Inherent

Expressions researched:
"inherent" |"inherently"

SB Canto 2

SB 2.10.30, Purport:

The heart of every living entity is the seat of the Supersoul, Paramātmā, a plenary expansion of the Supreme Personality of Godhead. Without His presence the living entity cannot get into the working energy according to his past deeds. The living entities who are conditioned in the material world are manifested in the creation in terms of respective inclinations inherent in them, and the requisite material body is offered to each and every one of them by the material energy under the direction of the Supersoul. This is explained in the Bhagavad-gītā (9.10). When, therefore, the Supersoul is situated in the heart of the conditioned soul, the requisite mind is manifested in the conditioned soul, and he becomes conscious of his occupation as one is conscious of his duty after waking up from slumber. Therefore the material mind of the living entity develops when the Supersoul sits on his heart, after which the mind, the controlling deity (moon), and then the activities of the mind (namely thinking, feeling and willing) all take place. The activities of the mind cannot begin without the manifestation of the heart, and the heart becomes manifested when the Lord wants to see the activities of the material creation.

SB Canto 3

SB 3.16.26, Purport:

The Lord sometimes desires to fight. The fighting spirit also exists in the Supreme Lord, otherwise how could fighting be manifested at all? Because the Lord is the source of everything, anger and fighting are also inherent in His personality. When He desires to fight with someone, He has to find an enemy, but in the Vaikuṇṭha world there is no enemy because everyone is engaged fully in His service. Therefore He sometimes comes to the material world as an incarnation in order to manifest His fighting spirit.

SB 3.31.23, Purport:

In Bhagavad-gītā the Lord points out that a person who is serious about advancement in spiritual consciousness should always consider the four pangs of birth, death, disease and old age. The materialist advances in many ways, but he is unable to stop these four principles of suffering inherent in material existence.

SB Canto 4

SB 4.31.16, Purport:

The entire material world is completely dependent on the sun, being produced by the sun, and the cause, the sun, is inherent in the effects. Similarly, Kṛṣṇa is the cause of all causes, and the effects are permeated by the original cause. The entire cosmic manifestation should be understood as the expanded energy of the Supreme Lord.

SB Canto 7

SB 7.13.21, Translation:

The saintly brāhmaṇa said: O best of the asuras, Prahlāda Mahārāja, who are recognized by advanced and civilized men, you are aware of the different stages of life because of your inherent transcendental eyes, with which you can see a man's character and thus know clearly the results of acceptance and rejection of things as they are.

SB Canto 9

SB 9.9.32, Purport:

In the Vedic culture there is a system known as satī or saha-maraṇa, in which a woman dies with her husband. According to this system, if the husband dies, the wife will voluntarily die by falling in the blazing funeral pyre of her husband. Here, in this verse, the feelings inherent in this culture are expressed by the wife of the brāhmaṇa. A woman without a husband is like a dead body.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.87.34, Translation:

To those persons who take shelter of You, You reveal Yourself as the Supersoul, the embodiment of all transcendental pleasure. What further use have such devotees for their servants, children or bodies, their wives, money or houses, their land, good health or conveyances? And for those who fail to appreciate the truth about You and go on pursuing the pleasures of sex, what could there be in this entire world—a place inherently doomed to destruction and devoid of significance—that could give them real happiness?

SB 12.4.15-19, Translation:

The element fire then seizes the taste from the element water, which, deprived of its unique quality, taste, merges into fire. Air seizes the form inherent in fire, and then fire, deprived of form, merges into air. The element ether seizes the quality of air, namely touch, and that air enters into ether. Then, O King, false ego in ignorance seizes sound, the quality of ether, after which ether merges into false ego. False ego in the mode of passion takes hold of the senses, and false ego in the mode of goodness absorbs the demigods. Then the total mahat-tattva seizes false ego along with its various functions, and that mahat is seized by the three basic modes of nature—goodness, passion and ignorance. My dear King Parīkṣit, these modes are further overtaken by the original unmanifest form of nature, impelled by time. That unmanifest nature is not subject to the six kinds of transformation caused by the influence of time. Rather, it has no beginning and no end. It is the unmanifest, eternal and infallible cause of creation.

SB 12.7.17, Translation:

There are four types of cosmic annihilation—occasional, elemental, continuous and ultimate—all of which are effected by the inherent potency of the Supreme Lord. Learned scholars have designated this topic dissolution.

