Grandfather (Lectures, SB)

Expressions researched:
"grand father" |"grandfather" |"grandfather's" |"grandfathers"

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.1 -- London, August 6, 1971:

I am caused by my father, my father is caused by his father. His father, his father..., go on making research, who is the ultimate father. When you come... There must be some ultimate father. Just like I have my father, my father has got father, his father... We can see up to two, three generation upwards, and beyond that, we cannot see. That does not mean that the great-grandfather had no father. There must have been some father. Is it very unreasonable? Anyone can understand. Although I cannot see with my limited potency, but with my knowledge, reasonable knowledge, I can understand that either he may be great-grandfather or above that, above that, he must have some father.

So Lord Brahmā is called therefore pitāmaha, "grandfather," because he is the original father within this universe. He is the first created being, and he begot so many children. So all the living entities, they are born of Brahmā. He is called sṛṣṭi-kartā. Sṛṣṭi-kartā means "the creator of this universe." And there are innumerable universes.

Lecture on SB 1.1.4 -- London, August 27, 1973:

Because in those days, in the Tretā-yuga... Tretā-yuga... In the Satya-yuga they used to live for one hundred thousands of years; in Tretā-yuga, ten thousands of years; and in the Dvāpara-yuga, one thousands of years. And now in this Kali-yuga, one hundred years. That also not complete. Nobody can complete one hundred years, and it is reducing. Maybe our forefathers or grandfathers might have lived for hundred years, but we are not living so much. And gradually, our children, our grandchildren, they will gradually reduce that span of life so much so that at the end of Kali-yuga, if a man would live for twenty to thirty years, he'll be considered a grand old man. Yes. We are reducing. But formerly, they were living so many years. Alpāyuṣaḥ. Prāyeṇālpāyuṣaḥ. Prāyeṇa. Almost everyone is short span of life. Prāyeṇālpāyuṣaḥ kalāv asmin yuge janāḥ. Kalau. In this age, kalau. It is not for a particular nation or party or religion. Everyone is subjected to the laws of nature.

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

Therefore our knowledge is imperfect. But God's knowledge is not imperfect. In the Śrīmad-Bhāgavatam, in the beginning, it is said, janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ sva-rāṭ (SB 1.1.1). The description of God: God is the origin of everything. Just like any one of us, we can understand that "My body is generated from my father's body. My father's body is generated from my grandfather's body. My grandfather..." Go on, go on, go on, go on. There must be. It is not that because you cannot see your great-great-great-grandfather, so you cannot say there was no such man as great-great-grandfather. There was or there Similarly, if we go on searching out what is the original father, that is God. Father must be there.

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

We must have original father. You cannot say there is no God. If you are existing, you are existing because of your father. Your father is existing because of his father, his father, his father. There must be somebody original father. That is logical conclusion, not that "I am born out of air" or "My father is born out of air, my grandfather is born..." No. There must be somebody—father. That is given to understand in the Śrīmad-Bhāgavatam that He is the origin of everything. Origin must be there. Anything you take, there must be origin. The modern scientists, they cannot find out the origin. They simply say, "It existed like this." Wherefrom this existence came? "There was chemicals, hydrogen, oxygen, and mixed up, there was water." Who put the hydrogen, oxygen? So these answers they cannot give because they have no perfect knowledge. So logical conclusion is there must be somebody, origin. That is God, from whom everything emanates, everything takes birth.

Lecture on SB 1.2.5 -- Visakhapatnam, February 20, 1972, At Ladies Club:

So I request that we have made a background only for spreading Kṛṣṇa consciousness, and this movement has a great demand all over the world. They are confused with this materialistic way of life. They are not satisfied. Many thousands and thousands of young men, they are confused. They do not know what to do, but they do not like to live like their fathers or grandfathers. So this is an opportunity for spreading this mission of Caitanya Mahāprabhu, Kṛṣṇa consciousness, and Kṛṣṇa amongst the scholars, amongst the religionists, amongst the philosophers, even amongst people in general. This Kṛṣṇa book, Bhagavad-gītā, is very well known, so take this opportunity, both ladies and gentlemen in India, and present Kṛṣṇa consciousness without any adulteration. Don't do this misservice, adding something rascaldom in Bhagavad-gītā. In Bhagavad-gītā it is simply mentioned, and it is described, that Kṛṣṇa is the Supreme Personality of Godhead. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). There is no greater authority than Kṛṣṇa.

Lecture on SB 1.2.5 -- Melbourne, April 3, 1972, Lecture at Christian Monastery:

So apart from that, the thing is that we are just trying to revive the original consciousness of the human society. That is called Kṛṣṇa consciousness. Don't try to misunderstand. Original consciousness. Just like these boys, mostly they are Europeans, Americans, Canadians. These boys, they are not Indians, neither their father or grandfather knew about Kṛṣṇa. Maybe some of them have read Bhagavad-gītā, but nothing particular, the science of Kṛṣṇa. Now, how they have taken this Kṛṣṇa consciousness movement so seriously? The only thing is that Kṛṣṇa consciousness is not a foreign thing. Every one of you have got Kṛṣṇa consciousness within you. It is lying dormant. It has simply to be aroused, simply to be aroused.

Lecture on SB 1.2.7 -- Hyderabad, April 21, 1974:

Now, ātmendriya-prīti-vāñchā, when one wants to fulfill his own desires of the own senses, that is called kāma. And kṛṣṇendriya-prīti-icchā dhare prema nāma. The same thing, when you want to satisfy Kṛṣṇa, then you become devotee.

You see the behavior of Arjuna. He wanted to satisfy in the beginning his own senses. "My dear Kṛṣṇa, if I kill my grandfather, my teacher Droṇācārya, my grandfather... No, no, it is impossible. I cannot do that. My brothers are...' That means he wanted to satisfy his senses. But when Kṛṣṇa instructed him Bhagavad-gītā, He inquired from Arjuna, "Now what is your decision?" Yathecchasi tathā kuru (BG 18.63). Then he said that naṣṭo mohaḥ smṛtir labdhā tvat-prasādāt: "By Your grace, now my all illusion is over. I have got my original Kṛṣṇa consciousness." What is that? "My business is to satisfy You, not my senses." Then he became devotee. This is the... Vāsudeve bhagavati. If you engage yourself in the service, regulative principles... In the beginning you must follow the regulative principles. Then spontaneous love, then you will get.

Lecture on SB 1.2.9-10 -- Delhi, November 14, 1973:

That is all right. But don't do all these things for sense gratification. This is the injunction of the śāstra.

Just like Arjuna fought. Arjuna fought not for sense gratification. He fought for satisfying Kṛṣṇa. Because Arjuna, first of all, he was trying to satisfy his senses. He said to Kṛṣṇa, "My dear Kṛṣṇa, they are all my relatives. The other side: my grandfather, my brothers, my nephews, my son-in-laws. Oh, how can I fight with them?" This consideration was for sense gratification. He was thinking that "In this way I shall be satisfied." Personally. But there was no question of satisfying Kṛṣṇa. But when he understood that his business was to satisfy Kṛṣṇa, then he agreed. Kṛṣṇa inquired, "Whether you have now decided to fight or not?" He said, "Yes." Naṣṭo mohaḥ smṛtir labdhā: "I have now got back my memory, and my moha, illusion, is now lost." Kariṣye vacanaṁ tava (BG 18.73). "I shall fight."

Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972:

Saṁsiddhir hari-toṣaṇam (SB 1.2.13). This is the whole purpose of Bhagavad-gītā. He was unwilling to kill, and Kṛṣṇa was inducing him, "You must kill." And when he agreed to kill, then Kṛṣṇa became satisfied. He became perfect. These are the evidence. The purpose is to satisfy Kṛṣṇa. When he was denying to fight, that was his own satisfaction. "I shall not kill my grandfather, my nephews, my brother on the other side. If they die, I shall be unhappy. So what is the use of killing them?" These are all sense gratification, so-called nonviolence. A devotee does not know what is violence and non-violence. He wants to satisfy Kṛṣṇa. That's all. They do not know what is morality or immorality. They want to satisfy Kṛṣṇa. Just like the gopīs. At dead of night, they went to Kṛṣṇa. This is immorality. But they did not know what is morality or immorality. They must go to Kṛṣṇa. Saṁsiddhir hari-toṣaṇam (SB 1.2.13).

Lecture on SB 1.2.14 -- Los Angeles, August 17, 1972:

Oh, that's all right." Then Kṛṣṇa asked him, "My dear Arjuna, what is your decision?" "Yes." Kariṣye vacanaṁ tava (BG 18.73). "Yes, I shall fight." This is Kṛṣṇa consciousness. "Kṛṣṇa wants this fighting. I do not want. I have nothing to... What is my value? Kṛṣṇa wants it. That is value." This is kṣatriya. So finished—the whole grandfather and grandchildren and everything, finished. The other party, Kauravas, not a single person lived.

So this is kṣatriya. And brāhmaṇa, giving direction. All the kṣatriya kings were taking direction from highly learned sages and brāhmaṇas... Just like Yudhiṣṭhira Mahārāja. So these two classes are now wanted. Here is stated, cātur-varṇyam..., eh, varṇāśrama, varṇāśrama-vibhāgaśaḥ. Otherwise, this present human civilization is dead. There must be these two classes of men: brāhmaṇa and kṣatriya. Śūdras and vaiśyas are there. There are so many shopkeepers and workers and laborers. There is sufficient number. Now there is no brāhmaṇa and kṣatriya.

Lecture on SB 1.2.19 -- Vrndavana, October 30, 1972:

So everyone, even in this age, the advanced materialistic persons, they seek after peace, peacefulness of ātmā, or self. Take for example that in Western countries the younger generation, coming from very rich family, rich nation, but they have given up the standard of living as it is observed by their fathers or grandfathers. They do not like it. Because they do not like it. Because they are not satisfied. Yayātmā suprasīdati. There is no satisfaction of ātmā. Therefore they have given up.

Bhoga and tyāga. Bhoga means enjoyment, and tyāga means renunciation. So actually, in this world, some people are very much busy in the matter of bhoga, enjoying, the karmīs. And some people are very much engaged in the business of tyāga, renouncement. These two kinds of activities are going on. One is very, very busy for acquiring things for enjoy, sense enjoyment, and when he's dissatisfied, he cannot fully enjoy, neither he's satisfied, he says, brahma satyaṁ jagan mithyā, "This world is false.

Lecture on SB 1.2.33 -- Vrndavana, November 12, 1972:

Traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. That is the statement of Bhagavad-gītā. In the Vedic instruction, traiguṇya, Vedic instruction is dealing with the three guṇas, the three material modes of nature. Nistraiguṇyo bhavārjuna. Nistraiguṇya. What is that? Because when Kṛṣṇa was asking Arjuna to fight, he was in the traiguṇya platform, in the material platform. He was thinking, "How shall I kill my grandfather? How shall I kill my teacher? How shall I kill my brother? How can I kill nephews?" This is traiguṇya-vicāra, consideration on the material platform. Then Kṛṣṇa said, nistraiguṇyo bhavārjuna: "Just become transcendental to the material modes of nature." What is that transcendental material nature? "I am asking you to fight. You do it." That is nistraiguṇya. Kṛṣṇa is asking him. That is nistraiguṇya. Traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. The guṇa or nirguṇa, these two words are there in the Vedic literature. When we speak of guṇa, that is, means these three guṇas, three material modes of nature. And nirguṇa means above these three material modes of nature.

Lecture on SB 1.2.34 -- Vrndavana, November 13, 1972:

Especially. Because the Western people are now inclined, especially after this Kṛṣṇa consciousness movement, they are, they are... They were prepared. They were hankering after this God consciousness, because they are fed up with this all nonsense civilization. These young boys and girls, they are fed up. They do not want to live like their fathers or grandfathers. They want something better.

So therefore this Kṛṣṇa consciousness movement is becoming successful. They were looking after such cultural movement, but taking advantage, there are, so many rascals are going and posing himself as incarnation of God. People can be misled. Even in India, there are so many men misled with the incarnation of God. But incarnation of God is not so cheap. Don't make, don't accept cheap incarnation of God. Try to understand with reference to the śāstras, with reference to the authority. Then it will be all right. Otherwise, it will be misleading. Don't be misled. That is our request.

