Nothing beyond

Expressions researched:
"nothing beyond"

SB Canto 1

To the gross materialist who cannot see anything beyond the gross material body, there is nothing beyond the senses.

SB 1.2.8, Purport:

There are different occupational activities in terms of man's different conceptions of life. To the gross materialist who cannot see anything beyond the gross material body, there is nothing beyond the senses. Therefore his occupational activities are limited to concentrated and extended selfishness. Concentrated selfishness centers around the personal body—this is generally seen amongst the lower animals. Extended selfishness is manifested in human society and centers around the family, society, community, nation and world with a view to gross bodily comfort.

There is nothing beyond Vāsudeva.

SB 1.10.23, Purport:

When the senses are engaged in more attractive activities, there is no chance of their being attracted by any inferior engagements. In the Bhagavad-gītā it is said that the senses can be controlled only by better engagements. Devotional service necessitates purifying the senses or engaging them in the activities of devotional service. Devotional service is not inaction. Anything done in the service of the Lord becomes at once purified of its material nature. The material conception is due to ignorance only. There is nothing beyond Vāsudeva. The Vāsudeva conception gradually develops in the heart of the learned after a prolonged acceleration of the receptive organs. But the process ends in the knowledge of accepting Vāsudeva as all in all. In the case of devotional service, this very same method is accepted from the very beginning, and by the grace of the Lord all factual knowledge becomes revealed in the heart of a devotee due to dictation by the Lord from within. Therefore controlling the senses by devotional service is the only and easiest means.

SB Canto 2

He Lord is kind enough to demonstrate the virāṭ feature of His transcendental form, and herein Śrīla Śukadeva Gosvāmī has vividly described this form of the Lord. He concludes that there is nothing beyond this gigantic feature of the Lord.

SB 2.1.38, Purport:

The transcendental form of the Lord is beyond the jurisdiction of such materialistic activities, and it is very difficult to conceive that the Lord can be simultaneously localized and all-pervasive, because the materialistic philosophers and scientists think of everything in terms of their own experience. Because they are unable to accept the personal feature of the Supreme Lord, the Lord is kind enough to demonstrate the virāṭ feature of His transcendental form, and herein Śrīla Śukadeva Gosvāmī has vividly described this form of the Lord. He concludes that there is nothing beyond this gigantic feature of the Lord. None of the materialistic thoughtful men can go beyond this conception of the gigantic form.

SB Canto 3

For the pure devotee of the Lord there is nothing beyond the lotus feet of the Lord.

SB 3.9.5, Translation and Purport:

O my Lord, persons who smell the aroma of Your lotus feet, carried by the air of Vedic sound through the holes of the ears, accept Your devotional service. For them You are never separated from the lotus of their hearts.

For the pure devotee of the Lord there is nothing beyond the lotus feet of the Lord, and the Lord knows that such devotees do not wish anything more than that.

SB Canto 5

You are one without a second. Therefore there is nothing beyond You.

SB 5.18.32, Translation:

My dear Lord, You manifest Your different energies in countless forms: as living entities born from wombs, from eggs and from perspiration; as plants and trees that grow out of the earth; as all living entities, both moving and standing, including the demigods, the learned sages and the pitās; as outer space, as the higher planetary system containing the heavenly planets, and as the planet earth with its hills, rivers, seas, oceans and islands. Indeed, all the stars and planets are simply manifestations of Your different energies, but originally You are one without a second. Therefore there is nothing beyond You. This entire cosmic manifestation is therefore not false but is simply a temporary manifestation of Your inconceivable energy.

SB Canto 6

The supposed followers of the Vedas say that there is nothing beyond the Vedic ceremonies.

SB 6.3.19, Purport:

Materialistic persons who attach all their faith to the Vedic rituals are described in Bhagavad-gītā (2.42), wherein Kṛṣṇa says, veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ: the supposed followers of the Vedas say that there is nothing beyond the Vedic ceremonies. Indeed, there is a group of men in India who are very fond of the Vedic rituals, not understanding the meaning of these rituals, which are intended to elevate one gradually to the transcendental platform of knowing Kṛṣṇa (vedaiś ca sarvair aham eva vedyaḥ (BG 15.15)). Those who do not know this principle but who simply attach their faith to the Vedic rituals are called veda-vāda-ratāḥ.

CC Madhya-lila

With great love and affection, the mahā-bhāgavata observes the Supreme Personality of Godhead, devotional service and the devotee. He observes nothing beyond Kṛṣṇa, Kṛṣṇa consciousness and Kṛṣṇa's devotees.

