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Mohammedan (Lectures, BG)

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Lectures

Bhagavad-gita As It Is Lectures

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

Nowadays they are educated, but they must have a good service. That means he's a śūdra. Without finding a master, his education has no value. So therefore in the śāstra it is said, kalau śūdrā sambhavāḥ. Kalau, "In this age, Kali-yuga, everyone is śūdra." Because he cannot even live without having a master. He must have a master to provide him. But the Vedic culture is that brāhmaṇa, kṣatriya, vaiśya, they will not accept any service. No. They will die of starvation. Especially brāhmaṇa. That is enjoined in the śāstras, that a brāhmaṇa, if he is in bad position some way or other, economically, he may accept the position of a kṣatriya or a vaiśya, but he should not accept the position of a śūdra. That is doggish. This is so injunction.

Therefore formerly a brāhmaṇa, when he accepts a service from anywhere, he was rejected from the brāhmaṇa society. You know, Sanātana Gosvāmī. Sanātana Gosvāmī, Rūpa Gosvāmī, they belonged to a very high-class brāhmaṇa, Sarasvata Brāhmaṇa, very rich men. But both the brothers accepted service in Mohammedan government as ministers, and they were immediately rejected from the brāhmaṇa society. It is not very long ago, say, about five hundred years ago. The brāhmaṇa society was so strong. As soon as they will accept service. You know, the Tagore family of Calcutta, Rabindranatha Tagore, they are also brāhmaṇas. But we know, in our childhood, they were also excommunicated from the brāhmaṇa family because they also accepted service.

Lecture on BG 2.2-6 -- Ahmedabad, December 11, 1972:

We have got description from Śrīmad-Bhāgavatam. Mahārāja Parīkṣit, Mahārāja Yudhiṣṭhira, many. The monarchy was so nice that because they were trained up, rājarṣi... They were not ordinary kings. They were as good as great sages and great saintly person. Imaṁ rājarṣayo viduḥ (BG 4.2). Kṛṣṇa said, imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). Kṛṣṇa said to the sun-god Vivasvān. And so He said, "The sun-god transferred the teaching to his son Manu, and Manu transferred the teaching to Mahārāja Ikṣvāku." Evaṁ paramparā-prāptam (BG 4.2). In this way, the point is that the philosophy of Bhagavad-gītā was especially taught to the royal order because they would know. They should know. Because a king is supposed to be representative of God, nara-deva. King is addressed as nara-deva. Even in 500 years ago when Sanātana Gosvāmī was minister of Nawab Hussein Shah... Sanātana Gosvāmī wanted to resign. He wanted to join Caitanya Mahāprabhu's movement. So when the Nawab understood that Sanātana Gosvāmī... His name was Dabir Khas. He changed his name. So he said, "No, you cannot resign. Then my whole kingdom will be topsy-turvied. I completely depend, dependent on you." So Sanātana Gosvāmī said, "My, Your Majesty, I am no more able to serve you. Kindly excuse me." Then the Nawab said that "Then I shall punish you. I am Nawab. I am king." So Sanātana Gosvāmī said, "Yes, you can punish me because you are representative of God." He never protested "Oh, you are Mohammedan, I am this, Hindu or..." No. He accepted him, that "You can punish me." So the idea is that formerly the monarch, the king, was actually representative of God. They used to rule in such a nice way that nobody was unhappy. During Mahārāja Yudhiṣṭhira's ruling, reign, you will find in the Bhāgavatam that people were so happy that they had no anxiety. Not only they were free from all anxieties, but they had not to bear even scorching heat or shivering cold. No. So they were so happy.

Lecture on BG 2.2-6 -- Ahmedabad, December 11, 1972:

That is the duty of the government. It may be monarchy or democracy. The first duty of the government is to see that all the citizens, they are feeling happy. That is the duty of the government. Not simply collecting taxes and: "All the citizens may go to hell. It doesn't matter." This is not good government. Good government is to see there are... It may be secular government. The secular government does not mean that the whole citizens should be less religious, godless. Secular government should see that even there are many religious sects, just like Hindus or Muslim and Christians, so secular government does not mean that they should neglect. They should see that the Hindus are strictly following the principles of Hindu religion, the Mohammedans are strictly following the principles of Mohammedan religion or... That is government's duty. Nobody should remain unemployed. That is government's duty. There are so many things. They are all described in connection with Mahārāja Pṛthu, one noble king.

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

So this is Gauḍīya-Vaiṣṇava philosophy. It requires time. So the activities of Kṛṣṇa, the rascals, if they simply see that "Kṛṣṇa is enticing Arjuna to fight; therefore Kṛṣṇa is immoral," that is, means wrong vision. You have to see Kṛṣṇa with separate eyes. Therefore Kṛṣṇa says in the Bhagavad-gītā, janma karma me divyaṁ ca. Divyam (BG 4.9). These transcendental activities of Kṛṣṇa, if anyone can understand, simply if anyone can understand, then he becomes liberated immediately. Liberated. Not liberated ordinary liberation, but for going back to home, back to Godhead. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). The greatest liberation. There are different types of liberation also. Sāyujya sārūpya sārṣṭi sālokya sāyujya... (CC Madhya 6.266). Five kinds of liberation. So sāyujya means to merge into the existence, Brahman, brahma-laya (merging in the impersonal). That is also liberation. The Māyāvādīs or the jnani sampradāya, they want to merge into the existence, Brahman existence. That is also mukti. That is called sāyujya-mukti. But for a devotee, this sāyujya-mukti is just like hell. Kaivalyaṁ narakāyate. So for Vaiṣṇava, kaivalyam, to, monism, to merge into the existence of the Supreme, is compared with hell. Kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate (Caitanya-candrāmṛta 5). And the karmīs... Jñānīs are anxious to merge into the existence of the Brahman effulgence, and the karmīs, their highest aim is how to be elevated in the higher planetary system, Svarga-loka, where Lord Indra is there, or Brahmā is there. That is karmī's ambition, to go to the heaven. They all, except Vaiṣṇava philosophy, in all other literature, all other scripture, means Christian and Mohammedan, their aim is how to be elevated to the heaven.

Lecture on BG 2.9 -- Auckland, February 21, 1973:

First of all we must know what we are. The mistake is that we are accepting this body as ourself. I am thinking Indian, you are thinking Australian, he is thinking American, he is thinking Mohammedan, he is thinking Hindu. In this way, because we are thinking different way, we have got difference of opinion. But as soon as we come to the spiritual platform. There will be no more different opinion. That we are trying, that come to the spiritual platform. Then everything will go on. The first lesson of coming to the spiritual platform is to understand that "I am not this body." This the first lesson of spiritual understanding.

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

Bhagavad-gītā is the preliminary study of Śrīmad-Bhāgavatam. Bhāgavata begins, dharmaḥ projjhita-kaitavaḥ atra: "Now, in this Śrīmad-Bhāgavatam, all cheating type of religions are rejected, projjhita." So there is link. Real religion means to love God. That is real religion. Therefore Bhāgavata says, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje: (SB 1.2.6) "That is first-class religion." It doesn't mean that you follow this religion or that religion. You may follow any religion. It doesn't matter, either Hindu religion or Christian religion or Mohammedan religion, anything you like. But we have to test. Just like a student who has passed M.A. examination. Nobody inquires, "From which college you have passed your examination? You have passed M.A. examination? That's all right." And we are concerned, whether you are graduate, postgraduate. That's all. Nobody inquires, "From which college, from which country, from which religion, you have passed your M.A. examination?" No. Similarly, nobody should inquire, "To which religion you belong?" One must see whether he has learned this art, how to love God. That's all. That is religion. Because here is the religion: sarva-dharmān parityajya māṁ ekaṁ śaraṇaṁ vraja (BG 18.66). This is religion. Bhāgavata says. Dharmaḥ projjhita-kaitavaḥ atra: "All cheating type of religion is kicked out from this Bhāgavatam." Only nirmatsarāṇām, those who are not envious of God... "Why shall I love God? Why shall I worship God? Why shall I accept God?" They are all demons. For them only, Śrīmad-Bhāgavatam, for them only those who are actually serious to love. Ahaitukī apratihatā yenātmā samprasīdati.

