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Hrsikesa (Lectures, BG)

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 1.15 -- London, July 15, 1973:

We must eat sumptuously and give service also. In Bengali it is said that peṭe keli piṭhe soya (?). If one is given sufficient food in the belly, he can carry more burden on the back. So Bhīma-karma, his activities were very Herculean, very, very, difficult tasks he performed.

So everyone is named here with his task. The first name is, Kṛṣṇa, Hṛṣīkeśa. Hṛṣīkeśa. He is the master of the senses. Govinda. Go means senses. "Who gives pleasure to the senses." So Kṛṣṇa has got many names, thousands, out of which, the Kṛṣṇa name is chief, mukhya. That is described in Vedic literature. People say God has no name. That is right. He has no particular fixed name. But His names are there according to His different activities. Just like His name is Devakī-nandana. Because He accepted Devakī as His mother, therefore He is called Devakī-nandana. Similarly, He is called Nanda-nandana, Yaśodā-nandana, Vrajendra-nandana—in relationship with Nanda Mahārāja, Yaśodā, His foster father and mother.

Lecture on BG 1.15 -- London, July 15, 1973:

In the... According to Vedic civilization, after the birth of the child, there was name-giving ceremony, what kind of name. So that was calculated astrologically, that what kind of name he should be given, because the name should carry some meaning of the activities of his life. So Kṛṣṇa is named here Hṛṣīkeśa. Hṛṣīkeśa, Kṛṣṇa, in the fifteenth chapter is described that He gives direction to everyone. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: (BG 15.15) "I am sitting in everyone's heart as Paramātmā." Realization of the Absolute Truth are three features, Brahman, Paramātmā and Bhagavān.

Lecture on BG 1.15 -- London, July 15, 1973:

Three features, realization of the Absolute. The first realization, imperfect realization, is impersonal Brahman. Further advanced realization—Paramātmā realization. And ultimate realization—the Supreme Personality of Godhead, Kṛṣṇa. These are the three stages.

So when He is Hṛṣīkeśa, it is His Paramātmā feature.

Lecture on BG 1.15 -- London, July 15, 1973:

"The Supreme controller is Kṛṣṇa." He controls even Brahmā, ādi-kavaye. In the Śrīmad-Bhāgavatam it is said, tene brahma hṛdā ādi-kavaye (SB 1.1.1). Tene, He instructed Brahmā śabda-brahma, Vedic knowledge, hṛdā, through heart. That is Hṛṣīkeśa. You can argue that "Brahmā was the first creature within this universe. So how he could be instructed by somebody else?" No. The somebody else is always there within the heart, Hṛṣīkeśa. Hṛṣīkeśa means controller. Sarvasya cāham... Kṛṣṇa says in the Bhagavad-gītā, sarvasya, in the fifteenth chapter, sarvasya ca ahaṁ hṛdi sanniviṣṭaḥ: "I am sitting in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca: (BG 15.15) "From Me, one remembers and one forgets also." Forgets also. If you want to forget Kṛṣṇa, so Kṛṣṇa will give you such intelligence that you will forget Him forever. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11).

Lecture on BG 1.15 -- London, July 15, 1973:

Rather, those who are unemployed, they prefer prisonhouse, that without any service, they will get free food.

So anyone within this material world, they are prisoners. Bhrāmayan yantrārūḍhāni māyayā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Lord Kṛṣṇa as Hṛṣīkeśa, He is sitting in everyone's heart as Paramātmā, and He is guiding. This is confirmed in the Vedas that two birds are sitting on one tree. These two birds, one is Kṛṣṇa and another, the living entity, Paramātmā and jīvātmā. The jīvātmā is eating the fruit, and Paramātmā is simply becoming witness. Anumantā upadraṣṭā. Paramātmā is seeing, Hṛṣīkeśa is seeing that you are doing this. So we may forget what nuisance we had done in our last life, but Paramātmā is there, witness; you have to get a body according to your work. Karmaṇā daiva-netreṇa (SB 3.31.1). You are working, that is being witnessed by the Paramātmā. And He is also giving advice. Because we have forgotten Kṛṣṇa, we have rebelled against Kṛṣṇa.

Lecture on BG 1.15 -- London, July 15, 1973:

Because we have forgotten Kṛṣṇa, we have rebelled against Kṛṣṇa. We want to act according to our whims.

Just like a child wants to do something according to his whims. Father checks him, "My dear child, do not do this." But if he likes, if he persists, father says, "All right, you do it." This is the position. The Hṛṣīkeśa, Paramātmā, He is always guiding us, but we do not accept His guidance. This is our position. Arjuna has accepted Kṛṣṇa, that "I shall be guided by You. Although You'll not fight." Therefore here it is said, Hṛṣīkeśa, He's guiding Arjuna. The hṛṣīka means the senses. Hṛṣīka-īśa. Īśa means Lord, master, īśvara or īśa. So Hṛṣīkeśa. Actually, He is the master of the senses. In the Bhagavad-gītā you will find. In the Eleventh Chapter it is said, sarvataḥ pāṇi-pādaṁ tat, "God has His hands and legs all over the universe." What is that? This, our hand, our legs, this is God's hands, God's leg. He is the master. I am claiming, "This is my hand," but as soon as God withdraws the power of your hand, it is paralyzed, you cannot repair.

Lecture on BG 1.15 -- London, July 15, 1973:

I am claiming, "This is my hand," but as soon as God withdraws the power of your hand, it is paralyzed, you cannot repair. Therefore the real proprietor is Kṛṣṇa. You are not proprietor. You have been given the facility to use it, for..., use it not for your sense gratification, but for the satisfaction of the Lord. Then your life is perfect. Because the things belongs to Kṛṣṇa. He is Hṛṣīkeśa. He is the master. Just like we are sitting in this house. Somebody has given us. Similarly, everything belongs to God. This is self-realization. My body belongs to God, my mind belongs to God, my intelligence belongs to God, I am spirit soul, I am part and parcel of God. Therefore everything belongs to...Īśāvāsyam idaṁ sarvam (ISO 1). Everything belongs to God. So if you don't use it for God, that is called demonism. And if you use it for God, that is devotion. That's all.

Lecture on BG 1.15 -- London, July 15, 1973:

So in our younger days, the Professor, Dr. W.S. Urquhart. So I heard his lecture, that he did not believe in the karmas. He said that "If I am suffering or enjoying for my last karma, who is the witness? Because some witness must be there that I have done this." But at that time we were not very expert. But this Hṛṣīkeśa is the witness, anumantā upadraṣṭā. Upadraṣṭā. He is simply seeing. So the Christians, they have no Paramātmā idea. Sometimes they say holy ghost. Not a clear idea. But this Hṛṣīkeśa is clear idea. Hṛṣīkeśa. Hṛṣīka-īśa.

So this bhakti, devotional path, is meant for satisfying the master of the senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Hṛṣīkeṇa, by your senses, when you serve the Hṛṣīkeśa, the master of the senses, that is called bhakti. This is the definition of bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. Nārada Pañcarātra. So that is our business. We should under... That is self-realization. Īśāvāsyam idaṁ sarvam (ISO 1). Everything belongs to God; nothing belongs to us.

Lecture on BG 1.15 -- London, July 15, 1973:

The master is paying him food, anything for comforts. He is getting energy. So how the energy should be utilized? For the master, not for his sense gratification. This is perfection of life. You produce anything by your energy, but you cannot use it for your sense gratification. Then you become perfect. And if you want to do it, then Hṛṣīkeśa, the master of the senses, will give you intelligence how to do it. Just like He is giving Arjuna intelligence. Therefore He is mentioned as Hṛṣīkeśa. How to win victory? How to utilize his energy for Kṛṣṇa? Kṛṣṇa wanted the battle. Arjuna was a military man. He utilized his military strength for Kṛṣṇa's purposes. That is the perfection of life.

Lecture on BG 1.15 -- London, July 15, 1973:

So whatever you have got, if you utilize it for Kṛṣṇa's sake, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhakti (CC Madhya 19.170), that is bhakti. Even by fighting, you can be a great devotee, just like Arjuna. He was not chanting on the beads, but he was fighting. But still, bhakto 'si priyo 'si me (BG 4.3). Kṛṣṇa says, "Oh, you are My great devotee." Now people, may say that "He was not chanting. He was fighting. How he became a great devotee?" But Kṛṣṇa says, bhakto 'si priyo 'si me: "You are My dear friend. You are My devotee. Because you are utilizing your energy for Me." So bhakti means you utilize your energy for Kṛṣṇa. Then your life is perfect. Thank you very much. (end)

Lecture on BG 1.20 -- London, July 17, 1973:

So again the word hṛṣīkeśa is used here. In the beginning also, hṛṣīkeśaḥ pāñcajanyam. Kṛṣṇa is again designated as Hṛṣīkeśa. As we have explained several times, bhakti means hṛṣīkena hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Bhakti, the whole devotional service program, means hṛṣīkena hṛṣīkeśa-sevanam. So Arjuna was meant for serving Kṛṣṇa, because he is bhakta. Kṛṣṇa has already addressed him, bhakto 'si, priyo 'si, rahasyaṁ hy etad uttamam: (BG 4.3) "My dear Arjuna, I am speaking to you the mystery of Bhagavad-gītā." It is a mystery. Mystery means very complicated; no ordinary man can understand. Therefore it is called mystery, rahasyam. But not ordinary rahasyam, uttamam. Uttamam means transcendental, not covered with darkness of material science. But it is brilliant, daivam, divyam. Rahasyam.

