Philanthropist (Lectures)

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"philanthrophist" |"philanthropist" |"philanthropists"

Bhagavad-gita As It Is Lectures

Everyone is coming forward as very philanthropist leader. The aim is how to get money. That's all.

Lecture on BG 2.22 -- Hyderabad, November 26, 1972:

That is Cārvāka theory. Hedonism. "Get money..." So this is going, this civilization is going on. "Somehow or other, get money." Because without money, you cannot get woman, you cannot get nice palatable food, nice dress, nice apartment, nice car. "So bring money, somehow or other." Everyone is coming forward as very philanthropist leader. The aim is how to get money. That's all. That is their philanthropism. They, they speak so many nonsense things, but the real idea is how to get money.

Because there is scarcity of Indian philanthropists to do this business, so we are pushing on this movement through the Americans. But actually there is no such difference. Actually American or Indian, for Kṛṣṇa consciousness, we have no such distinction.

Lecture on BG 7.1 -- Calcutta, January 27, 1973:

So in India I don't find all our young men are so serious about Kṛṣṇa consciousness movement, but I invite that "Come and join this movement, make your life successful by understanding the Kṛṣṇa philosophy, and try to distribute it all over the world." This is necessity of the present day. It is not sectarian, or crooked philosophy. It is meant for my brother and my sister, not for anyone else. No. It is meant for everyone. And this knowledge can be distributed especially if the Indians take it seriously. They are doing. There are... You'll find many sannyāsīs. The... Indians should have done it. Because Caitanya Mahāprabhu says, bhārata-bhūmite haila man... But because there is scarcity of Indian philanthropists to do this business, so we are pushing on this movement through the Americans. But actually there is no such difference. Actually American or Indian, for Kṛṣṇa consciousness, we have no such distinction. Anyone, everyone is Kṛṣṇa's, and Kṛṣṇa is for everyone.

That the so-called scientists and philanthropists and politicians, they are trying to enjoy this material world to their best capacity, and they are inventing devices how to enjoy it... This is māyā.

Lecture on BG 15.1 -- Bombay, October 28, 1973:

Kṛṣṇa says that He is the enjoyer. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). He is the proprietor of all the lokas, all the brahmāṇḍas, but unfortunately, we are dismissing Kṛṣṇa. We are trying to be the enjoyer of this material world. That is māyā. The world is not māyā, but the intention of the living entities to enjoy this material world, to satisfy his senses, that is māyā. He is becoming entangled. Just to try to enjoy this material world... That the so-called scientists and philanthropists and politicians, they are trying to enjoy this material world to their best capacity, and they are inventing devices how to enjoy it... This is māyā. That is answered in the Bhagavad-gītā: daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). They are allured by this māyā, "Try to enjoy me," and these conditioned souls are after that, how to enjoy.

Srimad-Bhagavatam Lectures

People are very much so-called philanthropists. They open hospitals, schools, and other things, but actually, they do not know what is the real disease of the human being.

Lecture on SB 1.2.5 -- Vrndavana, October 16, 1972:

So para-upakāra. This human life is meant for doing, do, doing well to others, not exploiting others. That is animalism. "I kill this animal and eat." Tiger, very powerful. That is animalism. It has no value. Who is, who is asking for a tiger, although he's so powerful? There must be some upakāra. So Caitanya Mahāprabhu's mission is not tigerism, but welfare activities. People are very much so-called philanthropists. They open hospitals, schools, and other things, but actually, they do not know what is the real disease of the human being. The real disease is that he has forgotten Kṛṣṇa. That's all. Otherwise, there is no scarcity in the world.

Now, today, I am Indian—I am very great Indian leader or very good philanthropist. Now, tomorrow, or the next life, I may not be Indian; I may be Chinese or I may be European. Then my whole business program changed.

Lecture on SB 1.7.5-6 -- Johannesburg, October 15, 1975:

You want to realize yourself as Brahman. We are Brahman—there is no doubt about it—but we have no realization because sammohita, yayā sammohitaḥ: the māyā has captured us. So immediately if you want to be liberated... Mukti means, mukti... Muktir hitvānyathā rūpam. Muktir hitvānyathā rūpaṁ svarūpeṇa vyavasthitiḥ (SB 2.10.6). This is mukti, svarūpa. Our svarūpa is our spiritual life. When we give up other activities, anyathā, which is not spiritual... Material activities, that is not our actual business. Actual business is spiritual activity. Material activity means this body, to keep this body in comfortable position. And the body is changing. Now, today, I am Indian—I am very great Indian leader or very good philanthropist. Now, tomorrow, or the next life, I may not be Indian; I may be Chinese or I may be European. Then my whole business program changed. Again another nationality, another feeling. So in this way... And if I become cats and dogs, then another mentality. This is going on.

