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Lust (BG Lectures)

Expressions researched:
"lust" |"lustful" |"lustfully" |"lustily" |"lustiness" |"lusting" |"lusts" |"lusty"

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG Introduction -- New York, February 19-20, 1966:

Now, in the Bhagavad-gītā the worship of different demigods is not approved, is not approved because... It is said in the Bhagavad-gītā (BG 7.20), the Lord says, kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ. Kāmais tais tair hṛta-jñānāḥ. Those who are directed by lust, only they worship the demigods other than the Supreme Lord, Kṛṣṇa. We also may remember that when we speak of "Kṛṣṇa" it is not a sectarian name. The "Kṛṣṇa" name means the highest pleasure. It is confirmed that the Supreme Lord is the reservoir, is the storehouse of all pleasure. We are all hankering after pleasure. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). The living entities or the Lord, because we are full of consciousness, therefore our consciousness is after happiness. Happiness. The Lord is also perpetually happy, and if we associate with the Lord, cooperate with Him, take part in His association, then also we become happy.

Lecture on BG Introduction -- New York, February 19-20, 1966:

So long we are not attracted by devotional service of the Lord, we cannot be detached from the three modes of material nature. Therefore the Lord says, vinivṛtta-kāmāḥ, these designations or these attachments are due to our lust, desire. We want to lord it over the material nature. So, so long we do not give up this propensity of lording it over the material nature, up to that time there is no possibility of going back to the kingdom of the Supreme, the sanātana-dhāma.

Lecture on BG 1.30 -- London, July 23, 1973:

So we remain servant of māyā on account of my sense gratification. That's all. I remain servant of my wife because I want to satisfy my senses. I want to remain servant of my husband because I want sense gratification. Here is the disease. Everyone. Even the servant of the servant or servant of the dog (CC Madhya 13.80). Because I like it, a pet dog. So actually, instead of becoming master, we become servant. This is the fact. And servant of whom? Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. Servant of lust, servants of greediness. Kāma, krodha, moha, mātsarya. Servant of all these senses. Therefore one who is intelligent... There was a brāhmaṇa. He said like this: "My dear Lord Kṛṣṇa, I am now servant. I have served so much." Kāmādīnāṁ kati na katidhā durnideśāḥ. "I have served them so nicely that I had to execute something which is abominable." If you become servant of somebody, if he says that "You have to do it," your conscience does not allow you to do it. Still, you have to do it. Still, you have to do it. A man is stealing for family. He does not like to steal. Still, he is in need of money; he has to steal. Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. This is study, study the psychological condition. When I become servant of māyā, even I do not wish to do something which is not very good, still I am obliged to do it. But the result is that nobody is satisfied. The same example. Just like Gandhi served his country so much, so nicely, so voluntarily. Still, the result was he was killed by his countryman. Just see. Result was, the reward was that he served his country so much. It is undoubtedly, nobody can serve so sincerely. Everybody knows. But the result was even a person like Mahatma Gandhi was killed by his countrymen. Just this morning Mrs. Sharma was telling that she has worked so much for the family, but still, the sons and daughters, they want, "No, no, you cannot go. You serve us, serve us. We are not satisfied yet." They will never be satisfied. You serve māyā. The māyā will never be satisfied. Teṣāṁ na karuṇā jāta na trapā nopaśānti. (?)

Lecture on BG 1.30 -- London, July 23, 1973:

The intelligent man is speaking, "My dear Lord, I have served my senses, lust, anger, greediness, so much so. Still, they are not kind upon me. They are still dictating, still dictating, 'Do this, do this, do this.' Therefore," samprataṁ labdha buddhi (?), " now I have got intelligence by Your grace." Guru-kṛṣṇa-kṛpayā (CC Madhya 19.151). "By the grace of my spiritual master, by the grace of yourself, I have got this intelligence. Now I have come to You, to serve. Kindly engage me." This is surrender. "I have served my senses, lust, greediness, and other things so faithfully. They are not satisfied. They still want me to serve. They are not going to give me pension. They want still, 'Oh what you have done? You have to do so many things.' So now I am disgusted." This is called vairāgya. Vairāgya. Jñāna-vairāgya-yuktayā (SB 1.2.12). This is required. In human life, this is, this intelligence required, vairāgya, not to serve this material world, but to serve Kṛṣṇa. The Māyāvādī philosophers, they simply stop these material activities. Just like Buddha philosophy, nirvāṇa. He simply advises to stop this. But after stopping, what is, sir? "No, zero. Zero." That cannot be. That is not possible. This is their mistake. But the people to whom Buddha philosophy was preached, they are not so intelligent that there can be better service after giving up this service. Therefore Lord Buddha said, "You stop this service. You become happy because ultimately everything is zero." Śūnyavādī. Nirviśeṣavādī.

Lecture on BG 1.37-39 -- London, July 27, 1973:

So other party, Duryodhana's party, they were not considering all these pious or impious, sinful or vicious, activities. Because lobha-upahata-cetasaḥ: "They have lost their sense on account of greediness for acquiring the empire." When one becomes lusty or overpowered by greediness, then he loses all intelligence. There are many places stated that. Kāmais tais tair hṛta-jñānāḥ yajanti anya-devatāḥ (BG 7.20). Kṛṣṇa says that "Those who are worshipers of other demigods..." Actually worshipful is the Supreme Lord Kṛṣṇa. Others, they should be shown respect. But worship means for the Supreme Personality of Godhead. He is worshipful. Śaraṇyam. He is to be taken shelter of; He is to be worshiped. That is being taught. That is religion. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). Always thinking of the Supreme Personality of Godhead, worshiping Him, offering Him obeisances, that is Kṛṣṇa consciousness movement.

Lecture on BG 1.40 -- London, July 28, 1973:

Either your mother or sister, or daughter. No, nobody becomes lusty with mother or sister or daughter. But śāstra says: "Even your mother or sister or daughter, you should not live in a solitary place." Then one may question that "How it is possible?" No. The śāstra says: balavān indriya-grāmaḥ. The senses are so strong that it becomes polluted. "Now it may be, some rascal fools may be polluted like that." No. Śāstra... Vidvāṁs api karṣati. Even the most learned, he can be polluted. So sometimes in India, I am criticized that I keep women and men in the same temple. In India, that is not allowed. No women can live at night. They can come and go. But I defend myself that this is the system of the country, the women and men, they intermingle. How can I check it? Then the women, shall I not give them any chance for chanting Hare Kṛṣṇa? No, I shall do this chance, I shall give this chance to woman even at the risk. That is my reply.

Lecture on BG 1.40 -- London, July 28, 1973:

Saṁskāra means purificatory method. One of the saṁskāra is also marriage. One must get married. So, before the child is given birth, there is a saṁskāra, what is called? Garbhādhāna saṁskāra. It is not that the husband and wife mix without any restriction and have sex life at any time. No. You know that, that mother of Hiraṇyakaśipu, Kaśyapa Muni, I think, father. So she, the woman became very much sexually excited and the husband replied that: "This is not time. This is very bad time, evening. Why you are insisting?" But she was too much lusty, and because the husband was obliged, Hiraṇyakaśipu was born, a demon was born. Therefore there is Garbhādhāna saṁskāra, to find out when the husband and wife should mix and give birth to a child.

Lecture on BG 1.41-42 -- London, July 29, 1973:

In the Bhagavad-gītā also it is said kāmais tais tair hṛta-jñānāḥ yajanty anya-devatā (BG 7.20). If one is bewildered on account of lusty desires, they go to different demigods for begging some benefit. So they are hṛta-jñāna. Hṛta-jñāna means lost of intelligence. If Kṛṣṇa is the Supreme, so suppose if you want some material happiness, can He not give you? He can give you also. So why should you bother about other demigods? Therefore, it is said kāmais tais tair hṛta-jñāna. If Kṛṣṇa is the Supreme Lord, so if I have got some desires, material desires... Actual bhakti means minus all material... Anyābhilāṣitā-śūnyam (Bhakti-rasāmṛta-sindhu 1.1.11). One must be freed from all material desires. But even if you have got some material desire, still you can take shelter of Kṛṣṇa. You don't require to take shelter of other demigods. So that is the last instruction in the Vedic literature.

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

So Kṛṣṇa is not immoral. Kṛṣṇa is not engaging Arjuna to commit such sinful activities, svajanaṁ hatvā. No. Kṛṣṇa is engaging him in His service. So one has to understand that. So when Arjuna will understand that "This war, this fighting is not for my sense gratification, it is for Kṛṣṇa's sense gratification..." Then he agreed, because he is a devotee. Kariṣye vacanaṁ tava: (BG 18.73) "Yes I shall now act." This is the proposition. So ātmendriya-tṛpti-vāñchā dhare tāra nāma kāma. Kāma means lust. What is lust? Lust means whenever you try to satisfy your senses, that is called lust. And the same, whenever you try to satisfy Kṛṣṇa's senses, that is love. Practically the same business, but personal and Kṛṣṇa. So Kṛṣṇa consciousness movement means we have to act everything for Kṛṣṇa under proper direction. We cannot manufacture that "I am doing for Kṛṣṇa." Then that is another misleading. Therefore we require the guidance of the spiritual master. Kṛṣṇa.

Lecture on BG 2.1 -- Ahmedabad, December 7, 1972:

Our business is to preach Kṛṣṇa. So the energy employed for constructing this temple, that is also Kṛṣṇa, that energy. Somebody is doing... Anything... Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. If our activities are always dovetailed for Kṛṣṇa's satisfaction, that is called vairāgya. Vairāgya. A man is engaged in business. That's all right. But if the fruit of that business is made, is meant for Kṛṣṇa, then sva-karmaṇā tam abhyarcya (BG 18.46). That is sva-karmaṇā. Generally, we work for our sense gratification. "I have got this money. I must use for my sense gratification or for my relative's sense gratification or for my country's sense gratification, for my society's sense gratification." So this is materialism. But when the same thing is turned for Kṛṣṇa's sense gratification, that is spiritual. That is the difference between prema and kāma. Kāma. It has been very simplified by Kavirāja Kṛṣṇadāsa Gosvāmī in his Caitanya-caritāmṛta: ātmendriya-prīti-vāñchā tāre bali 'kāma' (CC Adi 4.165). Ātmendriya-prīti. If you want to satisfy your senses, that is called kāma, lust. Kṛṣṇendriya-prīti-icchā dhare 'prema' nāma. The same thing, when you try to satisfy the senses of Kṛṣṇa, that is called prema.

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

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. Therefore, as soon as there is some little disturbance in the sense gratification, divorce. "I don't want it." Because the central point is personal sense gratification. But we can make a picture, show-bottle, "Oh, I love you so much. I love you so much." There is no love. It is all kāma, lust. In the material world, there cannot be possibility of love. It is not possible. The so-called is cheating, cheating only. "I love you. I love you because you are beautiful. It will satisfy my senses. Because you are young, it will satisfy my senses." This is the world. Material world means this. Puṁsaḥ striyā maithunī-bhāvam etat. The whole basic principle of this material world is sense gratification. Yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ kaṇḍūyanena karayor iva duḥkha-duḥkham (SB 7.9.45).

Lecture on BG 2.13 -- Hyderabad, November 18, 1972:

So kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. We are servant of our senses, kāma-krodha-moha-mātsarya, all these. By, dictated by our lusty desires, we do anything which is abominable. Teṣāṁ kati na katidhā pālitā durnideśāḥ. So we are servant, everyone. Therefore, Caitanya Mahāprabhu says, jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). Our real constitutional position is that we are eternal servant of God, Kṛṣṇa. That is our position. But in this material condition of life, every one of us is trying to become the master. That is the struggle for existence. Everyone is trying: "I shall become the master. I shall become the Supreme." But our position is servant. So this is called illusion. I am not master. I am servant. But I am trying to become master artificially. That is struggle for existence.

Lecture on BG 2.18 -- Hyderabad, November 23, 1972:

In this age, Kali-yuga, no other sacrifices are..., is possible. Only sacrifice... This is sacrifice. Yajñaiḥ saṅkīrtana. Just like we are doing, in a small scale. But it can be done in larger scale. But people are not interested. People are not interested. They have lost all brain. Su-medhasaḥ, and alpa-medhasaḥ. These two words, two words are used in the śāstras. Alpa-medhasaḥ. Medhā means brain substance. So those who are alpa-medhasaḥ, they, means less brain substance. Antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām (BG 7.23). Alpa-medhasaḥ, less intelligent, less brain substance, they worship different demigods. Kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ (BG 7.20). The anya-devatās are there, but who are attracted to worship other demigods? Those who are lusty. Kāmais tais tair hṛta-jñānāḥ. These are the statements in the Bhagavad-gītā. You know. Those who are lusty, and, being lusty, they have lost their senses. Hṛta-jñānāḥ. Śrīla Viśvanātha Cakravartī Ṭhākura, he says, hṛta-jñānāḥ naṣṭa-buddhayaḥ. No intelligence. Kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ (BG 7.20). Antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām (BG 7.23).