Lecture on BG 1.20 -- London, July 17, 1973:

"It is not to the Kṛṣṇa person." Just see. Just a big scholar, doctor of philosophy, he cannot understand Kṛṣṇa. Kṛṣṇa says directly, man-manā bhava mad-bhaktaḥ (BG 9.34). He is interpreting in a different way.

Therefore this word is used here, hṛṣīkeśa. Hṛṣīkeśam idaṁ vākyam, hṛṣīkeśam tadā vākyam idam āha mahī-pate (BG 1.20). Mahī-pate, "O King..." Sañjaya was addressing Dhṛtarāṣṭra. He's a king. So mahī-pate. Hṛṣīkeśaṁ kapi-dhvajaḥ. Kapi-dhvajaḥ is nominative. So "He said..." Kapi-dhvajaḥ. Kapi-dhvajaḥ is also significant. Kapi-dhvajaḥ, Arjuna, on his... Just like nowadays also, every nation has different types of flags, so Arjuna also had his flag on the... Dhvajaḥ. Dhvajaḥ means the flag. The flag was on the top of his chariot. And it was marked with Hanumān, Vajrāṅgajī, Vajrāṅgajī, Hanumān, who fought for Lord Rāmacandra. He is fighting for Kṛṣṇa. So he is also following the footsteps of Vajrāṅgajī.

Lecture on BG 1.20 -- London, July 17, 1973:

Because the whole life is meant for worshiping Viṣṇu. The present civilization, they do not know that. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They do not know, rascals, that what is the aim of life. Aim of life is to become Vaiṣṇava, servant of Viṣṇu. Therefore the very word is used, hṛṣīkeśa. Hṛṣīkeśa, He is the guide. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61).

So Arjuna was strictly following the Vaiṣṇava principles, and therefore he inquired from Hṛṣīkeśa because he knows, "The Hṛṣīkeśa will guide me." Sarvasya cāhaṁ hṛdi sanniviṣṭo (BG 15.15). Hṛdi sanniviṣṭo. Mattaḥ smṛtir jñānam apohanaṁ ca. So Arjuna knew it. Therefore this very word is used. The other day, also hṛṣīkeśa word was there. And bhakti means to satisfy Hṛṣīkeśa. This is bhakti. Hṛṣikena hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Bhakti, this is the simple definition of bhakti. Hṛṣīkena.

Lecture on BG 1.20 -- London, July 17, 1973:

That is bhakti. You simply prepare foodstuff for Kṛṣṇa. That is bhakti. You simply chant the holy name of Kṛṣṇa. That is bhakti. In this way we can utilize all the senses. We can utilize our hands in collecting flowers, in cleansing the temple. If we haven't got education, ignorant, it doesn't require. Simply engage your senses, hṛṣīkena hṛṣīkeśa-sevanam (CC Madhya 19.170). Then you become perfect. You have got your senses. Engage the senses for the service of Kṛṣṇa. Then you become perfect. Very nice thing. You don't require to become a very big philosopher, very rich man, very nicely educated, nothing of the sort. Simply you have got your senses. Engage the senses in the service of Kṛṣṇa, your life is perfect. Thank you very much. Hare Kṛṣṇa.

Lecture on BG 1.21-22 -- London, July 18, 1973:

Senayor ubhayor madhye rathaṁ sthāpaya me acyuta (BG 1.21). Before this, Kṛṣṇa was addressed as Hṛṣīkeśa. Hṛṣīkeśa we have explained. Now Kṛṣṇa is addressed here Acyuta. Cyuta means fallen, and acyuta means not fallen. Just like we are fallen. We are fallen conditioned souls. In this material world we have come with an enjoying spirit. Therefore we are fallen. If one keeps his position rightly, he does not fall. Otherwise he is degraded. That is fallen condition. So all the living entities within this material world, beginning from Brahmā down to the small insignificant ant, they are all fallen, fallen conditioned souls. Why they are fallen?

Lecture on BG 1.24-25 -- London, July 20, 1973:

Pradyumna (leads chanting, etc.):

sañjaya uvāca
evam ukto hṛṣīkeśo
guḍākeśena bhārata
senayor ubhayor madhye
sthāpayitvā rathottamam
(BG 1.24)

Translation: "Sañjaya said: O descendant of Bharata, being thus addressed by Arjuna, Lord Kṛṣṇa drew up the fine chariot in the midst of the armies of both parties."

bhīṣma-droṇa-pramukhataḥ
sarveśāṁ ca mahīkṣitām
uvāca pārtha paśyaitān
samavetān kurūn iti
(BG 1.25)

Translation: "In the presence of Bhīṣma, Droṇa and all other chieftains of the world, Hṛṣīkeśa, the Lord, said, Just behold, Pārtha, all the Kurus who are assembled here."

Prabhupāda: So sañjaya uvāca. Actually Sañjaya, the secretary of Dhṛtarāṣṭra, he is relating the activities in the battlefield. Dhṛtarāṣṭra is blind. How in the battlefield the fighting was going on, Sañjaya was observing, either by television or a similar method. Otherwise, how he could explain things are going on in the battlefield in the room? This Bhagavad-gītā, Sañjaya explained, all activities in the battlefield, to Dhṛtarāṣṭra, within the room. So there must have been something like television or higher than the television, he was seeing within himself everything.

Lecture on BG 1.24-25 -- London, July 20, 1973:

The director of the senses is the mind. And the director of the mind is intelligence. And the owner of the intelligence is the soul. This is understanding. The soul is there. Whose intelligence? As soon as we shall say intelligence, whose intelligence? That is the soul's intelligence. Wherefrom the intelligence is coming? From Paramātmā, Hṛṣīkeśa. Therefore this word is used here, hṛṣ īkeśa. The intelligence will come from Paramātmā. Otherwise we cannot act, just like a child has got intelligence, but it is guided by the parent's intelligence: "My dear son, do like this." And he does it. Similarly, we have got all this mind, intelligence, everything, but that is being guided by the super-intelligence, Kṛṣṇa. Therefore He is called Hṛṣīkeśa. Once we have explained Hṛṣīkeśa. So we have to reach that platform where we can talk with Hṛṣīkeśa. That is spiritual platform. That is possible. The more you become purified, you can talk with Hṛṣīkeśa, who is within yourself. He is not outside.

Lecture on BG 1.24-25 -- London, July 20, 1973:

Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). Because He kindly appears before us just like ordinary human being, don't think that He is like us. It is the conclusion. Just like these rascals, they think that "Because Kṛṣṇa appeared as a human being, I am also God. I am also God. Why Kṛṣṇa shall be alone God?" So we are trying to explain what is Kṛṣṇa, Hṛṣīkeśa. Hṛṣīkeśa. Then goloka-nāmni. Goloka eva nivasaty akhilātma-bhūtaḥ. Goloka eva nivasati.

Lecture on BG 1.24-25 -- London, July 20, 1973:

It goes, nava-nava-yauvana, one after another, new, new, new, new. Just try to understand what is spiritual bliss. You do not... The sahajiyās, they accept this material bliss as spiritual bliss. That is called sahajiyā. Don't be sahajiyās. Try to understand according to śāstra.

So Kṛṣṇa is described, this how He becomes Hṛṣīkeśa, that goloka eva nivasati. He is enjoying with His associates, the cowherds boys, the gopīs, in goloka-nāmni nija-dhāmni. He is enjoying there. At the same time, He is within your heart. This is Kṛṣṇa, Hṛṣīkeśa. He's come simultaneously, not only within your heart, within the atom. Aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam aham... (Bs. 5.35). Not only within your heart, but within the atom. Just imagine. How many atoms there are. So Kṛṣṇa is everywhere. These are..., we have to take information of Kṛṣṇa from the śāstra. Śāstram eva cakṣusā (?). Vedānta-sūtra.

Lecture on BG 1.24-25 -- London, July 20, 1973:

Guru means he'll always enlighten the disciple with the light of śāstra. Not that he will say, "There is no need of śāstra. I am incarnation. I, whatever speak, you take it." No. This is rascal. You should immediately, who has no reference to the śāstra, immediately take him as a rascal number one. This is the conclusion.

So here is śāstra, Bhagavad-gītā. Hṛṣīkeśa. We have already explained one day. Here also, again we are explaining. Hṛṣīkeśa. Kṛṣṇa. Kṛṣṇa is there. He never leaves from Vṛndāvana. He is there. Why? Here also. Just like we see, a very rich man, a very influential man, the president, he lives in his... The Queen, she is in the Buckingham Palace. But she cannot go at the same time anywhere and everywhere. No. She is in, packed up in Buckingham Palace. Kṛṣṇa is not like that. Therefore He is Hṛṣīkeśa. Try to understand the distinction between Kṛṣṇa and others.