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

There are many instances of Kṛṣṇa's devotees. They are also... Why many? Almost all devotees, they are master of the senses, gosvāmī. Just like Haridāsa Ṭhākura, you know. Haridāsa Ṭhākura was young man, and the village zamindar, he was Mohammedan. So everyone was eulogizing Haridāsa Ṭhākura, such a great devotee. So the zamindar, the village zamindar, he became very much envious. So he employed one prostitute to pollute Haridāsa Ṭhākura. And she came at dead of night, nicely dressed, attractive. She was also young, very beautiful. So she proposed that "I have come, being attracted by your beauty." Haridāsa Ṭhākura said, "Yes, that's all right. Come on, sit down. Let me finish my chanting. Then we shall enjoy." So she sat down. But Haridāsa Ṭhākura chanting, he was chanting... We, we cannot chant even sixteen rounds, and he was chanting three times sixty-four rounds.

Lecture on BG 2.12 -- New York, March 7, 1966:

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. And nāsau munir yasya mataṁ na bhinnam. If you consult philosophers, you'll find one philosopher is differing from another philosopher. A big philosopher means who has cut down other philosophers and put up his own theory, "This is true." This is going on.

Lecture on BG 2.12 -- New York, March 7, 1966:

Just like in your Christian religion you may not understand all the Biblical injunctions or you may not have the time, but you'll simply, if you follow the ideal life of Lord Jesus Christ, then you get the same result. Similarly, the Muhammadans, if they follow the ideal life of Muhammad, Hazrat Muhammad, so they get the result. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Just like in a unknown path, in a village, especially when there is a field... Now, in, in the city, you can know that "I have come so far" because the streets are numbered and the, you have got the location and there are some symptoms, this house or that house. But in the country, everything, every, every place is of the same similar nature, the same jungle, the same field, the same grass. We do not know where I am going. Or in the sea. Or in the sea. I have got experience. Have you ever traveled in the sea? No. But when I was coming from India, so everywhere I see a round only, round of water. I do not know which way the ship is proceeding. You see? But they have got a chart. They have got a chart. By latitude, longitude, by time and by chart, they are calculating.

Lecture on BG 2.12 -- London, August 18, 1973:

The modern scientists, philosophers, they say that after finishing this body, we no more exist, finished, everything finished. This is not new. In olden times also there were atheists like Cārvāka Muni, he also said like that: bhasmī-bhūtasya dehasya kutaḥ punar āgamano bhavet. Now why you are worrying about next life? As soon as this body is burned into ashes, everything is finished. According to Vedic funeral ritualistic ceremony, the body is burned. There are three ends of the body, either to become stool, or to become ashes, or to become earth. Those who are burying the body, just like the Christian, Mohammedans do, the body becomes earth. Everything, from the earth it has come up: "Dust thou were, dust thou beist." This beautiful body, nice body, will become earth. And those who are burning, so their body becomes ashes. And those who throw the body to be eaten by jackals and crows, they become stool. This is the end of the body. We are taking so much care of this body, but the ultimate end of this body is either stool, earth or ashes. So foolish persons who are in the bodily concept of life, they are thinking: "After all, this body will be finished. So so long the body is there, senses are there, let us enjoy. Why so much restrictions, no illicit sex, no gambling? No. These are all nonsense. Let us enjoy life." This is atheistic life. Foolish life. They do not know, so the body is not all.

Lecture on BG 2.13-17 -- Los Angeles, November 29, 1968:

Now here is another argument, that "Why you are going to lament on the body of your grandfather? He's grand old man. If he does not die, if you do not kill him, how long he will live? So you kill him or not kill him, he will die. And you should be rather joyful because your grandfather is going to have again..." This is only for argument. "...again have a new body." The... When Caitanya Mahāprabhu met Chand Kazi... I think I have explained this story many times. Chand Kazi was Mohammedan. So you know the story that Caitanya Mahāprabhu started civil disobedience, disregarded the section, I mean to say, imposed by the magistrate Chand Kazi that "You cannot hold the saṅkīrtana. The people are disturbed." Just like you are being threatened by the police. So this is not new thing. This thing is going on from the very beginning, even Caitanya Mahāprabhu's time. But Caitanya Mahāprabhu disregarded the notice. "Don't care for this Kazi. Go on." And when people... He was very popular, but we are not popular. Caitanya Mahāprabhu (laughs) was Kṛṣṇa. He had attraction. He was, although a boy of twenty years old, He had many followers. He ordered, "Oh, Kazi has ordered to stop. Now I order that hundreds of thousands of people shall assemble this night, and we shall go to the Kazi's house." This is civil disobedience. So people agreed, and there were hundreds of thousands of mṛdaṅgas and hundreds of thousands of people, and they chanted and crossed the whole street, don't care for any police action. And the Kazi saw, "Oh, it is a mass movement." He was afraid. You see? When any movement is taken by the people, then the government becomes afraid.

Lecture on BG 2.16 -- Mexico City, February 16, 1975:

Hṛdayānanda: (translating) What do we think of Jesus Christ, Mohammed, Buddha and other bogus persons and all these different messengers of God?

Prabhupāda: They have got little advancement. Just like Mohammedans, they accept the kingdom of God, and the Buddhists, they say that this material world has to be finished. Buddhists do not give any information of the spiritual world, but they do not like this material world; they want to finish it. So every religious principle is preached according to the candidate, place and time. So if one surpasses these stages, then he can come to the higher stages of spiritual understanding.

Lecture on BG 2.17 -- London, August 23, 1973:

So everything is going on. Either Christian, Mohammedan or Hindu, so-called. All of them have become rascal. That's all. This is Kali-yuga. Mandāḥ sumanda-matayaḥ. They have created their own imaginary religious principle, and therefore they are condemned. They do not know. Adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām (SB 7.5.30). The life, the aim of life is to realize God. This is human life. But they are so much embarrassed with this uncontrollable senses that they are going to the darkest region of material existence. Adānta-gobhiḥ. Adānta means uncontrolled. They cannot control the senses. They have become so unfortunate that simple thing, little effort, little austerity, to control the senses. The yoga process means to control the senses. Yoga does not mean that you show some magic. The magic, magician also can show magic. We have seen one magician, he created immediately so much coins—tung tung tung tung. Next moment it is all finished. So the life, they're missing the aim of life. Mandāḥ sumanda-matayaḥ. Why? Manda-bhāgyāḥ. They are unfortunate. So you take it for granted. We are trying, even our Kṛṣṇa consciousness mission, we are trying to awaken. Still they are so unfortunate they cannot give up sense gratification. So unfortunate. Condemned, unfortunate. Repeatedly we are spending our gallons of blood—"Don't do this"—still they are doing. Cannot give up even sleeping. So condemned. Kali-yuga. Mandāḥ sumanda-matayaḥ.

