Formation

Expressions researched:
"formation" |"formations"

BG Chapters 1 - 6

BG 1.2, Translation:

Sañjaya said: O King, after looking over the army arranged in military formation by the sons of Pāṇḍu, King Duryodhana went to his teacher and spoke the following words.

BG Chapters 7 - 12

BG 8.28, Purport:

A brahmacārī has to live in the home of the spiritual master just like a servant, and he must beg alms from door to door and bring them to the spiritual master. He takes food only under the master's order, and if the master neglects to call the student for food that day, the student fasts. These are some of the Vedic principles for observing brahmacarya.

After the student studies the Vedas under the master for some time—at least from from age five to twenty—he becomes a man of perfect character. Study of the Vedas is not meant for the recreation of armchair speculators, but for the formation of character. After this training, the brahmacārī is allowed to enter into household life and marry. When he is a householder, he has to perform many sacrifices so that he may achieve further enlightenment. He must also give charity according to the country, time and candidate, discriminating among charity in goodness, in passion and in ignorance, as described in Bhagavad-gītā. Then after retiring from household life, upon accepting the order of vānaprastha, he undergoes severe penances—living in forests, dressing with tree bark, not shaving, etc. By carrying out the orders of brahmacarya, householder life, vānaprastha and finally sannyāsa, one becomes elevated to the perfectional stage of life. Some are then elevated to the heavenly kingdoms, and when they become even more advanced they are liberated in the spiritual sky, either in the impersonal brahma-jyotir or in the Vaikuṇṭha planets or Kṛṣṇaloka. This is the path outlined by Vedic literatures.

BG 11.33, Purport:

Savya-sācin refers to one who can shoot arrows very expertly in the field; thus Arjuna is addressed as an expert warrior capable of delivering arrows to kill his enemies. "Just become an instrument": nimitta-mātram. This word is also very significant. The whole world is moving according to the plan of the Supreme Personality of Godhead. Foolish persons who do not have sufficient knowledge think that nature is moving without a plan and all manifestations are but accidental formations. There are many so-called scientists who suggest that perhaps it was like this, or maybe like that, but there is no question of "perhaps" and "maybe." There is a specific plan being carried out in this material world. What is this plan? This cosmic manifestation is a chance for the conditioned souls to go back to Godhead, back to home. As long as they have the domineering mentality which makes them try to lord it over material nature, they are conditioned. But anyone who can understand the plan of the Supreme Lord and cultivate Kṛṣṇa consciousness is most intelligent. The creation and destruction of the cosmic manifestation are under the superior guidance of God. Thus the Battle of Kurukṣetra was fought according to the plan of God. Arjuna was refusing to fight, but he was told that he should fight in accordance with the desire of the Supreme Lord. Then he would be happy. If one is in full Kṛṣṇa consciousness and his life is devoted to the Lord's transcendental service, he is perfect.

SB Canto 1

SB 1.3.3, Purport:

The conception of the virāṭ-rūpa or viśva-rūpa of the Supreme Absolute Truth is especially meant for the neophyte who can hardly think of the transcendental form of the Personality of Godhead. To him a form means something of this material world, and therefore an opposite conception of the Absolute is necessary in the beginning to concentrate the mind on the power extension of the Lord. As stated above, the Lord extends His potency in the form of the mahat-tattva, which includes all material ingredients. The extension of power by the Lord and the Lord Himself personally are one in one sense, but at the same time the mahat-tattva is different from the Lord. Therefore the potency of the Lord and the Lord are simultaneously different and nondifferent. The conception of the virāṭ-rūpa, especially for the impersonalist, is thus nondifferent from the eternal form of the Lord. This eternal form of the Lord exists prior to the creation of the mahat-tattva, and it is stressed here that the eternal form of the Lord is par excellence spiritual or transcendental to the modes of material nature. The very same transcendental form of the Lord is manifested by His internal potency, and the formation of His multifarious manifestations of incarnations is always of the same transcendental quality, without any touch of the mahat-tattva.

SB Canto 3

SB 3.3.17, Purport:

The embryonic body of Parīkṣit which was in formation after Uttarā's pregnancy by Abhimanyu, the great hero, was burned by the brahmāstra of Aśvatthāmā, but a second body was given by the Lord within the womb, and thus the descendant of Pūru was saved. This incident is the direct proof that the body and the living entity, the spiritual spark, are different. When the living entity takes shelter in the womb of a woman through the injection of the semen of a man, there is an emulsification of the man's and woman's discharges, and thus a body is formed the size of a pea, gradually developing into a complete body. But if the developing embryo is destroyed in some way or other, the living entity has to take shelter in another body or in the womb of another woman. The particular living entity who was selected to be the descendant of Mahārāja Pūru, or the Pāṇḍavas, was not an ordinary living entity, and by the superior will of the Lord he was destined to be the successor to Mahārāja Yudhiṣṭhira. Therefore, when Aśvatthāmā destroyed the embryo of Mahārāja Parīkṣit, the Lord, by His own internal potency, entered into the womb of Uttarā by His plenary portion just to give audience to the would-be Mahārāja Parīkṣit, who was in great danger. By His appearance within the womb, the Lord encouraged the child and gave him complete protection in a new body by His omnipotency. By His power of omnipresence He was present both inside and outside of Uttarā and other members of the Pāṇḍava family.

SB 3.31.6, Purport:

The miserable condition of material existence is not only felt when we come out of the womb of the mother, but is also present within the womb. Miserable life begins from the moment the living entity begins to contact his material body. Unfortunately, we forget this experience and do not take the miseries of birth very seriously. In Bhagavad-gītā, therefore, it is specifically mentioned that one should be very alert to understand the specific difficulties of birth and death. Just as during the formation of this body we have to pass through so many difficulties within the womb of the mother, at the time of death there are also many difficulties. As described in the previous chapter, one has to transmigrate from one body to another, and the transmigration into the bodies of dogs and hogs is especially miserable. But despite such miserable conditions, due to the spell of māyā we forget everything and become enamored by the present so-called happiness, which is described as actually no more than a counteraction to distress.

SB Canto 4

SB 4.7.14, Purport:

The word paśu refers to the animal as well as to the human entity. It is stated here that Lord Śiva is always interested in protecting the animals and the animalistic living entities, who are not very advanced in the spiritual sense. It is also stated that the brāhmaṇas are produced from the mouth of the Supreme Lord. We should always remember that Lord Śiva is being addressed as the representative of the Supreme Lord, Viṣṇu. In the Vedic literature it is described that the brāhmaṇas are born from the mouth of the universal form of Viṣṇu, the kṣatriyas are born from His arms, the vaiśyas from His abdomen or waist, and the śūdras from His legs. In the formation of a body, the head is the principal factor. The brāhmaṇas are born from the mouth of the Supreme Personality of Godhead in order to accept charity for worship of Viṣṇu and to spread Vedic knowledge. Lord Śiva is known as paśupati, the protector of the brāhmaṇas and other living entities. He protects them from the attacks of non-brāhmaṇas, or uncultured persons who are against the self-realization process.

CC Adi-lila

CC Adi 17.7, Purport:

According to Āyur-vedic treatment, the entire physiological system is conducted by three elements, namely vāyu, pitta and kapha (air, bile and mucus). Secretions within the body transform into other secretions like blood, urine and stool, but if there are disturbances in the metabolism, the secretions turn into kapha (mucus) by the influence of the air within the body. According to the Āyur-vedic system, when the secretion of bile and formation of mucus disturb the air circulating within the body, fifty-nine varieties of diseases may occur. One such disease is craziness.

On the plea of disturbance of the bodily air and metabolism, Śrī Caitanya Mahāprabhu acted as if crazy. Thus in His school He began to explain the grammar of verbs through Kṛṣṇa consciousness. Explaining everything in grammar in relationship to Kṛṣṇa, the Lord induced His students to refrain from worldly education, for it is better to become Kṛṣṇa conscious and in this way attain the highest perfectional platform of education. On these grounds, Śrī Jīva Gosvāmī later compiled the grammar entitled Hari-nāmāmṛta-vyākaraṇa. People in general consider such explanations crazy. Therefore the Lord's purpose in His attitude of craziness was to explain that there is nothing within our experience but Kṛṣṇa consciousness, for everything may be dovetailed with Kṛṣṇa consciousness. These pastimes of Lord Caitanya Mahāprabhu have been very vividly described in the Caitanya-bhāgavata, Madhya-līlā, Chapter One.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

All emanations of the fountainhead are also complete in themselves, but although many complete units emanate from the complete sanātana fountainhead, the sanātana head does not diminish in quality or quantity.* That is because the nature of sanātana is unchangeable. Anything that changes under the influence of time and circumstances is not sanātana. Therefore anything that changes whatsoever in form or quality cannot be accepted as sanātana. To give a material example, the sun has been disseminating its rays for hundreds and millions of years, and yet although it is a materially created object, its form and rays are still unchanged. Therefore, that which is never created cannot change in formation and quality, even though He is the seedling source of everything.

