Mouth (Lectures)

Expressions researched:
"mouth" |"mouthed" |"mouthful" |"mouthfuls" |"mouthpiece" |"mouths" |"mouthwash"

Bhagavad-gita As It Is Lectures

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

Bhagavad-gītā is the nectar in the whole Mahābhārata, and is spoken by Viṣṇu. Lord Kṛṣṇa is the original Viṣṇu. Viṣṇu-vaktrād viniḥsṛtam. It is coming out of the mouth of the Supreme Personality of Godhead. And gaṅgodakaṁ, the Ganges is said to be emanated from the lotus feet of the Lord, and Bhagavad-gītā is emanated from the mouth of the Lord. Of course, there is no difference between the mouth and the feet of the Supreme Lord. Still, from neutral position we can study that Bhagavad-gītā is even more important than the Ganges water.

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

The same example: Just like this finger is part and parcel of my body. Its business is to serve the body. That is the business. There is no other business. A finger can pick up a rasagullā and keep it here. The finger cannot eat. Similarly, we cannot eat directly. That is our diseased condition. We have to offer Kṛṣṇa. When Kṛṣṇa eats, if we eat that, then we become energized. Just like you rasagullā put into the mouth. When it goes to the stomach, the finger immediately becomes reddish. The finger enjoys. Not only the finger, the eyes enjoy, the legs enjoy, because the energy is distributed. Directly we cannot be energized by eating. We must eat Kṛṣṇa's prasādam. This is principle. Jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109).

Lecture on BG 1.28-29 -- London, July 22, 1973:

Pradyumna (leads chanting, etc.):

arjuna uvāca

dṛṣṭvemaṁ svajanaṁ kṛṣṇa

yuyutsuṁ samupasthitam

sīdanti mama gātrāṇi

mukhaṁ ca pariśuṣyati

(BG 1.28)

vepathuś ca śarīre me

roma-harṣaś ca jāyate

gāṇḍīvaṁ sraṁsate hastāt

tvak caiva paridahyate

(BG 1.29)

Translation: "Arjuna said: My dear Kṛṣṇa, seeing my friends and relatives present before me in such a fighting spirit, I feel the limbs of my body quivering and my mouth drying up. My whole body is trembling, and my hair is standing on end. My bow Gāṇḍīva is slipping from my hand, and my skin is burning."

Prabhupāda: So dṛṣṭvā imaṁ svajanam. Arjuna is a great warrior, fighter, and for a kṣatriya to kill one is not very difficult task. The kṣatriyas are trained up. Hunting. Hunting is allowed for the kṣatriyas. Just like medical practitioners, they are trained up how to practice surgical operation on dead body. It is not possible to, of course, for a gentleman, to push knife in someone's body. It is naturally very difficult thing.

Lecture on BG 1.28-29 -- London, July 22, 1973:

So Arjuna is preparing the ground, how to receive the instruction of Bhagavad-gītā. Because spiritual instruction will begin to separate the soul from the body. Unless one understands that there is a soul different from this body, there is no spiritual education. This is the basic principle. If you do not understand what is soul, what is spirit soul, then where is spiritual education? So Arjuna was affected. He says frankly, dṛṣṭvā tu svajanaṁ kṛṣṇa yuyutsuṁ samupasthitam: (BG 1.28) "What is this? I have to kill my own men." Svajanam. Svajanam means own men. "No, no." Sīdanti mama gātrāṇi: "Oh, I am shivering." Mukhaṁ ca pariśuṣyati: "My mouth is being dried up." We have got this experience. When there is danger, these things happen, so many symptoms.

Lecture on BG 1.28-29 -- London, July 22, 1973:

This is also preaching. "Just surrender to Kṛṣṇa." You go door to door. If you cannot do anything, simply say, "My dear sir, you are very good man. Oh, you are very intelligent man. Chant Hare Kṛṣṇa." Sakalam eva vihāya dūrāt. This preaching was taught by Prabodhānanda Sarasvatī. Dante nidhāya tṛṇakaṁ padayor nipatya kāku-śataṁ kṛtvā ca ahaṁ bravīmi. This is the preaching process. Dante nidhāya tṛṇakam. According to Vedic civilization, if one wants to become very humble and approach another person, then he has to take one straw in the mouth. Tṛṇa. So the preaching process is to take a straw in the mouth, dante nidhāya tṛṇakaṁ padayor nipatya, and falling down on your feet, dante nidhāya tṛṇakaṁ padayor, kāku-śataṁ kṛtvā ca ahaṁ bravīmi. And flattering you: "Sir, you are so great man, you are so intelligent man." This is flattering. Although he is fool number one, we have to flatter like that. "Oh, there is no greater man like you.

Lecture on BG 1.28-29 -- London, July 22, 1973:

All rascals, they accept this Bhagavad-gītā on the principle of ardha-kukkuṭī-nyāya. In the nyāya, in the logic. There is a logic, ardha-kukkuṭī-nyāya. What is that ardha-kukkuṭī-nyāya? Kukkuṭī means the hen. So hen gives one egg every day. So the man, proprietor of the hen, he is considering that "This hen is very good, giving every day one egg. But the, its mouth is expensive. It eats. So let me cut the mouth, simply take the egg." So there are rascals, they study Bhagavad-gītā on this principle of ardha-kukkuṭī-nyāya. "Cut this, take this, cut this, take this." So if you cut the head, there will be no more egg. The rascal does not know. If you cut the head there will be no more production of egg. So similarly, if you try to study Bhagavad-gītā according to your whims, cut this and take this, that is not study of Bhagavad-gītā. That is something else. That is something else. That is something else.

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

So there is no question of sense enjoyment. So sense enjoyment begins from the stomach. The luxuriant growth of the tree begins from the root, if there is sufficient water. Therefore the trees are called pada-pa. They drink water from the legs, the roots, not from the heads. Just like we eat from the head. So there are different arrangements. As we can eat from the mouth, the trees, they eat from their legs. But one must eat. Āhāra-nidrā-bhaya-maithuna. Eating is there, either you eat through your legs or your mouth or your hands. But so far Kṛṣṇa is concerned, He can eat from anywhere. He can eat from hands, from legs, from eyes, from ears, anywhere. Because He is complete spiritual. There is no difference between His heads and legs and ears and eyes.

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

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

Lecture on BG 2.11 -- Edinburgh, July 16, 1972:

You have to understand only three things then you become peaceful. What is that? The first thing is that "God is enjoyer, I am not enjoyer." But here, our mistake is, everyone is thinking, "I am enjoyer." But actually, we are not enjoyer. For example, because I am part and parcel of God... Just like my hand is part and parcel of my body. Suppose the hand catches one nice fruit cake, nice palatable cake. The hand cannot enjoy it. The hand picks it up and puts it in the mouth. And when the mou..., it goes into the stomach, when the energy is created by eating that food, that is enjoyed by the hand.

Lecture on BG 2.13 -- London, August 19, 1973:

The example is given that... Foolish people may say that "You devotees, you are dying, and the sinful men, or non-devotees, they are also dying. So where is the difference?" No, there is difference. There is difference. This has been described by the example: just like a cat catches its cub and catches the mouse. So formerly we see that the cat has caught the mouse in the mouth and the cub also in the mouth, but there are difference of catching. The cub is feeling pleasure, "My mother is carrying me." And the mouse is feeling death knell, "Oh, now I am going to die." This is the difference. So although a devotee is dying and nondevotee is dying, there is difference of feeling at the time of death. Like the mouse and the cub. And don't consider that both of them are dying in the same process. The process may be same, but the situation is different.

Lecture on BG 2.25 -- Hyderabad, November 29, 1972:

When Kṛṣṇa was playing as a child, He ate earth and the playmates complained to Mother Yaśodā: "Mother, your son Kṛṣṇa is eating earth." Mother Yaśodā called for explanation: "Kṛṣṇa, why You are eating earth? I have given You sandeśa." Kṛṣṇa said, "No, mother, I have not eaten." "No, Your friends are complaining." "No, they have become My enemies this morning. We had some quarrel. Therefore they have combined together to make Me chastised by you." So in this way... Then Mother Yaśodā wanted to solve this problem: "All right, show Your mouth, open Your mouth. I want to see." And when Kṛṣṇa opened the mouth, the mother saw innumerable universes are within the mouth. This is Kṛṣṇa. Aṇor aṇīyān mahato mahīyān. Kṛṣṇa enters within the universe, but at the same time, millions of universes are within His mouth. This is the explanation of "the greater than the greatest and the smaller than the smallest." Of course, Mother Yaśodā, although she saw, she could not believe it because Mother Yaśodā never thought of that Kṛṣṇa is the Supreme Personality of Godhead. She always thought that "He is my teeny child." That's all. "I have to take care of Him." This is called paternal feelings.

Lecture on BG 2.40 - London, September 13, 1973:

So we have explained yesterday, buddhi-yoga. Buddhi-yoga means bhakti-yoga. So, svalpam apy asya dharmasya trāyate mahato bhayāt. Bhakti-yoga, begun, some way or other, it has got great effect. There is story that in the Deity room, a lamp was burning. You know oil lamp has to be watched. Sometimes the wick has to be pushed. So the lamp was almost going to be extinguished. In the meantime a rat came there. He thought that it is something eatable. So he touched with mouth, the wick, and it became pushed. Simply by that action he got salvation. Just try to understand. Because he gave some service to the Deity. So there are many instances. Svalpam apy asya dharmasya trāyate mahato bhayāt. Kṛṣṇa consciousness business is so nice that whatever you do sincerely, it will never be lost. Permanent. Either you execute one percent, two percent, fifty percent. If you can finish hundred percent, then next life, sure you are going to Kṛṣṇa. But even if you are unable to finish the whole course, still, whatever you have done, that is permanent credit. That will never be lost.

Lecture on BG 2.40 - London, September 13, 1973:

There is an example in the Hitopadeśa. Na hi suptasya siṁhasya praviśanti mukhe mṛgāḥ. Suptasya siṁhasya. Siṁha means lion. If the lion thinks that "I am so powerful animal, king of the forest. Why shall I work?" Therefore, it is said that if he does not work, then he'll have to starve. Even though he's a lion. Because he may be lion, but if he sleeps, that "I am king. Let me sleep and my food will come automatically in my mouth," that is not possible. This is the example. Very good example. Na hi suptasya siṁhasya praviśanti mukhe mṛgāḥ. A lion is sleeping. If he does not work, he'll also starve. He'll also starve. And what to speak of cats and dogs. So this is not possible.

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

That is the philosophy of Bhagavad-gītā. Now, you cannot deny consciousness. You cannot deny consciousness. And consciousness minus... Body minus consciousness is dead body. Everyone knows it. A child can understand it, that I am speaking, you are hearing because your consciousness is present, my consciousness is present. As soon as my consciousness is deducted from this body, then this same mouth will not speak, the same hand will not move, the same your ear will not hear. The whole thing will be stopped. So it is very common sense affair, that consciousness, that is the main thing in this body. So any intelligent man with common sense can understand this. Now, what is this consciousness? This consciousness is the symptom of the soul. Just like wherever there is some fire, there is heat or there is smoke. When you see something... Suppose you are sitting here. If you find somewhere smoking, then you are afraid, "Oh, there must be some fire.

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

A very good example is given here. What is that? Tortoise. You have seen tortoise? The tortoise, they, when they like, they close their hands and mouth and everything within this body and become a lump, tortoise. You see? Similarly, we must know that our senses, they are meant for some particular purpose, and that particular purpose I have already explained, that hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). These senses are our... Actually they are not mine. The senses are given by the Lord. Last day I explained. But we are very proud of our senses. But these senses are given just like a boy is given some plaything by the father; similarly, we wanted to enjoy this material world.

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

The main position is that you have to give proper foodstuff to this body.

Now, how to supply the foodstuff to the body? The main source of supplying is this mouth. Now we have got several holes in this body, especially nine holes, big holes. Just like these two eyes, they are holes. The ears, they are holes. The mouth is one hole. And the evacuating process is another hole. This navel is another hole. There are nine holes in this body. Now, if somebody says that "I have to put foodstuff within the body..." Just like in medical treatment, sometimes, when one cannot take foodstuff from the mouth, foodstuff is injected from the rectum or somewhere else artificially. But that is not the system of supplying the foodstuff. The real process of supplying the foodstuff is through the mouth. If somebody says, "Oh, there are nine holes. You can put the foodstuff any hole," no, that will not do. You have to supply the foodstuff through the mouth.

Lecture on BG 4.13-14 -- New York, August 1, 1966:

Actually, just like a diseased person, he has to be brought into the healthy condition of life, to cure the disease. So just a man, when he's diseased and when he's healthy, from external feature, the same. Just like I am now healthy. So my external feature—I have got two hands and two legs and face and so many things—the same body, when I am in the diseased condition, you'll find the same hands, the same legs and mouth and everything, but the condition is different. I'll speak something nonsense because the condition has changed in the diseased condition. Similarly, in our diseased condition... This material life is our diseased condition.

So when we are in the healthy condition, that is called Brahman. That is called Brahman condition, healthy. So that Brahman condition can at once be regained as soon as we engaged ourself fully, cent percent, in the activities of Kṛṣṇa consciousness.

Lecture on BG 4.13-14 -- New York, August 1, 1966:

The same example can be said here also, that the leg, the hands, and the belly and the mouth—what they are? They are cooperating. Cooperating for what? Cooperating for maintaining this body. This is the common interest. And how it is cooperated? To supply everything to the stomach. The brain is working, earning some money, the hand is fetching something and cooking, and the mouth is chewing, and the leg is going, but the whole function is targeted to fulfill the demands of the stomach. If these parts of the body non-cooperate with the stomach, they'll become feeble and weak and there will be no capacity to work.

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

Tiger, they have bodies made for eating raw flesh and raw blood. So all the body is so made that they have got particular nails and jaws and teeth so that they can do that. Similarly, you can see the hogs. They have to eat the stool. Oh, they have got a particular shape of mouth so that they can easily do that.

Now, we are human beings. We are meant for taking vegetables and fruits. Now, our teeth is just like knife which can cut the vegetables and the fruits. So all these bodies, I mean to say... I am giving particular stress to the body. A king's body, a poor man's body. A poor man, he has to work very hard. His body is very sturdy. He can work very nicely. But a son of very aristocratic family or king, oh, his body is very delicate. He cannot work. He can apply his brain in something else. So so long we are... These bodies are made according to the different status of our work we have done in our past life. And next body is being prepared according to the work which we are doing now. But here Kṛṣṇa says that as soon as one can understand the transcendental nature of Kṛṣṇa's activities, he becomes free from the reaction of activities.

Lecture on BG 4.17 -- Bombay, April 6, 1974:

So the brāhmaṇa's business you can understand—the mouth. You have got the tongue. Brāhmaṇa's business is to eat and to chant Vedic mantras. Therefore to give eatables to the Supreme Lord, according to our Vedic principle, the brāhmaṇas are called and they are given foodstuff, that "You eat. By your eating, Kṛṣṇa will eat." But that has been misused now, but actually that is the meaning. In the Vedic literature they do not say that "For some pious activities you call some poor men." No. Brāhmaṇas. Brāhmaṇa-bhajana. Because the brāhmaṇa is supposed to be the mouth of God. Similarly, kṣatriya is supposed to be the arms of God, the vaiśyas, the waist of God, and the śūdras, the legs of God.

But God is Absolute. Therefore there is no distinction between mouth or the leg. If you offer flowers and tulasī on the lotus feet of God, Kṛṣṇa, and if you decorate the mouth of Kṛṣṇa, it is the same bhakti. Because there is no difference of the mouth and legs, provided the mouth is working as mouth and the leg is working as leg for satisfying the Supreme. Then there is no such distinction. As soon as Kṛṣṇa consciousness is absent, a so-called brāhmaṇa is puffed up. 'Oh, I am born in brāhmaṇa family. I am bigger than the śūdras." That is falldown. The real purpose is that either you be mouth or hand or waist or leg, the real purpose is to maintain the body very perfectly. That is real purpose.

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

Therefore his determination is manasā āste sukhaṁ vaśī. He has decided to work only for Kṛṣṇa consciousness; therefore his happiness is under his own control. Happiness is under his own control. He hasn't got to seek happiness externally. The happiness is controlled, controlled by him. Sukhaṁ vaśī nava-dvāre pure dehī naiva kurvan na kārayan. So there are nine holes in our body. So that nine holes, they are acting. These two eyes, two nostrils, two ears, one mouth, one naval, and the evacuating and the urinal, they are nine holes and we are taking work with these nine holes. Just like one, this room. This room has got four outlets. One there, one here, and two windows. Similarly we have got nine holes in our body. So we are acting with the help of these nine holes. Nava-dvāre pure dehī. Dehī, it is just like a room having nine outlets. We are not this body. That we must know. Nava-dvāre pure dehī. It is pure. Pure means a city or a room. I am sitting within this room. Nava-dvāre pure dehī kurvan na kārayan. He is doing in the room, from the... Just like a rich man, he is sitting in his room and everything is going on. Similarly, the soul who is in pure consciousness, Kṛṣṇa consciousness, he is aloof from this body and everything is going on by Kṛṣṇa consciousness.

Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969:

So we should be ready always that this "ka-ka-ka," this material vibration, this lecturing, this planning, at any moment can be finished. Chant Hare Kṛṣṇa. If you are finished, then you go to Vaikuṇṭha immediately. Don't be practicing "ka-ka-ka." Chant Hare Kṛṣṇa. Even if we are finished... We can be finished. Now modern life is that we are traveling in airplane. It can be crashed at any moment. But those who are "ka-ka-kas," they'll be finished. And they are chanting; they will go to Vaikuṇṭha. Finishing will be there. It is not that because we are Kṛṣṇa conscious we will not be finished. The example is that you'll be captured by the mouth of a cat but when the cat captures with its mouth its kitties, they feel very good pleasure. And when he captures a rat, oh, it finished. Similarly, everyone will be captured by the laws of nature, but a devotee will be carried with great care to Vaikuṇṭha and others will be thrown again into this material existence. But people will say, "Oh, your devotee is also dying and the nondevotee is dying," just like the foolish man. The cat is capturing in the mouth both the kitty and the rat. They are not same thing. Apparently it seems that the same thing but it is not the same thing.

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

So that requires toleration. Now we are practiced to satisfy our own senses since a very, very long time. In every life, either in this human form of life, in other, so many species of life everyone is engaged for sense gratification. Now we have to change the process. Instead to satisfying my senses, we have to agree to satisfy the senses of Kṛṣṇa. Unfortunately we make the Supreme Lord senseless. "God is impersonal; He has no sense. He has no hands. He has no mouth. He has no legs." Then what it is? So we are creating imaginary God in that way. But here is God present, Kṛṣṇa. He's with hands and legs and feet and speaking to Arjuna. So God is not senseless. If He is senseless, then there was no use of speaking this Bhagavad-gītā and taking it so very important book so that world is reading very carefully. He's not senseless. He is full sense. Otherwise His Bhagavad-gītā has no meaning. So He is full sense. Now, the Kṛṣṇa consciousness means that instead of satisfying my senses, we are to satisfy the sense of Kṛṣṇa. A simple process. It is not very difficult.

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

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

Lecture on BG 6.1 -- Los Angeles, February 13, 1969:

I am different from this body because this body is matter and I am living. I am living force, but this material body is not living force. And in the spiritual world there is everything living force. There is no dead matter. Therefore the body is also spiritual. Just like water with water, water, that's all. But water and oil—distinction. Similarly, I am spirit soul, I am the oil. So I am in the water, so there is distinction. But if I am put into the oil, then everything's all right. So the impersonalists, they do not develop body. They simply remain as spirit particle. That is their idea. But we Vaiṣṇava, we want to serve Kṛṣṇa, therefore we require hands, legs and mouth and tongue, everything. So we are giving such body. As you are getting this body from the womb of the mother, similarly we get body in the spiritual world. Not from the womb of the mother, but there is process to get, you can get.

Lecture on BG 6.11-21 -- New York, September 7, 1966:

There are so many things. And suppose... Just like take for example eating. Eating, we want palatable dishes. Very good. But you prepare the palatable foodstuff for Kṛṣṇa. For Kṛṣṇa you prepare hundreds of palatable... Don't think that "It is being prepared for me." Therefore one who prepares foodstuff for Kṛṣṇa, he has to take very precaution. You see? That it is being prepared for Kṛṣṇa. Sometimes I therefore ask the students "Don't touch your mouth. Don't... Very cleanly, very sanctifiedly." Because it is being prepared... So now, that desire, that "Kṛṣṇa will eat such nice cake and such nice rice," so the whole thing is prepared in Kṛṣṇa consciousness, and when it is offered to Kṛṣṇa, you taste. So your kāma is already sacrificed because from the very beginning you're thinking that "It is being prepared for Kṛṣṇa." You have no desire for that. But Kṛṣṇa is so merciful that He gives you the foodstuff for your eating; so your desire is already fulfilled. You do not desire it, but Kṛṣṇa's mercy is so that He can fulfill your desire.

Lecture on BG 6.21-27 -- New York, September 9, 1966:

Therefore there are so many rules and regulations, practically. If you follow the rules and regulations, then this agitated mind will gradually be under my control. Therefore rules and regulations are required to be followed. "Don't do this. Don't touch your mouth. Don't touch it in that way. Don't do it." There are so many "don'ts" and so many "do's." So we have to follow that. Following that regularly, the mind will be under your control. These are the process.

Lecture on BG 6.40-43 -- New York, September 18, 1966:

Now, out of the three, either he gets his birth in a brāhmaṇa family or in a rich family or in a family where people are, the members are highly advanced in the yoga, so Kṛṣṇa says the third one, third one, is to be considered more fortunate, third one, who has got his birth in the family of a yogi, because one who has got his birth in a rich family, he may be misled. And naturally it so happens. When a man gets riches, silver spoon in mouth, he thinks, "Oh, I have got so much money, my paternal property. Let me enjoy it." Oh. So sometimes he becomes a drunkard, a prostitute hunter, a, I mean to say, rogue. He becomes. Similarly, in a brāhmaṇa family also... Just like we have seen in India. There are many persons who are born in a big, I mean to say, very pious family. But because he has taken his birth in a pious family, he thinks, "I am brāhmaṇa. Oh, what I have to do? I am very pious family." They mistake in that way. So they degrade.

Lecture on BG 7.1 -- Hong Kong, January 25, 1975:

So this misconception of life, that "I am God," "There is no God..." Atheists and voidists, they say like that. The voidists, they say śūnyavādi. They say, "There is no God." And the impersonalists, they say that there is God, but there is no head, there is no leg, there is no hand, there is no mouth, there is no, no, no... Ultimately, what is their God? If God has no head, no leg, no body, no mouth, then what is that God? That is also another way of explaining God as zero. The voidists, they directly say, "There is no God. We don't believe in God." That is understandable. But this impersonal explanation of God, that is not understandable. What is this? "God has no leg, neither God has no head, God has no hand, God has no mouth." Then what is that God? They cannot say.

So this impersonalists and the voidists, they are of the same group, denying the existence of God. But that is not the fact. There is God. The devotees know there is God, and He is Bhagavān. God is called Bhagavān Therefore although it is said here... Bhagavad-gītā is spoken by Kṛṣṇa, everyone knows. But in some places in the Bhagavad-gītā it is described as bhagavān uvāca. Bhagavān and Kṛṣṇa—the same person. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Bhagavān, there is a definition of the word bhagavān.

Lecture on BG 7.1 -- Melbourne, June 29, 1974 :

When people forget or become engaged otherwise, rascaldom, duṣkṛtinaḥ, at that time He comes. He comes Himself or sends His representative to make this rascal know that "Here is Kṛṣṇa." Tadātmānaṁ sṛjāmy aham. In the form of name, in the form of Deity, in the form of picture, in the, so many ways. If you think of Kṛṣṇa within yourself, that "Kṛṣṇa is like this, Kṛṣṇa's leg is like this, Kṛṣṇa's flute is like this, Kṛṣṇa's hand is like this, mouth is like this, He is dressed like this," this meditation is perfect meditation. Not imagination. So that your mind will be gradually absorbed in Kṛṣṇa.

So, Kṛṣṇa comes therefore personally and exhibits this Kṛṣṇa mūrti. Just like here is the picture of your spiritual master. So you worship this picture. You know that "This is my spiritual master's picture." Similarly, if somebody disregards this picture, you will not tolerate. Similarly, Kṛṣṇa's Deity and Kṛṣṇa not different. I was explaining this morning, Kṛṣṇa has come, kindly, to accept your service as you can deal with Him. If Kṛṣṇa comes in His gigantic form—Kṛṣṇa has got gigantic form also, as it was shown to Arjuna—you will not be able to capture Him, neither you have any means to dress him. Suppose the universal form of Kṛṣṇa is there, and you have to dress Him, so the (laughter) whole cloth factory will be finished.(laughter) Is it not? How you can dress? You have no capacity to dress. But Kṛṣṇa has kindly accepted a form, the Deity. You can purchase cloth according to your means, and with your great devotion, you can dress. Similarly, the gigantic gigantic virāṭ-rūpa, universal form, the whole, it s described in the Bhagavad-gītā that He is eating, the whole humanity is going on in His mouth. Then where you will get such food? (laughter) The whole human..., the whole universal living entities can be devoured by Kṛṣṇa. But, because you are not able to offer such gigantic food to Kṛṣṇa, Kṛṣṇa says, "All right, give Me," patraṁ puṣpaṁ phalaṁ toyam, "give Me a little flower, give Me a little fruit, give Me a little water, I shall accept it." This is called arcana-viddhi. Kṛṣṇa has agreed to accept your service as you can afford to do. It is not idol worship. It is actually worshiping Kṛṣṇa.