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

Punaḥ punaś carvita-carvaṇānām (SB 7.5.30), chewing the chewed. The same sex, the same man and woman, they are enjoying at home. The same again go to the naked dance. The object is the same, sex, here or there. But they are thinking, "If I go to the theater or naked dancing, it will be very enjoyable." So it is called punaḥ punaś carvita-carvaṇānām (SB 7.5.30), chewing the chewed. The same sex life at home, chewing, and go to the naked club, chewing. Chewing the chewed. There is no rasa. There is no humor, mellow; therefore they are disappointed. Because the thing is the same. Just like you chew one sugarcane and take out the juice, and again if you chew, then what you will get? But they are so dull-headed, so rascal, they do not know. They are trying to get the, I mean to say, pleasure which is already enjoyed, which is already tasted. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām. A human being... You'll find that when the dogs, they have sex life, they have no shame. So, many lusty people stand there and see. Seeing means they are willing, "If I could enjoy in the street like this." And sometimes they do. This is going on. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30).

Lecture on BG 2.27-38 -- Los Angeles, December 11, 1968:

Jaya-gopāla: There are six things such as anger, lust, false pride, envy. What are the other two? I've heard...

Prabhupāda: Illusion and enviousness. Kāma, krodha, lust, lust, anger, lust is also. Kāma krodha lobha moha mātsarya and mada. Mada means illusion, mātsarya. First thing is kāma—lust; second krodha—anger; third—greediness. Kāma krodha lobha moha—illusion; mada—madness. Kāma, krodha, lobha, moha, mada... mātsarya—enviousness. These are six. So anything more?

Jaya-gopāla: What is meant by madness?

Prabhupāda: Just as don't you see all these people of the world, they are mad? What they are doing? They whole day the cars going on this side, that side. What is the aim of life? They're mad. Simply wasting petroleum, that's all. What they're doing? Huh? Suppose a cat and dog goes this side and that side, yow, yow, yow, and he goes some motorcars. What is the difference? There is no difference because the aim of the life is the same. Therefore they are mad.

Lecture on BG 2.46-62 -- Los Angeles, December 16, 1968:

Tamāla Kṛṣṇa: 62: "While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises (BG 2.62)." Oh, a new (indistinct). There's a purport.

Prabhupāda: Stop there. So if there is any question you can discuss.

Vīrabhadra: If some of these questions might be very stupid, and if any of them are, then just say they're stupid. Then I can ask Viṣṇujana. The first one is, if you said, "Give me lots of money for Kṛṣṇa," are you a miser? Is that a stupid question? Is that a stupid question?

Prabhupāda: Yes. You first of all know who is miser and who is liberal. Do you know that?

Vīrabhadra: Miser is the one who wants all the money for himself and none of the money for Kṛṣṇa.

Prabhupāda: Yes. If you want money for Kṛṣṇa then you are not miser. Just like you are working for this temple, and you ask Tamāla Kṛṣṇa, "Tamāla Kṛṣṇa Prabhu, please give me hundred dollars. I have to spend for this purpose." Is that bad? (laughter)

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

If we do not control our senses in that way, dovetail with the supreme will, then what will happen? Now, dhyāyato viṣayān, because our mind is always engaged in either of these things—eating, sleeping, and defending, and mating, especially mating—so dhyāyato viṣayān, dhyāyato viṣayān puṁsaḥ, when we think of, even by thinking, the next stage is saṅgas teṣu upajāyate: we become attached to that. We become attached to that. Just like we are reading some sex novel. Now, sex novel. Now, there is thinking of that. So thinking, thinking—then I become attached to it. I want practically. So dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate, saṅgāt sañjāyate kāmaḥ. And by attachment, then my lust becomes developed. Kāmāt krodho 'bhijāyate. And when my lust is not satisfied, then I become angry. One after another, it is coming. Krodhād bhavati saṁmohaḥ. And when I am angry, then I, I mean, I am out of my control of the equilibrium of mind. Krodhād saṁmohaḥ, saṁmohe, saṁmohāt smṛti-vibhramaḥ. Then, even when I have control of the equilibrium of mind... I have seen that two brothers quarreling, and it, it, I mean to say, rose to such an extent, the quarreling, that one brother killed his another brother. We have seen. Two brother quarreling—one brother was killed by one brother, and he was arrested, and he was ordered to be hanged. Then his father appealed to the court that "My two sons... One is already lost.

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

So these things are happening, and we are continuing our material life, life after life, and not only in human life, but in other forms of life. Should we not think that "We shall stop all this nonsense for good in this life"? Yes. Any sane man, any intelligent man, he should think like that, that "This opportunity, this nice form of human life with civilized, in civilized society, with developed consciousness, I must utilize this opportunity for my spiritual perfection so that I may not suffer life after life these material pangs." This is the determination. Otherwise... The whole thing, just see, controlling, how it is nicely... Dhyāyato viṣayān puṁsaḥ. Thinking of sense enjoyment. Dhyāyato viṣayān puṁsaḥ saṅgas teṣu upajāyate. Then I become attached to it. And if my lust is not fulfilled, then I become angry, and by anger, I forget myself. Then my intelligence is lost, and I may commit havoc. I may commit havoc. So actually, those who are serious for spiritual enlightenment of life, they should try, try to control the senses not by force—by regulating, by dovetailing it in relationship with the Supreme Lord. Then my senses will be purified. Purified.

Lecture on BG 2.62-72 -- Los Angeles, December 19, 1968:

Tamāla Kṛṣṇa: "While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises (BG 2.62)." Purport. "One who is not Kṛṣṇa conscious is subjected to material desires while contemplating the objects of the senses. The senses require real engagements, and if they are not engaged in the transcendental loving service of the Lord, they will certainly seek engagement in the service of materialism."

Prabhupāda: Yes. Here is the secret of yoga system. Yoga indriya-saṁyama. The real purpose of yoga is to control the senses. Our material activities means to engage the sense in some particular objective or enjoyment. That is our material engagement. And yoga system means that you have to control the senses and detach the senses from material enjoyment, or material pleasure and pains, and divert it, focusing towards seeing the Supersoul Viṣṇu within your soul (self?). That is the real purpose of yoga. Yoga does not mean... Of course, in the beginning there are different rules and regulations, sitting posture, just to bring the mind under control. But they are not end themselves. The end is to stop the material engagement and begin spiritual engagement. So here it is explained. Go on reading.

Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969:

Tamāla Kṛṣṇa: Purport: "A living entity, as part and parcel of the Supreme Personality, is originally spiritual and pure, as well as free from all contaminations of matter. Therefore, by nature the living entity is not subjected to the sins of the material world, but factually when the living entity is in contact with the material nature, he acts in many sinful ways without hesitation. As such, Arjuna's question to Kṛṣṇa is very sanguine as to the perverted nature of the living entity. Although the living entity sometimes does not want to act in sin, he is still forced to act. This force is not, however, impelled by the Supersoul living within the living entity, but must be due to other causes, and that is explained in the next verse by the Lord."

Thirty-seven: "The Blessed Lord said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world (BG 3.37)."

Prabhupāda: Yes. Passion, if you increase your passion, then when you cannot fulfill your passion, you'll be angry, wrath, one after another. So this is due to our being situated in the modes of passion.

As I have told you, there are three kinds of modes of material nature. One is goodness, one is passion, and one is ignorance. So ignorance is the lowest quality, passion is still better than ignorance, and goodness is the highest good quality within this material world. And one has to transcend even goodness. Then he can go to the Kṛṣṇa consciousness platform. So one should not remain on the platform of passion. He should try to rise on the platform of goodness, and from there he should try to be promoted in Kṛṣṇa consciousness. This is one method. But if you take to Kṛṣṇa consciousness directly, then automatically you transcend the platform of ignorance, passion, and goodness. Go on.

Tamāla Kṛṣṇa: Thirty-eight: "As fire is converted by smoke... As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, similarly the living entity is covered by different degrees of this... (BG 3.38)"

Prabhupāda: Lust. Different degrees of lust. Those who are in the modes of goodness, their lust is a different quality. Those who are in passion, their lust is in different quality. Those who are ignorance, their lust is different quality. It is the question...

Just like there are first-class prisoner, second-class prisoner and third-class prisoner. So after all, they are prisoners, maybe first-class, second-class or third-class. That doesn't matter. Similarly, within this material world somebody may be very learned, rich, beautiful, all good qualifications, in the modes of goodness. So they... Or somebody is passion and somebody in lower degree, even animal life. But they are all prisoners within this material world.

Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969:

Tamāla Kṛṣṇa: Purport: "There are three degrees of covering of the pure living entity, and thereby the pure consciousness of the living entity, or Kṛṣṇa consciousness, is embarrassed by nonmanifestation. This covering is but lust under different manifestations, like smoke in the fire, dust on the mirror, and the womb about the embryo. When lust is compared to smoke, it is understood that the fire of the living spark can be a little perceived. In other words, when the living entity exhibits his Kṛṣṇa consciousness slightly, he may be likened to the fire covered by smoke. Although fire is necessary when there is smoke, there is no overt manifestation of fire in the early stage. This stage can be compared with the beginning of Kṛṣṇa consciousness. The comparison of the dust of the mirror refers to the cleansing process of the mirror of the mind by so many spiritual methods. The best process is to chant the holy names of the Lord. The comparison of the embryo being covered by the womb is an analogy illustrating the most awkward position, for the child in the womb is so helpless that it cannot even move. This stage of living condition can be compared also to the trees. The trees are living entities, but they have been put into that condition of life by such a great exhibition of lust that they are almost devoid of all consciousness."

Prabhupāda: Yes, these trees... We should know that the trees, they are also living entities, but they have been put in such awkward position that they are standing up in a position for thousands of years. They cannot move even. If somebody is cutting, it cannot protest. They have been put into such conditional life. If somebody is coming to do some harm, they cannot go away. So the most abominable condition of life is the trees. Go on.

Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969:

Tamāla Kṛṣṇa: "Therefore the human form of life is a chance for the living entity to escape the entanglement of material existence. In the human form of life one can conquer the enemy, lust, by culture of Kṛṣṇa consciousness under able guidance."

Thirty-nine: "Thus a man's pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire (BG 3.39)."

Forty: "The senses, the mind and the intelligence are the sitting places of this lust, which veils the real knowledge of the living entity and bewilders him (BG 3.40)."

Prabhupāda: Yes. This is very important. "The senses, the mind, and the intelligence are the sitting places of this lust." If somebody is lusty, and if one has to search out where that enemy, lust, is there, so Kṛṣṇa is giving you direct information, "Here is your enemy." Where? Senses, mind, intelligence—there is lust. So if you can understand, "Here is the enemy," and if you try to drive out the enemy, you take precaution.

What is that precaution? You engage your senses in Kṛṣṇa conscious activities. The lust will have no more place to attack your senses or sit on your senses. You engage your mind in Kṛṣṇa. Immediately the lust from the mind will go away. Similarly, you apply your intelligence, how to work on Kṛṣṇa consciousness. These are the processes.

The Kṛṣṇa consciousness movement is like that. Apply your intelligence, apply your mind, apply your senses only for Kṛṣṇa, and there is no more lust. You are free. There is no sitting place. Just like this glass. There is water. So how you can put in ink? Because there is no sitting place. Similarly, if you place Kṛṣṇa in your mind, so lust will automatically go away. Just like if you place light in this room, the darkness automatically will go away. There is no place for darkness. Kṛṣṇa is light. The sun is light. As soon as there is sun rising, the whole darkness of night automatically disappears. So try to place Kṛṣṇa in your mind, in your sensual activities, in your intelligence. Then there will be no more lust. It will be finished. Go on.

Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969:

Tamāla Kṛṣṇa: Forty-one: "Therefore, O Arjuna, best of the Bhāratas, in the very beginning, curb the great symbol of sin, lust, by regulating the senses and slay this destroyer of knowledge and self-realization (BG 3.41)."

Prabhupāda: Yes. Regulating, how can you regulate the senses? Not by artificial means. The yoga practice, of course, is meant for controlling the senses but nobody can practice in this age perfectly yoga, neither one can control the senses. But this is practically. Just like our sense, tongue. We want to taste very palatable dishes. Now you supply palatable Kṛṣṇa prasādam. You forget going to hotel immediately. This sort of process is in Kṛṣṇa consciousness. We don't simply prohibit that "You don't do this," but we supply something which is engaged by the senses and the mind, the intelligence, so that you do not require to be engaged otherwise.

Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969:

Prabhupāda: Positive and negative. Simply negative is no good unless there is positive engagement. So there is no question of negative. Negative is already there. If you taking nice foodstuff, automatically you give up obnoxious and nonsense foodstuff. But if I say, "Don't take this foodstuff. This is not good," and if I don't supply you nice foodstuff, naturally you are hungry; you will have to take whatever is there.

Just like sometimes you have seen the dogs? They are eating stool, their own stool. So I was talking this. One of my students told me that in the last war in the concentrated camp, the human being, they also ate their stool out of hunger. You see? There was no food, so they ate their own stool. So when there is no opportunity of good occupation, one must be satisfied with nonsense occupation. So this Kṛṣṇa consciousness is so nice that one who is occupied with this movement, he cannot go any more to so-called lusty and other nonsense occupation. Go on.

Tamāla Kṛṣṇa: Forty-two: "The working senses are superior to dull matter. Mind is higher than the senses. Intelligence is still higher than the mind, and he, the soul, is even higher than intelligence (BG 3.42)."

Prabhupāda: So we have to come to the platform of soul. Generally, we are on the dull, material platform of this body, and this body means senses. And the center of all the senses is the mind. And the mind is also controlled by intelligence. And when you go above the platform intelligence, then you come to the platform of spiritual soul or Kṛṣṇa consciousness. That is your position. So one has to try to transcend all these three stages of material platform and then come to the spiritual platform. Yes.

