1974:

So actually in the Bhagavad-gītā they, both of us are described as prakṛti, not puruṣa. Puruṣa is Kṛṣṇa. Therefore Arjuna, when he realized after reading Bhagavad-gītā, he addresses Kṛṣṇa as Puruṣa. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣaṁ śāśvata (BG 10.12). We are, not that you have become puruṣa now, but śāśvata, eternally.

Lecture on SB 3.26.6 -- Bombay, December 18, 1974:

"Forever" means we cannot calculate how long we shall continue. That is... It is not nitya actually, but because I do not know from whence it has begun, neither I know when it will end, therefore it is called nitya-baddha. Nitya-baddha.

So we are nitya-baddha, eternally bound up, by these laws of material nature, and we are wandering throughout the universe according to karma. Ūrdhvaṁ gacchanti sattva-sthāḥ (BG 14.18). If we work on the sattva-guṇa... Guṇaiḥ karmāṇi... We... Vicitra: there are so many varieties. So we may go sometimes up to Brahmaloka. That is not very difficult.

Lecture on SB 3.26.7 -- Bombay, December 19, 1974:

No. That is not. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). Sanātanaḥ means eternally we are vibhinnāṁśa.

So our this pāra-tantrya, dependence on material nature, is pāra-tantryaṁ ca tat-kṛtam. Tat-kṛtam. And we wanted this separation. Therefore it is our conditioned life here. That is our selection. Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. When we wanted to enjoy life independently, so-called ind..., because we cannot be independent... We have to become dependent. Either this material nature or the spiritual nature, it is not possible.

Lecture on SB 3.26.8 -- Bombay, December 20, 1974:

Sāyujya, sārūpya, sārṣṭi... (CC Madhya 6.266). There are five kinds of liberations, and the sāyujya-mukti, to become one with the Supreme, that is obtainable even by the enemies, demons. The devotees, they do not want that kind of liberation. They want to keep their identity eternally and serve Kṛṣṇa. That is perfect. So ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167). Therefore bhakti is described, ānukūlyena kṛṣṇānuśīlanam. Kṛṣṇānuśīlanam. Anuśīlanam means cultivating the knowledge of Kṛṣṇa. The demons are also cultivating, but that is not ānukūlyena. That is prātikūlyena, how to kill Kṛṣṇa. So that is not bhakti. When we cultivate Kṛṣṇa consciousness ānukūlyena-anukūla means favorable—that is called bhakti.

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

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.

Lecture on SB 3.26.27 -- Bombay, January 4, 1975:

You cannot become one with the Supreme. How you can be? As it is said in the Bhagavad-gītā, mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). Sanātanaḥ. You are part and parcel of the Supreme. How you can become one? So this kind of attempt is also cheating. You cannot become one. Because eternally, sanātana, eternally, you are different. Kṛṣṇa says in the Bhagavad-gītā that "Myself, My dear Arjuna, yourself, and all the soldiers and kings who have assembled in this battlefield, they were the same individual in the past, and they are individual now, and they will continue to remain individual." So where there is oneness? In the past, present, future the individuality is there.

Lecture on SB 3.26.30 -- Bombay, January 7, 1975:

Why? Because they cannot stay there. This is very logical argument and statement of the Vedic literature. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). They fall down because they do not get ānanda. Spiritual effulgence is simply eternity. So suppose if you live eternally without any ānanda, how long you will like to live like that? Is it possible? That you cannot do. Suppose somebody lives eternally in the sky without any death. Rather, he will try to commit suicide. It is not possible. It is not possible. Just like we have got experience. If you remain for very long time—I have got experience—in the sea or in the air, you feel very uncomfortable. You want to land down, land down, another air station, another port, and feel very uncomfortable.

Lecture on SB 3.26.42 -- Bombay, January 17, 1975:

As we, all these materialistic person who are within this material, you are serving māyā... Everyone is serving. Nobody is without serving. But they are serving māyā. So you have to transfer your service from māyā to Kṛṣṇa. Then your life will be successful and you will taste different varieties of prasādam perpetually and enjoy life eternally and blissfully.

Lecture on SB 3.28.17 -- Nairobi, October 26, 1975:

Harikeśa: "The Lord is eternally very beautiful, and He is worshipable by all the inhabitants of every planet. He is ever youthful and always eager to bestow His blessing upon His devotees."

Prabhupāda:

apīcya-darśanaṁ śaśvat

sarva-loka-namaskṛtam

santaṁ vayasi kaiśore

bhṛtyānugraha-kātaram

(SB 3.28.17)

This word is very important, bhṛtyānugraha-kātaram. Anugraha. Anugraha means favor. Just like the father wants to favor the son always. Father wants that "My son may become very fit, competent to take all my favors."

Lecture on SB 5.5.1 -- Los Angeles, January 20, 1969:

God is sac-cid-ānanda-vigraha. Sat, cit, ānanda. Sat means eternal, cit means full of knowledge, and ānanda, full of pleasure. So as soon as you become purified from this material existence, then you enter into the spiritual kingdom, and you get your body sac-cid-ānanda-vigraha and live there eternally in full knowledge and full bliss.