Lecture on BG 7.1 -- Bhuvanesvara, January 22, 1977:

The human society is meant for not only inquiring Brahman but to worship Brahman, Para-brahman. That is human society. So there is necessity of the four classes. At the present moment they are trying to create classless society. That is chaotic society. That is not real society. That is not Vedic civilization. Vedic civilization means when there is classified society begins: brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, and sannyāsa. And without this classification, the whole society will remain in chaotic condition. Just like the comparison is given, mukha-bāhūru. Just like in our body there is mouth, there is ūru, there is leg, there is bāhu. These divisions are required. Mukha means brāhmaṇa, bāhu means kṣatriya, and ūru means the vaiśya, and pāda means śūdra. The body can be maintained when four things are properly maintained. So these things are required, and they should be classified by quality and work. In this way we have to organize society. Then there will be no scarcity of real human being. Otherwise they will remain as animal.

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

Not why. It is always there, soul and Supersoul. There is no question of why. But soul and Supersoul, they are qualitatively one. Just like you have got your body. If you say, "Why there is hand?" so how can I answer? As soon as there is body, there is hand, there is a leg, there is a mouth. That is the creation. The creation is like that. There is soul and Supersoul. Just like you have got the whole body, and there are parts and parcels of the body, the limbs of the body. That is the beauty of the body. If you simply keep a lump of body it is not beautiful. Therefore the body should be nicely constructed, and there must be different parts and parcels of body. There is a design. But if simply there is soul, super, and there is no under soul, then how Kṛṣṇa becomes ānandamaya? About the Absolute Truth in the Vedānta-sūtra it is said ānandamayo 'bhyāsāt. "The Absolute Truth is full of bliss." So in order to enjoy bliss there must be Supersoul and under soul. Otherwise it is not blissful. Is it clear? Yes. There must be.

Lecture on BG 7.3 -- Bombay, March 29, 1971:

Therefore Kṛṣṇa says... Manuṣyāṇāṁ sahasreṣu (BG 7.3), ...means not ordinary men. Those who are situated in this daiva-varṇāśrama, qualified brāhmaṇa, kṣatriya, vaiśya, śūdra... And we should note also that this division of brāhmaṇa, kṣatriya, vaiśya, and śūdra, is not that to make artificial competition and to become puffed-up with pride that "I am brāhmaṇa. You are śūdra." No. It is a cooperation. Just like you have got cooperative society, similarly, these four divisions of social orders are cooperative society. The brāhmaṇa is considered to be the mouth of the social body. The kṣatriya is considered to be the army—arm or army, strength of the social body. The vaiśyas are considered to be the productive element of the body. And the śūdras are considered to be the working class. But the intelligent class, the brāhmaṇas, and the administrative class, the kṣatriyas, and the productive class, the vaiśyas, and the working class, the śūdras, they are equally important. If you take the whole body, you cannot say that the leg is unimportant than the head. Head is as important as the legs.

Lecture on BG 7.3 -- Nairobi, October 29, 1975:

That's all. You flatter them. That other day I you told that our preaching process is this: dante nidhāya tṛṇakaṁ padayor nipatya. According to Vedic civilization, if one approaches before you with a straw in his mouth, that means he is fully surrendered. That is the sign. Therefore Prabodhānanda Sarasvatī, he is speaking that "With a straw in my mouth," dante nidhāya tṛṇakam. Dante, "teeth," padayor nipatya, "I am just falling down at your lotus feet, and I have come before you with this straw very humbly." Dante nidhāya tṛṇakaṁ padayor nipatya kāku-śataṁ kṛtvā ca: "And I am flattering you hundred times." Then naturally any rogue, any rascal will be pleased: "All right, you can speak something." If you become so humble and meek, there is no man in the world who will say, "No, no, I am not going to hear you." Of course, there are many rascals.

Lecture on BG 7.4-5 -- Bombay, March 30, 1971:

That means one ten-thousandth part of the tip of the hair is the dimension of the spirit soul. That spirit soul, on the basis of that spirit soul, this body develops. Any medical scientist knows. And we know from the Vedic literatures that this small particle, atomic particle of spiritual spark, takes shelter in the semina of the father, and the father injects the semina in the womb of the mother. Then, if the situation is favorable, then it takes a form of body just like a pea in the first night. That pealike body develops. Then different holes are manifested. They are developed into eyes, ears, mouth, and so many holes, nine holes in the body. So anyone can understand that that small particle of atomic portion of a spiritual spark develops this body, big body. Not only human body, all sorts of bodies. Similarly, this whole universe is also a development of the spiritual body of Kṛṣṇa, Paramātmā.

Lecture on BG 7.11-12 -- Bombay, February 25, 1974:

There are dog-eaters also. There is the word, śva-pacaḥ. Śva-pacaḥ means dog-eaters. Yaj-jihvāgre nāma tubhyam, aho bato śva-paco 'to garīyān yaj-jihvāgre nāma tubhyam. Even a person coming from the family of dog-eaters... There are dog-eaters still. So if he chants Hare Kṛṣṇa mahā-mantra, he becomes glorious. Aho bato śva-paco 'to garīyān yaj-jihvāgre nāma tubhyam. Caṇḍāla... They are called caṇḍālas. Caṇḍālo 'pi dvija-śreṣṭho hari-bhakti-parāyaṇaḥ. Even if a caṇḍāla... Caṇḍāla means the dog-eaters. So these animal-eaters, they are also animal, describing, animal with two hands. Ahastānāṁ sahastā... Ahastāni sahastānām. Apadāni catuṣ-padām. Apadāni means those who have no legs, like plants, trees, the grass. They have no legs. They are standing. They have got legs, but they have no moving power. They are called pāda-pa. Pāda-pa means they have got legs for eating. We are eating with mouth; they are eating with legs.

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

So those who believe in scriptures, they adopt, not all. Just like I explained that mostly people, they simply accept a certain faith. Mouth, in mouth only. Actually, they do not do anything. Do not do anything. So out of that many, millions of people like that, somebody are religious, really religious, who perform this sacrifice, charity, and penances. So Lord Caitanya says, "Out of many millions of persons who are actually engaged in charity, and," I mean to say, "penance and sacrifice, some of them become in perfect knowledge what he is." So this knowledge is... Just see how He's making analytical study of the living entities. Beginning from eighty-eight, er, eight hundred, 8,400,000 species of life, He's selecting only few human civilized life; then addicted to the, I mean to say, certain kind of faith; then extracting them who are actually believing; and then those who are actually believing. Out of them, those who are sacrificing, making charities and adopting penances, out of many millions of like, persons like that, some of them are actually in knowledge what he is.

Lecture on BG 9.2 -- Melbourne, April 20, 1976:

So this is characteristic. If the finger... I order, "Please pick up this rasagullā." "Yes." "Give it here." "Yes." The finger cannot eat. Just try to understand. The finger, if he gets one rasagullā, nice, tasteful sweetmeat, the finger will never try to smash it and spoil it. (laughter) The fingers immediately will take. You'll find. It is psychology, even for a child. The child captures with the finger some nice sweetmeats and immediately puts in... Why? The child could smash it and taste this rasagullā. That is not possible. Study nature. You take the very nice sweet, but you cannot. The fingers cannot spoil it. The process is that by nature the child knows that "If I put into the mouth, it goes to the stomach, and if it is digested, these fingers will be healthy, the eyes will be healthy, the leg will be healthy, hands will be healthy, every—all parts of the body will be healthy." This is natural.

Lecture on BG 9.4 -- Calcutta, March 9, 1972:

They say that "You offered something to Kṛṣṇa, but He has not eaten. It is lying there; you are eating." But no, Kṛṣṇa has eaten. They do not know how they eat, how Kṛṣṇa eats. That is their fault. Poor fund of knowledge. One has to learn how Kṛṣṇa can eat. Kṛṣṇa can eat simply by seeing. Simply, Kṛṣṇa's all parts, all the indriyas, different parts of the body, limbs, they're as good as Kṛṣṇa. Kṛṣṇa can eat, just like we eat through our mouth, but Kṛṣṇa can eat with His eyes. That is absolute. We have, because we are not absolute, we have got distinction between my, our eyes and our hands, our mouth. There are distinction which is called sagata viveḥ. We have got difference of body between yourself and myself, and in the body also there are differences. My eyes are different from my hands, my hands are different from my legs. But Kṛṣṇa, being Absolute, He has no such distinction. That they do not understand. Therefore they can not imagine how God, Kṛṣṇa, can have a form.

Lecture on BG 10.2-3 -- New York, January 1, 1967:

Jñāne prayāsam udapāsya namanta eva and san-mukharitāṁ bhavadīya-vārtām. San-mukharitām means just try to hear about the glories of the Supreme Lord from the mouth of realized souls. Don't go to the unauthorized persons. Now, how you can know what is the difference between unauthorized and authorized? That you can know also. There is description. That, in Bhagavad-gītā you'll see, who is authorized, who is not authorized. The Lord says, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). This authority is handed over by disciplic succession.

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

The example, as we have given several times, that this finger captures some nice foodstuff, but actually the fingers are not enjoyer. The fingers can help the real enjoyer, namely the stomach. It can pick up some nice foodstuff and put into the mouth, and when it goes to the stomach, the real enjoyer, then all the prakṛtis, all the parts of the body, all the limbs of the body, they feel satisfaction. So the enjoyer is the stomach, not any part of the body.

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

So all these limbs, parts of the body, they observed striking, and after two, three days, when again they met, they talked amongst themselves that: "Why we are becoming weak? We cannot work now." You see. The legs also said: "Yes, I am feeling weak." Hands also feeling weak, everyone. So what is the cause? The cause... Then the stomach says: "Because I am not eating. So if you want to remain strong, then you must give me to eat. Otherwise... So I am the enjoyer. You are not enjoyer. You are to supply things for my enjoyment. That is your position." So they understood: "Yes, we cannot directly enjoy. It is not possible."

The enjoyment must be through the stomach. You take one rasagullā, you, the fingers, you cannot enjoy. You give it to the mouth, and when it goes to the stomach, there is immediately energy. Not only the fingers enjoy, the eyes, all other parts, they feel satisfaction and strength also.

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

Just like our conception of eating, that we can eat through the mouth. Whatever eatables are offered to us, we pick them and put into the mouth. We know this is the process of eating. But Kṛṣṇa, because He is acintya-guṇa-svarūpam, His eating process is different from ours. That is also stated in the Brahma-saṁhitā. Aṅgāni yasya sakalendriya-vṛttimanti. He has the limbs of the body, different limbs of the body, they can work also for other limbs of the body. Just like with our eyes we can see. If I close our eyes, we do not see. But Kṛṣṇa, even He closes His eyes, He can see everything with His hand. Now, this is inconceivable. Acintya-guṇa-svarūpam. Therefore it is called acintya. Aṅgāni yasya sakalendriya-vṛttimanti. So the foodstuff is offered there to Kṛṣṇa. He is eating by seeing. He can eat through His eyes. Just like we can eat through our mouth, not with our eyes, but Kṛṣṇa can eat through His eyes simply by seeing. Then you may argue that "The foodstuff is offered. If He has eaten, why it is lying as it is, as it was offered in the beginning?" That is answered in the Upaniṣad. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation). Pūrṇasya. Kṛṣṇa can take the whole plate, but still the whole plate remains. It is not finished. That is spirituality. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate.

Lecture on BG 13.4 -- Miami, February 27, 1975:

This is the instruction of Prabodhānanda Sarasvatī. He says that "Taking a straw in my mouth..." That is a Indian system to become humble. If I approach somebody with a straw in my mouth, that means I have become very humble to him. So he says, dante nidhāya tṛṇakam, "Taking a straw in my teeth," and padayor nipatya, "and falling down on your leg," kāku-śataṁ kṛtvā ca, "hundred times flattering you," ahaṁ bravīmi, "I want to submit something."

Lecture on BG 13.5 -- Paris, August 13, 1973:

That is the... Parīkṣit Mahārāja says, vinā paśughnāt: "Except the rascals who are accustomed to kill animals, all, everyone, will take shelter of the glorification of the Lord, except these persons." Vinā paśughnāt (SB 10.1.4). He says, nirvṛtta-tarṣair upagīyamānāt. Glorification of the Lord,

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare

Hare Rāma Hare Rāma Rāma Rāma Hare Hare

it is chanted by the liberated person. It is not chanted by the conditioned soul. It is not possible. Therefore not everyone can chant. You'll... You have seen it, experienced, that your chanting, dancing, is very in ecstasy, emotion. Others are standing without opening their mouth. They cannot chant. That is a very difficult job for them because it is the property of the liberated person, not for the conditioned soul.

Lecture on BG 13.5 -- Paris, August 13, 1973:

Even tiger is also afraid. Do you know that? Tiger is also. Tiger has become very powerful animal. Everyone is afraid of. He can catch anyone and kill him and eat him. Unfortunately he does not get the opportunity of catching anyone. The tiger cannot eat every day very nicely. He gets once in a week a chance or once in a fortnight a chance to capture an animal. Therefore he kills and keeps it for eating daily. It is not that... Just like you are getting daily Bhagavat-prasādam, nice dish. Nobody is supplying to tiger. Nobody is going to tiger's front: "Sir, kindly kill me and eat me." No. Nobody's going. Everyone has got to struggle. Na hi suptasya siṁhasya praviśanti mukhe mṛgaḥ. This is the statement. This material world is so made that even the lion, if he keeps himself sleeping... Because lion is considered to be the king of the forest. So if he thinks that "I am the king of the forest. So why shall I work? Let me sleep, and my eating animals will come and enter into my mouth..." No. You have to struggle. You have to struggle. You have to find out.

Lecture on BG 13.8-12 -- Bombay, October 5, 1973:

The brāhmaṇa is called therefore śuci. He is always clean, taking three times bath, cloth washed, mouth, hands, legs, all clean, with tilaka. That is brāhmaṇa. Śaucam. This is externally. And internally you have to become also śaucam. Bāhyābhyantaram. Bahya mean externally you have to cleanse yourself with water, soap or earth. And internally you have to be cleansed by chanting Hare Kṛṣṇa mahā-mantra. Ceto-darpana-marjanam (CC Antya 20.12). Because if you remain unclean within the heart, simply by washing your external body and cleansing your cloth, that is not complete cleanliness. That may be called hygienic. But real cleanliness is internally and externally. Yaḥ smaret puṇḍarīkākṣaṁ sa bāhyābhyantaraṁ śuciḥ. So you have to cleansed yourself externally and internally.

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

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

Lecture on BG 13.17 -- Bombay, October 11, 1973:

That is called adṛṣṭa. Adṛṣṭa means that which you can not see, but it has been fixed up by superior intelligence, that this much you will get. Therefore we see so many divisions of status; one man is working very hard day and night, but it is very difficult for him to collect even so much money that (he) can eat nicely. Because the body is made for that. Similarly, another man, born with silver spoon in the mouth. He hasn't got to try very much, but he gets his money quickly, very quickly. Therefore the Bhāgavata says, that "Don't waste your time for so-called happiness and distress. Don't waste your time. Because you are already destined to receive a standard of happiness and distress." You cannot change it. But you can change your consciousness. That is possible. But you cannot change your material position.

Lecture on BG 13.20 -- Bombay, October 14, 1973:

We have given several times this example, just like these fingers. They are my part and parcel of the body. The finger catches a nice sweetmeat. It is not the business of the fingers to enjoy the sweetmeat, but it gives to the mouth to go to the stomach for enjoyment.

So it is the duty of the part and parcel of God to help Him enjoying. That is bhakti. Bhakti means ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167). Anukūla. Anukūla means favorably. Kṛṣṇānuśīlanam, Kṛṣṇa consciousness. Always thinking how to make Kṛṣṇa happy. That is bhakti. Ānukūlyena kṛṣṇānuśīlanam. Just like gopīs, the first-class example are the gopīs or the inhabitants of Vṛndāvana. They are all trying to make Kṛṣṇa happy. That is Vṛndāvana. If here also, if you try to make Kṛṣṇa happy, this can be converted into Vṛndāvana, Vaikuṇṭha.

But that attitude we haven't got. We have got... By the influence of māyā, we have become puruṣa. We want to enjoy. "Why this Kṛṣṇa shall enjoy? I shall enjoy. I am Kṛṣṇa. I am God." This is going on.

Lecture on BG 18.67-69 -- Ahmedabad, December 9, 1972:

Just like Prabodhānanda Sarasvatī said, dante nidhāya tṛṇakaṁ padayor nipatya. He was a great devotee of Lord Caitanya. Caitanya and Kṛṣṇa, the same. So he says, "I have taken a grass on my mouth." That is a Indian system, you know. To accept a grass, that means to become very humble. Dante nidhāya tṛṇakaṁ padayor nipatya. "And falling down on your feet," kāku-śataṁ kṛtvā cāhaṁ bravīmi, "I am flattering you hundred times. I am just appealing to you one thing." "What is that?" He sādhavaḥ: "You are a very great man. You are a very pious man. But I request you: 'You give up everything. Whatever you nonsense, you have learned, please give up.' " "Then what I have to do?" Caitanya-candra-caraṇe kuruta anurāgam: "Just become a devotee of Lord Caitanya." And becoming Lord Caitanya, devotee of Lord Caitanya, what, what is the business? Lord Caitanya says, āmāra ājñāya guru hañā tāra' ei deśa, yāre dekha tāre kaha kṛṣṇa-upadeśa (CC Madhya 7.128). Just that "On My order, you become a guru." And what is the business of guru? The guru's business is, yāre dekha tāre kaha kṛṣṇa-upadeśa: "You simply spread what Kṛṣṇa has said, or what is said about Kṛṣṇa, kṛṣṇa-upadeśa." Upadeśa means instruction. The instruction which is given by Kṛṣṇa, or the instruction given about Kṛṣṇa, that is called kṛṣṇa-upadeśa, kṛṣṇa-kathā.

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.3 -- London, August 20, 1971:

Pradyumna: "They have no desire to follow in the footsteps of Śrīla Śukadeva Gosvāmī. One should conclude, therefore, that the serious student of the rasa should receive the message of Bhāgavatam in the chain of disciplic succession from Śrīla Śukadeva Gosvāmī, who describes the Bhāgavatam from its very beginning and not whimsically to satisfy the mundaner who has very little knowledge in transcendental science. Śrīmad-Bhāgavatam is so carefully presented that a sincere and serious person can at once enjoy the ripened fruit of Vedic knowledge simply by drinking the nectarean juice through the mouth of Śukadeva Gosvāmī or his bona fide representative."

Prabhupāda: That's all. Now have kīrtana.

Lecture on SB 1.2.4 -- Rome, May 28, 1974:

So you know the story, that one dog was crossing over a small rivulet, and he saw the picture of another dog in the water. And actually, there was no dog. He was carrying some food in his mouth, and he saw another dog within the water. So he thought, "Let me take his foodstuff from the mouth," and as he opened the mouth, he wanted to take the other dog's foodstuff, so whatever he had, gone. You see? This is dog philosophy, "Take away." Take other's meal; he loses his own. This is called illusion, māyā. You did not read this, Aesop's Fable story? It is very instructive story. This is dog's philosophy. This is dog's philosophy. All these so-called empire... This Roman Empire was expanded. The British Empire was expanded. Now they have lost everything. Finished. Finished. The dog's business was finished.

Lecture on SB 1.2.5 -- New Vrindaban, September 4, 1972:

The different parts of your body, limbs, they are meant for serving the whole body. The finger catches a nice foodstuff, cake, but the finger does not use it. The finger takes it to the mouth. That means finger serves the body. Similarly, dharma means the living entity, being part and parcel of God, the living entity must serve God. That is dharma. That service attitude is there in every living entity, but somebody is serving himself, somebody is serving his family, somebody is serving his society, somebody is serving his country. In this way service is there. If somebody has nobody to serve, he takes a dog, a cat, and serves it.

Lecture on SB 1.2.8 -- Bombay, December 26, 1972:

According to Sanskrit grammar, there are five vargas, ka varga ca varga ta varga ta varga and pa varga. So pa varga, pa means pariśrama. Similarly, pha means phena, and bha means bhaya (?), ma means mṛtyu. So this material world is pavarga, means here we have to labor very hard. Sometimes by laboring, as you have seen in animals, bulls and horses, they produce foam in the mouth, that is pha. And then we are always full of anxieties, and at last there is death. This is material life. We work very hard, struggle for..., struggle hard for existence, and that also, at the end, we die.

Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972:

Here it is said, dharmasya hy āpavargyasya. Hy āpavargyasya, apavarga. This pavarga I have explained several times. In Sanskrit grammar there are vargas, ka-varga, ca-varga, ṭa-varga, ta-varga, pa-varga—five vargas. So pa-varga means pa pha ba bha ma, five letters. Pa means pariśrama, hard labor. And pha means foaming. Because when you work very hard, from your mouth some foam comes out. Sometimes we see in the body of the horse, or any animal. Pa, pha, ba. Ba means vyarthatā, frustration. Instead of, in spite of working very hard, there is frustration in this material world. Pa, pha, ba, bha. Bha means bhaya, fearfulness. Although I am working very hard, still, I am fearful what will happen. I am not sure that things will be done properly, in spite of my working very hard. Pa, pha, ba, bha, and ma. Ma means mṛtyu, death. Working so hard, day and night, and still, there is death. Working so hard... The scientific world is working so hard, but the scientist is dying himself. He cannot stop death. He can create some atom bomb to kill, but he cannot create anything which will stop death. That is not possible. Therefore, this pa, pha, ba, bha, ma, these five letters represent five kinds of our activities in this material world.

Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972:

So apavarga, dharmasya hy āpavargyasya. To make it nullified. No more hard labor, no more frustration, no more fearfulness, no more death. That is real problem. So to become religious, dharmic, means how to nullify these five principles of material existence. In the material world, you have to work very, very hard. You cannot think that "Oh, I am so great man. I'll not work." Na hi suptasya siṁhasya praviśanti mukhe mṛgāḥ. Suppose the lion... Lion is supposed to be the king of the forest. Still, he has to work. It is not that a lion will sleep, and some animal will come, "My dear lion, please open your mouth. I shall enter." (laughter) That is not possible. Even he is most powerful, even if he is... Just like your President. He is most powerful man, but he's working hard, more than asses and hogs, to get the post of presidency.

Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972:

So as God hasn't got to do anything, we, being Kṛṣṇa's part and parcel, we have got that tendency that we don't want to do anything, but we want to enjoy. Because you are part and parcel, the same quality is there. But we have fallen under certain conditions that we have to work. This is our position. We have to work very hard, so that foam will come out of the mouth, and still, we are not assured success; always fearful. And after all, working hard like this, we die. This is our position. So dharma means... To accept any kind of religion or faith means to nullify these five kinds of vargas. Hard work, foaming, fearfulness, frustration, and ultimately, death. That is the purpose of dharma. Dharmasya hy āpavargyasya. (aside:) Why you are making cut-cut? What is this sound? Who is doing that? Don't do it. Dharmasya hy āpavargyasya. To become religious means how to counteract these five principles. That is dharma. Dharmasya hy āpavargyasya. Na arthāya hi upakalpate. Not that by executing dharma, "I shall go to temple...

Lecture on SB 1.2.9 -- Vrndavana, October 20, 1972:

Therefore it is said here, dharmasya hy āpavargyasya. To perform religious..., religiosity means how to get out of this material conditional life, apavarga. Pavarga means hard work. Pa pha. And so much hard work that there is foam in the mouth, phena. Pa pha ba. And vyarthatā. In spite of working so hard, we are confused, baffled. Pa pha ba bha. And still there is bhaya, fearfulness, "Whether it is done, or whether I shall get tomorrow, any food?" Bha. In this way, at the end, ma, mṛtyu. This is called pa pha ba bha ma-pavarga. So to take to religiosity means to get out of this pavarga. Dharmasya hy āpavargyasya. Not pavargyasya. Dharmasya hy āpavargyasya na arthāya upakalpate. We go to temple or church or mosque to get some material benefit: "O God, give us our daily bread."

