Therefore try to understand Kṛṣṇa. How you will understand Kṛṣṇa? Kṛṣṇa is so great. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). You cannot understand Kṛṣṇa by these blunt material senses. That is not possible. You have to purify it. You have to purify it. Tat-paratvena nirmalam (CC Madhya 19.170). Simply by Kṛṣṇa consciousness, always thinking of Kṛṣṇa, all your senses will be purified. This is the process. Sevonmukhe hi jihvādau. And you can begin service with your tongue.
Material senses (Lectures)
Lectures
Bhagavad-gita As It Is Lectures
Lecture on BG 1.13-14 -- London, July 14, 1973:
So less intelligent class of men, they cannot understand Kṛṣṇa. Therefore śāstra says, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). These indriya, these material senses, cannot speculate to understand the Supreme Personality of Godhead. That is not possible. Śrama eva hi kevalam (SB 1.2.8). That is simply laboring, wasting time. Kṛṣṇa should be understood as Kṛṣṇa says. He can explain Himself. Nobody can explain. Because our senses are imperfect. We are deficient by four kinds of faults. We commit mistake; we are illusioned; with imperfect senses, we try to speak transcendental knowledge; therefore cheating. With imper... They will say, "Probably," "Maybe." This is the so-called scientists' language. That means imperfect knowledge. Still, they want to teach. This is cheating. Knowledge must be perfect. Then you can teach others.
Lecture on BG 1.24-25 -- London, July 20, 1973:
Ātma-bhūta. This ātma-bhūta is Hṛṣīkeśa. He is giving intelligence. The more you become purified, the more you get direct instruction from Hṛṣīkeśa. This is the point. So how you can become purified? Purified means no more influenced by the modes of material nature. That is explained: guḍākeśa. Guḍāka īśa. Guḍāka means darkness, and īśa. When you become master of this material world, or material senses. This material world means material senses. That's all. So if you become master of the material senses, then you become guḍākeśa. Therefore Arjuna is described here as guḍākeśa. Arjuna... Don't take Arjuna that he was mistaken. No, he cannot be. How he can be? He is constantly with Kṛṣṇa. How he can be misdirected? No. That is not possible. In the Caitanya-caritāmṛta it is said that kṛṣṇa sūrya-sama māyā andhakāra (CC Madhya 22.31). So guḍāka means darkness, māyā. So kṛṣṇa sūrya-sama māyā andhakāra. The darkness and light is there always, side by side. We have got experience.
Lecture on BG 1.44 -- London, July 31, 1973:
Unfortunately, everyone is killing for his sense gratification in the name of religion. In the name of religion, although it is prohibited, still they are killing. Just imagine how much sinful activities they are doing. And how they can be happy? Happiness, of course, a hog also thinks that he is very happy that he is eating stool, living in filthy place, and because he has got the facility of sex life without any discrimination he may think happy life, but that is not happiness. Happiness is different thing. Sukham ātyantikaṁ yat tad atīndriya-grāhyam (BG 6.21). If you want to feel happiness by your these blunt material senses, that is not happiness. Happiness is beyond your material senses. Ātyantikam. That is real happiness. Real happiness means it will never end, and you will never feel satiation, that "I no more want." That is real happiness. Material happiness, there is no such thing. That you will feel immediately satiation. After enjoying any material happiness a few minutes, you will feel "Again another, again another, again another." So therefore in the Bhagavad-gītā it is said, sukham ātyantikaṁ yat tat (BG 6.21). So real, what is real happiness, that is not felt by these blunt material senses. So what is that sense? That is purified senses. Sarvopādhi-vinirmuktam tat-paratvena nirmalam (CC Madhya 19.170). When our senses are purified, tat-paratvena, for the sake of Kṛṣṇa, when our senses are employed for the sake of Kṛṣṇa, that is purified senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. That is wanted.
Lecture on BG 2.12 -- New York, March 7, 1966:
Now, how to understand that which is beyond our conception? The scriptures says like this, acintyaḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet: "Anything which is beyond our conception, beyond our reasoning power, beyond our approach of the material senses, such things we should not try to have conception simply by arguments." So in the Vedic injunction it is said that tarkaḥ apratiṣṭha: "By... What should be the... What should be our real understanding, that we cannot establish simply by argument." Tarkaḥ apratiṣṭhaḥ smṛtayo vibhinnāḥ: (CC Madhya 17.186) "If we consult different scriptures, then we'll find that one scripture is speaking something, another scripture is speaking something else." Just like cow-killing. Take, take it for example. The Hindus, they say that cow-killing is irreligious. The Muhammadans say, "No, cow-killing is religious." There is some adjustment, but... Now, in the scripture I see that the cow-killing, in some scriptures it is said that cow-killing is irreligious, and another scripture says that cow-killing is religious. So which of them I shall accept? This is ni... This is all right, or that is all right? So therefore it is said that smṛtayo vibhinnāḥ. If you consult different scriptures, you'll find different contradictory statements. Your scripture may be different from my scripture.
Lecture on BG 2.13 -- New York, March 11, 1966:
Devatā means demigods. And asura. Asura means just the opposite. They simply enjoy life for the matter of sense pleasure. That's all. So those who are interested in sense pleasure, they are called asuras, and those who are interested, unending spiritual pleasure, they are called devatās. Devatā and asura does not mean that asuras are very ugly and devatās are very beautiful. Even the ugly man can become a devatā, or even a beautiful man may become asura. That is due to his mentality. Because, after all, the soul is pure. When he is in unnatural condition of life, wants to enjoy simply the material senses, he becomes asura. So asura can be turned into devatā. There is no hindrance. So Prahlāda Mahārāja... Just see. The father was asura, and the son was devatā. So asura's son can be devatā. And a devatā's son can be asura.
Lecture on BG 2.13 -- Mombassa, September 13, 1971:
Just like you, when you put on your dress, you have one underwear, shirt, and then over that shirt there is coat. It is very easy to understand, there is no difficulty. Similarly, the spirit soul is within this coat and shirt. What is this coat? This gross body. There are five..., eight material elements: earth, water, fire, air, ether, mind, intelligence, and ego. These are eight material elements. And out of these eight, gross elements we can see or perceive with your material senses. I can touch this earth; I can taste the water; I can smell the air; I can feel the sky; in this way. These are gross. And still there are finer elements, just like mind. Everyone of us knows that there is a mind, but we cannot see it. What is that mind? Everyone knows that there is intelligence, but nobody can see what is that intelligence. Similarly, everyone has his individuality, "I am this," "I am very learned," "I am very beautiful," "I am white," "I am black," "I am Indian," "I am American," this is called ego.
Lecture on BG 2.13 -- Mombassa, September 13, 1971:
So this egotism is there, but we cannot see it. They are very fine things. There is existence, but our this present material eyes, material senses can have experience of the grosser type of materials, not of the subtler or finer types of material. So there are three finer types of material and five gross materials, altogether eight. bhūmir āpo 'nalo vayuḥ khaṁ mano buddhir eva. Bhinnā me prakṛtir aṣṭadhā (BG 7.4). These are the external energy of the Supreme Personality of Godhead. Everything that we experience, they are different energies of the Lord. Just like we can feel there is fire when we feel heat or light. We don't see the fire directly but when we feel warm, we consider there must be fire. Or if there is heat, I mean there is light, that is fire. Similarly, we can experience the presence of the Lord by His different energies. Parasya brahmaṇaḥ śaktis yathaiva(?) akhilaṁ jagat, this whole material manifestation.
Lecture on BG 2.13 -- Manila, October 12, 1972:
The dimension of the soul is mentioned in the Vedas: keśāgra-śata-bhāgasya śatadhā kalpitasya ca (CC Madhya 19.140). Just the tip of your hair you divide into one hundred parts, and again take that one-hundredth part and divide again into another hundred parts, that means one ten-thousandth part of the tip of hair is the length and breadth of the soul. So how you can see? You can simply perceive that there is soul, and it is confirmed by the authority of Vedas. And how the soul passing from one body to another, that also you can hear how it is passing. The example is given, just like this some good smell, flavor, is passing by the air and you smell, you feel, "Oh, very nice smell." But you cannot see the smell, neither the carrier of the smell. The carrier of the smell is the air, and the smell, it is still finer. But when it comes before your nose, the instrument, you understand that there is very nice flavor passing. You can experience, although you cannot see, you cannot touch, you cannot taste. So it is not that, that sometimes things which are beyond the test of our material senses, they are not existing. That is foolishness. We must accept that our senses are imperfect.
Lecture on BG 2.17 -- London, August 23, 1973:
You have got mind, intelligence, everyone knows. But these rascals, because they cannot see mind and intelligence, they think that this man is gone, dead. Mind, intelligence, everyone knows that he has got mind. I know you have got your mind, I have got my mind, you have got intelligence, I have got intelligence. But I do not see your intelligence; it is subtle. Just like there is sky, but here is sky in my front, but I do not see. The things, as they become more subtle and subtler, these gross senses cannot experience. Therefore, the soul is so subtle that it is not possible to perceive the presence of soul with these material senses. So these rascals, they simply say, "No, I cannot see soul." How can you see? That is not possible? It is so minute and so subtle that it cannot be seen by this gross eye. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet.
Lecture on BG 2.18 -- Hyderabad, November 23, 1972:
So all our senses are imperfect. By imperfect senses, you cannot see the spirit soul. You cannot see even the spirit soul. How you can see the Supreme Soul, God? That is not possible. You have to purify your senses. Then you can see. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). The present blunt senses, material senses, all are imperfect. Even we hear the Lord's name, nāmādi, ataḥ śrī-kṛṣṇa-nāmādi... Just like we are chanting. One who is spiritually advanced, he's enjoying this Hare Kṛṣṇa, Kṛṣṇa's name. But those who are blunt, they will see, they will think, "What these people are chanting?" Because he has no power to hear. Ataḥ śrī-kṛṣṇa-nāmādi. But realization of Śrī Kṛṣṇa begins by hearing. That is the method. Śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). If you hear about Kṛṣṇa, if you chant about Kṛṣṇa, then gradually, your heart will be cleansed. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam (CC Antya 20.12). By chanting and hearing, the dirty things within the heart will be cleansed. Then you will understand what is your position in relationship with God.