Lecture on SB 1.3.15 -- Los Angeles, September 20, 1972:

So our relationship is just like sometimes there is wind and some straws gather together, and as soon as the wind is finished the straws are again strewn everywhere. So our this gathering, this father, mother, son, children, grandchildren, it is like that. By nature's blast, we gather together, again finished. So where is your grandchildren, where is your grandfather?

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

(BG 3.27)

They are, by the freaks of nature, by the arrangement of nature, they are gathering together. So-called nation, so-called family, so-called society. Again, by freaks of nature, they are thrown here and there. Sometimes somebody is going to be cat, sometimes he's he is going to be dog. So if your grandchild, grandson is going to be a cat and dog, how he is coming to drive your motorcar? (laughter) But these rascals, they do not know. They are trying to make provision, "How my grandchildren will drive car. The petrol will be finished, and what other energy we shall make in stock so that my grandchildren will come and very comfortably drive his car?"

Lecture on SB 1.3.28 -- Los Angeles, October 3, 1972:

So Kṛṣṇa is so powerful that even in the ordinary ways it looks sinful, but if it is actually done for Kṛṣṇa's sake... The same thing, Arjuna. He was thinking that "Killing of my family members, it is sinful." He argued with Kṛṣṇa. Therefore this Bhagavad-gītā is there. He was simply arguing that "I'll not fight. I'll not kill my grandfather, my teacher, my brother, my nephews, my brother-in-laws. No, no, I am not going to... It is sinful." But at the end he did it, because he understood, "Oh, it is for Kṛṣṇa. All right. I shall all, take all the risk. That's all right." So as Kṛṣṇa..., the devotee takes all the risk of life, similarly, Kṛṣṇa gives all the protection to the devotee. Don't be afraid.

So indrāri-vyākulaṁ lokaṁ mṛḍayanti yuge yuge. He's always giving protection to the devotees. Don't be afraid. And another thing is that ete ca aṁśa-kalāḥ puṁsaḥ. Puṁsaḥ means the person, the Supreme Person.

Lecture on SB 1.4.25 -- Montreal, June 20, 1968:

If a man is attacked by some rogue, nobody is going to help him. If a man's apartment is, there is a burglar, thief, nobody is going to help him. Or if a man is very poor, nobody is going to help him. It is dwindling. It is decreasing. Similarly, duration of life. Your grandfather, your forefathers, they were living up to hundred years or more than that. And nowadays hardly they are living sixty or seventy years. Similarly, memory. The memory is also reducing. Knowledge is also reducing. This is the symptom of this age. Things will be reduced. Therefore Lord Caitanya is the most magnanimous. He knows that "People will not be very much alert in accepting spiritual knowledge after undergoing so much austerities and penances. Let them chant Hare Kṛṣṇa and take everything.(?)" That is the special gift of Lord Caitanya. And Rūpa Gosvāmī therefore prayed Him, namo mahā-vadānyāya: "You are the greatest munificent incarnation."

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

And first of all there was some discussion, because he was also very learned scholar, Chand Kazi, and Caitanya Mahāprabhu was also very learned scholar. So first of all he compromised, Chand Kazi, "Nimāi, You are a boy, and in our village relationship You are just my nephew because Your grandfather, Your mother's father, I call him 'Cācā.' " Cācā means uncle. "So, in that sense, Your mother is my sister. So You are my nephew. Why You are so angry upon Your uncle?" So He said, "Yes, My dear uncle, I have come My uncle's house to be received very nicely, but you went upstairs. Why? I am very glad that you have come down." In this way, the things were... Then He first of all asked Chand Kazi, "Yes, My dear uncle..." He was maternal uncle, māmu... Māmu or māmā. Māmā means maternal uncle. "My dear māmā, Uncle, what is your religion, that you eat your father and mother?" That was His challenge, first. "What sort of religion you have got?" He said, "What You say? We eat our father...?" "Yes, because you eat cow. So cow gives you milk.

Lecture on SB 1.5.29 -- Vrndavana, August 10, 1974:

Kṛṣṇa is the ādyam, original. Ādyam purāṇa-puruṣaṁ nava-yauvanaṁ ca. Although He is ādyam, purāṇa-puruṣam, the oldest personality, still, nava-yauvanaṁ ca, always young. You have never seen Kṛṣṇa's photograph as old man. No. When He was charioteer of Arjuna, He was great-grandfather at that time. His grandson had sons. He's old man. But you see, just a young man of twenty years old. That is Kṛṣṇa. Nava-yauvanaṁ ca. Ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). And these rascals, they try to understand Kṛṣṇa...

Lecture on SB 1.7.5-6 -- Johannesburg, October 15, 1975:

Everything explained. We are simply giving up. One dress is now old and rotten; we throw it away and accept another dress. Similarly, this body, when it is not workable—it is old enough; the physiological function is not going on nicely—then there is change of body. Arjuna was advised that "Why you are lamenting for your old grandfather? Better kill him. He will get a new body. He will get a new body." Of course, it was spoken jokingly because grandfather... So, but the fact is that. Fact is that, that the, after the old body... Just like we have got several types of body: babyhood to childhood, child to boyhood, youth-hood, old body. Then after this, he is... Vāsāṁsi jīrṇāni yathā vihāya (BG 2.22). When we give up this body as dress, old and rotten, we get another. This is going on. But this is anartha. Anartha means unnecessarily we are undergoing this change of body. Anartha. If you want to stop it anarthopaśamaṁ sākṣāt, directly, immediately, what is that? Bhakti-yogam. Anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje (SB 1.7.6).

Lecture on SB 1.8.18 -- Chicago, July 4, 1974 :

From Kṛṣṇa, within this material world, from Kṛṣṇa, Brahmā. From Brahmā, Nārada or many other demigods. Then from demigods, we human being. In this way we have increased. Brahmā is the first created being within this universe, and h is created by Kṛṣṇa. So they are taking account of this material, this universe, so Brahmā is therefore called grandfather, or a father of the father. But Kṛṣṇa is the great-grandfather, the father of Brahmā's. Therefore it is said ādyam, the original person. Namasye puruṣaṁ tvā, ādyam. What kind of ādyam? Īśvaram. Īśvaram means controller. Ādyam īśvaram, the original controller.

Now, we have got experience about controlling. Suppose I am controlling this institution, Kṛṣṇa consciousness movement. But that does not mean I am the original controller. Similarly, there are many, many big men, business magnates, controlling his factories, office, but he is not original controller.

Lecture on SB 1.8.24 -- Los Angeles, April 16, 1973:

Still, these commanders were very, very powerful. But by the grace of Kṛṣṇa he could kill Karṇa, he could kill Bhīṣma, he could kill Droṇācārya and came out victorious. And Parīkṣit Mahārāja, when he was talking with Śukadeva Gosvāmī, he also referred this, that "The battlefield of Kurukṣetra was just like ocean, and there were so many ferocious aquatic animals. But by the grace of Kṛṣṇa my grandfather crossed over it very easily."

This is very significant, that you may have many enemies or many fighters, very powerful fighters, but if you remain at the protection of Kṛṣṇa, then nobody can do you anything, harm. Rākhe kṛṣṇa māre ke: "If Kṛṣṇa protects you, nobody can kill you." But if Kṛṣṇa kills you nobody can give you protection. That is this, rākhe kṛṣṇa māre ke, māre kṛṣṇa rākhe ke. This is the... If Kṛṣṇa desires to kill you, nobody can save you.

Lecture on SB 1.8.24 -- Los Angeles, April 16, 1973:

And she approached Kṛṣṇa, "Save me." And Kṛṣṇa entered the womb of Uttarā and saved the child, the posthumous child. So in this way the Pāṇḍava family was saved. Simply Parīkṣit Mahārāja remained. That also within the womb of his mother. And in mature time, when Parīkṣit Mahārāja came out, the grandfathers only (were) there. Parīkṣit Mahārāja's father was sixteen years old, and he went to fight. Seven big, big commanders killed him, seven. He was so great fighter, Arjuna's son. Subhadrā's son. This Subhadrā is here. The Subhadrā is sister of Kṛṣṇa. She was married to Arjuna, and she got only one child, this Parīkṣit Mahārāja. So as soon as Parīkṣit Mahārāja became grown up, the whole estate was entrusted to him, and all the Pāṇḍavas left home and went to Himalayas. This is the history of Mahābhārata.

Lecture on SB 1.8.24 -- Mayapura, October 4, 1974:

So it was the duty of the elderly members of the family. After all, they were very respectable kṣatriya family. So the elderly members means Dhṛtarāṣṭra and Vidura and Bhīṣmadeva. Bhīṣmadeva was the grandfather of the family, and Dhṛtarāṣṭra was the elder brother of Pāṇḍava, and Vidura was also brother, Vidura, also elder. Pāṇḍu was the youngest, the father of Mahārāja Yudhiṣṭhira and... So it is, after all, a, what is called, varṇāśrama family, Vedic family. So the elderly people had the responsibility to raise the fatherless children. So Dhṛtarāṣṭra took charge as the eldest member. So māyā is very strong. He began to think that "Actually this kingdom belongs to me. I am the eldest son, but because I am born blind, therefore it was given to my younger brother. Now he is dead. Now he's dead, so the property belongs to me. Some way or other, it was transferred to my younger brother. Now the younger brother is dead. Then again I become proprietor.

Lecture on SB 1.8.25 -- Los Angeles, April 17, 1973:

So this question was there by Arjuna to Kṛṣṇa that: "Whatever You are speaking, it is all right. That I am not this body, I am soul. Everyone is not this body. He's soul. So on the annihilation of this body..." (Aside:) Stop that. "On the annihilation of the body the soul will exist. But when I see my son is dying, or my grandfather is dying, I am killing, how can I solace me that my grandfather is not dying, my son is not dying, the, simply it is changing? Because I am accustomed to think like that. So there must be grief." So Kṛṣṇa replied: "Yes, that's a fact. So that you must have to tolerate, that's all. There is no other remedy." Tāṁs titikṣasva bhārata.

Lecture on SB 1.8.25 -- Los Angeles, April 17, 1973:

Kṛṣṇa never said that these are not facts, what Arjuna explained that: "I know that when my son is dying, my son is changing the body, or my grandfather is dying, changing the body, I know this, but still, because I am affectionate on the skin, so I must suffer." The Kṛṣṇa replied: "Yes, the suffering is there. Because you are also on the bodily concept of life. So suffering must be there. So there is no other remedy than to tolerate. There is no other remedy." Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14).

Just like in your country it is very chilly in the morning to take bath, a little difficult task. But does it mean that those who are devotees, they will stop taking bath? No. Even it is chilly, cold, one must take bath. The duty must be done. The duty must be done.

Lecture on SB 1.8.25 -- Los Angeles, April 17, 1973:

They lost their kingdom, lost their wife, lost their prestige. They were put into the forest. Full of dangers. But within all those dangers, Kṛṣṇa was there, with all those dangers. When the Draupadī was being naked, Kṛṣṇa was there supplying cloth. Kṛṣṇa is always there.

Therefore Bhīṣmadeva, while he was dying... He was grandfather of the Pāṇḍavas. So when the Pāṇḍavas came to see him on his deathbed, so he cried that: "These boys, my grandsons, they're all very pious. Mahārāja Yudhiṣṭhira, the topmost pious person. His name is Dharmarāja, the king of religiosity. He is the eldest brother. And Bhīma and Arjuna, they are devotees and so great hero. They can kill thousands of men. They're so powerful. So Yudhiṣṭhira, Yudhiṣṭhira is there, and Bhīma is there. Arjuna is there, and Draupadī is directly the Goddess of Fortune. There was this injunction that wherever Draupadī will be there, there will be no scarcity of food.

Lecture on SB 1.8.26 -- Mayapura, October 6, 1974:

That is also not very good. And his devotee becomes so opulent materially. So why this difference?" These are statements. I have stated several times.

So Śukadeva Gosvāmī said to Parīkṣit that "This very question was raised by your grandfather, Mahārāja Yudhiṣṭhira, to Lord Kṛṣṇa, and what He replied I'll say." So in that connection he gave quotation of Kṛṣṇa. Kṛṣṇa said to Mahārāja Yudhiṣṭhira... Mahārāja Yudhiṣṭhira, by hint, asked Kṛṣṇa that "We are Your friend, and why we are put into such tribulations that we have lost our kingdom? We are now living in the forest. Our wife is insulted. Why?" So the reply was that yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ (SB 10.88.8). Means... Kṛṣṇa said that "When I make one especially favored, then I take away all his riches to make him niṣkiñcana." Niṣkiñcana means one becomes almost poverty-stricken. Nobody cares for him.