Lecture on SB 5.5.1 -- Vrndavana, October 23, 1976:

So long we are within this material body, it is our bondage. Real life is eternal life, without any birth, death, old age and disease. Where is that science? There is no such department of knowledge that how one can live eternally without any disease, without any old age and without any death and without any birth. If there is birth there is death. And between the two, birth and death, there is old age and disease. Where is that scientist who are trying to solve this problem?

Lecture on SB 5.5.1-2 -- London (Tittenhurst), September 13, 1969:

Be satisfied whatever is offered by nature or by God. We don't... Not complete abstinence, but regulate it, and the balance time utilized for self-realization. Then your perfection will be there by which you'll live eternally. You will enjoy eternally and your knowledge will be unlimited.

Lecture on SB 5.5.1-2 -- Paris, August 12, 1973:

So, you cannot enjoy life. Similarly in this diseased condition of material existence we, actually, we cannot enjoy life. Therefore, if we purify our existential condition by tapasya, then we come into our spiritual existence and we can enjoy our life eternally. (break) ...therefore, that when we have got this human form of life, we shall not waste it simply for sense gratification like the dogs and hog. We should practice tapasya, restrain, and then we purify our existence and we are situated in a position wherein we can enjoy blissful life forever.

Lecture on SB 5.5.9 -- Vrndavana, October 31, 1976:

Liberation means, we have several times discussed, hitvā anyathā-rūpaṁ svarūpeṇa vyavasthitiḥ (SB 2.10.6). Our svarūpa means original, constitutional position is jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109), eternally servant of Kṛṣṇa. So as soon as we place ourselves in our original place, then you are liberated immediately. If we determine, decide finally, that we shall now continuously vehemently (?) fixed up in Kṛṣṇa consciousness, very simple thing.

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

You, me, and all of you, we are different individuals, and Kṛṣṇa says—not ordinary person—that "They were individuals in the past, they are individual now, and they will continue to become individual." So where is this question of merging? There is no question of merging. Mamaivāṁśo jīva-bhūtaḥ jīva-loka sanātanaḥ (BG 15.7), eternally they are individuals, and eternally they will keep individual.

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

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.

Lecture on SB 5.6.5 -- Vrndavana, November 27, 1976:

So while serving Kṛṣṇa, don't come back to the upādhi platform, that "We are Indians and they are Europeans, so they are taking more advantage and we are not given advantage," or visa versa. This means coming back to the upādhi. That is not the stage of devotion. We have to become free from the upādhi. "I am neither Indian nor American. I am eternally Kṛṣṇa's servant." That's all. "Whatever Kṛṣṇa orders, in whichever position he keeps me, I am his eternal servant." This is upādhi-mukta-nirmalam, pure stage.

Now, when we are in the pure stage, the same kāma, the same manyu, the same mado lobhaḥ śoka, śoka, lamentation...

Lecture on SB 6.1.3 -- Melbourne, May 22, 1975:

Madhudvīṣa: But if we have to come again to another birth...

Prabhupāda: But if you remain eternally in the instruction... And if you fall from the instruction, how you can remain eternal? You have to stay on the platform. Then eternally you are safe. If you fall down from the platform, then it is your fault. Just like we are all in the Vaikuṇṭha planet. Now, we wanted to enjoy this material world. We have fallen down, just like Jaya-Vijaya. Now we are trying to go back again. Therefore we say, "Go back to home, back to Godhead." So everything is... There is process. If you follow the process, then you go back. If you fall down, that is our fault.

Lecture on SB 6.1.6 -- Honolulu, May 7, 1976:

Nityānanda Prabhu, He is... Hā hā prabhu nityānanda, premānanda sukhī, kṛpābalokana koro, āmi boro duḥkhī. Nityānanda means... Nitya means eternally; ānanda means happy. So Nityānanda has no unhappiness, but He was passing on the street, there was a crowd, and Nityānanda Prabhu inquired, "Why there is so much crowd?" So somebody informed that "There are two brothers, Jagāi and Mādhāi, and they are very fallen souls, although they were born in brāhmaṇa family, very nice, rich family. But being addicted to drinking and prostitution, they have become now rogues, thieves, this way. So they are disturbing the whole neighborhood." So Nityānanda Prabhu considered, "So these two brothers are so fallen? So why not deliver them first?"

Lecture on SB 6.1.8 -- New York, July 22, 1971:

Similarly, the supreme father... So as the relationship between the father and the son cannot be broken... It may be forgotten for some time, but as soon as one knows, "He's my father," and as soon as one knows, "He's my son," immediately affection develops.

So we are eternally related with Kṛṣṇa. At the present moment it is simply forgotten, suppressed. Therefore we are thinking that we have no relationship with Kṛṣṇa. But that is not the fact. Because we are part and parcel of Kṛṣṇa, the relationship is eternal. Simply we have to revive it. That is Kṛṣṇa consciousness. Kṛṣṇa consciousness means...