Lecture on SB 1.2.9 -- Vrndavana, October 20, 1972:

Now material gain means money. Suppose you get money. Money, because according to previous pious activities, you get good birth, nice riches, janmaiśvarya-śruta-śrī (SB 1.8.26). So suppose you have got money. A man is born with silver spoon in the mouth. He has got money immediately. Then what he'll do? He'll throw it away? No. It is said that nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ. If you have got money, don't spend it for sense gratification. Kāmo lābhāya. Just like at the present moment, if anyone has got more money, he purchases more motorcars. Formerly... Suppose he had no car. He gets one car. He gets more money—another car. More money—another car. In this way, they make prescription for sense gratification. But no. If you have got more money than you require, you spend it for Kṛṣṇa. That is required. Try to satisfy Kṛṣṇa, the senses of Kṛṣṇa. Don't try to satisfy your senses. Then you'll be implicated. Actually the money belongs to Kṛṣṇa.

Lecture on SB 1.2.9 -- Hyderabad, April 23, 1974:

Here it is said, dharmasya hy āpavargyasya. Apavarga. A means negation, and pavarga... Pavarga-pa pha ba bha ma. Just like—those who are acquainted with Sanskrit grammar—there are five vargas: ka varga, ca varga, ta varga, similarly, pa varga. Pa pha ba bha ma. So pavarga means they have taken the material life in different aspect. First of all, material life is pariśrama, hard labor. This is called pa, pariśrama. And then, pha: the labor is so hard, sometimes foam comes. We have seen from the mouth of the horse, cows, and bulls, dogs. We sometimes, we have also, our tongue becomes dry after working very hard. There are foams. This is pha. Pa, pha. And ba means vyarthatā: in spite of so much labor, our sense gratification is not fulfilled. That is called vyarthatā. Pa pha ba, vyarthatā. And then bha. Bha means bhaya, always fearful. Āhāra-nidrā-bhaya-maithunaṁ ca. Every conditioned soul is subjected to fearfulness, "What will happen next?" Big, big politician... Just like in U.S.A., President Nixon, he is also under fear, "How these people will drive me away?" So this bhaya must be there. Hard labor for election, then rejection, then bhaya, fearfulness, "Whether my this position will remain or not?" Nobody is free. Even Brahmā, big, big demigods, they are also fearful. Bhayaṁ dvitīya abhiniveśataḥ syāt. Śāstra says when one is attached to the other thing except God, dvitīya... Because God is one. Eka brahma. When one is not Brahman realized—the other realized means illusion realized—then there is bhaya. So apavarga, pa pha ba bha, in this way ma, means mṛtyu, death.

Lecture on SB 1.2.9 -- Detroit, August 3, 1975, University Lecture:

Therefore Kṛṣṇa gives the essence of knowledge, janma... Jñānī means one who can see "What is the problem of my life." Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). This is the problem. Therefore dharma means āpavargyasya, how to avoid birth, death, old age and disease. Apavarga. Pavarga. Pavarga... Those who are educated in India, they know that pa-varga, ka-varga, ca-varga, ta-varga. So here it is pa-varga: "pa, pha, ba, bha, ma." So pa means pariśrama, laboring. And pha means the hard laboring so that foam comes out of the mouth. Pa, pha, ba. Ba means baffled. In spite of all laboring hard, life is baffled. Pa, pha, ba, bha, and bha, bhaya. Bhaya means always fearful—"What will happen next?" And ma. Ma means mrtyu. So in this way, struggling—pa, pha, ba, bha, ma—that is called pavarga. So here it is said, dharmasya hy āpavargyasya. Apa. Apa means just to make nullified this life of pavarga. That is, means, liberation, to come to the original position, spiritual life.

Lecture on SB 1.2.9-10 -- Delhi, November 14, 1973:

So here it is said, dharmasya hy āpavargyasya (SB 1.2.9). Apavarga and pavarga. This material life is pavarga. Pa-varga means... Those who are acquainted with grammar... There are vargas, ka-varga, kha-varga, ca-varga, ta-varga. Similarly pa-varga. Pa-varga means pa, pha, ba, bha, ma, five. So pa represents pariśrama, labor, hard labor. This material world, you have to work. Either you are human being or a hog or dog or cat, it doesn't matter. You have to work. And very severe work so that foam will come within your mouth. Pha. Then pa, pha, ba. Ba means vyarthatā, baffledness. And bha means bhaya, always fearful, "What will happen next? What will happen next?" And in this way, ma-mṛtyu, maraṇa. This is called material life. There is no more gain, simply pa pha ba bha ma. That's all. This is material life. And apavarga means just the opposite, to nullify this pavarga business.

Lecture on SB 1.2.10 -- Vrndavana, October 21, 1972:

So far our sense gratification is concerned, we cannot get money more than what we are destined to get. Otherwise why there are so many people born with silver spoon in their mouth and somebody's born poor? And he's not getting even two times food, working very hard, day and night. So there is a destiny. Destiny we cannot improve. That is already settled up. But you can improve your Kṛṣṇa consciousness. That chance is there.

Therefore Bhāgavata says, tasyaiva hetoḥ prayateta kovidaḥ. Those who are learned, those who are intelligent, they should devote the life for developing Kṛṣṇa consciousness. Kṛṣṇa consciousness is there in everyone's heart, dormantly.

Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972:

Therefore according to Vedic civilization, there is brāhmaṇa-bhojana. Brāhmaṇa-bhojana means whatever a brāhmaṇa eats, it means God is, Kṛṣṇa eats through the brāhmaṇa. Therefore brāh..., brāhmaṇa... In Vedic civilization there is no daridra-bhojana. There is no such word. Now they, they have manufactured: refugee-bhojana, daridra-bhojana. But the, the real is brāhmaṇa-vaiṣṇava-bhojana. Because through the mouth of the brāhmaṇa and Vaiṣṇavas, those who are real brāhmaṇa... So this is the saṁsiddhir hari-toṣaṇam (SB 1.2.13). You may remain a brāhmaṇa. That's all right.

Lecture on SB 1.2.14 -- Los Angeles, August 17, 1972:

We have seen goats eating twenty-four hours. Not only goats, they..., all other animals. Even if he is strong animal. That, they are... I told you. Na hi suptasya siṁhasya praviśanti mukhe mṛgāḥ. Suptasya, sleeping lion. Lion is very powerful; he is given the honor of becoming the king of the animals. But still, he has to work for eating. It is not that because he is lion he will be sleeping, and some animal will come and enter into his mouth. No. That is not possible. He has to work.

Similarly, everyone has to work. Therefore there must be systematic work so that whole society may develop Kṛṣṇa consciousness, the ideal or the goal of life. Without program working... Just like I was hearing that in Japan they are very much, the people have very much liking for working, but, by law, they are being prohibited, "Don't work." So this civilization has been created that they do not know anything more. They are not taught that working is not our main business. Our main business is, as it is stated, hari-toṣaṇam. Saṁsiddhir hari-toṣaṇam (SB 1.2.13). We have to satisfy Kṛṣṇa, the Supreme Personality of Godhead. Or God, whatever you say. But they do not know what is God.

Lecture on SB 1.2.17 -- San Francisco, March 25, 1967:

Just like the father gives the seed, and the mother receives the seed, and the body is formed according to the mother's body. And when the body is completely formed, it comes out, either from cats, either from dog, either from man, or anything. That is the process of generation. The father gives the seed, and it takes, emulsified, two kinds of secretion within the womb of the mother, and in the first night the body is formed like a pea. Then gradually it develops. There are certain holes, the nine holes. They first of all come out, nine holes. We have got nine holes, two eyes, one mouth, two ears, and penis, and so many things. So when they are fully developed, they come out. And according to their last karma, or action, they get this body and enjoy, or suffer. That is the process of birth and death which is going on. And after finishing this life, again dies, again enters into the moth..., womb of the mother, again gets another type of body, again comes out. This is going on. This is going on.

Lecture on SB 1.2.17 -- Los Angeles, August 20, 1972:

Just like the same example can be given that in the body, I am this body, everything "I," or "mine," but when foodstuff is to be taken, it is not to be pushed through the rectum, but through the mouth. That is the only one. You cannot say, "The body has got nine holes: two eyes, two nostrils, two ears, one mouth, one rectum, one genital-nine holes. So why not push the food in any hole?" That is Māyāvādī theory. "After all," they say, "the foodstuff has to be given to the body, inside the body. So I can push the foodstuff through any hole. There are so many holes." Sometimes in medical science, when it is impossible to push food through the mouth, they push through the rectum. That is artificial. But emergency, they do sometimes. But that is not the way. The real way is that food is required to be given to the body, but it must be given through the mouth, not through any other hole.

Lecture on SB 1.2.18 -- Vrndavana, October 29, 1972:

He wrote something wrong, and after all, he gave him advice that "If you want to study Bhāgavata, then bhāgavata paro giya bhāgavata sthāne(?), try to understand Śrīmad-Bhāgavatam from a devotee, not from a professional man who is earning his livelihood by reading Bhāgavata." He must be practical bhāgavata. Then you will gain. Sanātana Gosvāmī has also said that avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam. Hari-kathā, amṛta, nectar, but still, although it is amṛta, it is not to be received from the mouth of a nondevotee. One must be practical devotee, pure devotee. When he speaks, you should receive Bhāgavata, the message of Bhāgavata, Bhagavad-gītā from him. Avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ naiva kartavyam. Do not hear. Reject. Professional readers. Reject immediately. Those who are earning their livelihood by the Bhāgavata reading profession, you should immediately reject. This is the injunction. Not that "Oh, here is Bhāgavata. Here is Bhāgavata. I must sit down." No. Sanātana Gosvāmī says no. Śravaṇaṁ naiva kartavyam.

Lecture on SB 1.2.24 -- Vrndavana, November 4, 1972:

So therefore Vyāsadeva has taken so much trouble to establish the Bhāgavata life in Twelve Cantos. One has to go, one after another, one after another, one after another. Not jumping. Daśama-skandha, the Tenth Canto is the face of Kṛṣṇa. So worshiping Kṛṣṇa means one should offer tulasī on the, on His lotus feet first of all. Not jump over to the mouth or to the face. So the First and Second cantos are the two lotus feet of Kṛṣṇa. One should begin worshiping Bhāgavatam, or the sound representation of Kṛṣṇa, by worshiping the First Canto and Second Cantos. We are reading the First Canto. We are just worshiping one lotus feet of Kṛṣṇa. Then the other. Then the thighs. Gradually, you have to rise to the face. The Tenth Canto is the face of Kṛṣṇa. Don't jump over immediately. Read it. But try to understand from the very beginning.

Lecture on SB 1.2.27 -- Vrndavana, November 7, 1972:

In the Śrīmad-Bhāgavatam the same thing is confirmed, that the brāhmaṇas are the face of the Supreme Lord. Therefore, according to our Vedic civilization, whenever, whenever there is any ceremony, the brāhmaṇas are..., are sumptuously fed. Because brāhmaṇas are considered to be the mouth of the Supreme Personality of Godhead. The mouth, the business of mouth is to speak and to eat. So brāhmaṇa's business is to speak Vedic knowledge, distribute Vedic knowledge. Veda-vādī. That is their speaking. Just like Ambarīṣa Mahārāja used to do.

Lecture on SB 1.3.8 -- Los Angeles, September 14, 1972:

The body has got birth, therefore there is death. Anything which takes birth, it has got death. But soul is part and parcel of God, God is eternal, therefore soul is eternal. Therefore it is said we give up this gross body or subtle body but we do not die. Just like we change our dress—I give up this shirt or dress—but I do not die. Similarly, the soul is changing, accepting another material body. The result of devotional service is that you do not accept another material body, but you remain in your spiritual body. The soul is spirit, the soul has got spiritual body—hands, legs, mouth, everything—otherwise, how this dress is made? Dress is made according to the body. So unless you have got spiritual body, how we have got this material hand?

So by discharging devotional service, you don't create another body. That means you remain in your pure, spiritual body. Otherwise, karmaṇā: you have to create another body, either human body, cat's body, dog's body, or demigod's body, fish body, tree body, so many-8,400,000 kinds of body. So unless you take to devotional service, you will have to repeat this business of transmigrating from one body to another.

Lecture on SB 1.5.12-13 -- New Vrindaban, June 11, 1969:

Therefore Arjuna says that "Kṛṣṇa, whatever You are speaking in the Bhagavad-gītā, I accept in toto." That is study of Bhagavad-gītā. I do not select, "Oh, this portion is nice. I accept." Ardha-kukkuṭī-nyāya: (Cc. Ādi-līlā 5.176) "The back portion is nice. It is giving, the hen, daily, one egg. It is very nice. And the mouth portion is expensive. Cut it." The fool does not know if you cut this portion, that portion will be stopped also. So these, all these ordinary commentator... Just like Gandhi. He wanted to prove his nonviolence some way or other from Bhagavad-gītā. How he can prove? This is the same thing, that he was finding out, "If there is something, simply cutting the head, if I can get egg?" That is not possible. That is not... If we have to accept Bhagavad-gītā just like Arjuna says, that sarvam etad ṛtaṁ manye yad vadasi keśava: (BG 10.14) "My dear Kṛṣṇa, Keśava, whatever You are saying, I accept in toto. And this is confirmed by such authorities like Devala, Vyāsa, Asita. It is not that because we are friends, I am accepting You, but I know it is confirmed by such great authorities like Nārada, Asita, Vyāsa."

Lecture on SB 1.5.13 -- New Vrindaban, June 13, 1969:

The meditation is viṣṇu-mūrti. Actually those who are yogis, they meditate on the four-handed viṣṇu-mūrti. Mat-paraḥ. In the Bhagavad-gītā it is said, mat-paraḥ: "unto Me," either Kṛṣṇa or Viṣṇu. That is meditation. Dhyāna, dhāraṇā. And one, when one is practiced meditating, first beginning from the lotus feet... These things are all explained in the Bhāgavata, Śrīmad-Bhāgavata, Bhagavad-gītā. Then gradually, when you are practiced to think of Kṛṣṇa's lotus feet or Viṣṇu's lotus feet, then you proceed—then the thighs, then the waist, then the chest, then the mouth, I mean to, face, then... In this way, one after another, one after another, you have to meditate. In this way, when your meditation is fixed up, that is called dhāraṇā. Dhāraṇā. It is not moving. Dhyāna, dhāraṇā.

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

So if everyone says that "Original cause of my existence is Kṛṣṇa," this is Kṛṣṇa consciousness. It doesn't matter. Not that a brāhmaṇa... Brāhmaṇa is the mouth of Kṛṣṇa, and kṣatriya is the arm of Kṛṣṇa, and vaiśya is the belly of Kṛṣṇa, and śūdra is the leg of Kṛṣṇa. But do we distinguish that "Here is Kṛṣṇa's mouth, or head; all the flowers should be offered here, not to the leg"? Do we make any such distinction? When we worship Kṛṣṇa, rather, our first duty is to offer to the lotus feet of Kṛṣṇa. And Kṛṣṇa says that śūdra, in Bhāgavata says, śūdra is the leg. So there may be distinction of profession, occupation, caste, creed, color... It doesn't matter. But if everyone tries to become Kṛṣṇa conscious, that "The original cause of my existence is Kṛṣṇa," then there is life... Life is perfect. This is our Kṛṣṇa consciousness movement. Not blindly, but by research work, that how the original cause is Kṛṣṇa? Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8): "I am the original cause of everything. Everything emanates from Me." How can I deny that Kṛṣṇa is not cause? This is Kṛṣṇa consciousness. Therefore, those who are advanced devotee, he does not see anything else but Kṛṣṇa. Because Kṛṣṇa is the cause of everything. That is required. Therefore he's Kṛṣṇa consciousness.

Lecture on SB 1.7.6 -- Geneva, May 31, 1974:

This morning time, in every house, you can go. Either they are sleeping or they are drinking bed tea, without washing mouth, and all the germs are going within the tea, and they are being infected within the intestines, and they are getting so many diseases. But they will not understand. But here, and the bhakti-yogam, everyone rises early in the morning and then washes himself, takes bath, becomes cleansed, and chant Hare Kṛṣṇa mantra, read book. This is bhakti-yoga. Automatically everything will be... Hygienic principle, health question, economic question, and social, political—everything will be solved. It is not joking. Anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje (SB 1.7.6).

Lecture on SB 1.7.6 -- Geneva, May 31, 1974:

But that is not the fact. Kṛṣṇa said, sambhavāmy ātma-māyayā: (BG 4.6) "I am not external energy. I come in My own energy." And the Māyāvādī philosophers, they do not understand. Avajānanti māṁ mūḍhāḥ. Therefore they have been described as mūḍhāḥ, asses, fools, rascals. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: (BG 9.11) "Because I have come here in the form of a human being, they take it for acceptance that 'Kṛṣṇa is another human being.' " But that is not fact. Here, if one sees Kṛṣṇa through bhakti-yoga as Vyāsadeva saw, bhakti-yogena manasi... (SB 1.7.4). Mind must be saturated with bhakti-yoga. Then you can see the Supreme Person pūrṇam, not affected by māyā. Apaśyat puruṣaṁ pūrṇam. And so far māyā is concerned, although māyā is very influential, that's all right... Apāśrayam: standing at the background, cannot come in front. Just like the same example: the darkness cannot come in front of... You stand before, facing your mouth towards the sun. The darkness will be the background, not in front. Similarly, the darkness, māyā, cannot stand before Kṛṣṇa. She is always behind. Māyāṁ ca tad-apāśrayam.

Lecture on SB 1.7.6 -- Vrndavana, April 18, 1975:

You keep yourself in your original position. So our original position is part and parcel of Kṛṣṇa. We are part and parcel of the body of Kṛṣṇa. The brāhmaṇa is the mouth of Kṛṣṇa, and the kṣatriyas are the arms of Kṛṣṇa. The vaiśyas are the abdomen of Kṛṣṇa, and the śūdras are the legs of Kṛṣṇa. Mukha-bāhūru-pādebhyaḥ jajñire catvāro varṇā viprādayo guṇair pṛthak. The... Nobody should be hated. Just like in your body your leg is as important as your head, especially of Kṛṣṇa. Kṛṣṇa is advaya-jñāna, absolute. We may make some difference from head to leg. Leg is less important, head is... No. But Kṛṣṇa's any part is as important as other part. So you become the part of... You are already. But if you come to realize that you are part and parcel of Kṛṣṇa, Kṛṣṇa's body, so either you act as Kṛṣṇa's leg or as Kṛṣṇa's head, there is no difference. There is no difference. Here in the material world we have misunderstood that "Because I am head, therefore I shall hate the legs." Why? We first of all offer tulasī and flower to the legs of Kṛṣṇa, not to the head. The bhakti-yoga begins from the lotus feet of Kṛṣṇa. So how you can say the legs of Kṛṣṇa are inferior than the heads of Kṛṣṇa? This is called anartha. So if we enter into the process of bhakti-yogam, these anarthas will go out.

Lecture on SB 1.7.6 -- Vrndavana, September 5, 1976:

So because you do not know what is God, so our life is void. But here Kṛṣṇa is personally coming, yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7). What is that glāni? Dharmasya glāniḥ. That you are very dharmika, so-called dharmika, but you have no understanding what is God—that is nonsense. That is not dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Dharma means the order of God. That if you do not know God, if you manufacture your God, "God has no head, no mouth, no nose, no nothing, no, no, no, ultimately zero..." Ultimately zero. So there are two kinds of dangerous person. One person is atheist, agnostic. And another person is Māyāvādī, impersonalist. Nirviśeṣa-śūnyavādī. Therefore these two things are mentioned: Māyāvādī, "God means has no head, no leg," and śūnyavādī, "There is no God." So the person who says "There is no God," he's gentleman, because he does not believe. But the person who takes the shelter of Vedas and professes that "I am vaidika, I am vedāntī," and refuses the form of God, he's more dangerous.

Lecture on SB 1.7.8 -- Vrndavana, September 7, 1976:

So these things are sometimes inconceivable. But it is not inconceivable. It is possible to... Our real point is that Śukadeva Gosvāmī was not a grammarian, but he learned everything from his father by hearing. Therefore it is called śrūyamāṇāyām. If you hear from the right person, properly, then you become perfect. There is no need of literary education. Therefore Vedas are called śruti. Śruti means... Formerly the students, they were learning everything. Their memory was so nice and sharp that simply by hearing from guru's mouth they would learn. In the Kali-yuga, because the memory is not so str... (break) ...Vyāsadeva recorded this in writing, that "The rascals will come henceforward. They will have not very sharp brain, memory, so let me keep this literature in writing so that in future they may take advantage of it. Or somebody will read and they will hear. In this way their life will be successful."

Lecture on SB 1.7.24 -- Vrndavana, September 21, 1976:

You are doing your duty very nicely. Your dharma means your occupational duty. Suppose you are engineer. You are doing duty very nicely. Or a medical man, or a business man, or anyone—everyone has to do something. You cannot sit down idly and you'll get your livelihood. Even if you are a lion you have to work. Na hi suptasya siṁhasya praviśanti mukhe mṛgāḥ. This is... The material world is like that. Even if you are as powerful as a lion, you cannot sleep. If you think, "I am lion, I am the king of the forest. Let me sleep, and the animal will come and enter in my mouth." No, that is not possible. Even if you are animal, you have to catch up an animal. Then you'll be able to eat. Otherwise you'll have to starve.

Lecture on SB 1.7.27 -- Vrndavana, September 24, 1976:

Because God is not only very big. Mahato mahīyān aṇor aṇīyān. He can become smaller than the smallest. That is God. Brahman does not means simply big so that you cannot capture. That is omnipotency. Whatever He likes, He can become. He can put all the universes within His mouth. When Yaśodāmāyi challenged that "Kṛṣṇa, You are eating earth. Your friends are complaining," "No, mother, I did not. They are telling false." "Now Your elder brother, Balarāma, also is saying." "No, He has... This morning He is angry with Me; therefore He has joined with them." "I want to see Your face." So He opened the mouth and the mother saw that millions of Yaśodā and millions of universes are within the mouth. Then she thought, "Maybe something... All right, don't do it." That's all. Finish with this (?). Now Kṛṣṇa, millions of universes within the mouth, He's being punished by Yaśodāmāyi. This is Kṛṣṇa. Aṇor aṇīyān mahato mahīyān. This is Kṛṣṇa.

Lecture on SB 1.8.18 -- New York, April 10, 1973:

Just like when Kṛṣṇa was challenged by His mother that "Show me Your face. You say that You have not eaten the earth. Your friends complained, and You say that You have not eaten. So I want to see. Open Your mouth." So when He opened, (s)he saw all the universes within the mouth. All the universes. He proved, "My dear mother, not only a little earth, but the whole universe is within My mouth." (laughter) So when Mother Yaśodā was astonished, she thought something illusory, "All right, don't do it again. That's all." (laughter) She does not know that "Here is the Supreme Personality of Godhead. To show me His mercy He has become my child." She does not know. She always thinks, "He is my child. He is under my control."

Lecture on SB 1.8.18 -- New York, April 10, 1973:

This is the relationship of the Supreme Personality of Godhead with His devotees. This is wanted. Simply to understand "God is very great," that is not sufficient knowledge. When you deal with the great, exchange your relationship with the great, that is perfect. That is perfect. Suppose your president is very great. That's all right. Everyone knows, "President is very great." But what shall I derive out of that? When I actually deal with him, I become his friend, I become his servant, I become his secretary, I become... Some way or other, if I am related with that great personality, that is my benefit. Otherwise what is the use knowing, "Oh, President Nixon is very great"? There are so many... What I am deriving from that great? This is Kṛṣṇa consciousness. The Māyāvādī philosophers, they simply remain silent, "Oh, God is very great," and they cannot imagine how great He is. But a devotee can understand how great He is. He can see that innumerable universes are within the mouth of God. This is the position of devotee. This is not sufficient knowledge: "God is great." God must be great. That's all right. But unless you come in dealing with that great, you cannot relish actually what is God and how great He is.

Lecture on SB 1.8.29 -- Los Angeles, April 21, 1973:

So Nārada came to see. "Kṛṣṇa has married 16,000 wives. How He's dealing with them, let me see." So he, when he came here, he saw in 16,000 palaces, Kṛṣṇa is acting differently. And somewhere He's talking with His wife. Somewhere He's playing with His children. Somewhere He's getting marriage ceremony of His sons and daughters. So many, 16,000 ways He's engaged. That is Kṛṣṇa. Kṛṣṇa, although... Just like He was playing just like ordinary child. But when Mother Yaśodā wanted to see His mouth open, whether He has eaten earth, dirt, He showed within the mouth all the universes. So this is Kṛṣṇa. Although He is playing just like ordinary child, ordinary human being, but when there is need, He shows His Godly nature.

Just like Arjuna. He was driving the chariot, but when Arjuna wanted see His universal form, immediately He showed him. Thousands and millions of heads and weapons. This is Kṛṣṇa. So na yasya kaścit. Otherwise Kṛṣṇa has no enemy. Kṛṣṇa has no friend. He is completely independent. He does not depend on enemy. But He plays like that for the benefit of the so-called friend and so-called enemy. He's Kṛṣṇa... That is Kṛṣṇa's absolute nature. When Kṛṣṇa favors either as enemy or as friend, the result is the same. Therefore Kṛṣṇa is absolute.