Lecture on BG 2.18 -- London, August 24, 1973:
Although I have never experimented, neither seen personally, but because it is explained in the Vedic literature, I can say you correctly. Therefore in the Vedānta-sūtra it is said that you want to see or perceive directly anything... Just like so many rascals come, they challenge, "Can you show me God?" So... Yes. We can show you God, provided you have got the eyes. God can be seen by different type of eyes. Not these eyes. That is stated in the śāstra. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Indriya means these senses, these material senses. With these material senses, you cannot experience directly what is the form of the Lord, what is His quality, what does He do. So many things we want to know about the Supreme. But śāstra describes the qualities of the Lord, the form of the Lord, the activities of the Lord. You can learn. Śāstra-yonitvāt. Yoni means source, source. Śāstra-yonitvāt. Śāstra-cakṣus. Your eyes should be the śāstra. Not these blunt eyes. Everything we also experience by śāstra, by book.
Lecture on BG 2.18 -- London, August 24, 1973:
Now, this soul, as in the previous verse we have understood, avināśi tu tad viddhi yena sarvam idaṁ tatam. This is not measurement of the soul, but the power of the soul you can measure. But not the soul. It is not possible. Soul is so small that it is not possible. You have no measuring means, and because now our material senses, it is not possible. You can simply understand by consciousness. Just like when Caitanya Mahāprabhu fainted in the Jagannātha temple, Sarvabhauma Bhaṭṭācārya examined that there was no consciousness. Even the abdomen was not moving. When you actually you have consciousness and you breathe, the abdomen moves. But Caitanya Mahāprabhu's abdomen was tested by Sarvabhauma Bhaṭṭācārya. It was also not moving. So he thought that "This sannyāsī might have died." But he again tried. He brought a little cotton swab and put before His nostril, and when he saw the swab, the fibers little moving, then he became hopeful, yes. So everything has got a different type of calculation, measurement.
Lecture on BG 2.19 -- London, August 25, 1973:
"All right, this body is for few years, it will be ended." And that's all right. It will be ended, but you'll have to accept another body. The body, accepting the (or) accepting another body, you have to because you have got desire, sense gratification. So sense gratification means you must have material senses to gratify. So Kṛṣṇa is so pleased, so merciful, not pleased, but He's very merciful, "All right, this rascal wants like this. Give him this facility. All right. This rascal wants to eat stool. All right. Let him have a body of pig." This is going on, nature's law.
Lecture on BG 2.20-25 -- Seattle, October 14, 1968:
These are the statements of Kṛṣṇa. Now the constitution of the soul... So far materialists are concerned, they cannot even find out where is the soul. Therefore there are so many theories. Actually, they cannot find out where the soul is situated because material senses cannot approach. The measurement of the soul is stated in the Vedic literature as one ten-thousandth part of the tip of the hair. So there is no possibility of understanding what is soul by material scientists. The only process is to take it from higher authorities like Kṛṣṇa. Kṛṣṇa here gives definition of the soul. So we have to accept it. And not blindly accept it, but try to understand as far as possible with your arguments and reason, but this is the actual fact. What is that statement? The soul, definition of soul, Kṛṣṇa is giving?
Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966:
So the Bhagavān, He is the real enjoyer. He is the real enjoyer. You will find in the Bhagavad-gītā that bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). The Lord says that "I am the enjoyer. Whatever is being done here, I am the enjoyer." And bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram. "I am the proprietor." So therefore bhoga, bhoga means enjoyment. The real enjoyer is the Supreme Lord. We are enjoyed, we are not enjoyer. Just like a crude example. Because we have got our material senses, the example, in material world, we can just understand. Just like the husband and the wife. Now, the husband is called the enjoyer, puruṣa. Puruṣa. Puruṣa, man. Man is called puruṣa. Puruṣa means enjoyer. And the wife is called strī. Strī means woman. Strī means prakṛti. Prakṛti means which is enjoyed. The subject and the object. But the enjoyment, actually the enjoyment between husband and wife, that is participated by both. There is no division.
Lecture on BG 2.55-58 -- New York, April 15, 1966:
The senses are given by the Lord. Last day I explained. But we are very proud of our senses. But these senses are given just like a boy is given some plaything by the father; similarly, we wanted to enjoy this material world. Therefore our material senses are awarded: "All right, you enjoy. You just have experience of this material world, and when you get experience that 'I am not happy,' then you shall come back again to Me." So senses are actually meant for rendering service to the Lord. Senses. Because I am eternally, eternally... And senses, the senses belong to the Supreme Lord. Just like this is, this is my spectacle. So it should be used for my purpose.
Lecture on BG 2.59-69 -- New York, April 29, 1966:
If I determine that "I shall eat only foodstuff which is offered to Kṛṣṇa," then naturally my eating problem becomes restricted and as I go on eating the foodstuff which is offered first to Kṛṣṇa and then I take, then, now, the natural effect will be that my tongue will be controlled. And if I want to control my other senses, then the tongue control is the first business, because if we cannot control the tongue, then other senses is impossible to be controlled. Therefore we, when we take our foodstuff, we sing this nice song, śarīra abidyā-jāl, joḍendriya tāhe kāl: "This body is a network of nescience." Śarīra abidyā-jāl, joḍendriya tāhe kāl: "And the material senses, they are just like kāla." Kāla means venomous serpents. So śarīra abidyā-jāl, joḍendriya tāhe kāl, tā'ra madhye jihwā ati, lobhamoy sudurmati: "Amongst all the senses, the tongue is very avaricious." You see? It is, it is, it wants so many palatable dishes now and then. Tā'ra madhye jihwā ati, lobhamoy sudurmati: "And it is very difficult to control." Now, kṛṣṇa baḍo doyāmoy: "So Kṛṣṇa, Lord Kṛṣṇa, is so kind that in order to control my senses, tongue, first, He has given me so many nice foodstuff so that if I eat them, then my tongue will be controlled."
Lecture on BG 2.59-69 -- New York, April 29, 1966:
There is no understanding whether he's right or wrong. He sees like that. So the materialist sees the spiritualist sleeping in the enjoyment of life. And the spiritualist sees the materialist that "What nonsense he is, that he has got this elevated, conscious life of human form of life, and he's spoiling in the material senses, in the material enjoyment. He's not taking interest in spiritual life. So he sees that he's sleeping, and he sees that he's sleeping. The materialist sees the spiritualist that he's nonsense; he's sleeping. And the spiritualist sees the materialist, nonsense that he's spoiling. Yā niśā sarva niśā, sarva-bhūtānāṁ tasyāṁ jāgarti saṁyamī, yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ.
Lecture on BG 4.1 -- Delhi, November 10, 1971:
Just like father and mother becomes the servant of the sons. The son, the small child, passing stool, and the mother cleansing. That does not mean the mother has become sweeper. The mother is mother, but out of affection she is giving service. Similarly, when we give service to the Lord in affection, in love, then God reveals, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). God's name, God's form, God's quality, God's pastimes, activities, are not understandable by our, these blunt material senses. We cannot see God with these eyes. God is present everywhere. God is present within your heart, God is present within this universe, God is present within the atom. Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). Aṇḍa, aṇḍa means this universe. God is within this universe. Just like in your body, you are present, as I was going to explain, dehino 'smin yathā dehe (BG 2.13). Asmin dehe, within this body, there is the proprietor of the body, the soul. Similarly, this gigantic body of universe, cosmic manifestation, there is the Supersoul, therefore it is working.
Lecture on BG 4.2 -- Bombay, March 22, 1974:
Just like we cannot understand what is Kṛṣṇa, what is God, general people. They do not know, because they have got blunt senses, material senses. Even in material world, we are seeing the sun every day, but we do not know how big it is. Or even if we see this motorcar... A child sees: he sees that it is automatically going, without any horse. He's amazed. But one who can see, he knows that there is machine, there is brain. So this is our position. Even to understand material things we are not perfect. Our senses are not perfect. How we can understand God? That is not possible, because we have got defects. Our senses are not perfect: I cannot see perfectly. I cannot smell perfectly. I cannot touch perfectly. I cannot hear perfectly. So many defects. I commit mistake. I become illusioned. I accept something for something. In this way, our position is very imperfect.
Lecture on BG 4.9 -- Montreal, June 19, 1968:
To know the Absolute Truth is not possible by our present senses. That is also another fact. Because at the present moment we have got materially affected... Not material senses. Our sense are originally spiritual, but it is covered by material contamination. Therefore the process is to purify, to purify the coverings of our material existence. And that is also recommended—simply by service attitude. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). The whole thing depends on our surrendering process and engage ourselves in the service of the Lord. Then gradually, the Lord reveals to the devotee. That is the process.
Lecture on BG 4.27 -- Bombay, April 16, 1974:
Now, what is śravaṇam? Chanting. If there is chanting or there is some speaking, then we can hear. That is recommended by Śrī Caitanya Mahāprabhu, that simply hear. There are many places, recommended, that "Hear." So but it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). These present blunt senses, material senses, cannot receive even this chanting of Hare Kṛṣṇa mantra. They say, "This is nuisance." Bhagavān says in the Bhagavad-gītā, catur-vidhā bhajante mām: "Four classes of men who begins bhagavad bhajana," sukṛtina, "those who are pious..." But the modern leaders, they say, "This bhajana nuisance." This is our misfortune. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ (BG 9.14). These are the explanation in the Bhagavad-gītā.
Lecture on BG 4.27 -- Bombay, April 16, 1974:
A devotee is hearing, he is enjoying, and the nondevotee is thinking, "It is a nuisance." Therefore it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ. The blunt senses, material senses, they cannot receive. Nāmādi. Not only name, they cannot see Lord Kṛṣṇa's form. Because hearing and seeing and smelling and tasting and touching... We have got so many senses. So These senses being materially contaminated, it cannot hear what is Kṛṣṇa's holy name. Ataḥ (śrī) kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Then how to understand Kṛṣṇa? That is recommended. Sevonmukhe hi jihvādau. You have to engage your tongue first of all in the service of the Lord. The Kṛṣṇa realization begins from the tongue.
Lecture on BG 4.34-38 -- New York, August 17, 1966:
Therefore here it is stated in the Bhagavad-gītā that tad viddhi praṇipātena: (BG 4.34) "If you are at all serious to understand that transcendental knowledge, then you must approach to a person who has experience of the Absolute Truth." Otherwise, it is not possible. If you think that "I shall realize by mental speculation the Absolute Truth, it is not possible." Because you are sub... I mean, you are fructified with only imperfections. Your senses cannot approach. Therefore Brahman is said, avan mānasa gocara. Avan mānasa gocara: "It is beyond, beyond the mental speculation." And there is another name of the Supreme Lord, Adhokṣaja. Adhokṣaja. Adhokṣaja means adhah-kṛtaḥ akṣajaṁ jñānaṁ yatra, "where our material senses are defeated." Our material senses are defeated. We are defeated in every respect. So it is not possible to realize the Absolute Truth if we do not find a person who is realized soul, who is absolute, who has understood. It doesn't matter who is he. Lord Caitanya recommended..