Lecture on SB 6.1.14 -- Bombay, November 10, 1970:

So this desire..., niṣkāma means those who have no desire for sense gratification. They are sādhu. And who are they? Devotees. Akāma. Their other name is akāma. They have no desires. Personally they have no desires. Their only business is how to satisfy Kṛṣṇa. That is their only desire. That is natural. Because we are eternally servants of Kṛṣṇa, or God, our desire should be how to please God, how to please Kṛṣṇa. Just like obedient servant, sincere servant, they are always waiting for the order of the master, and they try how to please him, how to make him happy.

Lecture on SB 6.1.14 -- Bombay, November 10, 1970:

Yes. This is rascaldom. We want to stop this rascaldom from this world. That is our movement. We want to remain a child eternally of Kṛṣṇa, protected by. That is our mission. Because you cannot become Kṛṣṇa at any time. How you can become? It is false endeavor to try to become Kṛṣṇa. Kṛṣṇa says, mamaivāṁśo jīva... What is that verse? Mamaivāṁśo jīva bhūtaḥ jīva loke sanātanaḥ (BG 15.7)? What is that? You know this verse? What is that? Just recite.

Lecture on SB 6.1.14 -- Bombay, November 10, 1970:

No, you recite this verse. (Hindi) Kṛṣṇa is saying that "The living entities are My part and parcels eternally." Sanātanaḥ. So how you become equal to Kṛṣṇa? Part is never equal to the whole. That is axiomatic truth. So if you are eternally part and parcel of Kṛṣṇa, how you become equal with Kṛṣṇa? Simply by artificial endeavor you become one with Kṛṣṇa? That oneness realization means oneness of quality, not of quantity.

Lecture on SB 6.1.15 -- Nellore, January 8, 1976:

So when one is perfectly in knowledge of kṣetra, kṣetrajña, then his devotional life begins. This understanding of the relationship between God and ourself is more clearly explained by Caitanya Mahāprabhu when He says, jīvera 'svarūpa' haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). Our real identity is that we are eternally servant of God. This understanding, pure understanding, is called mukti. When we understand that "Kṛṣṇa, the Supreme Personality of Godhead, is my eternal master, and I am eternal servant of Him," that is called mukti.

Lecture on SB 6.1.16 -- Denver, June 29, 1975:

What is the benefit especially? Mām upetya kaunteya duḥkhālayam aśāśvatam nāpnuvanti: (BG 8.15) "Anyone who comes to Me, he hasn't got to come back again to this material world." So our Kṛṣṇa consciousness movement is teaching people how to go back to home, back to Godhead, Kṛṣṇa. That will make the people happy eternally. So in this life also, Kṛṣṇa conscious people, they are not unhappy. You can see practically. We are sitting in a very nice room and chanting Hare Kṛṣṇa and taking prasādam. Where is unhappiness? There is no unhappiness. And other processes, they have to undergo so many unhappy processes. Here, Kṛṣṇa consciousness, there is nothing unhappiness. That is stated in the Bhagavad-gītā: susukham kartum avyayam (BG 9.2). Susukham.

Lecture on SB 6.1.22 -- Indore, December 13, 1970:

Prabhupāda: That is eternally fact.

Guest (3): (indistinct)

Prabhupāda: Yes. Yes.

Guest (3): If the language is absolutely clear, the language should be interpreted... (indistinct)

Prabhupāda: Yes. So when the language is clear it is... Just like anything you take, all these Vedic literatures, simply by interpretation they have played havoc. Now, this Vedānta-sūtra, Vedānta, is accepted as the supreme authority of Vedic literature. Janmādy asya yataḥ (SB 1.1.1), the sutra, that janmādy asya yataḥ: (SB 1.1.1)

Lecture on SB 6.1.25 -- Chicago, July 9, 1975:

Vṛndāvana means this attachment to Kṛṣṇa. Central point is Kṛṣṇa, but the varieties of attachment, they are the same. The only difference is that this attachment centering round Kṛṣṇa is never broken. If you love Kṛṣṇa as your child, just like Ajāmila is loving his youngest child so much, similarly, if you love Kṛṣṇa, then it will continue eternally. You will enjoy. It is enjoyment, ānanda. The father is seeing that the small child is trying to walk and trying to talk with the father in broken language, and he is observing very minutely, and mumude, he was enjoying. So you can have the idea of enjoyment. Not idea. Everyone has got practical experience. So if enjoyment continues perpetually, just imagine what is that life. And you are enjoying, but if it is broken halfway, then it is very painful.

Lecture on SB 6.1.25 -- Chicago, July 9, 1975:

Everyone has got practical experience. So if enjoyment continues perpetually, just imagine what is that life. And you are enjoying, but if it is broken halfway, then it is very painful.