Lecture on BG 1.24-25 -- London, July 20, 1973:

Kṛṣṇa is goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). Ātma-bhūta. This ātma-bhūta is Hṛṣīkeśa. He is giving intelligence. The more you become purified, the more you get direct instruction from Hṛṣīkeśa. This is the point. So how you can become purified? Purified means no more influenced by the modes of material nature. That is explained: guḍākeśa. Guḍāka īśa. Guḍāka means darkness, and īśa. When you become master of this material world, or material senses. This material world means material senses. That's all. So if you become master of the material senses, then you become guḍākeśa. Therefore Arjuna is described here as guḍākeśa. Arjuna... Don't take Arjuna that he was mistaken. No, he cannot be. How he can be? He is constantly with Kṛṣṇa. How he can be misdirected?

Lecture on BG 1.24-25 -- London, July 20, 1973:

You go on for three, four, as many days as you like. You'll never get night. This is practical. Similarly, if you keep always with Kṛṣṇa, you are guḍākeśa, you will never get darkness. Or māyā will not touch you. This is Kṛṣṇa consciousness. So try to become Guḍākeśa.

The next verse. Kṛṣṇa Hṛṣīkeśa. So He knew the sarvasya cāhaṁ hṛdi sanniviṣṭaḥ (BG 15.15). Kṛṣṇa is there. Kṛṣṇa knows what is your purpose, what you want to do, what is your past, future. Everything Kṛṣṇa knows. Everything Kṛṣṇa knows. That is explained in the Bhagavad-gītā. Vedāhaṁ samatītāni; (BG 7.26) "I know everything." So Kṛṣṇa, sthāpayitvā, rathottamaṁ sthāpayitvā. As soon as Arjuna asked Him, senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta (BG 1.21), immediately He carried out the order and He knew why he wants. He wanted to see, "With whom I have to fight, my friends and relatives." He's hesitating. So why this ignorance of Arjuna, the question may be. Arjuna is guḍākeśa. He is above this material world.

Lecture on BG 1.24-25 -- London, July 20, 1973:

"Oh, I shall become Your enemy, Sir, so that I can come back again after three births." So why? That Kṛṣṇa has all the propensities. Just like we sometimes want to fight, mock fight. So in the Vaikuṇṭha world there cannot be any fight. So because Kṛṣṇa wanted to exercise His fighting spirit, He sent His devotee. He became enemy and He fought. So you have to understand Kṛṣṇa in that way, as Hṛṣīkeśa. He knows that unless Arjuna becomes affected family-wise, how Bhagavad-gītā will be there? Therefore although Guḍākeśa, Arjuna, is above darkness, still, by the will of Kṛṣṇa, Hṛṣīkeśa, he played just like ordinary man, affected with his family affection. Therefore Kṛṣṇa in the next verse says... Uvāca. Kṛṣṇa said, "My dear Pārtha, now you wanted to see with whom you have to fight. Now, here is Bhīṣma, Droṇa, and many other kings. All the descendants of Kuru dynasty, your Dhṛtarāṣṭra's sons. Now you see very nicely and be prepared to fight with them." So this is the explanation of Hṛṣīkeśa and Guḍākeśa.

Lecture on BG 1.43 -- London, July 30, 1973:

I shall control my eyes, I shall control my genital, I shall control my belly." Artificial. That may be possible for some time. But they are so strong, the senses are so strong, artificially it cannot be stopped. Paraṁ dṛṣṭvā... (break)... stated in the Bhagavad-gītā. You give the senses better engagement. Then you can control. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir uttamā. Sarvopādhi-vinirmuktaṁ tat-paratvena... (CC Madhya 19.170). (break) You have to purify the senses. How? By engaging the senses in the ser... (break)... tat paratvena. (break) Then you will be able to purify the senses, and with purified senses, when you are engaged in the service of the Supreme, that is called bhakti.

So if we are actually human beings, manuṣyāṇāṁ... (break) Kula-dharma, this family tradition, is not meant for the cats and dogs. If you live like cats... (break) ...there is no question of family tradition.

Lecture on BG 1.44 -- London, July 31, 1973:

That is purified senses. Sarvopādhi-vinirmuktam tat-paratvena nirmalam (CC Madhya 19.170). When our senses are purified, tat-paratvena, for the sake of Kṛṣṇa, when our senses are employed for the sake of Kṛṣṇa, that is purified senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. That is wanted.

So here, in the beginning, Arjuna, he's thinking in terms of his blunt senses. But the same thing he will do. Ātyantikam, atīndriya, purified senses. Just try to understand. This is Kṛṣṇa consciousness. Arjuna is now thinking, yad rājya-sukha-lobhena (BG 1.44), "For the matter of getting kingdom and sense gratification, I am going to kill my kinsmen. So it is great sin." That's a fact. If the warfare in the Kurukṣetra battlefield was for Arjuna's sense satisfaction, then it was a great sin. But actually, it is not being done for Arjuna's satisfaction. It is to be done for Kṛṣṇa's satisfaction.

Lecture on BG 2.1-11 -- Johannesburg, October 17, 1975:

Now, Kṛṣṇa took the position of guru, and He began to instruct. Tam uvāca hṛṣīkeśaḥ. Hṛṣīkeśa..., Kṛṣṇa's another name is Hṛṣīkeśa. Hṛṣīkeśa means hṛṣīka īśa. Hṛṣīka means the senses, and īśa, the master. Therefore Kṛṣṇa is the master of our senses, everyone's senses. That will be explained in the Thirteenth Chapter, that kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). In this body there are two living entities. One is myself, the individual soul, ātmā; and the other is Kṛṣṇa, Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). So actually the proprietor is Paramātmā. I am given the chance to use it, so my senses, so-called my senses, that is not my senses. I have not created my hand. The hand is created by God, or by Kṛṣṇa, through the agency of this material nature, and I am given the hand to use it for my purpose, for my eating, for my collecting. But actually it is not my hand. Otherwise, when this hand becomes paralyzed, I am claiming, "my hand"—I cannot use it because the power of the hand is withdrawn by the proprietor.

Lecture on BG 2.1-11 -- Johannesburg, October 17, 1975:

Just like in a house, rented house, you are living. If the proprietor of the house, landlord, eject you, you cannot live there. You cannot use it. Similarly, we can use this body as long as the real proprietor of the body, Hṛṣīkeśa, allows me to stay here. Therefore Kṛṣṇa's name is Hṛṣīkeśa. And this Kṛṣṇa consciousness movement means that we have accepted the senses from Kṛṣṇa. It should be used for Kṛṣṇa. Instead of using it for Kṛṣṇa, we are using it for our sense gratification. This is our miserable condition of life. Just like you are living in a place for which you have to pay rent, but if you don't pay rent—you think that it is your property—then there is trouble. Similarly, Hṛṣīkeśa means the real proprietor is Kṛṣṇa. I have been given this property. That is stated in the Bhagavad-gītā.

Lecture on BG 2.1-11 -- Johannesburg, October 17, 1975:

This machine has been given by Kṛṣṇa to me because I desired that "If I get a machine like a human body, then I can enjoy like this." So Kṛṣṇa fulfills your desire: "All right." And if I think, "If I get a machine in which I can directly suck blood of other animal," "All right," Kṛṣṇa says, "you take the machine of a tiger's body and use it." So this is going on. Therefore His name is Hṛṣīkeśa. And when we understand properly that "I am not the proprietor of this body. Kṛṣṇa is the proprietor of the body. I wanted a certain type of body to use it for my sense gratification. He has given it and I am not happy. Therefore I shall learn how to use this machine for the proprietor," this is called bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Because Kṛṣṇa is the proprietor of the senses—He is the proprietor of this body—so when this body will be utilized for Kṛṣṇa's service, that is our perfection of life. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate.

Lecture on BG 2.1-11 -- Johannesburg, October 17, 1975:

Therefore I shall learn how to use this machine for the proprietor," this is called bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Because Kṛṣṇa is the proprietor of the senses—He is the proprietor of this body—so when this body will be utilized for Kṛṣṇa's service, that is our perfection of life. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate.

sarvopādhi-vinirmuktaṁ
tat-paratvena nirmalam
hṛṣīkeṇa hṛṣīkeśa-
sevanaṁ bhaktir ucyate
(CC Madhya 19.170)

If you want the definition of bhakti, the bhakti means to use the things for the proprietor. That is right use. If somebody use for another purpose, that is misuse. So bhakti means, when things are used properly, that is called bhakti. Now we are thinking that this machine, this body, "I am born in India, so it is Indian machine. It should be utilized for India's profit." Another person is thinking, "This machine, it is gotten from America, so it should be used for America."

Lecture on BG 2.1-11 -- Johannesburg, October 17, 1975:

I am put into this machine, but because the machine is gotten either from America or from India or from heaven or from hell, I am designating this machine as American machine or Indian machine. Actually this machine belongs to Kṛṣṇa, and it should be used for Kṛṣṇa. Therefore the definition of bhakti means hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). This is bhakti.

So Kṛṣṇa, now He has taken the position of teacher. Now no more friendly talking because Arjuna has accepted Him as the teacher. So He's the teacher. It is the duty of the teacher to punish or to chastise the disciple when he is wrongly going on. That is the duty. So first teaching of Kṛṣṇa, because Arjuna has accepted His leadership, His teachership, His instruction, accepted that he will follow His instruction, so first instruction is aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase: (BG 2.11) "You rascal, you are rascal. You are talking like a very learned man that 'How shall I kill my, this grandfather? How shall I kill my brother, this and so on?'