CC Madhya 16.74, Purport:

"One who is expert in the Vedic literature and has full faith in the Supreme Lord is an uttama-adhikārī, a first-class Vaiṣṇava, a topmost Vaiṣṇava who can deliver the whole world and turn everyone to Kṛṣṇa consciousness." (CC Madhya 22.65) With great love and affection, the mahā-bhāgavata observes the Supreme Personality of Godhead, devotional service and the devotee. He observes nothing beyond Kṛṣṇa, Kṛṣṇa consciousness and Kṛṣṇa's devotees. The mahā-bhāgavata knows that everyone is engaged in the Lord's service in different ways. He therefore descends to the middle platform to elevate everyone to the Kṛṣṇa conscious position.

Teachings of Lord Caitanya

"When you see that there is nothing beyond these modes of nature in all activities and that the Supreme Lord is transcendental to all these modes, then you can know My spiritual nature."

Teachings of Lord Caitanya, Chapter Intoduction:

"When you see that there is nothing beyond these modes of nature in all activities and that the Supreme Lord is transcendental to all these modes, then you can know My spiritual nature." (BG 14.19)

Renunciation Through Wisdom

The grossly materialistic demons falsely conclude that the body is everything, that there is nothing beyond it;.

Renunciation Through Wisdom 1.3:

The grossly materialistic demons are so completely bereft of spiritual knowledge that although at every moment they perceive the transience of the material body, all their activities center on the body. They are unable to understand that the soul within the body is the permanent and essential substance and that the body is mutable and temporary. Becoming first enamoured of then deluded by vivartavāda (the theory of evolution), they conclude that the entire cosmic body also lacks a Soul. Since the fallacious theory they apply to their own physical existence leads them to reject any research into the existence of a soul residing within the body, they fail to perceive the presence of the Supersoul within the gigantic body of the cosmic manifestation. They falsely conclude that the body is everything, that there is nothing beyond it; similarly, they think that the material creation, which is the universal body, is factually governed only by the laws of nature. Any discussion on this subject is invariably put to premature death by their insistence that nature is the be—all and end—all. The more intelligent among them carry this discussion a little further and postulate that impersonalism is the quintessence of everything. But far beyond this realm of manifest and unmanifest material nature is the transcendental and eternal state. The atheists, however, are characteristically unable to believe in its existence.

Bhagavad-gita As It Is Lectures

Don't think that "Anything which is out of my sight, because I cannot see, so there is no existence." No. This conclusion is not good. This is not very intelligent conclusion. Because I cannot see what is happening beyond this wall, oh, that does not mean there is nothing beyond this wall.

Lecture on BG 4.34 -- New York, August 14, 1966:

Sarva-kāraṇa-kāraṇam means the cause of all causes. Just like my existence. I have got this body. The cause was my father. And the father, his father was cause. You go on searching, father, father's father, his father, grandfather, great-grandfather... Go on searching, searching, searching. Don't think that because you cannot see just now your great grandfather, there was no father of the grandfather. Don't think like that. There was. Although he is... Don't think that "Anything which is out of my sight, because I cannot see, so there is no existence." No. This conclusion is not good. This is not very intelligent conclusion. Because I cannot see what is happening beyond this wall, oh, that does not mean there is nothing beyond this wall. So everyone wants to see God immediately. God you can see when you are perfectly qualified. When you are in perfect knowledge, you can see God eye to eye just like you are seeing me, I am seeing you. But that requires

Because we cannot see the form, we say nirākāra. It is our incompetency. Just like I cannot see beyond this wall. My seeing power is limited. Therefore I see there is nothing beyond this. There is nothing beyond this room.

Lecture on BG 7.1 -- Auckland, April 15, 1972:

We, in the material world, we cannot measure the length and breadth of point. Therefore those who are mathematicians, they say, "Point has no length, no breadth." But actually that is not a fact. You have no eyes to see the length and breadth of a point. You are so blunt, your senses are so limited, imperfect, that you cannot imagine that a point can have length and breadth. But we get information from Vedic literature, not only the point, but one ten-thousandth part of the point is measured. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca, jīvo bhāgaḥ sa vijñeyaḥ (CC Madhya 19.140). Because we have no imagination, we have no instrument, neither we have sufficient knowledge what is the length and breadth of the form of the living entity, therefore Vedic literature gives you an idea that you just try to imagine one ten-thousandth part of the point, and that is the measurement. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca, jīvo bhāgaḥ sa vijñeyaḥ sa cānantyāya kalpate (CC Madhya 19.140). So living entities, spiritual spark, that measurement is given there. Whenever there is measurement, there is form. It is not... But because we cannot see the form, we say nirākāra. It is our incompetency. Just like I cannot see beyond this wall. My seeing power is limited. Therefore I see there is nothing beyond this. There is nothing beyond this room. That is not fact. There is everything.