Not that "In the material calculation this is very good work, the opening of hospital or this or that, very good work. And Deity worship and going to the temple is bogus." You may think like that. But that, your opening of hospital is sinful. That is going on nowadays. One becomes very great philanthropist, rejecting.

Lecture on SB 1.7.23 -- Vrndavana, September 20, 1976:

First of all, you must ready: "Kṛṣṇa, from this day, I am now ready. Whatever You'll say, I'll do." That's... Immediately you become liberated. Liberated. How liberated? Liberation is achieved after so many years tapasya? No. Immediately. As soon as you surrender to Kṛṣṇa. How? Kṛṣṇa says, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. If we are sincerely surrendering to Kṛṣṇa, immediately... Our, this material sufferings, why? Due to our sinful activities. Sinful activities mean anything you do without any purpose to serve to Kṛṣṇa, that is sinful. That is sinful. Not that "In the material calculation this is very good work, the opening of hospital or this or that, very good work. And Deity worship and going to the temple is bogus." You may think like that. But that, your opening of hospital is sinful. That is going on nowadays. One becomes very great philanthropist, rejecting... They say, "What is the use of this temple worship?" The daridra-nārāyaṇa-sevā. Nārāyaṇa has now become daridra. Formerly Nārāyaṇa was husband of the goddess of fortune. And now he has become daridra.

Who is going to face the tiger to become its food? Nobody's going, "Sir, I am very philanthropist, I have come to you to give you food. Take my body." Nobody's going.

Lecture on SB 1.8.40 -- Los Angeles, May 2, 1973:

The birds and bees, they have no checking. They are increasing their population without any contraceptive. But are they in need of food? Have you seen any bird that is dying for want of food? Never. Any animal? It may be, animal in the city, they may be dying for want of food. That is also not very seen. But in the jungle you go, you see all the animals, big, big animals like elephant, they are very stout and strong. Who is supplying them food? The tiger, the lions, everyone—everyone is living. Some of them are vegetarians, some of them are nonvegetarian, but nobody is in want of food. The tiger... By nature's way, the tiger do not get every day food. Naturally, because he is nonvegetarian. So he gets his food with a little difficulty. Because who is going to face the tiger to become its food? Nobody's going, "Sir, I am very philanthropist, I have come to you to give you food. Take my body." Nobody's going. Therefore he has got difficulty to find out its food. Because in the jungle the... There is jungle's laws also, nature's law. As soon as the tiger is out, there is one animal that is called fayo(?). I do not know what is the name in English. It will follow the tiger and it will sound "fayo, fayo," so the other animals will know: "Now the tiger is out."

There are so many persons. They have given their state (estate) for benefit of the whole human society. There are many, many philanthropists, charitably disposed men. They do that.

Lecture on SB 1.8.47 -- Mayapura, October 27, 1974:

This is sneha. Everyone is thinking. Even the lower animals, they are also thinking of giving protection to the children. I have got personal experience in Kanpur, I was sitting in my room, and one monkey was outside the door with his (her) kitty to take something out of my eating. But by chance the small kitty entered through the bars of the window within the room, and I saw the mother became almost mad immediately: "Oh, my son has gone inside, and it will not be allowed to come again." Anyway, I managed to push the small kitty to go away; then she was relieved. So this affection for children, for wife, for family members, increase, then to society, to country, even to the whole human society. There are so many persons. They have given their state (estate) for benefit of the whole human society. There are many, many philanthropists, charitably disposed men. They do that.

But all these activities are simply moha, illusion, only moha. It has no value. If you say that "So many things, it has no value?" it has value—temporary, puṇya. Puṇya... There is also pāpa also. Suppose if you give charity... Charity is pious activities, but if you give charity to a brāhmaṇa, then it is—proper brāhmaṇa, qualified brāhmaṇa, Vaiṣṇava—then your charity is properly utilized. And if you give the same charity to a drunkard, then you commit sinful activity. If you do not know what kind of charities we shall perform, if you blindly give charity, then sometimes you may be doing pious activities, but sometimes you are clearing the way for going to hell.