Lecture on BG 2.18 -- London, August 24, 1973:

Parīkṣit Mahārāja. He said that God consciousness, Kṛṣṇa consciousness, cannot be understood by the animal killer. Vinā paśughnāt (SB 10.1.4). Nivṛtta-tarṣair upagīyamānāt. You'll find those who are animal killers, the so-called Christians and Mohammedans, they cannot understand. They (are) simply fanatics. Cannot understand what is soul, what is God. They have got some theories and they are thinking we are religionists. What is sin, what is pious activities, these things are not understood by them because they are animal killers. It is not possible. Therefore Lord Buddha propagated ahiṁsā. Ahiṁsā. Because he saw the whole human race is going to hell by this animal killing. "Let me stop them so that they may, in future, they may become sober." Sadaya-hṛdaya darśita: Two sides. First of all he was very much compassionate, that poor animals, they are being killed. And another side, he saw "The whole human race is going to hell. So let me do something." Therefore he had to deny the existence of the soul because their brain will not tolerate such things. Therefore he did not say anything about the soul or God. He said that "You stop animal killing." If I pinch you, you feel pain. So why should you give pain to others? Never mind he has no soul; that's all right. He did not talk anything about soul. So these people say the animals have no soul. But that's all right, but he's feeling pain when you are killing the animal. So you also feel pain. So why should you give pain to others? That is Lord Buddha's theory. Sadaya-hṛdaya darśita-paśu-ghātam. Nindasi yajña-vidher ahaha śruti-jātam.

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

Prabhupāda: India! Why you are thinking in India? God is not for India or American. God is for everyone.

Indian: Then why varṇāśrama-dharma, there also, they are prevalent, that brāhmaṇa, kṣatriya, vaiśya, śūdra?

Prabhupāda: Yes. They prevailed. They also went from India. That is the history. There were... All the kṣatriyas, they went to Europe and America. That is in the Mahābhārata history. They were also on the Vedic culture. Now they have lost. Just like recently. We have got experience, within twenty years. Some of the Hindus who became Mohammedan. And they become Pakistani. But twenty years before, they were not Pakistan. So gradually this misconception is increasing. Otherwise, there was one. One God, one civilization, everything, there was one.

Lecture on BG 2.26 -- Los Angeles, December 6, 1968:

So Śrīmad-Bhāgavatam, Bhagavad-gītā is not a literature like that. Can you give any evidence, any book written five thousand years ago is still being read with still greater veneration, with greater respect, with greater attention. Is there any book in the world? Find out. Not a single book you'll find. You cannot trace out of any book written, say, thousand years or two thousand years ago. But here is a book which was spoken five thousand years ago; still, all over the world... It is not that Bhagavad-gītā is supposed to be Hindu literature, Vedic literature, it is read simply by the Hindus. Now the number of Hindus has minimized. Practically, in some portion of that India there are few Hindus only, actually speaking. So what is the number of Hindus? That is the, what is called, minority in the whole world. If you take calculation of other religion... I have seen the other day in the World Almanac the Hindus, the Hindus are the lowest. So how many Hindus are reading? In India not that 90% people are illiterate. So what they will read? And who is reading Bhagavad-gītā? It is all over the world. Still, you'll find in Germany Bhagavad-gītā is being read. In England you'll find. Even in Muhammadan countries you'll find, and what to speak of your country. There are so many editions of Bhagavad-gītā. I mean to say that see the importance of real literature.

Lecture on BG 2.26 -- Hyderabad, November 30, 1972:

So in the Vaiṣṇava literature... Just like Haridāsa Ṭhākura. Haridāsa Ṭhākura, we give "Jaya, Ṭhākura Haridāsa Ṭhākura ki jaya." We say. This Haridāsa Ṭhākura was born in a Mohammedan family. And Caitanya Mahāprabhu made him nāmācārya, Śrīla Haridāsa Ṭhākura. He was chanting Hare Kṛṣṇa mantra daily three hundred thousands of times. So Caitanya Mahāprabhu selected him, nāmācārya. Caitanya Mahāprabhu Himself came to broadcast the glory of Hare Kṛṣṇa mahā-mantra. So instead of becoming Himself the ācārya, He designated Haridāsa Ṭhākura as ācārya. And similarly, Śrī Sanātana Gosvāmī, Śrīla Rūpa Gosvāmī, they also became Mohammedans. They were born in Hindu, sārasvata-brāhmaṇa family, but due to their association as minister of the then Muslim government, they were rejected from the brāhmaṇa society. Formerly, the brāhmaṇa society was very strict. Anyone becoming serving, serving, servant, he is immediately excluded: "Oh, you cannot become a brāhmaṇa. You are serving." In the Śrīmad-Bhāgavatam also, by the, spoken by Nārada, he says a brāhmaṇa, if he's in difficulty, he should not accept the business of a dog, service. He should not accept service. He may go to the profession of a kṣatriya, or even up to vaiśya. Not of a śūdra. These are the injunctions. So they were strictly being followed. These Sanātana Gosvāmī, they were very learned scholars, in Sanskrit, in Arabic language, Persian language, but because they accepted the ministership of Nawab Hussain Shah, immediately they were rejected. And they changed their name. Almost they became Muslim. Sakara Mallika, Dabhir Kasa. Their name was that. These are Mohammedan names. So they were living like that. But when Caitanya Mahāprabhu blessed them, they became the first-class gosvāmīs: Rūpa Gosvāmī, Sanātana Gosvāmī. This is Caitanya Mahāprabhu's mercy. And He therefore said, pṛthivīte āche yata nagarādi-grāma. He asked to spread this Kṛṣṇa consciousness movement all over the world, in every village, in every town. Does he mean that let them become śūdras? Let them remain śūdras, and they become Kṛṣṇa conscious? No. He did not mean like that. That means everywhere there should be Vaiṣṇava. And a Vaiṣṇava means above brāhmaṇa. That is the Kṛṣṇa consciousness movement.

Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966:

Veda means the book of knowledge. Now, the book of knowledge... According to the climate, according to the population, according to the country, there are different books of knowledge. Just like in India the book of knowledge is accepted as the Vedas, Vedas, Vedic knowledge. In your European, American countries the book of knowledge accepted as the Old Testament, New Testament. Similarly, the book of knowledge amongst the Muhammadans, they have accepted as the Koran. Actually, they are book of knowledge, undoubtedly. There is no doubt about it. But what are these book of knowledge, religious scripture? Religious scripture means they are meant for training you to that conception of life that you are pure soul, nothing more. They restrict your bodily activities under certain conditions, under certain conditions. That is called morality. Just like your Bible has got ten commandments. Ten commandments. What is that commandments? To regulate your life. Because without regulation you cannot... Because we have to control the body to reach to the highest perfection. So if we don't follow any regulative principles, how we can make our life perfect? So that regulative principle may be a little, little different from my country to your country or my Veda to your Bible, but that does not matter. That is made according to the time, condition and the mentality of the population. But there is the regulative control. Regulative control. A human society is not considered civilized unless, unless and until the members of the society are put into some regulative control.

Lecture on BG 2.46-47 -- New York, March 28, 1966:

In every religion there are some rituals that... In our Hindu religion the people are advised to observe some ceremonies. In every religion the same system is there. They go to temple, you go to church, and the Mohammedans, they go to mosque, and similarly, there are different systems. But if one is simply sticking up to the system without seeing "How much progress I am making in my life?" then that is waste of time. That is called niyamāgraha, simply observing the rules. And niyamāgraha also means that you should not neglect also the rules. You should not neglect the rules and regulation; at the same time you should not stick up to the rules and regulation. So atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ laulyam (NOI 2). Laulyam means to be, to be greedy, to be greedy. You should not be greedy, that "I want so much. I want so much. I want so much." No, not like that. Atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ laulyam and jana-saṅgaś ca. Jana-saṅgaś ca means the persons who are not interested in spiritual matter, we should not associate with them. This should be... These are the, these six things, which retrograde the progress of spiritual life, and the other six things which I previously, just moment, I described, they will help us in our progressive life to the spiritual path.