So if you want this permanent enjoyment, eternal... We are all eternal. We want everything eternally existing. If you want that, then you place your love in Kṛṣṇa. This is the difference. Kṛṣṇa consciousness means if you practice here, following the inhabitants of Vṛndāvana either as gopī or as cowherd boy or as flowers, trees, water...

Lecture on SB 6.1.25 -- Chicago, July 9, 1975:

So this śūnyavādī, māyāvādī, means it is spiritual suicide, because they have no information of the spiritual varieties. Anādṛta-yuṣmad-aṅghrayaḥ. They do not know that these varieties of enjoyment can be executed with the Supreme Personality of Godhead, and that will endure eternally, and we shall enjoy eternally. That they cannot understand. That is the difference between Vaiṣṇava and others. They, being disgusted... Brahma satyaṁ jagan mithyā, Śaṅkara's philosophy, impersonalist, that "Take to Brahman. The so-called varieties of enjoyment in this material world is mithyā, false. So take to Brahman, merge into the Brahman, and remain there perpetually. Don't seek after these varieties of enjoyment."

Lecture on SB 6.1.25 -- Chicago, July 9, 1975:

So our this Kṛṣṇa consciousness movement is not to stop your enjoyment but to bring you in the platform where you can enjoy eternally. That is Kṛṣṇa consciousness. So if you want false enjoyment, then you remain in this material world in the darkness. But the Veda says, tamasi mā jyotir gama: "Don't keep yourself foolishly in darkness. Come to the light." So in order to come to the light, you have to follow certain restrictions. Just like you are diseased, and if you want to come to be healthy again, then you have to follow some restrictions, some injunctions. Doctor says, "You don't eat this. You don't do this. You don't do this." That is the way of going to the healthy condition of life. Tapo divyaṁ yena śuddhyet sattvam (SB 5.5.1).

Lecture on SB 6.1.25 -- Chicago, July 9, 1975:

That's all. But we must always know that the enjoyment, as Ajāmila... He is enjoying the movements of the child. The similar enjoyment is there in the spiritual world. Kṛṣṇa is the child. Kṛṣṇa never dies, and the father never dies, the mother never dies. Eternally there is enjoyment.

Lecture on SB 6.1.25 -- Chicago, July 9, 1975:

So this is the position. We should be clever enough to understand the constitution of this material world, this material body, and the spirit soul, how the spirit soul can be liberated, how the spirit soul can go to the spiritual world and live there eternally. Everything is very nicely described in the Bhagavad-gītā. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). Everyone can go. Mad-yājino 'pi yānti mām (BG 9.25).

Lecture on SB 6.1.27-34 -- Surat, December 17, 1970:

Therefore devotees' position is very exalted. They do not... They go through the impersonal effulgence of Brahman, but they are not attracted. They are attracted in the Vaikuṇṭha planets, Goloka Vṛndāvana planets, where the Supreme Personality of Godhead lives eternally with His associates.

So the effect of chanting the holy name of Nārāyaṇa was immediately visible in the person of Ajāmila.

Lecture on SB 6.1.32 -- Surat, December 16, 1970:

Sarvopādhi-vinirmuktam (CC Madhya 19.170). These are upādhis, designations. So these Kṛṣṇa conscious boys and girls, they are no longer thinking that "I am American," "I am Canadian," "I am French," "I am German." No. "I am Indian." No. They know certainly that "I am part and parcel of Kṛṣṇa. I am eternally servant of Kṛṣṇa." And that is our real identity. That is Kṛṣṇa consciousness. They are no more interested to be identified as American or European. And this is knowledge. And this is mukti. If one is under the misconception that "I am American," "I am Indian," then how there is mukti? There is no mukti. Mukti means svarupena avasthiti, to stay in his own constitutional position. That is called mukti.

Lecture on SB 6.1.32 -- Surat, December 16, 1970:

Here in our disciples you'll find Americans, Europeans, Japanese, Africans. They are all absorbed in Kṛṣṇa thoughts, chanting Hare Kṛṣṇa. They have lost all these misgivings, upādhi, designations, nonsense designations. The nonsense designation is the cause of their bondage. So let us realize that we are not this, not this. We are eternally... Just like Caitanya Mahāprabhu immediately says, gives to you the highest philosophy, jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). Taṭastha-śakti jāta acintya bhedābheda-prakāśa. In two lines He has given the whole idea of jīva-tattva. Jīvera svarūpa haya nitya kṛṣṇa dāsa. You can explain in so many books these two lines. The real identity of the living entity is that he is eternal servant of Kṛṣṇa.

Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975:

What is sin? You, if you act naturally, that is good; but if you act artificially, that is sinful. This is the distinction between sinful activities and pious activities. So our natural function is, as described by Śrī Caitanya Mahāprabhu, jīvera 'svarūpa' haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). This is our constitutional position, that we are eternally servant of Kṛṣṇa, or maidservant of Kṛṣṇa, as you say. But we are trying to become master. So that is sinful. So we are creating so many positions, situations, "How I can become the master." Kṛṣṇa bhuliya jīva bhoga vāñchā kare, pasate māyā tāre jāpaṭiyā dhare. The living entity, forgetting his real position as maidservant of God or servant of God, when he wants to enjoy this material world, that is māyā. Māyā tāre jāpaṭiyā dhare. Immediately. That is sinful.

