In this way Balarāma reconciled the situation by His moral and ethical instructions to Rukmiṇī and Kṛṣṇa. To Rukmiṇī He stated further, "This body is part of the material manifestation, consisting of the material elements, living conditions and interactions of the modes of material nature. The living entity, or spirit soul, being in contact with these, is transmigrating from one body to another due to illusory enjoyment, and that transmigration is known as material existence. This contact of the living entity with the material manifestation has neither integration nor disintegration. My dear chaste sister-in-law, the spirit soul is, of course, the cause of this material body, just as the sun is the cause of sunlight, eyesight and the forms of material manifestation."
Reconcile
Expressions researched:
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Srimad-Bhagavatam
SB Canto 2
Thereafter, you should meditate upon the limbs of Viṣṇu, one after another, without being deviated from the conception of the complete body. Thus the mind becomes free from all sense objects. There should be no other thing to be thought upon. Because the Supreme Personality of Godhead, Viṣṇu, is the Ultimate Truth, the mind becomes completely reconciled in Him only.
SB Canto 6
O Supreme Personality of Godhead, all contradictions can be reconciled in You. O Lord, since You are the Supreme Person, the reservoir of unlimited spiritual qualities, the supreme controller, Your unlimited glories are inconceivable to the conditioned souls. Many modern theologians argue about right and wrong without knowing what is actually right. Their arguments are always false and their judgments inconclusive because they have no authorized evidence with which to gain knowledge of You. Because their minds are agitated by scriptures containing false conclusions, they are unable to understand the truth concerning You. Furthermore, because of polluted eagerness to arrive at the right conclusion, their theories are incapable of revealing You, who are transcendental to their material conceptions. You are one without a second, and therefore in You contradictions like doing and not doing, happiness and distress, are not contradictory. Your potency is so great that it can do and undo anything as You like. With the help of that potency, what is impossible for You? Since there is no duality in Your constitutional position, You can do everything by the influence of Your energy.
Sri Caitanya-caritamrta
CC Adi-lila
"The Lord is personal although impersonal, He is atomic although great, and He is blackish and has red eyes although He is colorless." By material calculation all this may appear contradictory, but if we understand that the Supreme Personality of Godhead has inconceivable potencies, we can accept these facts as eternally possible in Him. In our present condition we cannot understand the spiritual activities and how they occur, but although they are inconceivable in the material context, we should not disregard such contradictory conceptions.
Although it is apparently inconceivable, it is quite possible for the Absolute to reconcile all opposing elements. Śrīmad-Bhāgavatam establishes this in the Sixth Canto (6.9.34–37):
“O my Lord, Your transcendental pastimes and enjoyments all appear inconceivable because they are not limited by the causal and effective actions of material thought. You can do everything without performing bodily work. The Vedas say that the Absolute Truth has multifarious potencies and does not need to do anything personally. My dear Lord, You are entirely devoid of material qualities. Without anyone's help, You can create, maintain and dissolve the entire qualitative material manifestation, yet in all such activities You do not change. You do not accept the results of Your activities, unlike ordinary demons and demigods, who suffer or enjoy the reactions of their activities in the material world. Unaffected by the reactions of work, You eternally exist with Your full spiritual potency. This we cannot fully understand.
Kṛṣṇa's accepting the part of the gopīs is certainly contradictory according to any mundane calculations, but the Lord, by His inconceivable character, may act like the gopīs and feel separation from Kṛṣṇa, although He is Kṛṣṇa Himself. Such a contradiction can be reconciled only in the Supreme Personality of Godhead because He has energy that is inconceivable (acintya), which can make possible that which is impossible to do (aghaṭa-ghaṭana-patīyasī). Such contradictions are very difficult to understand unless a devotee strictly follows the Vaiṣṇava philosophy under the direction of the Gosvāmīs.
CC Madhya-lila
The softness of a flower and the hardness of a thunderbolt are reconciled in the behavior of a great personality. The following quotation from Uttara-rāma-carita (2.7) explains this behavior.
Other Books by Srila Prabhupada
Krsna, The Supreme Personality of Godhead
Lectures
Bhagavad-gita As It Is Lectures
Indian: ...relatives for temporary time. Our books of literature also projected the Supreme Being as the perfect one. How do you reconcile the two things? How do we accept that... Your teachings are based on the assumption that that person who lived for that period of time is the perfect person. But how do you fundamentally assure that what He has said is correct? How do you reconcile the two points?
Prabhupāda: That I have already explained, that one has to understand Kṛṣṇa. Janma karma me divyaṁ yo jānāti tattvataḥ (BG 4.9). Before your asking, I have already explained that if that person, Kṛṣṇa, whom you think that He lived for a certain period with friends and relatives just like ordinary man, if you simply study what is this person, then you'll be comforted (competent?). Janma karma ca me divyaṁ yo jānāti tattvataḥ (BG 4.9). To understand Him in fact, it is not so easily. That is also explained in the Bhagavad-gītā:
Prabhupāda: Yes.