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

Just like Kṛṣṇa consciousness, we are... Take practical example. We are Kṛṣṇa conscious. Now take any religion and take their highest conclusion—it is there in Kṛṣṇa consciousness. Take for example Buddhism. They say nonviolence. Oh, we are nonviolent. Christianism, love of God. Oh, we are simply meant for loving God. Mohammedan, servant of God, to render service to the Lord. Oh, we are twenty-four hours engaged in the service of the Lord. Yogis—samādhi, always in samādhi, absorbed in the thought of the Supreme. We are always absorbed in the thought of Kṛṣṇa. So take any religion, any process, any well. This river, Kṛṣṇa consciousness, will overflood everyone. There cannot be any comparison. What is there? How much water is there in the well? In the river, unlimited. Thousands of wells can be merged into the river. This example is given. Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. If you know Kṛṣṇa, you know everything. You know science, you know mathematics, you know philosophy, you know geography, everything. There is no dirth of knowledge. Don't think that a Kṛṣṇa conscious person actually, he can be a foolish man.

Lecture on BG 3.8-13 -- New York, May 20, 1966:

There is a very good example in the life of the Gosvāmīs, whom we daily pray, vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. These six Gosvāmīs, they were very important men of their age five hundred years before. These Rūpa and Sanātana, they were great politicians, ministers, of the then Mohammedan government in Bengal. In Bengal at that time the Pathans were ruling. Before the Moguls came, there were Pathans ruling. For one thousand years the Mohammedans invaded India, from 1000 A.D. up to 1947, till the end of the British period. India was under subjugation by so many foreigners: Mohammedans, Greeks, and so many others. Lastly, the Mohammedans ruled for eight hundred years. And the Britishers ruled for two hundred years. So now they have got independence, India. So at that time the Bengal was being ruled by the Mohammedans, Pathans, and their entrusted ministers were these Rūpa and Sanātana. They were converted into practically Mohammedan. Hindu society was very strict at that time. Still they are very strict. Anyone serving a foreigner, he becomes at once ostracized. He is at once, I mean to say, rejected from the social intercourse. So these brothers, Rūpa and Sanātana, because they accepted Mohammedan rulers' service as minister, they were outcasted from the... They were actually brāhmaṇas by caste.

Lecture on BG 3.16-17 -- New York, May 25, 1966:

Lord Caitanya also said the same thing, that nāmnām akāri bahudhā nija-sarva-śaktis tatrārpitā niyamitaḥ smaraṇe na kālaḥ. This chanting, this performance of yajña, is so powerful that the Kṛṣṇa name is as powerful as Kṛṣṇa, the person. Nāmnām akāri bahudhā nija-sarva-śaktiḥ. And in the Kṛṣṇa name all the... God is almighty. So all the mightiness of God is there. Simply we have to realize. So nāmnām akāri bahudhā nija-sarva-śaktis tatrārpitā. And there is already invested all the potency, all the potency of the supreme person into His name. And niyamitaḥ smaraṇe na kālaḥ. And you have no hard and fast rule for chanting. It is not that... Now, suppose if you have got to go to church or to temple, you have to dress yourself properly; you have to purify yourself and so many things before you enter into the church. Of course, any sacred place, the rules and regulation are the same. The Mohammedans also, they go the mosque after washing their hands and feet very nicely. So... And Hindu principle also, the same thing is there. They go to the temple after taking bath and purifying. So many things are there, either Hinduism or Mohammedanism or Christianism, according to country and climate and people. Practically, the principles are the same. They may be... Formally, they may appear to be... But the thing is there.

Lecture on BG 3.17-20 -- New York, May 27, 1966:

Now that ātma-rati is this, Lord Caitanya's introduction:

Hare Kṛṣṇa, Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma Rāma Rāma Hare Hare

Just like we give glories, "Ṭhākura Haridāsa ki jaya." Ṭhākura Haridāsa, he was a Mohammedan during this movement. He was a Mohammedan, old man. His photograph is also there. So his name was Abraham(?) and he liked to chant this

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare
Hare Rāma Hare Rāma Rāma Rāma Hare Hare

He took his only business of chanting this. He was chanting daily three lakhs. Three lakhs means three hundred thousands times. Three hundred thousands times he was chanting, Hare Kṛṣṇa Hare Kṛṣṇa.

Lecture on BG 3.17-20 -- New York, May 27, 1966:

People become envious. One brāhmaṇa zamindar in the village, oh, he became very envious: "Oh, this man is Mohammedan and he is getting so much respect? Oh, I am a brāhmaṇa, I am a zamindar and nobody cares for me? Oh, he should be given some lesson." So he called a beautiful prostitute. "I shall give you such and such sum of rupees if you can, I mean to say, make a fall down of this man, this young man." He was young man. Ṭhākura Haridāsa was at that time about twenty-five years old, young man. So that prostitute, there was agreement. "Oh, it is easy thing for me. Sir, you give me such and such money. I shall get him. All right."

Lecture on BG 3.27 -- Madras, January 1, 1976:

Hinduism means a type of faith, or Muslimism is type of faith. But... As it is described in the English dictionary, religion means a kind of faith. But it is not that type of religion. It is a compulsory fact. Just like sugar is, compulsorily must become, sweet. If sugar is not sweet, that is not real sugar. Chili is not hot; that is not real chili. Similarly, we are part and parcel of Kṛṣṇa. Our duty is to become Kṛṣṇa conscious. There is no question of faith. It is not the question of faith. You may have faith in Hinduism; tomorrow you may have faith in Christianism. Or you may have faith in Christianism, tomorrow in Mohammedan. This kind of faith is not Kṛṣṇa consciousness. It is a compulsory. Just like laws of the state. It is not that it is meant for the Hindus, or for the Muslims, for the Christian. It is meant for everyone.

Lecture on BG 3.27 -- Madras, January 1, 1976:

Everything is Kṛṣṇa consciousness. It is question of degrees. Mama vart..., pārtha... What is that verse? Vartante mānuṣyāḥ pārtha sarvaśaḥ. Everyone is searching after Kṛṣṇa, but they are forward to some step. Suppose Kṛṣṇa is there on the top, and it is one hundred steps. So somebody has covered five steps, somebody has covered ten steps, somebody has covered hundred steps, like that. So everyone is searching after Kṛṣṇa, but there is degrees of realization of Kṛṣṇa. So either Christian, Mohammedan, or any, they are searching after Kṛṣṇa. That's all right. But it is a question of degrees, how far they have gone forward. The last stage is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). That is the final stage.

Lecture on BG 4.6-8 -- New York, July 20, 1966:

Now, if you analyze the human nature, you'll find that one thing there is which is called "rendering of service to others." Suppose I am a Hindu. Now I am doing something. I am rendering my service to my family, to my country, to my boss, or to others. Without rendering service, nobody can exist. We are all exchanging simply service. I am rendering service to somebody. Somebody's rendering service to me. So whole world is existing under this system, rendering service. Your President Johnson, he's supposed to be the chief man of your state, but still, he's rendering service. What he is doing? He's rendering service to the people. So he has the same business, as you are rendering service to your boss, and taking some money, then again with the money you are serving your family. So this is, this service... Suppose I am now Hindu. I become a Christian or Muhammadan. That, my real business of rendering service, does not change. So dharma means which you cannot change.