Lecture on SB 6.1.47 -- Detroit, June 13, 1976:

"Our position is this, now it is uncontrollable, the things are going bad, there are problems." Yes, problem must be there. Because the aim of life should be known. They do not know. The modern civilization, they do not know what is the aim of life, how life is going on, eternally, how it is implicated, how to entangle. So many things are there, it is a great science.

So the Kṛṣṇa consciousness movement is trying to establish this science. Our real mission is how the human society will be happy. That is the duty of all saintly persons. The, according to our paramparā system... Just like the Gosvāmīs, Rūpa Gosvāmī, Sanātana Gosvāmī.

Lecture on SB 6.1.50 -- Detroit, August 3, 1975:

So this Kṛṣṇa consciousness movement means to deliver people from this ignorant ignorance platform and bring him to the light platform, or..., and knowledge platform, so that one can understand what is his constitutional position, how he can stop the sufferings of life, and how one can become eternally blissful life of knowledge. (break) ...ness. Caitanya Mahāprabhu, He has given us the Śikṣāṣṭaka. Ceto-darpaṇa-mārjanam (CC Antya 20.12). By chanting the Hare Kṛṣṇa mantra... (break) In the Bhāgavata says tapasā. Tapasā means "by undergoing severe austerities, penances." Tapasā brahmacaryeṇa śamena damena vā (SB 6.1.13). This is the instruction in the śāstra. One has to become perfect by tapasā, by austerities. Tapasā brahmacaryeṇa. And becoming brahmacārī, celibate. What is called? Celibate life? Eh?

Lecture on SB 6.3.16-17 -- Gorakhpur, February 10, 1971:

Māyāvādīs, they say this devotional service, this arcana-śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam pāda-sevanam (SB 7.5.23)—they take it as a means to merge into the Brahman effulgence. They do not understand that this is the perpetual engagement of a devotee. Nitya-yuktā upāsate. In the Bhagavad-gītā it is said that devotees, they are eternally engaged in devotional service. Eternally means after liberation, not that after liberation the whole thing is changed. No. The process is so transcendental that the devotees, they are serving the Supreme Personality of Godhead, even when he is conditioned... A devotee is not conditioned. Even accepting he is conditioned, but his engagement in the liberation stage does not change. The same condition goes on, the same worshiping, his chanting.

Lecture on SB 6.3.18 -- Gorakhpur, February 11, 1971:

So he conquered māyā. Māyā could not conquer.

So these are the instances. And if we fall flat to be conquered by the māyā, then... We have to struggle. This is also another struggle for existence. As the materialists, they are also struggling for existence for a few days or few years only, our struggle is not for few days or few years, but eternally. The same struggle is there. Their process is different, our process is different. So we should be always conscious of our responsibility that... That will help us. We must stay awake. Uttiṣṭhata. Always remain awakened. So regular, seven hours sleep is sufficient. Why it should be more than that? What is the cause? Another cause may be that if we eat more, then sleep more. So in order to reduce the sleeping process, the eating process should be reduced. You can take, make... I..., you fast one day, don't take anything, you will see that there will be less sleep. Is it not? Yes.

Lecture on SB 7.5.1, Pandal Lecture -- Bombay, January 12, 1973:

You have seen the sparks of fire. So the fire, original fire, is never covered by māyā or darkness. But the small particle of fire, which are called sparks, they, as soon as come out of the fire, they are extinguished. No more, I mean to say, sparking. So this is our position. Although we are part and parcel of Kṛṣṇa, sanātana, eternally... Manaḥ-ṣaṣṭhāni indriyāṇi prakṛti-sthāni karṣati. Because on account of our material mind... Material mind means the mind is absorbed in the thought of enjoying this material world. This is the beginning of our material disease. Manaḥ-ṣaṣṭhāni indriyāṇi (BG 15.7).

Lecture on SB 7.5.1, Pandal Lecture -- Bombay, January 12, 1973:

Anādi bahirmukha jīva kṛṣṇa bhuli'... ataeva kṛṣṇa veda-purāṇa karilā. These Vedas and the Purāṇas, they are meant for reminding us, to give us information that "You are not this material body. You are not Indian, you are not American, you are not brāhmaṇa, you are not śūdra. You are eternally part and parcel of Kṛṣṇa. So your business is to serve Kṛṣṇa." This is the purpose of all Vedic literature. Vedaiṣ ca sarvair aham eva vedyam (BG 15.15).

Lecture on SB 7.5.31 -- Mauritius, October 4, 1975:

Harikeśa:

acchedyo 'yam adāhyo 'yam

akledyo 'śoṣya eva ca

nityaḥ sarva-gataḥ sthāṇur

acalo'yam sanātanaḥ

"This individual soul is unbreakable and insoluable and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same."