Lecture on BG 4.37-40 -- New York, August 21, 1966:
You'll find in the Bhagavad-gītā that happiness, happiness perceived by the senses, is beyond these material senses. And in the Nārada-bhakti-sūtra also you'll find that hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). When our senses are freed from all designation... Just like due to fever, I am feeling some extra sensation in my hand. That is a designation. When that designation is freed, then I come to my normal state. Similarly, at the present moment, due to this covering of material body, I have got different designative sensation, designative sensation. I am feeling I am, I am just using my senses under some designation. So we have to get free from this designation. That is the whole spiritual process. You haven't got to kill your senses. That will help you when you are in Kṛṣṇa consciousness.
Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969:
God has form, but He is sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat, cit, ānanda. Sat means eternal. Sat means eternal, cit means knowledge and ānanda means pleasure. So God has form, but He has got a form which is full of pleasure, full of knowledge, and eternal. Now compare your body. Your body is neither eternal nor full of pleasure nor full of knowledge. Therefore God has form, but He has got a different form. But as soon as we speak of form, we think the form must be like this. Therefore the opposite, no form. That's no knowledge. That is not knowledge. Therefore in the Padma Purāṇa it is said that you cannot understand about the form, name, quality, paraphernalia of God with these material senses. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). By your sense speculation, because your senses are imperfect, how you can speculate on the supreme perfect? That is not possible. Then how it is possible? Sevonmukhe hi jihvādau. If you train your senses, if you purify your senses, that purified sense will help you to see God.
Lecture on BG 6.11-21 -- New York, September 7, 1966:
One who does not know that real happiness can be experienced by our transcendental senses, not with these material senses... Senses are not to be sacrificed. Desires are not to be sacrificed, but there are desires in the spiritual field, there are sense satisfaction in the spiritual field. That is a different thing. So here it is said, sukham ātyantikaṁ yat (BG 6.21). What is really happiness, tad buddhi-grāhyam atīndriyam, that is transcendental to this experience, empirical sense gratification. Vetti yatra na caivāyaṁ sthitaś calati tattvataḥ. One who does not know this, then certainly he will be agitated in the mind and fall down. So one should know that the happiness which we are trying to derive from the material senses, that is not happiness. I have, several times I recited one nice verse, the description of Rāma.
Lecture on BG 6.21-27 -- New York, September 9, 1966:
So the conclusion is that that spiritual spark is not impersonal. It is actually personal. The soul is actual person. As God is actual, personal, similarly, because we are part and parcel of the Supreme, therefore, if I am a person, then God must be person. God is the father of everyone. Now, if I am the son—I have got personality; I have got individuality—how can you deny the individuality and personality of the Supreme Lord? So these things require intelligence. Intelligence. Sukham ātyantikaṁ yat tat buddhi-grāhyam atīndriyam (BG 6.21). Atīndriyam. Atīndriyam means you have to transcend these material senses. Then you can actually appreciate what is happiness.
Lecture on BG 7.1 -- Melbourne, June 29, 1974 :
Kṛṣṇa is not visible to the ordinary eyes. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). God is not perceptible with our, this material eyes, our material senses. ataḥ śrī-kṛṣṇa-nāmādi na, even material ears. You are chanting. If you are not spiritually advanced, this chanting of Hare Kṛṣṇa mantra also will not appeal. It will be happening mechanically. But by chanting you will gradually advance, ceto-darpaṇa-mārjanam, then you will understand that this Hare Kṛṣṇa mantra is not different from Kṛṣṇa. The mantra, the sound vibration, is also Kṛṣṇa. So, we have to, I mean to say, repose our mind to the form of Kṛṣṇa. Kṛṣṇa says mayi, "Unto Me, ṛṣṇa." We cannot see now Kṛṣṇa personally. Personally He is here, but we want to see anything physically. Physically He is also there. Here, Kṛṣṇa mūrti is physical, but, because you are differently educated, you do not know what is this world of physics. We think that this is different from Kṛṣṇa. That will be explained.
Lecture on BG 7.1-3 -- Stockholm, September 10, 1973:
In our present position, with blunt material senses, with four defects, it is not possible to understand what is God. We have got four defects in this material condition. We commit mistake, every one of us; we are illusioned; we accept something for something for something. So to commit mistake, illusioned, and our senses are imperfect. The knowledge we gather through our senses, that is imperfect because our senses are imperfect. Just like we see every day the sun with our eyes, but because our senses are imperfect, we see the sun like a disc, although it is fourteen hundred thousand times bigger than this earth. In this way, if we analyze our senses, it will be found that our senses are imperfect. By the imperfect senses speculating, that is not perfect. Therefore all the speculators, they, so-called scientists, philosophers, they put forward theories: "Perhaps," "It may be," like that. That means it is not perfect knowledge. But if we receive knowledge from the supreme perfect God, that it is actually perfect. Our process is like that.
Lecture on BG 7.2 -- San Francisco, September 11, 1968:
When we are fully convinced that "I am part and parcel of Kṛṣṇa," that is Kṛṣṇa consciousness and that is purification of your senses. So as part and parcel of Kṛṣṇa, you have to serve Kṛṣṇa. That is your pleasure. Now we are trying to satisfy our senses, our material senses. When you become..., realize yourself that you are part and parcel of Kṛṣṇa, then you'll satisfy the senses of Kṛṣṇa, Govinda. And by satisfying His senses, your senses will be satisfied.
Lecture on BG 8.21-22 -- New York, November 19, 1966:
Now, this spiritual vision at the present moment, because we are covered by the material dress, or material senses, therefore the spiritual world or anything spiritual is not conceivable due to our material senses. But we can feel that there is something spiritual. That is possible. Although we are fully in ignorance of the spiritual matter, still, we can feel. If you analyze yourself silently, "What I am? I am this finger? I am this body? I am this hair?" you'll deny, "No I am not this." So beyond this body, what is, that is spiritual. That we can feel. Similarly, as we cannot find our self within this matter, although I'm here, that we can distinguish, the distinction between dead body and living body, something minus. That something is spirit. That something is spirit. Although we have no eyes to see, but the spirit is there. That is the beginning of Bhagavad-gītā. Avināśi tu tad viddhi yena sarvam idaṁ tatam. That spiritual existence is eternal, whereas this body is not eternal.
Lecture on BG 9.11 -- Calcutta, June 30, 1973:
So to become purified, one must be purified of this material existence. Then he can understand what is God. Then he can serve God. With these material senses it is not possible to serve God. That is not possible. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). These indriyas, the present indriyas, contaminated by material existence... You cannot understand by simply hearing about God. Therefore you have to purify yourself. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). This is the definition given by Nārada Muni, how one can become a devotee, how one can be engaged in the devotional service of the Lord. This is the formula. What is that? Sarvopādhi-vinirmuktam, first condition: One has to give up all designation. "I am Indian," "I am American," "I am brāhmaṇa," "I am śūdra," "I am this," "I am that." These are all designations of the body, but we are not this body. So if we can give up this bodily designation, that is called sarvopādhi-vinirmuktam (CC Madhya 19.170). Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam. Then one has to become purified on the standard of devotional service.
Lecture on BG 10.1 -- New York, December 30, 1966:
In Śrīmad-Bhāgavatam also it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Indriya means these material senses. We gather knowledge by sense. But these material senses are very limited. So it is not possible to understand God, or Kṛṣṇa, by speculating our mind. Mind is the center of all senses. So senses help mind gathers knowledge. So it is not possible. Because our senses are all imperfect. By imperfect senses we cannot reach to the perfect or to the unlimited. Therefore we cannot know. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). It is not possible by manipulating your different senses and knowledge and mind you can understand God.
Lecture on BG 13.1-2 -- Bombay, December 29, 1972:
You'll find old men, those who are not spiritually inclined, they're very morose. Morose because they cannot use anymore the senses. They sometimes take medicine. But how it can be done? So drdhya kala aula.(?) So we are under this illusion. This is called māyā. We should understand that we are not this body. We are not this body. Our bodily enjoyment, sense gratification, that is illusion. In another place in the Bhagavad-gītā you'll find, it is said: sukham ātyantikaṁ yat tat atīndriyaṁ grāhyam. Find out that verse. Sukham ātyantikaṁ yat tad atīndriyaṁ grāhyam. We are trying to enjoy life with these material senses, but that is illusion, that is temporary. Temporary and illusion. Real enjoyment is with our spiritual senses.
Lecture on BG 13.1-2 -- Bombay, December 29, 1972:
Body means the senses. The senses. Indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ, manasas tu parā buddhiḥ (BG 3.42). So we have to transcend this bodily concept of life. Bodily concept of life means sense gratification. That's all. The, the bodily... I am, because I'm thinking I am this body, therefore I must satisfy my eyes by seeing something beautiful. I must satisfy my tongue by eating so many things which are even forbidden in the śāstras. But my tongue wants it. I must take it. So bodily concept of life means satisfying these gross material senses. That is bodily concept of life. But gradually, by Kṛṣṇa consciousness, by training ourself, how to become Kṛṣṇa conscious, then our business will be how to satisfy Kṛṣṇa.
Lecture on BG 13.15 -- Bombay, October 9, 1973:
In the Vedānta-sūtra it is said that the Absolute Truth is the origin of everything. Janmādy asya yataḥ (SB 1.1.1). So without a thing being existing in the Absolute Truth, how that can be manifested in this relative truth? This world is relative truth. So there is everything, but only one has to understand what is that everything. That everything is spiritual and this is material. When it is said that He's Sarvendriya-vivarjitam, that means He has no material senses. He has got senses. He has got eyes, He has got hands, legs, everything, but they are not material.
Lecture on BG 13.15 -- Bombay, October 9, 1973:
Just like everyone knows you have got mind, I have got mind. But you cannot see my mind, I cannot see your mind. Because it is subtle. I have got my egotism, you have got your egotism, but we cannot find out what is that egotism. Even the material subtle things we cannot see, what to speak of spiritual things. Spiritual... Spirit is still more subtle.
- indriyāṇi parāṇy āhur
- indriyebhyaḥ paraṁ manaḥ
- manasas tu parā buddhir
- yo buddheḥ paratas tu saḥ
- (BG 3.42)
That spirit soul is above the intelligence. Grossly, we can understand our material senses, indriyāṇi. Then, above these material senses, we can understand also that without the action of the mind, these material senses also do not work. If mind is not in order, in spite of my possessing these hands and legs, I cannot work. Madman just like. He cannot work properly because mind is distorted. So superior than the senses is the mind. Mind is superior than the senses, and the intelligence is still more superior than the mind, and the spirit soul is still more superior than the intelligence. That is the position.