The so-called mercifulness showed by the philanthropists, humanitarians, that is all false. They are humanitarian, but they maintain slaughterhouse.

Lecture on SB 1.16.20 -- Los Angeles, July 10, 1974:

There was a very good example of our Kṛṣṇa conscious men in Melbourne. That was published. There was a fire in one building, and they were, I mean to say, stranded. They were crying. So our girls went there and saved them. Nobody came. Therefore it is said, yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ (SB 5.18.12). If one is God conscious, Kṛṣṇa conscious, then other material good qualities will automatically develop. These girls in our Melbourne temple, they were not asked by me or their president, "You go and save them," but out of their good will they went and saved them, and some of the girls jumped from three story and they captured in this, what is called, canopy. So it was published and very much appreciated by the public. So the idea is that one cannot be merciful unless he is a devotee. The so-called mercifulness showed by the philanthropists, humanitarians, that is all false. They are humanitarian, but they maintain slaughterhouse. What is this humanitarian? It does not appeal to you that animals are being killed? So the real fact is that without becoming a devotee of Kṛṣṇa or God, nobody can be qualified with good attributes. It is not possible. Therefore śāstra says that "Make people devotee." Then automatically, all the good qualities will come in.

They have no such conclusion. Every living entity has soul. As Kṛṣṇa says, sarva-yoniṣu kaunteya (BG 14.4). So he's kind not only to the human society. These philanthropists, altruists, nationalists, "this-ists, that-ists." They are partial.

Lecture on SB 2.3.13-14 -- Los Angeles, May 30, 1972:

So by becoming kind upon them, they took this mendicant order. Therefore kindness. And peaceful. Vaiṣṇava is never turbulent. But the demons, they create disturbance. Vaiṣṇava is peaceful. Peaceful, truthful. Truthful. A Vaiṣṇava knows the ultimate truth, Kṛṣṇa. Therefore he's truthful. And equable. He has no distinction "Oh, here is a man, here is an animal. The animal has no soul, the man has soul."

They have no such conclusion. Every living entity has soul. As Kṛṣṇa says, sarva-yoniṣu kaunteya (BG 14.4). So he's kind not only to the human society. These philanthropists, altruists, nationalists, "this-ists, that-ists." This... They are partial. First of all, they may be kind... They are not kind. They are all selfish. But even though they are kind, they are kind to their own men. Not even outsiders. Not to the outsiders. In your country, they'll throw away grains. But there are so many hungry people; why they should not give? Produce more, if you have got land. You have got men. And they are not producing, they are (not?) engaging. The men are becoming hippies and they're lying idle, without any production. God has given so much land. Produce. Distribute prasādam. This is kindness.

The quality will change when this sense gratification will be transferred to Kṛṣṇa, not sense gratification for me, for my family, for my society, for my nation, or for my species. Just like there are many philanthropists.

Lecture on SB 3.25.32 -- Bombay, December 2, 1974:

So long you will have desire for sense gratification, localized or expanded, the quality does not change. The quality will change when this sense gratification will be transferred to Kṛṣṇa, not sense gratification for me, for my family, for my society, for my nation, or for my species. Just like there are many philanthropists. They are busy doing welfare activities for the human race, but they are not interested for the benefit of the animal race. "Animal race should be slaughtered, and human race shall eat." This is their philosophy. But we have already discussed Kapiladeva's philosophy, suhṛdaḥ sarva-dehinām. Suhṛdaḥ sarva-dehinām. The animal has got also body; we have also got body. But a Vaiṣṇava is not only a friend to the human society, but he is friend to the animal society also, the bird society, tree society, every society. A Vaiṣṇava does not like unnecessarily a tree should be cut down. That is Vaiṣṇava philosophy. A Vaiṣṇava does not like to trample over an ant. That is Vaiṣṇava philosophy. Sarva-dehinām. Titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām (SB 3.25.21). We have already discussed this verse.

Just like we are also saying. There are so many proposals. They come, philanthropists: "People are starving. We have to see first of all."