Lecture on SB 1.8.36 -- Los Angeles, April 28, 1973:

The process is hearing. Just like Caitanya Mahāprabhu. Caitanya Mahāprabhu was criticized by Sārvabhauma Bhaṭṭācārya in the beginning. He was, Caitanya Mahāprabhu was son of Jagannātha Miśra, and Jagannātha Miśra ... Jagannātha Miśra and Jagannātha Miśra's father-in-law, that means Caitanya Mahāprabhu's grandfather, grandfather, Nīlāmbara Cakravartī, he happened to be class friend of Sārvabhauma's father. That means Sārvabhauma Bhaṭṭācārya comes on the level of His father. So he asked that: "You are a boy, twenty-four years old only. You have taken sannyāsa. It is very difficult to keep sannyāsa because there are so many attractions for the young man. So you hear Vedānta-sūtra." This, the hearing. So hearing. So hearing's so important. Even amongst the Māyāvādī school, they hear Vedānta-sūtra. We also hear, but we hear, hear real Vedānta-sūtra. Because they falsely interpret, their hearing is spoiled, but we don't interpret. We hear actually. Kṛṣṇa says that "I am the Supreme." We accept it. That is hearing.

Lecture on SB 1.8.40 -- Mayapura, October 20, 1974:

He is enthusing Arjuna, "You must fight. They are... They have committed so much injustice upon you. So you must fight. Don't consider that he is your brother, he is your..." Even when Arjuna said, "Yes. This is all right. I'll fight with my enemies, but how can I kill Bhīṣmadeva? He is not my enemy. He's my maintainer, my grandfather. We lost our father at early age. He took care. How can I kill? How can I kill my teacher, Droṇācārya?" But Kṛṣṇa supported that "You must kill them." "Why?" "Because they have taken the wrong side. Because Bhīṣmadeva, in spite of his becoming so learned, still, he has gone to the side of the Duryodhana, and simply for matter of getting some money, maintenance."

And actually Bhīṣmadeva went to the side of Duryodhana, considering that "These people are maintaining me. How can I give up their company at times of danger?" That is also another consideration. So similarly, Droṇācārya, although he's guru, teacher of military art, he also went to Duryodhana's side for money.

Lecture on SB 1.8.45 -- Mayapura, October 25, 1974:

Whatever Bhīṣma will speak on devotional service, that is authoritative. All the twelve mahājanas... Svayambhūr nāradaḥ śambhuḥ kapilaḥ kumāro manuḥ prahlādo janako bhīṣmaḥ (SB 6.3.20). So Bhīṣma wanted to conquer over Kṛṣṇa. He promised. How he conquered, that you know, the story, that when Duryodhana showed some reluctance, that "My dear grandfather, you are not fighting with the Pāṇḍavas wholeheartedly because you have got affection for them. So you are on my side. You should fight wholeheartedly." A little criticizing. So to, in order to please Duryodhana, Bhīṣma promised that "Tomorrow I shall kill all the five brothers. Is that all right?" 'Yes, sir. Do that." "So they cannot be saved unless Kṛṣṇa breaks His promise." Kṛṣṇa said that... Both the parties were informed that "It is family fight. I cannot take part in the family. But I can divide Myself into two: My soldiers one side, and I am one side. But even if I am in one side, I'll not fight." So this was His promise, that He would not fight in the Battle of Kurukṣetra.

Lecture on SB 1.8.45 -- Mayapura, October 25, 1974:

Arjuna was in such a precarious condition that unless Kṛṣṇa would take up the weapon to stop Bhīṣma, Bhīṣma was determined: "All right, let, let me kill my grandson." So in battlefield, it was a great ocean of fighting, and Bhīṣma, Droṇa, Karṇa, they were compared with big, big sharks, crocodiles in the ocean. That was described by Parīkṣit Mahārāja, that "Only for Kṛṣṇa, my grandfather Arjuna was saved. Otherwise, it was impossible for my grandfather to conquer over the fight, to come out victorious. It is simply due to Kṛṣṇa."

So Bhīṣma conquered over Kṛṣṇa. Instead of conquering over Arjuna, he conquered over Kṛṣṇa. So similarly, here also, Mahārāja Yudhiṣṭhira, he conquered over Kṛṣṇa's decision. If we become devotee of Kṛṣṇa, then ajita jito 'py asi. This is the statement of Lord Brahmā, that Kṛṣṇa can be conquered. Just like Yaśodā-mā conquered over Kṛṣṇa. That Dāmodara-stotra, you are reading, how Kṛṣṇa was afraid of His mother. So any devotee can attain that stage, controlling Kṛṣṇa by love and affection.

Lecture on SB 1.8.46 -- Los Angeles, May 8, 1973:

So anyway, a very large number of people died, and Yudhiṣṭhira Mahārāja, because he is Vaiṣṇava, although he was kṣatriya... Kṣatriya's business is to keep himself in power even by killing his own son. That is kṣatriya's business. Kṣatriya, when there is question of fight...

Just like Bhīṣmadeva, Bhīṣmadeva, grandfather of Arjuna, very affectionate grandfather... Because the Pāṇḍavas, Yudhiṣṭhira Mahārāja, Bhīma, Arjuna, Nakula, Sahadeva, when their father died they were small children. Naturally Bhīṣma is the grandfather of the family and he had to take care to raise the children. In one side he is grandfather, and he actually raised the children. So very affectionate, especially fatherless... And the daughter-in-law Kuntī was so helpless because this Dhṛtarāṣṭra and his family, they were trying always to kill these Pāṇḍavas. And Vidura and Bhīṣmadeva, they were giving protection some way or other. So still, although so much affectionate, when the war was declared, Bhīṣmadeva took the side of Duryodhana.

Lecture on SB 1.8.46 -- Los Angeles, May 8, 1973:

So much affection.

But when there was question of fight, so Bhīṣmadeva fought so severely that Arjuna had to be protected by Kṛṣṇa. Bhīṣmadeva, you know... In Mahābhārata these stories are there. Bhīṣmadeva actually had some affection. So Duryodhana thought that "My grandfather is not fighting properly because the other side, his beloved grandsons. I am also grandson, but I am not so beloved. But the other side, Pāṇḍavas, because they are fatherless, he has more affection for them. So he is officially fighting. He is not fighting with his real vigor." He complained that. But actually, that wasn't a fact, that "My dear grandfather, you are not fighting with Arjuna with your full vigor. I can understand that." "Oh, I am not fighting? So what do you think?" "Now, I want that you decide to kill them all tomorrow. You can do that." "All right. I shall do that. If you are doubting about my fighting, then I shall..."

Lecture on SB 1.8.46 -- Los Angeles, May 8, 1973:

So he made special five arrows to kill the five brothers next. So Duryodhana asked his grandfather that "Let me keep these five arrows with me. I shall deliver you tomorrow morning. Otherwise it may be missing."

So all these things—Kṛṣṇa is Paramātmā; He knows everything. So He saw that "There is danger tomorrow. Now Bhīṣma has decided to kill all these Pāṇḍavas." So He asked Arjuna, "Arjuna, you just go, approach Duryodhana this evening." Formerly the practice was, daytime there is fight, but in the after evening they are all friends. After evening they are friends. One can go this camp, that camp, and talk together, sit together, just like friends. There is no enemy. So Duryodhana sometimes promised Arjuna that "I want to give you some benediction. You can ask."

Lecture on SB 1.8.47 -- Los Angeles, May 9, 1973:

And it is also clearly said, na hanyate hanyamāne śarīre (BG 2.20). After the destruction of the body, the soul is not destroyed. He remains. He gets another body. Arjuna was also consoled by Kṛṣṇa that "Why you are so much anxious about your grandfather? He will get another body, new body. What is the use of this old body?" So actually that is the fact. But still, why a man becomes aggrieved when the body is lost? That is explained here, that sneha-moha, illusion of affection. Actually, there is nothing to be aggrieved. Tathā dehāntara-prāptir dhīras tatra na muhyati (BG 2.13). Dhīra, those who are sober, they are not bewildered. Sober man knows that "My, this relative, my father or my brother, my grandfather, his death means he is changing this body. He is going to another body. He is not dead."

Lecture on SB 1.8.47 -- Los Angeles, May 9, 1973:

There are so many examples. Dhruva Mahārāja so severely underwent austerities, penances, meditation, to see the Supreme Personality of Godhead. The purpose was that "When I will see Lord Viṣṇu, I will ask some benediction so that I can get better kingdom than my father." He was insulted by his stepmother. So ambition was how to get a better kingdom than his father or his grandfather, Lord Brahmā. That was his ambition. But when he actually saw Lord Viṣṇu, and He was ready to give him any benediction, he said, "Oh, my dear Lord, I am quite satisfied. I don't want any benediction." Svāmin kṛtārtho 'smi varaṁ na yāce: (CC Madhya 22.42) "My dear Lord, I am so satisfied that I have no more need of asking any benediction." This is perfection of Kṛṣṇa consciousness. When he is fully Kṛṣṇa conscious, he has achieved all success; so why he will ask for anything more? He is so full in power and satisfaction that even great calamity, dangerous position, he doesn't care. He doesn't care. He knows that "These things are coming and going. Why I shall be agitated? Let me depend on Kṛṣṇa."

Lecture on SB 1.8.47 -- Los Angeles, May 9, 1973:

So the others, they considered that "The Mahārāja Yudhiṣṭhira's this illusion is due to his conception of this body." This we have to avoid.

This question was raised by Arjuna also, that "I understand that I am not this body and my grandfather is not this body. Still, I am affected when my body or my grandfather is in danger." So what Kṛṣṇa advised? Kṛṣṇa advised, "Yes, that affection is possible." I know that I am not this body. Theoretically or... But if somebody comes to cut my body, I will be very much protective. Although I know... I cannot feel that "I am not this body; let the body be cut off. I don't mind." No. Then Kṛṣṇa said that this position... Āgamāpāyinaḥ anityās tāṁs titikṣasva bhārata. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). "These temporary happiness and distress which come and go like seasonal changes..." Seasonal changes. Just like there is summer season, there is winter season. So sometimes it is very cold, sometimes it is very warm.

Lecture on SB 1.8.47 -- Mayapura, October 27, 1974:

Prākṛtena, by worldly relationship, prākṛtena ātmanā viprāḥ sneha-moha-vaśaṁ gataḥ. Sneha, affection; moha, illusion. Just like Arjuna, the same thing: out of affection he was denying. He was denying, "No, no, Kṛṣṇa, I shall not fight. There, on the other side, there are my brothers, my nephews, my grandfather, and my teacher, Droṇācārya, all my object of affection and obeisances, and I will have to kill them. You are inducing me. No, no, don't do it." That is prākṛtena. He did not know the spiritual necessities. Sometimes we take sannyāsa. I have seen. One of our Godbrother, big Godbrother, he took sannyāsa. So his son was crying, and he was also crying. Then, if you have got affection for your family, society, then why you are taking sannyāsa? That is prākṛtena. We should not be carried away by this material affection, no. That is not good. You must do your duty.

Lecture on SB 1.8.49 -- Mayapura, October 29, 1974:

Brother's son or own son, the same thing. The big family. So he has killed so many bālas. And dvija, Droṇācārya was a brāhmaṇa. He also killed him in the battle. Bāla-dvija, and suhṛt, Karṇa was friend, or there were many other friends who joined. So he has killed suhṛt mitra, friend. And pitṛn, just like grandfather or Droṇācārya, Kṛpācārya, they were killed. They were just like father's age, grandfather's age, pitṛn. Gurūn: Droṇācārya was guru, spiritual master, teacher in military science. Druhaḥ. So he was thinking like that. But the real point he was missing, that whatever he has done, it has been done under the instruction of Kṛṣṇa. Therefore, for ordinary men this is a great sin. For sense gratification, if we kill so many persons, we are liable. But so far the Pāṇḍavas are concerned, they did not do it for their sense gratification. They did it for Kṛṣṇa. Therefore whatever they had done, that was right. Otherwise, ordinarily, one becomes responsible both ways.