The Lord claims to be the father of all species of life. He claims that all living beings—regardless of what they are—are part and parcel of Him. Consequently, the Bhagavad-gītā is meant for all of them. In the Gītā there is information of this sanātana nature of the Supreme Lord. There is also information of His abode, which is far beyond the material sky, and of the sanātana nature of the living beings.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.7:

The endeavors human beings have made to establish a close and harmonious relationship with one another have culminated in the United Nations. This organization is based on the concept of the family unit. The gradual expansion of the family unit to a large community, to a village, to a state, to a country, and finally to a continent has given the clue for the formation of the United Nations. The thing to be noted, however, is its center. What is the central attraction? If the process of expansion were reversed, we would end up with the human body as the basic unit. The senses are of prime importance in the body; more important than the senses is the mind, then intelligence, and finally the false ego. And more important than the false ego is the real self, a pure spiritual being that is part and parcel of the Supreme Lord, Viṣṇu. Therefore the conclusion is that the fountainhead of everything is Lord Viṣṇu. For this reason Prahlāda Mahārāja said,

Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Viṣṇu.

Light of the Bhagavata

Light of the Bhagavata 4, Purport:

The greenery of the rainy season is but a temporary show. It looks very pleasant, but we must remember that it will not last. Similarly, there are persons who undergo severe austerities for some material gain, but those who are sane avoid this. Severe austerities for temporary gains are simply a waste of time and energy. Material loss and gain are destined in accordance with the formation of each particular body. There are 8,400,000 species of life, and each type of body is destined to enjoy and suffer in accordance with its particular formation. The bodily enjoyments and sufferings of a wealthy man's son are different from those of a poor man's son. Although no one undergoes severe austerities to obtain distress, it comes upon us uncalled. Similarly, the happiness we are destined to enjoy will come upon us even without our desires. Even though we may be able to avoid distress and artificially enjoy some material happiness by temporary achievements, this represents no factual gain in life. Our duty is to achieve permanent happiness and eternal life, and it is for that purpose only—for the ultimate gain—that we should undertake all sorts of penances and austerities.

Light of the Bhagavata 4, Purport:

The greenery of the rainy season is but a temporary show. It looks very pleasant, but we must remember that it will not last. Similarly, there are persons who undergo severe austerities for some material gain, but those who are sane avoid this. Severe austerities for temporary gains are simply a waste of time and energy. Material loss and gain are destined in accordance with the formation of each particular body. There are 8,400,000 species of life, and each type of body is destined to enjoy and suffer in accordance with its particular formation. The bodily enjoyments and sufferings of a wealthy man's son are different from those of a poor man's son. Although no one undergoes severe austerities to obtain distress, it comes upon us uncalled. Similarly, the happiness we are destined to enjoy will come upon us even without our desires. Even though we may be able to avoid distress and artificially enjoy some material happiness by temporary achievements, this represents no factual gain in life. Our duty is to achieve permanent happiness and eternal life, and it is for that purpose only—for the ultimate gain—that we should undertake all sorts of penances and austerities.

This ultimate gain is possible to achieve in the human form of life. permanent happiness is possible when one is free from material sources of happiness, for continuation of material bondage means continuation of the threefold miseries. Human life is meant for ending these miseries.

Bhagavad-gita As It Is Lectures

Lecture on BG 2.11 -- Rotary Club Address -- Hotel Imperial, Delhi, March 25, 1976:

Can you produce life? You take... You can get enough earth, water, air, pus, stool, urine, blood. You manufacture one life. That you cannot do. This is called analysis. And those who are engaged in understanding the self as the combination of these earth, water, air, fire—sa eva go-kharaḥ (SB 10.84.13). Such persons are defined in the śāstra as no more intelligent than the cows and the asses. So from here spiritual knowledge begins. You analyze the body, but you won't find the real soul or real life, although it is within you. But why you cannot find? It is very, very small. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca (CC Madhya 19.140). The formation of the soul, measurement of the soul, is very, very... It is smaller than the atom. Keśāgra-śata-bhāgasya (CC Madhya 19.140). The tip of the hair you divide into hundred part, and take one part. Again divide it into hundred parts. That one part is the measurement of the soul. That means one ten thousandth part of the top of the hair. So how you can see? But that small particle is giving you living force. This knowledge we get from Bhagavad-gītā, and that is the fact. You cannot get life by analyzing this material body. That is not possible. You have to find out what is that small particle. You have to hear. Therefore you cannot get knowledge by your material activities. You have to hear it from the authorities; otherwise there is no possibility. Just like you cannot understand who is your father. You have to take the knowledge from your mother.

Lecture on BG 2.13 -- Pittsburgh, September 8, 1972:

There are millions of elephants in African jungle. They eat at a time fifty kilos. But they're getting their food. Similarly, a small ant, it requires a grain of sugar. So he's also getting his food. So the supreme eternal has arranged food, or the economic problems are solved by nature. They do not do any business, they do not go to school or colleges to learn technology, to earn livelihood, but they are being supplied. They are healthy. There is no disease.

So our advancement of civilization means we have created problems. That's all. This is our advancement of civilization, and we do not know what is the formation of the soul, how it is transmigrating from one body to another, what is the next life, whether we are getting next life a human being or better than human being, or lower than human being. And if it so, how we are getting that form of life next? Because we are eternal, we are changing this body. Neither we do know there are two kinds of bodies: the gross body and the subtle body. This gross body is made of earth, water, fire, air, ether; and the subtle body is made of mind, intelligence, and ego. Within the subtle body, the soul is there. Now, when this gross body becomes useless or unworkable, then the subtle body carries me to another gross body. This is called transmigration of the soul. But we do not see the subtle body. Every one of us, we know that we, we have got mind, but we cannot see the mind.

Lecture on BG 3.13-16 -- New York, May 23, 1966:

Now, that agreement of fighting and in the beginning of Bhagavad-gītā, not to fight, that is the difference. In the beginning he was not in agreement with Kṛṣṇa. He made so many arguments with Kṛṣṇa against fighting. And at the end, he agreed. "Yes," he said. He became a yes man. So we have to become a yes man to the Supreme Lord. That's all. That is the perfection of our spiritual life. Now we are all "no men." God says this, I say "no." Stubborn. I say, "no." Now simply we have to say "yes". That's all. In everything we say, "no" at the present. Present formation of our existence is to say "no." Anything godly, we say "no." We shudder even by the name of God. We have come to a certain stage of our civilized life, that we want to banish God altogether. Not only saying "no," but we now prepare to agree to the point that there is no existence of God. So how much foolish we are becoming day by day in the name of advancement of civilization. You see?

Lecture on BG 4.3-6 -- New York, July 18, 1966:

We are also eternal. But why this birth and death? This birth and death due to my, this material body. So as soon as we get our original spiritual body and get out of the contamination of this material body, then we shall be as good as Kṛṣṇa. That is the whole process to understand. So we have to...

This Kṛṣṇa consciousness means that by the process of Kṛṣṇa consciousness we shall revive our original spiritual body. And when we revive our original spiritual body, sac-cid-ānanda-vigraha... (Bs. 5.1). Sat, cit, ānanda. That is the formation of Kṛṣṇa, and that is our formation also. Sat means eternal. Cit means full knowledge. Eternal, full knowledge and ānanda. Ānanda. Ānanda means bliss. Now, we can make distinction from the spiritual body and the material body is this, that as the description of the spiritual body is given, sat-cit-ānanda, eternal, full of knowledge and blissful, so just the opposite number is this material body. It is neither sat, nor cit, nor ānanda. It is not sat. Sat means eternal.

Lecture on BG 4.17 -- Bombay, April 6, 1974:

This is simply labor. It has no meaning, because you are creating, your own formation, next body, another body, that out of your responsibility, you are acting like a hog, you get the body of a hog. You are acting like a monkey, you get the body of a monkey. If you are acting like a god, demigod, you get your body. Karmaṇā daiva-netreṇa (SB 3.31.1).