Thank you very much.

Lecture on SB 1.8.36 -- Mayapura, October 16, 1974:

So who can see unless he is advanced spiritually? First of all, everyone is under the impression there is no God. And another way of denying God: "Yes, there is God, but He has no form. He has no head, He has no tail, He has no leg, He has no... He has no, no, no..." It is another way of denying God, definition by negation. I... One says directly, "There is no God," and another man says, "Yes, there is God, but He has no leg. He has no hand. He has no mouth. He has no this. He has no that." Then where is God? It is another way of denying God. This Māyāvādī philosophy... (aside:) What is that? Crows? No.

Lecture on SB 1.8.41 -- Mayapura, October 21, 1974:

So Vaiṣṇava position is not very easy thing, above all qualities. Therefore Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura introduced not to become an imitation of Rūpa Gosvāmī. Rūpa Gosvāmī, Sanātana, the Gosvāmīs of Vṛndāvana, they are paramahaṁsas. And in Vṛndāvana you'll find so-called bābājīs, they have imitated the dress of Rūpa Gosvāmī—half loincloth—but a biḍi in the mouth. What is this nonsense? Rūpa Gosvāmī used to smoke biḍi? (laughter) Not only that. You'll find in Vṛndāvana so many Rūpa Gosvāmīs are making biḍi. Have you seen in the Gopīnātha Bazaar? They're making trade, biḍis, and shameless. Therefore my Guru Mahārāja introduced this. Of course, sannyāsa is there in the Vaiṣṇava... All the ācāryas, they were sannyāsa, but later on, it so degraded that these biḍi-smoker, gāñjā-smoker, they imitated Rūpa Gosvāmī. Therefore to purify, Guru Mahārāja introduced this sannyāsa system, below the paramahaṁsas, not that artificial means I become a paramahaṁsa, No.

Lecture on SB 1.8.43 -- Los Angeles, May 5, 1973:

Supta means sleeping. Sleeping. A lion, if he thinks that "I am the king of the forest, so let me sleep, and in my mouth, all the animals will come." No, sir, it is not possible. You must find out your food, although you are lion. So everyone has to find out—with great difficulty. The lion, although so powerful, he has to find out his food—another animal to eat—with great difficulty. Not so easily. So ap... Pavarga means labor, and pha means foam, the foam. When you work very hard, from your mouth a kind of foam comes out. Pha. Pa, pha, ba. And in spite of so much hard labor, it is ba. Ba means birth, futile, useless. Pa, pha, ba. And bha, bha means fear. Bhaya, bhaya, fear. Although you are working so hard, there is always some fearfulness: "Now things will be done like this, or not like this," fearful. That is the nature. Āhāra-nidrā-bhaya-maithuna, bhaya. This life, this material body means eating, sleeping and fearing. This is one of the symptom. Although I am eating very nicely, I am thinking whether I am overeating so that I may not feel sick. So bhaya is always there. A bird, you'll see eating, and looking this way, that way. Why? If some enemy is not coming. So, this is bha. Pa, pha, ba, bha, and ma. At last maraṇa, mṛtyu, death. This is called pavarga. Pavarga means pa, pha, ba, bha, ma. Pa means hard labor. Pha means so hard that foam comes out of mouth. And ba means he's still frustrated. And bha means fearfulness. And ma means mṛtyu. This is the call, apavarga.

Lecture on SB 1.8.44 -- Mayapura, October 24, 1974:

So what is the purpose? The purpose, it is said, kavibhir nirūpitaḥ: "By high-class scholars, they have ascertained." What is it? Yad uttama-śloka-guṇānuvarṇanam: (SB 1.5.22) "God is to be worshiped simply by glorifying Him by the best words, uttama-śloka." Not that "My dear God, You have no eyes. You have no leg. You have no hand. You have no mouth." What is this? It is the indirect way of insulting God. If one man has no eyes, then what he is called? He is called blind. So if one man has no legs, he is called lame. So similarly, if we worship God that "You are blind. You are lame. You are headless. You are brainless," what is this worship? Similarly, this kind of worship-daridra-nārāyaṇa, "Nārāyaṇa is daridra"—is just like that. No. Here Kuntī says that kala-padaiḥ, Kala-padaiḥ, "by chosen words." Just like if you worship some superior, when you give foodstuff to your spiritual master, superior, you find out the best, selected foodstuff, not that anything, worst: "You eat it. If you don't like, don't eat. I don't mind." No. This is the way of worship. When you worship superior, and who can be more superior than Kṛṣṇa, the Supreme Personality of Godhead? He's the Supreme, Absolute Truth. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13).

Lecture on SB 1.10.2 -- Mayapura, June 17, 1973:

All the Kṛṣṇa's friends, they were entering within the mouth of Aghāsura. Kṛṣṇa is observing, "Now My all friends have entered the mouth of the Aghāsura, and how to kill this demon?" The last, He entered. And at the end of the throat, He began to expand Himself. Just see how He knows to do His business. Svābhāvikī.

Kṛṣṇa was a boy also, little boy. Nobody taught Him how to kill this Aghāsura, Bakāsura. But He knows. Svābhāvikī jñāna-bala-kriyā ca. He expanded Himself within the throat, and the demon was choked up, and he died. Similarly, the Keśī demon came as a horse and Kṛṣṇa pushed His hand within the mouth of the horse. If you want to control horse, you have to control his mouth. Horse is controlled by the mouth. Therefore you have seen the harnesses are fit, fixed in the mouth, and the driver controls the mouth, and the horse goes. So Kṛṣṇa was a boy. How He knew it that "This demon has come in the shape of a horse. So if I have to control him, I will have to control his mouth." So He pushed His hand within the mouth of the horse, and the horse felt just like an iron bar and hot iron. So he died. Similarly, when Kṛṣṇa fought with that bull, what is that asura?

Lecture on SB 1.10.5 -- Mayapura, June 20, 1973:

Otherwise, if somebody is ill, the medicine is there. We do not know how to utilize it. Still in remote villages, in forest, they do not come to the physician, doctors. The bils, the aborigines, they know so many drugs. For toothache, we go to the dentist and they extract the teeth, but I have read in Ayurvedic medicine, there is a drug, a root. Only if you touch this side of the mouth, all the germs collected within the teeth will come out. I have seen it. Sometimes in the year 1931 or '32 I had a very severe tooth pain. So I was taken by my servant in the jungle to some, this vaidya. They cured me, and the dentist could not. I attended so many times to the dentist. I have got my practical experience. And in the Ayurvedic literature there is mention some drug, the root only if you touch here, the germs collected in the teeth, they will come out in the corner of the teeth some germs—sometimes it is itching; there is all germs—so they will come out. Sometimes pains in the toe. All they are germs. The germ theory is all right, but they want to cure these germs in different way. But by nature's way there are so many drugs and roots and creepers that can cure all the diseases.

Lecture on SB 1.15.34 -- Los Angeles, December 12, 1973:

So there are so many diseases. Therefore eating is so important thing. And the germs, they come out from the mouth very easily. Very easily. Formerly there was politics. They were called viṣa-kanyā, "poison girl." The politicians used to keep. I do not know whether nowadays the politicians keep. But we find from Vedic literature, viṣa-kanyā. Viṣa-kanyā means a girl, from the childhood, is injected poison, little by little, little, little, little, little. So when she is grown up, she, whole body is poisonous. So the politician used to engage such girl to kill his opponent politician. Very nice, beautiful girl, and (s)he will go, and as soon as the kissing will be there, he will die. Just like poisonous. Yes, it is fact. It is not story. I read in medical journal. There was one... Not medical journal. In logic class. It is called some "Typhoid Mary." "Typhoid Mary." A girl whose name was Mary, wherever she would go, all the people associating with her will be attacked with typhoid. Then the medical board examined her blood, that she is full of typhoid germs. So therefore wherever she goes, people become infected. These are medical facts.

Lecture on SB 1.15.50 -- Los Angeles, December 27, 1973:

But these things are not now possible. Everything is topsy-turvied. There is no regular training of the human being. They are being trained up like cats' and dogs' life. Cats and dogs, they don't require training. Because what is the modern civilization? Eating, sleeping, sex life, and dying. It does not require any education. Just like these children. When I distribute these cookies, it does not require... Immediately spreads the hand and immediately in the mouth. (laughter) So for eating, there is no necessity of training. Everyone knows. Similarly, sleeping also, everyone knows. And similarly sex intercourse everyone knows. And dying there is no question. (laughter) So where is the education? Where is the necessity of education for these things? Rascals. You are enhancing advancement of knowledge how to eat, how to sleep, how to have sex life, and how to die. Where is the necessity of education for these things? There is no necessity. Anyone—animals, man, birds, beasts, insects—they know all these thing. Āhāra-nidrā-bhaya-maithunaṁ ca. It does not require any education.

Lecture on SB 1.16.8 -- Los Angeles, January 5, 1974:

So that is brahma-bhūtaḥ. It is very simple thing. Not that by becoming brahma-bhūtaḥ, one gets four legs and one dozen hands. No. The hand is there, the leg is there, the mouth is there, everything is there. When it is purified, that "These hands, legs, are meant for serving Kṛṣṇa," that is called brahma-bhūtaḥ. That is brahma-bhūtaḥ. Not that brahma-bhūtaḥ means I become nirākāra, no form. The Māyāvādī philosophers, they think like that, something different. Because this is not Brahman. This is asat. Brahma satyaṁ jagan mithyā. "This world is false. Therefore Brahman realization means that something opposite must be there. In the māyā, everything is variety. So Brahman must be without variety." This is also material conception, because he is thinking like that. But my thinking, if I am in māyā, so whatever I am thinking, that is also māyā.

Lecture on SB 2.1.5 -- Delhi, November 8, 1973:

So this is the business of God, thankless task. Everyone wants to enjoy life in a different way, and he has to find out a particular type of body. In the human form of body you cannot eat stool. Your mouth, your hands, your legs are differently made. So for eating stool, you must have a particular type of body, mouth, taste, tongue, everything different. Then you will enjoy stool. A tiger, his body is different because he wants to enjoy fresh blood from another animal. So he has got a different type of body. Therefore Narottama dāsa Ṭhākura says, nānā joni sadā phire kadarya bhakṣaṇa kare, kadarya bhakṣaṇa kare. We get different types of body and we eat different types of all nasty things. Nasty things. Because we have got a particular type of body. But actual human body is that, Kṛṣṇa conscious body.

Lecture on SB 2.2.5 -- New York, March 5, 1975:

So because it is very difficult to maintain sannyāsa in this age, therefore the sannyāsa order is completely prohibited. Real sannyāsī means... Here is the description of life. What is that? Cīrāṇi kiṁ na pathi santi. They have to pick up some torn cloth lying on the street and cover it. That's all. Then this diśanti bhikṣāṁ naivāṅghripāḥ, aṅghripāḥ, aṅghri means legs, and pa means drinking. The trees drink water through the root. That is their leg. Therefore they're..., another name is aṅghripa. And aṅghri means leg. So different species of life there is different process of eating. We are eating through mouth; the trees are eating through the legs. This is God's creation. Not that the mouth is only eating. No. There are other senses, active senses, hands and legs, tongue. These are active senses. Genital, rectum, these are active senses. So aṅghripa means tree. The sannyāsī should depend completely on God. That is sannyāsa. Not that I shall go to a rich man and beg something and take money and utilize it. No. That is not required. Completely independent. Because that kind of sannyāsa is not possible at the present age, therefore, generally, sannyāsa should not be accepted. They cannot follow the prohibit.

Lecture on SB 2.3.18-19 -- Bombay, March 23, 1977, At Cross Maidan Pandal:

Materialistic life is full of thorns, and so one should live only by the prescribed method of Vedic regulations just to make the best use of a bad bargain. Life in the material world is maintained by sucking one's own blood. The central point of attraction for material enjoyment is sex life. To enjoy sex life is to suck one's own blood, and there is not much more to be explained in this connection. The camel also sucks its own blood while chewing thorny twigs. The thorns the camel eats cut the tongue of the camel, and so blood begins to flow within the camel's mouth. The thorns, mixed with fresh blood, create a taste for the foolish camel, and so he enjoys the thorn-eating business with false pleasure. Similarly, the great business magnates, industrialists who work very hard to earn money by different ways and questionable means, eat the thorny results of their actions mixed with their own blood. Therefore the Bhāgavatam has situated these diseased fellows along with the camels.

Lecture on SB 2.3.19 -- Los Angeles, June 14, 1972:

Everything goes in His... Just like Yaśodā-mā saw within the mouth of the whole universe. (sic) So Kṛṣṇa can take everything. But He does not take. Because He is appeared to educate us. Therefore He is giving very importance, cow-keeping tending the cows. Personally. Personally taking, protect cows. He is stealing butter, showing us that "These things should be stolen. If you have no money, then you steal and eat." (laughter) You see? These things are eatables. You see. Produce huge quantity of milk, and make so many preparation out of it, and become happy. This is the instruction Kṛṣṇa is giving. Otherwise what Kṛṣṇa business, He has got to do some such business? No. He is teaching us. Even the urine in cow is valuable. Stool of cow is valuable. Kṛṣṇa in His..., while He is crawling on the yard, He captures the tail of a calf and he drags him, and he is smeared with all stools and urine of the cows. Kṛṣṇa enjoys. He is showing that even the stool and urine of cow is valuable, what to speak of its milk. Cow is so important.

Lecture on SB 2.3.19 -- Los Angeles, June 14, 1972:

It becomes covered with stool. And the day of their anniversary the municipal washing brush, street , they brush over the..., in the morning. (laughter) They brush over the... Because the gene..., gentlemen will go, they have to call some sweeper. So he will brush the face of Sir Asutosh Mukherjee and wash, and then in the evening-big garland. In the morning it was washed with municipal brush, and in the evening there is big garland. So people have become so... So therefore they are compared with these dogs, asses, camels. They have no intelligence. We are worshiping Deity. Shall we allow like that? That is worship. But this is a fictitious thing, and they are thinking "We are honoring Sir Asutosh Mukherjee or president Jawaharlal Nehru," like that. Such foolish persons. If I know that "This is Sir Asutosh Mukherjee," how I can allow his mouth to be washed by the municipal brush?

Lecture on SB 2.3.19 -- Los Angeles, June 15, 1972:

Pradyumna: "Life in the material world is maintained by sucking one's own blood. The central point of attraction for material enjoyment is sex life. To enjoy sex life is to suck one's own blood, and there is not much more to be explained in this connection. The camel also sucks his own blood while chewing the thorny twigs. The thorns that the camel eats cuts the tongue of the camel. And so blood begins to flow within the camel's mouth. The thorns mixed with fresh blood create a taste for the foolish camel, and so he enjoys the thorn-eating business with false pleasure. Similarly, the great business magnates, industrialists who work very hard to earn money by different ways and questionable means, eat the thorny result of their action mixed up with their own blood. Therefore the Bhāgavatam has situated these diseased souls along with the camels."

Prabhupāda: They take risk, so much risk, for earning money and sense enjoyment. The thief, the burglars, they risk their life. They go to steal to a man's house, and it is known that as soon as he is known, "He has come," the man, the proprietor of the house, may immediately shoot him. That risk he takes. So not only the burglar and thieves, every one of us. It is stated padaṁ padaṁ yad vipadām (SB 10.14.58). In every step there is danger. Every step. We are running our motorcars very fast, seventy miles, one hundred miles speed, but any moment there can be great danger. So actually there cannot be any peace in material life. That is not possible.

Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972:

If you cannot read, then sit down and simply see the Deity's form. That will also give you. Anything, anything done. Little dancing, little, a little ringing the cymbals or singing Hare Kṛṣṇa mantra... Anything you do. These children... Just like they are dancing. They are also being spiritual profited. It will never go in vain. Somehow or other he has shown some jubilation in front of the Lord, it is noted immediately. Therefore this verse is there, pādau nṛṇāṁ tau druma-janma-bhājau. If you do not move to the temples, then what is the difference between your legs and the trees which are standing without legs? They have legs, but they cannot move. Tree's another name is pādapa. They drink water with their legs. Just like we drink water in our mouth... So it is not that all animals act in the same way. No. Just like there is a bird (which) is called bat. They pass stool through the mouth. You know? Yes. So there are different processes. The fishes in the water, they touch with the wings.

Lecture on SB 2.4.3-4 -- Los Angeles, June 27, 1972:

This is the actually fact. Here the service is going on, but the master and the servant, both are not satisfied. But there is another platform, spiritual world, where service rendered, both the master and the servant become satisfied, immediately. Tasmin tuṣṭe jagat tuṣṭaḥ. The same example. Just like if (you) put your eatables into the stomach, so the stomach is satisfied and all the servants, the hands, legs, and others who acquire their foodstuff and put into the mouth, they are also satisfied, automatically. The hands, legs, fingers, eyes—every part of my body, immediately satisfied. Yathā prāṇopahārāc ca yathendriyāṇām. We are, at the present moment in the material existence, we are trying to be satisfied. That is also... The example is there. Just like a child is crying. You give him something eatable, he puts it in the mouth, and he's satisfied, no more crying.

Lecture on SB 2.9.1 -- Tokyo, April 20, 1972:

In this way you practice one mantra daily. Each mantra will purify you hundred yards daily. Go forward. These mantras are very powerful, given by Vyāsadeva Gosvāmī, vibrated. And spoken by... Śuka-mukhād drava-saṁyutamrtam. That is explained in the beginning. Just like a ripened fruit in the tree is already very sweet, and if it is touched by the beak of the parrot, it becomes sweeter. These are natural course. If the parrot touches the fruit, he cuts little by his beak, beak. Beak, you call beak? Then it becomes still sweeter. Śuka-mukhād drava-saṁyutam. Similarly, Śrīmad-Bhāgavatam is already sublime, transcendental. And when it is spoken through the mouth of Śukadeva Gosvāmī, it becomes still sweet, just like the fruit. The parrot is also called śuka. It is called śuka-pakṣi, śuka bird. So this comparison is given. As the fruit becomes still sweeter by the touch of the beak of the parrot, similarly, Śukadeva Gosvāmī, because it is already spoken by Vyāsadeva, ripened fruit, the experienced contribution of Vyāsadeva, all the Vedic literatures, but when it is spoken through the paramparā system of Śukadeva Gosvāmī, it becomes still sweeter.

Lecture on SB 3.25.9 -- Bombay, November 9, 1974:

If she thinks that Kṛṣṇa is the Supreme Personality of Godhead, then the relationship between mother and son will be destroyed. Therefore Kṛṣṇa is playing just like an ordinary child, and Mother Yaśodā is treating Him as her son. All Kṛṣṇa's friends complained to Mother Yaśodā, "Mother Yaśodā, your Kṛṣṇa was eating dirt." "Eh? I gave You sandeśa, and You are eating dirt?" (laughter) "No, Mother, I did not eat. They are telling all lies. This morning we had some quarrel." "No, Baladeva says also." "Yes, elder brother, He has also become My enemy." (laughter) "No, You open Your mouth." "Yes." When He opened His mouth, she saw the whole universe within the mouth. So she did not take very seriously. "All right, don't do it again." That's all. She never could take Kṛṣṇa as the Supreme Personality of Godhead. Neither Kṛṣṇa's friends, the cowherd boys. Neither the gopīs. The gopīs used to chastise Kṛṣṇa like anything.

Lecture on SB 3.25.18 -- Bombay, November 18, 1974:

The characteristic of chili means to become hot. If sugar becomes hot and chili becomes sweet, then nobody cares for it. Similarly, our characteristic is to serve Kṛṣṇa. And when we serve anything other than Kṛṣṇa, that is our diseased condition of life. Just like this hand is meant for picking up something eatable and put it into the mouth. If it is unable to do it, then it is diseased. If the fingers and hands cannot pick up nice foodstuff and put into the mouth, then it is diseased condition. Similarly, when we are unable to serve Kṛṣṇa, or we do not serve Kṛṣṇa, we serve... Serving we are. That is a fact. We cannot become master. Nobody... Can anyone say that he is master? He's not serving anyone? Everyone is serving. That's a fact. Either you are serving your family or society or country or office or so many service. If anyone hasn't got to serve anything, then he picks up a master, a cat and dog, and serves him. Because service is my nature. But we are missing where to put the service. That is Kṛṣṇa. That is, that is Kṛṣṇa.

Lecture on SB 3.25.27 -- Bombay, November 27, 1974:

This is the position. Artificially you cannot become master. That is not our nature, and that will not be happy service for us-artificial. Artificial... I have given this example. Suppose with this finger I capture some very nice foodstuff, rasagullā, and if the finger thinks that "I have captured the rasagullā. I shall eat." No. You cannot eat. You must put here. And then you get the benefit. And if you spoil the rasagullā in your hand and don't put into the mouth, then everything is spoiled. Similarly, we are part and parcel of Kṛṣṇa. Our business is to satisfy Kṛṣṇa. Ekaṁ bahu syām. The Vedas, we understand God has become many. Many... In many ways we are also part and parcel of Kṛṣṇa. There are two kinds of manys. One many is called svāṁśa. Svāṁśa means personal expansions. And another expansion is differential expansion.

Lecture on SB 3.26.3 -- Bombay, December 15, 1974:

So that ātma-darśanam is described here, everywhere, in all the Vedic literatures. The first ātma-darśana is anādi, anādi. There is no beginning. We have got experience, beginning. Every one of us, we have got experience that this body has a beginning. From the father and mother we got this body in a small pealike form. And the first, after the sex, the two secretion emulsified, and it forms into a pealike body. And that pealike body develops. And as first there becomes nine holes, these nine holes... That is not manifested, but first of all there are holes: the nostrils, the ear, the mouth, the rectum, genital. In this way a body is formed. So body is formed upon the spirit soul, not that automatically forms. Unless there is spirit... A seed... A seed fructifies in suitable condition into big tree because the soul takes shelter within the seed. If you fry the seed, no tree will come out. Similarly, the matter is grown up on the spirit.

Lecture on SB 3.26.6 -- Bombay, December 18, 1974:

These are the information. The Supreme Personality can give birth through His eyesight. He doesn't require to use it, genital. Because we get information from Brahma-saṁhitā, aṅgāni yasya sakalendriya-vṛttimanti paśyanti pānti kalayanti ciraṁ jaganti, ānanda-cinmaya-sad-ujjvala (Bs. 5.32). These are description in the Brahma-saṁhitā. We can see only with our eyes, but the Brahman, Para-brahman, Viṣṇu, He can beget children also with eyesight. We can eat with our mouth, tongue, but Kṛṣṇa can eat by seeing. Sometimes the argument is put forward by the atheist class of men that "You are offering foodstuff to the Deity, but when He has eaten? The foodstuff is still lying there." (aside:) The children may be taken away. So he does not know, the atheist class man, that Kṛṣṇa can eat simply by seeing. He has eaten everything, and again He has left everything. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation). This is Kṛṣṇa's eating. He can eat the whole foodstuff, and it still remains as prasādam for distribution to the devotee as it is. So the atheists cannot see it. They think that it is lying there. It is lying there, but no, that is not the fact. Kṛṣṇa has eaten. And Kṛṣṇa, simply seeing by the eyes, He has eaten. It is a great science. One has to learn.

Lecture on SB 3.26.19 -- Bombay, December 28, 1974:

This is the division. The brāhmaṇa is to be considered the mouth of the Virāḍ-rūpa Bhagavān, the universal form of the Lord; kṣatriya, the bāhu, the arms; and vaiśya, the belly; and śūdra, the leg. So they are meant for cooperation, not that simply falsely becoming proud that "I am brāhmaṇa. You are śūdra." No. The brāhmaṇa is equally important than the śūdra, though both of them are required. But comparatively, because brāhmaṇa is considered to be the brain, he's very important. So the brain must be there. Otherwise, simply possessing hands and legs, what is the meaning if there is no brain?

Lecture on SB 5.5.1 -- Tittenhurst, London, September 12, 1969:

The practical example I have given several times that in this body there are different parts of the body. The different parts of the body cannot enjoy senses or satisfy independently. The different parts of the body will depend on the whole body. You can catch up an nice cake, foodstuff, but the fingers, the parts of the body, cannot enjoy it. But if the fingers catch it and puts into the mouth, it goes to the stomach. Then there is some secretion from the stomach, and it goes to the heart, it turns into blood, it is transfused in different parts of the body, and immediately your finger becomes red. This is the process. Tapo divyaṁ yena (SB 5.5.1). Sense gratification is there, but through Kṛṣṇa. Then you feel complete sense gratification. Just like the gopīs, perfect. All devotees, but the gopīs are the supreme.