Lecture on BG 4.6-8 -- New York, July 20, 1966:

Just like Lord Buddha. When did he appear? He appeared... He appeared in India. The condition of his appearance, perhaps you know. I shall still explain. When India was too much busy in animal slaughter. Of course, the Hindus, they, there are Vedic principles, animal slaughtering. They are... Just like in Muhammadans also, they have got some principle for animal slaughtering. You know, those who have read Koran, the Muhammadan religion allows animal slaughtering once in a year. It is called koravāni. And they can slaughter animals in the mosque. Similarly, in the Vedic religion also, the animals are allowed to be slaughtered in some sacrifice. But no religion, either Muhammadan or Hindu... I do not (know) in detail of your Christian religion, but they do not allow animal slaughter in the slaughter house. There are some particular rules and regulations. Anyway, that is a religious details.

Lecture on BG 4.7 -- Montreal, June 13, 1968:

Now you can select your own religion. Either you be a Hindu or Muslim or Mohammedan or Buddhist, whatever you like, Śrīmad-Bhāgavata does not stop you, but it gives you hint what is the purpose of religion. The purpose of religion is to develop your love of Godhead. That is real religion. So here Kṛṣṇa says that yadā yadā hi dharmasya glānir bhavati (BG 4.7). As soon as there is decadence of people's love of Godhead... That means when people become forgetful, almost forgetful. Because at least some people remember that there is God. But generally, in this age, they are forgetful. That is dharmasya glāniḥ. And by forgetting God the people cannot be happy. That is also another cause. People are thinking that "God is dead. We have no obligation to God. There is no God." This sort of thinking will never make the people happy. And actually, it is happening. They have become atheistic. The modern civilization is Godless, but people are not happy. Therefore God or His representative comes when people forget his relationship with God.

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

In ignorance whatever you do, that has no benefit either for you or for anyone. So whole thing, whole world is going on under this bodily concept of life, designation. "I am Indian." "I am American." "I am this." "I am that." So that kind of dharma is not dharma. Therefore Kṛṣṇa says at the end of Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). The Bhagavad-gītā religion is not Hindu religion or Christian religion or Mohammedan religion. It is the real religion, between the soul and God. The reciprocation, the exchange of dealings between the Supreme and the subordinate. That is called bhakti. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Purified. When you become purified, tat-paratvena, simply by engaging yourself in the devotional service of the Lord... Ceto-darpaṇa-mārjanam (CC Antya 20.12). These are the verdict of the śāstra. When our heart is cleansed, then we can accept this religion, sarva-dharmān parityajya.. (BG 18.66). This is the religion. To accept Kṛṣṇa, to surrender to the lotus feet of Kṛṣṇa, this is religion.

Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969:

So this Kṛṣṇa consciousness movement is incarnation. They are teaching love of Godhead. We are not teaching some ritualistic process, that "You become Hindu. You become Christian. You become Muhammadan." We are simply teaching, "You try to love God. You have forgotten God. You have declared, 'God is dead.' These are all nonsense. God is there. You are here. You are suffering because you have forgotten God. You try to love God. Your normal life will come back. You will be happy." This is Kṛṣṇa consciousness movement.

There is nothing, artificiality. So there is no question of sectarianism, that "In this temple the Christians will come" or "The Muhammadans will not come." Anyone. Because we are teaching what? Teaching love of Godhead. Either you become Christian or Muhammadan, Hindu, how you can deny God? Those who are denying God, their case is different. But one who is accepting God as the central figure in religion, how they can deny this movement? Because we are teaching love of Godhead. That's all.

Lecture on BG 4.9 -- Montreal, June 19, 1968:

And how one can become free? This is Kṛṣṇa consciousness. I am neither Indian, I am neither American, I am neither white, I am neither black, I am neither Christian, I am neither Hindu, Muhammadan. Caitanya Mahāprabhu described Himself like that. He said, "I am not a brāhmaṇa, I am not a kṣatriya, I am not a vaiśya, I am not a śūdra, I am not a brahmacārī, I am not a householder, I am not a vānaprastha, or I am not a renounced order sannyāsī." Then what You are? Caitanya Mahāprabhu said, gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ (CC Madhya 13.80). "I am the servant of the servant of the servant of the servant of Kṛṣṇa." This should be my real identification. This is very good identification. In Kṛṣṇa consciousness we address our contemporaries as "prabhu." Prabhu means master. And the real idea is that "You are my master, I am your servant." Just the opposite number. Here, in the material world, everyone wants to place himself as the master. "I am your master, you are my servant." That is the mentality of material existence. And the spiritual existence means "I am the servant, you are the master." Just see. Just the opposite number.

Lecture on BG 4.10 -- Bombay, March 30, 1974:

But we are sacrificing this birthright, Bhārata-varṣa. Oh, we are misled in such a way that we are forgetting, trying to forget Kṛṣṇa: "Throw away these śāstras. Throw away these ... Throw away... And put all impediments to the Kṛṣṇa conscious movement." This is our misfortune. Actually, every Indian is Kṛṣṇa conscious. Sometimes they ask me in foreign countries that "How many Kṛṣṇa conscious people are there in India." And cent percent, all. Even Mohammedans. What to speak of the Hindus. So we should take this opportunity, Kṛṣṇa consciousness. Ādau śraddhā tataḥ sādhu-saṅgaḥ (Cc. Madhya 23.14-15). This association, society, of sādhus, who have dedicated their life for understanding Kṛṣṇa, for serving Kṛṣṇa, they are sādhu. Ādau śraddhā tataḥ sādhu... tataḥ sādhu-saṅgo 'tha bhajana-kriyā. By sādhu-saṅga (CC Madhya 22.83) means next stage is how to adopt devotional life.

Lecture on BG 4.12-13 -- New York, July 29, 1966:

Just like if I go to a medical man or a lawyer, we go there for his qualification. We don't ask him, "Well, sir, are you Christian? Are you Jew or Indian or American or a brāhmaṇa?" No. We are concerned with the qualification. It doesn't matter what he is. He may be an American, he may be an Indian, he may be Christian, he may be Jew, he may be Hindu or Mohammedan. Doesn't matter. He's a practiced medical practitioner, so he's a qualified man. I have gone there for my treatment. Similarly, Lord Caitanya also says the same thing, and Kṛṣṇa also says the same thing. Never it is, He is stressing on birth. Birth is no consideration. Nobody is responsible for his birth. He may be lowborn but what is that? Or he may be highborn. That doesn't matter. But when he comes out from the womb of the mother, he has got his own responsibility. He has to advance his cultural life in Kṛṣṇa consciousness. That is his responsibility. That is his responsibility. Of course, father, mother, state, teacher, friend, they can help us, but ultimately, the responsibility lies with me.

Lecture on BG 4.13 -- Bombay, April 2, 1974:

The people known as Hindus in the world, the Hindu is a term given by the Mohammedans, from "Indus." Indus River is there. Now it is in Pakistan. So people beyond the Indus River, the Mohammedans in Arabia and other countries, they pronounce "s" as "h". Instead of "Sindhu," they used to pronounce it as "Hindu." So people living, crossing the river Indus or Hindus, they were called "Hindus." Otherwise, this "Hindu" term is not seen in any Vedic literature.

Lecture on BG 4.13 -- Johannesburg, October 19, 1975:

So that animalism... When the human society, the animalism is prominent, simply living like animals, that is called dharmasya glāniḥ, "deficiency in the matter of dharma." Therefore, in human society there is some sort of religious system. It does not matter what is that religion. May be Hinduism or Christianism or Mohammedanism or Buddhism. In the civilized human society there is some conception of religious principle. Without religious principle, we are cats and dogs because in the cat society, dog society there is no such thing as church, mosque, or temple or synagogue. They live naked and bark. That's all. So if we simply live and try to become naked like the cats and dogs and bark, then where is the difference? Where is the difference? No difference. So we must take to religious system. That is humanity.