Tamāla Kṛṣṇa: Forty-three: "Thus knowing oneself to be transcendental to material senses, mind, and intelligence, one should control the lower self by the higher self, and thus, by spiritual strength, conquer this insatiable enemy known as lust (BG 3.43)."

Purport: "This third chapter of the Bhagavad-gītā is conclusively directed to Kṛṣṇa consciousness through knowing oneself as the eternal servitor of the Supreme Personality of Godhead, without considering impersonal voidness as the ultimate end. In the material existence of life, one is certainly influenced by propensities of lust and desire for dominating the resources of material nature. Such desire for overlording and sense gratification are the greatest enemies of the conditioned soul, but by the..."

Prabhupāda: Generally, those who are under the bodily concept of life, they are struggling day and night. Why? Now, to have overlordship of this material nature. This is material activities. And those who are on the mental platform, they are trying to philosophize, mental speculation. Those who are still intelligent, they are taking to this yoga practice by intelligently trying to controlling the senses. But as soon as you come to the spiritual platform, automatically these things are done because all your senses, mind, and intelligence are occupied by Kṛṣṇa consciousness. Go on. Yes, go on.

Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969:

Madhudviṣa: Prabhupāda? In your purport of the thirty-eighth verse you were talking about returning to the position of a tree, how it is put into this position due to its previous engagement, exhibition of lust.

Prabhupāda: Page, page.

Madhudviṣa: On page 106.

Prabhupāda: Yes. Just read it. Where?

Madhudviṣa: "The comparison of the embryo being covered by the womb is an allegory illustrating the most awkward position of the child in the womb, who is so helpless that it cannot even move. This stage of living condition can be compared also to the trees. The trees are living entities, but they have been put into that condition of life by such a great exhibition of lust that they are almost devoid of consciousness."

Prabhupāda: Yes. So what is your question?

Madhudviṣa: People that are engaged in lusty acts during their life... I thought that Kṛṣṇa is merciful and He will provide them with the body which will have as much lust as they want. I can't see how a person could devolve into that body of a tree due to engaging himself in lusty activities during his lifetime.

Prabhupāda: I don't follow, what is...

Madhudviṣa: The Bhagavad-gītā has stated that whatever one's consciousness is during his lifetime will be at the time of his death, and that will determine his next body. Now, one who is living very lustily during his lifetime, his mind will be on that body.

Prabhupāda: Yes. So there are many varieties of life. Just like somebody is very lusty, and he wants sex enjoyment so many times a day. So there are many animals, many birds. They are given the opportunity like that. Just like the pigeons, the sparrows. Or there are many birds, the swans, the ducks. They have got every day twenty times, sex intercourse. So this facility is given to them. You see? Similarly, somebody wants to eat meats and blood. He is given the chance to become a tiger. So Kṛṣṇa is giving chance everyone. And one who is very dull, cannot understand simply, oh, the sense gratification, they are made the dullest possible, like trees, stand up for thousands of years.

Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969:

Jaya Gopāla: Are the people in this age lusty in the modes of ignorance or are they lusty in all three modes?

Prabhupāda: Anyone who is in the material world, he is lusty. Maybe difference of degrees. That doesn't matter. But he is lusty. Kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. Everyone is trying to lord it over the material nature. That is lust. Now, the ant is trying to lord it over the material nature in his own way, and the big politician, he is trying to lord it over the material nature in a different way. Everyone is trying. So that lording it over the material nature is a sign of lust. So you can take it for granted that anyone who is within this material world, he has got that contamination of lust, maybe manifested in different degrees.

But who has come to Kṛṣṇa consciousness, he has no more lust because he wants to satisfy Kṛṣṇa. He doesn't want to satisfy his senses. That is Kṛṣṇa consciousness. His aim of life is how Kṛṣṇa will be pleased. That's all. And lust means "how my senses will be satisfied." That is the difference. The process of satisfying is going on. In our conditioned life we are trying to satisfy our senses, and in our Kṛṣṇa consciousness life we are satisfying to please Kṛṣṇa. That is the difference. So my work is not stopped, but the goal of life is changed. That is liberation.

Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969:

That is explained in the Caitanya-caritāmṛta: lust and love, what is the difference between lust and love. In the material world there is no love. Because everyone is directed by lust. The so-called love... A young boy is trying to love a young girl, or young girl is trying to love a young..., but the background is lust. There is no love. It is simply a show of love. Therefore, after satisfying lust, there is divorce, there is separation. So in the material world there is no possibility of love. It is all lust. Love is only possible when you love God. There is no lust. There is no question of sense gratification. Simply for love: "Kṛṣṇa is my lover. Kṛṣṇa is my master. Kṛṣṇa is my friend."

Just like Arjuna. Arjuna is loving Kṛṣṇa as friend. So he is so great lover that in the beginning he hesitated to fight, "How shall I kill my kinsmen?" But when he understood, "Kṛṣṇa, my friend, desires. Oh, never mind." So there was no lust. Simply love of Kṛṣṇa. So lust and love, that means the same thing is there. Simply one has to change the account. That's all. Lusty people, they are working on account of sense gratification, and lover of Kṛṣṇa is working for Kṛṣṇa's satisfaction. The activity may appear superficially the same.

Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969:

Prabhupāda: Just like these boys in Kṛṣṇa consciousness. People may say, "What they are doing? They are also eating, they are also cooking, and offering Kṛṣṇa, and they say it is Kṛṣṇa conscious. What is the difference between this foodstuff with the hotel foodstuff?" In this way they may think. "Oh, they are also typewriting, they are also using dictaphone and this tape recorder and all this material." But they do not know that everything is being used for Kṛṣṇa. Therefore there is far different. There is no lust. So you can utilize everything if it is in Kṛṣṇa consciousness, not for satisfaction of your lust. Then your life is sublime.

We do not reject anything, but we accept anything. The only difference is that we do not accept anything for our sense gratification. We do not accept this tape recorder for sense gratification, singing or dancing. We accept this tape recorder to record Kṛṣṇa's glories, to record Kṛṣṇa's topics. So this is the difference only. Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. Dovetail everything in Kṛṣṇa consciousness, and it is perfect.

And dovetail anything with your lust or sense gratification? Apparently, it may be very good, nice thing, but it is nonsense; it is lust. So somebody is using religion for satisfaction of his senses, somebody is using Bhagavad-gītā for satisfaction of his senses. We do not wish to discuss all this in detail, but actually there is no training how to use things in Kṛṣṇa consciousness. That is being now introduced in this movement, Kṛṣṇa consciousness, how to make everything perfect, dovetail in Kṛṣṇa consciousness. So any other questions?

Makhanlāl: In the living entities such as the trees, which are very much limited in consciousness and ability to move also, are these... It mentions in the purports that they have been very lusty. This tends to show that they have been once before in human form and then have really fallen. But is it also the case that there are, amongst the forms, many souls that are on the process of evolution and going upward in the same way?

Prabhupāda: Yes. Just like you are stepping some staircases. You go to the second floor or third floor, but some way or other, you fall down again. So you have to cross again the steps. Do you follow? That does not mean because you crossed all the steps and went to the third floor... Now you have fallen down. You have to cross again.

Lecture on BG 4.1 and Review -- New York, July 13, 1966:

Last day we discussed on the last verse of the third chapter of Bhagavad-gītā. Now, today we shall begin the fourth chapter.

evaṁ buddheḥ paraṁ buddhvā
saṁstabhyātmānam ātmanā
jahi śatruṁ mahā-bāho
kāma-rūpaṁ durāsadam
(BG 3.43)

We have discussed this point that our material bondage is due to hankering and lust for dominating over the resources of matter. We are, in essence, we are pure souls, but circumstantially we are now fallen in this material bondage and therefore we are undergoing threefold miseries of material existence. And the whole Bhagavad-gītā scheme is how to get out of this material entanglement and be situated in your real spiritual life of bliss, knowledge and eternal life. That is the whole scheme of Bhagavad-gītā.

Lecture on BG 4.1 and Review -- New York, July 13, 1966:

So this has been explained by Kṛṣṇa to Arjuna that "This is your... This sense of mastering over or lording over the material nature, kāma..." Kāma means to enjoy. Kāma means enjoy. "That is your formidable enemy, and that formidable enemy is sitting in three places: on your mind, on your intelligence, on your senses." Now, you have to deal with them very tactfully. How? That you have to replace the enemy with Kṛṣṇa consciousness. You have to replace. Simply, you have to replace. Just like if you have got a glass of water, now, if you want to fill up this glass with milk, then you have to throw the water and take milk. Similarly, if your mind is occupied by the lust of enjoying the material world, if you replace Kṛṣṇa on your mind, then you'll find that the enemy which is occupying your strategic position of mind, it will be defeated.

Lecture on BG 4.1-2 -- Columbus, May 9, 1969:

Pradyumna: Bhagavad-gītā, chapter number four, "Transcendental Knowledge."

One: "The Blessed Lord said, I instructed this imperishable science of yoga to the sun-god Vivasvān, and Vivasvān instructed it to Manu, the father of mankind. And Manu in turn instructed it to Ikṣvāku." Purport: "Herein we find the history of the Bhagavad-gītā traced from a remote time when it was delivered to the kings of all planets. The royal order is especially dedicated to the protection of the inhabitants, and as such, its members should also understand the science of the Bhagavad-gītā in order to rule the citizens and protect them from the onslaught of material bondage to lust. Human life is meant for cultivation of spiritual knowledge, an eternal relationship with the Supreme Personality of Godhead, and the executive heads of all states and all planets are obliged to impart this lesson to the citizens by education, culture, and devotion."

Prabhupāda: Hm. Stop. So in this verse the exact Sanskrit word is

imaṁ vivasvate yogaṁ
proktavān aham avyayam
vivasvān manave prāha
manur ikṣvākave 'bravīt
(BG 4.1)
evaṁ paramparā-prāptam
imaṁ rājarṣayo viduḥ
sa kāleneha (mahatā)
yogo naṣṭaḥ parantapa
(BG 4.2)

So this Bhagavad-gītā, science of Bhagavad-gītā, is not a new presentation. Just from this verse we can understand that it was instructed to the sun-god. Sun-god, apart from what is the duration of age of sun-god, but from the Manu, because the next statement is vivasvān manave prāha... Vivasvān. The sun-god's name is Vivasvān. Just like your, the chief executive head is called the president, similarly, there is a chief executive head also in the sun planet, president. And the present president's name is... Just like your present president's name is Mr. Nixon, similarly, the present predominating deity in the sun planet is known as Vivasvān. So everything is in detail.

Lecture on BG 4.1-6 -- Los Angeles, January 3, 1969:

Madhudviṣa: Purport. "Herein we find the history of the Bhagavad-gītā traced from a remote time when it was delivered to the kings or all planets. The royal order is especially dedicated to the protection of the inhabitants, and as such, its members could also understand the science of the Bhagavad-gītā in order to rule the citizens and to protect them from the onslaught of material bondage to lust. Human life is meant for the cultivation of spiritual knowledge in eternal relationship with the Supreme Personality of Godhead, and the executive heads of all states and all planets are obliged to impart this lesson to the citizens by education, culture, and devotion. In other words, the executive heads of all states are intended to spread the science of Kṛṣṇa consciousness so that people may take advantage of this great science and pursue a successful path, utilizing the opportunity of the human form of life."

Prabhupāda: Yes. In the Bhagavad-gītā it is stated... (babies making noises) Oh, you should remove, yes.

Lecture on BG 4.7 -- Bombay, March 27, 1974:

When this thing is discrepancies... One... There is one verse by a learned scholar that here we are surrendering to somebody... I am not surrendering to somebody for his satisfaction, but for my satisfaction. I join some political party because I am finding out the opportunity how I can become a minister or how I can capture some power by going through this political party. This is my real aim. I do not go to serve the country. Maybe one or two. But my real purpose is how to get some opportunity, some position. Therefore I am not serving that party but I am serving my ambition.

Therefore service means, at the present moment, service means kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. Our so-called service is to serve my lust. Kāmādīnām. Kāma, krodha, lobha, moha, mātsarya. We have got all these things. So somebody is serving lust, somebody is serving his anger, somebody his greediness. In this way we are serving the senses. Not the particular person. When you go to the office, we serve. But you do not serve the office, but we serve the money. Because he is paying me, as soon as he says, "Now tomorrow I cannot pay, " then, "namaskāra." Therefore he is serving the money. And why money? "Because money will help me in satisfying my senses. Therefore I am serving my senses." Nobody is serving anyone. Everyone is serving his senses. This is the position. This is dharmasya glānir bhavati. As soon as we are engaged in serving our senses, that is dharmasya glāniḥ. And as soon as we agree to serve the senses of Kṛṣṇa, that is dharma.

Lecture on BG 4.7 -- Bombay, March 27, 1974:

Devotional service begins there. That will be explained in the Bhagavad-gītā. Brahma-bhūtaḥ prasannātmā (BG 18.54). Because we are in darkness, we are not prasannātmā. We are always morose. Although we are serving the country, the community, the family, or anything, but we are not happy because that is not our religion. When the same service will be converted to the lotus feet of Kṛṣṇa, then we'll be satisfied. Then we'll be...