Lecture on SB 1.8.50 -- Los Angeles, May 12, 1973:

If somebody is aggressor, he must be killed immediately. Dharma-yuddha. Yudhiṣṭhira Mahārāja is thinking that "Although there was fight, the fight was between our own men, my brother, my nephews, my grandfather. So they are family members. I have killed them for my kingdom." He is thinking in that way. He is a pious man. Violence is required. We don't say nonviolence. Just as Caitanya Mahāprabhu, He gave us the instruction, tṛṇād api sunīcena taror api sahiṣṇunā: "One should be tolerant, forbearing like the tree, like the grass." Amāninā mānadena: "One should give respect to others. In this way one should chant Hare Kṛṣṇa mantra." Because in chanting Hare Kṛṣṇa mantra, there will be so many aggressors. The nature is so cruel. Just like Prahlāda Mahārāja, a five-years-old boy. His only fault was that he was chanting Hare Kṛṣṇa, and the father was aggressor, giving him trouble so many ways. So we must be prepared.

Lecture on SB 1.8.50 -- Los Angeles, May 12, 1973:

You should be nonviolent by your nature. But when there is aggression, there are enemies, the śāstra says, dharma-yuddha. That is dharma-yuddha.

So prajā-bhartur dharma-yuddhe vadho dviṣām. Dviṣām, envious. So they must be killed. But Yudhiṣṭhira Mahārāja was thinking in terms of fight between the family: their friends, their nephews, their grandfather. So he was thinking himself as culprit. But in dharma-yuddha... The Pāṇḍavas, they tried to settle the issue. Actually, the kingdom belonged to Mahārāja Yudhiṣṭhira. It was inheritance from his father, Pāṇḍu. But some way or other, they were cheated by the Kurus. They were sent to the forest. In the meantime they grabbed everything. And when they came back, so asked, "Give us some..., our ruling power,"so they would not give. "No. Without fight, we shall not give." So the Pāṇḍavas, even Kṛṣṇa tried their best to settle up the issue, but there was no settlement. So at that time, war was declared. That is dharma-yuddha. They tried to settle up the fight, but it was not possible.

Lecture on SB 1.9.1 -- Los Angeles, May 15, 1973:

When we are confused in our ordinary life, we also go to a friend, senior friend, or experienced friend, and ask him, "My dear friend, I am in this condition. I am very much confused what to do." That is natural. Similarly, when Yudhiṣṭhira Mahārāja was so much afraid that he had killed so many prajās, he knew that "Now, still, there is a superior person, my grandfather, who is lying on the bed of arrows. Let me go there." Tato vinaśanaṁ prāgāt. Then he decided, "Let me go to Bhīṣmadeva. He can give me instruction." What is that instruction? Sarva-dharma. Sarva-dharma. Instruction on all kinds of different varieties of religious system. Sarva-dharma. We will find. Dharma... Dharma means occupational duty. Dharma means not a religious sentiment, that, as it is translated in English, "a sentiment." Just like "Animal has no soul." This is not dharma. Without any scientific knowledge, if somebody says in some religion, for eating meat, that "Animal has no soul. You can kill as many as you like," so that is not dharma.

Lecture on SB 1.10.4 -- Mayapura, June 19, 1973:

Therefore He personally supervised the warfare. He took the reigns of Arjuna's chariot to give him direction: "Kill all these demons. Even Bhīṣma. Even Droṇācārya. Kill all of them, because they have taken side of the wrong side. Kill them." That is Kṛṣṇa's order. "Although Bhīṣma is respectful, respectable, Droṇācārya's respectable, your guru, your grandfather, and such great personality, certainly they are respectable. But because they have taken side of the wrong side, they must be killed. They must be." This is the instruction.

So dharma is so strong. Dharma means to abide by the order of Kṛṣṇa. That is dharma. If we remain faithful to Kṛṣṇa, and what Kṛṣṇa says, if we do that, that is perfect dharma. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). That is first-class religious system. We do not decry any system of religion. We do not say that Hindu religion is better than Christian religion. In what way Hindu religion is better than Christian religion?

Lecture on SB 1.10.7 -- Mayapura, June 22, 1973:

So Parīkṣit Mahārāja was posthumous child. He took his birth after the death of his father. He did not see. Not only father, many. Because it was after the battle. He was the only survivor of the whole Kuru dynasty. So he was also attempted to be killed by Aśvatthāmā by brahmāstra. Kṛṣṇa saved. So Parīkṣit Mahārāja was born after the death of his father. The grandfathers took care of him, and as soon as the child was grown up, all the grandfathers, Pāṇḍavas, entrusted the kingdom to Parīkṣit Mahārāja, and they left home.

Lecture on SB 1.15.46 -- Los Angeles, December 24, 1973:

So āyuḥ, duration of life, will reduce.

Memory, smṛti, that will also reduce. We see nowadays, people are not very..., of sharp memory. They forget. Daily work they forget. Doing something daily; still, he is forgetting. The loss of memory. Similarly, āyuḥ, bodily strength. Everyone can understand. Your forefathers, your father or grandfather, as they were bodily strong, you are not so, I am not so. So bodily strength will reduce. Memory will reduce. Duration of life will reduce. Then dharma... There is no question. It is almost reduced. Nobody is interested in religion. The churches, temples are being closed, locked up. This was a church. Where we are sitting, this was a church, and it was sold, because nobody was coming. Similarly, we are purchasing in Australia a very big church. They are selling. In London I have seen many hundred of churches. Nobody is going there. Not only churches. In India also, except a few important temples, ordinary, small temples they are being closed. They have become habitation of the dogs.

Lecture on SB 1.16.1 -- Los Angeles, December 29, 1973:

Because their sons all died in the Battle of Kurukṣetra. Parīkṣit Mahārāja, only he was saved because he was a posthumous child. After the death of his father in the Battlefield of Kurukṣetra, he was in the womb of his mother. He took birth. And these grandfathers took care of him. This is Parīkṣit Mahārāja's life. He did not see his father from birth. So these grandfathers... So grandfathers, they retired and entrusted the whole kingdom, was entrusted to the grand-child, Mahārāja Parīkṣit. So he was trained up by the first-class brāhmaṇas. Tataḥ parīkṣid dvija-varya-śikṣayā mahīṁ mahā-bhāgavataḥ śaśāsa ha.

Mahīm. Mahīm means this earthly planet. Up to Mahārāja Parīkṣit, five thousand years ago, the whole world was being ruled over by one king, one emperor. There were no so many nations or no so many presidents or... No. Simply one king. Mahīm, this world. Mahīm means the earthly planet. This is the history.

Lecture on SB 1.16.7 -- Los Angeles, January 4, 1974:

And one side you can see that this is the only path of Kṛṣṇa realization that even a child can take part in it. He has no education, he has no knowledge, but the method is so nice that they can also take part. They can enjoy with their father and mother. There is no other yoga system... There are many yoga system, but this bhakti-yoga system is so perfect that the great-grandfather of the child and the child himself—anyone can take part in it. That is practical. They are dancing here. Sometimes they are chanting. These things are going to their credit of spiritual advancement. The Deity worship is introduced for the general public, that anyone who will come, who will see the Deity, who will chant the Hare Kṛṣṇa mantra, dance little or play the karatāla, some way or other, if somebody is engaged in Kṛṣṇa's service, that will be credited to his account. "Yes. This living entity has advanced so much." Therefore in the Bhagavad-gītā it is said, svalpam apy asya dharmasya trāyate mahato bhayāt.

Lecture on SB 1.16.10 -- Los Angeles, January 7, 1974:

So he said, "You rascal, one day you will find some enemy when your desire will be fulfilled for good." So he had to fight with Kṛṣṇa, and Kṛṣṇa finished him. So it is a natural desire.

So Parīkṣit Mahārāja had no desire to fight, but he got the news that the Kali has entered. His grandfathers, the Pāṇḍavas, left the kingdom, that "Now the Kali is coming. Let us retire timely. So the next king, our grandson, will look after it." Not that everyone should remain at home until he is forced by death to get out of home. That is not very nice principle. One should retire timely. That is the system, Vedic system. Brahmacārī... Suppose one lives for hundred years. Twenty-five years remain brahmacārī at the shelter of guru, twenty-five years. So guru teaches him to remain brahmacārī, naiṣṭhika-brahmacārī. Just like my Guru Mahārāja, Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda. He was brahmacārī. He was brahmacārī, strict brahmacārī, ideal personality.

Lecture on SB 1.16.11 -- Los Angeles, January 8, 1974:

If required, a devotee can do anything, as ordered by Kṛṣṇa. As Kṛṣṇa ordered Arjuna to fight. Arjuna personally was not inclined to fight. He is Vaiṣṇava. He, rather, wanted to forgive. "Let them enjoy, Kṛṣṇa. I do not wish to fight with my cousin-brothers. I cannot tolerate their death, my grandfather. So better I will not fight. Let them enjoy the kingdom." So Kṛṣṇa said, "No, that cannot be. It is My plan that they should be killed. So you must fight." So therefore a devotee's duty is to carry out the order of Kṛṣṇa. Therefore he fought. Personally he did not want to fight. But he cannot disobey the order of Kṛṣṇa. That is not possible. Kariṣye vacanaṁ tava (BG 18.73). When Kṛṣṇa inquired, "What is your decision?" he said, "Yes, even though I do not like to fight, still, because it is Your order, I must fight." Kariṣye vacanaṁ tava (BG 18.73).

Lecture on SB 1.16.11 -- Los Angeles, January 8, 1974:

So Parīkṣit Mahārāja is going to conquer over the world. He was appointed by his grandfathers to become the emperor of the world. But he was not a coward. Not that because his grandfathers appointed, he will sit down in the, comfortably in his capital and let things go on as it is. He doesn't care. No. Personally he wanted to prove himself that he is not a nominated president only. He is actually president. He is not nominated. "Because his grandfather nominated, therefore he has become. He may be a rascal number one." No. The nomination was there, but also on full strength... But if the people are given for nomination, as it is the practice now, by vote, then ordinary people, they are all rascals What is the value of their vote? Therefore another rascal is selected. Because one who is voting, he is a rascal. He does not know whom to give vote.

Lecture on SB 1.16.11 -- Los Angeles, January 8, 1974:

And that vote you can purchase by bribing, by propaganda. So this kind of democracy is no value. It has no value. If somebody is voted by a number of asses, so what is the value of such vote? Those who elect, they must be very sober. So formerly a king was nominated not only by his father or grandfather, but confirmed by the society of learned brāhmaṇas and saintly persons. So... And he must personally prove that he is actually king.

So here Parīkṣit Mahārāja, digvijayāya. Digvijaya. Vijaya means to own victory, conquering. Just like Śrī Caitanya Mahāprabhu argued with a digvijaya-paṇḍita. There were several kinds of digvijaya. A learned scholar also would travel all over the world and challenge the other scholars about philosophical discussion, literary credit, so many other fields of activities. So one digvijaya-paṇḍita came from Kashmir. He got victory all over India and then came to Navadvīpa, Nadia. Because Nadia, still there are many, many learned scholars, and in those days, it was simply full of learned scholars.

Lecture on SB 1.16.11 -- Los Angeles, January 8, 1974:

Digvijaya, for learned scholar, by arguing on śāstra, that is another kind of digvijaya. And digvijaya for kṣatriya, by subduing others who do not accept the authority. So here Parīkṣit Mahārāja went for digvijaya just to challenge all over the world, "Now I have been selected by my grandfather as the emperor of the world. If you do not accept my authority, then here is fight. Come on. Here is fight. Let us fight." So if by fight he becomes victorious... Just like in modern sporting also, there are rival parties, and ultimately, the party which defeats all other sportsmen, they get some reward, seal, or some cup. Similarly, this is also another type of digvijaya. Parīkṣit Mahārāja went out of home not king, simply drinking and enjoying the dancing of the young girls just like the Muhammadan kings when they deteriorated. Still there are so many fools. No. King's duty is to subdue the miscreants who will create disturbance. So Parīkṣit Mahārāja was such a nice, what is called, hero, that he got out of his home.

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

Pradyumna: "Bhadrāśva: It is an island near Meru Parvata. There is a description of this island in Mahābhārata, Bhīṣma-parva, 7.16-18. The description was narrated by Sañjaya to Dhṛtarāṣṭra. Mahārāja Yudhiṣṭhira also conquered this island, and thus the province was included within the jurisdiction of his empire. Mahārāja Parīkṣit was formerly declared to be emperor of all the lands ruled by his grandfather, but still he had to establish his supremacy..."