Therefore one should know, "What class of work I shall be engaged in?" So the easy process is... It doesn't matter... According to your qualification, you engage yourself in any work, but try to satisfy Kṛṣṇa. Then your life is successful. Otherwise it is śrama eva hi kevalam.

Therefore Kṛṣṇa says, karmaṇo hy api boddhavyaṁ boddhavyaṁ ca vikarmaṇaḥ. Vikarmaṇaḥ means sense gratification. I explained this verse from Bhāgavatam last night. Nūnaṁ pramattaḥ kurute vikarma yat (SB 5.5.4). What is that vikarmaṇaḥ? Yad indriya-prītaya āpṛṇoti. Anything which is done for sense gratification, that is vikarma. So people are engaged in vikarma. Everywhere, all over the world, the education, the scientific advancement, culture, everything.... Now culture means some dancing. Now it has become a culture. And what is that dancing? Sense gratification. Boys and girls, dancing ball dance, sense gratification. That is vikarma.

Lecture on BG 6.13-15 -- Los Angeles, February 16, 1969:

Now Kṛṣṇa describes, "My abode, how it is. In that sky, where My abode is there, there is no necessity of sunlight, there is no necessity of moonlight, there is no necessity of electricity." Now you cannot find such abode within this universe. You travel with your sputnik or any machine, you find out some place where there is no sunlight, there is no moonshine. The sunlight is so extensive, all over the universe there is sunlight. Where you'll find that place? That means that place is beyond the sky. That is also stated: paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ (BG 8.20). Beyond this material nature there is another spiritual nature. So we do not know what is the formation of this material nature and what to know about the spiritual nature. Then you have to hear from Kṛṣṇa who lives there. Otherwise you remain nonsense all your life.

Here is the information. How can you know which you cannot reach, cannot know with your senses are so imperfect. How can you know? Simply you have to hear. Just like you have to hear about your father from the mother. There is no other way. The father certifies, mother certifies, "Here is your father, you have to accept." You cannot make any experiment. Beyond your names. Similarly if you want to learn about the spiritual sky in God's kingdom, then you have to simply hear from the authority.

Lecture on BG 7.1 -- Hong Kong, January 25, 1975:

There are hundreds and thousands varieties of yogi. The first-class yogi is he who is always thinking of Kṛṣṇa. He is first-class yogi. Mayy āsakta... Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā. Antar-ātmanā is in the core of heart. He is keeping the picture of Kṛṣṇa. Kṛṣṇa is there, but because we cannot see now in the present condition, so we are seeing the formation of Kṛṣṇa, either from picture or from the Deity in the temple. And keep it within your heart always and think of Him—you become first-class yogi. Yoginām api sarveṣām. And if you continue this yoga system, yogaṁ yuñjan mad-āśrayaḥ...

So how you can practice this yoga? This yoga system is that yogaṁ yuñjan mad-āśrayaḥ, and in the previous verse it is said that mad-gatena antar-ātmanā. If you keep Kṛṣṇa always within your heart in this way, mayy āsakta-manāḥ, the mind being, thus being attached, mayy āsakta, this is yoga. This yoga has to be practiced, how to keep Kṛṣṇa always within your heart. That is first-class yoga. Mayy āsakta-manāḥ pārtha. Yogam, this yogaṁ yuñjan mad-āśrayaḥ. And this yoga practice can be possible by the process: mad-āśrayaḥ. Mad-āśrayaḥ means "one who has taken shelter of Me." Mat means "Me," and āśrayaḥ means to take shelter. That means devotee.

Lecture on BG 17.1-3 -- Honolulu, July 4, 1974:

What are the symptoms to know that one is situated in the sattva-guṇa or one is situated in the rajo-guṇa or one is situated in tamo-guṇa? By the symptoms. The symptoms are also mentioned. The sattva-guṇa means brāhmaṇa. Sattva-guṇa in brāhmaṇa, their symptoms are mentioned in the Bhagavad-gītā. Everything is there, characteristic. You have to test it. Just like in the chemistry there is analytical study, whether it is pure or not. So every chemical has got characteristics, Its color, its formation, its taste, so many things. Those who are chemists, they know how to test. So when the characteristic and the test of the chemical is found as "Yes, it is according to the standard," then it is accepted as a pure chemical, and it can be used for the purpose. And if it is adulterated... Everything... We are cooking food. If the ghee is pure, then taste is different. If the ghee is impure, the taste is different. And if it is not ghee at all. oil, the taste is different. It is like that.

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.6 -- Calcutta, February 26, 1974:

I challenged him that "What is the difference between your philosophy and our philosophy? You have to obey some person, and I have to obey some person. So you are obeying Lenin, and I am obeying Kṛṣṇa. So where is the difference between you and me in philosophy? Now, the things remain to be judged, whether by following Kṛṣṇa I shall be happy or by following Lenin you shall be happy. That is to be judged, not that you, Communist party, you can do without following a superior person. That you cannot do. That is not possible." That is natural. Therefore Caitanya Mahāprabhu said, jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). Our real formation, constitutional position, is to obey the orders of Kṛṣṇa. But we have selected disobeying Kṛṣṇa. We are obeying Lenin. That is the difficulty. We have to obey somebody. But you have selected not to obey Kṛṣṇa but to obey Lenin. In India disobedience is very prominent now. But in that way you shall not be happy. Therefore Bhāgavata says, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaja (SB 1.2.6). If you learn how to obey the Supreme Personality of Godhead, Kṛṣṇa, then you will be happy. Yayātmā suprasīdati. This is fact.

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

Prabhupāda: You can ask after we have finished all these things. Not within the lecture you cannot ask. What is that?

Upendra: "...the eternal form of the Lord is par excellence spiritual or transcendental to the modes of material nature. The very same transcendental form of the Lord is manifested by His internal potency and the formation of His multifarious manifestation of incarnations are always of the same transcendental quality without any touch of the mahat-tattva." Text number 4.

Prabhupāda: That's all right. Now what is your question?

Viṣṇujana: We offered food up one time to Kṛṣṇa.

Prabhupāda: Some fruit?

Viṣṇujana: Yes, fruit, to Kṛṣṇa. And while we were offering it up, when we raised our head we looked at the food and we saw a rose-colored light that was vibrating all around the food. Is this how He eats?

Prabhupāda: (pause) He eats. How He eats, that you can understand when you make advancement to that stage. He eats. For the time being, you just take it for granted that He eats. How He eats, that is not possible because you cannot see Him. And how can you see that how He is eating? So that requires spiritual vision, and we shall understand. But He eats, we take it. Because in the Bhagavad-gītā He says that "I eat." Aśnāmi. Aśnāmi means "I eat." (end)

Lecture on SB 1.3.17 -- Los Angeles, September 22, 1972:

Otherwise, if the husband simply becomes captivated by the charming beauty of woman and engages himself in the sex life, then his life is lost, and the woman, they are less intelligent, unless they are guided by proper husband, her life is also lost. So those who are not demigods... Here it is said, apāyayat surān. Sura-asura. Sura, those who are not developed to Kṛṣṇa consciousness, they are asura. So every husband should be a sura. Sura means devotee. And every woman should be religious. Religious means to become chaste, faithful to the husband. And the husband should become a devotee. Then both of them will make progress in Kṛṣṇa consciousness and that is the perfection of life.

So here it is very clearly described that anyān mohinyā. Mohinī, mohinyā striyā, by the formation. So we should not be attracted. But generally, people are attracted. The whole world, the material world is going on that the woman is attractive for man and the man is attractive for woman. Puṁsaḥ striyā mithunī-bhāvam etam. This is the general platform of attraction between man and woman. And when they are united by such attraction, then they become more materially knotted.

Lecture on SB 1.15.40 -- Los Angeles, December 18, 1973:

They say... Darwin's theory is a failure because he cannot explain that why there are different types of... Even in human society, every man is different from the other man. Why? If it is nature's process, then all the bodies should have been equally the same. But why different? Just like in an apple tree the formation of apple is the same. So if it is nature's evolution, then why there are white men, black men, colored men, deformed men and...? No one's face will be equal to anyone. That he cannot explain. This is the explanation, that... Just the same example, just a man, as he pays for it, he gets a different apartment. So we have got different bodies, different apartments, according to our karma. And whose karma? The soul's karma. But he has no information of the soul or how the soul is working, how he is getting a different body. Tathā dehāntara-prāptiḥ (BG 2.13). This science is unknown to him, but still, he is known as the master of evolution, and people are following him. This is ignorance. Andhā yathāndhaiḥ. One blind rascal gives some theory, and the followers are also blind rascals; they follow. They do not take instruction from the perfect.