Guest (1): I didn't come here personally... Let me explain my position. This isn't necessary. I feel I must... I think the difference is to learn. You'll find at numerable times. By the same token maybe are able to reconcile the fact of individual being for along time to find out why.
Prabhupāda: Raymond, you can, you can answer his question. It is general question. You can answer. Yes.
Srimad-Bhagavatam Lectures
Guest (3): How you reconcile the void... God is infinite and He is all places, and you said just now that God has form. To have form would mean that He has..., He is finite... (indistinct) And how could you reconcile these two: He is formless, and He has form. He has form and yet infinite?
Prabhupāda: The reconciliation I have explained several times. Just like the sun globe, the sun-god and the sunshine. They are one, the light and heat. But still, sunshine is not the sun globe, and sun globe is not the sun-god. This is reconciliation. Anyone can understand. The three things, they are one by heat and light, but at the same time when the sunshine is within your room it does not mean the sun globe is within your room or the sun-god is within your room. This is the reconciliation.
Acyutānanda: You said that Lord Kṛṣṇa has many opulences, but in Chapter Thirteen verse fifteen he says that He is nirguṇa. How to reconcile this statement?
Prabhupāda: What did, does He mean by nirguṇa? That let him explain first of all. What is nirguṇa? What does he mean by nirguṇa? Nirguṇaṁ guṇa-bhoktṛ ca. He is, Kṛṣṇa is described, nirguṇaṁ guṇa-bhoktṛ ca. He is nirguṇa, at the same time enjoyer of guṇas. What is that enjoyer of guṇa and nirguṇa? Can you explain? Nirguṇa means one who does not live under the condition of material guṇas, sattva-guṇa, rajo-guṇa, tamo-guṇa. Transcendental. That is called nirguṇa. But nirguṇa does not mean that He has no transcendental qualities. Just like Kṛṣṇa is bhakta-vatsala. That is His guṇa, but that is not material guṇa. That is spiritual guṇa. Kṛṣṇa is nirguṇa means, He is not controlled by the material qualities, but He has got innumerable spiritual qualities. That is called guṇavati. So unless we understand the distinction between matter and spirit, we cannot understand what is the meaning of nirguṇa. That is not possible.
General Lectures
Guest (3) (Indian man): There is one thing, Swamijī, if I may, which I cannot reconcile. As an Indian, the question bothers me very, very often. I believe in a great many things which you say. There's no question about that. I'm not a Westernized Indian. But what I cannot reconcile is the fact that we who had this Vedic knowledge and all the things which you have just now said is the solution to all our problems, with all this knowledge, we have not been able to keep our society free from so many evils to come... I'm not only referring to the poverty, but to the other things...
Prabhupāda: No. It is due to bad leaders. It is due to bad leaders.
Guest (3): They are our own people. They...
Prabhupāda: They may be own, your father. Just like Prahlāda's father was Hiraṇyakaśipu, a demon. So what can be done? Prahlāda was a devotee, and his father was a demon.
Philosophy Discussions
Śyāmasundara: Reconciliation.
Prabhupāda: That's it. Conclusion is there, what is called? Premises, premises, (indistinct) are called premises. Man is mortal. Mr. John is a man, therefore John is mortal.
Śyāmasundara: No, but that's the Aristotelian process, he rejects Aristotle's process.
Prabhupāda: He may reject Aristotle's process, that is..., the real thing is like that, that by your scanty reason, you come to this conclusion, in that (indistinct).
Śyāmasundara: That is being. So the antithesis of that is that man is mortal, or nothing; so how to reconcile those two is...
Prabhupāda: The reconcile is the body is nothing and the spirit is something. This is synthesis. This is our proposal. The body is nothing, false, but I am real. But those who have no knowledge, they are taking one side. But we are taking two sides: this body is there, this is false, but it is temporary. Although I say I'm not this body, if somebody knocks me I feel pain. So this is temporary. Mātrā sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). Due to this body, I am feeling pains and pleasures. So the Buddha philosophy is you make this body nil, then there is no pains and pleasures. But that is imperfect. Because I am there, I will accept another body.
Karandhara: What they mean by doctrine is that they can't agree on it and say it's fact. That there's so many short-comings that they will call it a doctrine but they won't call it fact. That's practically the whole story in scientific research: the real scientists, they never call anything a solid fact; it's always a theory or a doctrine because they never find a perfect enough conclusion which takes into account everything and perfectly reconciles...
Prabhupāda: What is that uncertainty? What do you call that?