Lecture on SB 5.5.1-2 -- Stockholm, September 7, 1973:

God says that, "You surrender unto Me; I shall give you all protection." There is assurance. But we are so unfortunate that we cannot believe or cannot be assured on the words of God also. We do not believe. "Oh, God cannot give us protection. Let me try my own technology. I shall protect myself." This is the world(?). That means he's not detached with these material activities. Kṛṣṇa says also that "You give up..." Just like we are also saying. There are so many proposals. They come, philanthropists: "People are starving. We have to see first of all." The Communists say, "Then we can discuss about spiritual... There are so many people starving," as if they have taken contract for feeding them. But these are only simply big, big words. They cannot do anything. Neither they are willing. They are simply after their own sense gratification. Otherwise, why so many people all over the world, there is voluntary starving? Just like the hippies. Why they are lying down on the street, on the park, no fixed-up program for eating, sleeping? They are not poor men's sons.

If we do not know, we do not execute in that way—that means Kṛṣṇa consciousness—then however we may be philanthropist, affectionate, very good economist, very good philosopher, everything is nonsense, mūḍha.

Lecture on SB 6.1.26 -- Chicago, July 11, 1975:

Everyone should be self-interested. That is very good. But the fools, rascals, do not know what is his actual self-interest. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). Svārtha-gatim means the self-interest. Svārtha. Sva means own, and artha means interest. He does not know. Therefore he is mūḍha. He does not know his self-interest. It is very good that you become self-interested, but if you do not know what is your self-interest, then you are a mūḍha.

So actually, that is the position of all living entities within this material world. Encaged by māyā, illusion, they have forgotten what is the self-interest. The self-interest is: go back to home, back to Godhead. That is real-self interest. So every intelligent man should first of all see to his self-interest, how to become free from this repetition of birth and death and go back to home, back to God. That is self-interest. And if we do not know, we do not execute in that way—that means Kṛṣṇa consciousness—then however we may be philanthropist, affectionate, very good economist, very good philosopher, everything is nonsense, mūḍha. That is the statement, that we should not remain mūḍha; we should become intelligent and see to our self-interest, and that is the success of life.

Because the material atmosphere is envious to one another. I am envious to you, you are envious to me. That is the position of the material world. So these so-called philanthropists or altruists, they take a section only, do good to them, but neglect others.

Lecture on SB 6.3.27-28 -- Gorakhpur, February 20, 1971:

So here it is said, ye sādhavaḥ samadṛśaḥ. Samadṛśaḥ. Samadṛśaḥ means equally, equipoised. Not that "I shall simply serve this, my brothers or my community or my society or my nation or the human society." Nowadays there is a hobby. Just like Vivekananda: "daridra-nārāyaṇa-sevā," the human society, the poor men. And chāga-nārāyaṇa, the goat nārāyaṇa, they must be killed for this daridra-nārāyaṇa-sevā. This kind of discrimination of not for the sādhu. He's not a sādhu. Sādhu is equally disposed to all living entities—not only human society; animal society. In the material atmosphere... Because the material atmosphere is envious to one another. I am envious to you, you are envious to me. That is the position of the material world. So these so-called philanthropists or altruists, they take a section only, do good to them, but neglect others. Neglect others. Or others are enemies. But a sādhu is equipoised. He takes compassion for all kinds of living entities. Suhṛdaḥ sarva-dehinām. Ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṇāḥ. Ye sādhavaḥ samadṛśo bhagavat-prapannāḥ. So without being surrendered soul to Kṛṣṇa, bhagavat-prapannāḥ, there cannot be any sādhu and there cannot be any man equipoised to everyone. (short Hindi conversation with a woman) But these are the description of sādhu. Bhagavat-prapannāḥ.

That is the nature. I am thinking for my self-interest; you are thinking for your self-interest. When we become philanthropist, there is also self-interest. "I want to become a very welfare worker in the society because there is my self-interest that you will elect me as president or some big officer."

Lecture on SB 7.7.46 -- San Francisco, March 22, 1967, (incomplete lecture):

So Prahlāda Mahārāja is asking the asuras, his friends, "My dear..." Friends are sometimes addressed in strong languages. That does not affect friends, in friendly terms. So Prahlāda Mahārāja directly asserting that "You are all atheists." But he was speaking among friends. There was no questions of offending. And actually they were sons of all atheists. So he is submitting, "My dear friends," that nirūpyatām iha svārthaḥ, "you just try to find out what is your interest. You do not know your interest." Everyone is called selfish: "I am self-interested." Yes. You should be self-interested. Everyone should be self... And that is the nature. I am thinking for my self-interest; you are thinking for your self-interest. When we become philanthropist, there is also self-interest. "I want to become a very welfare worker in the society because there is my self-interest that you will elect me as president or some big officer." Oh. So self-interest is natural. That is not abominable. If you become self-interested, that is not abominable. That is nice. But you do not know what is your self-interest. Prahlāda Mahārāja submits that nirūpyatām: "Just try to analyze what is your self-interest."