Lecture on BG 2.3 -- London, August 4, 1973:

They... Just like the tongue, if it is engaged only in the business of chanting Hare Kṛṣṇa mantra and eating only Kṛṣṇa prasādam, the whole thing is done, perfect yogi. Perfect yogi. So for a bhakta, there is no trouble with the senses because a bhakta knows how to engage each and every sense in the service of the Lord. Hṛṣīkeṇa hṛṣīkeśa-sevanam (CC Madhya 19.170). That is bhakti. Hṛṣīka means the senses. When the senses are engaged only for the service of Kṛṣṇa, Hṛṣīkeśa, then there is no need of practicing yoga. Automatically they are locked up in the service of Kṛṣṇa. They have no other engagement. That is the highest.

Lecture on BG 2.7-11 -- New York, March 2, 1966:

Now here Kṛṣṇa is addressed as Hṛṣīkeśa. Hṛṣīkeśa... We should always remember that Kṛṣṇa is the Supreme Personality of Godhead. He is present as incarnation. Now, God is all-powerful. God is all-powerful. So if He comes before you, you cannot deny, that "How is that, God has come?" You cannot say that. If God is all-powerful, then it is His choice. It is His free will. He can come before you, come before you, provided you are such qualified devotee. So there cannot be any solid argument that "God cannot come" or "God..." Of course, so far Vedic literatures are concerned, they accept the incarnation of God. So Kṛṣṇa is the Supreme Personality of Godhead, and so He is addressed as Hṛṣīkeśa. Hṛṣīka... Hṛṣīkeśa, it has got a significant, significant meaning. Hṛṣīka. Hṛṣīka means the senses, hṛṣīka.

Lecture on BG 2.7-11 -- New York, March 2, 1966:

Govindam. Govinda. Go means also senses. Go means cow, go means land, and go means sense. And inda. Inda (?) means pleasure. One who gives pleasure to the cow, one who gives pleasure to the land, one who gives pleasure to the senses—so His name is Govinda. Now, two things, two names, are used here. So we should try to understand what is the meaning of Hṛṣīkeśa. Hṛṣīka means indriya, and īśa means Lord. So whatever senses we have got, the actually the proprietor of the senses—not myself. The proprietor of the senses is God. Just like we are sitting in this room. This room is allotted for our sitting under some consideration of rent or whatever it may be, but this room is not ours. That's a fact. We should not consider that "This is... I am the proprietor of the room." Although I am using it to my heart's desire, as I like, that is a different thing. But as soon as there is some misunderstanding or the landlord says, "Now you cannot room in this room. Vacate," I have to vacate. You see? Similarly, this is also just like room, this, our body.

Lecture on BG 2.8 -- London, August 8, 1973:

Then what is the use of making guru? No. Therefore Arjuna says that: "Besides You, there is nobody else who can actually satisfy me in this perplexed condition." Yac chokam ucchoṣaṇam indriyāṇām (BG 2.8). "My senses are being dried up." Because the superficial senses... That are not actually senses. Real sense is within. Hṛṣīkeṇa hṛṣīkeśa-sevanam (CC Madhya 19.170). We have to serve Kṛṣṇa, Hṛṣīkeśa... Kṛṣṇa is real, and we have to come to that position of reality. Then we can serve Kṛṣṇa. Hṛṣīkeṇa. Tat paratvena nirmalam. When our senses are purified. Indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ, manasas tu paro buddhir (BG 3.42). These are different stages. This bodily concept of life means senses. But when you transcend these senses, you come to the mental platform. When you transcend the mental platform, you come to the intellectual platform. When you come to the intellectual platform, when you transcend, then you come to the spiritual platform. That is spiritual form. There are different grades and steps.

Lecture on BG 2.9 -- London, August 15, 1973:

So in this way, evam uktvā, "saying that, 'So there is no profit in fighting,' " evam uktvā, "saying this," hṛṣīkeśam, he is speaking to the master of the senses. And in previous verse he has said, śiṣyas te 'haṁ prapannam: (BG 2.7) "I am Your surrendered disciple." So Kṛṣṇa becomes guru, and Arjuna becomes the disciple. Formerly they were talking as friends. But friendly talking cannot decide any serious question. When there is some serious matter, it must be spoken between authorities.

So hṛṣīkeśam, I have several times explained. Hṛṣīka means the senses, and īśa means the master. Hṛṣīka-īśa, and they join together: Hṛṣīkeśa. Similarly, Arjuna also. Guḍākeśa. Guḍāka means darkness, and īśa... Darkness means ignorance.

Lecture on BG 2.9 -- London, August 15, 1973:

"Those who are cooking for eating themselves, they are simply eating sin." Bhuñjate te tv aghaṁ pāpaṁ ye pacanty ātma... Yajñārthāt karmaṇo 'nyatra loko' yaṁ karma... Everything should be done for Kṛṣṇa, even your eating, anything. All sense enjoyment, you can enjoy. But after Kṛṣṇa has enjoyed. Then you can eat. Therefore Kṛṣṇa's name is Hṛṣīkeśa. He is the master. Master of the senses. You cannot enjoy your senses independently. Just like the servant. Servant cannot enjoy. Just like the cook cooking very, very nice foodstuffs in the kitchen, but he cannot eat in the beginning. That is not possible. Then he will be dismissed. The master first of all must take, and then they can enjoy all the nice foodstuffs.

Lecture on BG 2.9 -- London, August 15, 1973:

Kṛṣṇa says, "I am enjoyer. I am the proprietor." Sarva-loka-maheśvaram (BG 5.29). Mahā-īśvaram. Mahā means great. We can claim īśvaram, controller, but Kṛṣṇa is described as mahā-īśvaram "controller of the controller." That is Kṛṣṇa. Nobody is independently controller.

So therefore Kṛṣṇa is described, Hṛṣīkeśa. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). And bhakti means to serve Hṛṣīkeśa by the hṛṣīka. Hṛṣīka means senses. Kṛṣṇa is the master of the senses, and therefore, whatever senses I have got, the master is Kṛṣṇa, proprietor is Kṛṣṇa. So when our senses are engaged in the satisfaction of the master of the senses, that is called bhakti. This is the definition of bhakti, devotional service. And when the senses are engaged for sense gratification, not for the master, that is called kāma. Kāma and prema. Prema means to love Kṛṣṇa and do everything for satisfaction of Kṛṣṇa. That is prema, love. And kāma means everything done for the satisfaction of my senses. This is the difference.

Lecture on BG 2.9 -- London, August 15, 1973:

This is the difference. The sense is the medium. Either you do it, satisfy your senses, or you satisfy Kṛṣṇa's senses. But when you satisfy Kṛṣṇa's senses, you become perfect, and when you satisfy your senses, you become imperfect, illusioned. Because you cannot satisfy your senses. That is not possible without Kṛṣṇa. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170).

Therefore one has to purify the senses. At the present moment, everyone is trying to satisfy his senses. Ahaṁ mameti. Janasya moho 'yam (SB 5.5.8). Puṁsaḥ striyā maithunī-bhāvam etat. The whole material world is that... There are two living entities, male and female. The male is trying also, satisfy his senses, and the female is also trying to satisfy her senses. Here the so-called love means... There is no love. It cannot be love. Because the man and woman, nobody is trying to satisfy the other party's senses. Everyone is trying to satisfy his or her senses. A woman is loving a man for satisfying her senses, and the man is loving a woman for satisfying.

Lecture on BG 2.10 -- London, August 16, 1973:

So Kṛṣṇa smiling, this smiling is very significant, prahasann. Tam uvāca hṛṣīkeśaḥ prahasann iva bhārata, senayor ubhayor viṣīdantam, lamenting. First of all he came with great enthusiasm to fight; now he is lamenting. And Kṛṣṇa is mentioned here as Hṛṣīkeśa. He is solid. He is Acyuta. He is solid. He is not changed. Another significance of this word Hṛṣīkeśa... Because in Nārada-Pañcarātra the bhakti means hṛṣīkeśa-sevanam. Therefore this very name is mentioned here, Hṛṣīkeśa. Hṛṣīkeśa-sevanaṁ bhaktir ucyate. Bhakti means to serve Hṛṣīkeśa, the master of the senses. And the master of senses, some rascals are describing that Kṛṣṇa is immoral. He is master of senses and He is immoral. Just see how he has studied Bhagavad-gītā. If Kṛṣṇa is perfect brahmacārī... Kṛṣṇa is perfect brahmacārī, for... It was declared by Bhīṣmadeva. Bhīṣmadeva is the first-grade brahmacārī in the universe. He promised to Satyavatī's father... You know the story.