Therefore one learned scholar has prayed, kāmādīnāṁ kati na katidhā pālitā durnideśās teṣāṁ na karuṇā jātā mayi na trapā nopaśāntiḥ, sāmprataṁ labdha-buddhis tvām āyātaḥ niyuṅkṣva mām ātma-dāsye, that "I have served so long the kāma, krodha, moha, mātsarya, lust, greediness, anger. But they are not satisfied." I have given this example, that you cannot satisfy anyone by material service. The example is in our country. Mahatma Gandhi gave his, the best capacity as he understood. Still, he could not satisfy everyone. Somebody killed him. So in this material world, so long we'll be in the material service, either socially or family-wise or community, whatever you do, you'll never be able to satisfy them. They will never say that "Now we are completely satisfied." Because it is disorganized. It cannot be.

Lecture on BG 4.11 -- New York, July 27, 1966:

Why we select one leader? The leader should be such a leader that they shall, he shall make happy and prosperous persons who follow him. That is the question of leadership. But actually, if we think in sober mind and cool head, we can understand that although we are following leadership, may be whatever he may be, still, we are not happy. Now, the brāhmaṇa concluded that "This following leadership is the following leadership of my lust." I select one leader according to my lust.

Just like in political parties there are many leaders, but I like some particular type of political pursuit. Someone likes Democratic political pursuit; someone likes Congress political pursuit; someone likes Communist political pursuit. So we have got different desires. So practically, if we study very minutely, then we are not following the leadership but we are following our particular lust. I have got a particular lust within me, and when I find somebody corroborating with that particular lust, oh, I accept him, that leader. That is my position. Therefore I do not follow anyone's leadership, but I follow my own leadership. That is the lust. I want to do, I like to do something, and if somebody says, "Oh, yes, it is very nice," "Oh, you are my leader. If you confirm my lust, then you are my leader." That is the material leadership.

But the Supreme Lord is not like such... He is not such a leader. He is not going to follow your lust. In the Bhagavad-gītā you will find that the Supreme Lord says in the Eighteenth Chapter,

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ
(BG 18.66)

He says, "My dear Arjuna, I have spoken to you all about Bhagavad-gītā. I do not know whether you have understood the whole thing or not, but because you are My friend and I love you and you love Me, I say you the most confidential thing to you. And what is that? You give up everything and just follow Me. You just give up all your concocted things in the mind and just become Kṛṣṇa conscious."

Lecture on BG 4.11 -- New York, July 27, 1966:

Therefore the brāhmaṇa of whose story I was telling, he, when, after going through this Vedic literature, he understood that "I am following the leadership wrongly of my lust. I am not following the leadership of anyone else. It is false... And although I am accepting somebody as my leader, but actually I accept somebody as my leader who corroborates with my lust. Therefore lust created by me is my leader," so he said, kāmādīnāṁ kati na katidhā pālitā durnideśāḥ: "Oh, I have followed the leadership of my lust, and in doing so, I am ashamed to, I mean to say, accept it. I agree to accept it, that I have done so many nonsense by the dictation of my lust." Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ.

When a person is lustful, then he can do any nonsense thing. Lust is so strong. He can do any nonsense. Durnideśāḥ. Durnideśāḥ means the direction which I should not have followed, but being pressed by my lust, even I followed which I should not have followed. So he is just studying his own life, that "So far I have followed the leadership of my lust, but the result is that my lust is not satisfied." Teṣāṁ na trapā nopaśāntiḥ. Lust will never be satisfied. "My lust is never satisfied, neither he is giving me release of this slavery of my lust." So he said, "My dear Lord, Kṛṣṇa, I have understood that I have followed the leadership of my lust so long, but the result is that the leader whom I have followed, neither he is satisfied, neither I am satisfied." Neither the leader is satisfied...

Lecture on BG 4.14 -- Vrndavana, August 6, 1974:

Similarly, Kṛṣṇa... Kṛṣṇa was very beautiful. So gopīs became attracted with Kṛṣṇa. As it is natural, a young boy is attracted with young woman or young girl is attracted... That is natural. Yuvatīnāṁ yathā yūnaḥ.(?) It is natural. So the gopīs, they were attracted by Kṛṣṇa's beauty. And therefore they went to Kṛṣṇa. But the result was that the gopīs became purified; Kṛṣṇa remained uncontaminated. This is understanding of Kṛṣṇa. Some way or other, if one reaches Kṛṣṇa, he becomes... Kamāt krodhād bhayāt. Either by lusty desire or by anger or bhayāt... Just like Kaṁsa. Kaṁsa was always thinking of Kṛṣṇa, that "Kṛṣṇa is coming. So how shall I kill Him? How shall I kill Him?" Bhayāt, out of fear. So he also got salvation. Kṛṣṇa killed him. He got salvation. So gopīs approached Kṛṣṇa out of lusty desire, but they became purified. Therefore Caitanya Mahāprabhu says, ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā. So even one approaches Kṛṣṇa with impurity, he becomes purified. Now, Kṛṣṇa does not become impure. Don't think like that.

Lecture on BG 4.14-19 -- New York, August 3, 1966:

One who has who is learned enough, one who has got this knowledge, that "We have to work in Kṛṣṇa consciousness," and he has no more lust to enjoy this material world, one who has no more lust, kāma-saṅkalpa-varjitāḥ... Everything, what we do in this material world, we have got a determination, that "I shall enjoy the fruits of this work like this, the fruits of that work in that way." That is called kāma-saṅkalpa, determination of lust. So one who is free from such lust, kāma-saṅkalpa-varjitāḥ... And how it is possible? Jñānāgni-dagdha-karmāṇam. Jñānāgni. Just like fire, fire burns everything which you put into it. Similarly, one has developed, one who has developed the sense, the real knowledge, that "My life's mission, the, is only to go back to Kṛṣṇa and become Kṛṣṇa consciousness," that is the highest type of knowledge. They're just like fire. So in that fire of highest type of knowledge, all lust is burned aside. Jñāna-agni-dagdha, tam āhuḥ paṇḍitaṁ budhāḥ. And he's a learned, he's well-versed. That is the explanation of this Bhagavad-gītā.

Lecture on BG 4.19 -- New York, August 5, 1966:

Yasya sarve samārambhāḥ; "Whatever activities you may do, do it," but kāma-saṅkalpa-varjitāḥ, kāma-saṅkalpa-varjitāḥ: "don't be carried away by kāma." Kāma means for your own satisfaction, kāma. The word, Sanskrit word kāma, is used for lust, for desire, for sense satisfaction. So Lord Kṛṣṇa recommends that, "Don't do it for satisfaction of your senses, for satisfaction of your lust, or for satisfaction of your desires." That is the whole thing. Whole teaching of Bhagavad-gītā is based on this principle.

The whole instruction to Arjuna is that Arjuna wanted to satisfy his senses, his senses. He wanted that, that by not fighting with the opposite party, who were composed of his relatives, brothers and brother-in-laws and father-in-laws and so many relatives. So he did not want to fight. And therefore this instruction of Bhagavad-gītā was needed by Kṛṣṇa. The whole basic principle is this. Now, that was Kṛṣṇa's, Arjuna's own satisfaction of the senses. Arjuna did not want to fight. Materially, it appears very nice that he is giving up his claim of kingdom for satisfying his relatives. Oh, he's very good man. But Kṛṣṇa did not approve it. Why? Because the basic principle was Arjuna decided to satisfy his own senses. Externally it appeared very nice. But anything which is done for the satisfaction of his own senses, that is kāma, kāma, lust, desire.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

Anyway, so, yasya sarve samārambhāḥ. Samārambhāḥ means all attempts. Yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ. We want to do something to enjoy the fruit. We do some business with a desire, "The profit I shall enjoy." We live in family life. The desire is that... Everyone is trying to satisfy his senses, especially in this age. Dāmpatye ratir eva hi. In the śāstra it is said, dāmpatye, means husband and wife relationship will exist in this age of Kali only on the point of sex life. If there is disturbance in sex life, there is divorce. So kāma is there. In every samārambhāḥ, in every attempt, the lust, lusty desire is there.

In agreement, businessmen doing some business, the agreement, everyone is thinking, each party is thinking, "How much favorable it has become in my side." That is.... I want to cheat you. You want to cheat me. I am dictating, "The agreement should be like this." That means most favorable for my sense gratification. And you are dictating, "It should be like this." We are talking also on that spirit, "my sense gratification."

Lecture on BG 4.19 -- Bombay, April 8, 1974:

So the... That is ācārya. So we have to accept. At the present moment, the ācārya, Kṛṣṇa, is instructing Arjuna. So Arjuna is ācārya. One who is speaking exactly like Arjuna, he's ācārya. Not that one is speaking nonsense according to his own opinion. What is he? What is his value? We are all defective. We cannot give our opinion. That is the disagreement with our preaching and others." We are preaching that nobody can give opinion on the Bhagavad-gītā if he does not come in the disciplic succession as it is spoken by Kṛṣṇa. Evaṁ paramparā-prāptam (BG 4.2). Otherwise it is naṣṭaḥ. Sa kāleneha yogo naṣṭaḥ parantapa. It is lost. So kāma, this kāma, lusty. "I am very learned scholar. I can give my opinion on the Bhagavad-gītā. I can translate it in a different way. I can screw out some meaning by jugglery of words, grammatical jugglery.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

Because the idea is how to become kāma-rāga-varjitāḥ. Kāma-rāga-varjitāḥ. Kāma-saṅkalpa-varjitāḥ. That is real knowledge. Everyone is lusty. He wants to satisfy his senses. So ātma-prabhavam īśvaram. The example I have repeatedly given you, that the senses should be engaged for the satisfaction of the Supreme. That is kāma-rāga-varjitāḥ, or kāma-saṅkalpa-varjitāḥ. The senses should not be used for the satisfaction of senses. The senses should be used for the satisfaction of Kṛṣṇa. That is kāma-saṅkalpa-varjitāḥ.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

So this psychology's there, lusty desire. That is the basic principle of material life. So when one becomes free from this lusty desire, kāma-saṅkalpa-varjitāḥ, that is spiritual life. That is spiritual life. Very simple thing. The material life means the basic principle is lusty desire. Everyone is working so hard because the basic principle is lusty desire. "I shall enjoy like this. My wife shall enjoy. My children shall enjoy. My grandchildren shall enjoy. My countrymen will enjoy. My society will enjoy." This is the basic principle of whole modern civilization—expanding the selfish interest. Selfish interest means "my sense gratification." And expand more, "My family's sense gratification." Expand it more: "My society's, my nation's..." This way.

But this is material life. When one becomes this kāma-saṅkalpa-varjitāḥ, that is spiritual life. That is spiritual life. Therefore it is described here: yasya sarve samārambhāḥ. The samā... Any attempt.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

So that is explained here: yasya sarve... Factually we are using everything. We have got everything. We have got cars. We have got microphone. We have got typewriter. We have got dictaphone. What we have not? Just like ordinary men. We have got everything. We have got office. We have got lawyer. We have got engineer. What is not? Everything is there. But the point is kāma-saṅkalpa-varjitāḥ. There is no lusty desire that "I shall become happy, my wife shall become happy," or "My children shall become happy, my nation shall become happy, my community shall become happy." Extend. This extension has no meaning. This is all kāma-saṅkalpa-varjitāḥ.

Lecture on BG 4.19-22 -- New York, August 8, 1966:

Now, how one can work without any lust? This process is being described by Śrī Kṛṣṇa to Arjuna. In our last meeting we have discussed the previous verse, that we have to... We may begin any gorgeous task. It doesn't matter. But we have to work in Kṛṣṇa consciousness, not for sense gratification. That will make us free from the interaction of the activities. So long we are attached to work for sense gratification, so long we shall be under this obligation of reaction.

Lecture on BG 4.19-25 -- Los Angeles, January 9, 1969:

So the antavat tu phalaṁ teṣām (BG 7.23). Therefore in the Bhagavad-gītā you'll find there is a statement, kāmais tais tair hṛta-jñānā yajanti anya-devatāḥ (BG 7.20). "Those who go to worship the demigods they have lost their intelligence on account of too much lusty propensity."

Lecture on BG 5.7-13 -- New York, August 27, 1966:

Those who are in Kṛṣṇa consciousness, he does not expect any result of his work. "Oh, I am doing this work. So I will enjoy this result." That never comes. That never comes in the mind of a person who is Kṛṣṇa conscious. He doesn't mind. He doesn't think of any result. Yuktaḥ karma-phalaṁ tyaktvā. And that is the source of peace. Śāntim āpnoti naiṣṭhikīm. Naiṣṭhikīm. He's always confident that "I am engaged in Kṛṣṇa's duty. So I am protected. So what is the result I do not mind. I do not mind." Ayukta. But one who is not connected in that Kṛṣṇa consciousness, then kāma-kāreṇa phale sakto nibadhyate. He, out of his lust, he becomes attached to the result, and therefore he becomes entangled in this material world. Ayuktaḥ kāma-kāreṇa phale sakto nibadhyate. Because he has got attachment for the result, therefore ultimately he becomes entangled with this material world.