CC Adi-lila

CC Adi 1.35, Purport:

If one desires unalloyed devotional service, one must associate with devotees of Śrī Kṛṣṇa, for by such association only can a conditioned soul achieve a taste for transcendental love and thus revive his eternal relationship with Godhead in a specific manifestation and in terms of the specific transcendental mellow (rasa) that one has eternally inherent in him.

CC Adi 1.91, Purport:

The real form of religion is spontaneous loving service to Godhead. This relationship of the living being with the Absolute Personality of Godhead in service is eternal. The Personality of Godhead is described as vastu, or the Substance, and the living entities are described as vāstavas, or the innumerable samples of the Substance in relative existence. The relationship of these substantive portions with the Supreme Substance can never be annihilated, for it is an eternal quality inherent in the living being.

CC Adi 4.19, Purport:

The Lord, by His inherent nature, reveals Himself before His devotees according to their inherent devotional service. The Vṛndāvana pastimes demonstrated that although generally people worship God with reverence, the Lord is more pleased when a devotee thinks of Him as his pet son, personal friend or most dear fiance and renders service unto Him with such natural affection. The Lord becomes a subordinate object of love in such transcendental relationships. Such pure love of Godhead is unadulterated by any tinge of superfluous nondevotional desires and is not mixed with any sort of fruitive action or empiric philosophical speculation.

CC Adi 5.22, Purport:

In the material world the highest qualitative manifestation is goodness, which is characterized by truthfulness, mental equilibrium, cleanliness, control of the senses, simplicity, essential knowledge, faith in God, scientific knowledge and so on. Nevertheless, all these qualities are mixed with passion and imperfection. But the qualities in Vaikuṇṭha are a manifestation of God's internal potency, and therefore they are purely spiritual and transcendental, with no trace of material infection. No material planet, even Satyaloka, is comparable in quality to the spiritual planets, where the five inherent qualities of the material world—namely ignorance, misery, egoism, anger and envy—are completely absent.

Nectar of Instruction

Nectar of Instruction 4, Purport:

"Pure love for Kṛṣṇa is eternally established in the hearts of living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, the living entity naturally awakens." Since Kṛṣṇa consciousness is inherent in every living entity, everyone should be given a chance to hear about Kṛṣṇa. Simply by hearing and chanting—śravaṇaṁ kīrtanam (SB 7.5.23)—one's heart is directly purified, and one's original Kṛṣṇa consciousness is immediately awakened.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.5:

Through this process of karma-yoga one is freed from the shackles of fruitive results and one's inherent eternal loving devotion for the Supreme Lord gradually manifests. This type of karma-yoga is also referred to as desireless actions, or naiṣkarmya, or in other words activities performed without expectation of any sense gratification. One who works in this way offers all the results of his actions to the Supreme Lord instead of enjoying them himself.

Renunciation Through Wisdom 1.9:

The scriptures describe in detail the divisions of society, with their inherent characteristics. Therefore we commit a serious mistake when we regard the different classes of men as belonging to particular countries or races. The Indian culture of today is restricted by the hereditary caste system and kept in the custody of narrow-minded people who are like frogs in a well. If instead India had spread the transcendental message of Bhagavad-gītā in the generous manner befitting a noble brāhmaṇa, then peace and tranquillity in this world would not be in such acutely short supply.

Renunciation Through Wisdom 1.9:

The actions of the karma-yogī, or devotee, are always connected with the Absolute Truth. Hence the devotee remains situated on the transcendental platform, far beyond the mundane sphere. In such a realized position, he does not see this material creation as separate from the Supreme Lord but as a transformation of His energy. Such perceptions are unhindered by the the material modes of nature. Indeed, the karma-yogī's realization of everything's inherent connection with Lord Kṛṣṇa is equipoised and transcendental. The Gītā (5.18) states, "The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog, and a dog-eater (outcaste)."

Renunciation Through Wisdom 2.1:

Except for the religion of the self, all paths and religions are pseudo-spiritual exercises consisting only of eating, sleeping, mating, and defending oneself from danger. These are the primary activities of the animals. The lower species cannot elevate themselves by executing the religion of the self, or soul. But since human beings are inherently able to practice the religion of the self, some endeavor to reach perfection. Only as a human being can one make such inquiries as "Who am I?" and "Why do the threefold miseries always give me trouble?"