Lecture on BG 2.10 -- London, August 16, 1973:

So Bhīṣmadeva, in Rājasūya-yajña, admitted that "Nobody is better brahmacārī than Kṛṣṇa. He was within the gopīs, all young girls, but He remained a brahmacārī. If I would have been within the gopīs, I do not know what was, what would have been my condition." So therefore Kṛṣṇa is the perfect brahmacārī, Hṛṣīkeśa. And these rascals they are saying that Kṛṣṇa is immoral. No. Kṛṣṇa is perfect brahmacārī. Dhīra. Dhīra means one who is not agitated even there is cause of being agitated. So Kṛṣṇa is such a brahmacārī. In spite of in His just on the verge of youthhood at the age of 15, 16, years, all the village girls were friends, they were very much attracted with Kṛṣṇa's beauty. They used to come to Kṛṣṇa for dancing in the village. But He was brahmacārī. You will never hear that Kṛṣṇa had some illicit sex. No. There was no such thing description. The dancing is description, but no contraceptive pill. No. That is no described here. Therefore He is Hṛṣīkeśa. Hṛṣīkeśa means perfect brahmacārī.

Lecture on BG 2.10 -- London, August 16, 1973:

That is Kṛṣṇa. He has got thousands and thousands of devotees, and some of the devotees, if they want Kṛṣṇa as lover, Kṛṣṇa accepts that, but He does not require anyone else. He does not require. He is self-sufficient. He does not require anyone's help for His sense gratification. Therefore Kṛṣṇa is Hṛṣīkeśa, the master of the senses.

So at least Kṛṣṇa's devotees... There are many instances of Kṛṣṇa's devotees. They are also... Why many? Almost all devotees, they are master of the senses, gosvāmī. Just like Haridāsa Ṭhākura, you know. Haridāsa Ṭhākura was young man, and the village zamindar, he was Mohammedan. So everyone was eulogizing Haridāsa Ṭhākura, such a great devotee. So the zamindar, the village zamindar, he became very much envious. So he employed one prostitute to pollute Haridāsa Ṭhākura. And she came at dead of night, nicely dressed, attractive. She was also young, very beautiful. So she proposed that "I have come, being attracted by your beauty."

Lecture on BG 2.10 -- London, August 16, 1973:

So Kṛṣṇa-bhakti is like that. Full control over the senses. As Kṛṣṇa has got full control over the senses, similarly, those who are actually Kṛṣṇa devotees, they have got full control over the senses. Hṛṣīkeśa. Just like Yamunacārya. He is praying, he is speaking, yad-avadhi mama cittaḥ kṛṣṇa-padāravinde nava-nava-dhāmany udyataṁ rantum āsīt: "Since I have begun to feel transcendental bliss being taken shelter of the lotus feet of Kṛṣṇa," yad-avadhi mama cittaḥ kṛṣṇa-padāravinde, kṛṣṇa-padāravinde, the lotus feet of Kṛṣṇa. "Since my citta, my heart, has been attracted by the lotus feet of Kṛṣṇa," tad-avadhi bata nārī-saṅgame, "since then, as soon as I think of sex life," bhavati mukha-vikāraḥ, "I hate, I spit on it." This is Kṛṣṇa-bhakti. Kṛṣṇa-bhakti is like that. Bhakti-pareśānubhava-viraktir anyatra syāt. This most attractive feature in this material world is sex. That is the foundation of material life.

Lecture on BG 2.10 -- London, August 16, 1973:

Nobody can understand Kṛṣṇa without becoming a pure devotee of Kṛṣṇa. Because Kṛṣṇa says, bhaktyā mām abhijānāti yāvān yas cāsmi tattvataḥ (BG 18.55). Tattvataḥ, in truth. Tattvataḥ means truth. If one wants to understand Kṛṣṇa as He is, then he has to take this process of devotional service, bhakta, bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). When one is employed as the servitor of Hṛṣīkeśa, the master of senses. Master, and hṛsīkeṇa, when your senses are also engaged in the service of the master of the senses, then you also become master of the senses. You also. Because your senses are engaged in the service of the Hṛṣīkeśa, the senses have no other opportunity to be engaged. Locked up. Sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18). So this is the process of devotional service. If you want to become master of the senses, gosvāmī, svāmī, then you should always keep your senses engaged in the service of Hṛṣīkeśa. That is the only way.

Lecture on BG 2.10 -- London, August 16, 1973:

Therefore the chanting program, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma... Always remember Kṛṣṇa. Then māyā will not be able to touch you. Mām eva ye prapadyante māyām etān taranti. Māyā cannot touch. Just like Haridāsa Ṭhākura. He was engaged in the service of Hṛṣīkeśa. Māyā came in full-fledged strength. Still, she was defeated; Haridāsa Ṭhākura was not defeated.

So try to understand Kṛṣṇa as Hṛṣīkeśa. So Hṛṣīkeśa, Kṛṣṇa, began to laugh that "He is My friend, constant associate, and such weakness. He first of all was enthusiastic to ask Me to take his chariot, senayor ubhayor madhye. Now viṣīdantan, now he is lamenting." So... We are all fools like that. Arjuna is not fool. Arjuna has been been described as Guḍākeśa. How he can be fool? But he is playing the part of fool. If he does not play the part of a fool, how this Bhagavad-gītā will come from the mouth of Śrī Kṛṣṇa?

Lecture on BG 2.10 -- London, August 16, 1973:

And because he is devotee, he is perfectly playing in such a way that Kṛṣṇa is giving instruction. So perfect teacher and the perfect disciple, Arjuna. We have to learn from their de... Our position... Arjuna is representing just like ordinary man like us, and Kṛṣṇa is Hṛṣīkeśa, giving His advice, perfect advice. If we take, if we read Bhagavad-gītā in the spirit of understanding like Arjuna, the perfect disciple, and if we accept the advice and the instruction of Kṛṣṇa, the perfect teacher, then we should know that we have understood Bhagavad-gītā. By my mental speculation, by rascal interpretation, by showing one's scholarship, you cannot understand Bhagavad-gītā. That is not possible. Submissive. Therefore in the Bhagavad-gītā it is said, tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). So we have to surrender as Arjuna, he surrendered. Śiṣyas te 'haṁ śādhi māṁ prapannam: (BG 2.7) "I surrender unto You. I become Your disciple."

Lecture on BG 2.20 -- Hyderabad, November 25, 1972:

That, that is pure transcendental stage of executing devotional service, after being free from material designation. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). That is called nirmala. That is mukti. Because spirit soul is eternal. It has to be cleansed, the material contamination. So when he's clean, then hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). When our senses are purified... Not this American hand or Indian hand. "It is Kṛṣṇa's hand. This hand should be engaged in Kṛṣṇa's service, in sweeping the temple." If he thinks like this, he is far, far greater than any Vedāntist. If he simply knows that "This hand belongs to Kṛṣṇa," then he is far, far greater than any Vedāntist. These Vedāntists... Of course, all devotees, they are Vedāntists. But somebody thinks that he has monopolized as Vedānta. Veda means knowledge. Anta means ultimate. So Vedānta means ultimate knowledge. So ultimate knowledge is Kṛṣṇa.

Lecture on BG 2.20-25 -- Seattle, October 14, 1968:

There is simply an endeavor to satisfy Kṛṣṇa. That is... Here everyone is trying to satisfy his senses. That is the law of material world. That is material life. So long you try to satisfy your senses, that is your material life. And as soon as you turn your self to satisfy the senses of Kṛṣṇa, that is your spiritual life. It's a very simple thing. Instead of satisfying... Hṛṣīkeṇa hṛṣīkeśa-sevanam (CC Madhya 19.170). That is bhakti. You have got senses. You have to satisfy. Senses, with senses you have to satisfy. Either you satisfy yourself... But you do not know. The conditioned soul does not know that satisfying the Kṛṣṇa's senses, his senses will be automatically satisfied. The same example. Just like pouring water to the root... Or these fingers, part and parcel of my body, giving foodstuff here to the stomach, automatically the fingers will be satisfied. This secret we are missing. We are thinking we shall be happy by trying to satisfy our senses. Kṛṣṇa consciousness means don't try to satisfy your senses. You try to satisfy the senses of Kṛṣṇa; automatically your senses will be satisfied.

Lecture on BG 2.21-22 -- London, August 26, 1973:

The bird is eating the fruit of the tree, or the jīva soul, the living entity, he is making his fruitive action. Kṣetra-jña. These are all described. Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). The owner and the occupier. I am the occupier of this body, and the owner is Kṛṣṇa. Therefore, Kṛṣṇa's another name is Hṛṣīkeśa. Hṛṣīkeśa. So He is actually owner of my hand and leg and eyes, everything, all my senses. I am simply occupier. I'm not owner. That we have forgotten. Just like if you are in a rented apartment, you are occupier. You are given the license to occupy the room. You are not owner. But if you think that you are owner, that is, stena eva sa ucyate (BG 3.12), immediately he becomes wrongly guided.

So take it, this body or the country or the nation or the world or the universe, nothing belongs to you. The owner is Kṛṣṇa. The owner is sarva-loka-maheśvaram (BG 5.29). Kṛṣṇa says, "I am the owner." So mistake is that we do not know the owner, and we are, although we have occupied, improperly using our occupation.