Lecture on BG 5.22-29 -- New York, August 31, 1966:

Kāma-krodha-vimuktānām. Now, this kāma-krodha, lust, anger, it has been advised in the Fourth Chapter that they are our very great enemies, so we have to give it up. Kāma-krodha-vimuktānām. Kāma-krodha. We have to give up this lust and kāma. Kāma is lust, and krodha means anger. Now, just see... Kāma-krodha-vimuktānām. How kāma-krodha-vimukta, how one can be freed from kāma-krodha? Kāma-krodha, how one can be freed? Just see the same example we see that Arjuna, he was thinking of the welfare of his kinsmen, and Kṛṣṇa was asking that "You should fight." And he was declining. So this kind of declining is kāma, lust, his own sense gratification. As soon as he became to satisfy the senses of Kṛṣṇa, then he is freed from his own kāma, own lust. There is no more his own lust. His own lust was that he was desiring not to fight. But as soon as he agreed to the instruction of Kṛṣṇa, he gave up his own lust; he becomes free from kāma-krodha. So kāma-krodha, kāma-krodha, this anger and this lust, that can be... Actually we can be free from the anger and lust when we are actually in Kṛṣṇa consciousness. Kāma-krodha-vimuktānāṁ yatīnāṁ yata-cetasām. Yatīnām. Therefore great sages, one who is able to give up this kāma, the lust and anger, they are called great sages. Kṣamā-rūpa-tapasvīnām. Tapasvī, one who is, who are sages, their duty is they always forgive any enemy. Just like you have got very nice example, Lord Jesus Christ. He was being crucified, but he forgave all the persons who were engaged in crucifying him. He prayed Lord, "O my Lord, these people do not know what they are doing." So this is, I mean to say, the signs of great sages. They are not, I mean to say angry. Kāma-krodha.

Lecture on BG 5.22-29 -- New York, August 31, 1966:

So angry, we can give up anger only when we are Kṛṣṇa conscious. Otherwise it is not possible to give up lust and anger. It is not possible. Simply... When he was... When... Why Lord Jesus Christ was able to forgive them? Because he was engaged in God's service. Therefore he was... So it is such a thing. Sarvair guṇais tatra samāsate surāḥ. One who is actually Kṛṣṇa conscious, automatically all the good qualities overtake him without any separate endeavor. So

kāma-krodha-vimuktānāṁ
yatīnāṁ yata-cetasām
abhito brahma-nirvāṇaṁ
vartate viditātmanām
(BG 5.26)

So one who is always engaged in Kṛṣṇa consciousness, automatically he becomes freed from lust, anger, and this is the stage of brahma-nirvāṇam. Brahma-nirvāṇam means cessation of material conception of life and be engaged in spiritual, transcendental position. That is called brahma-nirvāṇam.

Lecture on BG 5.22-29 -- New York, August 31, 1966:

This is yoga process. Kṛṣṇa is advising that yoga process. Yoga process means to come to the point of Kṛṣṇa consciousness. But one who directly goes to Kṛṣṇa consciousness, he hasn't got to practice this. But still, the practice is recommended here, sparśān kṛtvā bahir bāhyāṁś cakṣuś caivāntare bhruvoḥ. We have to put our eyeballs within the... What is called? Eyebrow, yes. Eyebrow. And prāṇāpānau samau kṛtvā. There are five kinds of air passing within our body: prāṇa, apāna, vyāna, udāna... There are different names of the air. So controlling them, prāṇāpānau samau kṛtvā and nāsābhyantara-cāriṇau. They are coming, breathing control. These are the process. Those who are have practiced this yoga process, they can know.

yatendriya-mano-buddhir
munir mokṣa-parāyaṇaḥ
vigatecchā-bhaya-krodho
yaḥ sadā mukta eva saḥ
(Bg. 5.27-28)

Now, this process is to give up that lust and anger. But if you engage yourself direct in Kṛṣṇa consciousness the result of this process is achieved very easily. Yatendriya-mano-buddhir munir mokṣa-parāyaṇaḥ, vigatecchā. Icchā-bhaya-krodha. Icchā means we desire so many things. And in material life we shall be always afraid. Afraid. Everyone is afraid. So icchā-bhaya-krodha. Anger is unavoidable because in so many things we are frustrated in our dealing that anger is possible. But if we are engaged in Kṛṣṇa consciousness, even we are put into such difficulty... I am very glad to inform you that one of our students is put into some difficulty, but he is very happy simply thinking of this Kṛṣṇa consciousness. Practical. He is... Not very long he is practiced the Kṛṣṇa consciousness, but within a few days he has learned the art. Just now I received telephone that he said that "I am quite happy." So this is such a thing. Kṛṣṇa consciousness can get us even in the greatest... Yasmin sthite guruṇāpi duḥkhena na vicalyate (Bg. 6.20-23). Even one is situated in a very great dangerous point, still, he is not disturbed. This is such a thing, Kṛṣṇa consciousness. He does not become disturbed.

Lecture on BG 5.22-29 -- New York, August 31, 1966:

So everything should be engaged for the service of God. That is real knowledge. Just like suppose here is a hundred dollar note somebody left by mistake. Now, what is to be done with that hundred dollar notes? If somebody takes that hundred dollar notes, "Oh, here is a hundred dollar note. Take me. Let me take it and enjoy it," that is illegal. And if that hundred dollar note is neglected, "All right, let it remain there. The owner will find it," that is also not good because if I do not find out the person and hand over that hundred dollar note, that is not my duty because others may take it away. Similarly, to leave that hundred dollar note is also not good, and to enjoy that hundred dollar note is also not good. The best is that find out the proprietor of that hundred dollar note. Ask somebody, "Have you left something, sir? Anybody?" If one: "Yes, I'm missing one hundred dollar..." "Here is..." That is real service. Similarly, if we understand that everything belongs to God, so that sense will lead me: "No, I am not enjoyer." So my sense gratification, my anger, my lust, all finished. All finished at once, at stroke, if I understand that "Nothing belongs to me; everything belongs to God." If I want to enjoy it, that is illegal, and if I neglect it, that is also illegal. If I say, "Oh, let... Jagan mithyā, this world is false. I don't want it. Let me go to the Himalaya in the jungle," oh, that is also not good. You must try to utilize the whole thing for the purpose of Kṛṣṇa because everything belongs to Kṛṣṇa. That is your duty. That is Kṛṣṇa consciousness. Because He is the proprietor.

Lecture on BG 6.46-47 -- Los Angeles, February 21, 1969:

Devotee: "Bhajate has its root in the verb bhaj which is used when there is need of service. The English word "worship" cannot be used in the same sense as bhaja. Worship means to adore, or to show respect and honor to the worthy one. But service with love and faith is especially meant for the Supreme Personality of Godhead."

Prabhupāda: Yes. Worship and rendering service, they are different. Worship means there is some motive. I worship some friend or some big man. I have some motive, that this big man is a very big businessman and if I can please him then he may give me some business, I'll derive some profit. So the worship of demigods is like that. They worship different demigods for some particular purpose. That is condemned in the Bhagavad-gītā, you'll find it in the Eighth Chapter. Kāmais tais tair hṛta-jñānāḥ prapadyante 'nya devatāḥ (BG 7.20). Those who have lost their sense, bewildered by lust, they go to worship demigods with a motive. So when we speak of worship, there is motive. But when we speak of service, there is no motive. Service is love. Just like mother renders service to the child. There is no motive. It is love only. Everyone can neglect that child, that mother cannot. Because there is love. Similarly bhaj-dhātu, where there is question of service, there is no question of motive. That is perfection of Kṛṣṇa consciousness.

Lecture on BG 6.47 -- Ahmedabad, December 12, 1972:

A devotee asked him that what should be the behavior of a person who is spiritually inclined, or Vaiṣṇava? Spiritually inclined means Vaiṣṇava. So Caitanya Mahāprabhu said that: asat-saṅga-tyāga ei vaiṣṇava-ācāra (CC Madhya 22.87). Those who are interested in spiritual life, or to become a devotee, the first business is to give up the association of bad elements. Asat-saṅga-tyāga vaiṣṇava-ācāra. In one line. Then next question is then who is asat? Asat eka strī-saṅgī kṛṣṇa-abhakta āra. There... He has described who is asat. Strī-saṅgī. Strī-saṅgī means those who are unnecessary addicted to women. Unnecessary. One should be married. One must have children. That is not illicit association. But otherwise... Kṛṣṇa also says: dharmāviruddhaḥ kāmo 'smi. Kāma, lust, sex life, which is not against religious principles, that I am. That kind of lust I am. So dharma... So according to religious system, people should not be cats and dogs or hogs in the matter of sex life. They must have married wife, married husband. And only for nice children, they should unite. These are the descriptions given by the... Viṁśati prakāra dharma-śāstra manu-saṁhitā. Not otherwise.

Therefore it is called gṛhastha-āśrama. Āśrama. The sannyāsa-āśrama, gṛhastha-āśrama, vānaprastha-āśrama. Everything is āśrama. We can understand, as soon as this word is used, āśrama, it means there is some spiritual tint or spiritual life. So gṛhastha, that is also spiritual life. One may lie with wife and children, and execute spiritual life. All the associates of Caitanya Mahāprabhu, they were all gṛhasthas. Caitanya Mahāprabhu, Himself, also was gṛhastha. So to become gṛhastha is not a disqualification. But to live as a gṛhastha according to the injunction of the śāstras, that is required. That, Kṛṣṇa says: dharmāviruddhaḥ kāma, which is not against religious principle, that sort of lust I am. So when Caitanya Mahāprabhu says: asat eka strī-saṅgī, that means one who is not satisfied. His, I mean to say, religious life with wife. That, that kind... He's asādhu. He's asādhu. Kṛṣṇa... Strī-saṅgī and kṛṣṇa-abhakta. He summarizes the description of asādhu in two words. One who is too much addicted to sense enjoyment and one who not a devotee of Kṛṣṇa. He's asādhu.

Lecture on BG 7.1 -- Los Angeles, March 12, 1970:

Here it is said, "Practicing yoga in full consciousness of Me, Kṛṣṇa." So you have to hear of Kṛṣṇa; you have to speak of Kṛṣṇa. Then your yoga practice is nice. It clearly says, śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). Not any other way. There are so many rascals, they say, "You can hear of any demigod, any man. That's all right." No. Any man, any demigod, is not Kṛṣṇa. That is are misunderstanding. Kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ (BG 7.20). If any person goes to worship any other demigod, he is persuaded by lust. But those who are worshiper of Kṛṣṇa, they are not persuaded by lust. They are persuaded by love. That is the difference. Therefore those who have got lust within their mind, they can worship many other demigods. But those who are freed from all lusty desires, simply wants to love Kṛṣṇa, they can attain this śravaṇaṁ kīrtanam, chanting and hearing.

Lecture on BG 7.1 -- Los Angeles, March 12, 1970:

Devotee: "In this way, a devotee naturally develops his dormant transcendental knowledge. As he hears more about Kṛṣṇa from the Bhāgavatam and from the devotees, he becomes fixed in the devotional service of the Lord. By development of devotional service, one becomes freed from the modes of ignorance and passion, and thus material lust and avarice are diminished."

Prabhupāda: Yes. This will be the result. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye (SB 1.2.19). They become diminished. The whole entanglement of our material life is due to our embarrassement by the qualities of ignorance and passion. So by hearing, these modes of ignorance and passion will be diminished. Then we come to the platform of goodness, and then we come to the platform of transcendental understanding. Yes.

Lecture on BG 7.1 -- San Diego, July 1, 1972:

Pradyumna: 'To hear about Kṛṣṇa from Vedic literatures, or to hear from Him directly through the Bhagavad-gītā, is itself righteous activity. And for one who hears about Kṛṣṇa, Lord Kṛṣṇa, who is dwelling in everyone's heart, acts as a best-wishing friend and purifies the devotee who constantly engages in hearing of Him. In this way, a devotee naturally develops his dormant transcendental knowledge. As he hears more about Kṛṣṇa from the Bhāgavatam and from the devotees, he becomes fixed in the devotional service of the Lord. By development of devotional service one becomes freed from the modes of passion and ignorance, and thus material lusts and avarice are diminished. When these impurities are wiped away, the candidate remains steady in his position of pure goodness, becomes enlivened by devotional service and understands the science of God perfectly. Thus bhakti-yoga severs the hard knot of material affection and enables one to come at once to the stage of asaṁśayaṁ samagram, understanding of the Supreme Absolute Truth Personality of Godhead.' "

Prabhupāda: This is the process. By hearing, you become pious. Those who are hearing in this meeting, even they cannot understand the words which we are discussing, he's, he's becoming purer. He's becoming... Just like one becomes purer by acting piously. So simply hearing, if one cannot understand the whole thing, he becomes pious. Puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17). One who is speaking Kṛṣṇa's words, and one who is hearing Kṛṣṇa's..., both of them are becoming purified.

Lecture on BG 7.1 -- San Diego, July 1, 1972:

Sthitaṁ sattve prasīdati. Sattva-guṇa, when goodness, the modes of goodness... So progress in devotional service means one is becoming perfect. Because he is perfect, everyone is perfect, but he's covered with some dirty thing. Just like gold is covered with some dirty earth. But if you wash the gold, or, by chemical process, if you cleanse, then real gold will come out. Similarly, we are all part and parcel of God. Therefore Godly qualities are there, in every one of us. It is simply covered by these material dirty things. This will be cleansed by this hearing process. The more you hear, the more it becomes cleansed, the more you become fixed up in devotional service. The more you give up your other nonsense habits. Kāma and lobha. Other nonsense habits, they are based on two things: lust and greediness. Kāma-lobha. Lust and greediness. These are two dirty things. So tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye. Ceta. Your heart will be cleansed of these lusty things and greediness. Then you come to the pure modes of goodness. And as soon as you come to the pure platform of goodness... Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye ceta etair anāviddham.