Prabhupāda: So if he is all-pervading and if he is unburnable, then how it is possible that in the fire he does not exist? It cannot be burned, and it is everywhere. Sarva-ga. And we find also when we go on the sea beach—within the sand there is life. Now it is up to you to accept the authority of Bhagavad-gītā or authority of the Americans. That is your... We follow the authorities of Bhagavad-gītā. Adāhyo 'yam: "It cannot be burned." And from reason also, there is... In the water there are living entities; in the air there are living entities; in the earth there are living entities.

Lecture on SB 7.6.1 -- Montreal, June 10, 1968:

That is Kṛṣṇa consciousness. Kṛṣṇa consciousness, we do not say that you give up all your engagements, come here in the temple and simply go on chanting. Consciousness, you must come to the perfection of consciousness that I am eternally related with Kṛṣṇa and God... (break) So Vedic literature does not say like that. It is order. You have to accept it. If you do not understand, try to understand it. That is a different thing. Just like in the Bhagavad-gītā there is no question of interpretation.

Lecture on SB 7.6.1 -- Madras, January 2, 1976:

Although we are a small particle, fragmental parts of the Supreme Lord, but because we are in this material world we have forgotten our relationship with God, and our... Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). We are struggling against the laws of material world, so many other things. Here also we are serving because we are eternally servant. But because we have given up the service of the Supreme Lord, we have been engaged as servant of so many things. But nobody is satisfied, as (the) honorable Justice said, that nobody is satisfied. That's a fact. It cannot be satisfied. It cannot be satisfied because we are constitutionally servant of God but we have been placed in this material world to serve so many other things which is not fitting. Therefore we are creating plans of service. That is called mental concoction. Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). A struggle, it is a struggle.

Lecture on SB 7.6.1-2 -- Stockholm, September 6, 1973:

Therefore this is very simply formula Kṛṣṇa gives. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā (BG 2.13). This body is changing, but the soul is eternal. Nityo śāśvato yaṁ purāṇo. Although it is very, very old. Because soul is the part and parcel of God. As God is existing eternally, similarly, the soul is also existing eternally. This is a great science.

Therefore Prahlāda Mahārāja is requesting, "My dear friends, you try to learn this science," dharmān bhāgavatān iha, "from this very childhood life." Because this human form of life, he says that, durlabhaṁ mānuṣaṁ janma. Mānuṣaṁ janma. This form of body...

Lecture on SB 7.6.2 -- Vrndavana, December 3, 1975:

He is the supreme father, and as the father and the sons are related eternally, you cannot be separated. There may be misunderstanding between the father and the son, but the son is always the son, and the father is always the father. That cannot be separated. So our present material condition of life means that we are forgotten of our relationship with God. This is our position. Therefore people are... Some of them are agnostics. Some of them are atheist. Some of them are this, that, so many. They want to forget God.

Lecture on SB 7.6.3 -- Montreal, June 16, 1968:

You are serving your senses means your eyes want to see a beautiful thing, dictates, "My dear sir, please take me to that beautiful...," you go. So you are serving your dictation of the sense gratification of the eyes. Your tongue is pinching you, "Please give me a cigarette." Oh, you at once supply: "Yes." So you are serving your senses means the dictation of your senses. Similarly, if you practice to serve the dictation of Kṛṣṇa, then you are liberated. Simply you have to change the account. Your service position will continue because we are eternally servants. We are never master.

Lecture on SB 7.6.5 -- Toronto, June 21, 1976:

Because God is one. He's the Supreme Lord, Master, and we are servant. Caitanya Mahāprabhu: jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). So here every one of us, we are claiming to become Kṛṣṇa. But when you return to the sanātana-dhāma, then we—unless we are qualified we cannot go there—then we eternally engage in the service of the Lord. That is sanātana-dharma.

Lecture on SB 7.7.30-31 -- Mombassa, September 12, 1971:

That competition is going on. But that is not possible here. Here saṁsāra-dāvānala. This saṁsāra, it is meant for suffering. Dāvānala, just like forest fire. Nobody sets in the forest fire, but it takes automatically. So however you may try to live here comfortably, happily, peacefully, eternally, it is not possible. That is the difference between this temporary material manifestation and eternal, eternal Vaikuṇṭhaloka, spiritual world.

Lecture on SB 7.7.40-44 -- San Francisco, March 20, 1967:

There is very nice song sung by a Vaiṣṇava poet. He says, sukhere lagiya e baro bhaginu anale puria ghare (?). "I constructed this house for living happily. Unfortunately, it was set in fire, so everything is finished." That is going on. In the material world we are making so many plans for living very comfortably, peacefully, eternally. But that is not possible. People do not understand it. They are seeing, experiencing from śāstra, from scripture we are getting instruction, that nothing is imperishable. Everything is perishable in the material world, and we are actually seeing also that perishable agents are always ready. Just like the fire.