Lecture on SB 5.5.2 -- Boston, April 28, 1969:

We have got also natural intuition, but because we have got developed consciousness, we sometimes misuse our opportunity and therefore we suffer. Just like... I'll give you another example. We require little salt with our food, but if you take more salt, the food becomes (indistinct), and if there is no salt, you cannot take it. Salt must be there, but to the point. Similarly, so far our sense gratification, we have got our senses. We have got our mouth, we have got our stomach. We require to eat. So we do not stop your eating, but we regulate your eating that if you eat like this, kṛṣṇa-prasādam, then your life becomes full of austerity. If you have sex life in regulated married life, fixed-up husband and wife, then it is austerity. If you don't... Smoking or intoxicating, we never learned it from our childhood, from our birth. From childhood, we require milk to drink and live. But we have learned by bad association or good association. Similarly, we can give up also these habits by bad association or good association.

Lecture on SB 5.5.2 -- Johannesburg, October 22, 1975:

his is intelligence. If you are interested in food, that's all right. Everyone is interested in food. The child, he is interested with food only. Anything he gets, he puts into the mouth. He is interested in food. But when he grows up he understand that the food is supplied by the father, by the mother. That is progress of life. If you don't want progress, if you want to remain in the childhood stage, that is another thing.

Lecture on SB 5.5.7 -- Vrndavana, October 29, 1976:

Yadā na paśyaty ayathā guṇehāṁ svārthe. Everyone should be interested, but svārthe. This is svārthe, that if you get a nice food stuff, if you put to the stomach, then real svārthe. Not only the fingers which have picked up the foodstuff, not only his interested, tasmin tuṣṭe jagat tuṣṭaḥ. Yathā taror mūla, prāṇopahārāc ca yathendriyāṇām. If you put the foodstuff through this one way, not foolish way, that we have to put the foodstuff within the body. So there are nine holes in the body, this mouth, the eyes, the ears, the genital, the rectum the navel. There are nine holes. If some rascal says that any hole will do, you put the foodstuff through any hole. Sometimes it is done. When one cannot eat, the foodstuff is forced through the body, through the rectum, through the nose. That is very troublesome. But the real process is, one process, you put the foodstuff through the mouth. It must go to the stomach and then the energy will be distributed, everyone will be happy. Similarly, if we serve Kṛṣṇa, if we abide by the orders of Kṛṣṇa, and satisfy Him, as He says, Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), that is the perfection of life. If we work otherwise, forgetting Kṛṣṇa... Here it is said, gata-smṛtir vindati tatra tāpān. If we forget Kṛṣṇa, if we make our own plan to satisfy myself, community, society, nation, this is forgetfulness and the result will be, gata-smṛtir vindati tatra tāpān. You get simply trouble. That is being done, actually. The whole world is forgetfulness of Kṛṣṇa, or God. Kṛṣṇa, forgetfulness, and they are making so many plans to become happy but the result is vindati tāpān, simply suffering, simply suffering. It will never be successful.

Lecture on SB 5.5.19 -- Vrndavana, November 7, 1976:

So God has form, but He is sac-cid-ānanda-vigraha. He is not... When it is said, the nirākāra, "no form," that does not mean that He has no ākāra. The ākāra, or the form which we understand, He hasn't got that form. He is sac-cid-ānanda vigrahaḥ (Bs. 5.1). Otherwise how He can accept your offerings? Kṛṣṇa says that patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati, tad aham aśnāmi (BG 9.26). He says, "I eat." So if He has no mouth, how He can eat? And therefore the Vedic literature informs us that paśyati acakṣuḥ: "He sees, but He has no eyes." When the Vedic literature says that He has no eyes, that means He has no eyes like us. But He has got eyes; otherwise how He sees? Paśyati acakṣuḥ śṛṇoti akarṇaḥ. He can hear; otherwise what is the use of offering prayer? Yes, He hears, but akarṇa, not that He has got ears like you. He is in the Vaikuṇṭha, many, many millions and trillions miles away, but still, you are offering here, "Govindam ādi puruṣam." He is hearing. He is here. Sarvatra pāṇi pādas tat. This thing should be understood.

Lecture on SB 5.5.23 -- Vrndavana, November 10, 1976:

Pradyumna: "O respectful brāhmaṇas, as far as I am concerned, no one is equal or superior to the brāhmaṇas in this world. I do not find anyone comparable to them. When people know My motive, after performing rituals according to the Vedic principles they offer food to Me with faith and love through the mouth of a brāhmaṇa. When food is thus offered unto Me, I eat it with full satisfaction. Indeed, I derive more pleasure from food offered in that way than from the food offered in the sacrificial fire."

Prabhupāda:

na brāhmaṇais tulaye bhūtam anyat

paśyāmi viprāḥ kim ataḥ paraṁ tu

yasmin nṛbhiḥ prahutaṁ śraddhayāham

aṣnāmi kāmaṁ na tathāgni-hotre

(SB 5.5.23)

So Ṛṣabhadeva is teaching us what is the value of brahminical culture. Human society without brahminical culture is animal society. We offer our obeisances to the Lord, namo brāhmaṇya-devāya go-brāhmaṇa-hitāya ca. Kṛṣṇa is first of all interested to see whether in the society the brāhmaṇa and the cow is properly respected. Namo brāhmaṇya-devāya go-brāhmaṇa-hitāya ca. His first business is to see that the brāhmaṇa and cow is being properly honored.

Lecture on SB 5.5.31 -- Vrndavana, November 18, 1976:

Pradyumna: (leads chanting, etc.)

ati-sukumāra-kara-caraṇoraḥ-sthala-vipula-bāhv-aṁsa-gala-vadanādy-avayava-vinyāsaḥ prakṛti-sundara-svabhāva-hāsa-sumukho nava-nalina-dalāyamāna-śiśira-tārāruṇāyata-nayana-ruciraḥ sadṛśa-subhaga-kapola-karṇa-kaṇṭha-nāso vigūḍha-smita-vadana-mahotsavena pura-vanitānāṁ manasi kusuma-śarāsanam upadadhānaḥ parāg-avalambamāna-kuṭila-jaṭila-kapiśa-keśa-bhūri-bhāro 'vadhūta-malina-nija-śarīreṇa graha-gṛhīta ivādrśyata

(SB 5.5.31)

"Translation: Lord Ṛṣabhadeva's hands, feet and chest were very long. His shoulders, face and limbs were all very delicate and symmetrically proportioned. His mouth was beautifully decorated with His natural smile, and He appeared all the more lovely with His eddish eyes spread wide like the petals of a newly grown lotus flower covered with dew in the early morning. The irises of His eyes were so pleasing that they removed all the troubles of everyone who saw Him. His forehead, ears, neck, nose and all His other features were very beautiful. His gentle smile always made His face beautiful, so much so that He even attracted the hearts of married women. It was as though they had been pierced by the arrows of Cupid. About His head was an abundance of curly, matted brown hair. His hair was disheveled because His body was dirty and not taken care of. He appeared as if He were haunted by a ghost."

Prabhupāda: So God's body is not material. Caitanya Mahāprabhu has said, prākṛta kariyā māne viṣṇu-kalevara aparādha nāhi ara inhāra para. Anyone considering the body of Viṣṇu or Viṣṇu-tattva, Kṛṣṇa, Ṛṣabhadeva... They are not material body. A further description will be there—even the stool and urine also transcendental.

Lecture on SB 5.5.35 -- Vrndavana, November 22, 1976:

So this is Kṛṣṇa's opulence. We do not know what is actually opulence. Aiśvaryasya samāgrasya. What is Kṛṣṇa's opulence, it is impossible to calculate. It is said that Ananta, Anantadeva, Śeṣaśāyī Anantadeva, He has got thousands and thousands of hoods, and He is chanting, describing about Kṛṣṇa, in ananta, unlimited mouths, for unlimited time. It is still unable. Advaitam acyutam ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). This is yogic power. Therefore it is said, nānā-yoga-caryācaraṇam: "All yogic perfection is there."

Lecture on SB 5.6.7 -- Vrndavana, November 29, 1976:

Pradyumna: "Actually Lord Ṛṣabhadeva had no material body, but due to yogamāyā, He considered His body material, and therefore, because He played like an ordinary human being, He gave up the mentality of identifying with it. Following this principle, He began to wander all over the world. While traveling, He came to the province of Karṇāṭa in South India and passed through Koṇka, Veṅka and Kuṭaka. He had no plan to travel this way, but He arrived near Kuṭakācala and entered a forest there. He placed stones within His mouth and began to wander through the forest, naked and with His hair disheveled like a madman."

Prabhupāda:

Tasya ha vā evaṁ mukta-liṅgasya bhagavata ṛṣabhasya.

(SB 5.6.7)

Bhagavān, in His any form, He is mukta-liṅga. As we have got liṅga, deha, liṅga, this material body, and we have got our spiritual body also... The spiritual body is covered by the material coating. This is not our actual body. But in the case of Supreme Personality of Godhead, there is no such difference. Deha, dehī. As we have got difference... Dehino 'smin yathā deha. Deha and dehī. Dehī means the owner of the body. Just like I say, "It is my body." I don't say, "It is I body." Everyone has got this experience.

Lecture on SB 6.1.2 -- Honolulu, May 6, 1976:

So they are food for the animals with hands. Ahastāni sahastānām. That is the law of nature. Apadāni catuṣ-padām. The animals which has no leg—that means which cannot move... The plants, the grass, the trees, they cannot move. They have got leg, but they cannot move. Their legs are made for eating. As your mouth is made for eating, the trees... Therefore they are called pada-pa. They drink water by the leg. This is God's creation. You cannot think that how it is possible to drink water by the leg, but it is God's creation. You see. You pour water on the leg of the tree; it becomes very luxuriant, healthy. So different. And so far God is concerned, He can eat with legs; He can see with hands; He can eat with eyes. That is God.

Lecture on SB 6.1.8 -- New York, July 22, 1971:

So this is going on, but people do not know what is this science, how the spirit soul is transmigrating from one body to another, not only in one duration of life. In one duration of life, there are so many changes of body. The body first manufactured within the womb of the mother is very small, just like chick pea, small. And it develops. And there are holes. The holes develop into nine holes: two eyes, two ears, two nostrils, one mouth, one genital, one rectum. In this way the body develops. And so long it requires to develop within the embryo, within the mother's womb, it remains there. And when it is sufficiently developed to grow outside, it comes out. Then it grows, the body grows. Grows means changing the body. Growing, we..., we are imperceptibly, cannot understand, but it is actually changing the body. Just like in your childhood you had a small body. That is no longer existing. That means you have changed your body. Similarly, you'll have to change this body. When this body will not work anymore... Because it is material. Every material things deteriorate and it becomes useless at certain length of time. Any machine, any clock... Therefore it has been taken as dress: vāsāṁsi jīrṇāni yathā vihāya (BG 2.22).

Lecture on SB 6.1.13-14 -- Los Angeles, June 26, 1975:

So even He was at that time three months old, still... And not only Pūtanā, many other demons. And then, when He was six or seven-years-old boy, so at that time there was crisis in Vṛndāvana, and He lifted the Govardhana Hill with His finger. This is God. Aiśvaryasya samāgrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47). God has got unlimited strength. You have seen in Kṛṣṇa picture: Kṛṣṇa is killing so many demons. That horse demon? Kesi, Kesi. Kṛṣṇa simply pushed His hand in the mouth of the horse. Because to control a horse means he control his mouth; then you can control the whole big animal. So immediately the horse came before Him, He pushed His hand within the mouth of the horse, and the horse began to feel it is red-hot iron. So this is God. Aiśvaryasya samāgrasya vīryasya yaśasaḥ śriyaḥ.

Lecture on SB 6.1.14 -- Bombay, November 10, 1970:

When one is powerful, all-powerful, how he can think that He has no good qualities? Is it possible to think like that? That means He has no material qualities. When there is nirviśeṣa, when there are such description, "The Absolute Truth has no form," that means He has no material form. As soon as there is question of form, we think of form like you have got a form, I have got a form, he has got a form. Immediately we think of form like that. When Veda says "God is formless," that means He is not under the conception of form which you can conceive. Sac-cid-ānanda-vigraha (Bs. 5.1). His form, His form is described in the Brahma-saṁhitā, that aṅgāni yasya sakalendriya-vṛtti-manti (Bs. 5.32). He has got form, but every part of His limb has got the power of other limbs. Just like I can see with the eyes only, but Bhagavān, Kṛṣṇa, can see with His fingers. I can eat with my tongue, with my mouth, but Kṛṣṇa can eat by seeing, by eyes. Therefore His form is not exactly like your form.

Lecture on SB 6.1.15 -- New York, August 1, 1971:

So long one is in māyā... Now our beginning is that we accept immediately the great the great and the small the small. We understand from the Vedic literature: mahato mahīyān aṇor aṇīyān. Aṇu means atom. The atom, he is, the Brahman, or the spirit, is smaller than the atom. Aṇor aṇīyān, still smaller. And mahato mahīyān: and the greater than the greatest. 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.

Lecture on SB 6.1.22 -- Honolulu, May 22, 1976:

Earth is mother because she is giving us so many things, fruits, flowers, grains for our eating. Mother gives for eating, cow gives us milk. This is sense. But if one becomes addicted to prostitute hunting then he will be fallen. That is the example. Then he'll become thief, rascal, cheater, drunkard, and so on, so on, so on. Why? Now, only for maintaining the family. The family maintenance, the cats and dogs, they also do, the birds also do, but they do not do anything unnatural. The bird maintains his children, brings some fruit or something in the mouth and push into mouth of the small kiddies. That is natural. But why one should take unfair means for maintaining family? This is culture. This is culture. But nowadays they have manufactured "Necessity has no law." "I require money, somehow or other I must have it and let me adopt this means, that means." No. So evaṁ nivasatas tasya lālayānasya. Lālayānasya tat-sutān. So without understanding what is the duty of human being, because he is fallen... We should not bother for maintaining our family and children till the time of death. No. Up to twenty-five years. A brahmacārī is trained to refrain from sex life, that is brahmacārī, celibacy. But if he is still not able, then he is allowed to accept gṛhastha life. There is no cheating, hypocrisy, that I proclaim myself as brahmacārī or sannyāsī and I secretly do all nonsense. This is hypocrisy. The hypocrisy life will not make one advanced in spiritual life.

Lecture on SB 6.1.23 -- Honolulu, May 23, 1976:

But if one becomes addicted to prostitute-hunting then he'll be fallen. That is the example. Then he'll become thief, rascal, cheater, drunkard, and so on, so on, so on. Why? Now, only for maintaining the family. The family maintenance, the cats and dogs, they also do, the birds also do, but they do not do anything unnatural. A bird maintains his children, brings some fruit or something in the mouth and puts into the mouth of the small kiddies. So that is natural. But why one should take unfair means for maintaining family? This is culture. This is culture. So but nowadays they have manufactured. "Necessity has no law." "I require money, so somehow or other I must have it. Let me adopt this means, that means." No. So evaṁ nivasatas tasya lālayānasya. The lālayānasya tat-sutān. So without understanding what is the duty of human being, because he is fallen, so we should not bother for maintaining our family and children till the time of death.

Lecture on SB 6.1.24 -- Chicago, July 8, 1975:

Then what is required? Namanta eva. Just become submissive. Don't think yourself as very great philosopher, theologist, scientist. Just be humble. "My dear sir, just be humble." Namanta eva. "Then what will be my business? All right, I shall become humble. Then how I shall make progress?" Now, namanta eva san-mukharitāṁ bhavadīya-vārtām. "Just hear the message of God." "From whom?" San-mukharitām: "through the mouth of the devotees." Not professional, not gramophone—through the mouth of, through the lips of real devotee. "So then? Next? I will have to become sannyāsa or gṛhastha or what?" "No." Sthāne sthitāḥ: "You remain wherever you are. Either you are a gṛhastha or a vānaprastha, or apart from that, either you are a medical man or engineer or politician or businessman or shopkeeper—something your position is there—so you remain in that." Sthāne sthitāḥ: "You remain in your position. Simply you have to hear the message of Godhead, Kṛṣṇa, through the realized saintly person." This recommendation. If you go on speculating, you will never be able to understand.

Lecture on SB 6.1.25 -- Honolulu, May 25, 1976:

Sad-ācāra. Sad-ācāra, just like we are teaching sad-ācāra, rise early in the morning, taking a bath, change your cloth, wash your mouth, and then go to the Deity room and have maṅgala arotika, then study, so many, so many..., simply sad-ācāra. Sad-ācāra means, sat means "that will exist," and ācāra means "behavior." Sad-ācāra So here it is said that Ajamila, he became the husband of a prostitute. It is not the sastric injunction. You can become husband, but not the husband of a prostitute. Then your life is finished. Naṣṭa sad-ācāra. You will be lost all... Therefore so much stress is given that wife should be chaste and husband should be very well behaved, then life will be successful. Arjuna argued with Kṛṣṇa that "You're asking me to kill my brothers and relatives on the other side, so don't You think that if I kill them, their wives will be widowed and they'll be polluted? And as soon as they'll be polluted, there will be varṇa-saṅkara." Varṇa-saṅkara, the practical example of varṇa-saṅkara is the hippies in your country: no caste, no creed, neither useful for the material world, neither useful for the spiritual. That is called varṇa-saṅkara. Then he said, "My...," Arjuna... Strīṣu duṣṭāsu varṇa-saṅkara (indistinct). "My dear Kṛṣṇa, You are asking me to kill my... There will be widow, and they'll be polluted, and there'll be varṇa-saṅkara, and (indistinct), and when there'll be varṇa-saṅkara, then the whole world will be hell. It will be no more suitable for habitation of gentlemen. Finished."

Lecture on SB 6.1.25 -- Honolulu, May 25, 1976:

They have no hands. And they give protection to the... (break) ...so one thing is for these kitties and one thing is for the... Similarly, Nṛsiṁha-deva—one thing for the Hiraṇyakaśipu and one thing for Prahlāda. So that is not God's discrimination, but that is natural. That is natural. He states. Kṛṣṇa says in the Bhagavad-gītā, samo 'haṁ sarva-bhūteṣu: (BG 9.29) "I'm equal to everyone." Otherwise if He's not equal to everyone, how He can be God? If He's partial to somebody and He's affectionate to some... No. That is not God's foolishness. God is equal to everyone. Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ: "Nobody is My enemy and nobody is My friend, but still," ye tu bhajanti māṁ bhaktyā teṣu te mayi, "but anyone who is devotee, I take special care for Him." The same thing that the cat carries in the mouth, the cat as well as the mouse. The mouse, for mouse it is death, and for the cat it is pleasure. Similarly, Hiraṇyakaśipu, when he's captured by Nṛsiṁha-deva, He's death. Tava nakha. Kara-kamale nakham adbhuta-śṛṅgaṁ dalita hiraṇ... Immediately. Finished. The same hand on the head of Prahlāda Mahārāja, "My dear child, be blessed," the same hand. This is the position.

Lecture on SB 6.1.26-27 -- Philadelphia, July 12, 1975:

Devotee: "My only wish is that my mind be purified by the words coming from the mouth of my spiritual master. I have no other desire but this."

Prabhupāda: Yes. This is the order. Guru-mukha-padma-vākya, cittete koriyā aikya **. Now citta means consciousness or heart. "I shall do this only, bas. My Guru Mahārāja told me; I shall do this." Cittete koriyā aikya, ār nā koriho mane āśā. So it is not my pride, but I can say, for your instruction, I did it. Therefore whatever little success you see than my all my Godbrothers, it is due to this. I have no capacity, but I took it, the words of my guru, as life and soul. So this is fact. Guru-mukha-padma-vākya, cittete koriyā aikya **. Everyone should do that. But if he makes addition, alteration, then he is finished. No addition, alteration. You have to approach guru—guru means the faithful servant of God, Kṛṣṇa—and take his word how to serve Him. Then you are successful. If you concoct, "I am very intelligent than my guru, and I can make addition or alteration," then you are finished. So that is the only. And now, sing further.

Lecture on SB 6.1.27-34 -- Surat, December 17, 1970:

So at the time of death... Of course, those who are devotees, their position is different. People may say, "The devotee is also dying, and the nondevotee, sinful man, is also dying. What is the difference?" So there is much difference. The example is given: just like a cat catching a rat in his mouth and at the same time carrying his cubs in the mouth. Superficially, we can see that the same mouth is being used, but one is feeling comfortable being carried by the mother, and another is feeling the death knell. Similarly, at the time of death, the devotee's feeling that they are being transferred to Vaikuṇṭha, whereas the ordinary sinful man is feeling that the Yamarāja, the dūtas, the constables of Yamarāja are dragging him to the hellish condition of life. So one should not conclude simply by seeing that he is dying. No. The process is different.

Lecture on SB 6.1.30 -- Philadelphia, July 14, 1975:

So here it is said, niśamya mriyamāṇasya mukhato hari-kīrtanam. So God very much appreciates when we use our tongue and mouth in glorifying or chanting the holy name. He very much appreciates. Because the name of God and God is not different, so immediately he becomes in touch with God. As soon you chant Hare Kṛṣṇa, immediately we are in touch. So He very much appreciated. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ. Puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17). Śravaṇa means hearing, and kīrtana means chanting. So anyone who is chanting God's name and one who is hearing God's name, both of them are becoming purified, puṇya. Puṇya means piety. So simply by chanting... This is the example, that this man was addicted to so many sinful activities, and out of fear or out of his good luck, he chanted "Nārāyaṇa." Immediately the attendants of Nārāyaṇa has come to deliver him. And now there will be talk between the order carriers, attendants of Yamarāja and Viṣṇudūta, and that we shall discuss later on.

Lecture on SB 6.1.30 -- Honolulu, May 29, 1976:

Pradyumna: Translation: "My dear king, the order carriers of Viṣṇu, the Viṣṇūdutas, immediately arrived when they heard the holy name of their master from the mouth of the dying Ajāmila, who had certainly chanted without offense because he had chanted in complete anxiety."

Prabhupāda:

niśamya mriyamāṇasya

mukhato hari-kīrtanam

bhartur nāma mahārāja

pārṣadāḥ sahasāpatan

(SB 6.1.30)

So this is the benefit of chanting Hare Kṛṣṇa mahā-mantra. Both the order carriers of Yamarāja and order carriers of Lord Viṣṇu, they're everywhere, just like the police is everywhere. But as soon as you call them, from the police's station they immediately inform the patrol police on the car, immediately he comes. If there is such material arrangement within the government, how much nice arrangement is there in the supreme government?

Lecture on SB 6.1.31 -- San Francisco, July 16, 1975:

So this man married a prostitute, duṣṭā-bhāryā, and he learned how to cheat, how to become fraud, so many. We have already discussed. That was his business. And he was very nicely... He was thinking, "I am very nicely situated." In this way he was little attached to the youngest child. That was his fortune, that he was named Nārāyaṇa. That is Kṛṣṇa's kindness. Kṛṣṇa is so kind, so merciful to His devotee, that Uddhava says that "Kṛṣṇa is so kind that Pūtanā came to poison Kṛṣṇa..." She smeared poison on her breast. She made a policy that "I shall take this child very affectionately and push the nipple in His mouth, and as soon as the child will drink the poison, He will die." And Kṛṣṇa is so kind that although her motive was to kill Kṛṣṇa, Kṛṣṇa took the bright side. What is that? "Oh, I have sucked her breast, so she is My mother." Kṛṣṇa has taken that.

Lecture on SB 6.1.44 -- Los Angeles, June 10, 1976:

In the Padma Purāṇa, Viṣṇu Purāṇa: parasya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). God's energy are varieties. All those varieties are grouped into three divisions. Out of that... Three divisions means tatastha-śakti, antarāṅga-śakti, cit-chakti. Tatastha-śakti and this external, or this karma-śakti... The... Tṛtīyā śaktiḥ karma-saṅgā anyā. It is mentioned that the spiritual world is just manifestation of cic-chakti, and this material world is creation of material energy or karma-saṅgā, where everyone has to work. Without work, it is said, na hi suptasya siṁhasya praviśanti mukhe mṛgāḥ. That is very nice example. In the forest the lion is supposed to be the mightiest animal, and he is sometimes called the king of the animals, paśu-rāja. So in one place it is said that even the lion, who is the king of the forest, if he sleeps and he thinks that animals will come and enter in his mouth, that is not possible. He has to also find out how to eat. Na hi suptasya siṁhasya praviśanti mukhe mṛgāḥ. The lion is so powerful, but he cannot also dictate.