Nectar of Devotion Lectures

This is the position of the present civilization. Because I may be a great philanthropist, but my next life will be according to my karma. Just like by becoming philanthropist I may do so many sinful activities.

The Nectar of Devotion -- Vrndavana, October 19, 1972:

They do not know that. The so... There are so many welfare workers. But they do not know even that there is next life. This is the position of the present civilization. Because I may be a great philanthropist, but my next life will be according to my karma. Just like by becoming philanthropist I may do so many sinful activities. Because when one is mad after something... Kāmais tais tair hṛta-jñānāḥ (BG 7.20). When, then his knowledge becomes bewildered. They do not care to do anything, either sinful... Generally, they act sinfully. But according to our acts, karmaṇā daiva-netreṇa (SB 3.31.1), the superior authority will examine your karma. Not so-called philanthropism. Actually philanthropism has no meaning because, according to the law of karma...

Suppose you are suffering with some disease. So because you are being supplied first-class medicine, there is no guarantee that your disease will be cured. We have seen many cases. Similarly, according to Vedic conclusion, the happiness and distress, they're destined.

Tasyaiva hetoḥ prayateta kovido

na labhyate yad bhramatām upary adhaḥ

tal labhyate duḥkhavad anyataḥ sukham

(SB 1.5.18).

Duḥkhavad anyataḥ sukhaṁ labhyate. Just like nobody tries to become distressed. Everyone tries to become happy. So why distress comes? I try for happiness. Suppose happiness comes. But I do not try for distress. Why distress comes? We cannot explain why distress comes. You take care of all possibilities. Still, there is distress. Why? Now, this is the destiny. If you have to suffer some distress, you must suffer. That is called distress.

People do not know this science. They think that "I am doing right as philanthropist, as nationalist, as..." But you, he, he forgets that he's under the full control of material nature.

The Nectar of Devotion -- Bombay, December 28, 1972:

You cannot say that "I am Indian. I have got my love for India. And I'll get again birth as Indian leader." You, you may get birth in India because you have got strong attachment, but it may not be as leader. It may be as cats and dogs. Or cows or goat. Then you'll be sent to the slaughterhouse, you, even though you are Indian. Or any country, American... So these are simply sentiments. This is, this is, there is no use... But people do not know this science. They think that "I am doing right as philanthropist, as nationalist, as..." But you, he, he forgets that he's under the full control of material nature. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). You cannot plan. The ultimate plan is sanctioned by God, or by His agent, the prakṛti. You cannot make your plan. You get the result of your present activity. Karma phala. Go on.

They are thinking they have become great leaders, philanthropists, nationalists, politicians, scientists, philosopher—but they're killing themselves and others.

The Nectar of Devotion -- Calcutta, January 25, 1973:

As soon as you talk of them, talk to them about Kṛṣṇa consciousness, they'll immediately say, "Sir, we have no time." And for other things, the paraphernalia of Kali-yuga, they have got enough time. They'll read newspapers, all full of rascal news. "One man has stolen, one man has kidnapped, one man has stabbed." These news, he'll very, with great interest he'll read. And as soon as we present Bhakti-rasāmṛta-sindhu, "Oh, this is not good." This is the position.

Therefore there is a great necessity for pushing on this Kṛṣṇa consciousness movement. That is the best welfare activity to the human society. All of them, they are rascals. Abodha-jāta. In the śāstra it is said, parābhavas tāvad abodha-jāta. They are being defeated by the onslaught of material nature. These rascals, they do not know. They are thinking they have become great leaders, philanthropists, nationalists, politicians, scientists, philosopher—but they're killing themselves and others. Na te viduḥ svārtha-gatiṁ hi viṣṇu. They do not know how to make progress. Therefore a person who has understood little value of this Kṛṣṇa consciousness, he should take this movement very seriously and distribute to the fallen souls. That is the best work. That is the best work.

General Lectures

Those who are situated in the modes of goodness, they are called perfect in the material world, very good men. That "very good man" does not mean that he is spiritually advanced. He may be moralist. He may be philanthropist, just like so many leaders of nations. That is another thing.