Lecture on SB 1.16.12 -- Los Angeles, January 9, 1974:

Everything emanates from Me." Mattaḥ sarvaṁ prava... Sarvam means everything. There are two things: animate and..., what is opposite? Inanimate. There are two things. So Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ: "I am the source of both animate and inanimate." So Kṛṣṇa. What is Kṛṣṇa? Kṛṣṇa is life, supreme life. Kṛṣṇa is not dead. We are getting Kṛṣṇa's description. He is not a dead body. These are things very, I mean to say, elaborately described in the Vedic literature. Just like in Vedānta it is said, "The origin of everything is Brahman." Janmādy asya yataḥ (SB 1.1.1), athāto brahma jijñāsā. Now this origin of everything, what is the formation, animate or inanimate? This is accepted, that Brahman means, the Absolute Truth means, the origin of everything. Now the next question would be that "What is that origin?" The modern scientists, they think the origin is chemicals. But we say, "No. It cannot be chemicals." Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ (SB 1.1.1). The origin of everything must be cognizant. He knows everything. Otherwise how He can be origin? It is very logical. Janmādy asya yataḥ anvayāt (SB 1.1.1), origin. Just like I have established this institution. I know how it was established perfectly, and how it is going on. And somebody may not know how it was established in New York with so great difficulty. But because I am the origin founder, I know. So similarly, so many things are going on in the nature's way. So the origin, He must know everything. And if He knows, then He cannot be inanimate. Where is the possibility of the origin becoming inanimate? No. Because the argument is, if one is origin of everything, or something he is origin of, he must have sense how things are going on.

Lecture on SB 2.1.1-5 -- Melbourne, June 26, 1974:

So there are two energies, exactly like heat and light. One, the spiritual energy, and the other is material energy. The material energy is inferior energy and the spiritual energy is the superior energy. What is the spiritual energy? Jīva-bhūta, these living entities. The living entity is superior because it is controlling the inferior energy, matter. These are very scientific. It is not sentiment. Everything Kṛṣṇa consciousness is scientific. Simply one requires the brain to understand. Then, when he understands, he will see Kṛṣṇa in everything. That is stated in the Caitanya-caritāmṛta: sthāvara-jaṅgama dekhe nā dekhe tāra mūrti (CC Madhya 8.274). When a devotee, advanced devotee, sees something, he does not see the formation of that thing. He sees the energy. A highly advanced devotee will not see the stone. He immediately will think of Kṛṣṇa, "Oh, Kṛṣṇa is so powerful that His energy is exhibited in stone." Therefore he does not see stone. He sees only Kṛṣṇa. That is Kṛṣṇa consciousness, perfection of.

Lecture on SB 3.25.26 -- Bombay, November 26, 1974:

Me prakṛtiḥ: "It is My nature." Bhinnā me prakṛtir aṣṭadhā. So stone is another formation of earth. Earth, water, air, sky, mind, intelligence—they're all Kṛṣṇa. Because Kṛṣṇa says, bhinnā me prakṛtir aṣṭadhā. (aside:) That's all right. Get up. Nothing is different from Kṛṣṇa. Everything is Kṛṣṇa's energy. The Māyāvādī philosophers, they think that "Because everything is God, everything is Kṛṣṇa, then where is Kṛṣṇa? Kṛṣṇa is finished." But actually that is not. Kṛṣṇa is Kṛṣṇa; at the same time, He is everything. That is Kṛṣṇa. That we can understand by bhakti. Therefore it is said, bhaktyā. Bhaktyā. In Bhagavad-gītā also, Kṛṣṇa said, bhaktyā mām abhijānāti (BG 18.55). These things can be understood not by ordinary person without any devotion. One who is bhakta, he can understand that Kṛṣṇa is everything and everything is Kṛṣṇa. Kṛṣṇa is everything—that is dṛṣṭa. When a bhakta sees a tree, he sees Kṛṣṇa. That is bhakta's vision.

Lecture on SB 3.26.29 -- Bombay, January 6, 1975:

So these things are taking place daily within the womb of the mother—how the child is developing from the day of union of the father and the mother, and, on the first day, it is like a pealike form by the semina of father and mother, and then everything develops. Different types of body, different types of intelligence, different types of brain—how it takes place? If it is simply material, then all children would have come out of the same quality. But it does not so come. Every child, baby born, has got everything separate from the others. How subtle laws of nature is working, we can just imagine. It is not possible to understand by our these material senses even this material formation of the body, what to speak of spiritual understanding.

Therefore, in the śāstras it is advised, acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet. Acintyāḥ khalu ye bhāvāḥ. Things which are beyond your perception, sense perception, acintya, mental speculation, not cintanīya... Acintya. Acintya means mentally speculating. Beyond that, acintya, you cannot think of how this pealike form develops into such a big brain or small brain. The hands, legs, and the mechanical process of different body... This is a machine. In the material world we manufacture machine, manufacturing different parts and assembling them. (aside:) The child may be... But this machine is automatically developing. There is no question of manufacturing each part and then assembling. It is yantra. This body is yantra, machine.

Lecture on SB 3.26.29 -- Bombay, January 6, 1975:

So dravya-sphuraṇa-vijñānam indriyāṇām anugrahaḥ. So our senses follow, and we enjoy these false senses, and that is material existence. So the endeavor should be how to become free from this material existence and come to our spiritual platform. That should be the endeavor of human life. The cats and dogs, they have no such advanced consciousness. They cannot try for it. They are satisfied with this material body and material senses. But in the human-form body there is chance to understand that these senses, this physical formation of the body, is false or temporary. Or false in this sense that it is not my original body. Original body is within this material body. That is spiritual body. Asmin dehe dehinaḥ. Dehino 'smin, tathā dehāntara-prāptiḥ (BG 2.13), asmin dehinaḥ. So the spiritual body is actually the body, and this material body is covering. It is explained in different way in the Bhagavad-gītā. Vāsāṁsi jīrṇāni yathā vihāya (BG 2.22). This material body is just like dress. The dress... I am putting on the shirt, you are putting on the shirt and coat. That is not very important thing. The important thing is the body within the shirt. Similarly, this material body is simply outward covering of the spiritual body by physical atmosphere, but real body is within. Dehino 'smin yathā dehe (BG 2.13). This external, physical body is called deha, and the owner of this deha is called dehī, "one who possesses this deha." That you have to und... This is the first instruction in the Bhagavad-gītā.

Lecture on SB 3.26.34 -- Bombay, January 11, 1975:

The fact is the gross body is finished, but the subtle body—mind, intelligence, and ego—that remains with the soul. Na hanyate hanyamāne śarīre (BG 2.20). The... Just like in dream we do not work with this gross body, but we work in dream with mind, intelligence and ego. We create another atmosphere, and in dream we see or we place ourself in a different atmosphere, although the gross body is resting on the bed. So this we experience every night, that because the gross body stops working, it does not mean the soul stops working. The soul works with his mind, intelligence and ego. So when this body becomes incapable of working further, then the mind, intelligence and ego carries me to another body, means another process of formation of the body into the womb of the mother, and when the body is formed and in working capacity, even as a child or baby, then the body comes out and the living entity's another chapter of life begins. This is the process of transmigration of the soul.

Lecture on SB 3.26.44 -- Bombay, January 19, 1975:

So further analytical study of water is mentioned here by Kapiladeva. So the rasa, taste. Taste changes into gandha, smell. So the taste is created by daiva-coditāt. Taste of everything... Everything is being done, daiva-coditāt, the beginning. But the taste creates the different kinds of fragrance, gandha, smell, within the earth. There is water, there is taste, and taste and formation—either you say chemical or physical changes—it becomes smell. So different kinds of smell there are already within the earth. Simply it brings out by different methods. The scientist does not know. That we have already explained several times, that the different gandha, or smell, or fragrance, or aroma, whatever you call, there are already within the earth. Puṇyo gandhaḥ pṛthivyāṁ ca. Kṛṣṇa says in the Bhagavad-gītā, puṇyo gandhaḥ and pāpo gandhaḥ. In the material world, everywhere, there are two things: pious and impious. So the pāpo gandhaḥ, bad smell, when it passes, so you close your nose, nostrils, not to accept it. But when there is puṇyo gandhaḥ, you feel fresh: "Oh, it is very nice."