If there is full sunshine, you don't see anything except sunshine. But that does not mean there is nothing beyond sunshine.

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

Impersonal Brahman. Just like the same example: In the sunshine your eyes are dazzled. You do not see. If you go little over this planet, earth planet, by aeroplane, and if there is full sunshine, you don't see anything except sunshine. But that does not mean there is nothing beyond sunshine. But my eyes are dazzled by the sunshine. Just like in during daytime you do not find the stars due to the dazzling sunshine, but you don't think that because you do not see the planets or stars during daytime, they are vanquished, there is nothing

If you think everything is God, that is also true. Because in the higher conception, there is nothing beyond God. Sarvaṁ khalv idaṁ brahma. Sarvam, everything.

Lecture on BG 9.15-18 -- New York, December 2, 1966:

Suppose you are accepting the universal form of God. That is a fact also. Because the universe, the manifestation of the universe, is also manifestation of the energy of God. And the energy of God and God is not different. So therefore one who takes the manifestation of the energy as God, he's not mistaken. That is also true. Because there is nothing beyond God. If you think, "I am God," yes, you are also God. Because there is nothing beyond God. Ahaṅgrahopāsanam. If you think everything is God, that is also true. Because in the higher conception, there is nothing beyond God. Sarvaṁ khalv idaṁ brahma. Sarvam, everything.

This form, these two hands, with flute, Kṛṣṇa, form of Kṛṣṇa, there is nothing beyond this.

Lecture on BG 9.15-18 -- New York, December 2, 1966:

Mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ: (BG 9.4) "Everything is resting on Me, but I am not there." Paśya me yogam aiśvaram. So this simultaneously one and different, this philosophy, is accepted by Lord Caitanya, but it is also accepted in the Bhagavad-gītā; mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). But this form, these two hands, with flute, Kṛṣṇa, form of Kṛṣṇa, there is nothing beyond this. So one has to come to that point.

Srimad-Bhagavatam Lectures

There are so many philosophers in the world, so many scientists, they are declining. Because they could not find what is God, they are denying. Just like, my inefficiency of my eyes, I see that beyond this wall I cannot see. I say, "Oh, there is nothing beyond this wall."

Lecture on SB 1.2.7 -- New Vrindaban, September 5, 1972:

There are so many philosophers in the world, so many scientists, they are declining. Because they could not find what is God, they are denying. Just like, my inefficiency of my eyes, I see that beyond this wall I cannot see. I say, "Oh, there is nothing beyond this wall." (indistinct) That is my lack of education. Not that there is nothing beyond this wall. My imperfect eyes cannot see, my imperfect senses cannot realize, but you can make your senses perfect to see God by a process. What is that? Bhakti-yoga.

Big, big scientists are thinking this material energy working, that is everything. Nothing beyond this. The whole world is covered. This is one side. And the other side: ajñā.

Lecture on SB 1.8.19 -- Mayapura, September 29, 1974:

So one side is māyā-javanikācchannam. Māyā, this illusory energy, is covering with the curtain. Just like we are seeing the Deity, but if there is a curtain, we cannot see. Similarly, there is a curtain which is illusory energy, māyā. Big, big scientists, they cannot see what is behind this material nature. They cannot understand. Because the māyā, this wonderful material energy, is acting in such a big curtain, they cannot understand that beyond this there is something else. They cannot understand. Māyā-javanikā ācchannam. Illusory energy. They are thinking this material energy working, that is everything. Nothing beyond this. The whole world is covered. This is one side. And the other side: ajñā.

Nectar of Devotion Lectures

Sometimes they say that "There is still more, beyond Kṛṣṇa." But Kṛṣṇa says, "No, there is nothing beyond."