Lecture Engagement and Prasada Distribution -- Boston, April 26, 1969:

Pure means materially pure. But yoga practice means go to the spiritual platform. Just like in the material qualities, some men are very good men—the quality of goodness—and some men are in passion. That is the rajo-guṇa. And some men are in darkness. So there are three qualities in the material world: sattva-guṇa, rajo-guṇa, and tamo-guṇa. So those who are situated in the modes of goodness, they are called perfect in the material world, very good men. That "very good man" does not mean that he is spiritually advanced. He may be moralist. He may be philanthropist, just like so many leaders of nations. That is another thing. The spiritual state is called viśuddha-sattva. Viśuddha-sattva means goodness where no other quality can contaminate. Here even one man is very good man, sometimes he is tinged with passion or ignorance. Just like I told you that Mahātmā Gandhi, he was a recognized good man, but he committed so many mistakes. So pure goodness is not possible in this material world. Pure goodness means spiritual life. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ (SB 5.18.12).

So many humanitarians, philanthropists, they are thinking of good welfare for the human being, but they are not thinking any welfare for the poor animals.

Lecture -- London, August 23, 1973:

Therefore Kṛṣṇa says in the Bhagavad-gītā that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is dharma. We have created so many dharmas or duties, so-called duties, social duty, political duty, humanitarian duty, so many. But we are violating God. So many humanitarians, philanthropists, they are thinking of good welfare for the human being, but they are not thinking any welfare for the poor animals. They are being sent to the slaughterhouse under some plea. So they are all punishable because every living being is the son of the Supreme Person. Bhagavad-gītā says. We also address the Supreme Being, God, as "Father." Father means every one of us, we are sons. But we are disobedient son. One who is obedient son, he is perfect. One who is disobedient son, he is imperfect. Therefore we have to ask. Father is giving food even to the disobedient son. He is so kind. So God is always kind upon us. But we are suffering because we have forgotten God. This is our position. Therefore God comes, Kṛṣṇa comes, and teaches us Bhagavad-gītā, how to become God conscious, how to become obedient to God. And at last He says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66).

The ordinary men without any education, illiterate, he can also take to it, and the most advanced scientists, philosopher, philanthropist, politician, they also can take to it.

Speech -- Vrndavana, April 20, 1975:

So this movement is undoubtedly increasing in the foreign countries, and why not in our country? So the government, the leaders and the guardians, they should deeply contemplate on the serious nature of this movement and help us. Now we are bringing men from the foreign countries to preach. How long I shall bring? If we want to spread this movement all over India very seriously, then we invite educated, intellectual young men to come forward to study this movement. It is not blind; we have got books. We have already published about fifty books on this movement. So for the Śrī Caitanya Mahāprabhu's movement is meant for both kind of men. The ordinary men without any education, illiterate, he can also take to it, and the most advanced scientists, philosopher, philanthropist, politician, they also can take to it. So we are helping both ways. Those who are educated scientist, philosopher, for them we have got volumes of books. And those who are not educated, they can simply chant Hare Kṛṣṇa. That will help them, both ways.

Philosophy Discussions

So they come to the (indistinct), scientist, another politician, another this, (indistinct) and they want to become a hero eventually, "I am a great philanthropist," "I am a great nationalist," "I am greatest philosopher."

Philosophy Discussion on Soren Aabye Kierkegaard:

Prabhupāda: Yes. It is a fact. Sa vai puṁsām... Sa vai manaḥ kṛṣṇa-padāravindayoḥ vacāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18). That is Ambarīṣa Mahārāja, the great saintly king. About him it is described, sa vai manaḥ kṛṣṇa-padāravindayoḥ. He engaged completely, twenty-four hours, his mind unto the lotus feet of Kṛṣṇa. And vacāṁsi vaikuṇṭha-guṇānuvarṇane, and he engaged his talking simply on Vaikuṇṭha, on the subject matter of Vaikuṇṭha, Kṛṣṇa, the Supreme Personality of Godhead. Prahlāda Mahārāja also speaks like that: tad vijñā, tad vijñā sa (indistinct). Glorifying, he is very (indistinct). So they have no conception of God, and whatever you believe, (indistinct). So God is imperson, He is not a person, so where is the (indistinct)? So they come to the (indistinct), scientist, another politician, another this, (indistinct) and they want to become a hero eventually, "I am a great philanthropist," "I am a great nationalist," "I am greatest philosopher." That... And when they finish their talks, then become (indistinct).