Lecture on SB 6.1.18 -- Honolulu, May 18, 1976:

So just like police: as soon as you become outlaw, the police will take you and the police will go on punishing you unless you become lawful. This is the... So without understanding "Why I am put into the jail?" if I simply think that "It is all right. Let me remain here and suffer the punishment," jail life is not for happiness. That is, everyone knows. Jail life is for punishment. Similarly, in this material world everything is punishment, but by the illusory energy you are thinking, "This is all right." Every step there is punishment. Just study your life or my life. What is that? That beginning from the womb of my mother, when the body is formed, the soul, spirit soul, is injected in the womb of the woman, and then the formation of the body takes place. So the body grows. And now imagine when we are in the womb of the mother, how much difficult position packed up in a bag, airtight bag. If we, at the present moment, if I put into some airtight condition, within three minutes I shall die. Within three minutes. But similarly, just like packed the child remains within the womb of the mother. It is very, very painful. But by the grace of God he lives. He lives. Otherwise it is suffocating. Just imagine if you are put in a airtight box, tied up, hands and legs. How long you can live? So we remain in that condition, unconscious stage. Then, when the body is formed, we get our consciousness. Therefore at the age when the child is seven years, er, seven months old, it moves because he feels the pains.

Lecture on SB 6.1.28-29 -- Honolulu, May 28, 1976:

So the transmigration of the soul takes place carried by the subtle body. And mukti means when there is no more working of the subtle body also. This death, this elimination of this gross body, that is not mukti, because the subtle body will work and subtle body will carry you to the next gross body. The soul will be carried by the subtle body and, according to its mentality, nature will put him into the semina of a certain father, and the father will inject the semina within which the soul is there, and then again, with the mixture of ovam and semen there will be formation a pealike body, and the soul is there, and he'll develop. Then there will be nine holes and hands and legs, and when the complete he comes out, again begin your chapter—either as cat, or as dog or as human being or as tree or as plant, as aquatics. There are so many, 8,400,000. So subtle body's working. Nature's work is so fine that everything... Just like this Yamadūta, immediately there, "Yes, we have come to take." Now if you become a criminal, if he comes attack, one has to phone to the police that "Here is a thief who has come." He does not... Nature's work is going on so nicely there is no necessity of phoning Yamadūtas. They will come. (laughter) But this rascal civilization do not know this, how things are going on.

Lecture on SB 6.3.12-15 -- Gorakhpur, February 9, 1971:

Devotee: It's called the Little Dipper. Seven-star formation?

Prabhupāda: Yes. Like that.

Devotee: Box and then one thing going up?

Prabhupāda: Yes.

Devotee: That's the Dipper.

Prabhupāda: No, no. Seven star in the northern pole, center being the polestar. It is moving whole night.

Guest: Saptarṣi-maṇḍala.

Prabhupāda: Saptarṣi-maṇḍala, yes. That saptarṣi-maṇḍala is the abode of great seven ṛṣis. So here it is said, Yamarāja says, "Even the seven ṛṣis..." They are controlling the affairs, like the demigods, and they are brāhmaṇas amongst the demigods, the great sages. The demigods, some of them are brāhmaṇas, some of them are kṣatriyas, exactly in the same way. So this bhṛgv-ādayaḥ ṛṣis, they are brāhmaṇas. Sattva-guṇa-pradhānāḥ. Sattva-pradhānāḥ. They are standing on the modes of goodness. So... And they are viśva-sṛjo 'mareśāḥ. Amara. Amara means the demigods. They are supposed to be amara in our calculation. Just like Brahmā.

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

One who is trying to understand the Supreme Absolute Truth by dint of his sensual knowledge, by , I mean to say, exercising different knowledge, neti neti, they can approach up to the impersonal Brahman. And those who are yogis, those who are trying to find out the Absolute Truth within this body, they can realize up to Paramātmā. Brahmeti paramātmeti. And those who are on the highest planet, on the supreme platform of understanding, tattvataḥ, they realize that the Supreme Absolute Truth is the person, exactly a person like us.

Just like in the Bible it is said, "Man is made after the form of God." Not that God is made after the form of man. Somebody imagines that his formation of Kṛṣṇa is a painting of an artist who by imagination they have painted very nice form of Kṛṣṇa, very good-looking. No, that's not the fact. Kṛṣṇa is originally vibhus(?) Śyāmasundara. We get this information from Brahma-saṁhitā.

Lecture on SB 7.9.30 -- Mayapur, March 8, 1976:

Therefore the knowledge received from Śrīmad-Bhāgavatam is perfect. Any knowledge which does not corroborate with the knowledge in the Śrīmad-Bhāgavatam, that is useless knowledge. Therefore, in the beginning of Śrīmad-Bhāgavatam it is said, dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ vāstava-vastu vedyam atra (SB 1.1.2). Vāstava-vastu, real knowledge. This is real knowledge. In the Bhāgavata it is said, karmaṇā daiva-netreṇa jantor deho upapatti: (SB 3.31.1) "A living entity gets a body," upapatti, "according to karma." Everything is stated there. After sex, the living entity takes shelter within the semina and ovum of the father and mother, and it be... It is... The formation is just like a small grain. That grain develops because the spirit soul has taken shelter. Then body... It is not that the body develops automatically, and at seven months there is life. No. Life... The consciousness may be there. That is another... Consciousness... Sometimes, if I am surcharged with anesthetics, if I am chloroformed, my consciousness is not there. That does not mean I am not there. Consciousness sometimes may be absent. One man fainted; there is no consciousness. That does not mean there is no life. There is life. The consciousness has not developed.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.119 -- Gorakhpur, February 17, 1971:

That is equality. But you cannot think that the drop is equal to the ocean. That is not possible. Therefore Kṛṣṇa is vibhu. God is great, and we are anu, infinitesimal. Kṛṣṇa is infinite, we are infinitesimal. So when there is question of merging into the existence of the Supreme, that means we remain in the effulgence, Brahman effulgence, as the minute particle of Brahman. There is dimension. That is mentioned in the śāstras: keśāgra-śata-bhāgasya śatadhā kalpitasya ca (CC Madhya 19.140). One ten-thousandth part of the upper portion of hair. That minute particle, cetana. So there is... Anantāya kalpite. There are innumerable such particles. That is the formation of nirviśeṣa-brahman. That is nirākāra-brahman. Brahman, but there is no visible formation. But there, there is formation. Unless there is formation, how the material formation can take place? Just like you have got formation; therefore your shirt and coat has got a formation. You have got hands; therefore your shirt has hands, your coat has hands, according to your formation. So this material body is called vāsāṁsi, garments, or dress, shirt and coat. The mind, intelligence and ego, that is shirt, subtle body; and this gross body, kṣitir-ap-tej-marud-van (?). So there are two kinds of shirt and coat, and within that, dehino 'smin yathā dehe... (BG 2.13). The minute particle, that is called dehi, who has formed this body.

Festival Lectures

His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, SB 6.3.24 -- Gorakhpur, February 15, 1971:

So Rāmānanda Rāya recommended this verse, that this is the process to satisfy the Supreme Lord Viṣṇu. But Caitanya Mahāprabhu said that eho bāhya āge kaha āra, "This is external. If you know something more, better than this, you say." Why He said? There is the version, viṣṇur ārādhyate. Does it mean that He is rejecting Viṣṇu worship? No, He's not rejecting. Because generally, they, these impersonalists, Māyāvādīs, they also worship sometimes Viṣṇu, these five demigods and God. But their idea is that ultimately impersonal. The impersonal takes the form by the help of this material world. The formation takes place simply in the material. That is their opinion. Therefore they say, call, saguṇa. Saguṇa-upāsanā.

Just try to understand this. Saguṇa-upāsanā means when Brahman takes a form He takes a form from this material help. Just like we take a form, we spiritual entities. We also take a form, transmigration of the soul according to karma. I create a certain type of mentality, and that continues throughout my life.

Philosophy Discussions

Philosophy Discussion on Charles Darwin:

Prabhupāda: Transmigration from one body to another. The bodies are already existing.

Śyāmasundara: For instance, they say that during the Ice Age, when there were..., the earth became very cold, and there were great ice formations in Europe and America, that this animal they call the mammoth-it's an elephantlike animal but it had long, very long hair for warmth-suddenly this species appears. Does it mean that that body existed always somewhere else, but it just suddenly appeared in order...

Prabhupāda: Yes, yes.