Renunciation Through Wisdom 2.2:

From the foregoing one can understand that this massive cosmic creation, with its innumerable planetary systems and heavenly bodies, has come about only through the interference of some superior and powerful consciousness. It is beyond doubt that matter is inert, incapable of voluntary action, and that consciousness has activated the twenty-four material ingredients so as to exhibit variegatedness in material nature. All this goes to prove the inherent insufficiency and imperfections in material nature. Thus transcendental happiness is possible only in spiritual variegatedness.

Renunciation Through Wisdom 2.3:

The devotees of the Lord understand that it is māyā's influence that has spoiled the people and made them demoniac. Thus the inherently noble disposition of the devotees leads them to think only of the demons' benefit, without a tinge of envy. The devotees are therefore known as patita-pāvana, "the saviors of the fallen." In fact, the devotees are more compassionate than the Supreme Lord Himself. Of course, it is the Supreme Lord's grace alone that makes them more compassionate than the Lord. And by the mercy of such devotees, the lowest sinful men and women can attain the lotus feet of the Lord.

Renunciation Through Wisdom 2.13:

The impersonalists, desiring to merge with Brahman and knowing that it is feasible, still experience intense suffering in their effort to reach brahmānanda, "the bliss of Brahman." The Lord's devotees consider the pleasures of such liberation worse than hell. The impersonalists, in trying to destroy the illusion inherent in material forms, do away with even the eternal spiritual forms. That is indeed very foolish. Treating a patient to cure his disease is one thing, but ending the patient along with the disease is the work of an idiot.

Renunciation Through Wisdom 2.13:

Lord Kṛṣṇa saves such persons from the jaws of the demoniac conception of trying to become one with God. It is suicidal for the spirit soul to attempt to lose his inherent individuality. The happiness the impersonalist experiences by disentangling himself from the knots of material existence is automatically available to the Lord's devotee as a by-product of devotional service. As the Nāradīya Purāṇa says,

One should not engage in fruitive activity or cultivate knowledge by mental speculation. One who is devoted to the Supreme Lord, Nārāyaṇa, can attain all the benefits derived from other processes, such as yoga, mental speculation, rituals, sacrifices, and charity. That is the specific benediction of devotional service.

Renunciation Through Wisdom 3.2:

If the infinitesimal soul merges his individuality, or inherent personality, with the infinite being, then that individuality is rendered worthless. Those who want to commit spiritual suicide by sacrificing their individuality are a breed by themselves. Such self-destroyers are known as pure monists. On the other hand, those who desire to maintain their individuality are dualists, or personalists.

Renunciation Through Wisdom 3.4:

In his eternal conditioned existence the jīva is full of the desire to enjoy matter, while in his eternal liberated state he is full of the desire to render devotional service to the Lord. Thus the jīva can never become God. It is sheer insanity to equate man with God, or vice versa. The Māyāvādī's unnatural desire to deny the inherent characteristics of his conscious self is the very same desire that keeps him from attaining liberation. Hence the Māyāvādīs' false and arrogant claim of liberation is merely a demonstration of their perverted intelligence.

Renunciation Through Wisdom 3.4:

The jīva, being marginal, is moved by desire to serve either the manifestation of the Lord's external energy—this physical world—or the Lord Himself in spiritual world, which is an expansion of His superior, internal potency. In other words, in every situation the jīva maintains his constitutional position as a servant. Thus he cannot relieve the suffering he undergoes as a servant of this material nature by artificially giving up his desire to serve. Inherently a servant, the jīva can never forsake his desire to serve. But if he so desires, he can quit his bad service for a good one. He should abandon his service of the four Vedic goals, including impersonal liberation—which will altogether throttle the life out of his desire to serve—and carefully try to manifest his original spiritual desire to serve the Lord.

Renunciation Through Wisdom 3.4:

It is merely a matter of changing his character. Similarly, even when the jīva refuses to serve the Supreme Energetic, Śrī Kṛṣṇa, and instead serves His illusory energy, māyā, he remains a servant of the Lord. But in that condition he is ignorant of the bliss of devotional service to the Lord. Only when the jīva casts away his mundane characteristics can he experience transcendental joy in devotional service. Still, in no situation does the jīva ever give up his inherent nature as Kṛṣṇa's eternal servant, for he emanates from the Lord's marginal potency.