The Nectar of Devotion -- Bombay, January 2, 1973:

Sometimes they say that "There is still more, beyond Kṛṣṇa." But Kṛṣṇa says, "No, there is nothing beyond." Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya, mayi sūtre gaṇā iva (BG 7.7). "Everything is resting on Me." Ahaṁ sarvasya prabhavaḥ (BG 10.8). The Vedānta says, janmādy asya yataḥ (SB 1.1.1). Janma sthiti laya, where it is staying, where it is being conducted, that is Brahman. So Kṛṣṇa answers this question that ahaṁ sarvasya prabhavo (BG 10.8). He's the Supreme Brahman.

Sri Caitanya-caritamrta Lectures

Ādi means He is the origin. There is nothing beyond Him; therefore ādi. Ādi, anādi. Anādir ādiḥ. Everything has got a cause, but He has no cause.

Lecture on CC Madhya-lila 20.152-154 -- New York, December 5, 1966:

The real Lord is Kṛṣṇa. Therefore it is said, īśvaraḥ paramaḥ. Parama means Supreme. And who is that Supreme Lord? Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). So how He becomes parama, the Supreme? Because He is sac-cid-ānanda-vigrahaḥ (Bs. 5.1). His body is spiritual, full of bliss and eternal. Therefore He is Supreme Lord. Anādi. So we have got experience that everything has got its cause. Suppose I am lord. But I have got some cause to become lord. Either my father was lord or I have accumulated some wealth, the government has recognized me as lord... Under certain condition, I have become lord. But He is ādi. Ādi means He is the origin. There is nothing beyond Him; therefore ādi. Ādi, anādi. Anādir ādiḥ. Everything has got a cause, but He has no cause.

Brahmā said, "Now I am seeing Your personality. So there is nothing beyond this."

Lecture on CC Madhya-lila 25.31-38 -- San Francisco, January 22, 1967:

If you have again to take birth in material body, that means you are not liberated. In the Bhagavad-gītā it is specifically stated, bahūnāṁ janmanām ante. That means after many, many births. So their acceptance of material body will continue. But when he understands that vāsudevaḥ sarvam iti (BG 7.19), when he comes to that point, that "God is everything. Kṛṣṇa is everything," then his perfection is there. Cid-ānanda kṛṣṇa-vigraha māyika kari māni ei baḍa pāpa. This is a great offense, sinful conclusion, that God is imperson.

nātaḥ paraṁ parama yad bhavataḥ svarūpam

ānanda-mātram avikalpam aviddha-varcaḥ

paśyāmi viśva-sṛjam ekam aviśvam ātman

bhūtendriyātmakam adas ta upāśrito 'smi

This is a verse from Śrīmad-Bhāgavatam, Third Canto, Ninth Chapter, in which the Lord is prayed by Brahmā, that nātaḥ paraṁ parama yad bhavataḥ svarūpam ānanda-mātram. "The personality which I am now seeing, that is the highest goal, or the topmost understanding of the Absolute Truth." Nātaḥ param. There is no beyond. Even if you are in the consciousness of impersonal Brahman, there is far advanced stage. What is that? Or Paramātmā, the Supersoul understanding. And when you are in the Supersoul understanding you have to go further, because the Supersoul is a reflection, reflection. Of course, there is no difference between the reflection and the substance in the spiritual world. Still, it is reflection. Just like the sun. Sun is on your head, but his reflection can be perceived by everyone standing within this, I mean to say, under the sun. Suppose you are here. The sun is above your head, and you ask other persons who are five thousand miles or five hundred miles away from you, "Where is sun?" he will say that "Sun is on my head." So everyone will say, "Sun is on my head." Similarly, although sun is one, he is perceived that he is in everyone's heart, er, everyone's head. Similarly, the Lord, although He is one, He is situated in Vaikuṇṭha, but He is Brahman. He is the greatest. He is greater than the, far million, million times or unlimited timely greater than sun. Then He is reflected in everyone's heart. That is confirmed in the Bhagavad-gītā: īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvara, that Supreme Personality of Godhead, is situated in the heart of every living being.

Now, this reflection, although there is no difference between this reflection of the Supreme Lord, Supersoul, and the Supreme Lord, still, He is not Supreme Lord. You have to still go further. You have to search out the Supreme Personality of Godhead. Therefore Brahmā said, "Now I am seeing Your personality. So there is nothing beyond this."

Festival Lectures

Kṛṣṇa says that "There is nothing beyond Me. There is nothing beyond Me."