Lecture on BG 13.15 -- Bombay, October 9, 1973:
Just like Kṛṣṇa says, "I have got My body. But My body is not like your body. My body is different." That body is described, sarvataḥ pāṇi-pādaṁ tat. He has got such a body—it is expanded—that everywhere He has got His eyes and legs and hands and all other senses. In the next verse it is confirmed, sarvendriya-guṇābhāsam. He can see. Therefore He has got the eyes, guṇābhāsa, the origin of seeing power. But sarvendriya-vivarjitam. But He has no these material senses. When it is said sarvendriya-vivarjitam, "devoid of all senses," that means He's devoid of..., He has nothing to do with these material senses. He has got senses. He has got eyes, He has got ears, legs, everything. But they are not material. They are spiritual, but we cannot see spiritual.
Srimad-Bhagavatam Lectures
Lecture on SB 1.1.2 -- Caracas, February 23, 1975:
Every conditioned soul, as we are, we have got four defects, namely we commit mistake, we are sometimes illusioned, and sometimes we do not know properly anything, and still, I give my thesis, "Perhaps, it may be..." What is this knowledge "perhaps"? That means cheating. One hasn't sufficient knowledge and "perhaps, maybe"—he is giving knowledge. And above all of them, we should know that our present material senses are imperfect. For example, just like we are very much proud of our eyes. We say, "Can you show me God?" But our eyes are so long perfect as long the light is. It is conditional. Therefore every sense now we are possessing, they are not perfect. So we acquire knowledge by using our different senses. Therefore, because they are imperfect, whatever knowledge we gather by speculation, that is imperfect. So if we take knowledge from such personalities who are liberated, then that knowledge is perfect. This is the process of acquiring knowledge in Kṛṣṇa consciousness movement—that we receive knowledge from the perfect person.
Lecture on SB 1.2.6 -- London, July 23, 1973:
We cannot understand God, Kṛṣṇa, by our present senses. Therefore His name is adhokṣaja. Here this is the verse, it is said, yato bhaktir adhokṣaje. Adhokṣaja. Adhokṣaja. Kṛṣṇa's another name is Adhokṣaja. Akṣaja means direct perception. Just like somebody says, "I want to see." This is called akṣaja. Akṣa means eyes or senses. So He is not perceived by these blunt material senses. Therefore He is known as Adhokṣaja. Adhah-kṛta akṣaja-jñānaṁ yatra, where this direct experimental knowledge is defeated. You cannot understand God by your this blunt material experience. No. That is not possible. Therefore we have to submit. We have to surrender.
Lecture on SB 1.2.6 -- Hyderabad, April 18, 1974:
Therefore yato bhaktir adhokṣaje, when one is transcendental to the material senses, then bhakti begins. Yato bhaktir adhokṣaje. Bhakti is not ordinary thing. In the Bhagavad-gītā it is also said,
- brahma-bhūtaḥ prasannātmā
- na śocati na kāṅkṣati
- samaḥ sarveṣu bhūteṣu
- mad-bhaktiṁ labhate parām
- (BG 18.54)
Who is eligible to execute devotional service, bhakti? Those who are engaged in devotional service, they are not in the material platform. We should understand that. Yato bhaktir adhokṣaje ahaituky apratihatā. And bhakti is not a business. Anywhere we go, there is business. "If you give me this, then I shall love you. If you satisfy my senses, then I shall love you." Similarly, the other party, he or she also says, "If you satisfy my senses, then I love you. If there is no sense gratification, then I don't love you." That is business. Therefore adhokṣaje, with the Supreme Personality of Godhead, there should not be any business. Ahaitukī. That is called ahaitukī, no cause.
Lecture on SB 1.2.7 -- New Vrindaban, September 5, 1972:
God cannot be touched with our material hand. Therefore his name is Adhokṣaja. Adhaḥ kṛta akṣaja jñānaṁ yatra, with our material eyes, material hands, material senses, we cannot understand what is God. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). (aside:) Don't make sound. Ataḥ śrī-kṛṣṇa-nāmādi, God's name, God's form, God's quality, God's pastime, God's paraphernalia, and so many things, na bhaved grāhyam indriyaiḥ. Indriya means senses. Our present senses are blunt, imperfect. They are defective with so many faults.
Lecture on SB 1.2.8 -- Bombay, December 26, 1972:
By ignorance we commit so many wrong things, and you have obliged to accept a certain type of body. Therefore it is a network of ignorance. Śarīra abidyā-jāl joḍendriya tāhe kāl. In that network of ignorance there are different senses, joḍendriya tāhe kāl, gross material senses. They are just like our death. Sometimes these senses are described as kāla sarpa. Kāla sarpa means the black cobra. As soon as the cobra touches—immediately dead. Similarly, if we allow this kāla sarpa to act in their own way, that means we are inviting death at every moment. Therefore those who are too much bodily attached, for them this yoga system is controlling the senses, yoga indriya saṁyamaḥ. Yoga does not mean to increase the power of sense gratification. Yoga means controlling the senses.
Lecture on SB 1.2.22 -- Los Angeles, August 25, 1972:
So for the kaniṣṭha-adhikārī, we must stick to the principle. Gradually, everything will be revealed. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). In the beginning, because we have got blunt material senses, we cannot understand what is Kṛṣṇa, what is Kṛṣṇa's service. Ataḥ śrī-kṛṣṇa-nāmādi... What is Kṛṣṇa's chanting of name. We are thinking that this is chanting, just like we chant so many vibrations, this is also like that. We cannot understand. But if we take up all this devotional service in right earnestness to serve the Lord, then everything will be gradually revealed. That is required. But if we become slack in following the rules and regulations, then we remain the third class. We cannot raise ourself to the second class, first class position. Therefore all doubts remain. This is the position.
Lecture on SB 1.2.26 -- Vrndavana, November 6, 1972:
So there are different types of human being; therefore there are different types of śāstras, to attract all classes of men. So the meat-eaters, for them, the Vedas says, "Yes," loke vyavāyāmiṣa-madya-sevā nityā hi jantoḥ, "every living being, entity, has a general tendency..." Because he has come here to enjoy, to satisfy the material senses, and material senses means eating meat, drinking wine, and have sex life. This is material, satisfying the material senses. So they are regulated. "All right. You want meat, you want to eat meat, all right, then sacrifice one goat before Goddess Kālī and worship her on the on the āmāvāsya, dark moon night." So many regulations. The real purpose is to restrict him, but if it is directly said that "Don't eat meat," he'll be revolting. Therefore there are so many prescription of worshiping different demigods. Otherwise, there is no necessity. There is no necessity. That is explained in the Bhagavad-gītā: kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ (BG 7.20).
Lecture on SB 1.5.14 -- New Vrindaban, June 18, 1969:
In the Bhagavad-gītā also it is said that sukham ātyantikaṁ yat tad atīndriya-grāhyam (BG 6.21). Real happiness, that is not perceived by this gratification of these material senses. So nivṛttitaḥ. One has to cease from this material sense gratification, and then he can enjoy the real happiness, which is transcendental to sense enjoyment. That is... That is the instruction. In the, in the Padma Purāṇa also there is a verse, ramante yogino 'nante: "Those who are yogis..." Yogi means transcendentalist, not the so-called yogi. Those who have contacted the Absolute Truth, they are called yogis. So yoginaḥ, actually a yogi, ramante, they enjoy. They also enjoy.
Lecture on SB 1.7.6 -- Vrndavana, April 23, 1975:
Kṛṣṇa says, bhaktyā mām abhijānāti (BG 18.55). This particular process you have to accept, bhaktyā. That is called bhakti-yogam adhokṣaje. Everything is there symmetrically in every Vedic literature. We have to take advantage of it and benefit ourself. So the summary is that Kṛṣṇa is beyond your material experimental knowledge. You cannot understand Kṛṣṇa by these material senses. It is not possible. Then bhakti-yoga. Bhakti-yoga. Bhakti means to engage oneself in the service. The more you engage in the service of the Lord, (the) more you realize what is Kṛṣṇa. Otherwise, it is not possible. If you don't accept bhakti-yoga, if you accept jñāna-yoga, karma-yoga or haṭha-yoga, then you can make some material progress, but there is no possibility of understanding Kṛṣṇa. Therefore it is recommended here the bhakti-yogam particularly. Everywhere it is made, bhakti-yoga. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55).
Lecture on SB 1.7.25 -- Vrndavana, September 22, 1976:
So, Kṛṣṇa, the original Personality of Godhead-sākṣāt, not imagination. Here it is said sa eva jīva-lokasya māyā sākṣād... Here, yes. Tvam ādyaḥ puruṣaḥ sākṣād īśvaraḥ. Sākṣāt, directly. Not indirectly. Just like we are meeting face to face. It is not that I am imagining. Face to face, sākṣāt. Sa-akṣa. Akṣa means eyes or senses. With senses. Kṛṣṇa cannot be seen with these material senses. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). It is not possible to experience Kṛṣṇa by our, these material blunt senses. It is not possible. We have to make purified. How it is purified? Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. When you engage yourself in the service of the Lord, sevonmukha—"Kṛṣṇa, I want to serve You"—this much wanted, qualification. No educational qualification, no Ph.D. degree, or to take birth in very high family or to become rich.
Lecture on SB 1.15.33 -- Los Angeles, December 11, 1973:
We have to acquire knowledge through the senses, but unless our senses are purified, we do not have real knowledge. So we cannot appreciate or understand God, His form, His name, His quality, His pastime, His entourage, nothing of them we can understand by our these present material senses. That is not possible. Therefore His name is Adhokṣaja. Adhaḥ. Adhaḥ means cut (curbed) down. You cannot approach the Supreme by your these blunt material senses. That is not possible. Therefore His name is Adhokṣaja. Adhah-kṛta akṣaja-jñānaṁ yatra. The adhokṣaja means... Jñāna means experimental knowledge. Just like these modern scientists, they believe in experimental knowledge. But they are so rascal, in their own case, they will say, "Yes, we are trying. In future it will be successful." Why not experimental knowledge now?