Prabhupāda: This island might have changed, the name. Because there are so many islands. Just like the Java(?) island and Laksadvipa island, very small islands. Similarly, this Meru is also another island. Not only these small island, but according to Vedic culture, each planet is called island. Each planet. Just like this planet, earthly planet, is called Jambūdvīpa. Why it is called dvīpa? Dvīpa means island. Because actually it is island of the air. Just like there are so many islands in the sea, similarly, this vast air, outer space, and all these planets, are floating like island.

Lecture on SB 1.16.13-15 -- Los Angeles, January 10, 1974:

So Mahārāja Parīkṣit is on his tour, and what did he meet in every place? Tatra tatra upaśṛṇvānaḥ. Everyone was speaking very highly, Sva-pūrveṣām, about his forefathers, especially the grandfathers, Pañca-Pāṇḍava, mahātmanām. They are not ordinary persons. Mahātmanām. Mahātmā and durātmā, two words. Mahātmā, a great mind or great personalities. And durātmā means mischievous person. There are two kinds: mischievous and magnanimous. Everywhere.

So the forefathers of Mahārāja Parīkṣit, sva-pūrveṣām, they were not ordinary person. They were mahātmās. So how one can become mahātmā? It is not very difficult, provided one wants to become mahātmā. Nothing is difficult in this world, provided one wants to have it, or to become. So how to become mahātmā?

Lecture on SB 1.16.17 -- Los Angeles, January 12, 1974:

"My dear Arjuna, you are simply lamenting on this body. So, this is not the subject matter of lamentation." Actually, that is the fact. He was thinking that "My grandfather, my brothers, they will be killed," and he was putting forward great philosophy, this, that. "Humbug. And after all, this body will be finished. Either your grandfather's body or your brother's body, we do not kill them, in due course of time everything will be finished. That's a fact. Therefore aśocyān, why you are anxious, pertaining to their body?" Aśocyān anvaśocas tvam (BG 2.11). "And at the same time, you are talking great philosophy." Prajñā-vādāṁś ca bhāṣase. Prajñā, philosophy means prajñā-vādān. So aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase (BG 2.11). But nānuśocanti paṇḍitāḥ: "One who is actually learned, he does not take very much care of these things." That means "You are a fool." That means "You are a fool."

Lecture on SB 1.16.17 -- Los Angeles, January 12, 1974:

That is mahātmā. That is mahātmā. So Mahārāja Parīkṣit's situation is described. Here it is said, tasyaivaṁ vartamānasya. How he kept himself always, na pūrveṣām. Pūrveṣām, the very word again, as it was used previously in the thirteenth and fifteenth verse. Sva-pūrveṣāṁ mahātmanām. He was so responsible that always thinking, "Whether I am deviating from the path of my grandfathers, Yudhiṣṭhira, Arjuna?" That was his... In this way he was always thinking. That was his first business. Because his grandfathers were devotees, rājarṣi. Rājarṣi Yudhiṣṭhira.

So he wanted to keep himself on the position of rājarṣi. And because he kept himself on the position of rājarṣi, therefore he was able to punish the Kali. Because at the present moment there is no rājarṣi, all rascals and fools and animals are on the top of government, they cannot see what is Kali. They cannot see. Because he is also one of the members of the Kali. How he can see? Therefore the whole world is now being led by the Kali's agent. So they cannot check.

Lecture on SB 1.16.19 -- Hawaii, January 15, 1974:

So Kali-yuga is not very good age, simply faults. We have several times discussed that in this age, people's duration of life, mercifulness, bodily strength and so many things, eight kinds of things, will be reduced. The age is reducing; the bodily strength is also reducing. Now you American generation, you are not as strong as your father or grandfather. You can understand that. You are not so luxuriantly grown up, bodily growth. There are so many reasons, but this is the symptom of age of Kali. And they're described in the Śrīmad-Bhāgavatam, foretold, five thousand years ago, what will happen in this Kali-yuga. That is all explained in the Twelfth Canto of Śrīmad-Bhāgavatam, third, fourth chapter. So simply full of faults. Social life, political life, religious life—everything has been described there. And one thing I can see very practical, that in this age, lāvaṇyaṁ keśa-dhāraṇam. It is stated there that people will think that by keeping long hairs they will become very beautiful. That is stated there. Dāmpatye ratim eva hi. Husband and wife's relation will depend on the strength of sex.

Lecture on SB 2.1.1 -- New York, April 10, 1969:

Gargamuni: Page one. "Similarly, in the Second Canto, the post-creation cosmic manifestation is described. The different planetary systems are described in the Second Canto as different parts of the universal body of the Lord. For this reason, the Second Canto can be called "The Cosmic Manifestation." There are ten chapters in the Second Canto, and in these ten chapters the purpose of Śrīmad-Bhāgavatam and the different symptoms of this purpose are narrated. In the first chapter the glories of chanting are described and the process of meditation on the universal form of the Lord by the neophyte devotees is hinted. In the first verse Śukadeva Gosvāmī replies to the questions of Mahārāja Parīkṣit, who asked him about one's duty at the point of his death. Mahārāja Parīkṣit was glad to receive Śukadeva Gosvāmī and he was proud of being a descendant of Arjuna, the intimate friend of Kṛṣṇa. Personally, he was very humble and meek, but he expressed his gladness that Lord Kṛṣṇa was very kind to the sons of Pāṇḍu, or his grandfathers, especially his own grandfather Arjuna. And because Lord Kṛṣṇa is always pleased with His family, therefore at the verge of Mahārāja Parīkṣit's death, Śukadeva Gosvāmī was sent to help him in the process of self-realization."

Prabhupāda: This is confirming the statement of Caitanya-caritāmṛta, that guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151). Two things required, Guru and Kṛṣṇa, to advance in the spiritual realization or Kṛṣṇa consciousness. So here it is, Kṛṣṇa is pleased in the family of the Pāṇḍavas. So Parīkṣit Mahārāja was going to die. Parīkṣit Mahārāja was grandson of Arjuna, and he was also a devotee. So therefore by the mercy of Kṛṣṇa, a bona fide spiritual master is sent to Parīkṣit Mahārāja. Guru-Kṛṣṇa. When one is sincere, then Kṛṣṇa is sitting within everyone. As soon as He sees that "Here is a sincere soul. He's seeking after Me," so He manifests Himself out externally as spiritual master. The spiritual master is therefore representative of Kṛṣṇa. Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151).

Lecture on SB 2.1.1 -- Delhi, November 4, 1973:

They are thinking that they are this body, and they are fighting. And everywhere it is going on: "I am this body." Cats and dogs are fighting. So actually, we are not this body. That is knowledge. Therefore Bhagavad-gītā begins when Arjuna was thinking in terms of his body that he was declining to fight in terms of body. "Kṛṣṇa, they are my family members, my brothers, my grandfather, my nephews. How can I kill them?" So therefore Kṛṣṇa, when Arjuna accepted Kṛṣṇa as his spiritual master... Śiṣyas te 'haṁ śādhi māṁ prapannam: (BG 2.7) "Kṛṣṇa, now we are talking like friends, but that will not make a solution, because friendly talking useless waste of time. Let us talk seriously. So I accept You as my spiritual master." Śiṣyas te 'haṁ śādhi māṁ prapannam. "Now you teach me."

Lecture on SB 2.1.1-5 -- Boston, December 22, 1969:

Everyone joined, so he also joined. He was sixteen years old boy at that time, but he was married. Fortunately he was married. And when he was in the battlefield, fortunately his wife was pregnant, and this Parīkṣit Mahārāja was the posthumous child. He was born after the death of his father. He could not see his father. His grandfathers raised him. All the boys died, of the whole family, in the battlefield. Only these five brothers remained alive, and this child was in the womb of his mother. Otherwise, the members of the whole Kuru family died in the battle. It was such a big fight. So this child was also hit by atomic energy, brahmāstra, but Kṛṣṇa saved him. Kṛṣṇa wanted that "The descendant of My devotees, they must prolong." They were very good family, Kṛṣṇa conscious family. Kṛṣṇa wants to give protection to the Kṛṣṇa conscious men, family. That you know from the Bhagavad-gītā. So this child was saved even in the womb of his mother by Kṛṣṇa. So Kṛṣṇa also could save him when the king was cursed by a brāhmaṇa boy, but Parīkṣit Mahārāja did not like the idea.

Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968:

And I am thinking that "These soldiers, or this, my body, or my wife, my children, will protect me," dehāpatya-kalatrādiṣv ātma-sainyeṣv asatsv api (SB 2.1.4), although I am experiencing every day that they are asat, they will not exist. How do I know they will not exist? My father has died. My elderly, my mother has died, my grandfather has died. Therefore I will also die. And my next generation, he will also die. My wife also will die. So everybody will die. Asatsv api. They know by experience that they will not exist, but still, their business has become to struggle for existence. Dehāpatya-kalatrādiṣu. These are very important subject matter. Try to understand. We know that nobody will exist. I want to exist. That is my intention. I do not wish to die. I want to exist, but I know also that all these, my soldiers, including my, this stout and strong body, it will also not exist. Dehāpatya-kalatrādiṣu, teṣāṁ pramattaḥ.

Lecture on SB 2.1.4 -- Delhi, November 7, 1973:

Just like Arjuna was seeing. Oh, Arjuna was seeing like that: "How can I kill them? They are all my... " The same. As ordinary man has got, so Arjuna was playing the ordinary man, just like. He was thinking, "Here is my brother-in-law, here is my brother, here's my nephew, here's my father-in-law, here's my grandfather. How can I kill them?" So... But they will be killed. Nobody can protect. But we are paśyann api na paśyati, that "I have my father; he was killed. He is gone, dead and gone. So I will be also dead and gone, and my son will be also dead and gone." So why we are depending on these things which will be dead and gone? Nobody will live. Nobody will live. Take big big leaders in our country or any country. They are absorbed in nationalism, cannot give up the post of prime ministership, presidentship or leadership. Even great leader like Gandhi. He was always... He got sva-rājya. I wrote him letter: "Mahatma Gandhi, you have got respect as a religious personality. If you..." (aside:) Don't bother, don't...

Lecture on SB 2.1.5 -- Los Angeles, August 13, 1972:

From that Bhārata, his descendants have come also Bhārata, and the country is also called Bhārata. So Parīkṣit Mahārāja happens to be a descendant in that family of Bhārata Mahārāja; therefore he's addressed as Bhārata. Sometimes you'll find in the Bhagavad-gītā Arjuna is also addressed as Bhārata, because Arjuna was also grandfather of this Parīkṣit Mahārāja. Similarly you'll find in the Śrīmad-Bhāgavatam Vidura is also addressed as Bhārata. Sometimes Dhṛtarāṣṭra is addressed as Bhārata. So this common family designation is very prominent still in India. Gotra, the family designation. So the old custom, he's also following, addressing him Bhārata. Tasmād bhārata sarvātmā bhagavān īśvaro hariḥ (SB 2.1.5). He bhārata sarvātmā iti bhagavān iti sundarya. This very... Each word of Śrīmad-Bhāgavatam is important. This bhagavān word means all-attractive. Bhagavān... I've explained several times, bhaga means opulences, and van means one who possesses. So there are six kinds of opulences: richness, reputation, strength, beauty, wisdom and renunciation. Six kind of opulences.

Lecture on SB 2.3.20 -- Bombay, March 24, 1977, At Cross Maidan Pandal:

Prabhupāda: Hearing is also experiencing. Why do you want to see? You do not see your father who is dead.

Indian man (1): No, why? Why? Kṛṣṇa has so many...

Prabhupāda: No. Seeing and hearing is the same thing. Suppose you have grandfather. Are you seeing him? How do you accept you had a grandfather?

Indian man (1): I saw him all right.

Prabhupāda: That is hearing.

Indian man (1): No, I saw him also.

Prabhupāda: You saw... You did not see your great-grandfather. But how do you know? Hearing is also another process.

Lecture on SB 2.3.20 -- Bombay, March 24, 1977, At Cross Maidan Pandal:

This is already explained. How could you know your great-grandfather? From the paramparā system. Your father says, "Yes, I had my grandfather." So from the authority of your father you can understand. This is easy process. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). You have to hear. Therefore Veda is called śruti. Śruti means you have to hear from the right source. Then you know. That is knowledge. You don't hear from a cheater. You hear from the right source. Then the knowledge is perfect.