Lecture on SB 6.1.44 -- Los Angeles, June 10, 1976:

A lion is very mighty, ferocious animal, and a śaśaka, a ordinary rabbit, he killed a lion. How? Now the lion was disturbing all animals, so all the animals held a meeting and called the lion: "Sir, you do not try to kill us all, hunting after everyone. We shall go voluntarily every day, one of us. So you don't create disturbance. Let us become peaceful." So lion agreed, "All right, if you voluntarily come, I will sleep, and if you enter in my mouth..." So this was the agreement. There was the turn of one rabbit. So he planned something. So he went to the lion a little late. So lion was very angry that "Why you have come late? I am very hungry, and you did not come." (laughter) So the rabbit said, "Sir, there was a danger in the way." "What is that?" "There is another lion, and he wanted to kill me and eat, so I protested, 'No, sir, you cannot kill me. (laughter)

Lecture on SB 6.1.46 -- San Diego, July 27, 1975:

That is our direct experience. So similarly, we can say, in the month of January, we can say that "In the month of April, May, June, we shall have mangoes." In the January there is no mango. But because I know, I experienced in my last April, May, June, so similarly, this intuition is nothing but experience of my last life. That is called intuition. The rascals, they say that there is no experience. Whatever life we have got just now, here experience. No. The intuition... Just like a dog's cub born, it is also trying to find out milk from the body of the mother, and exactly in the same place putting his mouth. Or human child also. This is last experience. That proves that life is continual. Just like I came here about two, three years ago? So I immediately, while getting down, I immediately understood, "Oh, the same house." So this is called intuition, means past experience.

Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975:

Nowadays also, the children are sent to school at five years age, but the mode of education, different. Formerly, within twenty years a student, a brahmacārī, was trained up with all these qualifications, as it is described. What is that? The first is śruta-sampannaḥ, "expertly aware of Vedic knowledge." Ayaṁ hi śruta-sampannaḥ, śīla, śīla-vṛtta-guṇālayaḥ. Śīla means śuddhacara, cleansing. Because brāhmaṇa's qualification is śamo damo satam. What is that? Śamo damo... Tapo satyam. Cleanliness. So this is also trained up, how to become clean, to rise early in the morning, take bath, wash mouth, feet. Guṇa-sampannaḥ. Then take to maṅgala-āratika. In this he was also trained up. Ayaṁ hi śruta-sampannaḥ śīla-vṛtta-guṇālayaḥ. Guṇa means sad-guṇa, this śamo damo titikṣa ārjava, jñānaṁ vijñānam āstikyam. These are guṇālayaḥ, reservoir of all good qualities. Dhṛta-vrata. These things not occasionally but regularly, dhṛta-vrata. "I must rise early in the morning"—that is called dhṛta-vrata, vow. "I must do it." Dhṛta-vrato mṛduḥ, mild, gentleness. This is human life, not to live like cats and dogs. That is not human life. Real human life, the picture is here. One must be trained up to all these qualifications. Just like nowadays we send our boys to school, college, for being trained up as a technician, formerly the boys were sent for education... These are the effects of education.

Lecture on SB 6.3.12-15 -- Gorakhpur, February 9, 1971:

Therefore Yamarāja says, yasyehitaṁ na viduḥ: "They also tried to understand the Supreme Personality of Godhead. Such great personalities whose duration of life is so long, who are so advanced in the modes of goodness, they also try to understand the Supreme Personality of Godhead." Na viduḥ: "But they could not do so." And what to speak of us? It is said also that Ananta, He has got unlimited faces, Anantadeva...You have seen the picture, Viṣṇu... Holding over the head of Viṣṇu is Ananta. Ananta-śayyā. So Ananta, He has ananta hoods and ananta mouth and... Ananta means unlimited. And He is trying to chant the glories of the Supreme Personality of Godhead unlimitedly in unlimited time. Still, it is unfinished. Still, it is unfinished. So yasyehitaṁ na viduḥ. Why? If they are so much advanced, why they cannot? Spṛṣṭa-māyāḥ: "They are also contaminated by māyā." Spṛṣṭa-māyāḥ. Sattva-pradhānāḥ: "Their position in the platform of goodness, on the quality of goodness, that is very prominent, but they are not free from the contamination." Just like in this, our experience, a first-class brāhmaṇa, he is supposed a first-class man. But still there is contamination.

Lecture on SB 7.6.2 -- Vrndavana, December 3, 1975:

So these things happened on account of not clear conception of life. That is Prahlāda Mahārāja. Therefore the clear conception of life, how to serve God, Kṛṣṇa, that is called bhāgavata-dharma. This should be taught to the children. Otherwise when he is engaged in so many nonsense service it will be very difficult to drag him from this false engagement and again establish him to the Kṛṣṇa's service. So when we are children—we are not polluted—we should be trained up in bhāgavata-dharma. That is Prahlāda Mahārāja's subject matter. Kaumāra ācaret prājño dharmān bhāgavatān iha durlabhaṁ mānuṣa (SB 7.6.1). We are serving. The birds are serving. They have got small, kiddie, children. They are picking up food and working very hard and bringing it in the mouth, and the small kiddies, they are chanting, "Mother, mother, give me, give me," and eat food. There is service. There is service. Don't think that anyone is without service. Everyone is serv... A man is working hard day and night. Why? To give service to the family, to the children, to the wife. The service is going on but he does not know where to give service. Therefore Kṛṣṇa said, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ: (BG 18.66) "Give Me service. You'll be happy." This is this philosophy, bhāgavata-dharma. Thank you very much.

Lecture on SB 7.6.2 -- Toronto, June 18, 1976:

There are two things, preya and śreya. Immediate benefit, that is called preya. Just like child. If you ask child to sit down and read book, he would not like. If you offer one lugdu, he will immediately accept. A small child, we see, you have seen: we distribute biscuits and immediately, the small child, immediately he knows how to take it and put it in the mouth. This is called preya, "dear." They do not know anything else. If you give him poison, he will like to eat. This is child's nature. So if you ask the child, "Now you sit down and read books and write," he would not like. That is called śreya. To become educated is good for him for future, but he doesn't like. But if we give our lugdu, immediately he'll accept. This is the distinction between śreya and preya.

Lecture on SB 7.6.16 -- New Vrindaban, June 30, 1976:

Kṛṣṇa can eat any way. Just like we can eat only putting the foodstuff through the mouth. No. Kṛṣṇa can eat even by seeing. Sa aikṣata. In the Vedic version it is said simply Kṛṣṇa put His glance over material nature, and she produced so many children. Sa aikṣata, sa jāyata. That is God. He can do everything by every linb of the body. We can simply see with eyes, but Kṛṣṇa, by seeing He can make pregnant. This is Kṛṣṇa. This is called aṅgāni yasya sakalendriya-vṛtti-manti. That is called all-powerful. Just like Brahmā, Brahmā was born from the lotus flower grown from the naval of Mahā-Viṣṇu, Garbhodakaśayī Viṣṇu, and mother Lakṣmī is engaged in giving massage to Garbhodakaśayī Viṣṇu. You have seen the picture. But Kṛṣṇa, without taking help of goddess of fortune, He begot Brahmā. This is aṅgāni yasya sakalendriya-vṛtti-manti (Bs. 5.32). We beget a child through the help of the wife, but Mahā-Viṣṇu or Garbhodakaśayī Viṣṇu, although the wife is there, He did not take any help from the wife, but He begot.

Lecture on SB 7.6.17-18 -- New Vrindaban, July 1, 1976:

So nārāyaṇam ādi-devaṁ sa mukta-saṅgair iṣito 'pavargaḥ. Apavarga means release from these material sufferings. We have several times explained. Pavarga, pavarga means material suffering. Pa means pariśrama, always working hard, day and night. And pha, phena, foam coming out of my mouth. Pa, pha, ba, still baffled. Bha is fearfulness. Pa, pha, ba, bha and ma, mṛtyu, at last, death. This is called pavargaḥ. And apavargaḥ means just to counteract this pavargaḥ. So in one life if we try to associate with the devotees and engage in Nārāyaṇa's service sincerely... Maybe a little difficult. There is no difficulty. Where is the difficulty? We can see practically.

Lecture on SB 7.9.2 -- Mayapur, February 12, 1977:

Be careful not to mix with nondevotee who imagines about God. They do not believe in God actually. This pāṣaṇḍi means who do not believe in God. They think that there is no God, but they simply say, "Yes, there is God, but God has no head, no tail, no mouth, nothing." And then what is God then? But these rascals say nirākāra. Nirākāra means there is no God. Say frankly that there is no God. Why do you say, "Yes, there is God, but He has no head, no tail, no leg, no hand"? So what is there? So this is another cheating. Those who are atheist, they say frankly, "I do not believe in God. There is no..." That we can understand. But these rascals, they say, "There is God, but nirākāra." Nirākāra means there is no God, but sometimes the word is used nirākāra. But that nirākāra does not mean God has no akāra. That nirākāra means that not this material akāra. Iśvaraḥ paramaḥ kṛṣṇah-sac-cid-ānanda vigrahaḥ. His body is sac-cid-ānanda. That is completely impossible to see within this material world. Our body is not sat. It is asat. This body which I have got now or you have got, it will remain so long this life... And when it is finished, it is finished forever. You'll never get this body again. Therefore asat.

Lecture on SB 7.9.8 -- Hawaii, March 21, 1969:

They cannot do any materialistic work. They cannot build skyscrapers. They cannot build a subtle machine. So they have taken to Kṛṣṇa consciousness. They are chanting Hare Kṛṣṇa." You see? They think like that. But actually, they know, the devotees know, what is this value of this materialistic advancement. People are not happy actually. Now, so far materialistic happiness is concerned, your country, America, is number one. You are all qualified boys and girls, I see. But still, if we calculate impartially, what is the advantage? The advantage: hand to mouth. You earn in the morning and eat in the evening—finished. You see? Such qualified boys that... I take, for example, Gaurasundara. He is thoughtful. He is educated. He knows so many things, artist. But for livelihood he has to go early in the morning and come late in the evening. So what is the result? This is the way of materialistic life. Life means that they should not work. Working hard, very hard working, that is the animal's business. The animal should be engaged to work hard for feeding, whole day. Just like the cow is standing here, sometimes eating this, sometime eating that, sometime eating that. What is the business? Only business: to fill up the belly. That's all.

Lecture on SB 7.9.9 -- Mayapur, March 1, 1977:

There is waterpot, you have seen. So many small animals are there. Even by moving the waterpot, you kill so many living entities. While igniting fire in the oven, there are so many living entities. You kill them. So consciously, unconsciously, we are in such a position in this material world that we have to commit sinful activities even if we are very, very careful. You have seen the Jains, they are after nonviolence. You'll find they keep a cloth like this so that the small insects may not enter the mouth. But these are artificial. You cannot check. In the air there are so many living entities. In the water there are so many living entities. We drink water. You cannot check it. It is not possible. But if you keep yourself fixed up in devotional service, then you are not bound.

Lecture on SB 7.9.10 -- Montreal, July 10, 1968:

There are many sages who, in, during summer, they will burn fire all sides and meditate. There is already high temperature, 112 degrees in India. Sometimes 180 degree, and still they have fire all sides, all sides. Yes. And they are meditating, not disturbed. So this is called voluntarily tapa. And in winter season, when the temperature is forty degrees, fifty degrees, is of course, not below zero, anyway, he goes to the water and dip into the water simply keeping the mouth up and meditating. So there are some severe processes for tapasya. So this is one of the good qualities.

Lecture on SB 7.9.12 -- Mayapur, February 19, 1976:

We don't manufacture anything. We simply follow. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Mahājanas. Great personalities, great authorities, that is our process. Guru-mukha-padma-vākya, cittete kariyā aikya, āra na koriya mane āśa **. This is the process. The guru-mukha-padma-vākya **, whatever is coming out of the mouth of the spiritual master... Because he'll never speak nonsense. He'll also speak the same thing which he has heard from his guru. That is called anu, anu, following. So this is very easy. We don't manufacture things. What is the use of manufacturing things? We are imperfect; what we can manufacture? Whatever we shall manufacture, that is imperfect because we are imperfect. The modern scientists, they are manufacturing some ideas. I manufacture, and you manufacture some idea.

Lecture on SB 7.9.15 -- Mayapur, February 22, 1976:

Dayānanda: "My Lord who is never conquered by anyone, certainly I am not at all afraid of Your very ferocious mouth, tongue, bright eyes like the sunshine, movement of Your eyebrows, very pinching sharp set of teeth, garland of intestines, hands soaked with blood, fixed-up-high ears, Your tumultuous sound which causes the elephants to go away to a distant place, and Your nails which are meant for killing Your enemies. Undoubtedly I am not afraid of them."

Devotee: (Sanskrit and Bengali)

Prabhupāda: (Bengali), "movement." Yes.

nāhaṁ bibhemy ajita te 'tibhayānakāsya-

jihvārka-netra-bhrukuṭī-rabhasogra-daṁṣṭrāt

āntra-srajaḥ-kṣataja-keśara-śaṅku-karṇān

nihrāda-bhīta-digibhād ari-bhin-nakhāgrāt

(SB 7.9.15)

So, nārāyaṇa-paraḥ sarve na kutaścana bibhyati (SB 6.17.28). This is the sign or pure devotee. Others, they are afraid of the fierceful appearance of Narasiṁhadeva, but Prahlāda Mahārāja says that "I am not afraid." He was a child of five years old. So, others were very, very afraid, even could not approach the Lord to pacify Him, and Prahlāda Mahārāja was not afraid.

Lecture on SB 7.9.16 -- Mayapur, February 23, 1976:

So this pa means working hard, pariśrama. And pha means foam, phenam. If you work very hard... You have seen sometimes the horse. They are having foams in the mouth. So we have to work so hard in this material world that sometimes foam comes. Yes. We become thirsty. We require some drinking because the tongue becomes dry, the lips become dry, and sometimes, the pa, pha... And ba—still, we are disappointed, vyarthata. And bha—we are always fearful, bhaya. And ma—after this, mṛtyu, death. After so working hard, after always being fearful, being baffled and so on, so on, still, you cannot live here; you must die. This is called pavarga. In Sanskrit grammar, there are vargas: ka-varga, ca-varga, ta-varga, pa-varga. So pa-varga means pa, pha, ba, bha, ma. So material life means these five kinds of difficulties; at last—death. Ma means mṛtyu.

Lecture on SB 7.9.29 -- Mayapur, March 7, 1976:

So all these people in this material world, they have got a cheating propensity. Out of four deficiency, one deficiency is cheating. Every wants... One wants to cheat his fellow man, man or beast, everyone. Even the dog, cats, they are also. You know the story. The dog wanted to take another flesh from the mouth of another dog, reflection, and he lost both. So this cheating, this misuse of intelligence, is going on, but that is never successful. It will never be successful because Kṛṣṇa is always more than you. If you are a cheater, but Kṛṣṇa can cheat you more than what you know. That Kṛṣṇa knows. Otherwise how Kṛṣṇa can be...? "God is great." So if you want to cheat Kṛṣṇa, He can cheat you more than what you know. So that is not possible. Therefore this Hiraṇyakaśipu thought himself to be very intelligent and wanted to cheat Kṛṣṇa and His servant, but he was cheated actually.

Lecture on SB 7.9.34 -- Mayapur, March 12, 1976:

That we chant always, aṅgāni yasya sakalendriya-vṛttimanti. We have got knowledge, experience, that when a child is born it has got a different source of being born, but Garbhodakaśāyī Viṣṇu wanted the child be born from the navel and not from the mother of the navel—there was no mother—but the father Himself. This is called aṅgāni yasya sakalendriya-vṛttimanti. Every part of the body, every limb, has got the potency to act like other parts of the body. We can see only with the eyes, but God can see with His finger. That is God. We can eat through mouth, but God can eat from any part of His body. If He simply touches His toe, He can eat. If He simply glances over the foodstuff offered to Him, He has eaten it. That we do not know. Therefore we're sometimes surprised that "How He has eaten?" that "You are offering so many nice things. It is lying down there. How I shall understand that He has eaten?" Yes, He has eaten. Simply by seeing, He has eaten. And because He's nija-lābha-pūrṇa, He's satisfied by His own self, therefore by simply glancing, He has eaten and it has become prasādam. You can take it. This is the meaning of aṅgāni yasya sakalendriya-vṛttimanti.

Lecture on SB 7.9.40 -- Mayapur, March 18, 1976:

So when you come home the every wife is waiting: "My husband will come from work. I shall snatch him in my room by force. Last night he did not come. Now, this night, I shall forcefully bring in my room." So this man enters, and every wife is prepared to take the opportunity, so all of them come. So one catches one leg, another catches another leg, another, hand, another, mouth, another, hair, (laughter) and they're all snatching: "Come here, come here." So he's flat. So what is his position, just imagine. This example is given. Similarly, if all the senses, supposed to be my subordinate wife, they snatch the man, that "Just enjoy this. Just enjoy this. Enjoy this. Enjoy this," then what is the position? Most disturbed condition. So in such disturbed condition one should... What? One should take vow that "No more wife, that's all. I have suffered so much. Now no more wife. That's nice." Then the mind will be in peaceful condition. No more disturbance.

Lecture on SB 7.9.46 -- Vrndavana, April 1, 1976:

So if we simply decide that "I shall do nothing except to serve Kṛṣṇa," this dṛḍha-vrata... If you want to take vow, take this vow. Then you haven't got to work very hard. So āpavarga. A means not, negative, and pavarga means five principles of material condition. First thing is pa—you have to work very hard, pariśrama. And then pha. Pha means you have to work so hard that foam will come through your mouth. You have seen sometimes in horse, in man, after hard working there is foam. So pa, pha, and ba. Ba means vyarthata. Vyarthata means disappointment in spite of working so hard so that foam is coming in the mouth, vyarthata. Just like you see, you have seen, horse or bulls. They are working so hard, and the master beating with whips, and still, the master is not satisfied and the animal cannot get sufficient food-vyarthata. In spite of so much working hard... We can see in the animal—sometimes we see in human society also—disappointment.

Lecture on SB 7.9.46 -- Vrndavana, April 1, 1976:

The people do not understand. They think that these young men are being induced to escape. No, it is not escape. This is the only path of liberation, āpavargya. To make the pavargas, pa, pha, ba, ba is vyartha, and bha... Bha means bhaya, fearfulness. In spite of working so hard, everyone is afraid: "What will happen next? What will happen next?" Āhāra-nidrā-bhaya-maithuna. This is the nature. And then, after working so hard, bringing out foam in the mouth, disappointment, then fearfuless—at last die, mrtyu, ma. Pa pha ba bha ma, these five, pavarga. In Sanskrit grammar there are vargas: ka-varga, ca-varga, ta-varga, like that, five vargas, the pa-varga.

Lecture on SB 7.9.51 -- Vrndavana, April 6, 1976:

Then it is bhakti, and by that bhakti you can please Kṛṣṇa. That is called prema-vilāsa. The devotee is eager to please the Lord as He wants. (indistinct) When you are eager to satisfy the senses of Kṛṣṇa, that is called vilāsa. And when you want to satisfy your senses, that is called kāma. That is difference between kāma and vilāsa. So here within the material world, all activities are going on as (indistinct). You can expand. First of all you are satisfied by satisfying your senses. Just like a small child. You give you him something eatable, and immediately he puts it in the mouth. This is satisfaction. He wants to satisfy his senses. When he grows up, he may distribute that eatable to his other brother and sister. So this does not mean you have changed the quality of sense gratification. (indistinct) In the material world we see sometimes you are working for your family. But if you work for the nation, you become a very great man. But what is the basis? The basis is sense gratification. Very big, big politicians, they work for the nation, sacrifice their life, but that exalted politician, it is not nirguṇa, it is saguṇa. You can expand, expand, expand—unless you come to the point of satisfying the senses of Kṛṣṇa, you are saguṇa. And when you live to satisfy the senses of Kṛṣṇa, that is nirguṇa, that is (indistinct). In that state, you can satisfy Kṛṣṇa and your life is successful.

Lecture on SB 7.9.53 -- Vrndavana, April 8, 1976:

There is a nonsense swamijī in India. He says, "We can take up what is beneficial, verses. Otherwise I reject." This is called ardha-kukkuṭī-nyāya (Cc. Ādi-līlā 5.176). Ardha-kukkuṭī-nyāya means... I have several times explained, one man had one chicken. So, and he was getting one egg daily. So he thought that "The rear side of the chicken is very nice. It is giving one egg daily, and the front side it is eating, expensive, so cut it. Cut the mouth and simply take the egg." The rascal does not know that if he cuts the mouth, there will be no egg. Similarly, if you make cut short of Bhagavad-gītā according to your whims, you'll never understand what is Bhagavad-gītā. You have to follow. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Arjuna understood. Sarvam etam ṛtaṁ manye: "Whatever You have said, I understand. I have accepted it." So you accept it blindly even; then you are benefited. We may not understand.

Lecture on SB 7.12.1 -- Bombay, April 12, 1976:

"Since I have begun to understand Kṛṣṇa consciousness and getting relish, then, since then, when I think of...," bata nārī-saṅgame, "sex pleasure with woman, I spite on it and my mouth becomes curved, 'Eh,' like that."

Actually it is the position, but because we are under the spell of māyā, we are captivated, bewildered, that after sex life, not only human being, but anyone who is living within this material world, beginning from Brahmā down to the smallest insect, everyone is after sex life. We have heard that even Lord Śiva, Lord Brahmā, they became sexually excited. It is said that Lord Brahmā was enchanted by daughter, what to speak of others.

Lecture on SB 7th Canto -- Calcutta, March 7, 1972:

Therefore, Caitanya Mahāprabhu suggests... Not the suggestion of Caitanya Mahāprabhu, it is in the Śrīmad-Bhāgavatam: sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. Sthāne sthitāḥ. You remain in your place, it doesn't matter. In your consideration whether you are rich or poor, it doesn't matter. You remain in your position. Sthāne sthitāḥ śruti-gatām. You simply give your oral reception. What is that oral reception? San-mukharitāṁ bhavadīya-vārtām. San-mukharitām: those who are devotees, from their mouth you try to understand the glories of the Lord. This is the first-class qualification. Not that to become rich or poor. Richness or poverty is no hampering. Because spiritual life is so great, so sublime, that is this ahaitukī hata. No material thing can check your spiritual progress. The only qualification you require, as Caitanya Mahāprabhu accepted when he was talking with Rāmānanda Rāya, he was prescribing one after another different processes. Karma, jñāna, yoga, dhyanavista, bhakti, so many things, and Caitanya Mahāprabhu was denying one after another, eho bāhya āge kaha, "This is not. This is external." He began from the varṇāśrama-dharma, because that is the beginning of civilization.

Lecture on SB 7th Canto -- Calcutta, March 7, 1972:

So we have no quarrel with these fish-eaters or cow-eaters. We are concerned that Kṛṣṇa says patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). Kṛṣṇa is the Supreme Personality of Godhead. If He likes, He can eat everything. Because when Yaśodā-mayī suspected that Kṛṣṇa has eaten earth and the boys, His playmates, were accusing Him, "Mother Yaśodā, your son has eaten earth." And Kṛṣṇa denied, "No, mother, I have not eaten." She did not believe. "All right, open Your mouth, I want to see." So when Kṛṣṇa opened, she saw all the universes within. So, therefore, what is the question of this flesh or that flesh? Everything is there. Kṛṣṇa, because He is all powerful, if He likes He can... But He does not, He does not. So He says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). Kṛṣṇa is giving. Kṛṣṇa is all powerful, He can do everything. He has no restriction. If He is restricted, then He is not God. He can do anything, but He does not do so because He is teaching us. You cannot say that Kṛṣṇa can eat this, therefore we can give everything. No. Kṛṣṇa says, patraṁ puṣpaṁ phalaṁ toyaṁ. You can give vegetable, flowers, grains, milk, and we take that. So we have no quarrel with that.

Nectar of Devotion Lectures

The Nectar of Devotion -- Vrndavana, October 24, 1972:

There is a nice example in this connection. In the pond, reservoir of water, if you drop one stone, it becomes a circle. The circle increases, increasing, increasing... Unless it comes to the shore, the circle increases. Similarly, our loving propensity increases. In the primary stage, a child whatever he gets, he puts into his mouth. Anna-brahman. Then gradually, as the child grows, sometimes he distributes to his other brother or parents, the love increases. In this way, self-centered, then family-centered, then community-centered, society-centered, nation-centered, international centered... So this increase of our loving propensity will not be satisfied unless it reaches the Supreme Personality of Godhead. That is the Kṛṣṇa consciousness movement. We love. The loving propensity is there. Even we have no family... Sometimes we keep pets, cats and dogs, to love. So we are, by nature we used to love somebody else. So that somebody else is Kṛṣṇa. Actually, we want to love Kṛṣṇa, but without information of Kṛṣṇa, without Kṛṣṇa consciousness, our loving propensity is limited. Within certain circle. Therefore we are not satisfied. Nitya-siddha kṛṣṇa-bhakti. That love affair, loving propensity, is eternally existing, to love Kṛṣṇa. Just like Dhruva Mahārāja, when he met the Supreme Personality of Godhead, he became fully satisfied. Svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42).

The Nectar of Devotion -- Vrndavana, November 11, 1972:

"As soon as I think of sex intercourse, immediately my mouth becomes turned aside and I want to spite on it." So therefore Kṛṣṇa is Madana-mohana. Madana is attracting everyone, sex life, and Kṛṣṇa, when one is attracted by Kṛṣṇa, then madana also becomes defeated. So as soon as madana becomes defeated, we conquer over this material world. Otherwise it is very difficult. The... Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). Duratyayā means very, very difficult. Mām eva ye prapadyante māyām etāṁ taranti. But if anyone surrenders unto Kṛṣṇa, catches His lotus feet very strongly, "Kṛṣṇa, save me," Kṛṣṇa promises, "Yes, I'll save you." Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ (BG 18.66). "Don't worry. I shall save you." Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). "My dear Arjuna, you can declare to the world, My devotee, pure devotee, anyābhilāṣitā-śūnyaṁ (Brs. 1.1.11), who has no other desire, he'll be protected by Me."