Renunciation Through Wisdom 3.5:

The Supreme Lord has declared that these qualities are His, that they have sprung from Him. And the Kaṭha Upaniṣad states, nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān: "Among all the eternal, conscious living entities, there is one supreme conscious being who supplies all others with their necessities." Therefore, to deny that these qualities are inherent in all conscious beings, and in this way to equate both the minute living entities and the Supreme Soul with dead matter, results in complete confusion and certainly demonstrates a severe lack of insight.

Renunciation Through Wisdom 3.5:

Śrī Aurobindo has accomplished something commendable by presenting today's learned circles with a "new" concept: instead of trying to deny the inherent qualities of consciousness, one should transform one's mundane consciousness into supramental consciousness by engaging in service of the Supreme Lord under the direction of His divine potency. Of course, those who prefer to emulate the modern philosophers rather than the realized souls of bygone ages will find Śrī Aurobindo's presentation novel.

Renunciation Through Wisdom 5.1:

Lord Caitanya declared that the constitutional position of every living entity is to be an eternal servant of Lord Kṛṣṇa. Therefore every jīva is inherently a liberated being. The jīva's present conditioned state is an illusion caused by his forgetting Lord Kṛṣṇa. Lord Kṛṣṇa says in the Bhagavad-gītā that the jīva is His separated part. The conditioned soul is enchained by the mind, senses, and so on, which are agents of māyā, the illusory energy.

Renunciation Through Wisdom 5.1:

The present state of world affairs is full of foreboding, strife, and struggle. These are the effects of Kali-yuga. But our faith in the eternal nature of jīva prompts us to believe that anyone can attain devotional service to Kṛṣṇa simply by hearing and chanting His name and thereby awakening his inherent dormant love for Him. We have full faith in the words of Śrīla Śukadeva Gosvāmī quoted above from the Śrīmad-Bhāgavatam—that simply by chanting the name of Kṛṣṇa one can reach His eternal kingdom.

Renunciation Through Wisdom 5.1:

Even the eight kinds of mystic perfections are puny compared with the bliss of being an eternal servant of Kṛṣṇa. And surrender is the only means to attain this state; no artificial method can be applied. The awakening of pure Kṛṣṇa consciousness, which is the perfection of the living entity, is obtained only by surrendering to the Lord, the propensity for which is eternally inherent in the jīva. Hence Lord Caitanya says in the Caitanya-caritāmṛta:

nitya-siddha-kṛṣṇa-prema 'sādhya' kabhu naya

śravaṇādi-śuddha-citte karaye udaya

(CC Madhya 22.107)

Pure love for Kṛṣṇa is eternally established in the hearts of living entities. It is not something to be gained from another source. When the heart is purified by hearing and chanting, the living entity naturally awakens.

Message of Godhead

Message of Godhead 2:

The leaders therefore must know that the real disease of the people in general is their aversion to serve the almighty Godhead, Viṣṇu. So if, instead of treating the people's inherent disease—atheism—the leaders simply show a superficial sympathy for the disease's symptoms, certainly there will be no benefit whatsoever for suffering humanity. The real remedy for this disease lies in partaking of the remnants of offerings made to Godhead; this is the ideal diet for the spiritual patient.

Srimad-Bhagavatam Lectures

Lecture on SB 1.5.28 -- Vrndavana, August 9, 1974:

So sattva-guṇa means to remain satisfied whatever is obtained by, from God, by His free will. That's all. They are not after economic development. So Vaiṣṇava, being inherently a brāhmaṇa, he should be satisfied: "Whatever Kṛṣṇa has given, that's all right. My business is how to make advance in Kṛṣṇa consciousness." Tasyaiva hetoḥ prayateta kovidaḥ. That is the Vaiṣṇava's business, that simply how to make perfection of life in Kṛṣṇa consciousness.

Lecture on SB 1.15.45 -- Los Angeles, December 23, 1973:

Who is here in this meeting who can say that "I have never committed any mistake"? Is there anybody? However learned scholar you may be, commit mistake is inherent. Similarly, to become illusioned. Illusioned means to accept something which you are not or which is not fact. That is called illusion. Just like sometimes we see that the sun is on the western side, but reflection is on the glass, and the glass is reflecting some light. So we are thinking that sun has come to the other side. We have got this experience. Sun is this side, reflecting the sun shining, and on the glass or on mirror, and the same reflection is this side. So we are thinking that "Sun is this side. The sunlight is coming..." That is called illusion. This is example of illusion, which is not fact. But it is appearing.