Lecture on BG 2.22 -- Hyderabad, November 26, 1972:

This is sense control. You are going to restaurant to enjoy your tongue, but if you take kṛṣṇa-prasādam, then you'll forget going to restaurant. This is sense control. Sense control means to engage the senses in the service of Kṛṣṇa. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Simply we have to purify the senses. The senses must be there. Otherwise, I am not a living being. I am stone. But at the present moment, I am misguided. I am using my senses for other purposes than Kṛṣṇa's. Therefore I cannot control. And as soon as you apply your senses for satisfying Kṛṣṇa, then they are controlled, automatically.

Lecture on BG 2.55-56 -- New York, April 19, 1966:

Then that is the real cure of disease. Simply, therefore, to understand that "I am not this consciousness, I am not this body; I am pure consciousness," that will not cure. You must have to engage your consciousness in pure activities. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam, hṛṣīkeṇa hṛṣīkeśa-sevanam (CC Madhya 19.170). Hṛṣīkeśa. Hṛṣīkeśa is the name of the Supreme Lord. Hṛṣīka means the senses, this. And īśa means the Lord. So hṛṣīkeśa, combined together, this is called sandhi, combination. So Hṛṣīkeśa. Hṛṣīkeśa means the Supreme Lord. We should understand that our senses, these senses which we are using, this hand, this leg, this eye, the ear, this is all rented just as you have a rented car. This, this senses actually belongs to the Supreme Lord. Because He sees, therefore we can see.

Lecture on BG 2.55-56 -- New York, April 19, 1966:

Now, just imagine: we have got eyes, but unless the Lord sees with eyes of the sun, our eyes have no meaning. No meaning. If there is no daylight, then all eye, our all pride of having a two, one pair of eyes, finished. Everything finished. We must have light. And that is, that light is by the Lord. So in every respect... Therefore Lord is called Hṛṣīkeśa. Our senses, they are actually the property, property. I think, "Oh, I have got this hand. I move this way. All right. So I move this way. This is my hand. I can do this way or that, as I like." No. You cannot do it. As soon as the hand is paralyzed, you cannot do anything. You claim your hand, that "This is my hand," but when your hand is paralyzed, you cannot move it. Your, that individual consciousness, is unable to do anything.

Lecture on BG 2.55-58 -- New York, April 15, 1966:

No. A very good example is given here. What is that? Tortoise. You have seen tortoise? The tortoise, they, when they like, they close their hands and mouth and everything within this body and become a lump, tortoise. You see? Similarly, we must know that our senses, they are meant for some particular purpose, and that particular purpose I have already explained, that hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). These senses are our... Actually they are not mine. The senses are given by the Lord. Last day I explained. But we are very proud of our senses. But these senses are given just like a boy is given some plaything by the father; similarly, we wanted to enjoy this material world. Therefore our material senses are awarded: "All right, you enjoy. You just have experience of this material world, and when you get experience that 'I am not happy,' then you shall come back again to Me." So senses are actually meant for rendering service to the Lord. Senses. Because I am eternally, eternally... And senses, the senses belong to the Supreme Lord.

Lecture on BG 2.59-69 -- New York, April 29, 1966:

Senses, simply senses, senses... The Lord's name is Hṛṣīkeśa: He's the proprietor of the senses. That I have already explained to you, that how He's the proprietor. I am not the proprietor. It is... The senses are given to me for my enjoyment because I, I wanted it. Now our, the senses are already there in my spiritual life. I am misusing them. Without being, the senses being used in the service of the Lord, I am misusing it. Therefore I am in trouble. Now, the whole process should be to change the platform, and I must use the senses in the service of the Lord. Then my life will become perfect.

Lecture on BG 3.6-10 -- Los Angeles, December 23, 1968:

We cannot do that. But you can accept Kṛṣṇa's prasāda. That is a different thing. But for personal comfort you have to work.

If you are a karmī, then you have to work. If you are a devotee, if you are completely... Devotee means hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Devotee means one who has engaged his senses cent percent for the service of the Lord, he is devotee, pure devotee.

So one who cannot become cent percent, all right, become fifty percent, twenty-five percent, one percent. Give something for Kṛṣṇa. Don't be miser. Because whatever you have got, it is Kṛṣṇa's. So long you catch it up, "It is mine," that is māyā. You just let loose it for (chuckling) Kṛṣṇa. Then it is freedom for you. You see. Go on.

Sudāmā: Verse number nine: "Work done as a sacrifice for Viṣṇu has to be performed, otherwise work binds one to this material world.

Lecture on BG 3.18-30 -- Los Angeles, December 30, 1968:

He does not know that this gross and subtle body is the creation of material nature under the order of the Supreme Personality of Godhead and as such his bodily and mental activities should be engaged in the service of Kṛṣṇa in Kṛṣṇa consciousness. He does not know that the Supreme Personality of Godhead is known as Hṛṣīkeśa or the master of all senses. But due to his long misuse of his senses he is factually bewildered by the false ego and that is the cause of his forgetfulness of his eternal relationship with Kṛṣṇa."

Twenty-eight: "One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification knowing well the differences between work in devotion and work for fruitive results (BG 3.28)."

Purport: "The knower of the Absolute Truth is convinced of his awkward position in material association.

Lecture on BG 4.1 -- Montreal, August 24, 1968:

If that stage of knowledge is achieved, that "Kṛṣṇa, or Vāsudeva, is everything, and I am eternal servant of Kṛṣṇa," that is perfection of jñāna.

So when that perfection of jñāna comes, then he engages his senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). When your senses are purified and you engage them in the service of the Supreme Lord, Hṛṣīkeśa, the master of the senses, that is called bhakti. That is the highest perfection. So we have to engage our sense, sarvāṇīndriya-karmāṇi, by understanding, by coming to the, I mean to say, mature platform of knowledge. If you engage your senses in the Supreme, that is real controlling senses. Artificially if we want to control our senses, it is very difficult.

So any other questions? We are inviting that you come and let us discuss. This is a very great science, Kṛṣṇa consciousness, and it is the, I mean to say, the necessity for the human being. Why? When there is opportunity... This temple is here.

Lecture on BG 4.21 -- Bombay, April 10, 1974:

Hṛṣīkeśa. Kṛṣṇa's another name is Hṛṣīkeśa. So Hṛṣīkeśa, when.... Hṛṣīka means senses. When we engage our senses in the service of the master of the senses, that is called bhakti. And as soon as we engage our senses with upādhi, sarvopādhi... We have got so many upādhis. "I am this," "I am that," "I am human being," "I am cat," "I am dog," "I am brāhmaṇa," "I am śūdra," "I am American," "I am Indian." These are all upādhis. So sarvopādhi-vinirmuktam (CC Madhya 19.170). When one becomes free from all these upādhis. So sarvopādhi-vinirmuktam (CC Madhya 19.170). When one becomes free from all these upādhis, he understands that "I am spirit soul," ahaṁ brahmāsmi; "Therefore my business is to reciprocate transaction with the Supreme Brahman, Para-brahman."

Lecture on BG 4.26 -- Bombay, April 15, 1974:

The spirit of enjoying spirit should be sacrificed tin the fire of saṁyama. That is required. Saṁyamāgniṣu juhvati śabdādīn indriyāgniṣu juhvati. By controlling the senses, indriyāgni...

This is also very significant. Indriyāgni. Indriyāgni, that is described in the Nārada-Pañcarātra, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Hṛṣīka means indriya, and hṛṣīkeśa means Kṛṣṇa. So when the indriyas, the senses will be engaged in the service of the master of the senses, that is indriyāgniṣu juhvati... You cannot control the senses simply by artificial means, by dhyāna, dhāraṇa, prāṇāyāma, yama-niyama, āsana, pratyāhāra. There are so many systems. Big, big yogis, they failed.

Just like Viśvāmitra Muni. He was practicing yoga, that indriya-saṁyama. He was especially... Because he was king, so especially he was very sexually inclined. And the yoga process, he was trying to control the sex. But what was the result? The result was that Menakā, a society girl of the heaven, she appeared, and she was traveling there.

Lecture on BG 4.26 -- Bombay, April 15, 1974:

What is that? What is the process of taking away the poison teeth? That is bhakti-yoga. That is bhakti-yoga. That means sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170), hṛṣīkeṇa-hṛṣīkeśa means indriya-hṛṣīkeśa-sevanam. You cannot control the senses unless you engage your senses in the service of the senses of the Lord.

The Lord has got senses. He is also a living being like us. But less intelligent class, they cannot understand. They think that something must be opposite. No. The Vedic information is nityo nityānām: "The Absolute Supreme Personality of Godhead, He is also eternal." That is explained in the Bhagavad-gītā also. Bhagavān says that "Arjuna, you and Me and all these people who have gathered here, we are nitya.

Lecture on BG 4.26 -- Bombay, April 15, 1974:

This is negation. Then what you are? Caitanya Mahāprabhu says, gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ (CC Madhya 13.80). There is activities. As soon as we accept dāsa-dāsānudāsaḥ, there must be activities. A dāsa has got activities. So dāsa, when these activities are there, then hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170), that is called bhakti. If you adopt this means, to engage the senses in the service of the master of the senses... We possess some senses, but we are not master. Suppose I have got this touch sense, hand, I am working with, but actually I am not master. If the hand is paralyzed, you cannot work.