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

He, from the very childhood, from the womb of his mother, he was Kṛṣṇa conscious. And he had the opportunity of taking birth in a family where every member was Kṛṣṇa conscious, especially his grandfather Arjuna. So that chance was there. From the very beginning of his life, he was given the chance of worshiping Kṛṣṇa Deity. Not only that. He was king. Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate (BG 6.41). Yoga-bhraṣṭa means one who falls down from the path of spiritual advancement. For them, the facility is that they are given another chance to take birth in the human society. Not only in human society... Śucīnāṁ śrīmatāṁ gehe, in very rich family and very pure family. Śucīnām means pure, brāhmaṇa. So in India still, if one is born in a very nice, rich and pure family, he is considered to be very pious in his past life. That's a fact.

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

So if they have no idea of God, how to go back to kingdom of God? So they are also materialistic. Negation of material, negation. Because they are very much frustrated. Just like in your country, the hippies. The hippies means negation of a positive materialistic life. That's all. Negation. They are simply denying that "I, we don't want the way of life as our father and grandfathers are going on."

That's a negation, but there is no positive gain. So negation is no good. You must have some positive gain. So our, this Kṛṣṇa consciousness movement is negation of the materialistic way of life and regain the blissful eternal life of spiritual understanding. So simply negation is no gain. With something, if you are disgusted, "I don't want it," but... Just like sometimes a man commits suicide, "I don't want this life." So what is the gain? And that is ignorance. He does not know that committing suicide... He's eternal. He's eternal. Living entity is eternal. He thinks that "By killing this body, I am free from this bodily miserable condition of life." No.

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

You want to play the part of a king. I shall train you in such a way." Just like director means, dramatic director means, he creates a feeling. His direction is nothing but how to feel.

Sometimes we played in our younger age Caitanya-līlā. I introduced. And one big director, Amrtalal Chosa, he was just like grandfather. He was one of the, just like in England Shakespeare and others, big, big dramatic, well-known persons. This Amrtalal Chosa and Girish Chandra Chosa, they introduced in India theatric... So we called him to give us direction. He was giving us direction, and repeatedly he was telling that "You feel like that," especially to me. "You feel like that." So actually, when we played according to his direction, the audience were all crying. And we could not understand how they cried. We could not understand. On the stage when we played, it was so perfect that all audience were crying. Actually we saw they were smearing over their eyes with...

Lecture on SB 2.9.4 -- Japan, April 22, 1972:

"It is like this. I am like this. You are like this." Both things. First, beginning, Kṛṣṇa said, "You are not this body." Aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca... (BG 2.11). "Arjuna, you are talking like a very learned man, but you do not know what you are—not this body. You are not this body. Why you are lamenting for this body, your body and your brother's body, your grandfather's body, your children's body? But you are not body."

Therefore, in the first chastisement, Kṛṣṇa was accepted as spiritual master. A spiritual master has the right to chastise. Father, spiritual master, they are advised to chastise. Putraṁ ca śiṣyaṁ ca tāḍayen na tu lālayet. So father and teacher is advised by Cāṇakya Paṇḍita that "You should always chastise your son and disciple. Chastise." Tāḍayet. Tāḍayet means "Simply chastise. Always find out mistake." Don't be angry, but it is the business of the teacher and the father simply to find out your mistakes, not to find out your good things. Tāḍayen na tu lālayet.

Lecture on SB 3.25.9 -- Bombay, November 9, 1974:

This is Kali-yuga. Mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ (SB 1.1.10). The more this age of Kali will increase, people will diminish in their bodily strength, in their memory, in their mercifulness, in so many ways. Eight kinds of diminishing, decreasing. Actually, we find, even in Western countries, the present generation, they are not as strong as their father or grandfather. Bodily strength decreasing. Memory is decreasing. There is no mercifulness. Now, at the present moment, if somebody is being killed and you are passing, nobody takes care. "Let him be killed." Because dayā, mercifulness, is diminishing. The duration of life diminishing. The bodily stature diminishing. The memory diminishing. Everything is diminishing.

So because we are diminishing in everything, therefore our God consciousness is diminishing also. Therefore there are news word that "Personal God conception is diminishing." That is natural. Mūḍha. That is stated in the Bhagavad-gītā, that one who does not accept the personal God, he is described in the Bhagavad-gītā: mūḍha.

Lecture on SB 3.25.27 -- Bombay, November 27, 1974:

So this Purāṇa-puruṣa, Kṛṣṇa, He's the oldest. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). That is Kṛṣṇa. You'll never see Kṛṣṇa's picture as old man. No. Has anyone seen Kṛṣṇa as old man? No. Nava-yauvanam, always fresh youthful life. The same. You have seen the picture of Kurukṣetra battle. Kṛṣṇa was sitting... At that time He was great-grandfather, but He was looking twenty years old, young... That is Kṛṣṇa.

So we also become like Kṛṣṇa. In the Vaikuṇṭhaloka, the inhabitants, they are also living entities. Just like in this, within this universe, this material universe, there are living entities—there are also living entities, but they are in spiritual body, the same form of body as Kṛṣṇa. You have read in the Sixth Canto of Bhāgavata, Śrīmad-Bhāgavatam, the Ajāmila, the vaikuṇṭha-dūta came for Ajāmila to take Ajāmila. They are also four-handed, very beautiful. That is Vaikuṇṭhaloka.

Lecture on SB 3.25.39-40 -- Bombay, December 8, 1974:

Arjuna served Kṛṣṇa not whimsically, but as Kṛṣṇa desired. Kṛṣṇa... Arjuna was not willing to fight. He said, "No, Kṛṣṇa, the other side, my friends and relatives, I cannot." That is whimsical. But when he decided after hearing Bhagavad-gītā, kariṣye vacanaṁ tava (BG 18.73): "Yes, I shall do what You are asking, to fight. I shall kill my grandfather. That's all." That is anukūla. Ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā (CC Madhya 19.167). You cannot serve Kṛṣṇa by your whims. Ānukūlyena. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam, ānukūlyena kṛṣṇānuśīlanam (Brs. 1.1.11). You have to serve Kṛṣṇa as He says. If I want a glass of water, you must give me a glass of water. You cannot say, "Prabhupāda, milk is better than water. Why don't you take one glass of milk?" That is not anukūla. You must supply me what I want. That is anukūla. That is favorable. I want to drink water. Why should you give me milk? That is anukūla. That is bhakti. That is ananyayā... You don't manufacture your own trademark of bhakti. No, that is not bhakti. It is not that...

Lecture on SB 3.26.43 -- Bombay, January 18, 1975:

Raso 'ham. Raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ (BG 7.8). So this satisfaction... Actually, our satisfaction can be revived only with relationship of Kṛṣṇa, revival of our relationship with Kṛṣṇa. That is śānti. Just like Dhruva Mahārāja, when he came in contact with the Supreme Personality of Godhead... He was hankering after material opulence, kingdom, a better kingdom than his father, than his grandfather. That was his ambition. As a child, he was insulted by his stepmother. So actually when he saw Viṣṇu, Lord Viṣṇu, he was so satisfied that he said, svāmin kṛtārtho 'smi varaṁ na yāce: (CC Madhya 22.42) "Now I have no more hankering."

So this is also one tāpa. In this material world we are suffering so many varieties of tāpa. Tāpan vindanti maithunyam agaram ajhaḥ.(?) It is simply full of tāpa. Tāpa means heat, and tāpa means unbearable, miserable condition. Therefore from tāpa... It comes from tāpa, tapasya. Tapasya means voluntarily accepting some unfavorable condition.

Lecture on SB 3.26.45 -- Bombay, January 20, 1975:

Bhīṣma was fighting with Kṛṣṇa. He had no business fighting with Kṛṣṇa because He is charioteer. But sometimes the horses, the charioteer, are also killed by the opposing party. So when Arjuna was in a very dangerous position... Because Bhīṣma promised to Duryodhana. Duryodhana was criticizing his grandfather, that "You are not fighting wholeheartedly. Because your affection is there on the other side, your other grandsons, pañca-pāṇḍava, therefore you are not fighting with your full strength." So this is a great insult for the kṣatriya. So he promised to kill the five Pāṇḍavas next day. That was a challenge to Kṛṣṇa. So Kṛṣṇa promised that He will not fight in the battle, and Bhīṣma promised that "Unless Kṛṣṇa fights and protects His friend, Arjuna, he could not be saved. I will fight in that way." So he was fighting in that way, and Arjuna's chariot became broken into pieces, and he was in danger.

Lecture on SB 5.5.1 -- Tittenhurst, London, September 12, 1969:

That is the Vedic system. He had no disadvantage. He was personally the incarnation of Godhead, an emperor, very obedient sons, and opulence, everything complete. There are many instances. His son, Bharata Mahārāja, he also retired. You have seen Parīkṣit Mahārāja. After his retirement, this Bhāgavata was recited before him. His grandfather, Mahārāja Yudhiṣṭhira, they voluntarily retired. So that is the system. In the early age, either you become a son of a king or you are son of an ordinary man, you must go to the āśrama of spiritual master and live there as servant. That is called brahmacārī. Brahmacārī's life means to serve the spiritual master as menial servant. Whatever he will ask, the brahmacārī will do. It is so much strict that brahmacārī, whatever he collects, he gives to the spiritual master, the spiritual master's property. It is not his property. And the spiritual master, if he forgets to call one disciple, "My dear son, come and take your prasādam," then he will not take prasādam even, without being called. He will starve.

Lecture on SB 5.5.1 -- Delhi, November 28, 1975:

Therefore in the Bhagavad-gītā the first lesson given by Kṛṣṇa to Arjuna is to bring him to the spiritual platform. When Arjuna was lamenting on the body of his relatives on the other side, he was too much affected in the bodily conception of life: "How I shall fight with the other side? They are all my brothers, nephews, my teacher, my grandfather, and who has fought with such enemies in the history?" Everyone fights. There is fighting but not fighting with own men, even at the present moment, although there is sometimes civil war.

So Arjuna was too much affected by the bodily conception of life. That is the disease of this material world.

Lecture on SB 5.5.7 -- Vrndavana, October 29, 1976:

And the concrete example is there in the Bhagavad-gītā, that in the beginning Arjuna was thinking of interest of the family. How can I kill my brother, my nephews, my master, teacher, my grandfather, in terms of his family interest.

There are, for the materialistic person, there are two varieties of self-interest. One is concentrated interest and other is expanded interest. Just like a child, if you give him some foodstuff, a cake, he will immediately eat himself, and if he is little liberal, then his other friends also, he will give. First of all, first is, he wants to eat, and then the other friend, "Oh you are eating, give me something." Alright you also take. So, this is called extended interest and the beginning is self-interest, anna brahma(?), I shall...

Lecture on SB 5.5.20 -- Vrndavana, November 8, 1976:

What to speak of friend, even if you get your enemy, you shall receive him. That is India's hospitality. In the fight...

We have got incidences in the history. There was fight, Kurus and the Pāṇḍavas, but in the evening time they were friends. Evening time, there is no animosity. Just like Arjuna went to Duryodhana. Duryodhana criticized as grandfather. Grandfather is sometimes criticized by the grandsons. It is not an offense. You cannot criticize superiors, but between grandfather and grandchildren the relation is different. The grandfather also criticizes the grandchildren. So Duryodhana criticized Bhīṣmadeva, "My dear grandfather, you have got affection for the Pāṇḍavas. Then you are not fighting sincerely. You have been appointed the commander-in-chief, but out of your affection you are neglecting your duty." Indirectly he said. So old grandfather became little angry. "What do you want?" "No, you can finish them in one day. Why you are taking so much time?" "All right, I shall finish today. Tomorrow I shall do that.

Lecture on SB 5.5.20 -- Vrndavana, November 8, 1976:

So Duryodhana thought that "Better let me take the forces. If Kṛṣṇa does not fight, what shall I do with Him? Better take His forces." So Duryodhana accepted the military force, and Arjuna accepted Kṛṣṇa, with the promise that "I shall not fight. So I shall become your charioteer." So Arjuna, Kṛṣṇa, and Pitāmaha, the Grandfather Bhīṣmadeva, this is the scene.

Now Bhīṣmadeva has promised. Bhīṣmadeva knew that "Arjuna cannot be killed. I will show Duryodhana that I am not partial. He is not to be killed." Yeṣāṁ paṣe janārdanaḥ. Jayas tu pāṇḍu-putrāṇām yeṣāṁ pakṣe janārdanaḥ. "Nobody can kill them. But this rascal is criticizing me, so I shall show tomorrow." So he made five weapons to kill the five brothers, and he said that "I am keeping these five arrows to kill the five brothers tomorrow. Don't worry. Sleep nicely." So Kṛṣṇa could understand that "This arrangement has been done." So Kṛṣṇa reminded Arjuna that "Duryodhana wanted to give you some benediction, being pleased upon you.