General Lectures

Lecture at Engagement -- Columbus, may 19, 1969:

But if you become situated in your spiritual platform of life, brahma-bhūtaḥ, you immediately become joyful, prasannātmā. Brahma-bhūtaḥ prasannātmā (BG 18.54). And how one becomes prasannātmā? What are the symptoms? The symptoms are also stated, na śocati na kāṅkṣati: he has no more any demand for satisfying the senses, neither he has any lamentation for any loss. This is prasannātmā, joyfulness. That joyfulness is your inherent quality as Brahman, as soul. Ānanda-mayo 'bhyāsāt. You have heard of the Vedānta-sūtra. In that Vedānta-sūtra you'll find this sūtra, these codes are there.

Lecture 'Nobody Wants to Die' -- Boston, May 7, 1968:

Prabhupāda: How can you avoid it? You have certain feelings, propensities, as woman. How can you avoid it? So you cannot avoid the nature's law.

Young woman: But then some, some rules have to be told to me or read from the scriptures. And some I know inherently, in myself.

Prabhupāda: What you know inherently, that is not correct. Then why do you go to school? You know that the...

Young woman: Yes, but there are...

Prabhupāda: No. You know that the sun looks for your... By your direct experience, you see the sun just like a disc...

Young woman: Yes.

Prabhupāda: ...but when you go to school, you understand it is many hundred thousand times bigger than this earth. So your knowledge is always imperfect. You have to know from authority. That is the rule. If you want to know about the sun, you have to go to the authority who knows about the sun, not by your intuition, you think, "Oh, it is a disc. It is like this. It is like that." You go on speculation, but it is not perfect knowledge.

Philosophy Discussions

Philosophy Discussion on Gottfried Wilhelm von Leibnitz:

Śyāmasundara: Leibnitz states that there is nothing in the intellect which was not previously in the senses except the intellect itself. In other words, all of our knowledge comes through our senses except the fact...

Prabhupāda: And it is banked in the intellect. That is a fact. That is permanent. Therefore even if we change our body, still we can find out our means of living by that inherent intellect. That is advertised as intuition. But this intuition is previous experience only.

Philosophy Discussion on Immanuel Kant:

Prabhupāda: There is a cause. Now, you may not find out the cause, just like here is a diseased man, and there is some cause. So instead of finding out the cause, you go on treating the disease. Get it cured. But cause must be there. Otherwise he is infected, why others are not infected? The cause must be there.

Śyāmasundara: So he says that the laws of physics are not inherent in nature, but they are modes of thought.

Prabhupāda: No. This is also nonsense. There is a law. All physical things which are going on, there is a law. Just like while the temperature is below zero, the water becomes solid. That is a physical law.

Philosophy Discussion on Immanuel Kant:

Śyāmasundara: He says everything else has an exchange value or a price, but man alone possesses self-direction or dignity, and this is priceless, and so we should never stoop to sell ourselves. If we sell ourselves like a commodity, then we lose our dignity.

Prabhupāda: That dignity is his inherent quality of obedience to the Supreme. That we should not sacrifice. Here, modern civilization is that he knows that he is not independent, he is subordinate to God's will. Still, artificially, to defy God he is manufacturing so many philosophies, hypocrisy.

Philosophy Discussion on Karl Marx:

Hayagrīva: So he felt that man should at least be allowed to practice his religion, although he felt that the state should encourage the abolition of religion. That it is an inherent human right for man to be able to practice religion...

Prabhupāda: That, that I explain always, that state duty is the freedom of religion, but the state must see that a person advocating particular type of religion, whether he is acting according to that religion...

1973 Conversations and Morning Walks

Room Conversation with Reporter from Researchers Magazine -- July 24, 1973, London:

Reporter: Yes. When there is right hiṁsā, then it becomes a right action.

Prabhupāda: Yes.

Reporter: And a right action is inherently inspired with love and devotion to Kṛṣṇa.

Prabhupāda: Yes.

Reporter: And therefore it is no more hiṁsā. But when the devilish...

Prabhupāda: And actually it is not hiṁsā.