Lecture on SB 1.15.33 -- Los Angeles, December 11, 1973:
Adhokṣaja means who is beyond the perception of these material senses. This is our subject matter. Our subject matter is not anything material. Material is within the purview of my material senses. But our subject matter is beyond the senses. Adhokṣaja, therefore it is said. Adhokṣaja. Just like Kuntī and others. Kṛṣṇa was not present before their eyes. Kṛṣṇa has already gone to His abode. But still, it is said that ekānta-bhaktyā bhagavaty adhokṣaje. Adhokṣaje. The same word is used. But if you cannot see God now, how there can be ekānta-bhakti?
Lecture on SB 1.15.46 -- Los Angeles, December 24, 1973:
We are hankering after happiness, temporary, but we do not know what is ultimate happiness. So they knew what is the ultimate happiness. Ātyantikam. Sukham ātyantikaṁ yat tad atīndriya-grāhyam (BG 6.21). Bhagavad-gītā. Ātyantikam. The ultimate happiness is not perceived by these gross material senses. The ultimate happiness is appreciated, understood, by transcendental senses. The same senses... Means now the senses are covered by material infection. So when you purify this material infection, then your senses become pure. And in that pure senses, you can enjoy real happiness. Therefore here it is said, ātyantikam ātmanaḥ manasā dhārayām āsuḥ. So they knew what is the ātyantikaṁ dhār..., Vaikuṇṭha. Vaikuṇṭha-caraṇāmbujam. Vaikuṇṭha. Vaikuṇṭha means vigata-kuṇṭha. Kuṇṭha means anxiety. And God's another name is Vaikuṇṭha. If you take shelter of the lotus feet of God, Kṛṣṇa, then you become without anxieties.
Lecture on SB 2.1.3 -- Delhi, November 6, 1973:
Just like Kṛṣṇa is speaking in the Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). It is open speaking, but who is hearing? Nobody is hearing. Nobody is hearing. They have got their own conception of life. Therefore, unless there is mercy of Kṛṣṇa, there is no possibility of understanding Kṛṣṇa. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). By your these blunt material senses you cannot understand what is the name of Kṛṣṇa, nāmādi.
Lecture on SB 2.1.3 -- Delhi, November 6, 1973:
Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ. In these blunt material senses you cannot understand what is this Hare Kṛṣṇa mantra. It requires purification of the senses, when you will understand what is Kṛṣṇa's name, nāmādi, what is Kṛṣṇa's form, what is Kṛṣṇa's quality, what is Kṛṣṇa's entourage, what is Kṛṣṇa's pastime. You cannot understand. How you will be understanding? Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. When you are engaged in the loving service of the Lord, beginning with your tongue, sevonmukhe hi jihvādau, by chanting this Hare Kṛṣṇa mantra and taking prasādam, in this way, gradually, when you will be purified, you will understand what is Kṛṣṇa. He will reveal. Kṛṣṇa reveals. Nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ (BG 7.25). For others, He is covered with yogamāyā's curtain, but for the devotees, He is open.
Lecture on SB 3.25.7 -- Bombay, November 7, 1974:
We are eternal servant of Kṛṣṇa, and we should give, render, we should render service to the best of capacity. That is our real constitutional position. But here Devahūti says that bhūmann asad-indriya-tarṣaṇāt. Asad-indriya-tarṣaṇāt. At the present moment in this material world, we are busy to enjoy these material senses. This is our position. Everyone is satisfying. Indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ, manasas tu parā buddhiḥ... (BG 3.42). In this way, you go, and when you go beyond the range of buddhi, that is soul. That is spiritual platform. In the ordinarily we are, in the material platform, we are interested in gratifying senses: "I like it. I must have it." But that sense gratification means we are becoming implicated, implicated in the laws of nature. That is also stated in the śāstra.
Lecture on SB 3.25.13 -- Los Angeles, November 10, 1968:
So śreyaḥ means... Preyaḥ means sense gratification. We have got our senses, material senses, and we want to satisfy them without consideration, the sequence, the bad results of sense gratification. In the Bhāgavatam there is one passage in which it is stated that yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). Persons who are conditioned in the society, friendship, and love, this is the attraction for material life. "Society, friendship and love," they think, "divinely bestowed upon man." But that, it is not divinely bestowed upon man. From spiritual point of view, it is the gift of māyā. Society, friendship and love is the gift of māyā, illusion. Actually, the society with which we associate, and friendship which we make here, and so-called love, how long? Now, supposing I am now in human society. How long I shall remain in human society? I am preparing for my next life, or the next society. I may be transferred to dog society. And I may transfer, I may be transferred to god society. That will depend on my work.
Lecture on SB 3.25.13 -- Bombay, November 13, 1974:
Material happiness is not actually happiness. That is through distress. Just like we are trying to be happy, trying to be very rich, get some money. That is not very easily obtained. We have to undergo so much distresses. So actually, it is distress, but with the hope of getting some false happiness, we accept this distress. Actually, there is no happiness. Sukham ātyantikaṁ yat tad atīndriya-grāhyam (BG 6.21). So that atīndriya means spiritual senses. If we purify our senses, come to the spiritual platform, sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170), if we become purified, then when that senses are engaged, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate, then that is real happiness. When we are engaged in the satisfying of the senses of Kṛṣṇa, not these material senses, then that is called ādhyātmika-yoga, or bhakti-yoga. So we have to learn bhakti-yoga from Kapiladeva. Gradually, He has begun the preliminary instructions.
Lecture on SB 3.25.14 -- Bombay, November 14, 1974:
So Kapiladeva says that "The same yoga system which I previously spoke to the great ṛṣis, who were very eager to hear..." Ṛṣīṇāṁ śrotu-kāmānām. This (is) one of the qualifications for spiritual advancement. One must be eager to hear. Because the spiritual life begins by hearing.
- ataḥ śrī-kṛṣṇa-nāmādi
- na bhaved grāhyam indriyaiḥ
- sevonmukhe hi jihvādau
- svayam eva sphuraty adaḥ
- (CC Madhya 17.136)
This is the statement of śāstra, that with our these blunt material senses it is not possible to appreciate or to understand śrī-kṛṣṇa-nāmādi, Kṛṣṇa, His name, His form, His quality, His pastimes, His paraphernalia, His abode, so many things. Kṛṣṇa is not alone, but Kṛṣṇa begins from the name. Then there is form. Generally, for the beginners, neophytes, these two things are essential: to hear the name, to hear the qualities, and see the form of the Lord, to offer worship. That is the instruction of Kṛṣṇa personally. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65).
Lecture on SB 3.25.30 -- Bombay, November 30, 1974:
Sevonmukhe hi jihvādau. I have several times explained this verse. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Our present material senses are blunt. By these present senses it is not possible to understand the transcendental nature of Kṛṣṇa, His name, His form, His quality, His pastimes. Everything of Kṛṣṇa, they are all divyam, divine. Janma karma ca me divyam (BG 4.9). So divyam, transcendental subject matter, is not possible to understand by these material blunt senses. Therefore one has to purify it. That is bhakti-mārga. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). One has to purify the senses, and when the senses are purified, then, with that purified senses, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. When our senses are purified, then we can serve Hṛṣīkeśa. Hṛṣīkeṇa hṛṣīkeśa-sevanam. Bhakti means to serve Kṛṣṇa, the master of the senses, by our senses. But these present senses, they cannot be fit for serving Kṛṣṇa. It has to be purified.
Lecture on SB 3.26.5 -- Bombay, December 17, 1974:
For sense gratification one can do anything, risking life also. The thief is stealing stealthily, hiding and risking life to get some money. Why money? The money will supply his sense gratification. Therefore, when one is after sense gratification, he is mad, he becomes mad. Balavān indriya-grāma durdānta. Indriya-grāma, these are the adjectives. Durdānta indriya-kāla-sarpa-paṭalī. These are the description. Indriya, the senses, are just like snakes, kāla-sarpa-paṭalī. As the snake, as soon as it bites, immediately there is death, so similarly, our indriyas, the material senses, are like durdānta indriya-kāla-sarpa-paṭalī, and we are using it. These sense are being used in this material world. Therefore it is said, nūnaṁ pramattaḥ. They have become mad, mad after sense gratification.
Lecture on SB 3.26.7 -- Bombay, December 19, 1974:
Kṛṣṇa says, duḥkhālayam. Continually you have to suffer. But we are, we have become so much habituated in this suffering, we do not accept it as suffering. We take it as very pleasing, because we have no idea what is actually happiness. Sukham ātyantikaṁ yat tad atīndriyaṁ grāhyam (BG 6.21). Real happiness, what is real happiness? Sukhaṁ yat. Then what is sukham? That is not to be appreciated by these material senses. Sukham ātyantikam. Ātyantikam means supreme. This is not... Whatever so-called happiness we derive in this material world, that is dependent on so many conditions. That is not ātyantikam. Ātyantikam means the supreme happiness. That is different from this material happiness, but we have no information or taste because we have been conditioned for many many creation, anādi. Just like a man suffering from disease from many, many years. He becomes accustomed. He does not take any more that this suffering is suffering. He thinks this is natural.
Lecture on SB 3.26.8 -- Bombay, December 20, 1974:
We are in this material world on account of this icchā and dveṣa. We wanted to satisfy the senses, material senses, independently. And we wanted to disobey the orders of the Supreme Lord. These are the two causes for which we are put into this material world. So we have to rectify this mentality, that "I am independent. I am God. I can do whatever we like." This mentality has to be rectified. For that rectification we are in this material world, and we are undergoing different types of miserable condition of life to become rectified so that we may come to the senses, that "I want to be happy. I want to enjoy life. Why I am put into this unfavorable circumstances? The most unfavorable circumstance is that I do not want to die. Still, I have to die." This is common sense.
Lecture on SB 3.26.29 -- Bombay, January 6, 1975:
So these things are taking place daily within the womb of the mother—how the child is developing from the day of union of the father and the mother, and, on the first day, it is like a pealike form by the semina of father and mother, and then everything develops. Different types of body, different types of intelligence, different types of brain—how it takes place? If it is simply material, then all children would have come out of the same quality. But it does not so come. Every child, baby born, has got everything separate from the others. How subtle laws of nature is working, we can just imagine. It is not possible to understand by our these material senses even this material formation of the body, what to speak of spiritual understanding.
Lecture on SB 3.26.29 -- Bombay, January 6, 1975:
So dravya-sphuraṇa-vijñānam indriyāṇām anugrahaḥ. So our senses follow, and we enjoy these false senses, and that is material existence. So the endeavor should be how to become free from this material existence and come to our spiritual platform. That should be the endeavor of human life. The cats and dogs, they have no such advanced consciousness. They cannot try for it. They are satisfied with this material body and material senses. But in the human-form body there is chance to understand that these senses, this physical formation of the body, is false or temporary. Or false in this sense that it is not my original body. Original body is within this material body. That is spiritual body. Asmin dehe dehinaḥ. Dehino 'smin, tathā dehāntara-prāptiḥ (BG 2.13), asmin dehinaḥ. So the spiritual body is actually the body, and this material body is covering. It is explained in different way in the Bhagavad-gītā.