Lecture on BG 4.16 -- Bombay, April 5, 1974:

I know, amongst the Mohammedans, it is a system that small children, they are taught Purāṇa. That is very good system, but we have forgotten. Although India is the land of spiritual culture, our small children, they go to school, colleges, but he has no connection with Bhagavad-gītā. He has no connection with Bhagavad-gītā. They are simply trained up for sense gratification. In Western countries also—for sense gratification. Which is to be suppressed, sense gratification, that education is given. They do not know what is karma and what is vikarma. Now, when the students become disobedient and they create riots and set fire in the buses, then they lament. But why you have educated the students like that? Who is responsible for this? The rascals, they do not know. Here is Kṛṣṇa prescribing. Kiṁ karma kim akarmeti kavayo 'py atra mohitāḥ. Even learned men, they become bewildered. Tat te karma pravakṣyāmi.

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

This was the system of Indian life. Hindus, Mohammedans, they used to live very peacefully. It is not a fact that Mohammedans were always aggressive. Otherwise, how they could rule over India for eight hundred years? The Britishers could not rule even two hundred years. But they ruled over India eight hundred years. Only due to Aurangzeb's policy, the Mogul empire dismantled.

Lecture on BG 4.20-24 -- New York, August 9, 1966:

Now this is the fourth millennium. In the fourth millennium, the Bhāgavata says that kalau tad dhari-kīrtanāt: "At the present moment we have to perform sacrifices by chanting the hari-kīrtana, the glorification of Kṛṣṇa." This is yajña. Other yajñas, although they are prescribed... Because when Kṛṣṇa was speaking, He was speaking generally, but there are specific considerations. This yajña recommended in the Bhagavad-gītā, brahmārpaṇaṁ brahma, brahma havir brahmāgnau brahmaṇā hutam... Now, where is the fire and where is the clarified butter and where is the expert performer of yajña? The performer of yajña must be so much educated. There was a talk between Lord Caitanya and a Muhammadan magistrate. Because when Lord Caitanya appeared in Bengal, India was being governed by the Muhammadans, Pathans, in the fifteenth century, five hundred years before. Lord Caitanya appeared about 480 years before. So there was a talk between Lord Caitanya and the Muhammadan magistrate.

Lecture on BG 4.20-24 -- New York, August 9, 1966:

Anyway, apart from that, this misunderstanding of kīrtana, five hundred years before also, there was. When Caitanya Mahāprabhu was performing kīrtana, the, not the Muhammadans, but the Hindus, they took objection that "This is not according to our scripture. Caitanya Mahāprabhu has introduced something new." So he complained to the magistrate although the magistrate was Muhammadan, he was government representative. So he took action. What action was taken? Now, the first of all he warned Lord Caitanya's party that "You cannot perform saṅkīrtana." Then Lord Caitanya's party neglected. Then the magistrate sent some constables and they broke the mṛdaṅga. You have seen the mṛdaṅga. So there was some disturbance and Lord Caitanya formed a party of one hundred thousand people from Navadvīpa and He began to make a civil disobedience. He performed saṅkīrtana all over the city, and there was some trouble between the Muhammadan magistrate. And at last, they came to compromise. And when the compromise was done, then there was some discussion. The discussion was the distinction between Muhammadan religion and Hindu religion.

Lecture on BG 4.20-24 -- New York, August 9, 1966:

Now, Caitanya Mahāprabhu first of all inquired that the Muhammadan magistrate... They established their relation as the uncle and nephew. Caitanya Mahāprabhu became the nephew, and the Kazi, the magistrate, he became the uncle. So Caitanya Mahāprabhu addressed the uncle, "My dear uncle, why you are killing your father and mother?" So the uncle replied, "What is that? I am killing our father and mother?" "Yes. Because the cow is your mother. She gives milk. And the bull, he helps you in the agricultural fields. He produces grain. So just like father and mother—mother supplies milk and father brings grain—so they are your father and mother. How you are killing your father and mother?"

Lecture on BG 4.34-38 -- New York, August 17, 1966:

When I speak of Kṛṣṇa, you must remember that I am speaking of God. There are millions of names of God in different parts of the world, but Kṛṣṇa is the supreme name according to Vedic knowledge. So therefore Lord Caitanya has recommended—and His recommendation is accepted by the authorities even at the present moment—

kibā vipra, kibā nyāsī, śūdra kene naya
yei kṛṣṇa-tattva-vettā sei 'guru' haya
(CC Madhya 8.128)

And you'll be surprised that Lord Caitanya's principal disciples were all so-called fallen in the society. He appointed one Haridāsa Ṭhākura, Nāmācārya Haridāsa Ṭhākura. This Haridāsa Ṭhākura was a Muhammadan. He happened to take his birth in a Muhammadan family, but he became a follower of Caitanya, and Caitanya Mahāprabhu, after training him, He gave him the highest post of His spiritual mission. Caitanya Mahāprabhu appeared to introduce this system of Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare, chanting of the holy name of God, and He appointed this Haridāsa Ṭhākura, who happened to be a Muhammadan. But he became so much enlightened that Caitanya Mahāprabhu appointed him the supreme minister of administering this Hare Kṛṣṇa, Hare Kṛṣṇa. He was, he was made the authority, nāmācārya. Ācārya means the prime minister, the authority.

Lecture on BG 4.34-38 -- New York, August 17, 1966:

Just like Rūpa Gosvāmī and Sanātana Gosvāmī. Now, these gentlemen were formerly known as Sakara Mallika and Dabir Khas. Dabir Khas. That was the Muhammadan period. India was being governed by that time by the Pathans, and in Bengal there was a Pathan ruler whose name was Nawab Hussain Shah. This... But these gentlemen, Sakara Mallika and Dabir Khas, they were appointed minister in the service, in the governmental service of Nawab Hussain Shah. And, in those days, the Hindus were so strict that anyone accepting the service, especially the brāhmaṇas, if he accepts, if a brāhmaṇa accepts the service of anyone, especially who is not a Hindu, he is at once extricated from the society. So these two gentlemen, Sakara Mallika, they almost became... They changed their name also. They were actually brāhmaṇas, very intelligent, learned. They were very good scholars. In Parsee, er, Persian language, and Sanskrit language, they were very good scholars, but because they engaged themselves in the service of the Muhammadan ruler, they were, I mean to say, extricated from the brāhmaṇa society. They also followed Caitanya Mahāprabhu, and they were made the best authorities in this science of Kṛṣṇa science. They... Later on, they became Rūpa Gosvāmī and Sanātana Gosvāmī.

Lecture on BG 4.39-5.3 -- New York, August 24, 1966:

So we must have faith in Kṛṣṇa. Kṛṣṇa is not ordinary man like me. I am speaking not from my account. I am speaking on account of Kṛṣṇa. So Kṛṣṇa is accepted as the supreme authority by great stalwarts, great philosophers, religionists, and if you have any respect for Indian spiritual culture, you may know it that in India, whatever sect they may be... There are many sects, but every one, each and every one, all, all sects, including the Mohammedans, they have got great respect for Kṛṣṇa.

Lecture on BG 5.3-7 -- New York, August 26, 1966:

So sāṅkhya-yogau pṛthag bālāḥ pravadanti na paṇḍitāḥ. So any, any type of spiritual realization, they are different forms. "You are, you are Hindu? Oh, I am, I am Christian." "Oh, you are Christian? I am Muhammadan." So these conceptions, that "I am different from you," that is not for the learned. The learned one is hankering after the Supreme Truth. Never mind. Either you go through Bible, or go through Bhagavad-gītā, or go through this Koran, that doesn't matter. What is the aim of your life? If your aim of life is to understand the Absolute Truth, then there is no difference. But if your aim is something else, then you find some difference from Bhagavad-gītā to Bible, Bible to Koran, Koran to something else. So Kṛṣṇa says that sāṅkhya-yoga. Either you take sāṅkhya-yoga or sāṅkhya or this karma-yoga, anything, there is no difference. Because the, everything is trying to give you the ultimate Absolute Truth.