1974 Conversations and Morning Walks

Room Conversation with Bishop Kelly -- June 29, 1974, Melbourne:

Prabhupāda: Yes. That is stated in one of the Vedic literature, that:

nitya-siddha kṛṣṇa-prema sādhya kabhu naya

śravaṇādi-śuddha-citte karaye udaya

(Cc. madhya 22.107)

The inherent principle is eternally a fact, his obedience to God. But artificially he has covered it, artificially. The God consciousness is there in everyone, but by so-called material advancement, he has forgotten. He has his obedience to God, natural. Even the aborigines in the forest, they also submit to the manifestation of God's different energies. As soon as there is some lightning and there is thunderbolt, they immediately... They offer obeisances. As soon as they see a big sea, ocean, they offer obeisances. So that is inherent. But due to the material association it is covered. And therefore Bhaktivinoda Ṭhākura says,

jaḍa-vidyā jato, māyāra vaibhava,

tomāra bhajane bādhā

The more we advance in so-called material, what is called, amenities, we forget God. We forget God. So the inherent, dormant, propensity is to become servant of God, but material association is checking him. Therefore if he... Just like now psychological treatment—a crazy fellow, he goes to the psychiatrist and he talks with him. Gradually, talking, talking, he cures him—similarly, these men who have forgotten or these living entity, if they associate with devotees and they constantly talk and hear about God, then again he revives his God consciousness. Yes. So we are, this Kṛṣṇa consciousness movement or any other... We open many centers, and we talk, we sell our literature. His lordship has seen our books? You can show some of the books.

1975 Conversations and Morning Walks

Morning Walk -- June 23, 1975, Los Angeles:

Indian guest: That's right. They think you are abnormal. That's right. Over there something like divorce and the crisis, one woman marrying ten husband or going around..., those kind of... I don't anybody in India who has been divorced. I don't know personally. So it's different level.

Prabhupāda: No, amongst the mass of people in India, still there is Kṛṣṇa consciousness. It is not vanished. Because by culture, by taking birth in India that is inherent. India is so great.

1976 Conversations and Morning Walks

Evening Darsan -- August 10, 1976, Tehran:

Prabhupāda: You have got independence to misuse your independence. That independence you have got. You have been given intelligence. Now you have got, because you have got intelligence, little independence, you can misuse that. Just like you are all my secretaries. So I give you some independence. You can misuse it. So that misuse is wrong. Then you'll become unhappy. Kṛṣṇa says that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Says. He doesn't force you—you must do it. You do it. That means independence. Now it is your choice. You have got independence of misusing it. So independence is a quality inherent in living beings, because he's part and parcel of God. The quality of the father is inherited by the son, even physically. Similarly, you have..., God is fully independent, you have got little touch of independence.

Room Conversation -- August 10, 1976, Tehran:

Dayānanda: But they accept that there is some good quality in humanity, they say that that is inherent in humanity, that we need to worship.

Prabhupāda: Yes, that good quality is God consciousness. So unless humanity comes to the position of God consciousness, unless he thinks that everything belongs to God, there is no question of humanity. That is "dognity," doggish mentality. Humanity means that he understands that everything belongs to God, I am servant of God. That is humanity. Otherwise, there is no question of humanity. If you think like dog, where is humanity?

Press Interview at Muthilal Rao's House -- August 17, 1976, Hyderabad:

Prabhupāda: Indian response we have seen when we held meeting in Calcutta, Bombay, Madras, thousands and thousands of people come here to hear about Bhagavad-gītā. Inherently they are inclined, but there is no systematic education. That is the defect. Now the Janmāṣṭamī day is coming I think every Indian will observe Kṛṣṇa Janmāṣṭamī, without any fail. But they are not being educated systematically about Kṛṣṇa. They know Kṛṣṇa, they are inclined to Kṛṣṇa, the education of Kṛṣṇa is there, but nobody is interested to give them properly, systematically. That is the difficulty.

1977 Conversations and Morning Walks

Morning Talk -- June 19, 1977, Vrndavana:

Upendra: They accept that it's changing. Everything is changing in nature.

Prabhupāda: Changing? Stop it. Change for the good. Why for the bad? Change is inherent. That I know. I am saying that. But why should we change? Young man becoming invalid old man? Stop it.

1947 to 1965 Correspondence

Letter to Juggannath Babu -- Calcutta 14 March, 1949:

In the last portion of His transcendental pastimes, Lord Caitanya lived in Puri-dhama and worshiped the Lord Jagannatha. By Some way or other your mill area has been named as the Jagannatha Puri and I suggest that an actual temple of Sri Jagannathaji may be erected by the guru-mandala for the benefit of these mill workers. If they simply make melodious kirtana of Rama or Krishna or both combined and they are offered the prasadam of Sri Jagannatha surely they shall imbibe the spiritual tendency inherent in every human.