Lecture on BG 7.1 -- Fiji, May 24, 1975:

So if we become in touch with that ānandamaya, that is called self-realization. Brahma-bhūtaḥ prasannātmā (BG 18.54). You get the same qualification. Just like if you touch yourself with fire, you get the quality of fire—you become warm. In any way you come to the fire, you become warm. Similarly, some way or other, you come to Kṛṣṇa. That is called mayy āsakta-manāḥ. Some way or other, you become attached to Kṛṣṇa. This yoga has to be practiced. That is called bhakti-yoga. Yena tena prakāreṇa manaḥ kṛṣṇe niveśayet. This is the injunction given by the Gosvāmīs. "Somehow or other." Kāmāt krodhāt bhayāt. There are so many ways. One is attached to Kṛṣṇa by lusty desire. Just like the gopīs. The gopīs saw Kṛṣṇa very young boy, very beautiful. Naturally, young girls become attached to beautiful boy. So they became attached. The attachment is there. Mayy āsakta-manāḥ. Kaṁsa, out of fearfulness, because he heard that Kṛṣṇa will kill him, so he was always thinking of Kṛṣṇa, "Whether Kṛṣṇa is coming to kill me? Whether Kṛṣṇa is coming to kill me?" So he also became attached, bhayāt. Kāmād bhayāt krodhāt. There are so many examples. So these are indirect attachment.

Lecture on BG 7.1 -- Durban, October 9, 1975:

"Everything will be clear" means for the time being our heart is very dirty. We are always full of so many dirty consciousness. It has to be cleansed. This cleansing process is this chanting of Hare Kṛṣṇa mahā-mantra. Caitanya Mahāprabhu therefore says, ceto-darpaṇa-mārjanam (CC Antya 20.12). This Hare Kṛṣṇa mahā-mantra means the first business is to cleanse the dirty heart. The dirty heart means rajas-tamas. There are three qualities, three modes of material nature: tamo-guṇa, rajo-guṇa, sattva-guṇa. So generally we are in rajas-tamo-guṇa, ignorance and passion. The ignorance and passion, the symptom is greediness and lusty desires. So this is the dirty things. We have to just cleanse these dirty things, greediness and lusty desires. Then we come to the platform of goodness. And in goodness we can see things as they are. Therefore the Kṛṣṇa consciousness movement means trying, the devotees, the followers, to bring him to the platform of goodness, not to stay in the platform of ignorance and passion. That will not help us. Therefore we recommend, who is joining Kṛṣṇa consciousness movement, that "You should give up this habit: illicit sex, intoxication, gambling and meat-eating." These four things will keep me in the lower status of life, and it will not allow me to advance in spiritual understanding. Therefore these things should be given up. And chant Hare Kṛṣṇa mantra, minimum sixteen rounds.

Lecture on BG 7.3 -- Montreal, June 3, 1968:

We belong to the world where life is eternal, where life is blissful, and where there is no ignorance. Just like Kṛṣṇa's body is described in the Brahma-saṁhitā and other Vedic literatures that īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sac-cid-ananda-vigrahaḥ means His body is made of spiritual eternity, sat, and cit, full of knowledge, and ānanda, and full of bliss. In the Vedānta-sūtra also, it is stated about the Supreme Personality of Godhead, or the Absolute Truth, as ānandamayo 'bhyāsāt: "By nature He is full of bliss, the Absolute Truth, Absolute Person." You see the Kṛṣṇa's picture: ānanda-cinmaya-rasa-pratibhāvitābhiḥ (Bs. 5.37). He's enjoying in blissfulness. This Rādhā and Kṛṣṇa, this is enjoyment, but this enjoyment is not like here, the young boys and girls, they enjoy. It is not like that because here the ānanda is temporary, it is not eternal, but that ānanda, rādhā-kṛṣṇa-praṇaya-vikṛtiḥ, is eternal blissful. So Kṛṣṇa is canvassing everyone that "You come to Me. Here also you will have this eternal ānanda, eternal blissfulness." You are after loving affairs, but here in this material world, actually there is no love. It is only lust. And even if you accept that this is love, it will not exist. It will be finished.

Lecture on BG 7.7 -- Bombay, February 22, 1974:

Sense gratification means money and women. So they have got enough of it. Why they are after me, rejecting this? Because sense gratification will never give you satisfaction. That is false satisfaction. Real satisfaction is when you satisfy Kṛṣṇa. That is satisfaction.

ātmendriya-prīti-vāñchā-tāre bali 'kāma'
kṛṣṇendriya-prīti-icchā dhare 'prema' nāma
(CC Adi 4.165)

When you sat..., want to satisfy your senses, then you are under the clutches of kāma, lust. But the same endeavor, when you want to satisfy the senses of Kṛṣṇa, that is called prema, or bhakti.

So Kṛṣṇa is personally teaching. Why we should satisfy Kṛṣṇa? Because there is no more a greater authority than Kṛṣṇa. We are trying to serve here greater authority. Every one of us... We are going to office, we are going to party meeting, we are going to be elected president. So what is that? That I assure that "I shall satisfy your senses. You want this? I shall give you. Please elect me." Everyone is trying to satisfy the senses. Either of own self... He's giving false promise. Actually, he wants to satisfy his own senses. As soon as he becomes minister, he'll satisfy his own senses. But he's getting elected by promising satisfying..., to satisfy your senses. But the sense gratification is going on. But there is chaos because the point is missing. There is no activity for satisfying senses of Kṛṣṇa. That is the defect of the modern civilization. Therefore one should learn that you are satisfying the senses of others. Try to satisfy the senses of Kṛṣṇa, because there is no more greater authority than Kṛṣṇa. We are satisfying the senses of greater authority. That's all. Or my senses. Because my senses are also greater authority—kāma, krodha, lobha, moha, mātsarya. These are very strongly dictating me, "Do this." I don't want to do this. My conscience is willing (beating?). But my kāma, my lust, is forcing me.

Lecture on BG 7.8-14 -- New York, October 2, 1966:

Kāma-rāga-vivarjitam, dharmāviruddho bhūteṣu kāmo 'smi bharatarṣabha. "And lust, lust which is not against religious principles, that is also I am." What is that lust? Lust means, generally means, sex, sex life. Sex life which is not against religious principles, that is Kṛṣṇa. How it is religious principle, sex life? Yes. Sex life is religious principle in this way, that when you want a good child, in that sense, if you undertake sex life, that is sanctioned. That is religion. And without that, everything sex life is nonreligion. If you can produce a good child, you can have thousand times sexual intercourse, but if you produce cats and dogs, don't take. That is irreligious. So here it is stated that dharmāviruddho bhūteṣu. Therefore, for sex life, dharma is marriage. In the human society there is marriage. In the animal society there is no marriage. They indulge in sex life any way, because they are animals.

Lecture on BG 7.11-16 -- New York, October 7, 1966:

Prabhupāda:

balaṁ balavatāṁ cāhaṁ
kāma-rāga-vivarjitam
dharmāviruddho bhūteṣu
kāmo 'smi bharatarṣabha

Now, this particular verse we were discussing last day, that lust or sex desire on the principles of religiosity is Kṛṣṇa. This point we have discussed very elaborately, you may remember, that so far necessities of this body are concerned, that is allowed, but in a regulated form.

Lecture on BG 7.18 -- New York, October 12, 1966:

The Lord says, kāmais tais tair hṛta-jñānāḥ prapadyante anya-devatāḥ (BG 7.20). One person does not surrender unto the Supreme Personality of Godhead, but they worship different kinds of gods. Why? Now, kāmais tais tair hṛta-jñānāḥ: "They have lost their sense out of lust, material lust." That's all. Because our life, this material life, is simply based on lust. We want to enjoy this world. We love this material world because I want to satisfy my senses. So this lust is the perverted reflection of my love of God. In my original constitution, I am made to love God, but because I have forgotten God, therefore I love matter. Love is there. Love is there. Either you love this matter or you love God, but you cannot get out of this loving propensity. Just like sometimes we see: one who hasn't got children, he loves a cat, loves a dog. You see? Why? Because he wants to love something. But in the absence of reality, he puts his faith and love into cats and dogs. So love is there, but that love is now represented in the form of lust. And this lust, when we are baffled in the lust, we become angry. We get wrath. And when we are in wrath, then next stage is illusion. And when we are illusioned, we are doomed. This process is going on.

So we have to reverse the process. Kāmais tais tair hṛta-jñānāḥ (BG 7.20). We should not be lost of all senses, influenced by this material lust. We have to revert ourself, we have to rectify the lust into love. And if we love God, then we love everything. And without loving God, if you want to love something else, that is nonsense. You cannot love. Therefore we find practically there is so much love between a boy and girl. And just after two years, oh, divorce: "Go to hell." Because there is no love. It is simply lust. We do not know what is love. Simply you are playing with lust, and lust, as soon as you do not satisfy my senses to my satisfaction, then there is anger, krodha, or wrath. And out... Then illusion. Then out of wrath, you give..., you separate with me, I separate with you. So basically there is no love.

So these people who are, who have become the play dolls of this lust, they are called "lost all senses." Kāmais tais tair hṛta-jñānāḥ (BG 7.20). Hṛta-jñānaḥ means "one who has lost his good sense." They want to worship this or that or this or that, this or that. But taṁ taṁ niyamam āsthāya prakṛtyā niyatāḥ svayā. And there are rules and regulations.

Lecture on BG 7.18 -- New York, October 12, 1966:

There are six, twenty-six qualifications of a factual devotee of the Lord. They are very kind. They are very obedient. They are sober, economic, everything, all good qualifications. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ (SB 5.18.12). One, if he becomes the devotee of the Lord, all good qualities automatically will develop because he is good. By nature a living entity is the perfect good, but due to the contamination of the lust, he has become vicious. He has become vicious. By nature he's not vicious; he's perfect. Because he's part and parcel of the gold, he's gold. By outward covering he has become something nonsense.

Lecture on BG 8.5 -- New York, October 26, 1966:

Veṇu means flute. He is playing on flute. Veṇuṁ kvaṇantam aravinda-dalāyatākṣam. Aravinda means lotus petal. His eyes are so nice, like lotus petal. Veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam (Bs. 5.30). Barhāvataṁsam means the peacock feather. You'll find Kṛṣṇa and Viṣṇu, He is very fond of this peacock feather. Everywhere you'll find the peacock feather. Barhāvataṁsam asitāmbuda-sundarāṅgam. And His color is a cloud, darkish cloud. Asita, asitāmbuda. Ambuda means cloud and asita means blackish. Sundarāṅgam. But still, He is so beautiful... Veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam asitāmbuda-sundarāṅgam, kandarpa-koṭi (Bs. 5.30). He is so beautiful that He surpasses the beauty of millions of Cupid. Cupid is supposed to be very beautiful. It impels lust, Cupid. So He is many more thousands times beautiful than Cupid. Kandarpa-koṭi-kamanīya-viśeṣa-śobham (Bs. 5.30). Viśeṣa-śobham. He has got His particular beauty. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. In this way there are description.

Lecture on BG 9.23-24 -- New York, December 10, 1966:

The real predominator is the Supreme Lord, Kṛṣṇa. Ahaṁ hi sarva-yajñānāṁ bhoktā prabhur eva ca. He's the predominator. Na tu mām abhijānanti. People, they do not know. They want to become predominator themselves. That is not possible. By nature, he's not so. I want to be predominator, but actually, I am being predominated by my desires, by my lust, by my anger, by my avarice, and so many good qualities. They are controlling me. I am angry. So I tell you something nonsense. You see? So that... I am predominated by the anger principle, kāma-krodha. So therefore one who knows that "I am not predominator; I am predominated..."

Lecture on BG 9.23-24 -- New York, December 10, 1966:

Suppose I am, I am the head of the family. I am thinking that "I am head of the family." But I am being controlled by the family members. I want to satisfy my wife. I want to satisfy my children. And if they are unsatisfied, then there is disruption in my family. Suppose I want to become the president. So my business will be to keep the citizens satisfied. Otherwise, next vote, I shall not get the post. So I am being predominated by the voting power. But I am thinking that "I am predominator." This is called illusion. Nobody is predominator. He's predominated by some other principle. Therefore, one who knows this, one who does not know, na tu mām abhijānanti, one who does not know, tattvena ataś cyavanti te, they fall down, under the illusion, cyavanti te. And one who knows that "I can never become the predominator, I shall always remain the predominated..." If I do not become predominated voluntarily by the Supreme Lord, if I do not surrender unto Him and voluntarily agree to be predominated by the Lord, then I shall be predominated by the elements of material nature, this kāma, krodha, lobha, lust, desire, anger, enviousness, so many things. They'll predominate me. The senses will predominate me. Actually, we are, at the present moment, we are servants of the senses. My senses dictate something. I am obliged to do it. I cannot avoid it.

Lecture on BG 9.27-29 -- New York, December 19, 1966:

Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). Premāñjana. When you have got your developed love of God... This is quite natural. Just like you somebody, loves somebody. You love some person or... You always think of him. That is quite natural. Anyone. That is the objective of love. But because we are..., our love in this material world is a perverted reflection of the love of God, love can be applied only to God. In this material world there is no love. It is all lust. There cannot be any love. The word love can be applied only to God. So these are only perverted reflection, what is going on in the name of love. There is no love. So the nature of love is this, that the lover wants every moment to see without any remuneration, without any return. That is real love.