So how you can be master of the senses? It is dependent on something else, the master of senses. When Kṛṣṇa says, sarvataḥ pāṇi-pādaṁ tat. Kṛṣṇa has got hands and legs everywhere, or Brahman has got hands and legs... What is that hands and legs? Your hand, my hand, it is the Brahman's hand, because you are part and parcel of Brahman. So now your hands and legs are engaged with upādhi.

Lecture on BG 4.27 -- Bombay, April 16, 1974:

Therefore Bhagavad-gītā says that avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ, paraṁ bhāvam ajānantaḥ (BG 7.24). They do not know. But actual fact is that when our senses will be sacrificed for the satisfaction of the supreme senses, then our life is successful. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170).

It is not that nullifying my senses, God's senses, every... No. Senses are there. My senses are there, and God's senses are there. But when my senses will be engaged in satisfying the Supreme senses, that is my perfection of life. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170).

So that can be begun with sevonmukhe hi jihvādau (Brs. 1.2.234). Because we meet together and talk so many nonsense in political conference, social conference, scientific conference, tongue going on. Day and night, conference is going on.

Lecture on BG 4.27 -- Bombay, April 16, 1974:

The senses are so strong, even one is very, very learned, he is also agitated. We have got many instances. Old men, sixty, seventy years, he is agitated by seeing one young girl. You see? So senses are so strong. So therefore we have to engage all our senses in the service of the supreme senses. That is perfection of life. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170).

So the beginning is that the first number, one, number one sense, the tongue, you try to control by eating kṛṣṇa-prasādam and chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma. Thank you very much.

Lecture on BG 4.37-40 -- New York, August 21, 1966:

That will give us real... Sukham atyantikaṁ yat atīndriya-grāhyam (BG 6.21).

You'll find in the Bhagavad-gītā that happiness, happiness perceived by the senses, is beyond these material senses. And in the Nārada-bhakti-sūtra also you'll find that hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). When our senses are freed from all designation... Just like due to fever, I am feeling some extra sensation in my hand. That is a designation. When that designation is freed, then I come to my normal state. Similarly, at the present moment, due to this covering of material body, I have got different designative sensation, designative sensation. I am feeling I am, I am just using my senses under some designation. So we have to get free from this designation. That is the whole spiritual process. You haven't got to kill your senses. That will help you when you are in Kṛṣṇa consciousness. (break)

Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969:

So by force you cannot control the senses. That is not... This is... There are many instances. Even great yogis they have failed. This is artificial way of controlling the senses. The real sense control is that you purify your sense in the activities of Kṛṣṇa consciousness. That is real sense control. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Hṛṣīka means senses and hṛṣīkeśa means Kṛṣṇa. When you apply your senses for satisfaction of Kṛṣṇa, then it is called bhakti. And when your senses are engaged in the service of Kṛṣṇa it cannot be engaged otherwise. Otherwise the sense will be engaged in the sense objects. Therefore there is failure. Those who are not engaged in Kṛṣṇa consciousness, simply artificially trying, they fail. Viśvāmitra Muni, Durvāsā Muni, there are many great instances. These are artificial. But that is a process recommended. We may be successful to a certain extent but in this age it is very difficult to practice such things.

Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969:

We may be successful to a certain extent but in this age it is very difficult to practice such things. Nobody can practice how to control the senses from the sense object.

So you have to employ your senses in the service of the owner of the senses. Kṛṣṇa is the owner of the..., Hṛṣīkeśa, the lord of the senses. That people they do not know. I am thinking that this is my eye, these are my eyes. But actually these are explained in the Upaniṣads. Just like the sunshine. When the sun sees you, you can see the sun. Now at night the sun does not see you so you cannot see the sun. You cannot see the sun, you cannot see anything because the sun does not see you. Similarly the Upaniṣad says when Kṛṣṇa sees you or Kṛṣṇa sees, then you can see. Just like I have got these spectacles. The spectacle is not seeing, my eyes are seeing, therefore spectacle is seeing. Similarly, actually all the senses are acting because Kṛṣṇa is acting. As soon as Kṛṣṇa desires that these senses will not work, it will not work.

Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969:

Similarly, actually all the senses are acting because Kṛṣṇa is acting. As soon as Kṛṣṇa desires that these senses will not work, it will not work. So in spite of your claim that this is my hand, this is my eyes, this is my mouth, it will not work.

So the people they do not know. The bhakti-yoga practice says hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). When you employ your senses in the service of the proprietor of the senses, that is called bhakti. That is called bhakti. So that is real yoga, bhakti-yoga. Otherwise artificially if you try, one or two may be successful but mostly they will fail. Go on.

Lecture on BG 6.2-5 -- Los Angeles, February 14, 1969:

Similarly if you are awakened in Kṛṣṇa consciousness, your intelligence, your mind, or your senses cannot act nonsensically. They must according to that. That is spiritualization. That is called purification.

Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Bhakti means to act spiritually. How you can act? You have to act with your senses. Therefore you have to spiritualize your senses. Meditation, stopping action means stopping nonsense but acting in Kṛṣṇa consciousness is transcendental. Just like you have to stop your senses acting nonsense but that is not perfection. You have to act nicely. Then it is perfection. Otherwise if you don't train your senses to act nicely it will again fall down to the nonsense activities. So we have to give engagement to the senses to act for Kṛṣṇa. Then there is no chance of fall down. That is Kṛṣṇa consciousness. Go on.

Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969:

Devotee: "Purport: Sacred place refers to places of pilgrimage. In India the yogis, the transcendentalists or the devotees all leave home and reside in sacred places such as Prayāga, Mathurā, Vṛndāvana, Hṛṣīkeśa, Hardwar, and practice yoga there."

Prabhupāda: Now, suppose you have to find out a sacred place. In this age, how many people is prepared to find out a sacred place. For his livelihood he has to live in a congested city. Where is the question of sacred place? so if you don't find a sacred place, then how you can practice yoga? That is the first prescription. Therefore this bhakti-yoga system, the sacred place is this temple. You live here, it is nirguṇa, it is transcendental. The Vedic injunction is that the city is the place of passion. And the forest is the place of goodness. And the temple is transcendental. If you live in a city or a town, that is a passionate place.

Lecture on BG 6.25-29 -- Los Angeles, February 18, 1969:

Viṣṇujana: "One who controls the mind, therefore the senses as well, is called gosvāmī or svāmī. One who is controlled by the mind is called go-dāsa or the servant of the senses. A gosvāmī knows the standard of sense happiness. In transcendental sense happiness, the senses are engaged in the service of Hṛṣīkeśa or the supreme owner of the senses—Kṛṣṇa. Serving Kṛṣṇa with purified senses is called Kṛṣṇa consciousness. That is the way of bringing the senses under full control. What is more, that is the highest perfection of yoga practice." Verse 27: "The yogi whose mind is fixed on Me verily attains the highest pleasure. By virtue of his identity with Brahman, he is liberated, his mind is peaceful, his passions are quieted, and he is freed from sin (BG 6.27)." Twenty-eight: "Steady in the Self, being freed from all material contamination, the yogi achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness (BG 6.28)."

Prabhupāda: So here is the perfect. "The yogi whose mind is fixed on Me." Me means Kṛṣṇa. Kṛṣṇa is speaking. If I am speaking, "Give me a glass of water." It does not mean that the water should be supplied to somebody else. Similarly, the Bhagavad-gītā is being spoken by Lord Kṛṣṇa and He says "Me." "Me" means Kṛṣṇa. This is clear understanding. But there are many commentators, they deviate from Kṛṣṇa. I do not know why. That is their nefarious motive. No. "Me" means Kṛṣṇa. So Kṛṣṇa consciousness person is always in yoga trance. Go on.

Lecture on BG 7.1 -- Bombay, December 20, 1975:

"With folded hands she is standing at my door, 'What can I do for you?' " Maidservant. So devotee is not after mukti, because they are already muktas. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). He is already nirmala, without a tinge of material motive. Therefore he is able to serve Kṛṣṇa. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate.

So Kṛṣṇa is personally instructing Bhagavad-gītā to understand Him, so we should take advantage of this, otherwise we are missing this opportunity of this human form of life. Kṛṣṇa is not teaching Bhagavad-gītā to some cats and dogs. He is teaching to the most influential person, imaṁ rājarṣayo viduḥ. So Bhagavad-gītā is meant for the rājarṣi, very rich, opulent, at the same time saintly person. Formerly all the kings were rājarṣi. Rāja and ṛṣi combined together. So the Bhagavad-gītā is not meant for the loafer class. It is to be understood by the heads of the society: yad yad ācarati śreṣṭhas tat tad evetaro janaḥ (BG 3.21).

Lecture on BG 7.3 -- Bombay, February 18, 1974:

First qualification: sarvopādhi-vinirmuktam (CC Madhya 19.170). Upādhi, these are all designations. So you have to give up these designations. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). You have to become Kṛṣṇa-ite and pure. Tat-paratvena nirmalam, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. Then, when you are purified, not designated, not covered by your material designation, at that time, the senses are purified. When you engage your senses to the service of the Lord, that is called bhakti.