Lecture on SB 5.5.31 -- Vrndavana, November 18, 1976:

They are not material body. A further description will be there—even the stool and urine also transcendental.

So we cannot conceive in our present stage what is the difference between prākṛta and aprākṛta. The description in the śāstras we have to accept. Just like practically Kṛṣṇa, when He was in the Battlefield of Kurukṣetra, He was great-grandfather. His grandchildren also had sons. It is said that the whole family of Kṛṣṇa consisted of about one crore of living entities, Yadu-vaṁśa, very big family. So grandchildren, their children, their children, like that... But still, Kṛṣṇa was looking just like a boy of sixteen to twenty years. That is aprākṛta. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). This is the description. He is the oldest person because... Kṛṣṇa says, aham ādir hi devānām (Bg 10.2). Even Brahma, Lord Śiva, they also are born of Him. Prapitāmahā. Brahmā is called Pitā-mahā, and Kṛṣṇa is described, Prapitāmahā (BG 11.39).

Lecture on SB 6.1.7 -- San Francisco, March 1, 1967:

So you have to become tolerant. When Kṛṣṇa was instructed about the eternity of the soul to Arjuna, Arjuna understood it. He said, "My dear Kṛṣṇa, I quite understand that soul is eternal. Even my teacher and grandfather is killed, he is bodily killed, but he is eternal. I can understand. But do You think that if my brother or if my grandfather or if my teacher with whom I am so thickly connected, if they die, shall I be happy?" So Kṛṣṇa answered, "Yes. You'll not be happy. Although you know that your son is eternal, he is not dying, he is changing his body... By theoretical knowledge or by understanding, you know it. But who is there in this world who will not cry when the son is dead? He will cry. But that crying is not crying like a layman. He knows that 'My...,' this is habitual. This is habitual."

Lecture on SB 6.1.17 -- Honolulu, May 17, 1976:

That is the teachings of Bhagavad-gītā So long Arjuna... That is a superficial picture. Arjuna is always for Kṛṣṇa, but just to teach us, he became for his family. He became... In the warfield, when there was to be fighting, he became to the family side and he said, "My dear Kṛṣṇa, how can I fight with my family? They are my brothers, they are my nephews, they are my grandfather, they are my teacher, the other..." Because it was a family fight, five brothers and hundred brothers. So at the warfield he became perplexed, that "I am fighting with my family. The fight means to fight with enemies. How is that? What kind of war it is? Eh? I have to fight with family." He said, Kṛṣṇa, "So who has taught this kind of fighting, Kṛṣṇa, to kill his own brother, his nephews and...?" Therefore that means he leaned to the family side. This is designation. This is designation. Because he belonged to the Kuru's family he took side of the family.

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

Child: My grandfather.

Prabhupāda: So aśakti...?

Prabhupāda: So Gītā Bhavan is also imitating?

Haṁsadūta: They're also getting up earlier.

Prabhupāda: Earlier?

Haṁsadūta: I don't know.

Prabhupāda: So this is very important point, Śukadeva Gosvāmī says. This is authority, that naṣṭa-sadācāro dāsyāḥ saṁsarga-dūṣitaḥ. As soon as there will be contamination of illicit sex life, he will be bereft of all good character, this basic principle. And the whole world is now encouraged in that way. So how we can expect good character from the modern man? There is no possibility, if we accept this statement of Śrīmad-Bhāgavatam given by Śukadeva Gosvāmī, naṣṭa-sadācāro dāsyāḥ saṁsarga-dūṣitaḥ. So Ajāmila, being contaminated by that illicit sex life with a prostitute, he lost all his brahminical qualifications and gradually he was in need of money. Just like the other day I gave you the instance of a big high-court judge, because he was also of that type.

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

For instance, that, when in the Battlefield of Kurukṣetra, fighting was going on between Kṛṣṇa and Bhīṣma, both of them... Kṛṣṇa, of course, did not touch any weapon because He promised. But Grandfather Bhīṣma was very severely piercing Kṛṣṇa's body with arrows, and Kṛṣṇa was enjoying. That is the relationship between Kṛṣṇa and His devotees. Kṛṣṇa can be worshiped, Kṛṣṇa can be loved, by any capacity. The gopīs loved Kṛṣṇa out of seemingly lust, lusty desires, and Śiśupāla remembered Kṛṣṇa out of anger. Kāmāt krodhād bhayāt. And Kamsa remembered always Kṛṣṇa out of fear. And, of course, they were not devotees. Devotees means they should be always favorably disposed to Kṛṣṇa. Not inimical. But Kṛṣṇa is so kind, even somebody is disposed to Him in an inimical attitude, he also gets salvation. For example, Kamsa, Dantavakra, Śiśupāla, Hiraṇyakaśipu, Rāvaṇa.

Lecture on SB 6.1.34-39 -- Surat, December 19, 1970:

And such dharma, or the path of dharma, is strictly followed by these mahājanas. Just like Brahmā, Lord Śiva, Nārada, Manu, Kapila, Kapiladeva, Kapiladeva who enunciated sāṅkhya philosophy... Svayaṁbhūr nāradaḥ śaṁbhuḥ kumāraḥ kapilo manuḥ, prahlādo bhīṣmaḥ (SB 6.3.20). Bhīṣmadeva is also authority. You know Bhīṣmadeva, the grandfather of the Pāṇḍavas. He is also authority. Prahlāda, Bhīṣma... Bali Mahārāja is also authority. So we have to follow these authorities. Otherwise there is no possibility of understanding what is religion, what is God. This... Our, this sampradāya, Madhva-Gauḍīya sampradāya, they are following the authorities of Lord Brahmā and Nārada. Similarly, there is another sampradāya, Rudra-sampradāya. Rudra-sampradāya. And there is another sampradāya coming from Lakṣmījī, Śrī-sampradāya, Rāmānuja. So we have to accept religious principles from the leaders of the sampradāyas. Otherwise it is useless.

Lecture on SB 6.1.39-40 -- Surat, December 21, 1970:

So these kind of things are going on, but that does not mean that is the law. You killed so many Red Indians for your benefit, but you have to suffer for that. So that... This is going on in the human society, but that does not mean it is dharma. No. Dharma means you have to abide by the regulation given by the Vedas. You have to adjust things. Sometimes in Africa the man-eaters, they kill their grandfather, make a feast. The Russians also, they maintain such theory, that old men, they should be neglected. I have heard. I do not know. They become burden. But that is not Vedic injunction.

Lecture on SB 6.1.47 -- Dallas, July 29, 1975:

Therefore I think, "In the past I was like this, or future, I will be like this." So this is relative. Time is eternal, we are eternal, but because we have accepted this temporary body, therefore we have to calculate past, present and future. So future means... Just like there is ordinary word in English, "Child is the father of man," future. The same child will be father or grandfather in future.

So this future, past, present, future, is being controlled by the three modes of material nature. If we practice in this life sattva-guṇa, then ūrdhvaṁ gacchanti sattva-sthāḥ: (BG 14.18) then we shall be promoted to the higher planetary system. Madhye tiṣṭhanti rājasāḥ. If we cultivate rajo-guṇa... Rajo-guṇa means kāma-lobha, kāma, simply desiring. This is called rajo-guṇa. "I want this, I want this, I want this." Because there is no satiation of want, therefore every man or woman planning something, "How my sense gratification will be fully satisfied." This is rajo-guṇa, kāma.

Lecture on SB 6.2.11 -- Allahabad, January 16, 1971:

You will find in this prayer. You will find many good men but you will find rarely a pure devotee. So good man is not a devotee. Try to distinguish. Good man is good for this material existence but devotee is different from good man. A devotee...

Just like Arjuna. Arjuna is killing, engaged in killing. People may think that "Oh, Arjuna is not very good man. He is killing his grandfather, he is killing his, what is called, nephews, and devastating the whole family. Oh, he is not a good man." Sometimes comment, people comment like that. But Kṛṣṇa says, bhakto 'si priyo 'si me: (BG 4.3) "You are My very dear friend." Just try to understand. In the estimation of the material world he is a very good man, er, he is not a good man because he is killing his own kinsmen. But in the estimation of Kṛṣṇa, he is dear friend and devotee. So that is the difference between a devotee and good man of this world. A devotee is naturally very good man, but when he acts just like a bad man on behalf of Kṛṣṇa, he does not fall down. He still remains a pure devotee.

Lecture on SB 6.3.18-19 -- Gorakhpur, February 12, 1971:

Imaṁ vivasvate yogaṁ proktavān aham avyayam, vivasvān manave prāha (BG 4.1). This Manu, he is also mahājana. This, this time is going on, Vaivasvata Manu. Vivasvān manave prāha. Manu is also mahājana, Prahlāda Mahārāja, and Janaka, Janaka Mahārāja, the father of mother Sītā, he is also mahājana. And Bhīṣma. Bhīṣma, the grandfather Bhīṣma, he is also mahājana. Therefore Bhīṣma's instruction in the Bhāgavata should be taken seriously. And on his deathbed, he instructed Mahārāja Yudhiṣṭhira, and Kṛṣṇa also heard. So these are mahājanas. Bhīṣmo baliḥ, Bali Mahārāja. Vaiyāsaki, Śukadeva Gosvāmī, the son of Vyāsadeva, he is mahājana. And vayam. Vayam means Yamarāja himself. He says, "We are also."

Then he says, guhyaṁ viśuddhaṁ durbodhaṁ yaṁ jñātvā amṛtam aśnute. Dvādaśaite vijānīmo dharmaṁ bhāgavataṁ bhaṭāḥ: "My dear boys, these twelve men..." Dvādaśa. Two and ten, dvādaśa. Dvādaśaite vijānīmaḥ: "We know what are the principles of dharma.

Lecture on SB 7.6.1 -- San Francisco, March 3, 1967:

This child who is playing, he is now, he has got a small body. Similarly, when he will get a body like his father, he has to change so many bodies, so many bodies. So the body will change but he, the soul, will remain the same. And now, at the childhood, or in the womb of his mother, or when the body is just like his father, or when the body is just like his grandfather—the same thing, soul, will continue. So therefore soul is permanent and the body is changing. This is explained in the Bhagavad-gītā. Antavanta ime dehā nityasyoktāḥ śarīriṇaḥ (BG 2.18). This body is temporary. Temporary. Either this childhood body or boyhood body or youthhood body or mature body or old body, they are all temporary. Every moment, every second, we are changing. But the soul within the body, that is permanent. So this body, Prahlāda Mahārāja says, durlabhaṁ mānuṣaṁ janma: "Now, after many many births..."

Lecture on SB 7.6.1 -- San Francisco, March 6, 1967:

So the contradiction was answered by Śukadeva Gosvāmī, not personally. He took authority. What is that authority? He said immediately, "My dear king, this answer I shall not give you, but a similar answer was put forward by your grandfather, Mahārāja Yudhiṣṭhira, to your other grandfather, Kṛṣṇa." Kṛṣṇa also happened to be grandfather of Mahārāja Parīkṣit. Because Kṛṣṇa's sister was married to Arjuna and Mahārāja Parīkṣit is the grandson of Subhadrā, Arjuna's wife. Therefore Kṛṣṇa also happens to be grandfather of Mahārāja Parīkṣit, and Mahārāja Yudhiṣṭhira also happens to be grandfather, being the eldest brother of his grandfather. So Kṛṣṇa is the authority. Therefore Śukadeva Gosvāmī is giving authoritative answer as it was spoken by Kṛṣṇa. This is the way of speaking. One should cite authority. Śukadeva Gosvāmī was not less authority. As I described the other day that there are twelve authorities.

Lecture on SB 7.6.1 -- San Francisco, March 6, 1967:

That is the way of presenting things. That is called Vedic knowledge, that you must giving... Whatever you say, it must be supported by the authority. Just like a good lawyer. He gives good evidence from other courts' judgement, authority. So Śukadeva Gosvāmī said that "This very question was inquired by your grandfather, Mahārāja Yudhiṣṭhira, to Kṛṣṇa because they were put into so many calamities, the Pāṇḍavas. Kṛṣṇa was their personal friend. Still, they were put into so many calamities for which they had to fight forcibly." So Kṛṣṇa answered. When Mahārāja Yudhiṣṭhira inquired "Why this contradiction? The Vaiṣṇava, who is worshiper of the most opulent personality, Viṣṇu, they appear to be poorer, whereas the worshiper of Lord Śiva, who appears to be poorer than ordinary man, they become very richer. Why?"