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

Bhāgavata does not mention that this Hindu religion is first-class or Christian religion is first-class or Mohammedan religion is first-class or any other religion. We have created so much, so many religions. But Bhāgavata says that religious principle is first-class. Which one? Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). That religion which helps you to advance your devotional service and love of God. That's all. That is the definition of first-class religion. We do not analyze that this religion is first-class, that religion is last-class. Of course, according to, as I have told you, that there are three qualities in the material world. So according to the quality, the religious conception is also created. But the purpose of religion is to understand God. And to learn how to love God. That is the purpose. Any religious system. If it teaches you how to love God, then it is first-class. Otherwise it is useless. You may prosecute your religious principles very rigidly and very nicely, but your love of God is nil. Your love of matter is simply enhancing, that is no religion. According to Bhāgavata verdict: sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). Apratihatā. Ahaituky apratihatā. That religious system has no cause. And without any impediment. If you can reach such system of religious principle, then we'll find that you are happy in all respect. Otherwise there is no possibility.

Lecture on BG 6.40-42 -- New York, September 16, 1966:

You'll be surprised to know that Haridāsa Ṭhākura... We always glorify him after our kīrtana, "Haridāsa Ṭhākura ki jaya." This Haridāsa Ṭhākura, how he was undisturbed. There are many instances. Lord Jesus Christ, he was also undisturbed when he was being crucified. So similarly, this Haridāsa Ṭhākura, he happened to be a Muhammadan and he joined this Hare Kṛṣṇa movement. So the Muhammadan magistrate called him, "Oh, you are born in such a nice family and you are chanting Hare Kṛṣṇa? Hindu? You are chanting Hare Kṛṣṇa, Hindu's name? Then what is your explanation?" So Haridāsa Ṭhākura was... He could understand that he is now in dangerous position. So he replied, "Sir, many Hindus also have become Muhammadan. So if some Muhammadan becomes Hindu, what is the harm?" "Oh, you are arguing?" Means he was to be punished. Give the dog a bad name and hang it.

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

Unless you accept God there is no question of bhakti-yoga. So Christian religion is also Vaiṣṇavism because they accept God. Maybe in the, some stage different from this. There are different stages of God realization also. The Christian religion says "God is great." Accept! That is very good. But just how great God is, that you can understand from Bhagavad-gītā and Śrīmad-Bhāgavatam. But there is acceptance that God is great. That is therefore that is beginning of bhakti. You can apply that bhakti. Even the Mohammedan religion. That is also bhakti-yoga. Any religion where God is the target, that is applied in bhakti. But when there is no God or impersonalism, there is no question of bhakti-yoga. Bhakti-yoga means bhaja jayukti bhaja-sevayā(?). Service. Service means three things: the servitor, the served, and service. One must be present who will accept service. And one must be present to render service. And in the via media, the process of service. So bhakti-yoga means service. If there is nobody to accept the service, then where is the bhakti-yoga? So any philosophy or religious principle where there is no acceptance of God, the Supreme, there is no application of bhakti.

Lecture on BG 7.1 -- Bombay, January 13, 1973:

Haridāsa Ṭhākura. Haridāsa Ṭhākura became a sādhu, a devotee of Kṛṣṇa. He came from Muhammadan community. In those days, the Muhammadan Kazi, magistrate, called him, that "You are Muhammadan and why you are chanting Hare Kṛṣṇa, the Hindu's God's name?" So he very mildly replied: "My dear sir, there are many Hindus, they have also become Muhammadans. So suppose I have become a Hindu. So what is the fault?" Oh, he become very angry, and he was ordered to be caned in seven markets. You see. So there are so many dangers. Although the time has..., is not so much polluted. People are liberated, liberal. Just like I am preaching in the Western countries. So nobody has checked, the government has not checked, because the time is not so cruel. Although in that Western country, Lord Jesus Christ was crucified.

Lecture on BG 7.1-3 -- London, August 4, 1971:

So people are trying to be like tiger. In India, a certain section of people, the Muhammadans, they say that "We want to be like śera." Śera means tiger. And more or less in the Western countries also, everyone is trying to become a tiger, very powerful. But one should be very cool-headed. A tiger is very powerful; a tiger can attack anyone and kill him. That is very good, but what is the use of tiger? Nobody is interested in tiger. Rather, if the tiger comes within the city, immediately it will be shot down. Because it has no use. But a humble, meek cow... Of course, here there is no protection of cow, but in India the cow is protected. It is the duty of the human being to give protection to the cow.

Lecture on BG 7.2 -- San Francisco, September 11, 1968:

Now here, in this chapter, this is explicitly explained, that who is the supreme worshipable object. We are worshiping. According to our capacity, we are worshiping somebody. At least we are worshiping our boss. Suppose I work in an office or in a factory, I have to worship the boss, I have to abide by his orders. So everyone is worshiping. Now who is the supreme worshipable object, Kṛṣṇa, how He is supreme worshipable object, that is explained in this chapter. Ya svarūpaṁ sarva karaṁ ca yac ca dhiyāṁ tad ubhaya-viṣayakaṁ jñānaṁ vyaktum atra bhakti-pratijñānam. Therefore if we understand that here is the supreme controller, here is the supreme worshipable object, then the problems of our life is solved at once. We are searching after. Just the other day I told you one story that one Muhammadan devotee, he wanted to serve the greatest. He was serving the Nawab, then he went to the emperor, Barsa(?), then from emperor to Haridāsa, a saintly person, and from Haridāsa he was promoted to worship Kṛṣṇa in Vṛndāvana.

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

Somebody worship Viṣṇu, somebody worship Śiva, somebody worship Brahmā, somebody worship the sun. Just like the Parsis, they worship the sun. I think I am right. So they also can be concluded as Hindus, and actually, they came from Persia. When there was Muhammadan disturbance, they fled from their country and came to India. That is the history. So these five gods are especially recommended and worshiped. So Kṛṣṇa is considered in the Viṣṇu category; therefore in the English dictionary it is said as "one of the gods." They're under the conception, foreigners, that "Hindus, they have got many gods." But actually, that is not fact. There are... Many gods means... Just like "god-ly," because they are servants of Kṛṣṇa. Just like in royal palace, even the servants are dressed with royal garments. Similarly, the chief servants of Kṛṣṇa, like Indra, Candra... Sūrya is also servant. Candra, that is also servant. Indra is also servant.

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

Just a man, lawful; and law, outlaw. Who is outlaw, and who is lawful? One who obeys the state laws, he is called lawful citizen. And one who does not obey the state laws, who is put into the prison house, he is called outlaws. So these duṣkṛtina and sukṛtina, who is pious and who is impious, there must be some standard rules. The pious is he who follows the scriptural injunction, and impious is he who does not follow. Every civilized nation, every civilized man has got his scripture. May he be a Christian, may be a Hindu, may be a Muhammadan or may be a Buddhist. It doesn't matter. But everyone has got his authority, book of authority, scripture. So one who does not follow the scriptural injunction, he is outlaw. He is punishable. Duṣkṛtina. And mūḍha. Mūḍha means fool number one. These people do not go to God. These qualified peoples—duṣkṛtina, means impious; mūḍha, fool number one; and narādhama, and lowest of the human kind; and māyayāpahṛta-jñāna, and bewildered of his knowledge; and āsuraṁ bhāvam āśritaḥ, and atheistic mentality.