Lecture on BG 7.6 -- Hyderabad, December 11, 1976:

Otherwise, even though individual—we are spirit soul—we are one, spirit soul. And without any material contamination, our relationship is permanent. Kṛṣṇa is the origin, master, prabhu, and we are emanation from Kṛṣṇa, servants. So and this relationship continues. Then there is no impediment on account of this bodily covering. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). When we are not contaminated by the body, we remain pure. With that senses, when we serve Kṛṣṇa, that is our liberation. That is called bhakti.

Lecture on BG 8.20-22 -- New York, November 18, 1966:

What is that purity? "Oh, I am spirit. Ahaṁ brahmāsmi. I am Brahman. I am Brahman. I am not this matter. This is my covering. I am now eternal servant of Kṛṣṇa. That is my real identity." So one who is freed from the designation and situated in his real constitutional position, that person, when he is fixed up, when he renders service in that way, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Hṛṣīkeṇa. Hṛṣīka means the senses. Now my senses are designated. When my senses will be free from designation and with that freedom, with that freedom, in that purity, when I shall engage in Kṛṣṇa consciousness service, that is called devotional service.

Lecture on BG 13.1-2 -- Bombay, December 29, 1972:

Now we are satisfying our senses. That is bodily concept of material existence. And when we train ourself how to satisfy Kṛṣṇa, oh, then, that is our perfection of life. This is Kṛṣṇa consciousness. The process is there. Either you satisfy your senses or you satisfy the proprietor of the senses. Kṛṣṇa is called Hṛṣīkeśa. Hṛṣīka. Hṛṣīka means "the senses." And Kṛṣṇa is called Hṛṣīkeśa. Senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta (BG 1.21). Hṛṣīkeśa. Tvayā hṛṣīkeṇa hṛṣṭitena.(?) So Hṛṣīkeśa. So bhakti means hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Now hṛṣīka means indriya. At the present moment, we are satisfying the senses. For the sense only. We have no other higher objective. Sense wants to eat something palatable. Although it is not good for me, either from health point of view, or spiritual point of view...

Just like eating meat or drinking intoxication. This is not good, either for health or for my spiritual advancement.

Lecture on BG 13.1-2 -- Bombay, September 25, 1973:

We are simply occupier.

Just like if I give my motor car to you for use, you are not proprietor, you are occupier or driver. But the owner is different. Similarly, Kṛṣṇa says that kṣetrajñaṁ ca api māṁ viddhi: I am also kṣetrajña. I am the proprietor indirectly of this body." Therefore Kṛṣṇa's name is Hṛṣīkeśa. Hṛṣīka, means senses, and this body is full of senses. So actual proprietor is Kṛṣṇa, Hṛṣīkeśa. We are given for use.

Therefore we are using this hand, but if the hand is paralyzed for some reason or other, we cannot repair it. This is not possible. Because the proprietor has withdrawn the power of this hand for activity, therefore it is no more workable, although I am claiming, "This is my hand." This is not "I hand;" this is my hand. Actually, it is not my hand. It is Kṛṣṇa's hand. That is knowledge.

Lecture on BG 13.3 -- Bombay, December 30, 1972:

"All right. You take this" So... But the owner of the apartment is Kṛṣṇa.

Therefore here it is said: kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). So the living entity's the occupier of this body. And the owner is Kṛṣṇa. Therefore Kṛṣṇa's another name is Hṛṣīkeśa. Hṛṣīkeśa. This body means the senses. We are enjoying with this body means we are enjoying the sense gratification. My eyes, to see something very beautiful. so God has given us these eyes. See nicely. To your heart's content. I want to touch something soft. Kṛṣṇa has given us. "All right, you take opportunity." Eko bahūnāṁ vidadhāti kāmān.

This is the Vedic injunction. That one Supreme Personality of Godhead, Kṛṣṇa, He is giving us satisfaction. Whatever we want to enjoy. He's given us full facility within this material world. But because we do not know what is actual enjoyment, therefore the so-called enjoyment is turning to be distressed condition.

Lecture on BG 13.14 -- Bombay, October 7, 1973:

That you have to realize. That is real knowledge. That is jñeyam. You have to understand that you are not the proprietor of these hands and legs. Kṛṣṇa is the proprietor.

Therefore Kṛṣṇa's another name is Hṛṣīkeśa. Hṛṣīka means senses, and īśa means the master. Hṛṣīkeśa. Senayor ubhayor madhye rathaṁ sthāpaya me acyuta (BG 1.21). Another place Arjuna has addressed Kṛṣṇa as Hṛṣīkeśa. No, I mean to say Sañjaya said "Hṛṣīkeśa." So Kṛṣṇa's another name is Hṛṣīkeśa. So hṛṣīka means indriya, senses, and hṛṣīkeśa means the master of the senses. We have got our hands and legs, we have got our mouth, we have got our tongue, everything we have got. That's all right, but the real knowledge means to realize that these hands, legs, tongue, eyes, ears—everything belongs to Kṛṣṇa. That is knowledge.

Lecture on BG 13.18 -- Bombay, October 12, 1973:

There must be vairāgya. That vairāgya can be achieved by bha... Bhaktyā śruta-gṛhītayā. When you hear... Bhakta means through the devotees, or you becoming devotee. There must be devotional service. And bhakti means sevonmukha, the attitude of rendering service to the Lord. That is bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Bhakti means when you engage your senses for the service of the master of the senses, Hṛṣīkeśa. That is called is bhakti. Bhakti is not sentiment.

Just like these boys, these American, European boys, Indian boys, who are working for Kṛṣṇa Consciousness. They are simply engaging their senses in the service of the master of the senses, Kṛṣṇa. Therefore they are making progress. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234).

Lecture on BG 13.23 -- Bombay, October 22, 1973:

Just like the landlord and the tenant—the tenant is the occupier and the landlord is the owner—similarly, I am the occupier of this body, and Kṛṣṇa, Paramātmā, He is the owner of this body. This is knowledge. I am not the owner of this body. Therefore Kṛṣṇa's another name is Hṛṣīkeśa. Hṛṣīka means the senses. We are claiming, "This is my hand," but this is not my hand. This is Kṛṣṇa's hand. The same thing. The tenant may occupy the room, but he is not the owner of the room. Owner is different person. Similarly, we may occupy this body or any body, but we are not owner of this body. As soon as we know that "I am not owner of this body, I am the occupier of the body," that is knowledge. We are falsely claiming that "We are owner of the body." We are not owner of the body. I cannot therefore repair anything. If any part of my limb of my body goes wrong, I do not know how to repair it. But Kṛṣṇa can do it because He is the owner, Hṛṣīkeśa. Hṛṣīkeśa. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). You have to pay to the owner. Similarly, we have to serve Kṛṣṇa for occupying this body. That is devotion.

Lecture on BG 13.23 -- Bombay, October 22, 1973:

Just like your hand. We are claiming, "This is my hand." This hand is used for my service. Suppose If you want to eat something, you use your hand for eating, but for other's eating, you don't use your hand. He uses his own hand. This is an example. So all these hands and legs belong to Kṛṣṇa. It should be used for Kṛṣṇa. That is called bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170).

If you don't use, then that is against the laws of nature. So upadraṣṭā anumantā. Kṛṣṇa, the Supersoul, is anumantā. Anumantā means without His permission you cannot do anything. You cannot do anything. Because everything belongs to Kṛṣṇa, how you can use something without permission? So anumantā. And upadraṣṭā. Just like father and son, little child. He wants to do something and wants permission from the father or the mother. And he gives. In our childhood I remember that even for going to the privy I wanted permission of my mother, "Can I go?" That is nature. That is nature. Mother is not restricting me; still, I am asking the permission of mother.

Lecture on BG 16.2-7 -- Bombay, April 8, 1971:

To become nonviolent is good qualification. But from spiritual calculation... Spiritual calculation means that surrendering unto Kṛṣṇa and then act. The difference between bhakti-yoga and ordinary karma is this: that when one's senses are purified under the direction of Kṛṣṇa or His representative, that is bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. What is bhakti? Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). One has to become purified, sarvopādhi-vinirmukta. At the present moment we are encumbered with different types of designations. "I am Indian," "I am Christian," "I am Hindu," "I am Muslim," "I am this," "I am that." They are all upādhis. But when one comes to the understanding that "I am eternally servant of Kṛṣṇa," that is liberation. That is sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Being identified with Kṛṣṇa's interest, he becomes nirmalam. That is mukti. Nirmalam means mukti. So long we are contaminated we are not mukta; we are conditioned.

Lecture on BG 18.67 -- Ahmedabad, December 10, 1972:

When we become free from all designations... We have so many designations: "I am Indian," "I am American," "I am brāhmaṇa," "I am this," "I am that." These are our upādhi. I am pure soul. And as pure soul, I am part and parcel of Kṛṣṇa. My only business is to serve Kṛṣṇa. Ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā (CC Madhya 19.167). Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Hṛṣīka, the senses, when the senses are engaged in the service of the proprietor of the sense, Hṛṣīkeśa, that is called bhakti. So nistraiguṇya means to be situated on the platform where these three guṇas cannot affect. That is nistraiguṇya.

Page Title:Hrsikesa (Lectures, BG)
Compiler:Visnu Murti, RupaManjari
Created:26 of Jun, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=82, Con=0, Let=0
No. of Quotes:82