Lecture on SB 3.26.34 -- Bombay, January 11, 1975:
So one important thing, that "The statement in the Bhagavad-gītā that the mental situation at the time of death is the basis of the next birth is also corroborated in this verse." Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). Generally, with our these material eyes, material senses, gross vision, we do not see how a person dying and he is being transformed to another body. The gross material scientists, scholars, because they cannot see with the eyes, they do not believe in, that there is soul and soul transmigrates from one body to another. Big, big scientists, big, big scholars, they do not believe. They think that life is nothing but a mixture of these material elements and at a time the vitality is finished; therefore everything is finished. But that is not the fact. The fact is the gross body is finished, but the subtle body—mind, intelligence, and ego—that remains with the soul. Na hanyate hanyamāne śarīre (BG 2.20).
Lecture on SB 5.5.1 -- London, August 30, 1971:
You are not enjoying. You may think so, but the real problem is there. What is that? Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). You may enjoy very nicely because you are Englishman or American, you have got money, but what about the question of death? Do you enjoy death? If a body is... Of course, one who is frustrated, one who wants to commit suicide, that is a different thing. For a sane man, does he enjoy birth, death, old age and disease? Therefore Bhagavad-gītā points out that you may feel very happy with your so-called material senses, but you should see to the real problem of life, janma-mṛtyu-jarā-vyādhi: birth, death, old age and disease.
Lecture on SB Questions & Answers -- Hyderabad, April 10, 1975:
The Kṛṣṇa, His form, His name, His quality, His pastimes, His paraphernalia cannot be experienced by these material senses. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ. He is beyond the indriyas. But if one is engaged in devotional service, sevonmukhe hi jihvādau. That devotional service begins from jihvā, tongue. This tongue means can be utilized in devotional service in two ways, namely by chanting the holy name of God and by tasting prasādam. If first of all one engages his jihvā, means tongue, in devotional service by chanting the holy name, Hare Kṛṣṇa mahā-mantra, and tasting only kṛṣṇa-prasādam, not anything else, then Kṛṣṇa, being pleased by his devotional service, He manifests Himself, reveals Himself. That revelation is experienced, very highly advanced devotee.
Lecture on SB 5.5.2 -- Hyderabad, April 11, 1975:
Hṛṣīka means the senses, the material senses and the spiritual senses. So what is the spiritual senses? Spiritual sense is not senselessness. No. Purified senses. In the impurified senses I am thinking, "This body is Indian; therefore I am meant for serving India," "This body is American; therefore I am meant for giving service to America." This is upādhi. But spiritual sense means the sarvopādhi-vinirmuktam—"I am no more Indian, no more American, no more brāhmaṇa, no more śūdra." Then what I am? As Caitanya Mahāprabhu said, as Kṛṣṇa also said, sarva-dharmān parityajya mām ekam... (BG 18.66). That is spiritual platform, that "I am no more belonging to this dharma or that dharma. I am simply surrendered soul to Kṛṣṇa." This is sarvopādhi-vinirmuktam (CC Madhya 19.170). If one can come to this platform of spiritual understanding, that "I am spirit soul. Ahaṁ brahmāsmi. I am part and parcel of God..." Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Kṛṣṇa says, "All these living entities, they are My part and parcel." Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati: (BG 15.7) "He is struggling for existence, being enwrapped by the mind and the body." This is the position.
Lecture on SB 6.1.15 -- New York, August 1, 1971:
We have the conception of the greatest, the sky. But Kṛṣṇa showed that millions of skies were within His mouth. So therefore mahato mahīyān. So actually we, the living entities, we are part and parcel of God, but we are very minute quantity, infinitesimal. And God is infinite. So infinitesimal, our magnitude is, I've several times explained, one ten-thousandth part of the tip of the hair. So you cannot even imagine with your material senses. Therefore aṇor aṇīyān, smaller than the atom. The same thing—we are also spirit, and Kṛṣṇa, or the Supreme Lord, is also spirit. Qualitatively we are one. But we are the smallest and He is the greatest. So we accept it immediately from the Vedic information. Therefore our position is safe. We do not falsely declare that "I am God." Just give proof that you are God. Then claim. But some rascal claims that he's God, and other rascals, they accept that he's God. God is not so cheap.
Lecture on SB 6.1.42 -- Los Angeles, July 23, 1975:
My Guru Mahārāja used to say that "Don't try to see Kṛṣṇa. Try to become being seen by Kṛṣṇa." That is wanted. You cannot see Kṛṣṇa so long... Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). So long we have got these material eyes, material senses, we cannot hear... Others may chant Hare Kṛṣṇa, he is enjoying, and others, they are thinking disturbing, the same chanting. So because one has got this material ear, he is thinking it is disturbing, and one who has got spiritual ear, then he is enjoying, "Oh, here is Hare Kṛṣṇa chant." This is the difference.
Lecture on SB 6.3.18 -- Gorakhpur, February 11, 1971:
So invisible Viṣṇudūtas, they are always traveling. Just like Viṣṇu, Lord Viṣṇu, the Supreme Personality of Godhead. He is all-pervading, He is everywhere, but our present eyes cannot see Him, material eyes. Just like we cannot see even the living entity when he is passing through this body, leaving this body aside, very small. We cannot see. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). By the dint of your..., by the strength of your senses, the present material senses, it is not possible to appreciate śrī-kṛṣṇa-nāmādi. Beginning from Kṛṣṇa's holy name.
Lecture on SB 6.3.20-23 -- Gorakhpur, February 14, 1971:
First-class men, they know that by gymnastic process of exercising the material senses, one cannot understand God or religion. Viśuddham. It is beyond. Therefore another name of Kṛṣṇa, or God, is Adhokṣaja. Adhaḥ. Adhaḥ means falls down, and akṣaja, akṣaja means... Akṣa means direct experience, direct seeing, direct touching. And ja means born. Knowledge born of direct perception of the senses—this is called akṣaja. And adhaḥ means where akṣaja, the direct perception of material senses, is cut down. (curbed?) There is no possibility. He is called adhokṣaja. Therefore, Kṛṣṇa's another name is Adhokṣaja, "beyond the sense perception knowledge." Panthās tu koṭi-śata-vatsara-sampragamyaḥ. We cannot understand God or religion by our mental speculation even by the speed of mind, manasa. Panthās tu koṭi-śata-vatsara. And the speculation continues by, continues to hundreds and hundreds of years.
Lecture on SB 7.6.3 -- Montreal, June 16, 1968:
Actually, happiness is not there in the body, nor in the mind. Read happiness is in the spirit. Therefore Bhagavad-gītā says, sukham ātyantikaṁ yat tad atīndriya-grāhyam (BG 6.21). The real, the ultimate happiness is that which is beyond this material senses. Ātyantikaṁ yat tad atīndriya. Atīndriya means—indriya means the senses—transcendental to the senses. That means that spiritual. There are many instructions and practical also.
Lecture on SB 7.6.3 -- Montreal, June 16, 1968:
I have developed this particular type of body for this gratification of false material senses. You cannot satisfy your senses because this is false satisfaction. Because actually this body, you are not this body. Therefore even you try to satisfy your senses, that is flickering and that is temporary. But actual sense enjoyment is spiritual sense enjoyment that has no end, that has no limit. Brahma-saukhyaṁ tad anantam, unlimited. Just like a diseased man, if you give a nice foodstuff, he cannot eat much. After tasting, "All right, that's all." Finished. Because he is diseased. And give to a healthy man, oh, he will take so much. This is a crude example. Similarly, when you are spiritually purified, then actually you can make your sense enjoyment. When you are materially contaminated, that is false, temporary, increasing your material disease.
Lecture on SB 7.6.3 -- Montreal, June 16, 1968:
Śāradīyā: Swamijī? When we go to Kṛṣṇaloka to be with Kṛṣṇa...
Prabhupāda: Just see this girl, little girl, is aiming for going back to Kṛṣṇaloka. Just see. (laughter) I am giving an example. They don't care for this material senses. They are always thinking "When I shall go there, home, back to home, back to Godhead?" This is the psychology. Yes?
Śāradīyā: When we serve Kṛṣṇa, even though we don't have a material body...?
Prabhupāda: No. Material body you have to finish here. You are finishing your material body so many times even during this bodily existence. So material body cannot go into spiritual world. You have your material body here. Similarly, as soon as you enter in the spiritual world you have spiritual body.
Śāradīyā: We have a spiritual body to serve Kṛṣṇa?
Prabhupāda: As good as Kṛṣṇa's body. Kṛṣṇa has got spiritual body, similarly you will have spiritual body. Is that clear?
Lecture on SB 7.6.6 -- New Vrindaban, June 22, 1976:
Happiness means sense gratification. That is not happiness. Sukham ātyantikaṁ yat tad ātindriya grāhyam (BG 6.21). Directly sense perception is not happiness. These things are in the Bhagavad-gītā, you will find: sukham ātyantikaṁ yat tad atīndriyaṁ grāhyam. Ātindriyam means beyond these material senses, transcendental, there is another happiness. That is transcendental bliss. That we perceive little bit while we are chanting. By chanting, chanting, chanting, when you'll be purified, then you will have the opportunity of tasting that transcendental bliss. Otherwise, the so-called happiness derived from the senses, that is not happiness. That is crude, that is for the fools and rascals. That is not happiness.
Lecture on SB 7.9.9 -- Montreal, July 6, 1968:
These material acquisitions are no good for understanding Kṛṣṇa or God. Simply you become a devotee. And how devotional attitude becomes elevated? That is also mentioned in the Bhagavad-gītā and all Vedic literatures, especially in Bhāgavatam, that ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). By your material senses you cannot understand what is Kṛṣṇa. Nāmādi: the first beginning of understanding Kṛṣṇa is to understand His name. This is the beginning of bhakti. Nāma ādi. Nāma, the name, should be the first. Therefore Caitanya Mahāprabhu recommends, harer nāma harer nāma harer nāma eva kevalam (CC Adi 17.21). Because immediately we can understand what is the form of God, how does He look.