Lecture on SB 7.6.1 -- New York, April 9, 1969:

So now this Prahlāda's name comes. Prahlāda's name comes. Prahlāda and Janaka, the great king, Janaka, whose daughter was married to Lord Rāmacandra. Jānakī. Therefore, Sītā's name is Jānakī, daughter of Mahārāja Janaka. So he is also a great authority. Prahlādo janako bhīṣmaḥ, and Bhīṣma, you have heard the name of Bhīṣma, the grandfather of Arjuna. He is also one of the authorities. And, prahlādo janako bhīṣmo balir, Mahārāja Bali, a king. He was a grandson of this Prahlāda Mahārāja. He became mahājana. All these persons, they became authorities by their exemplary character for advancing in Kṛṣṇa consciousness. Therefore they are considered as authorities. So, balir vaiyāsakir vayam. Vaiyāsakiḥ means the son of Vyāsadeva, Śukadeva Gosvāmī. He's also authority. And vayam, it is, this statement is made by Yamarāja, the controller of sinful activities. Superintendent of police, appointed by Kṛṣṇa. So he is also one of the authorities. How you can deny the superintendent of police as authority?

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

He is simply bothering us," but the old man tries to live: "Oh, let me live for some time. Don't drive me away." I understand that in Russia they intentionally try to kill these old men (laughter). And in Africa, I have heard, there are still cannibals. They make a feast by killing the grandfather. (laughter) So old man is always neglected in the society, and therefore I have come out of my home. I have taken your shelter. You see? (laughter) It is actually a fact. You see? So in this way we are wasting our time. Śaṅkarācārya, he was walking on the street and he was lamenting because he has got the eyes to see. What he said? He said, "Oh," bālas tāvad kridāsaktaḥ, "oh, all the boys I see in the street, they are very nicely playing. They do not know anything except play." Bālas tāvad kridāsaktas taruṇas tāvad taruṇī raktaḥ: "And the young, youngsters, they are after young girls, embracing, kissing. That's all."

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

That is Kṛṣṇa consciousness. Kṛṣṇa consciousness means agreeing, "Kṛṣṇa, whatever You will say, whatever You like, I shall do that." Just like Arjuna did. First of all he was a servant of his senses. He was thinking, "How can I kill my teachers? How can I kill my grandfather, my brother, nephews, the other side, all my relatives? How can I kill?" So that was, that thinking was, he was servant of his senses. He was thinking that "This father, this brother or this grandfather, or this teacher will save me." But when he understood that "Nobody can save me except Kṛṣṇa," then he said, kariṣye vacanaṁ tava: (BG 18.73) "Oh, I shall satisfy You. Whatever You will say." This is Kṛṣṇa consciousness. First of all he was trying to satisfy his senses, and when he understood Bhagavad-gītā nicely, he agreed to satisfy the senses of Kṛṣṇa.

So constitutionally we are all servant for satisfying senses.

Lecture on SB 7.7.29-31 -- San Francisco, March 15, 1967, (incomplete lecture):

He did not become a swami. He remained as fighter, but the account was changed. Rubber stamp was changed. That's all. He was considering fighting from his own standard point of view. He was thinking, "Oh, how can I fight with my grandfather? How can I fight with my teacher? How can I..." So he was thinking on his personal account. But when Kṛṣṇa informed him, instructed him, Bhagavad-gītā, that "Your business is to fight for Me," and he changed his decision. This is Kṛṣṇa consciousness. You have to change your position only. That's all. This is Bhāgavatam. This is, if you practice acting only for Kṛṣṇa, then that seed of your material existence will be wiped out completely. So that is bīja-nirharaṇam, wiping out the seed altogether.

Lecture on SB 7.9.1 -- Mayapur, February 8, 1976:

There is anger. Kṛṣṇa, to kill Hiraṇyakaśipu, He became so angry that even big, big stalwart demigods, brahmādaya... Because demigods... The list of demigods begins from Lord Brahmā. He is the original father of the demigods and all other living entities. He's therefore known as prajā-pati or called pitā-maha, grandfather, prajā-pati. He is the origin of everything. The Darwin's theory, a rascal theory, that there was no life, but according to Vedic knowledge there were the best life, Brahmā. From there begins life, and gradually they become degraded, material contamination. Not that there was no life. From low type of living condition one is elevated higher and higher. That is a wrong theory. The real theory is that life begins from the most exalted person, Lord Brahmā, prajā-pati. So in any auspicious matter they are forward, because you cannot approach God in your lower condition of life. You see? Lower condition of life means sinful reaction. In that condition you cannot approach God. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12).

Lecture on SB 7.9.10 -- Montreal, July 9, 1968:

This is a prerogative. If a boy becomes a devotee, the whole family becomes purified. Sva-kulaṁ. The whole family becomes purified. What best service he can give otherwise than by becoming the devotee of Lord? That is the best service to his father, mother, forefathers, grandfather, everyone. That we will find in this Prahlāda Mahārāja said, sva-kulaṁ. And na tu bhūrimānaḥ.

But a person who is simply proud of his material qualification, bhūrimānaḥ... Bhūrimānaḥ means puffed up, Mr., Dr. Frog, puffed up: "Oh, I am such and such. I am such and such." So he cannot purify himself, what to speak of his family. No. Kṛṣṇa consciousness is so nice that if one becomes Kṛṣṇa conscious, he purifies himself. Never mind wherever he is born. It doesn't matter. He is more than a brāhmaṇa, viprād dvi-ṣaḍ-guṇa, with all the qualifications. This is certified by Prahlāda Mahārāja. We have to accept it. Nobody can say that this Kṛṣṇa consciousness...

Lecture on SB 7.9.10 -- Montreal, July 10, 1968:

Otherwise how he accepted Kṛṣṇa as spiritual master? But that faith in the beginning, and at the last faith, after learning Bhagavad-gītā, he said, "Kṛṣṇa, by Your grace I have got my memory." That means, "In the beginning I was thinking that I should give more importance to my grandfather, my teacher and my family, but I have learned that my only duty is to serve You. Therefore whatever You say, I'll do." This is another faith. The same man, the same Kṛṣṇa—in the beginning, one faith, and at the end, another faith. So beginning faith is that God, understanding God. But unfortunately, at the present moment they don't believe in God, so there is no question of faith. They have lost all faith. This is the condition of the present society. What to speak of this faith or that faith, they have no faith. They have lost all faith, just like animal. Animal has no faith in God. That is the distinction between human being and animal.

Lecture on SB 7.9.10-11 -- Montreal, July 14, 1968:

This contradiction was inquired by Mahārāja Parikṣit to Śukadeva Gosvāmī, and Śukadeva Gosvāmī said that... This is the process of great personality. He said, "I'll not answer this question, but this very question was inquired by your grandfather Mahārāja Yudhiṣṭhira to Lord Śrī Kṛṣṇa. And it is better to take the answer directly from Kṛṣṇa."

So similar question was put. Because Mahārāja Yudhiṣṭhira was a little doubtful, that "I am known as Dharma-rāja, the king, personified religion, because I never tell anything lie and my life is so pious. So, and my brothers Arjuna and Bhīma, they're the greatest warrior. And our wife Draupadī, she is personally the goddess of fortune. So we are combined together, religion, goddess of fortune, greatest warrior, and above all, the greatest friend, Kṛṣṇa. Why we are in difficulty?" This question was asked. Kṛṣṇa... This question was asked not for their personal benefit, just to teach us that sometimes in Kṛṣṇa consciousness you may be put in difficulty, but don't, I mean to say, be hesitated.

Lecture on SB 7.9.10-11 -- Montreal, July 14, 1968:

Ānukūlyena kṛṣṇānuśīlanam. Simply acting in favor of Kṛṣṇa: "Kṛṣṇa wants this, I shall do it." "Kṛṣṇa wants this fight"—Arjuna did it. Not for himself. We shall keep always in mind that Arjuna was engaged into fight not for his personal self. For his personal self he denied: "Oh, what shall I do with this kingdom by fighting with my brothers and grandfather? No. Kṛṣṇa, excuse me. I cannot fight." But when he understood that the fight is to be done for Kṛṣṇa, he took all the responsibility. Similarly, a Kṛṣṇa conscious person will not aspire anything for his sense gratification, but he will aspire for all the world for Kṛṣṇa's service. Is that clear? Yes. Yes?

Lecture on SB 7.9.35 -- Mayapur, March 13, 1976:

"Wherefrom my birth is?" Then he saw the stem of the lotus flower on which he was sitting, and then he found there is water. So he went within the water. It is said, apsu. And there he executed tapasya.

So this human form of life, we are born out of Brahmā. Brahmā is called, therefore, great-grandfather. Not great-grand... Grandfather. He is called grandfather. Because Manu, from Manu we have come, therefore our name is mānuṣya, "man," from the word Manu. That Manu is born of Brahma. Therefore he is called grandfather, pitāmahā. And Kṛṣṇa has been addressed in the Bhagavad-gītā, "the great-grandfather." So He is the father of Brahmā also. Ātma-yoni. So this is the position of Brahmā. So he had to undergo so great austerity to understand his position, so how much austerity we have to perform to understand our position: "What I am? What is my business? Why I have come here? Why I am suffering?" Everyone is suffering, but we are so callous, so rascal, we don't take care of it. We say, "That's all right. I shall die peacefully." Yes.

Lecture on SB 7.9.35 -- Mayapur, March 13, 1976:

This human life was meant for understanding Viṣṇu, God, but they did not use it. So thus, try to understand how much important is this Kṛṣṇa consciousness movement, how we are trying to save the whole human society from their irresponsible life.

So we have to undergo tapasya because our grandfather, he had to undergo tapasya. So anyone who is in this material world, Brahmā, beginning from Brahmā down to the ant, must undergo tapasya. But for the ant, cats and dogs, it is not possible. They are condemned. They will have to come to the human form of life by evolutionary process by the help of nature. But as soon as we come to the human form of life, the responsibility is there. What is that responsibility? Because you have got developed consciousness more than the cats and dogs, you have to decide, "How I have come to this material world? Why I am suffering? I do not wish to die. The death is there.

Lecture on SB 7.9.35 -- Mayapur, March 13, 1976:

That is the defect. No education is there how to perform austerity. Therefore Vedic civilization is how to teach small children austerities. That is brahmacārī. So we want to start this brahmacārī āśrama, or gurukula, to learn austerity from the beginning of life. Then their life will be successful. They'll understand. Not to become a grammarian. That is not our... So we should take lesson from Brahmājī, our grandfather, that pariśuddha-bhāvāḥ tīvra-tapasā. This is Caitanya Mahāprabhu's grace, mercy, that we haven't got to undergo tīvra-tapasā. But we are thinking, "This is also very difficult." What is that? No illicit sex, no meat-eating, no gambling, no intoxication. But they are taking it very, very severe. What is the severity? We don't say "No sex," but "No illicit sex." This much tapasya, austerity, you cannot follow? Tapasya must be there. Unless you undergo tapasya, there is no rescue. Even Brahmā had to perform tapasya, what to speak of us. You cannot avoid it. Tapasā brahmacaryena (SB 6.1.13). Tapasya begins from brahmacarya: no illicit sex, no sex. But that is not possible. At least stop illicit sex.

Lecture on SB 12.2.1 -- San Francisco, March 18, 1968:

In the Satya-yuga the duration of life was 100,000's years. A man used to live for 100,000's of years. Then in the Tretā-yuga it reduced ten times. They used to live for 10,000 years. Then in Dvāpara-yuga it reduced again ten times. They used to live for 1,000 years. And now, in the Kali-yuga, the duration of life is prescribed as 100 years. But you see that it is reducing. Everyone may note it. Perhaps your grandfather lived for 100 years. Your father lived for 80 years. And nowadays, 60 or 70 years. Gradually, it will so reduce, we shall come to that statement, that if a man lives for 20 to 30 years he will be considered a very grand old man. If he lives for 20 to 30 years he'll be considered, "Oh, you have got very good life." That will come, gradually. This is the progressive age. Progressive age for material civilization. We are proud of making advancement of our civilization, but these nice thing are being reduced. That means... We are advancing means reducing the nice things. This is advanced. Āyuḥ and smṛtiḥ.