Lecture on SB 7.7.46 -- San Francisco, March 22, 1967, (incomplete lecture):

So long my consciousness is designated, "I am American," "I am Indian," "I am Chinese," "I am Russian," "I am Hindu," "I am Muslim," "I am Christian..." These are all designations due to this body. But actually I am neither American, neither Indian, nor Christian, nor Hindu, nor Muslim, but I am eternally the servant of God. So Prahlāda Mahārāja is submitting that "If you are servant of God, eternally, then you find out your engagement, eternal engagement. That is the duty of your human form of life. Don't be misled by designation." Kṛṣṇa consciousness means to become free from all designations. Sarvopādhi-vinirmuktam (CC Madhya 19.170). You have to become free from all designations. Tat-paratvena nirmalam. And in connection with the Supreme Lord you have to become nirmalam. Nirmalam means without any contamination.

Lecture on SB 7.9.4 -- Mayapur, February 11, 1976:

Then we shall kill him. Because he is born of atheist father, so he is another demon." Narada Muni said, "No, no, no, you are mistaken. He is not demon, he is mahā-bhāgavata." So in the beginning he was mahā-bhāgavata, since he was in within the womb of his mother. And later on he is mahā-bhāgavata. This is called nitya-siddha, eternally mahā-bhāgavata. Eternally mahā-bhāgavata never forgets Kṛṣṇa, in any circumstance. That is the sign of mahā-bhāgavata, nitya-siddha. Prahlāda Mahārāja was put into so many trials when he was only a child, still he never forgot Kṛṣṇa. That is the sign of mahā-bhāgavata. In any circumstances.

Lecture on SB 7.9.4 -- Mayapur, February 11, 1976:

Gaurāṅgera saṅgi-gaṇe, nitya-siddha kori māne. Whenever there is Kṛṣṇa's incarnation, just like Caitanya Mahāprabhu, as soon as He advented Himself, immediately there was Advaitācārya, Nityānanda, and other, many, many devotees. They are guarāṅgera saṅgi, they are not sādhana-bhakti, they are eternally associate. So similarly Prahlāda Mahārāja is also eternally associate. Whenever there is need, by the order of Kṛṣṇa, he is present there to execute the order of Kṛṣṇa. This is our position. Eternal servant.

Lecture on SB 7.9.4 -- Mayapur, February 11, 1976:

This is not devotion.

Anyābhilāṣitā-śūnyam (Brs. 1.1.11). Our position is eternal servant of Kṛṣṇa, and Kṛṣṇa's position is eternal master. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). He is the enjoyer. He is the proprietor. That is eternally, He is master, and we are eternally servant. If you keep this position, that is Kṛṣṇa consciousness. So mahā-bhāgavata, they know always, they never forget this position, and those who are fallen souls, conditioned souls, they do not know it, so they have to be raised to that stage. That stage, how?

Lecture on SB 7.9.4 -- Mayapur, February 18, 1977:

This five-years-old boy, he had no business except to satisfy, to become a pure devotee of Kṛṣṇa. So this very qualification, pure devotee, makes one mahā-bhāgavata. But there are stages. The mahā-bhāgavata from the very birth, that is called nitya-siddha. They are eternally siddha, perfect. They come for some purpose. So Prahlāda Mahārāja came for this purpose, that the demons, even he's his father, he would give him so many troubles because one is Kṛṣṇa conscious. This is the instruction. Prahlāda Mahārāja wanted to show this by the order of Kṛṣṇa. Hiraṇyakaśipu also came—how to become enemy of Kṛṣṇa—and Prahlāda Mahārāja came, show, to show how to become a devotee of... This is going on.

Lecture on SB 7.9.7 -- Mayapur, February 27, 1977:

This Prahlāda Mahārāja's position is different. He is mahā-bhāgavata. In many places we have seen already. He is nitya-siddha. There are two kinds of devotees, three: nitya-siddha, sādhana-siddha, kṛpa-siddha. These things are described in The Nectar of Devotion. Nitya-siddha means they are eternally associate of the Supreme Personality of Godhead. They are called nitya-siddha. And sādhana-siddha means one is fallen in this material world, but by practice of devotional service according to the rules and regulation, injunction of the śāstra, direction of guru, in this way, one can reach also the same position as the nitya-siddha. This is sādhana-siddha. And there is another.

Lecture on SB 7.9.9 -- Montreal, July 4, 1968:

Kṛṣṇa consciousness is not a thing as you are taught technology or mathematics or like that. It is already there. Simply we have to revive it. Simply we have to revive it. Nitya-siddha kṛṣṇa-bhakti.

In the Caitanya-caritāmṛta it is said that "Kṛṣṇa consciousness is eternally existing in every human being, every living entity." Not only human being. You have seen the one picture that a calf, how he is loving Kṛṣṇa by licking His body. You have seen it. So even in the calf, even in the animal, even in the bird, even in the beast.