Śyāmasundara: ...to live here in that environment?

Prabhupāda: Yes.

Karandhara: What if it is indeed a different species? What do they qualify as a difference in species? I mean, like one man has lots of hair on his body and one man doesn't. That doesn't make him a different species necessarily.

Śyāmasundara: Yes. But in this case, elephants always lived in tropical. They were living in hot climates, and suddenly they had to adapt to the cold.

Prabhupāda: No. Again, just like we have got experience with the change of season, different animals are also produced, with the change of season. But it is not that they are coming new. They are already existing.

Philosophy Discussion on John Dewey:

Śyāmasundara: He says that "Judgments about values are judgments about the conditions and the results of experienced objects, judgments about that which should regulate the formation of our desires, affections and enjoyments." In other words, in order to place a value on something, to judge what is the value of a particular item, that we should base this judgment upon the results of experience. Then we can guide those things which we should enjoy, where our desires should be, where our affections should lie, upon experience.

Prabhupāda: That experience we may not have personally, but if you take advice from a person who has got experience, that is as good as my experience. Just like you are going somewhere, you are purchasing a ticket. You have no experience where you are going, or you do not know whether actually you will go, but because others have gone and come by purchasing a ticket, you take advantage of that experience and you purchase a ticket.

Śyāmasundara: He says that value equals satisfaction. In other words, the fulfillment of...

Prabhupāda: So unless you have faith in some person, how you can be satisfied? Therefore you should find out a person in whom you can place your faith. And who can be a better person than Kṛṣṇa?

Philosophy Discussion on Bertrand Russell:

Prabhupāda: Yes. Yes. It is forced by the energy. Matter has no form, but by the superior energy, the living entity (indistinct) mixed up (indistinct) matter and make the form. Just like a (indistinct) plate, clay, water, and fire. So the potter makes a form from the clay. Clay means earth and water, mixed up, and it makes a pot and then puts it with fire and it becomes a glass and so on. So tejo-vāri-mṛdāṁ vinimayam. It is simply exchange of earth, water, and fire. But this mixture is being made by the potter. And the instrument is the potter's wheel. So similarly, God is the potter, and the material nature is the wheel, and so many things are coming out. But if there is no potter to turn the wheel or make the clay into pots, this is not (indistinct). There is already water, there is already earth, there is already fire, but unless a spirit, a being, a living being, comes into it, there is no question of (indistinct). Therefore in Bhagavad-gītā it is said, (indistinct). Because the living entities are there, the formation is taking place. A (indistinct), it is a combination of matter. But because we see that the living entity is there, it is taking a certain type of shape. Matter does not out of itself take the shape. That is wrong theory. We have no such experience where matter is taking automatically shape. (indistinct). Is there any exception?

1973 Conversations and Morning Walks

Morning Walk -- August 30, 1973, London:

Prabhupāda: Not advanced stage, life begins from the very beginning of sex. The living entity is very small. By nature's law, according to his karma, he's sent to the father's semina and that is injected and immediately the two secretions emulsify, the man's and the woman's, and it forms a body just like a pea. That is the formation of body. Now that pea-like form develops gradually. Then first manifestation is the nine holes. Everything is there in the Vedic literature. Nine holes, they have got nine holes. One, two, three, four, five, six, seven, eight, nine. In this way gradually the senses develop and by the time seven months, everything is complete and the living entity's consciousness come back. Prior to the formation of the body, the living entity remains unconscious just like in chloroform, anaesthetic. Then he dreams and then gradually consciousness... At that time he becomes very much upset to come out, come out. Then nature gives him "khut!" He comes out. That's all. This is the process of birth.

David Lawrence: Miracle.

Prabhupāda: What do they know? They do not know anything.

David Lawrence: No, no. I was absolutely amazed to read an article...

Prabhupāda: This is Vedic knowledge. So you'll get everything perfect. Therefore, how there can be any history? That is the difficulty. We are speaking everything, of the spiritual. Therefore, it is sometimes very difficult for the gross materialist. They are so dull-headed, they cannot understand.

Morning Walk -- December 20, 1973, Los Angeles:

Prabhupāda: Generated, you simply change the name. What is the difference between generated and created?

Karandhara: Well, created means to be born or to start.

Prabhupāda: Yes, born. The child is created. There was no child.

Karandhara: But the energy which makes up this body was always present.

Prabhupāda: That we also say, by the formation, when it takes place, it is created. Just like you prepare food. Why do you say, "prepare"? What is the meaning of "prepare"? The ingredients are there, but why do you say, "prepare food"? You cannot say... Huh? What is that?

Hṛdayānanda: Before you prepare it, that particular preparation...

Prabhupāda: That we say. The energy was...

Karandhara: That is just a conventional term in relationship to you. That is just relative to you, relative to your relationship with that food.

Prabhupāda: This is called impersonalism...

1974 Conversations and Morning Walks

Morning Walk -- January 18, 1974, Hawaii:

Prabhupāda: Oh.

Bali-mardana: I think it is in the opposite direction of the temple.

Prabhupāda: Oh. (break) ...formation of water?

Devotee: Do you know? A scientific explanation of water?

Bali-mardana: H-2-O. Hydrogen, two molecules of hydrogen, one molecule of oxygen.

Prabhupāda: So in anywhere there is water, that formula is applicable?

Bali-mardana: Yes.

Prabhupāda: So, within the dob there is water.

Bali-mardana: Yes.

Prabhupāda: So who supplied the chemicals?

Bali-mardana: Within the dob?

Prabhupāda: Yes.

Room Conversation -- February 13, 1974, Vrndavana:

Prabhupāda: These are very old questions. These are not very intelligent questions. God is not creating. God is giving you chance. The conditioned souls who are not with Kṛṣṇa, they wanted to enjoy this material world. Therefore God is giving them chance. "All right enjoy (indistinct)," and giving instruction also that you enjoy in this way, so that you may come back again. Just like a father. Children wants to play in the (indistinct). "All right, you play." Then, as soon as he asks, "Please come back. (indistinct), they come back. Similarly this material world, we wanted to enjoy, so Kṛṣṇa has given us freedom, "All right enjoy". And now Kṛṣṇa gives instruction that "now you give up all this (indistinct) come back, then you (indistinct)." He created for you. Same example I always give. Just like the government, when there is formation of the city, jail construction is also there. You cannot say that, "Why government is creating, it is unnecessary, it's premature, construction of jail work(?). But the government knows that there are some criminals who has to be put into the jail. Therefore the jail created. So because there are criminals, therefore government creates. Similarly, there are many conditioned souls who, instead of serving Kṛṣṇa, they want to enjoy. "All right, for you, you enjoy to your fullest extent." And when he is tired of enjoying, enjoying, enjoying. Then Kṛṣṇa says that, "If you give up all this nonsense, just surrender to Me, you will be accepted." But the demons will never surrender to Kṛṣṇa. They say that this material world is false and Brahman is truth, but they do not know how to act as Brahman. Brahman means to stop. That is nirviśeṣavāda and śūnyavāda, to become void. But you cannot become void. If I say "Mr. such and such, you sit down here, try to become void," how long you shall do that, void?

Morning Walk -- May 30, 1974, Rome:

Prabhupāda: No, this is the..., that you do it. If they do not do it, then who will come? This declaration is there, that "If you do this, then you can be interested." But if you do not, then you go on with your own business. A similar... The same things Kṛṣṇa, sarva-dharmān parit... mām ekam. Kṛṣṇa is demanding that you do it, "Surrender unto Me." The śāstra also says, "Surrender unto the representative of Kṛṣṇa," mahīyasām. But if they do not do, what can be done? Just see this sparrow. The sex is always accompanying, any time ready. The pigeons, any time ready. Viṣayaḥ khalu sarvataḥ syāt. That is the only attachment for this material world, viṣaya. Whole world is fighting for this viṣaya. "I must have nice eating, I must have nice sleeping, I must have very good sex, and I should be defended by bank balance, by military soldiers, by police force, by atomic weapons." This is going on. Defense. Rascal does not understand that "In spite of all these things, I will have to change the body, and the same thing will be available again, in a different way." This intoxication, cigarettes. The ant, the small ant, they are very fond of intoxication. You know that? As soon as there is information, "On the top of the skyscraper building, there is a grain of sugar," they will go. (laughing) Because sugar contains intoxication. The wine is made from sugar, molasses. It has got the intoxication. You keep a grain of sugar there, and there will be hundreds and thousands... (laughter) Gold rush. Study. You see what is the difference of this civilization and the ant civilization, dog civilization, cat civilization. No difference. It is in the simply formation only.