The Nectar of Devotion -- Vrndavana, November 14, 1972:

The brāhmaṇa is considered to be the mouth of the total body, and the śūdras are considered to be the legs. So by comparative position, the head is more important than the leg, but they are equally important in terms of the whole body. Because the head cannot walk. For walking, you require the cooperation of the legs. So, as to maintain this body we require the cooperation of the head, arms, waist and legs, similarly, for serving Kṛṣṇa, the Supreme, the whole, it doesn't matter whether one is a brāhmaṇa or kṣatriya or vaiśya or śūdra; everyone can be engaged. Sva-karmaṇā tam abhyarcya (BG 18.46). One has to worship the Supreme by his own work. The leg has to work in his own way, the head has to work in its own way. But the aim should be to survive, to maintain this body. That is the process. If the aim is one—Kṛṣṇa—then it doesn't matter whether one is brāhmaṇa or one is śūdra. Equally they are serving and they are sharing the equal profit out of it.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.4 -- Mayapur, March 4, 1974:

This is the process of preaching: "My dear sir, I am falling down on your lotus feet and with folded hands and am flattering you thousand times, and I have taken one grass in my mouth to show my humbleness. So you kindly hear my one word." "What is that?" He sādhavaḥ, "You are very great sādhu, but you have learned so many things," he sādhavaḥ sakalam eva vihāya dūrāt. "This is my request, that whatever you have learned, so many things, kindly forget. Kick them out." "Then what shall I take?" Caitanya-candra-caraṇe kurutānurāga: "Just become a servant on the lotus feet of Śrī Caitanya Mahāprabhu. This is my request." So we have to preach like that. Just flatter him, but request him that "You forget all these bogus things. Simply take to Caitanya Mahāprabhu. Your life will be successful," as it is... We have already... Tāṅhāra caraṇāśrita, sei baḍa dhanya: (CC Adi 7.2). He's glorified because he receives... To become under the lotus feet of Śrī "Anyone who takes shelter at the lotus feet of Caitanya Mahāprabhu, he becomes glorified." Sei baḍa dhanya.

Lecture on CC Adi-lila 7.108 -- San Francisco, February 18, 1967:

That is impersonal theory. But our "greatest" idea is that one who can swallow millions of skies within Himself, He is greatest. The material conception, they cannot go further. They can simply think of the greatest: the sky. That's all. "As great as the sky." But we Vaiṣṇava, we see that Kṛṣṇa has within His mouth millions of skies. So who is greatest? Kṛṣṇa is greatest or the sky is greatest? This is the difference between the Māyāvādī philosophers. Just like Kṛṣṇa, when He was boy, He was eating clay. His mother asked, "Oh, just open Your mouth. I want to see what You are eating." And Kṛṣṇa showed him (her) that millions of planets and millions of skies are within the mouth. So He is greatest, who can show that "Millions of skies are within Me." He is greatest. That means greatest in opulence of strength, greatest in strength, greatest in wealth, great..., everything greatest. He is greatest. That is Caitanya Mahāprabhu's... He says Brahman means the greatest, and greatest means one who is greatest in six opulences.

Lecture on CC Madhya-lila 6.154 -- Gorakhpur, February 16, 1971:

So why should we give up this opportunity? That is our propaganda. Just like Prabodhānanda Sarasvatī, he is imploring, dānte nidhāya tṛṇakam. You know, in India, when one becomes very humble, submissive, he takes a straw in his mouth. Perhaps you know. Even in the village, still it is going on, that "I have become very humble, submissive to you." Dānte nidhāya tṛṇakaṁ padayor nipātya. "And falling down on your feet," kṛtvā ca kāku-śatam, "and flattering you in hundred times," ahaṁ bravīmi, "I am just submitting before you one request." What is that? He sādhavaḥ: "You are very great, you are very nice, and you are all sādhus. But my request is," sakalam eva vihāya dūrād, "whatever you have learned, please set aside for the time being. Please set aside." Sakalam eva vihāya dūrād. "Throw it away!" Then what to do? Sakalam eva vihāya dūrād caitanya-candra-caraṇe kurutānurāgam: "Please submit yourself on the lotus feet of Lord Caitanya."

Lecture on CC Madhya-lila 20.98-99 -- Washington, D.C., July 4, 1976:

Pradyumna: (leads chanting, etc.) "Translation: Putting a straw in his mouth and bowing down, Sanātana Gosvāmī clasped the lotus feet of Śrī Caitanya Mahāprabhu and humbly spoke as follows. Sanātana Gosvāmī said, 'I was born in a low family, and my associates are all low-class men. I myself am fallen and am the lowest of men. Indeed, I have passed my whole life fallen in the well of sinful materialism.' "

Prabhupāda:

tabe sanātana prabhura caraṇe dhariyā

dainya vinati kare dante tṛṇa lañā

nīca jāti, nīca-saṅgī, patita adhama

kuviṣaya-kūpe paḍi' goṅāinu janama

This is Bengali language. (aside:) Children must stop talking. Sanātana Gosvāmī approaching Caitanya Mahāprabhu. He was minister in the government of Nawab Hussain Shah, the then Pathan government in Bengal. So since he met Caitanya Mahāprabhu, he decided to retire from political life and join this movement. So there is a long history. When he wanted to resign, the Nawab become very angry because Nawab was depending on him for the ruling of the kingdom. He was free, but when Sanātana Gosvāmī proposed to retire, he became very much disturbed. A long history. So anyway, he escaped from the government service, and with great difficulty, he approached Caitanya Mahāprabhu when He was at Vārāṇasi, Benares.

Lecture on CC Madhya-lila 20.98-99 -- Washington, D.C., July 4, 1976:

So when we approach guru, our first condition is that we must be humble and surrender. Praṇipāta. Prakṛṣṭa-rūpeṇa-nipāta. Then sevā, to serve the spiritual master; yasya prasādād, to gain his favor. Yasya prasādād bhagavat-prasādo **. This is the process. So Caitanya Mahāprabhu... Sanātana Gosvāmī's teaching how to approach guru, so, very humbly... Dante tṛṇa lañā. In India the system is that to... Symbolic representation of humbleness is to take one piece of grass in the mouth. Then it is to be understood that he is coming very submissively. Now this system is not current, but formerly it was. So Prabodhānanda Sarasvatī also said like that, dante nidhāya tṛṇakaṁ padayor nipatya kṛtvā cāhaṁ kāku-śatam ahaṁ bravīmi. He was a devotee of Lord Caitanya Mahāprabhu, and he also taught us how to preach Kṛṣṇa consciousness, becoming very humble, humbler... Caitanya Mahāprabhu has also instructed us,

tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ

(CC Adi 17.31)

Lecture on CC Madhya-lila 20.102 -- Baltimore, July 7, 1976:

Some fly comes and disturbs. We have got daily experience. And he'll disturb. I want to get him out, and he comes again, stops on his mouth and creates some disturbance. A fly, a small fly, not a very big man. So, but after all, this is disturbance. I don't like it, but the fly will come and disturb me. So there is no question that "Why this fly is coming and giving me disturbance? I do not want it." This is sane man's inquiry. But there is no inquiry. I do not want... There are three kinds, jāre tāpa-traya, three kinds of miserable condition. One is called ādhyātmika, another is called ādhidaivika, another is called ādhibhautika. Ādhyātmika means pertaining to the body and mind. All of a sudden my mind is not in order. Suppose a friend has come to talk with me, so I refuse to talk, I am not in mood. We have got this experience. "I cannot talk with you, mind is not in order." This is happening daily, every moment. This is called ādhyātmika. I did not want it, but it has come. All of a sudden I am feeling some headache. I did not want it, but it came. This is our practical experience.

Lecture on CC Madhya-lila 20.112 -- Bombay, November 24, 1975:

Then what is this material potency? That is explained, avidyā-karma-saṁjñānyā tṛtīyā śaktir iṣyate. In between or besides this, parā and aparā, there is another śakti. That is avidyā, ignorance, darkness. Avidyā-karma-saṁjñā. And in this potency everyone has to work. Karma-saṁjñā. Without working, nobody can live here. You have to work. It is said that the lion is supposed to be the biggest animal, very powerful. So it is said in the Hitopadeśa, na hi suptasya siṁhasya praviśanti mukhe mṛgāḥ. Even if one is lion, if he thinks, "I am lion. Let me sleep and the prey will automatically come within my mouth," no, that is not possible. You have to work. Anyone, whatever you may be, you have to work. Kṛṣṇa also said in the Bhagavad-gītā, śarīra yātrāpi te na prasiddhyed akarmaṇaḥ. In this... This material world means everyone has to work. Otherwise he cannot live.

Lecture on CC Madhya-lila 20.137-142 -- New York, November 29, 1966:

There are different grades of devotees also. So Uddhava was also a great devotee of (the) Lord, and he was also instructed similarly, just like Arjuna was instructed. So the Lord says to Uddhava, bhaktyā aham ekayā grāhyaḥ. Ekayā: simply by devotional service, one, this one method... God is one, and to achieve Him, the process is also one. Just like in your body there are many holes, nine holes, nine holes: these two nostrils, two ear, two eyes, one mouth, and genital and evacuation, these nine holes. So if you want to supply foodstuff within your body, that is the one way: this is the mouth. There is no other way. You cannot push the foodstuff through ears or eyes or genital. No. That is not possible. Therefore, similarly, if you want God, then the one way, bhaktyā aham ekayā... Ekayā. The foolish person says that "Whatever path you may adopt, you will go to God." There are certain rascals. They say like that. But this is misleading, completely misleading. You cannot, I mean to say, reach God by any other means except this means, this bhaktyā aham ekayā. It is clearly stated, ekayā. Ekayā means "only one." There is no second process. And the Bhagavad-gītā also, it is stated—you will find in the Eighteenth Chapter—bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Tattvataḥ. Tattvataḥ means in fact.

Lecture on CC Madhya-lila 22.27-31 -- New York, January 15, 1967:

This is a quotation from Śrīmad-Bhāgavatam, Eleventh Canto. It is very nicely compared with the body of the Supreme Lord and our situation in that partic..., body, in different positions. Now, this verse says that the highly intellectual class of men, they are situated on the mouth of the Supreme Lord. The intellectual persons are considered the mouth of the Supreme Lord. And the next, the administrators, or the protector class of men... Not administrators; practically protector... Kṣatriya means protector. Protector class of men, they are considered to be the arms of the Supreme Lord. And the productive class of men, they are considered as the waist of the Supreme Lord. And the laborer class of men, they are considered to be the legs of the Supreme Lord. So anyone in this society, or in this human society or material world, they must have some situation. There is some positive position of everyone in the body of the Supreme Lord.

So this comparison means that just like our head, our arms, our waist and legs, they're all important, being constitutional parts of the body, similarly, every one of us are important in consideration, being the parts and parcels of the Supreme Lord. But the conclusion is that ya eṣāṁ puruṣaṁ sākṣād-ātma-prabhavam īśvaram, na bhajanti. Now some of us are the arms of the Supreme Lord, some of us the mouth of the Supreme Lord—any part of the body we are situated—but if we don't work according to our positive situation, then the result is ya eṣāṁ puruṣaṁ sākṣād-ātma-prabhavam īśvaram. One who does not serve according to his position, then sthānād bhraṣṭāḥ patanty adhaḥ, he falls down from that position, and this falldown is this material body.

Lecture on CC Madhya-lila 25.36-40 -- San Francisco, January 23, 1967:

Caitanya Mahāprabhu's one disciple, Prabodhānanda Sarasvatī, he took up a nice principle: dante nidhāya tṛṇakaṁ padayor nipatya kāku-śataṁ kṛtvā cāhaṁ bravīmi. His principle was that he would go to a gentleman, taking a straw in the mouth. According to Indian system, if you take a straw in your mouth, and if you go to see somebody, he'll understand, "He is coming to me with most humble manner," so he'll receive you. "He's surrendered soul." So he will at least say, "Oh, what do you want to say?" So dante nidhāya. This is the sign. If you want to go to some big man, and if you take one straw in your mouth, he'll accept. He will receive you. That is the system. So dante nidhāya tṛṇakam. So Prabodhānanda Sarasvatī, he says that "I have taken the straw in my mouth." Dante nidhāya tṛṇakaṁ padayor nipatya. "And I am falling down at your feet." Padayor nipatya kāku-śataṁ kṛtvā cāham. "And I am flattering you in hundreds and thousands ways."

Lecture on CC Madhya-lila 25.36-40 -- San Francisco, January 23, 1967:

So, in the disciplic succession we are trying to present. The Caitanya Mahāprabhu's topic is yāre dekha tāre kaha kṛṣṇa-upadeśa: (CC Madhya 7.128) "Whoever you meet, please try to convince him about Kṛṣṇa consciousness." So in order to preach Kṛṣṇa consciousness, that Prabodhānanda Sarasvatī, he says that "I have taken straw in my mouth and I am falling down to your feet and I am flattering you in so many ways. Kindly, for the time being, you forget whatever you have learned. Please try to hear about the Kṛṣṇa consciousness." This should be the preaching method. Because you cannot enforce. You cannot enforce. The atheistic party, the godless civilization is so strong. So you are not weak. You are protected by the Supreme. But our mission is not to fight, but our mission is to convince. So this is the method to be accepted by devotees, those who are in Kṛṣṇa consciousness, to preach the philosophy in the world.

Sri Isopanisad Lectures

Sri Isopanisad Invocation Lecture Excerpt -- Los Angeles, April 27, 1970:

So one should keep in his own position. If you want to become a brāhmaṇa, then you keep your position as the mouth of the Lord. Simply if you take thread ceremony and become something else, no, then you don't take the advantage, facility. Mouth of the Lord is when Kṛṣṇa speaks from His mouth. He spoke the Bhagavad-gītā from His mouth. So if you keep yourself to the business of His mouth, then you have to preach. Then you are a brāhmaṇa. Mukha-bāhūru-pāda-jāḥ. As we have got divisions in this body—this mouth, the arm, the belly, and the leg—similarly, the gigantic body of Kṛṣṇa, virāṭ-puruṣa, His mouth is these brāhmaṇas, His arms are the kṣatriyas, His belly is the vaiśyas, and the legs are the śūdras. Or the brahmacārī, gṛhastha, vānaprastha, sannyāsa. So they have got different position in the different parts of the body of the whole, complete whole. So if you keep to your position and act like that, take the facility, then you are complete. Otherwise, like the screw, you are thrown away. You have no value.

Sri Isopanisad Invocation Lecture -- Los Angeles, April 28, 1970:

Yesterday I was explaining what is this pavarga to Gargamuni. This pavarga means the line of the alphabet pa. You know, those who have studied this devanāgarī. There are devanāgarī alphabets, ka kha ga gha na ca cha ja jha na. In this way five set, one line. Then come the fifth set, comes pa pha va bha ma. So this pavarga means pa. First of all pa. Pa means parava, defeat. Everyone is trying, struggling very hard to survive, but defeated. First pavarga. Pa means parava. And then pha. Pha means foaming. Just like horse, when working very hard, you'll find some foams coming out of the mouth, we sometimes also, when we are very tired after working very hard, the tongue becomes dry and some foam comes. So everyone is working very hard for sense gratification, but defeated. The pa, pha, and va. Va means this bondage. So first pa, second pha, the bondage third, then va, bha. Bha means beating, fearfulness. And then ma. Ma means mrtyu, or death. So this Kṛṣṇa conscious process is apavarga, apa. A means none. Pavarga, these are the symptoms of this material world. And when you add this word a, apavarga, that means it is nullified.

Sri Brahma-samhita Lectures

Lecture on Brahma-samhita, Verse 32 -- New York, July 26, 1971:

The distinction between this material body and spiritual body is that just like this hand is made for particular purpose—you can pick up something, you can touch something, but you cannot taste something. If you want to taste something, then the hand will bring that food to your mouth and will touch your tongue. Then you can know that it is bitter or sweet. But simply by touching the hand it is not possible to understand what is the nature of that particular... Therefore God's body is described here that aṅgāni yasya sakalendriya-vṛtti-manti. Each and every part of the body has got the capacity for other parts of the body. Just like if you want to eat, we have to taste it through the tongue, through the mouth, but Kṛṣṇa, or God, if He simply sees only, He can eat, simply by seeing. This is spiritual body.

Lecture on Brahma-samhita, Verse 33 -- Stockholm, September 6, 1973, Upsala University:

Another śloka is to explain: aṅgāni yasya sakalendriya-vṛtti-manti (Bs. 5.32). The spiritual body is equally qualified for doing everything. Just like with our hand, we can touch only. We cannot do... Or we can pick up something. But by simply having hand, or with the hand, we cannot eat. For eating we shall have to use this mouth, we have to use the stomach. But in the spiritual world, Kṛṣṇa, about Him is described: aṅgāni yasya sakalendriya-vṛtti-manti (Bs. 5.32). Each and every limb of Kṛṣṇa has got the potency of other limbs. He can eat by His eyes. He can hear from His eyes. And anything, all the parts of the limbs, because they are spiritual, you can use it for any purpose. This is not understandable in this material condition of life, but it is possible. These things are there.

Lecture on Brahma-samhita, Lecture -- Stockholm, September 7, 1973:

Another śloka I wish to explain: aṅgāni yasya sakalendriya-vṛtti-manti (Bs. 5.32). The spiritual body is equally qualified for doing everything. Just like our hand, we can touch only. We cannot do... Or we can pick up something. But simply having hand... Or with the hand we cannot eat. For eating, we shall have to use this mouth, we have to use the stomach. But in the spiritual world, Kṛṣṇa, about Him it is described, aṅgāni yasya sakalendriya-vṛtti-manti: (Bs. 5.32) "Each and every limb of Kṛṣṇa has got the potency of other limbs." He can eat by His eyes; He can hear from His eyes. Anything. All the parts of the limbs, because they are spiritual, you can use it for any purpose. This is not understandable in this material condition of life, but it is possible. When it is spiritually realized, it is possible. These things are there.

Festival Lectures

Lecture-Day after Sri Gaura-Purnima -- Hawaii, March 5, 1969:

He will give me facilities, paws and nails and teeth so that immediately I can capture any animal, and with the instruments which He has provided within my body, I can immediately scratch it into pieces and eat. Similarly, you will find... You see the cranes. They have got big beaks. Why? Because they have to catch fish from within the water, so the beak must be very long. So there is facility. The hog has different mouth because he has to eat stool. So a different kind of body.

So these bodies means we have manufactured according to our different mentality. Kṛṣṇa says that "You stop all this business. Simply you are migrating or transmigrating from one body to another or one planet to another. That will not make you happy. Sarva-dharmān. "You just surrender unto Me. Because you are meant, your original creation is meant, for serving Me." Just like this body.

Gundica Marjanam Cleansing of the Gundica Temple, Lecture (the day before Ratha-yatra) -- San Francisco, July 4, 1970:

The fighting is required, but there must be a class fully trained up for fighting. That is kṣatriya. There must be a class of men simply for cultivation of spiritual knowledge. There must be a class fully for business, cow protection, agriculture. That is also required. Nothing is neglected. Just like in our body there are four parts; the mouth, the arms, the belly, and the legs. So everything is required for proper upkeep of the body. Not that you ask the mouth to walk or ask the leg to eat. How it is that? The modern civilization is defective. They do not know how to maintain society. There is therefore no peace. Especially there is want of brain. Crazy. Just like throughout the whole body, the head is the most important part of the body. If you cut your hands, you can live, but if you cut your head, you cannot live. Then whole thing is gone. Similarly, at the present moment the society is headless, a dead body, or head cracked, crazy. There is head, nonsense head. Nonsense head. What is the use of nonsense head? Therefore there is a great necessity of creating a class who will act as brain and head. That is Kṛṣṇa conscious movement.

Gundica Marjanam Cleansing of the Gundica Temple, Lecture (the day before Ratha-yatra) -- San Francisco, July 4, 1970:

Some friends complained to Mother Yaśodā that, "You gave Him nice foodstuff, and He is eating clay." So mother called Him: "Oh, Kṛṣṇa, You are eating clay?" Kṛṣṇa said, "No, mother. They're all liars." (laughter) "Oh, Your elder brother Balarāma is also saying." "Oh, He is angry upon Me. He is angry upon Me; therefore He is also speaking lie." Then the boys still stressed, "No, mother. He has eaten clay. We have seen." So mother said, "All right. Open Your mouth. I'll see." So Kṛṣṇa opened His mouth, and she saw the whole material cosmic manifestation. Not only Yaśodā, thousands of Yaśodā and thousands of planets, sun, moons, and everything saw. Mother's thought, "Must be something jugglery. All right. Forget. Don't do it again." (laughter)

This is Kṛṣṇa, that He is playing the part of a perfect child. Mother Yaśodā ordering, "Open Your mouth. I want to see." "Yes, mother. Just see." And when she saw His mouth, oh, the mother couldn't adjust(?). That is God, that He is, by being obliged by the devotee, He is playing the part of a child, at the same time maintaining His supremacy as the Supreme Personality of Godhead. That is Kṛṣṇa.

Ratha-yatra -- Los Angeles, July 1, 1971:

So Kṛṣṇa, because He is all-powerful, Para-brahman... Para-brahman means the bigger than the biggest and the smaller than the smallest. Aṇor aṇīyāṁ mahato mahīyān. Aṇu. Aṇu means particle. We have got idea, atom. Kṛṣṇa can enter into the atom also. Aṇḍāntara-sthaṁ paramāṇu cayāntara-stham. Paramāṇu means atom. Kṛṣṇa can become so big that many universes can be put into his mouth. Just like Yaśodā-mā, Mother Yaśodā. He (she) wanted to check, "Whether You have eaten dirt? Show me Your face, mouth." As soon as Kṛṣṇa opened mouth, "Oh," Yaśodā-mā said, "all the universes are within." So Yaśodā-mā, out of affection, she thought, "Oh, this is something puzzling. All right, close your..." (laughter) That's all. That is God. He... "Mother, you want to see whether there is some dirt within My mouth? You see the whole universal dirts are within Me." That is called mahato mahīyān. Within that mouth, He exhibited all the universes. How it is possible? Yes, it is possible. Just like in the globe we see the whole world. Here is America, here is Russia, here this, here this. That is possible. It is a process only, to understand the process. Similarly, to understand God, it requires a process. You have to know the process, a secret process. That is bhakti. Bhaktyā mām abhijānāti (BG 18.55). Kṛṣṇa says, only through devotional service you can understand Kṛṣṇa. Otherwise, to understand God, Kṛṣṇa, is not very difficult. It is very easy. He becomes revealed to the devotees.

Janmastami Lord Sri Krsna's Appearance Day -- Montreal, August 16, 1968:

So our natural position as a living entity is that we have to serve something. Every living entity has to serve. That's our natural position. If something is wrong with my hand and I want to be cured, I don't grab onto some foodstuffs or some medicine, some herbs, and squeeze it with the hand and think that this hand is going to be cured. I take the medicine or the food through my mouth, and then it circulates through the digestive system and through the veins and finally comes to the hand and can work its cure. So the hand, unless it's serving its source, then it's useless. The servant must serve its master or the part must serve the whole. And our relationship with God is the same. Just like the hand is made out of bile, blood and air, flesh and bone, as all the body is. So similarly we're made out of spirit. Qualitatively the same as Kṛṣṇa, but quantitatively many millions of times less. Qualitatively the same, quantitatively different.

Sri Vyasa-puja -- London, August 22, 1973:

The meaning is the preaching, very easy. Dante nidhāya tṛṇakam. According to Indian system, if you put a grass on your mouth, it is a sign of that you have become very humble. If you approach a person with a grass in your mouth, he'll immediately know that you are coming there with very, very great humbleness. Therefore dante nidhāya. This was the system. Dante nidhāya tṛṇakam, and touching his feet. Immediately, touch his feet. Immediately, even if he's enemy, he'll be a friend. Even if he's your enemy, it is so nice process. Take a grass on your mouth and immediately fall on his feet, padayor nipetya, and with folded hands, much flattering. Dante nidhāya tṛṇakaṁ padayor nipatya kaku-śataṁ kṛtvā ca. All flattering words. Ahaṁ bravīmi.