Lecture on SB 7.9.9 -- Mayapur, March 1, 1977:

Everything you get. Everything you get. Yasmin vijñāte sarvam eva vijñātaṁ bhavanti. Easiest way to please Kṛṣṇa... You don't require much money, much education, and nothing of the sort. Simply you require your heart: "O Kṛṣṇa, You are my Lord. You are my master eternally. I am Your servant eternally. Let me be engaged in Your service." That is Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ (devotees chant) Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This is the meaning of Hare Kṛṣṇa mantra: "O Kṛṣṇa, O energy of Kṛṣṇa, I am Your servant. Somehow or other I have now fallen in this material condition.

Lecture on SB 7.9.12-13 -- Montreal, August 20, 1968:

Simply for Kṛṣṇa. If you talk, you talk for Kṛṣṇa. If you eat, you eat for Kṛṣṇa. If you sleep, you sleep for Kṛṣṇa. If you work, you work for Kṛṣṇa. Always. Bhavantam eva caran nirantaram praśānta-nihśeṣa-mano-rathāntaram, kadāham aikāntika-nitya-kiṅkaraḥ. Nitya means eternally. Kiṅkara means servant. Praharṣayiṣyāmi. Oh, you are becoming servant? How you can be happy? "Yes." How one can be happy by servant, becoming servant, there are many instances. Suppose you are working in a private firm. Fortunately you get a very good job in the government service where there are so many regulations.

Lecture on SB 7.9.40 -- Mayapur, March 18, 1976:

"The animal is servant of one sense, and because I am rational animal, I have become servant of all the senses. I am utilizing my rationality in that way."

So this is our position. Prahlāda Mahārāja is analyzing very nicely. We are servant eternally, but kṛṣṇa bhuliya jīva bhoga vāñchā kare, pāsate māyā tare jāpaṭiyā dhare. As soon as we forget this principle, that "I am eternal servant of Kṛṣṇa..." This material life means this forgetfulness. I am serving, it is a fact. And because I am serving my senses, that... Big, big leaders... Just like in your Western countries, there was Napoleon, there was Hitler, there was Mussolini, here also, big, big leaders, but what they are? Big, big servants of the senses, that's all. Big, big servants of the senses.

Lecture on SB 7.9.53 -- Vrndavana, April 8, 1976:

So Prahlāda Mahārāja was chastised by his father so many ways, but he could not forget Kṛṣṇa. The love was fixed up. Therefore Kṛṣṇa became very much pleased, prīto 'ham. Prīto 'ham. Prahlāda atyanta. So mām aprīṇata āyuṣman. Āyuṣman, blessing: "Now you can live long," or "eternally live," āyuṣman. Āyuṣ means duration of life. When one approaches Kṛṣṇa... Mām upetya kaunteya duḥkhālayam aśāśvatam, nāpnuvanti. Duḥkhālayam (BG 8.15). So long we have got this material body, material world, it is duḥkhālayam aśāśvatam (BG 8.15). It is full of miserable condition, and at the same time not permanent. Even if we accept miserable condition... Everyone is trying to live.

Lecture on SB 7.9.53 -- Vrndavana, April 8, 1976:

How can I believe it?" Kṛṣṇa said that "Yes, you cannot believe it, but you and..., both you and Me, because you are My eternal friend, so you were also present that time when I spoke to sun-god. But you have forgotten, I have not forgotten." That is the difference. The difference is man and God, so God knows everything eternally and we forget. This is our nature.

Lecture on SB 7.9.53 -- Vrndavana, April 8, 1976:

Therefore sometimes we forget Kṛṣṇa. And therefore Kṛṣṇa comes to remind that "Why you are forgetting Me? We are eternally related. So forgetting Me, you are suffering here. Give up all this nonsense." Sarva-dharmān parityajya mām ekam (BG 18.66). That is wanted. This is Kṛṣṇa consciousness. So our Kṛṣṇa consciousness movement is trying to educate people to cure his disease of forgetfulness. He has forgotten simply. Just like a madman forgets who is his father, who is his mother, he talks nonsense, sometimes he calls ill names. Mad. So similarly, we in this material world, without any Kṛṣṇa consciousness we are all mad, forgetful. This disease has to be cured.

Lecture on SB Lecture -- Melbourne, May 19, 1975:

Parāṁ gatim means to go back to home, back to Godhead. That is our real home, the spiritual world. And live there eternally, blissfully, with full knowledge. That is our real position. So here we have come in this material world for material enjoyment. And the more we are making plan for material enjoyment, the more we are becoming entangled. That we do not know. They are thinking that material sense enjoyment is the aim of life. No, that is not the aim of life. That is the way to become more and more entangled. For sense enjoyment I have got this now body, Indian body, you have got this Australian or American or European body. But you have to change this body. Tathā dehāntara-prāptiḥ (BG 2.13). We are eternal. Na jāyate na mriyate vā kadācit. The soul does not take birth; neither it dies. We simply change body.