Letter to Gandhi Memorial Fund -- Calcutta 5 July, 1949:

If systematic and principled direction is given to this daily prayer meetings following the footprints of Mahatmaji, then we can help all concerned in subduing their evil propensities which are the causes of disruption in the human society at large. When spiritual instincts, which are inherent qualities in every living being, are kindled by such daily prayer meetings, it is then only the people in general develop the qualities of the gods and the Trust Board of Mahatma Gandhi Fund should not miss this lesson of Mahatmaji's practical life. Such qualities being developed people in general will give up the habit of imitating others but they will live and act freely boldly and rightly like Mahatma Gandhi and that will bring real freedom of life individually or collectively.

1969 Correspondence

Letter to Bali-mardana, Sudama -- Tittenhurst 3 October, 1969:

As you know from Bhagavad-gita, four types of men; namely the distressed, the man in need of money, the philosopher and the inquisitive, they take to Krishna Consciousness, and such persons are described as very pious. They are not ordinary persons. From this formula, Sriman Co-Co appears to be a pious boy, so try to convince him about our philosophy. The sum and substance of our philosophy is to love Krishna. Actually, we have got our inherent love propensity for Krishna, but due to our contact with material energy, that loving spirit is being overtaken by Maya.

Letter to Aniruddha -- Tittenhurst 21 October, 1969:

Please note it carefully that you cannot leave Krishna Consciousness. That is a fact. And even if you want to leave, Krishna will not leave you. That is also a fact. Under the circumstances you should adjust your situation and continue Krishna Consciousness very enthusiastically. I know you are a very intelligent boy, industrious, so you can do tremendous service to Krishna by utilizing your inherent qualities. I am very glad you decided to marry and I quite approve of it. My married couple disciples are doing very nice service to Krishna Consciousness in Hawaii, Japan, London, Los Angeles, Boston, New York, etc. So you also get yourself married, and if you like you open a new branch, and husband and wife together advance the cause of Krishna Consciousness. Anyway, I recommend your married life very strongly. That will give you extra strength to serve Krishna.

1972 Correspondence

Letter to Unknown -- India Unknown Date:

Society for Krishna Consciousness, establishing various centres all over the world to propagate Krishna Consciousness, and the Leasor being the major Sevait of Radha Damodara Temple and being of religious bent or mind, inherently as Sevait and Devotee of Lord Krishna, both the Leasee and the Leasor have with open heart agreed to the following terms and conditions of the Lease Agreement as follows:

(1) The Lease Agreement is for the part of the Temple covered by the renovated house as in the plan annexed hereto for the purpose of occupation by the Leasee:(2) The Lease-period shall be for a duration of 25 (Twenty-five) with option to renew by mutual consent:

(3) The Leasee will pay Rs. 200/= (Rupees two-hundred) per month inclusive of all taxes and rates such as water, house, etc., whatsoever, and the mode of payment shall be by monthly cash-pay order through the Punjab National Bank at Vrindaban by the first week every month for the Seva Puja at Sri Sri radha Damodara Temple. A copy of the letter showing cash order of the Punjab National Bank is annexed herewith:

1975 Correspondence

Letter to Giriraja -- Detroit 4 August, 1975:

The idea is that local inhabitants will be satisfied with their bare necessities of life and their attention will be diverted towards spiritual development of life. That is the aim of human birth. We are trying this also in Africa, and it is partially successful. The whole scheme is that if a man becomes a devotee all good qualities inherent in him become manifest, whereas a person without being a devotee even though he has so-called academic qualifications, he will remain on the mental platform and will again be brought to the material field of activities which will always bring dissatisfaction. The total scheme is for simple life and high thinking and exalted character of the human society. As a matter of fact all of our members refrain from eating meat, gambling, intoxication, and illicit sex.

Letter to Dr. Y. G. Naik -- Toronto 7 August, 1975:

Learned scholars like you are now needed to represent the cause of Krishna consciousness because without this consciousness the human society is doomed. So I require the help of respectable, learned scholars like you for spreading this movement more and more. According to the Vedic system this body is perishable and the ultimate form of this body is to become ash, stool, or earth. Therefore it is advised by the great pandita Canakya that the body should be sacrificed for a better cause. That is the idea inherent everywhere, especially in India. Everyone is advised to achieve the result of pious activities by engaging this body for such purposes. That is the greatest gain.