Jagannatha Deities Installation Srimad-Bhagavatam 1.2.13-14 -- San Francisco, March 23, 1967:

Kṛṣṇa says that "There is nothing beyond Me. There is nothing beyond Me." Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8): "I am the origin of everything." Mattaḥ sarvaṁ pravartate: "Everything emanates from Me." Iti matvā: "One who knows this," iti matvā bhajante māṁ budhā bhāva-samanvitāḥ, "those who are actually learned, he knows it, and therefore he becomes My devotee."

Philosophy Discussions

But where do you get your senses? But where does the matter come from? But we see that matter is growing. Just like a tree is matter, it is growing.

Philosophy Discussion on Immanuel Kant:

Prabhupāda: There is a God. That is reason. And how can one support that there is no God? What is that reason?

Śyāmasundara: Well, strictly according to these categories of quality, quantity, relation and modality, it is possible also to conclude that there is nothing beyond the material nature. If one uses only the senses...

Prabhupāda: But where do you get your senses?

Śyāmasundara: One could say that they are only a combination of matter.

Prabhupāda: But where does the matter come from?

Śyāmasundara: According to material reasoning, one could say that there is no necessary source of matter; it is not necessary to conclude that there is a cause of matter.

Prabhupāda: But we see that matter is growing. Just like a tree is matter, it is growing.

Śyāmasundara: It may have been eternally existing.

Prabhupāda: How eternally existing? The tree is not eternally existing. This brass pot is metal. Somebody has made it.

Śyāmasundara: But the matter itself could have been eternally existing.

Prabhupāda: Similarly, matter also, we see, just like the tree is growing. The tree is wood. Wood is also matter. Stone is also growing. So how is it growing?

1973 Conversations and Morning Walks

This material world... This is also Kṛṣṇa's body. But this is interesting to the Māyāvādīs, the so-called scientists, so-called philosophers. But it is not interesting to the devotees. They are thinking, "This is all." Is not that? The scientists, the philosophers, they are thinking, "This is all. There is nothing beyond this." This is illusion. This is only reflection of the reality.

Morning Walk -- December 16, 1973, Los Angeles:

Prajāpati: But Kṛṣṇa's disappearance, about having a māyā body that He left behind. A māyā body. Is that anything to do with Māyāvādī?

Prabhupāda: Yes, Māyāvādī means those who are in māyā, those who are thinking Kṛṣṇa as one of the human beings, for them, to delude them, He left the body. But actually He departed in His own body. There is no question of... Here is another... But just like this is also, this material world... This is also Kṛṣṇa's body. But this is interesting to the Māyāvādīs, the so-called scientists, so-called philosophers. But it is not interesting to the devotees. They are thinking, "This is all." Is not that? The scientists, the philosophers, they are thinking, "This is all. There is nothing beyond this." This is illusion. This is only reflection of the reality.

1974 Conversations and Morning Walks

That's good.

Room Conversation -- February 13, 1974, Vrndavana:

Śyāmasundara: The thing you said when you came in was that we merge with something which is formless beyond Kṛṣṇa, the first...

Guest (1): No, it's not beyond Kṛṣṇa.

Prabhupāda: If he has read Bhagavad-gītā, that he cannot say, because Kṛṣṇa says brahmaṇo ahaṁ pratiṣṭhā, I am the resort of Brahman. So He is greater than Brahman. Mattaḥ sarvaṁ pravartate, even Brahman emanates from Me, and actually it is so. Just like the sunshine (indistinct) sun globe. Although the sunshine is universe(?), but still dependent on the sun globe.

Guest (1): Of course that's true. There's nothing beyond Kṛṣṇa, of course.

Prabhupāda: That's good(?).

"Nothing beyond Me." Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya.

Morning Walk -- March 31, 1974, Bombay:

Prabhupāda: He's many. Eko bahu śyāma. Not three. But in the material world that three may be the beginning. But there are many.

Mr. Sar: Eko bahu śyāma.

Prabhupāda: Yes.

Mr. Sar: Eko bahu syām. Ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayas tathā. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7).

Prabhupāda: Ah. Now... Because He's the ultimate cause, therefore no more superior than Him.

Dr. Patel: "Nothing beyond Me."

Prabhupāda: "Nothing beyond Me." Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7).

1975 Conversations and Morning Walks

Because you cannot say what is beyond this wall, that does not mean that there is nothing beyond this wall. Your knowledge is insufficient. Is it not?