Room Conversation with Biochemist, Dr. Sallaz -- June 4, 1974, Geneva:

Prabhupāda: Yes. That is our study. So the living energy, the spirit soul, it has got a formation, formation, form. That is also stated in the śāstra, that 1/10,000th part of the top of the hair. Hair, the point, hair. (Yogeśvara translates in French) 1/10,000 part of the... The exact version is keśāgra. Keśa means hair, and agra means the top. Keśāgra-śata-bhāgasya (CC Madhya 19.140). So that point, you divide into hundred, and take again one part of it, and again divide into hundred. That means you divide the top of the hair into ten thousand parts and then that one part is the magnitude of the soul, spiritual energy. That spiritual energy is within you, within me, within the ant, or within the elephant. So we are living entities. And the body is inferior energy, at the present moment. In the material world the body is covering. Just like you are covered by the coat.

Dr. Sallaz: No, you see, we have tried with some of our members, some of whom are very high in spiritual position, outside of this world. We have tried to look, to reach for the old truth in the very old knowledges of humanity. We have tried this with Indian knowledges. We have tried this with Chinese knowledges. We have tried this with Mexican knowledges. We have tried it everywhere. And we have found that everywhere there is, when you go deep enough, the same truth.

Morning Walk -- June 11, 1974, Paris:

Prabhupāda: No, why immediately? It doesn't matter, immediately. But the living entities come to their new formation of life in that way.

Puṣṭa-kṛṣṇa: Prabhupāda, in your spiritual master's commentary on Brahma-saṁhitā, he states that within the core of the heart there is some desire and that according to that desire, one takes a body in the next creation.

Prabhupāda: Yes.

Puṣṭa-kṛṣṇa: So within the body of Mahā-Viṣṇu... Of course, material nature is not covering the con..., the sleeping souls, is it?

Prabhupāda: Why you bring Vi...? You are talking of living entities. Why do you bring Viṣṇu?

Puṣṭa-kṛṣṇa: So the point then is that means one can have a conditioned desire or a material desire even without being in the material world.

Prabhupāda: He is already... That I have already explained. Suptottitha-nyāya. In the morning, as soon as you get up, you remember that you have to do so many things. That means it was already there.

1975 Conversations and Morning Walks

Room Conversation with Woman Sanskrit Professor -- February 13, 1975, Mexico:

Prabhupāda: Existence of thing... I say that at night, when I am dreaming, I do not see existence of these things. And at this time, in daytime, when I am seeing these things, I do not see the existence of the dream. So the conclusion should be both these things I see in daytime and I see at night, they have no existence. They are phenomenal. But I am the seer; I am eternal. I am existing. This is the proof. Because at night I am seeing and daytime I am seeing, so therefore I am eternal. But the phenomenal manifestation, they are temporary. We don't say it is false. Temporary. The Māyāvādī philo... Śaṅkara said it is false. Brahma satyaṁ jagan mithyā. Mithyā means false. We don't say false. We don't say that this book is false. It has got reality, but temporary. This book has come into form at a certain date, and it will exist for certain days, and when it will be worn out or old, there will be no existence. Therefore the formation of this book is temporary. But I am the reader of the book; I am eternal. So two things are there, temporary and eternal. The temporary existence, somebody says, "False," but we say, "It is not false; it is temporary." But there is an eternal existence. Just like I am eternal. That is... We have to learn from śabda, vibration. Na hanyate hanyamāne śarīre (BG 2.20). You understand Sanskrit. Na hanyate hanyamāne śarīre (BG 2.20). That eternal thing is existing, it will continue to exist. Even after the destruction of this temporary body, it will continue to exist.

Room Conversation with Woman Sanskrit Professor -- February 13, 1975, Mexico:

Prabhupāda: So dhīra, one who is dhīra, sober, philosopher, he knows that "I am not going to be finished. I shall have to accept another body." Now, whether that body will be ānanda? That is the consideration. I'll get another body, just like I have got this body, after changing so many bodies. Moment after moment, we are changing body. That is the medical science, changing of blood corpuscles. So this body will be changed again. Then I will have to enter the mother's womb and packed up for at least ten months in suffocated condition. This is scientific, all. Then again I'll come out when the body is prepared nicely to come out and exist. So that period of formation of body is not ānanda. To remain compact in this way for ten months, it is not ānanda. It is not ānanda, just opposite ānanda. Then when we die... Die, death, means the miserable condition is so great that we cannot live. We have to go out. There is no ānanda. Then, when we have got this body, changing, there is no ānanda because we are sometimes diseased, and to become old man, that is also not ānanda. Therefore I am eternal. I am seeking after something which is eternal ānanda. Therefore next consideration should be that "Whether this condition of repetition of birth, death, old age and disease can be changed?" That is next question. And if there is possibility, then we shall try for it. But there is possibility here. The conclusion is: so long we get this material body... Because matter is not eternal.

Room Conversation with Svarupa Damodara -- March 1, 1975, Atlanta:

Prabhupāda: No. Because the living entity is there for the formation of his body, so many things are going on, action and reaction of the matter. That's all. That is depending on his desires. It is so subtle thing. He is desiring, and action, reaction is going on. And as soon as the living entity is not there, these action and reaction will stop. So they are trying to find out the missing thing. That missing thing is the living entity. That they do not know, foolishly. Just like a motorcar is running very nicely, and as soon as the driver goes away it stops. The machine is there, the everything is there, but this rascal mechanic, he comes, "Something is missing." And why something missing? But he does not know the missing part is the driver. He is finding out in the motorcar what is missing. The motorcar, everything is there. The hand is there, leg is there, heart is there, the intestines are there, everything is there. So they cannot explain. They say, "Now the blood has become white." Then make it red. Where is the difficulty? So they do not know what is missing; neither he'll take, I mean to say, learned instruction. That is their defect. Real thing is the driver is missing, but that they will not accept. They are so foolish, they are thinking that motorcar is running automatically.

Morning Walk -- November 11, 1975, Bombay:

Prabhupāda: Time is eternity, but your formation is not eternity. Your formation is temporary. Time is eternity. (aside:) Thank you. No. Time is eternity, that's a fact, but your formation... Asann api klesada asa deha. It is temporary. That's all right. You know, I know, everyone. But it will simply give you pains, although it is asat. That you do not know. Time is... Body is temporary, but so long the body is there, you have to suffer. That body may be a ant's body or Brahma's body. So as soon as you get a material body, you have to suffer and go on examining urine and stool. (laughter) Hare Kṛṣṇa. (break) ...and that is good wealth. And take some urine and find out, "Here is life." That's all. They are examining very scientifically. Why don't you...? The dead man's urine, if you examine and find out some injection and give it in life. Life is gone away, soul, and they are finding out life from the urine. (aside:) Hare Kṛṣṇa. Jaya. (break) ...but it is very reasonable. They are finding out out so many atoms, particles, but in the Bhagavad-gītā it is clearly said that all these atoms are aparā, inferior. Find out the parā, the superior atom. That is life. (Hindi question and answer) But you cannot bring in life by so-called mantras. That is not possible. Hare Kṛṣṇa. (Hindi) (break) ...can write to these particle men that "You are finding so many, but there is another particle which is one ten-thousandth part of the upper portion of the hair. Find out that. That is life. That is superior." And quote Bhagavad-gītā, apareyam itas tu viddhi me prakṛtiṁ parām. "Another atom."

1976 Conversations and Morning Walks

Room Conversation -- April 20, 1976, Melbourne:

Prabhupāda: Yes. Immediately manufactured as soon as the living enters. Their chemical composition is that, that even you cut a living entity, he can enter. The living entity enters through the semina of the father in the womb of the mother, the same process. Unless the living entity enters, the body does not form. It is matter only. When the living entity enters, then the formation takes place according to his mind. What do they know about it? Hm? Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). The matter simply is set up according to the desire. Just like we have constructed this big house according to my desire. The matter has not taken shape like this big house automatically. I am the proprietor. I desire: "Let the rooms be like this." Similarly, the material elements, the semina of the father and the ova of the mother, mix. It creates a suitable, what is called, cement, and now, according to the desire of the living being, he'll settle. Not that the cement automatically becomes a room or pipe or this or that. Cement is cement, the same thing, earth, water, air, fire. By mixture it becomes so convenient that it takes a shape and becomes a different body, a different body for the man, a different body for the animal.... (aside:) Hare Kṛṣṇa. Jaya. Thank you.