His Divine Grace Bhaktiprajnana Kesava Maharaja's Disappearance Day Lecture, (Srila Prabhupada's Sannyasa Guru) -- Seattle, October 21, 1968:

So you all present, you sign this. I shall send it tomorrow. The verse I have composed, it is in Sanskrit. Vairāgya-vidyā-nija-bhakti-yogam (CC Madhya 6.254). This Kṛṣṇa consciousness is vairāgya-vidyā. Vairāgya-vidyā means to become detestful to this material world. That is called vairāgya-vidya. And that is possible simply by this bhakti-yoga. Vairāgya-vidyā-nija-bhakti-yogam apāyayan mām. So this... Just like medicine. The child is afraid of taking medicine. That also I have experienced. In my childhood, when I became ill, I was very stubborn. I won't accept any medicine. So my mother used to force medicine within my mouth with a spoon. I was so obstinate. So anyway, similarly, I did not want to accept this sannyāsa order, but this Godbrother forced me. "You must." Apāyayan mām, he forcefully made me to drink this medicine. Anabhīpsu andham. Why I was unwilling? Anabhīpsu means unwilling. Andham, andham means one who is blind, who cannot see his future. The spiritual life is the brightest future, but the materialists cannot see to it.

Arrival Addresses and Talks

Arrival Address -- Los Angeles, June 20, 1975:

I have no personal qualification, but I simply tried to satisfy my guru. That's all. My Guru Mahārāja asked me that "If you get some money, you print books." So there was a private meeting, talking, some of my important Godbrothers also there. It was in Rādhā-kuṇḍa. So Guru Mahārāja was speaking to me that "Since we have got this Bagh Bazaar marble temple, there has been so many dissensions, and everyone thinking who will occupy this room or that room, that room. I wish, therefore, to sell this temple and the marble and print some book." Yes. So I took up this from his mouth, that he is very fond of books. And he told me personally that "If you get some money, print books." Therefore I am stressing on this point: "Where is book? Where is book? Where is book?" So kindly help me. This is my request. Print as many books in as many languages and distribute throughout the whole world. Then Kṛṣṇa consciousness movement will automatically increase.

Initiation Lectures

Lecture & Initiation -- Seattle, October 20, 1968:

That's good. Now do it like that (as) I have done. Yes, like that. Three times that. Once more, yes. Touch in your mouth. Yes. Take little. Take little water and wash your hand. Yes. Throw it. That's all. Do like that. (devotees chanting) Left. Chant Hare Kṛṣṇa.

oṁ apavitraḥ pavitro vā

sarvāvasthāṁ gato 'pi vā

yaḥ smaret puṇḍarīkākṣaṁ

sa bahyābhyantara-śuciḥ

śrī viṣṇu śrī viṣṇu śrī viṣṇu

(devotees respond) Again do it. Like that. Take water and then drink. (break) Nama apavitraḥ... (repeats) Do it again. (Prabhupāda chants mantras for fire sacrifice, devotees responding) Thank you. Now give me beads.

Initiation of Lokanatha dasa -- New Vrindaban, May 21, 1969:

You should know it. You are not independent. Therefore be namanta eva, be submissive. Namanta eva. Jñāne prayāsaṁ namanta eva, be submissive. Namanta eva. Jñāne prayāsaṁ namanta eva san-mukharitāṁ bhavadīya-vārtām. San-mukharitām. And try to hear about the Supreme Lord from the right source. San-mukharitām. San, sat. Sat-mukharitām. Sat means eternal, and mukharitām means speaking, coming out from the mouth of a person who is eternally situated. Who is eternally situated? Not this body. Eternally situated, I am, I am real "I am," the spirit soul. So the spirit soul can speak when he is Kṛṣṇa conscious; otherwise he is covered. His speaking power is stopped. Just like an unconscious man is without any consciousness, but he has got the life—the soul is there—similarly, in the other species of life, although the soul is there, it is not, the soul is not speaking. The outward, the influence of the soul... (aside:) What is this? That means the soul is not manifested there fully. Labdhvā sudurlabham (SB 11.9.29). That is being manifested from aquatic life to plant life, then in insect life, then bird's life, then beast's life, at last human life.

Initiation of Mrga-netri Dasi -- Los Angeles, June 22, 1970:

But at the present moment our senses are being used, contaminated; therefore you are not satisfied. The senses are not to be cut off. No. Liberation does not mean I become impersonal, all my senses are gone. No. Liberation means purification of the senses. And the symptom how the senses are purified, that will be manifested that when one's senses are simply engaged in the service of the Lord. Hands, legs, eyes, ears, mouth—we have got so many senses—everything. Hṛṣīkeṇa-hṛṣīkeśa-sevanam (CC Madhya 19.170). Actually the proprietor of the senses is Kṛṣṇa. We have got this hand, but it is given to us. Actually it is the hand of Kṛṣṇa. He is all-pervading. Sarvato 'pāṇi pādas tat: "Everywhere, His hands and legs are there." You will find in the Bhagavad-gītā. So therefore these hands and legs which we have got, this is Kṛṣṇa's hands and legs. So when these Kṛṣṇa's hands and legs will be engaged in the service of Kṛṣṇa, that is the perfection.

Detroit Initiations -- Detroit, July 18, 1971:

You'll know yourself. (japa) Another example is given: the candy. Candy, when a man is suffering from jaundice disease, if you give him candy, he'll taste it bitter. That means more one is materially suffering, he'll not be interested to Kṛṣṇa consciousness. But the example is this: The candy is the only medicine for jaundice. So we have to give him candy by force. And as he cure, as he cures, he'll say, "Oh, candy's very nice. Candy's sweet." So in the beginning we have to force. We have to give the medicine just like horse is given medicine. Three men required to induce medicine to the mouth of the horse. So this is our duty, to inject Hare Kṛṣṇa medicine just like pushing medicine in the throat of a horse. By force. (japa) (devotees chant prayers) Then neck, neck beads.

Initiation Lecture and Ceremony -- New Vrindaban, September 4, 1972:

That requires knowledge and religious (indistinct). That's required. So, this Kṛṣṇa consciousness movement means to train people to come to the original constitutional position. What is that? Every living entity is part and parcel of God; therefore the duty of the part and parcel is to serve the whole. The part and parcel cannot enjoy individually or independent—that is not possible. Just like this finger is part and parcel of my body. It has to enjoy at a certain cost. Not that a finger will catch up some rasagullā and enjoy it—that is not possible. It must go through the stomach. The rasagullā will be caught and put into the mouth—it must go to the stomach, and the stomach will digest it, and the energy will be distributed, not only to this finger but other fingers, other parts of the body. This has to be learned. That is called yato bhaktir adhokṣaje. We are discussing that point. And this Kṛṣṇa consciousness movement is so nice that immediately everyone comes into ecstasy, and he wants to serve Kṛṣṇa.

Initiation Lecture -- Caracas, February 22, 1975:

We have to give up this mental speculation. Jñāne prayāsam means endeavor in mental speculation should be given up. One should submissively approach the spiritual master. Jñāne prayāsam udapāsya namanta eva. Namanta eva means submissively offering respect, obeisances. And after that, if you hear from the self-realized soul, jñāne prayāsam udapāsya namanta eva san-mukharitām. San-mukharitām means self-realized soul. From his mouth one has to hear. Bhavadīya-vārtām. In this way, although God is never conquered by anyone else, still, this man, who has adopted this process, he will conquer God someday. And who can conquer God? Only the devotees. Just like in Vṛndāvana, the gopīs, the cowherd boys, Mother Yaśodā, father Nanda and all of them, even the cows and calves, they conquered God, Kṛṣṇa. So this is the science of God, and we have got all these books translated into English, and other things are being translated in other languages. So we shall request you to understand, to hear about God. Then some day will come—you will understand what is God, what is your relationship with Him, and you will act accordingly. Then your life will be successful.

General Lectures

Lecture Excerpt -- Montreal, June 29, 1968:

He was protected. Devotees are not under the karma. In the Brahma-saṁhitā it is stated, karmāṇi nirdahati kintu ca bhakti-bhājām (Bs. 5.54). Prahlāda Mahārāja was tortured by his father in so many ways, but he was not affected. He was not affected. Superficially... Just like in the Christian Bible also, that Lord Jesus Christ was tortured, but he was not affected. This is the difference between ordinary man and the devotees or transcendentalists. Apparently it is seen that a devotee is being tortured, but he is not tortured. There is one example, nice example. Just like the cat. The cat carries the kitties in the mouth, and it carries a mouse also in the mouth. So apparently it is seen that a cat is carrying its kitties in the mouth means it is in pain. But it is not in pain. That is a fact. Rather, she feels very comfortable. You see? But when the cat, the same cat, catches one mouse, his life is gone. But you see that she is carrying in the mouth both of them. Similarly, whenever you'll find that a great devotee is placed into torturing condition, he does not feel. But the demon thinks that "I am torturing him."

Speech to Indian Audience -- Montreal, July 28, 1968:

Now, just like this finger or this hand is grown from this body, similarly, the different parts of human social body is also born out of the whole body of universal body of God. They analyze that the intelligent class of men, they are born of the mouth of the universal form of God. The administrative class of men, they are born out of the arms of the universal form of God. The mercantile class of men, they are born out of the abdomen of the universal form of God. And the laborer class of men, they are born out of the legs of the universal form of God. Now, so far the body is concerned, either the mouth or head or the legs, no part of the body is less important, because every part of the body is required for proper function of the body.

Lecture at International Student Society -- Boston, May 3, 1969:

So our business is to inform you. Just like one of the devotees of Lord Caitanya, he said that padayor nipatya, "Falling down on your feet," padayor nipatya, dante nidhāya tṛnakaṁ padayor nipatya, "taking a blade of grass on my mouth and falling down on your feet with flattering and informing you, 'My dear sir, you are very learned man. I know that. But for the time being, please set aside all your learning. Kindly hear what Lord Caitanya Mahāprabhu says.' " We belong to that sect, Lord Caitanya's disciplic succession. So our business is falling down on your feet and flattering you and making many, I mean to say, salvation(?), I mean simply we request you that try to understand this philosophy, Kṛṣṇa consciousness. You will be benefited. The so-called knowledge, so-called elevation, so-called upliftment, oh, this will be all finished as soon as your body is finished.

Lecture -- New Vrindaban, June 22, 1969:

Therefore such child, they are all fortunate child. You see? He is learning automatically how to chant, how to keep the beads. So śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo sañjāyate (BG 6.41). It is very nice that you have got tendency for Kṛṣṇa consciousness, and this is the duty of father and mother, to raise children in that Kṛṣṇa consciousness so that this child can be saved from further bondage of birth and death. Bhāgavata says that "One should not become father, one should not become mother, unless they are able to save the child from the impending mouth of death. And hariṁ vinā na mṛtiṁ taranti: "Without Kṛṣṇa consciousness, nobody can be saved from the cycle of birth and death." That is not possible. There are many Vedic versions. Yāvan na prītir mayi vāsudeve na mucyate deha-yogena tāvat. Deha-yoga means contacting this material body. We are not this material body, but we have contacted. Just like we contact some infectious disease, similarly, we have somehow or other contacted. Deha-yogena. And that is the cause of all our misery.

Lecture at Krsna Niketan -- Gorakhpur, February 16, 1971:

Anudinam ādareṇa śṛṇvan iti śravaṇaṁ kīrtanaṁ dhyānaṁ harer adbhuta-karmaṇaḥ. Here also, explicitly mentioned, harer adbhuta-karmaṇaḥ. Kṛṣṇa's activities are all wonderful. As you read from the Kṛṣṇa book, He is fighting with many demons, and His activities are wonderful. Just like Kāliya-damana. A boy of five years old or six years old jumping in the Yamunā, and the great snake immediately coils Him, as if it will devour Kṛṣṇa. And from the shore, all the members of Vṛndāvana, they become fainted: "Now Kṛṣṇa is gone." But He was fighting with him and kicking on the head, and blood was oozing out from the mouth of the serpent. So these things are wonderful things—Bakāsura, Aghāsura, Śiśupāla, Kaṁsa. Kṛṣṇa was boy of sixteen years old when He was combating a very powerful wrestler, Cāṇūra. Everything... Everyone present, they thought it unlawful that "Kṛṣṇa is so young, and such a big stalwart and strong wrestler is engaged with Him for wrestling.

Pandal Lecture -- Delhi, November 12, 1971:

That is a regular argument we meet everywhere, that if everyone becomes Kṛṣṇa conscious, then how this world will go on? How our maintenance will be earned? That answer is given by Prahlāda Mahārāja, that here in this material world, our happiness is in relationship with our senses, sense gratification. Suppose if I put one nice rasagullā, sweetmeat, in my mouth, my tongue tastes it very nicely a kind of sense gratification, so I think I am happy. Similarly, you can study the relationship with all other senses. Especially in this material world our sex sense, the happiness from the sex life is considered to be very high, and people are struggling hard for that happiness. That is also stated in the Śrīmad-Bhāgavatam, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). Gṛhamedhi means those who are too much attached to this worldly life. Their point of happiness is sex life, maithunādi. But it is tuccham, it is very insignificant.

Rotary Club Lecture -- Ahmedabad, December 5, 1972:

Indian man: How is a human being going to continue in this world if it has to exist, and if the initiative is not left to the human being, as you say that God is there and God has to be accepted? But my father, his father, his great-godfather, everyone say that God exists. I'll be also telling my son, and his son, and his son. This is, this is passing on the very existence of God from mouth to mouth. And now, because there is a word like "God," do we blindly surrender to Him, an identity which human being has not seen...

Prabhupāda: No, no.

Indian man: No one in the world has seen that there is God? And...

Prabhupāda: You cannot say that no one has seen. You have not seen.

Lecture at Upsala University Faculty -- Stockholm, September 7, 1973:

So similarly, persons who have no discrimination what kind of food we should eat, so he is given the next change to become a pig so that there will be no discrimination. And he has got a particular type of body, a particular type of mouth so that he can enjoy any abominable things. A tiger, a tiger wants to suck fresh blood, so nature has given a suitable type of body with jaws and nails so that he can immediately attack an animal and suck the blood. So in this way, prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). We are trying to enjoy, but we have got different desires of enjoyment. So every particular thing is taken into account by the laws of nature. And the next life, because if I try for something, I am absorbed in that thought, and at the time of my death, when I leave this gross body, my mental condition is there, and that mental condition carries me to a suitable position where I get a suitable body to fulfill the mental desires. This is the process of transmigration.

Lecture at Bharatiya Vidya Bhavan -- Bombay, October 18, 1973:

So this definition given by Śrī Caitanya Mahāprabhu, that jīvera svarūpa haya kṛṣṇa nitya-dāsa: "The real, original characteristic of the living entity is to serve Kṛṣṇa." That is confirmed in the Bhagavad-gītā. Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "All these living entities, they are My parts and parcels." Just try to understand. What is the duty of the parts and parcel? Suppose this finger—they are the parts and parcel of my body. What is the duty of the finger? The finger has to catch the foodstuff or prepare the foodstuff and put into the mouth. The finger cannot enjoy; it has given to the stomach. Similarly, if we are parts and parcel of Kṛṣṇa, we cannot enjoy anything directly without giving Kṛṣṇa. That is our duty. Jīvera svarūpa haya nitya kṛṣṇa-dāsa (Cc. Madhya 20.108-109). So Kṛṣṇa also said in the Bhagavad-gītā, dharma-saṁsthāpanārthāya sambhavāmi yuge yuge.

Lecture -- Bhuvanesvara, January 29, 1977, (with Oriyan translator):

It is not so easy to understand what is Kṛṣṇa or what is Godhead. Therefore He is personally speaking about Himself. There are many persons within this world, they are trying to understand what is God. (aside:) What is...? (break) When you want to study me by speculation, it is not perfect. But if I speak myself about my career, my position, they you can understand very easily. So the speculators, they are thinking that "God has no form. You can imagine any form of the Lord and try to worship Him." That is speculator. (break) ... Another type of atheism. The atheists, they say, Śūnyavādī, "There is no God." But these Māyāvādī, they say, "Yes there is God, but He has no head, no leg, no mouth, nothing." Means, indirectly, they are saying there is not God.

Philosophy Discussions

Philosophy Discussion on John Stuart Mill:

Prabhupāda: Just like I was not desiring to take my medicine. When I was a child it was very difficult to give me medicine. Three men required. (laughter) Yes. One will capture me, another (laughing) will take my legs, and then my mother will by force, I will do like this. (gestures locking of teeth, trying to force spoon into mouth, much laughter all around) This was my position. I won't agree to take any medicine. I was so obstinate.

Philosophy Discussion on John Dewey:

Prabhupāda: Yes. No theory. This is practical. Now, as a big machine, the screw is a part, so if every part works nicely, the machine goes nicely. So if we understand... Just like I think last night I was explaining mukha baho rūpa divya: the gigantic body, the brāhmaṇa class, they are the mouth. So one must do the duty of the mouth. The mouth speaks, vibrates and eats. So our proposition is to chant Hare Kṛṣṇa mantra and eat Kṛṣṇa prasādam. Then the mouth duty, the brāhmaṇa's duty, is performed. Similarly, the kṣatriya's duty—again we come to that varṇāśrama-dharma. So everyone is factually part and parcel of God and executes his prescribed duty, then it is perfect.

Philosophy Discussion on Soren Aabye Kierkegaard:

Prabhupāda: Then you must have order of God. Unless you have no conception of God, where is the question of order? If God is impersonal, He cannot speak, He has no mouth, He has no tongue, He has no eyes, He has..., where is the question of order?

Śyāmasundara: His idea is that Jesus is the standard.

Prabhupāda: But that's all right. Then there is no Christian. Jesus Christ's first order is "Thou shall not kill," and they're killing, simply killing. Then where is Christians? There is no Christian.

Śyāmasundara: So he calls the modern Christianity the "sickness unto death," because he says...

Prabhupāda: In the other words, we say there is no Christian.

Philosophy Discussion on Arthur Schopenhauer:

solution.

Śyāmasundara: If I will there is some solution, there must be some solution.

Prabhupāda: Yes. The same example: the child is crying for the mother's breast-feeding, crying, crying, crying, there is solution. But as soon as the breast-feeding is given in the mouth, he is satisfied. So one should know what the child is wanting, why is this (indistinct).

Śyāmasundara: He says that human life must be some kind of mistake, that the greatest crime of man is that he was ever born.

Prabhupāda: So that's all right, there must be somebody who punishes him for his crime. Is it not? The greatest crime, he is suffering, then there must be somebody who is judge that "You are criminal, you must suffer."

Philosophy Discussion on Sigmund Freud:

Śyāmasundara: This sexual energy, or the libido energy, he sees as not only sexual intercourse but is associated with a wide variety of pleasurable sensations relating to bodily activities, such as pleasure of the mouth, of the different organs. He says it's all sexual energy-eating, sucking.

Prabhupāda: That is already stated, that the only happiness in this material world, maithunādi-gṛhamedhi-sukham. Ādi means the basic principle is maithuna, sexual intercourse. And now there are some maithuna-ādi. Or you can take it that one is very happy—just like one gentleman proposed to (indistinct), "Give me a son." But that is also maithuna-ādi, by sexual intercourse. He is thinking that "I will have a son and I will get him married; he will also begin maithuna-ādi—and a grandson." So the whole system, this materialistic way of life, just like Bhāgavata is saying, yan maithuna gṛhamedhi sukham. This is happiness. (indistinct). Suta means son and āpta means friend. (indistinct) wife, mother, sister, they are enjoying this life. (indistinct), that's in the desert, one drop of water. The desert requires an ocean of water, but in the whole desert if there is one drop of water, you can say, "Here is water." But what is the value of water? What is the value of this water? You can say, "Here is water." Similarly, this sexual pleasure society, there is some pleasure, but what is the value of that pleasure? That is compared with one drop in the desert.

Philosophy Discussion on Sigmund Freud:

Prabhupāda: Yes. That is stated in Bhagavad-gītā, (indistinct). If your consciousness is changed, if you become Kṛṣṇa conscious, then there is a verse by Yamunācārya, he says,

yad-avadhi mama cetaḥ kṛṣṇa-pādāravinde

nava-nava-rasa-dhāmany udyataṁ rantum āsīt

tad-avadhi bata nārī-saṅgame smaryamāne

bhavati mukha-vikāraḥ suṣṭhu niṣṭhīvanaṁ ca

(indistinct), he was emperor. So he said, "Since I am taking pleasure in the service of Lord Kṛṣṇa, nava-nava-rasa-dhāmany udyataṁ rantum āsīt, since I have engaged my life to enjoy the transcendental bliss by serving the lotus feet of Lord Kṛṣṇa, yad-avadhi mama cetaḥ kṛṣṇa-pādāravinde. (indistinct), "I am getting newer and newer pleasures. And because," he said, "and at that time when I think of sex pleasure," bhavati mukha-vikāraḥ suṣṭhu niṣṭhīvanaṁ ca. He was king. He had under his command (indistinct), but he said, "when I think of that sex pleasure, my mouth becomes deformed and I spit." That is Kṛṣṇa consciousness.

Philosophy Discussion on Sigmund Freud:

Devotee: According to our philosophy, everyone in this material world is under the spell of the material nature, māyā, "that which is not." So Freud observed that not only in crazy people, but in so-called normal people, everybody's lives are based on some types of illusion. So his psychoanalytic therapy is to trace out how I have come to this illusion or that illusion, that due to some childhood experience with my mother and father or my mouth or my genitals, something like that, all of these experiences are contributing to my unreal perception of the world. But the point which you made is that although he may have worked out what is one particular illusion, who is to prevent that there will not be another illusion? So our process is not to bother tracing out each and every illusion that we have, but to become free from the whole process of being controlled by illusory energy.

Prabhupāda: Yes. That is our position: not to be affected by any more illusion.

Philosophy Discussion on Sigmund Freud:

Prabhupāda: That we have explained by quoting Śrī Yamunācārya's verse, that "Since I have taken to Kṛṣṇa consciousness, whenever I think of sexual intercourse, my mouth becomes deformed and I want to spit."

Devotee: Freud would say that whatever talents you have, use them in Kṛṣṇa consciousness. But Freud says if somebody has the impulse to kill, he should become a surgeon. If somebody has the impulse to stab someone, then he should be directed to become a doctor and a surgeon, and then by that same cutting... Devotee (2): This is still a limited conception of what... Prabhupāda: Then all murderers should be sent to medical college to become surgeons instead of condemning them. Why not? Devotee: Or put them in the army. Prabhupāda: (indistinct) Devotee: They do not like that now. They recruit for the army from the prison. Devotee (2): (indistinct) Devotee: But we have the higher... Prabhupāda: To some extent that is all right, because therefore the kṣatriya race is there, the fighting spirit.

Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander:

Śyāmasundara: His idea is that evolution is passed through five stages. In the beginning there was merely space and time and the categories, this object. Then there was a development of primary qualities through multiple sense perception. In other words, living entities began to perceive objects through different sense perceptions. Then there was the secondary qualities were developed through perception by one organ. In other words, out of a multiple sense quality, an eye developed, a nose developed, a mouth developed.

Prabhupāda: That is the process of body. I have explained several times that after the secretion of the male and the female, they together emulsify and forms a pealike body. And that develops into this body. Gradually, there are holes. The holes become eyes, ears, nose, rectum, like that. So when the body, creation of body is complete, then the child comes out.

Philosophy Discussion on Aristotle:

Prabhupāda: If God has created the material world and material variety, so means He is in full awareness how to do things nicely. That is perfectness of God. He knows everything how to do it perfectly, naturally. Just like even a child, we get daily experience, when we offer some cake in the Deity room, the child immediately takes it and puts in the mouth. Although she is very small baby, (s)he doesn't require any education about taking the cake and what to do with it. Immediately puts in the mouth. So this natural, what is called, knowledge, that is God's knowledge. He knows everything perfectly well, and when He produces a rose flower, it is all-perfect. That is God's... God is not..., He has to get the knowledge through some source. He is already in awareness of everything. That is God. So He hasn't got to know His capacity through matter.

Purports to Songs

Purport to Hare Krishna Maha Mantra -- Los Angeles, July 10, 1971:

So this mahā-mantra, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, is being chanted by Brahmā with his four mouths. Brahmā-jape catur-mukhe. Brahmā means Lord Brahmā, and jape means he is chanting, catur-mukhe, with his four heads. Within this universe, only Brahmā has got four heads. And Lord Śiva sometimes exhibits five heads. So it is explained here that Lord Brahmā is also chanting this Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare, with his four mouths. Still he is chanting. He does not think that he is satiated. This transcendental name is so sweet that either you chant with your one mouth and one tongue or with one thousand mouths or one thousand tongues, still, you will never feel tired. That is the purport of this song. Śrīla Rūpa Gosvāmī, he lamented that "This Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare, these names are so sweet that how I can relish the transcendental sweetness with one tongue and one mouth? If God would have given me millions of tongues and millions of mouths, then I would have relished a little of it." So he lamented. Here also it is said that Nārada Muni, he has got always with him a tampura, and he is traveling all over the universe constantly. He cannot stay in any place more than a few seconds, and he has no companion. But his only companion is that tampura and chanting Hare Kṛṣṇa. Therefore it is said here, nārada-yabe, vīṇā-yantre, kṛṣṇa kṛṣṇa hare hare.