Lecture on BG 15.15 -- August 5, 1976, New Mayapur (French farm):

Prabhupāda: Yes. Memory comes to remind you that you were in this condition, in this condition. Whether you are to continue this condition or to make improvement, that is up to you. So if you take instruction from the Vedas then you'll understand that these conditions of life are not very pleasing. So we have to make progress in a different way. (question asked in French)

Prabhupāda: Explain? What is his question?

Devotee: The question: how does our love for Kṛṣṇa somehow or other get transformed into lust?

Jayatīrtha: In contact with the material energy.

Prabhupāda: That is not very difficult. One has got his wife or husband, but he or she transfers the love towards somebody else, how does he look?

Jayatīrtha: Personal choice.

Prabhupāda: Yes. It is happening every moment. Natural love is between the husband and wife, but the wife goes somewhere and the husband goes somewhere else. The basic principle is enjoyment. He or she thinks that "I shall be able to enjoy more in this way." So this misguided spirit puts him into trouble. Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. He does not know the aim of life and therefore his energy is transferred to something else misleading.

Lecture on BG 16.6 -- South Africa, October 18, 1975:

When the Māyāvādī sannyāsīs say that jagan mithyā, Jagad āhur anīśvaram (BG 16.8), "There is no God..." The Bauddha philosophers, they say that "This jagat, this world, has come into existence by combination of matter." The modern scientists also say. They say that "Chemical evolution, by combination of chemicals, everything has come out, but there is no creator." They will deny this. This is the symptom of the asura. So from this instruction you can understand who is a rascal and asura. As soon as they say that "There is no God. The world is created by chance. By chance..." Aparaspara-bhūtam. Aparaspara: "One thing mixed with another thing..."

How the example? The example is kim anyat kāma-haitukam. Just like a man and woman, by chance they become lusty and have sex, and the woman becomes pregnant, and the child is coming, just like this is a creation, accidentally, accident. The man or woman becomes lusty accidentally, and there is sex and therefore the creation of the child. This is their theory, not that "This child is a living entity, and he is coming from his last birth, and he's taking particular type of body according to his last birth," no conclusion like that. "God is the judge what kind of body he should get." Daiva-netreṇa.

Lecture on BG 16.6 -- South Africa, October 18, 1975:

So janmādy asya yataḥ (SB 1.1.1), the atheist class, the so-called scientists, asuras, they say it is a chemical combination, by accident. We don't say like that. We say the janmādy asya, the original source of everything, is a person. Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ (SB 1.1.1). Just like this microphone, if I say accidentally all the material things, electronics parts, mixed together and became a micro... No, we don't say that. We say, "This is manufactured by somebody who is very expert in dealing with these parts." That is our knowledge. Janmādy asya yataḥ anvayād itarataś cārtheṣu abhijñaḥ. The person who has mixed together these different parts is very expert, abhijñaḥ. That is right conclusion. And if you, as a rascal, if you say that "All of a sudden the material parts—there are many parts—they became assembled; just like one lusty man becomes accidentally lusty desire and the woman also becomes, they unite," it is not like that. It is not accident. There is brain. So every creation has got a brain behind it. Therefore it is said, abhijñaḥ. Janmādy asya yataḥ anvayād itarataś cārtheṣu abhijñaḥ (SB 1.1.1). That abhijñaḥ is God, Kṛṣṇa, one who knows things, how to do it. So in this way, if we study that the asuras, their symptoms are described... So asuras are condemned. They cannot have any happiness. They'll simply go on theorizing. There is no solution, so one has to become deva. Viṣṇu-bhakto bhaved devaḥ. If we remain asuras, rascals, then our life is spoiled. Thank you very much.

Lecture on BG 16.6 -- South Africa, October 18, 1975:

Devotee (1): These qualities that you were talking about, śaucam, do they develop naturally?

Prabhupāda: If you practice as they are described in the śāstra, then gradually you become released from the asura stage and come to the deva stage. Then you understand everything rightly. And if you keep yourself as asuras, then you will never be happy.

Puṣṭa Kṛṣṇa: The statement here is that the material world is founded on lust. This is the asuric conception. So everything...

Prabhupāda: The Sāṅkhya philosophy is also like that.

Puṣṭa Kṛṣṇa: Yes. So this lust... The godly qualities, they come from Kṛṣṇa.

Prabhupāda: Everything comes from Kṛṣṇa.

Lecture on BG 16.8 -- Tokyo, January 28, 1975:

Nitāi: "They say that this world is unreal, that there is no foundation and that there is no God in control. It is produced of sex desire, and has no cause other than lust."

Prabhupāda:

asatyam apratiṣṭhaṁ te
jagad āhur anīśvaram
aparaspara-sambhūtaṁ
kim anyat kāma-haitukam
(BG 16.8)

This is the atheistic theory, asatyam. They say that this material world is false. Brahma satyaṁ jagan mithyā. Jagat, jagat means this cosmic manifestation which is gacchati, going. In the material world, everything is going. Just like in your city you see the cars, motor cars. They are going here and there, gacchati, very busy. Every man is going here and there. Similarly, the whole planetary system also, beginning from its birth up to the annihilation it is going, moving, orbit. It is going. Everything is going, moving. Even the sun, it has got its orbit. Yac-cakṣur eṣa savitā sakala-grahāṇāṁ rājā samasta..., aśeṣa-tejāḥ, yasyājñayā bhramati sambhṛta-kāla-cakraḥ. The... Just like the earth has its orbit—it is rotating—similarly, every planet is rotating. The sun is also rotating. And so far I calculate, it is sixteen thousand miles per minute or second. I calculated once. The sun is rotating sixteen thousand miles either per minute or per second. I forget now.

Lecture on BG 16.8 -- Tokyo, January 28, 1975:

So their theory, this atheistic theory, is aparaspara-sambhūtam. It has taken by mechanical arrangement. Kim anyat kāma-haitukam. Kāma. Just like kāma—a man, a woman becomes lusty, and there is sex, and there is production. So they say like that. The production is like that. There is no other plan. But there is a big plan. That they do not know. The plan is: yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham (BG 4.7). That is plan. But these rascal, this atheist class, they say, kim anyat kāma-haitukam: "Only lusty desires, that is the only reason. That is the only cause." The atheist class think like that, that "This birth is taking place due to our lusty desires, but we do not want to take responsibility. Then kill him. What is that?" Therefore they are making this abortion, killing of the child, as legal. The kāma... "We had some lusty desires, and we got it, but we don't want it. Kill it." That's all. This is going on. This is atheism. But it is not that. That child has come. It is a living entity. It desired a certain thing, and therefore he has given chance to take birth as human being or as cat, as dog. Kāma-haitukam.

Then why one is born as a cat, one is born as a dog, one is born as a rich man's son, one who is born as..., so many varieties? Why? If kāma-haitukam, then why not one variety? Where is the question of varieties? What is the answer? Why there are so many varieties? Everyone wants to take birth in rich family, in high family. Why one is born as a street dog and there is no food and crying, barking, and somebody is capturing and eating and no protection? Why? Why kāma-haitukam, the dog is also born by the lusty desires of the male dog and the female dog, but why he is dog, and why he is such a rich man's son? Why? What is the answer? If kāma-haitukam, lusty desire is the only cause for birth, production, then why there is one production, street dog, cat or pig or a worm in the stool, and why one is born as demigod, as Indra or Candra, Varuṇa? Why? A Brahmā? Who makes this arrangement? Why one is put into such exalted position, and why one is put into that abominable position? What is the answer? Kāma-haitukam.

Lecture on BG 16.8 -- Hawaii, February 4, 1975:

Nitāi: "They say that this world is unreal, that there is no foundation and that there is no God in control. It is produced of sex desire and has no cause other than lust."

Prabhupāda:

asatyam apratiṣṭhaṁ te
jagad āhur anīśvaram
aparaspara-sambhūtaṁ
kim anyat kāma-haitukam
(BG 16.8)

This is the verdict of the asuras. We have discussed the characteristics of asuras for the last two days. Now, gradually, Kṛṣṇa is explaining the demonic characteristic. He has explained the divine characteristic extensively before this. Now He is explaining what are the demonic characteristics. So, nāpi cācāraḥ. They even do not know how to live nicely. That verse we have already discussed last night.

Lecture on BG 16.8 -- Hawaii, February 4, 1975:

But these rascals, they conclude like that. Aparaspara-sambhūtam: "By combination of two or more material things produces another third or fourth thing." Aparaspara-sambhūtam, kim anyat kāma-haitukam. They give example. This is the atheist Sāṅkhya philosophy, atheistic Sāṅkhya philosophy, combination, permutation. But the example is given, kim anyat kāma-haitukam. Kāma. Just like a man and woman becomes lusty and their combination brings forth a child, a third matter. They think like that. They are thinking everything is matter. No. There is good brain within the combination. That is explained in the Vedic literature. Karmaṇā daiva-netreṇa jantur dehopapattaye (SB 3.31.1). This body is not coming accidentally by the sex intercourse. That is not the fact. The fact is karmaṇā daiva-netreṇa. Otherwise, why the same kind of body is not coming by material combination and permutation? Why there are different types of body? Why there is rich body? Why there is poor body? Why there is cat body? Why is dog body? Why there are varieties? That they cannot answer. If you say that "Simply by combination of matter the secretion of the man and woman emulsifies and takes another shape, and that secretion, discharge of matter, is due to lust," that is all right. But unless there is the living spark, soul, within that material combination, there is no pregnancy. The pregnancy will take place when there is actually living soul within this material creation, material combination, emulsification. That is the knowledge we get from Vedic sources. Karmaṇā daiva-netreṇa jantur deha upapatti: (SB 3.31.1) "Jantuḥ, the living entity, is getting a type of body by the karma." It is not simply lusty combination. Because the living entity has got his karma, therefore one is born and Mr. Ford and one is born something else. It is due to karma. Otherwise, why he's born one rich and poor? There must be some consideration.

Lecture on BG 16.10 -- Hawaii, February 6, 1975:

Nitāi: "The demoniac, taking shelter of insatiable lust, pride and false prestige, and being thus illusioned, are always sworn to unclean work, attracted by the impermanent."

Prabhupāda:

kāmam āśritya duṣpūraṁ
dambha-māna-madānvitāḥ
mohād gṛhītvāsad-grāhān
pravartante 'śuci-vratāḥ
(BG 16.10)

So the demons... We have explained who are demons and who are divine, or demigods. Demigods means those who are devotee of the Lord. Viṣṇu-bhakto bhaved daivaḥ. Viṣṇu-bhakta, the all-pervasive Supreme Personality of Godhead and His devotee... The Godhead is called deva, and his devotees are called daiva. So we are discussing about the characteristics of the demons. So they have lost their intelligence. Etāṁ dṛṣṭim avaṣṭabhya naṣṭātmānaḥ alpa-buddhayaḥ. Naṣṭātmānaḥ. Ātmānaḥ means spirit soul. So they have lost the sense of spirit soul. They do not know that "I am not this body, I am spirit soul. Ahaṁ brahmāsmi." So therefore they do not know this. Therefore they are called naṣṭātmānaḥ. They have lost their spiritual sense. Why? Alpa-buddhayaḥ, not very intelligent.

Lecture on BG 16.10 -- Hawaii, February 6, 1975:

Still, they are very much proud of this body. Why? Alpa-buddhayaḥ, it is said, "less intelligent." Less intelligent. So why he has become less intelligent? That is described in this verse, kāmam āśritya. His basic principle of life is lusty desire, āśritya. He has taken shelter of principally the lusty desire, kāmam āśritya. Our constitutional position is we have to take shelter of somebody. Just like the dog. The dog, if he has no shelter, a good master, he has no position. Street dog. They say, "street dog." He has no food. He has no shelter. He is lean and thin and do not know where to go, in this way. So the constitutional position of the dog is that it must have a good master. Then he is happy. Then he's happy. Otherwise it is not happy. Is it not? Otherwise it is street dog. Sometimes it is killed by the municipality.

Lecture on BG 16.10 -- Hawaii, February 6, 1975:

So Kṛṣṇa has given you the sunlight so that you can see. Kṛṣṇa has given you the nice breeze. Therefore you can live; you can breathe. Everything is dependent. We are dependent. Without light, without air, without rain or water, how we can live? So we are completely dependent, but on account of false prestige, less intelligence, we are thinking that we are free, we can... "I am God. I can do anything." This is demonic attitude. Completely being dependent, as soon as the death comes, immediately we have to leave this position. "Sir, let me stay for one hour more." "No, not even a minute." This is our position.

But the demons, being... Instead of taking shelter of Kṛṣṇa, instead of taking shelter of Kṛṣṇa's bona fide servant, he takes shelter of this lust, lusty desires and pride and false prestige, this, that, so many. He has to take shelter; he cannot remain independent. But when he's less intelligent, he takes shelter of all these material things, and when he's intelligent, he takes shelter of Kṛṣṇa. But when you takes shelter of these lusty desires, false pride, false prestige, illusion, then you are demon, and when you give up the shelter of all this nonsense and you take shelter of the Supreme Person, then you are divine.