Morning Walk -- July 20, 1976, New York:

Prabhupāda: Hm. Oh, yes.

Ātreya Ṛṣi: He's the Peace Corps devotee from India? He is a scientist in the field of geology, studies the earth and how these formations come, and he's working with the scientists to prove their misunderstandings, their false claims.

Prabhupāda: No, without water there cannot be sand.

Hari-śauri:. So early in the moon's history, when it was first formed, when there was gaseous clouds, then there was the water in the atmosphere...

Prabhupāda: There was water?

Hari-śauri: But then, due to the atmosphere being dry, not being any atmosphere, now it's just rocks and dust.

Prabhupāda: Why the atmosphere changed? There was water? Why the atmosphere changed? (break) ...is water, there must be vegetation. So where those vegetation gone? All false propaganda. Even in the sea you'll find seaweed. Is it not? So as soon as there is water, there must be vegetation. And without water, sand does not come. If there is sand, there is water, there is vegetation.

Morning Walk and Room Conversation -- August 9, 1976, Tehran:

Prabhupāda: The water, sea, as it becomes solidified, the outer surface, by sunshine, they become, it is called sodium silicate. Salt is sodium chloride. So from sodium chloride, the sodium silicate. So cover(?) of the sea they can solidify by the sodium silicate. But underneath there is water. Just like our, this skin, bone, coming from where? We are eating liquid and or some vegetables or some whatever, they are becoming liquidified. And first transformation is blood. Blood is liquid, and from blood everything is coming. The muscle is coming, the bone is coming. The more the liquid portion becomes solidified by air, gas, then these things coming. The formation of this body beginning the liquid semina, liquid ovum, mix together. From liquid. Then they form pealike solid thing, from that liquid. And then the body forms. Wherefrom the solid body forms? The man injects liquid. Liquid inject, everything is coming. So wherefrom the solid molecules? By chemical composition the body forms, from liquid to solid. So as soon as you see some solid thing, you must know that it has come from liquid.

Morning Walk and Room Conversation -- December 7, 1976, Hyderabad:

Prabhupāda: Who explains how the stone came like this?

Devotee (4): Yes, I think it's wonderful.

Devotee (5): They will say from the formation of the mud. Mud accumulated over the years and became stone. Or vice versa.

Devotee (4): This one stone is so big. It is just holding on a little stone, it is just in the air, like somebody's underneath and holding it. (break)

Prabhupāda: Cow dung can be collected. At least they can be used as cow dung. Here, you should.

Devotee (6): In the small villages the women and children they make the paddy for burning in cooking.

Prabhupāda: Yes.

Mahāṁśa: This whole rocky area which we see here used to be like a natural dam, and the land on that side which is now our field used to be a big tank so the soil there is very good. It's like silt. But then, afterwards, somebody had cut through this natural dam and there's a canal that flows through here and goes into that tank over there.

Prabhupāda: The canal is in our land?

1977 Conversations and Morning Walks

Evening Darsana -- May 14, 1977, Hrishikesh:

Prabhupāda: The dog, cat, or doglike man, catlike man, they may remain in ignorance. They have no chance. There are uncivilized men. Although they have got two hands, two legs, but because there is no knowledge, they have been described as dvi-pada-paśu. They are animal with two legs. Other animals, they have got four legs, and this rascal has got two legs. That is the difference. So ayaṁ dehaḥ, this body, na ayaṁ dehaḥ nṛloke... Nāyaṁ dehaḥ nṛlo..., deha-bhājām. Deha-bhājām. This is also very significant. There are innumerable living entities. Jīva-bhāgaḥ sa vijñeyaḥ sa anantyāya kalpate (CC Madhya 19.140). These jīvas, living entities, part and parcel of God, anantyāya kalpate. Just like the sunshine. What is the sunshine? The sunshine, this is very atomic parts of the sun brightness. They are individual, but they are combined. We see one shining. So similarly, God is compared with the sun, and we are atomic particles of God, the same thing in a very small... Keśāgra-śata-bhāgasya śatadhā kalpitasya ca (CC Madhya 19.140). You take the tip of the hair and divide it into ten thousand parts, and that one part is the formation of the jīva.

1947 to 1965 Correspondence

Letter to Sir -- Delhi 15 April, 1961:

Without spiritual culture a human society is another polished edition of the animals. There is no value of education in the animal society as the trained up lion in a circus is never to be trusted. The lion is not trusted because it cannot assimilate spiritual knowledge. But a man is able to take up this knowledge and his formation of the brain is meant for it. It is nothing extraordinary for him because he is prepared for this culture and is awaiting proper administration only. The ways and means were envisaged by the liberated souls and especially by the sages of India and I proud to feel that Lord Buddha happened to be an Indian and we worship Him as incarnation of Godhead. His holy name is mentioned in the Vedic literature like Bhagavata. We can take help from the Bhagavata the cream and ripen fruit of the Vedic literature and stop at once the quarrel and turmoil of the present world.

I hope that your honour along with other thoughtful men of your great country will give full attention to this movement and I am always with you for rendering my humble service for this cause.

1970 Correspondence

Letter to Pradyumna -- Los Angeles 5 April, 1970:

So far grammar is concerned, one has to learn Sanskrit grammar for at least 12 years, then he becomes an expert grammarian. In India, those who are Sanskrit scholars studied in the beginning, from 5 to 15 years—that is for ten years continually—and they study grammar thoroughly. When one is expert in grammatical rulings and formation—that is to say: sabda, dhatu, sandhi, samasa, prakaran, vidhan, pratyaya, adhikarana—after this they study nyaya. In this way, when one is expert in 10 to 12 years, that is by the age of the 17th year, a student becomes very much expert and any departmental knowledge he can master in 1 to 2 years. But you need not become such a scholar. You require simply to understand Sastras Bhagavad-gita, Srimad-Bhagavatam, etc. and chant Hare Krsna Mantra as much as possible. The thing is if you give more stress on scholarly line, other devotees will try to imitate you. Already your wife has express such intention, and as soon as we try to be scholars, our devotional line will be slackened. These points are to be kept in view always.

Yes, I was missing the two volumes of Srimad-Bhagavatam of Cantos 3; 7, 8, 9. So keep them with you as reference, or conveniently send them here.

Letter to Satsvarupa -- Los Angeles 31 July, 1970:

We are going four in a party and all of us are Sannyasis. In this old age I am going with this party just to set an example to my disciples who have taken recently the Sannyas order. I think Brahmananda Swami, Gargamuni Swami, Visnujana Swami, Kirtanananda Swami and Subala Swami, all of them, two in a party assisted by other Brahmacaris should form separate Sankirtana Parties and travel all over Europe, America and Canada.

Now we want very many Swamis to take up this job. The Grhasthas are to take care of the Temples as well as the general management. I have already formed the Governing Body Commission and your good name is also in the Board. There is no time for creating a crack in our solid formation of Krsna Consciousness Society. Take it now with great responsibility and everyone of you may serve jointly for Krsna's satisfaction. That is my request to you all.

I think you may reply this letter to me care of ISKCON, Tokyo, Japan.

Whatever mistakes that have been done in the past may be rectified. That is my request.

1976 Correspondence

Letter to unknown 2 -- 28 September, 1976:

What harms them if the devotees of Shri Krishna come here to have a darshan of the birthplaces of Shri Krishna and Shri Chaitanya Mahaprabhu? They are after being initiated with Vaisnavism by having their head shaved and keeping sikha and yajna-sutra and adorning with twelve tilakas, being engaged in Hari sankirtana are not all these things a pride for us Indians? But it is a matter of great regret that recently in my birthplace, West Bengal, there are some who are making agitations and various uncalled for remarks without knowing the real facts. All these have pained me to a great extent. Shri Krishna and His name Krishna are the same. Just after the advent of Shri Krishna, even while He was a mere child, even then Kamsa, Putana, Aghasura, Bakasura, Gardhabasu, Pralambasura and other such demons tried their best to kill Shri Krishna. But their attempts failed. They could not harm Shri Krishna in any way. They were themselves destroyed. So the movement for Krishna Consciousness can in no way be stopped and be faded away. Rather those who are trying to do any harm by uncalled for agitation after spreading false facts, they are sure to be disheartened. It seems if these people without adopting the aforesaid wrong way of doing harm to our International Society for Krishna Consciousness, do themselves join our movement, there is every chance of a formation of the body of a Great United Nation.