Lecture on SB 7.9.9 -- Montreal, July 6, 1968:
So unless we come to that point, pañcama puruṣārtha, fifth dimension... The dharma, first, the artha, second, kāma, third, mokṣa, fourth, and devotion is the fifth, fifth platform. Adhokṣaja, adhokṣaja. There are different stages of understanding: pratyakṣa, parokṣa, aparakṣa, adhokṣaja, aprakṛta. The ordinary understanding, direct perception, is called pratyakṣa. Now, higher than the pratyakṣa understanding is parokṣa, means to gather knowledge from the higher authorities. And above that, aparokṣa, realization. And above that, adhokṣaja. Adhokṣaja means beyond the understanding of these material senses. And above that, there is aprakṛta, completely transcendental. So the bhakti is on the transcendental platform, beyond the adhokṣaja.
Lecture on SB 7.9.37 -- Mayapur, March 15, 1976:
So spiritual kingdom is beyond this material world made of three modes of material nature, sattva-rajas-tamaḥ. So when incarnation of the Supreme Lord comes... Yadā yadā hi dharmasya glānir bhavati (BG 4.7). Kṛṣṇa has given us. We are fallen down from the spiritual kingdom to this material world on account of desiring to fulfill our material senses. But Kṛṣṇa is so kind that He has given us the Vedic literatures. Anādi bahir mukha jīva kṛṣṇa bhuli gela. This is the statement in the Caitanya-caritāmṛta. Ataeva kṛṣṇa veda purāṇa karilā. Because we have forgotten Kṛṣṇa anadi... Anadi means before the beginning of this creation. The beginning of this creation is called ādi, beginning, but our forgetfulness of Kṛṣṇa is anādi.
Lecture on SB Lecture -- Melbourne, May 19, 1975:
Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Kṛṣṇa, His name, His form, His activities, His qualities, we cannot understand with these blunt material senses. It is not possible. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ. "Then? We have got this only possession, indriyas. How we shall understand?" Sevonmukhe hi jihvādau. If you engage your senses in the service of the Lord, svayam eva sphuraty adaḥ, then Kṛṣṇa will reveal to you that "Here I am." This is the process. Now this word is very significant. Sevonmukhe hi jihvādau. Jihvā means tongue. If you simply engage your tongue in the service of the Lord, you will gradually develop. So how to engage the tongue? It is not said that "If you see, or if you touch, if you smell," no. "If you taste." So what is the business of the tongue? The business of the tongue—that we can taste nice foodstuff and we can vibrate. Do these two jobs. Vibrate with your tongue Hare Kṛṣṇa, and take as much as possible prasādam. (laughter) And you become a devotee.
Nectar of Devotion Lectures
The Nectar of Devotion -- Vrndavana, October 18, 1972:
Now our point was that how to see Kṛṣṇa in everything? Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). By these blunt, material senses, we cannot appreciate, or we can see, the Supreme Personality of Godhead. It has to be purified. Sarvopādhi-vinirmuktam (CC Madhya 19.170). One must be relieved from all designations. So long one thinks that "I am Hindu. I am Christian. I am Muhammadan. I am this. I am brāhmaṇa. I am śūdra. I am kṣatriya. I am man. I am woman. I am black. I am white." These are all designations. One has to become free from all these designations. That is called sarvopādhi-vinirmuktam.
The Nectar of Devotion -- Vrndavana, October 18, 1972:
Kṛṣṇa is covered by yogamāyā. He's not revealed to any, anyone, except to the devotees. There are many other instructions in the śāstras. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). That I explained. Kṛṣṇa is not approachable by our these blunt senses, material senses, with designation. Unless one is freed from all designations. Just like Caitanya Mahāprabhu instructs, "I am not a brāhmaṇa, I am not a śūdra, I'm not a kṣatriya, I'm not a brahmacārī, I'm not a gṛhastha, but I am the servant of the servant of the servant of Kṛṣṇa, who is the maintainer of the gopīs." Gopī-bhartur pada-kamalayor dāsa-dāsānudāsa (CC Madhya 13.80). So Kṛṣṇa is not visible to the atheist class of men. Kṛṣṇa's only visible to the devotees.
The Nectar of Devotion -- Bombay, January 1, 1973:
In the material world, there cannot be any real love. Therefore the real love cannot be appreciated with our, this material senses. Whatever we appreciate or experience by the material senses, that is not love, that is lust. Motive. There is some motive. One is friend of another person, very intimate friends, both of them have got some motive. As soon as the motive is frustrated, they separate. These things, we find. Even husband and wife, as soon as the sense gratification is disturbed, immediately there is divorce between husband and wife.
The Nectar of Devotion -- Bombay, January 7, 1973:
So we are trying to enjoy life first of all gross enjoyment with these material senses, and subtle enjoyment with mind, intelligence. But you have to go, transcend. Raso vai saḥ. If you are want real happiness, then, as it is stated in the Bhagavad-gītā, sukham ātyantikam yat tad atīndriya grāhyam (BG 6.21). Atīndriya. We have to purify these indriyas, the senses and... That is called tapasya. Tapo divyam (SB 5.5.1). By tapasya, by taking little austerity, by tapasya... Tapo divyaṁ putrakā yena sattvaṁ śuddhyed. At present, our sattva, this existence, this is not śuddha. This is not pure. Therefore we have to undergo the tribulation of material nature. Janma-mṛtyu-jarā-vyādhi. But we don't want this. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). We don't want. Although we are trying to be happy, but we do not know how to become, I mean to say, free from the material contamination.
The Nectar of Devotion -- Calcutta, January 30, 1973:
Those who are actually engaged in pure devotion, their senses are purified. Without purified senses, you cannot approach. With ordinary material senses, you cannot approach. Therefore we have to follow the regulative principles. Regulative principle and sinful activities. Otherwise, how we can approach Kṛṣṇa? Yeṣām anta-gataṁ pāpam. By the senses we commit so many sinful activities. Therefore sin, without being free from sinful activities, nobody can approach Kṛṣṇa. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). Kṛṣṇa is pavitraṁ paramam, the supreme purified. So how we can approach Kṛṣṇa without being purified? Therefore the four principle, regulative principles must be followed. Otherwise, there is no chance of advancing. There is no chance.
Sri Isopanisad Lectures
Sri Isopanisad, Mantra 1 -- Los Angeles, May 3, 1970:
This is Bhāgavata religion. That is first-class religion. What is that? Yataḥ, by executing the religious principles, if you develop your love for the Supreme, who is beyond expression of your words and beyond the activities of your mind... Adhokṣaja. This very word is used, adhokṣaja: where your material senses cannot approach. And what kind of that love? Ahaitukī, without any cause. "O Lord, I love You, God, because You supply me so many nice things. You are order-supplier." No. Not that sort of love. Without any exchange. That is taught by Caitanya Mahāprabhu, that "Whatever You do..." Āśliṣya vā pada-ratāṁ pinaṣṭu mām (CC Antya 20.47). "Either You trample me under Your feet or You embrace me... What You like. You make me brokenhearted by not seeing You—that doesn't matter. Still You are my worshipable Lord." That is love.
Festival Lectures
Lecture-Day after Sri Gaura-Purnima -- Hawaii, March 5, 1969:
So the sum and substance of happiness is to satisfy the senses. But Kṛṣṇa says that sukham ātyantikam. The supermost happiness can be achieved not by these senses, but atīndriya. Atīndriya means transcendental senses. Just like at the present moment our senses are gross material senses. But there is another sense, not another sense, this sense. This is covered sense. Suppose you will try... You will be able to understand. Now, I want to touch some soft place to enjoy the sense of this hand, touch sense. But if the hand is covered with gloves, I cannot enjoy that sense so nicely. You can easily understand. The sense is there, but if it is artificially covered, then even the facility is there, I cannot enjoy the sense perfectly. Similarly, we have got our senses, but our senses are now covered by this material body. So Kṛṣṇa gives us indication in the Bhagavad-gītā that that superhappiness can be achieved by that sense, not this covered sense.
Ratha-yatra -- London, July 13, 1972:
In the Vedānta-sūtra it is said about the Supreme Absolute Truth, as ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), by nature joyful. Therefore, as we are part and parcel of God, our aim of life is joy. We are searching after that joyfulness within this material world, but that is not possible. Just like a fish, if it is taken from the water and put on the land, in any condition the fish will never feel joyfulness. Similarly, we are spirit souls. Somehow or other, we have come in contact with this material world. Therefore in this material world we cannot have joyfulness. Ānandamayo 'bhyāsāt. This material world is not befitting our spiritual self. Spiritual self requires spiritual joy. That is beyond these material senses. Therefore this Kṛṣṇa consciousness movement is meant for clearing or cleansing or purifying the senses. As soon as we purify our senses, then actually we can enjoy our spiritual sense enjoyment.
Radhastami, Srimati Radharani's Appearance Day -- London, August 29, 1971:
This process of devotional service is taught by Caitanya Mahāprabhu. Not that very easily, "We have seen Kṛṣṇa or seen Rādhārāṇī in rāsa-līlā." No, not like that. Feel the separation. The more you feel separation from Kṛṣṇa, you should understand that you are advancing. Don't try to see Kṛṣṇa artificially. Be advanced in separation feeling, and then it will be perfect. That is the teachings of Lord Caitanya. Because with our material eyes we cannot see Kṛṣṇa. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). With our material senses we cannot see Kṛṣṇa, we cannot hear about Kṛṣṇa's name. But sevonmukhe hi jihvādau. When you engage yourself in the service of the Lord... Where the service begins? Jihvādau. The service begins from the tongue. Not from the legs, eyes, or ears. It begins from the tongue. Sevonmukhe hi jihvādau. If you begin service through your tongue... How? Chant Hare Kṛṣṇa. Use your tongue. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. And take Kṛṣṇa prasādam. The tongue has got two business: to articulate sound, Hare Kṛṣṇa; and take prasādam. By this process you'll realize Kṛṣṇa.
Initiation Lectures
Initiation Lecture -- Hamburg, August 27, 1969:
The Vedic, er, Śrīmad-Bhāgavata says that "It may be possible one day by scientific research, one can count how many atoms are there within this cosmic manifestation. Still, it is not possible to know the Supreme Personality of Godhead by our ordinary sense perception." Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Kṛṣṇa, or God, is not perceivable by your material senses. It is not possible. Ataḥ, therefore, śrī-kṛṣṇa-nāmādi. Ataḥ śrī-kṛṣṇa-nāmādi. Nāmādi. Nāmādi means "beginning from His name." Because we try to understand Kṛṣṇa beginning by chanting His holy name, Hare Kṛṣṇa. Then, after chanting Hare Kṛṣṇa, when our heart is purified, then we can understand His form, sac-cid-ānanda-vigraha (Bs. 5.1).