But you cannot say at any stage that "I am independent." That is not possible. Your constitution is to remain dependent. Therefore the Vedas says, eko yo bahūnāṁ vidadhāti kāmān. He's maintaining you. God is maintaining. That's a fact. We cannot maintain your, ourself. He has given heat, light, air, water, fruits, flowers, grains, everything. Everything is there for you. There is no scarcity. Simply being less intelligent, taking shelter of lusty desires, false prestige, we are mismanaging the gift of God. Therefore we are in scarcity, therefore starvation. By God's arrangement there is everything. Pūrṇam idam (Īśopaniṣad, Invocation). Everything is complete. Pūrṇam adaḥ. This creation is complete. Pūrṇāt pūrṇam udacyate. Because it is created by God, it is complete, so you cannot find out any deficiency. Pūrṇāt pūrṇam udacyate, pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate.

Lecture on BG 16.10 -- Hawaii, February 6, 1975:

Kṛṣṇa said, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). Kṛṣṇa said that "You give Me patram, means vegetables, flowers, fruits, and phalam, fruits, and some liquid, water or milk." Kṛṣṇa does not say, "You give Me meat or egg or fish." No. Kṛṣṇa can eat everything, He's all powerful, but He does not eat, although He is all powerful. He can eat everything. He can eat fire. That is another thing. But because we have to take prasādam, remnants of foodstuff, Kṛṣṇa, therefore He says, "Give Me this: food grains, milk, or fruits and flowers." Prepared or unprepared, it doesn't matter. Kṛṣṇa wants that. We... So far the Vaiṣṇava is concerned, sometimes they come forward to fight with us: "Why we should be vegetarian?" No, no, we have no quarrel with the nonvegetarian. Let them eat at their risk. But because we recommend, "You take Kṛṣṇa's prasādam," therefore we must be satisfied with this patraṁ puṣpaṁ phalaṁ toyam (BG 9.26), nothing more than that.

But unfortunately, instead of taking shelter of Kṛṣṇa, we have taken shelter of lusty desire. This is demonic. Therefore it is said, kāmam āśritya duṣpūram. Duṣpūram... Duḥ. Duḥ means very difficult, and pūram means satisfaction. Duṣpūram. We have taken shelter of lusty desires which will never be satisfied. This is our position. Kāmam āśritya duṣpūram. These materialistic person, demon, their desires are never fulfilled-increasing, increasing, increasing, more, more more. So that means, increasing means, we are becoming implicated more and more. The business of human life is how to become free from this material encagement, but the asuras or the demons, instead of becoming free from material entanglement, they become more and more involved. That is...

Lecture on BG 16.10 -- Hawaii, February 6, 1975:

Just like that kite-flying. Kite-flying, there is that reel? What is called? No, you have no experience. So You can fly. The kite goes very high and high. In India kite-flying is very popular sport. So you can allow the kite go and go, very high, and at the same time you can bring it near and nearer by that wheel. So this wheel, this human form of body, is meant for not prolonging the unclean material life, but now stop it. Now stop it. It is meant for that purpose.

Therefore in the Vedānta-sūtra it is said, athāto brahma jijñāsā: "Now inquire about... Sit down about... Sit down quietly and inquire about the necessity or the aim of life." That is explained in the Śrīmad-Bhāgavatam, jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ, kāmasya nendriya-prītiḥ. Kāmasya nendriya, kāma. Here it is called kāma. Kāma means lust. So because we have got this body, therefore we must have some kāma. That is a fact. You cannot avoid it. Lusty desire there is, and for the up keep of the body the lusty desires may be fulfilled, but don't become lusty which is duṣpūram, which is never to be fulfilled. So kāmasya na indriya-prītiḥ. Just like lusty desires, generally it is with reference to sex life. So sex life is required for the physiological condition of the body. That is nature's way. Or by giving birth to some nice children, that sex life is required. Otherwise why God has made the arrangement of sex? There is need, but not duṣpūram. Kāmasya na indriya-prītiḥ: "Don't use it for sense gratification." You use it to fulfill the real purpose. So these lusty desires, unless you live a very regulated life, then it will be duṣpūram, it will be never be fulfilled—always desire, always desire, always desire.

Lecture on BG 16.10 -- Hawaii, February 6, 1975:

So these demons, they accept the shelter of lusty desire which will never be fulfilled, will never be satiated. But those who are devas, godly, their lusty desire is controlled, restricted. Therefore this varṇāśrama, four varṇas, and four āśramas, this is education how to control this lusty desire. That is required. In the beginning of life, the children, beginning from five years old up to twenty-five years, they are trained up as brahmacārī. Why? Just to control the kāmaṁ duṣpūram. Kāmaṁ duṣpūram. Those who are not in bad association from childhood, if they practice celibacy, they are not disturbed. They are not disturbed. That is called brahmacārī life. Why? To train the child of a human being. Because this human life is meant for stopping the cycle of birth and death. That is the mission.

Lecture on BG 16.10 -- Hawaii, February 6, 1975:

So this alpa-buddha, less intelligent class, demons, they do not understand this. Why? Kāmam āśritya duṣpūram. Unnecessarily dambha. Just like the same example, dog. The dog is very proud, barking, "Yow! Yow! Yow!" He does not know that "I am chained." (laughs) He's such a foolish that as soon as the master, "Come on." (laughter) So māyā is the master: "You rascal come here." "Yes." And he be see..., proud: "I am something." This doggish civilization, naṣṭa-buddhaya, lost all intelligence... Less intelligent these are called. Kāmaṁ duṣpūram. So kāmam, the lusty desires... On account of this body there is lusty desire. We cannot deny it. But don't make it duṣpūram, never to be satiated. Then finished. Make it limited. Make it limited. Therefore, according to the Vedic civilization, the lusty desire is there, but you cannot use it except for the purpose of begetting a nice child. That is called pūram, means restricted.

Lecture on BG 16.10 -- Hawaii, February 6, 1975:

So the brahmacārī is educated in that way. Up to twenty-five years he cannot see a young woman. He cannot see even. This is brahmacārī. He cannot see. Then he is trained up in that way, that he may continue a brahmacārī life. Naiṣṭhika-brahmacārī. But if he's unable, then he's allowed to marry. That is called gṛhastha life, householder life. Because between twenty-five years to fifty years, this is the youthful time, so his lusty desires are very strong. One who is not able to control... Not for all. There are many naiṣṭhika-brahmacārī. Naiṣṭhika-brahmacārī—throughout the life, celibacy. But that is not possible in this age, neither it is possible to become a brahmacārī. The time is changed, this age. Therefore you can control your lusty desire by Kṛṣṇa consciousness. Otherwise it is not possible.

Lecture on BG 16.10 -- Hawaii, February 6, 1975:

Yad-avadhi mama cetaḥ kṛṣṇa-padāravinde. One emperor, he was king, so naturally he was lusty also. So he gave up this life, became a devotee. So when he was perfectly situated, so he said, Yāmunācārya—he was the guru of Rāmānujācārya—so he said, that yad-avadhi mama cetaḥ kṛṣṇa-padāravinde: "Since I've trained my mind to be engaged in the service of the lotus feet of Kṛṣṇa," yad-avadhi mama cetaḥ kṛṣṇa-padāravinde nava-nava-rasa-dhāmany udyataṁ rantum āsīt, "daily I am offering service to Kṛṣṇa. I am getting new, new pleasure." The spiritual life means... If one is actually situated in spiritual life he'll get spiritual pleasure, transcendental bliss, by serving more and more, new and new. That is spiritual life. So Yāmunācārya said, yad-avadhi mama cetaḥ kṛṣṇa-padāravinde nava-nava-rasa-dhāmany udyataṁ rantum āsīt: "When I am now realizing transcendental pleasure every moment by serving Kṛṣṇa's lotus feet," tad-avadhi, "since then," bata nārī-saṅgame... Sometimes we enjoy subtle pleasure, thinking of sex life. That is called nārī-saṅgame. Nārī means woman, and saṅga means union. So those who are practiced, so when there is actually no union, they think of union. So Yāmunācārya said that "Not actually union with woman, but if I think of union," tad-avadhi bata nārī-saṅgame smaryamāne, smaryamāne, "simply by thinking," bhavati mukha-vikāraḥ, "oḥ, immediately I becomes disgusted: 'Aḥ, what is this nasty thing?' " Suṣṭhu niṣṭhī... (spits) This is perfect. (chuckles) This is perfection. Yes. So long we'll think of, that is called subtle sex, thinking. They read the sex literature. That is subtle sex. Gross sex and subtle sex. So one has to become completely free from these lusty desires, not to become implicated which will never be satisfied, unsatiated, duṣpūram.

Lecture on BG 16.10 -- Hawaii, February 6, 1975:

So the demons, they have taken shelter of these lusty desires, duṣpūram, never to be satisfied. Dambha-māna-madānvitāḥ. Why? Mohāt, by illusion. And on account of this illusion, gṛhītvā asad-grāhāt. Asad-grāhāt. Asat means which will not stay, nonpermanent, for the time. Just like we have accepted this body. This is asad-grāha. This body will not stay. Everyone knows, but still, I am too much attached to this body. This is called asad-grāha. And so long we are attached to this nonpermanent body, there should be anxiety. Prahlāda Mahārāja says, asad-grahāt, sadā samudvigna-dhiyām asad-grahāt (SB 7.5.5). Because we have accepted this temporary body, therefore we are full of anxiety. Full of... He was asked by his father, "My dear son, what nice thing you have learned? Kindly say." Father wants to know how his son is being educated.

Lecture on BG 16.10 -- Hawaii, February 6, 1975:

So Prahlāda Mahārāja replied that "My dear asura father..." He said. Asura-varya. He did not say, "father." He said, "My dear asura, the best of the asuras," asura-varya. Asura-varya, means best... That is the foolishness. The best—He heard the best, but he is addressing him as "asura, best asura." Still he is pleased, "Because I am best. I am best, best asura." So Prahlāda Mahārāja, a devotee, is very humorous, so he did not address his father as "father." He said, tat sādhu manye asura-varya: "O best among the asuras." (laughter) So he said, tat sādhu manye: "I think it is very nice." Tat sādhu manye 'sura-varya... Very nice for whom? Dehinām: those who have accepted this material body. That means all material living being. Tat sādhu manye 'sura-varya dehināṁ sadā samudvigna-dhiyām: "Who are always full of anxieties..." That's a fact, full of anxiety. This is the test that we are in external material body. Therefore we are anxious. Tat sādhu manye 'sura-varya dehinām asad-grahāt sadā samudvigna-dhiyām. So for them this is the best formula. What is that? Hitvātma-pātaṁ gṛham andha-kūpam. He should give up this so-called family life which is just like a dark well. Hitvātma-pātam. The dark well... In the paddy field or in agricultural field they are. Formerly they used to dig wells, and sometimes they are covered with grass, and one man cannot know that there is... (break) ...and he should go to forest. Vanaṁ gataḥ. Then what will be the benefit? Now, harim āśrayeta: "Just take shelter of Kṛṣṇa." Instead of taking shelter of these lusty desires, you take shelter of Kṛṣṇa. Then your life is successful. Thank you very much. (end)

Lecture on BG 16.11-12 -- Hawaii, February 7, 1975:

Nitāi: "They believe that to gratify the senses unto the end of life is the prime necessity of human civilization. Thus there is no end to their anxiety. Being bound by hundreds and thousands of desires, by lust and anger, they secure money by illegal means for sense gratification."

Prabhupāda:

cintām aparimeyāṁ ca
pralayāntām upāśritāḥ
kāmopabhoga-paramā
etāvad iti niścitāḥ
āśā-pāśa-śatair baddhāḥ
kāma-krodha-parāyaṇāḥ
īhante kāma-bhogārtham
anyāyenārtha-sañcayān

So sometimes people say, the modern age... Modern age and past time or future, past, present and future, the real principles of life, they are the same. It does not change. Millions of years ago, the past and present and future as they were, at the present moment also, the same past present and future are there. So there is no question of modern age or past age, the nature's law is the same. Millions of years ago the sun was rising early in the morning, and it is rising early in the morning at present moment. There is no change. Millions of years ago all living entities were interested in eating, sleeping, mating and defending; the same thing is going on. There is no change.

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

Now, when the spirit soul falls down? Just like Jaya-Vijaya. Jaya and Vijaya became asuras. They fell down from Vaikuṇṭha. But they became asuras under the circumstances. That is mentioned we were reading Bhāgavata the Kaśyapa Ṛṣi, his wife... Diti? What is the name of? Anyway, she was very lusty during the sandhyā, just at the point of evening, the day's passing. So she wanted sex with her husband. He said, "No, this is not the time. This is not the time." But she was so lusty she obliged the husband to have sex life with her, and the result was two asuras were born. We have to take so much care. You see? According to the time, according to circumstances... Therefore the Vedic principle has got garbhādhāna-saṁskāra. To beget a child, it requires also reformation-time, mentality, situation. So... Not like cats and dogs. So, creating the background very nicely, sattva-guṇa, they will beget a child. That child will come, some great man, some great devotee. So everything has got the material relationship, how to do it. That is śāstra. So you do it, but follow the shastric injunction. So the shastric injunction, so far is concerned, as it is said here, that is sāttvikī, rājasī, tāmasī.

Page Title:Lust (BG Lectures)
Compiler:Rishab, Visnu Murti
Created:25 of May, 2011
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=90, Con=0, Let=0
No. of Quotes:90