Room Conversation with Woman Sanskrit Professor -- February 13, 1975, Mexico:

Prabhupāda: We have to take knowledge—who has got sufficient knowledge, from him. Because you have got insufficient knowledge, so you cannot make progress. Just like beyond this wall, you cannot say what is there. That is insufficient knowledge. But that does not mean there is nothing. Because you cannot say what is beyond this wall, that does not mean that there is nothing beyond this wall. Your knowledge is insufficient. Is it not?

You cannot go beyond this wall. But that does not mean there is nothing beyond this wall. So if you want to know what is beyond this wall, you have to know from a person who knows it.

Room Conversation with Woman Sanskrit Professor -- February 13, 1975, Mexico:

Professor: But this was more or less my question...

Prabhupāda: Just try to hear. Then...

Professor: If Indian philosophy...

Prabhupāda: No, no, it is no Indian or American. It is the philosophy. It is philosophy. The philosophy is not Indian or American. Truth is truth, not Indian truth or American truth. That is not truth. That is relative truth. The Absolute Truth is absolute. That is neither Indian nor American nor...

Guest (1): But in what sense you use the concept "truth" here? Is it in the ontological sense, or is it in somehow in a more pragmatical human sense, refers to human beings or...?

Prabhupāda: Yes, it is pragmatic, that you cannot see beyond this wall. That is your insufficient knowledge or your senses are insufficient. You cannot go beyond this wall. But that does not mean there is nothing beyond this wall. So if you want to know what is beyond this wall, you have to know from a person who knows it. Yes. Because you cannot see, you cannot know, that is not the end. There must be something.

Then seeing and not seeing, the same thing? That is, means you see or not see... Is that mean, that seeing or not seeing? This is contradictory. Either you see or you don't see.

Morning Walk -- July 4, 1975, Chicago:

Satsvarūpa: They've made some conclusion by their mathematics as to what they can see. Whatever they can't see, it's still more of the same, material sky and planets. There's nothing beyond it.

Prabhupāda: Then seeing and not seeing, the same thing? That is, means you see or not see... Is that mean, that seeing or not seeing? This is contradictory. Either you see or you don't see. These are two things. (laughter) But what is this "I see, I don't see"?

1976 Conversations and Morning Walks

This building belongs to Vivekananda's society, no? Vivekananda house.

Morning Walk -- January 2, 1976, Madras:

Yaśodānandana: In Hyderabad there is a cook who used to cook for the Rāmakrishna Mission, and he said they used to cook any kind of meat.

Prabhupāda: Yes.

Acyutānanda: I said, "Did you ever cook human meat?" He said, "If they told me, I would have done that also." There was nothing beyond their diet. "Anything they told me to cook..."

Prabhupāda: This building belongs to Vivekananda's society, no? Vivekananda house.

No, how it can be? Material... Suppose matter. Now this wood is dead matter. Wherefrom it has come?

Evening Darsana -- August 11, 1976, Tehran:

Hari-śauri: They say the material universe is causeless.

Prabhupāda: Material universe is caused by, that is...

Hari-śauri: They say that it is causeless, there's nothing beyond it.

Prabhupāda: No, how it can be? Material... Suppose matter. Now this wood is dead matter. Wherefrom it has come?

That you see because you are rascal. That is our charges against you. You see because you are rascal. You do not know, you have no sufficient knowledg.

Morning Walk -- August 12, 1976, Tehran:

Prabhupāda: Lusty desire, that is their theory, that's all. But the lusty desire is not the cause. The cause is the semina.

Harikeśa: But the lusty desire is the cause of the semina.

Prabhupāda: That is one of the cause, there are many causes. Remote causes, immediate causes, there are many causes.

Harikeśa: But that's the original cause.

Prabhupāda: What is that original cause?

Harikeśa: That lust.

Prabhupāda: Original for you because you are rascal. But there is another cause before that.

Harikeśa: But we don't see that cause.

Prabhupāda: That is your poor fund of knowledge. You are seeing simply some immediate cause. That is your poor fund of knowledge. Cause after cause, cause after cause, that is a study, a real study. If that is the cause, then you prepare that semina.

Harikeśa: But we see that lust is the whole basis of this world, there's nothing beyond it.

Prabhupāda: That you see because you are rascal. That is our charges against you. You see because you are rascal. You do not know, you have no sufficient knowledge. But our charge is that the lust is the..., Yes, all right, the lust is the cause and the discharge is there, so why you are waiting the discharge of a human being? Why not prepare that chemical? Where is that advancement? Why you take from a man the discharge and put into the woman, either man or animal? You prepare.