Lecture on BG 8.14-15 -- New York, November 16, 1966:

So take this process, Kṛṣṇa consciousness. Very easy. This process is given to the humanity by Lord Caitanya, and Rūpa Gosvāmī, the first disciple of Lord Caitanya, he appreciated it. He was a minister in the service of the..., then Muhammadan kingdom. And he become a disciple of Lord Caitanya. And when he first met Him, oh, he offered himself with this verse, nice verse,

namo mahā-vadānyāya
kṛṣṇa-prema-pradāya te
kṛṣṇāya kṛṣṇa-caitanya-
nāmne gaura-tviṣe namaḥ
(CC Madhya 19.53)

"My dear Lord Caitanya, You are the most munificent personality, most charitable, the highest charitable person." Why? "You are delivering Kṛṣṇa very cheaply. You are delivering Kṛṣṇa very cheaply. Therefore nobody is comparable with Your charity." We want Kṛṣṇa. The whole... We are hankering after Kṛṣṇa, the most attractive, the most beautiful, the most opulent, the most powerful, the most learned and the most beautiful. That is our hankering.

Lecture on BG 9.2 -- New York, November 22, 1966:

So Lord Caitanya says, "Out of these 400,000 species of life, some of them are civilized. And out of many civilized persons, they are actually devoted to the scriptures, not all." Some of them, they agree that "I belong to Christian religion," "I belong to Hindu religion," or "I belong to Muhammadan religion," but at the present age, mostly they simply claim that "I belong to this religion" but do not believe in the scripture, mostly. So those who are believing in the scriptures, they are mostly attracted by pious, philanthropic activities. They, some of them, those who actually believe that charity is very good thing, and... Religious means these three things: yajña-dāna-tapaḥ. Yajña-dāna-tapaḥ. Yajña means sacrifice, dāna means charity, and tapaḥ means penance. Just like brahmacārī. It is tapasya. Tapasya. A sannyāsī, it is tapasya. Tapaḥ. Tapaḥ means penance, voluntarily accepting very rigid principles of life. That is called tapasya. And charity. Charity means voluntarily giving away his material possessions. That is charity. And yajña, sacrifice. Sacrifice, of course, you have no experience. Not you, but we all. Nowadays, in the present days, there is no sacrifice.

Lecture on BG 9.4 -- Melbourne, April 23, 1976:

This is Vedic system, varṇāśrama-dharma. Now it is foolishly going as Hindu dharma. What is the Hindu dharma? Hindu is not found even in the scriptures. This is a name given by the Mohammedans. Sindu. There is a river, Sindu. From Sindu it has come, "Hindu." Actually the Vedic culture is varṇāśrama-dharma, four varṇas and four āśramas. That is real Vedic culture, how to create brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa—eight. This is called varṇāśrama-dharma.

Lecture on BG 9.5 -- Melbourne, April 24, 1976:

Kṛṣṇa said... When we speak, "Kṛṣṇa," you should understand "Kṛṣṇa" means God, the Supreme Being. "Kṛṣṇa," the etymological meaning is "the all-attractive." Without being all-attractive there is no meaning of God. It is not that God is attractive only to certain class of men. No. God is attractive for all classes of men, unless he is animal. Animal does not know what is God and what is the attraction of God. He does not know. But human being, in the human society, at least in the civilized human society there is a certain idea of God. Either you follow Christianity or Vedic principle of Mohammedan religion or even Buddha religion, there is conception of God. There is an attempt to understand God. That is human society. Therefore, according to the capability or country and the people, the conception of God may be a little different from one another. But the attraction for God is there. There is no doubt about it. So God appears in three fundamental features: brahmeti paramātmeti bhagavān iti śabdyate.

Lecture on BG 10.4-5 -- New York, January 4, 1967:

I'll give you one very nice example. This is practical. In my youthhood I was manager in a big chemical firm. So there was a sulphuric acid chamber. There was some defect. It was not working well. In that chamber sulphur is given, and it is fused, and then acid comes out. So it was not working. So there were many scientists. They were sitting, consulting books: "Oh, why it is not working?" Then the managing director, Dr. Bose... He was very intelligent man. He at once went to another firm. They were also chemical. He knew there was an ordinary worker; he was very experienced. So... He was Muhammadan. He called him at once, "Just come and see what is defect there." And he at once came and manipulated some machine—at once acid transformed. All the theoretical scientists, they sat down. So this kind of experience you'll find even an ordinary man.

Lecture on BG 13.1-2 -- Paris, August 10, 1973:

So for a devotee, Kṛṣṇa says: patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. This is the order. Therefore next śloka is called: Bhagavān uvāca. Bhagavān uvāca means Bhagavān, the Supreme Lord, the Supreme Person, the Supreme Opulent, He's ordering. And we are servants. We are predominated. We are not predominator. Therefore it is our duty to abide by the orders of the Supreme Personality of Godhead. And that is called religion. Religion does not mean the so-called rituals. That is formalities, they're also required, but the real purpose of religion is to abide by the orders of the Supreme Personality of Godhead. That is religion. So you may become... You may be a Christian, you may be a Muhammadan, you may be a Hindu, or Buddhist. It doesn't matter, whatever you may be. Whether you are abiding by the orders of God. Then you are religious.

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

Devotee: Yesterday you have said that Kṛṣṇa says that He is the taste in water. In the Koran it is also said that Allah you can taste in the water. We also see Kṛṣṇa is in temple. Does this mean also Allah is in the temple? And why are all these religions so different? Because essentially they are all the same.

Prabhupāda: You make difference, we don't make. We allow everyone. But you think you are Mohammedan, "We shall not go." That is your discrimination. We say "Come everyone." You make discrimination. We don't make.

Lecture on BG 16.7 -- Tokyo, January 27, 1975:

So all over the world the civilized man has got some religion. It may be professing the Vedic religion, somebody the Buddhic scriptures. Just in your country, most of you, you are Buddhists. There are similarly Mohammedan scriptures, Christian scriptures. But in each and every scripture there is rules and regulation to follow to become more and more aware of the topmost principle, the original cause of all causes. That is, means, religion. So one who does not care to understand this philosophy, they are called asura. And one who understands this philosophy of life, they are called sura or devatā, god, demigods, they are called.

Lecture on BG 18.45 -- Durban, October 11, 1975:

Of course, now we are engaged in so many different types of duties, but the Vedic civilization, there are four divisions of society and four division of spiritual enlightenment. It is called varṇa and āśrama. Four varṇas means brāhmaṇa, kṣatriya, vaiśya, śūdra. This is social arrangement. And spiritual arrangement-brahmacārī, gṛhastha, vānaprastha and sannyāsa. So we are known, advertised, as Hindu. Actually there is no such word in the whole Vedic literature, Hindu. It is a name given by the Mohammedans on account of the river Sindu. They pronounced sa as ha. So the Sindu was mispronounced as Hindu and the side, or this side of Indus River, who resided, they are called by the Mohammedans as Hindus. The Hindu name is given by the Mohammedans. Actually, our dharma is varṇāśrama-dharma, four varṇas and four āśramas. That is the real name, varṇāśrama-dharma. The whole Vedic culture is dependent on varṇāśrama. It is meant for everyone, not that it is meant for Indians only, no. Four varṇas and four āśramas.

Page Title:Mohammedan (Lectures, BG)
Compiler:Visnu Murti, Serene
Created:02 of Jul, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=62, Con=0, Let=0
No. of Quotes:62