Initiation Lecture -- Hamburg, August 27, 1969:
So either His name or His form or His quality or His paraphernalia or His activities—none of these can be understood by your material senses. It is not possible. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Indriyaiḥ, the senses. Then how it is understood? Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. When we take to the transcendental loving service of the Lord, then the Lord reveals Himself. We cannot understand. He reveals Himself. Therefore sevonmukhe hi jihvādau. Jihvā means tongue. The first business of is to engage the tongue in the service of the Lord. How you can engage the tongue in the service of the Lord? By chanting and glorifying His name, fame, quality, form, paraphernalia, pastimes. This is the business of the tongue.
Initiation of Mrga-netri Dasi -- Los Angeles, June 22, 1970:
Kṛṣṇa is within your heart. Īśvaraḥ sarva-bhūtānām (BG 18.61). He is within the atom. He is everywhere. So by service, we can realize. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). If we want to see Kṛṣṇa, touch Kṛṣṇa, with our, these material senses, it is not possible. The senses are to be purified. How it is purified? Sevonmukhe hi jihvādau. The service. And wherefrom the service begins? The service begins jihvādau, from the tongue. The service begins from the tongue. You chant. Therefore we are giving you the beads to chant. That is the beginning of service, chanting. If you chant, then svayam eva sphuraty adaḥ. By hearing Kṛṣṇa's name, you will understand Kṛṣṇa's form, you will understand Kṛṣṇa's quality, you will understand Kṛṣṇa's pastimes, His omnipotency. Everything will be revealed. Svayam eva sphuraty adaḥ. Svayam means the Kṛṣṇa science becomes revealed. You cannot make research to understand Kṛṣṇa science with these material senses. You have to purify your senses, sevonmukhe, by service. Tat-paratvena nirmalam (CC Madhya 19.170). When you engage your senses in Kṛṣṇa's service, then it becomes purified. Hṛṣīkeṇa.
Initiation Lecture -- London, August 22, 1971:
Now because we have got this material body, we have come in contact of this external energy, material energy, we have got this material body; therefore we are engaged in struggle for existence with mind and the material senses. That is our position. Manaḥ ṣaṣṭhānīndriyāṇi-prakṛti-sthāni. Prakṛti-sthāni means material. Karṣati, hard struggle. So this is our position. And if you want to get out of it... If you are foolish, that "Whatever it is, that's... Let it... Let us enjoy now. Don't talk talk of all these...," oh, that is another thing. But those who are sensible, those who are actually after knowledge, those who actually want a solution of this material miserable condition of life, they must take to this Kṛṣṇa consciousness. That is the only remedy. Kṛṣṇa nāma kara āra saba miche (?). Simply take to Kṛṣṇa consciousness. All other things are simply illusion, false.
General Lectures
Lecture -- Gorakhpur, February 17, 1971:
The whole thing, the basic principle of understanding Kṛṣṇa consciousness is surrender. Nobody can understand except one who has fully surrendered him... Sevonmukhe hi jihvādau. Sevonmukhe. One whose attitude is to serve, not to challenge, to him only, Kṛṣṇa is revealed, not to others. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). These blunt senses, material senses, they cannot understand śrī-kṛṣṇa-nāmādi, beginning from Kṛṣṇa's name. Because devotional service begins from this chanting of Kṛṣṇa's name. Śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). Not of others, only of Viṣṇu. People are imitating. There are so many imitations, that "Why Kṛṣṇa's name? Let there be Kālī's name be chanted." And there are so many rascals, they say that "Either you chant Kali's name or Kṛṣṇa's name, it is all the same." The śāstra does not say. Śāstra says, harer nāmānukīrtanam. Here is also Śrīdhara Swami quotes from śāstras. Harer nāma (CC Adi 17.21). Harer adbhuta-karmaṇaḥ. Śravaṇaṁ kīrtanaṁ dhyānaṁ harer adbhuta-karmaṇaḥ. Kṛṣṇa's activities are all wonderful, adbhuta. No human being can do like that.
Pandal Lecture -- Bombay, April 6, 1971:
Just like we sometimes use surma for clarifying our eyesight, similarly, one whose eyesight is purified... We have to purify the position of our senses in order to perceive. With our present senses, materialistic senses, we cannot understand Kṛṣṇa, or God. It is not possible. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). He is not... Kṛṣṇa is not perceivable by our material senses. "Then why you are troubling so much, because you have nothing but material senses?" No. It can be purified. How it can be purified? By love of God. When you evolve your dormant love of Godhead, your vision becomes different. That is called premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). They are also yogis. Yoginām api sarveṣāṁ (BG 6.47). The same process. Either you go through the haṭha-yoga process or jñāna-yoga process, the ultimate goal is Kṛṣṇa, ultimate goal is Viṣṇu.
Lecture at Christian Monastery -- Melbourne, April 6, 1972:
Simple thing. If you take it simply, religion means, our definition of religion is, to accept the orders of God. That's all. It doesn't matter what religion you are following. You may be Christian, I may be Hindu, that may be Muhammadan, but the test of religion is how one has developed his God consciousness. That is the definition given in the Śrīmad-Bhāgavatam. Sa vai puṁsāṁ paro dharmaḥ. There are different types of religion, but the best of them... Sa vai puṁsāṁ para. Para means superior, the best. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). Adhokṣaje. Adhokṣaja is another description of God. Adha, "Where material senses cannot reach." Adhokṣaja. Direct experiment knowledge cannot know God.
Rotary Club Lecture -- Ahmedabad, December 5, 1972:
Just like the example: Who is my father? We cannot make any experiment. We cannot apply experimental knowledge to find out who is my father. That is not possible. But how we can know? The know it, I can know from the authority of the mother. The mother says, "This gentleman is your father," we have to accept. There is no other experimental... Similarly, the soul, which is beyond the perception of your material senses, you cannot make an experiment. You have no means. But you try to perceive that what is that thing, missing, that now the body is dead. Now, there is something. What is that something? That you have to learn from the authority, Kṛṣṇa. Dehino 'smin yathā dehe (BG 2.13). There is a dehī, there is a proprietor of this body, and he's changing from one body to another. This you have to understand from the authority.
Lecture at Upsala University Faculty -- Stockholm, September 7, 1973:
Anyone who knows God, who knows the Parabrahman, he is brāhmaṇa. Brahma jānātīti brāhmaṇaḥ. So Vedic knowledge means ultimately to become a brāhmaṇa. That means to know God. That is Vedic knowledge. And the summary of Vedic knowledge is here in the Bhagavad-gītā, because here God directly is instructing about Himself. Therefore it is the essence of all Vedic knowledge. The ultimate goal of Vedic knowledge is to know God. But we cannot know God. We have blunt senses. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). With these material senses, blunt senses, imperfect senses, we cannot understand God. That is not possible. But if we can please God by your service, by our love, He reveals Himself, revelation. That is the process.
Lecture at St. Pascal's Franciscan Seminary -- Melbourne, June 28, 1974:
It is said in the Vedic literature that ataḥ śrī-kṛṣṇa-nāmādi. Kṛṣṇa is a name of God. So it is said that Kṛṣṇa's name, Kṛṣṇa's form, Kṛṣṇa's attributes, Kṛṣṇa's activities... Ataḥ śrī-kṛṣṇa-nāmādi begins from the name. So ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Indriya means senses. We cannot understand what is Kṛṣṇa, or God—His name, His form, His attributes, His pastimes... We cannot understand by these blunt material senses. Then how it is to be understood? After all, this human life is meant for understanding God. That is the only business of human life. The nature, material nature, gives us this opportunity to have this human form of life. The facility of this life, of this form of life, is given to us just to understand God.
Departure Talks
Departure -- Los Angeles, October 5, 1972:
In the Vedānta-sūtra, Vedic language, it is said, "If you know simply Govinda, the Supreme Personality of Godhead, then you know everything. All knowledge is perfect." So try to understand Kṛṣṇa; then all other categorical knowledge will be revealed. Spiritually, knowledge is revealed. By material senses we try to acquire knowledge, but that is always, remains imperfect. And if you receive knowledge from the original person, then your knowledge is perfect.
Philosophy Discussions
Philosophy Discussion on David Hume:
Prabhupāda: No, he should not think, because nobody will take his instruction. He does not believe others, does not take others' statement—why his statement should be accepted?
Hayagrīva: Well, well he believes at least in the material senses.
Prabhupāda: Everyone believes that. Materially everyone believes. But if he says none of them are correct, so why he is so..., pose himself as correct? He is rejected immediately.
Philosophy Discussion on Immanuel Kant:
Prabhupāda: Transcendental knowledge means knowledge received from a source which is beyond the reach of my material senses. That is transcendental. Just like we are reading Bhagavad-gītā. So we have no knowledge that there is a spiritual world, but Kṛṣṇa says that there is another nature, a spiritual nature, beyond this material nature. So we understand through the source of transcendental knowledge. We cannot experience. That is explained, ataḥ śrī-kṛṣṇa-nāmādi. God, His name, His qualities, His pastimes—nothing can be understood by these material senses. But if you engage yourself in service, they become revealed. That will become confirmed: "Yes, there is Vaikuṇṭha, there is Vṛndāvana, where Kṛṣṇa's pastimes are going on, and I am perceiving myself." These things become revealed gradually, not abruptly you can understand. Therefore common men cannot understand that they say " 'Going back to home, back to Godhead?' What nonsense they are saying?" They cannot understand, because it is transcendental, beyond the reach of these gross senses. But it is revealed: sevonmukhe. If you become submissive, if you engage yourself in the service of the Lord, guru-Kṛṣṇa, and the spiritual master, then these things become revealed. Now one who has got the knowledge by revelation, nobody can mislead him.
Philosophy Discussion on Immanuel Kant:
Prabhupāda: So he fails in the material knowledge, and then he attains transcendental knowledge. What is this?
Śyāmasundara: He fails to understand transcendental knowledge by applying the techniques of material knowledge.
Prabhupāda: Yes. That means with material senses you cannot go to the transcendental knowledge. Then how can he form ideas of transcendence?
Śyāmasundara: Well, in this particular attempt Kant is trying to form those ideas purely through the reason. Pure reason.
Prabhupāda: You say that material senses cannot reach transcendence. Then what is the meaning of reasoning? If your senses are imperfect, so if you put some reason by the senses, then that is also imperfect.
| Page Title: | Material senses (Lectures) |
| Compiler: | Mayapur, Serene |
| Created: | 05 of Oct, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=104, Con=0, Let=0 |
| No. of Quotes: | 104 |