Śyāmasundara: It's called Theory of Uncertainty. Heisenberg's Theory of Uncertainty.
Prabhupāda: That is also theory.
Hayagrīva: Jung concluded, concerning Freud, he said, "Freud never asked himself why he was compelled to talk continually of sex, why this idea had taken such possession of him. He remained unaware that his monotony of interpretation expressed a flight from himself, or from that other side of him which might perhaps be called mystical. So long as he refused to acknowledge that side," that is the mystical side, "he could never be reconciled with himself."
Prabhupāda: (aside:) You are feeling sleepy. So then sleep. Feeling disturbed. (break)
Hayagrīva: He said that Freud's absorption with sexuality expressed a flight from himself, a fleeing from himself, from the side of himself which might be called mystical. As long as he refused to acknowledge that side, that is the mystical side, he could never be reconciled with himself, could never be at one with himself. So...
Prabhupāda: Yes. He was under the leadership of sexuality. That's a fact. Everyone is under the leadership. Just like sometimes we say, "The material scientists say like this, they say like this." He accepts the leadership. So we have to accept the leadership, but if we accept the leadership of Kṛṣṇa, then our life is perfect. Other leadership is māyā, māyā's leadership. But we have to accept leadership. There is no doubt of it. So he accepted the leadership of sex, but he did not admit it, but going on speaking on sex.
Hayagrīva: In the atheistic Communism he says, "The goals of religion, deliverance from evil, reconciliation with God, rewards in the hereafter, and so on, turns into worldly promises about freedom from care for one's daily bread, the just distribution of material goods, universal prosperity in the future, and shorter working hours." In other words, material, worldly promises are given.
Prabhupāda: In the Communism?
Hayagrīva: In, in atheistic Com..., in Communism.
Prabhupāda: Yes. But they have no idea of spiritual life, neither they can understand that there is spirit with the soul, within the body. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā (BG 2.13). That they cannot understand.
Hayagrīva: Well, evidently Marx never got over the antagonism between his father and his mother—his mother who was Jewish and his father who was a Christian convert. He says, "As soon as Jew and Christian recognize their respective religions, there is nothing more than different stages of evolution of the human spirit, as different snakeskins shed by history, and recognize man as the snake who wore them. They will no longer find themselves in religious antagonism but only in a critical scientific and human relationship. Science constitutes their unity. Contradictions in science, however, are resolved by science itself." So that, in other words, science, material science, is to replace this religion, and religion is to be shed by mankind just as a snake sheds its skin. And in this way the antagonisms created between Jew and Christian or, or Hindu and Muslim are reconciled.
Prabhupāda: Reconciled can be only when you actually know what is God. Simply by stamping oneself Christian, Jewish, or Hindu and Muslim, without knowing who is God and what is his desire, that will naturally create antagonism. Therefore the conclusion is, as Mr. Marx giving stress on science, so we should understand scientifically what is religion, what is God. Then this antagonism will stop.
Hayagrīva: ...Frenchman, and he is known as a positivist. He felt that positivism reconciles the heart and the intellect. He felt that theology dealt solely with the heart or the sentiments and that philosophy dealt solely with the intellect, but positivism reconciled the two. He writes, "Positivism proves more efficient than theology yet at the same time terminates the disunion which has existed so long between the intellect and the heart. It is a fundamental doctrine of positivism, a doctrine of as great political as philosophical importance, that the heart preponderates over the intellect. When it is said that the intellect should be subordinate to the heart, what is meant is that the intellect should devote itself exclusively to the problems which the heart suggests, the ultimate object being to find proper satisfaction for our various wants," meaning material wants, as well as spiritual wants.
Prabhupāda: So we have got from Bhagavad-gītā that the gross understanding are the senses, though the still finer understanding is the mind, and then intellect, and then the soul. The soul is the original, basic principle of activities. So it becomes grosser, grosser, grosser, and when the soul acts on the platform of senses and body, these are gross activities. So our calculation is the gross activities of the body, then the subtle activities of the mind and still more subtle activities of the intellect, and then spiritual platform.
Hayagrīva: To reconcile all mankind.
Prabhupāda: Yes. That is not possible.
Hayagrīva: No one would agree with. No one is in total agreement.
Prabhupāda: That is not possible.
Hayagrīva: But he felt that positivism...
Prabhupāda: Positivism, that we can understand, that every man eats. So they have to eat. That is positive. Every man sleeps; he must sleep. But the thinking, feeling, willing, even in eating, sleeping also, everyone has got his own taste, own method.
Conversations and Morning Walks
1974 Conversations and Morning Walks
Richard Webster: Well, may I ask a question? I find in medieval European philosophy two different attitudes and..., which I find difficult to reconcile perfectly. That is to say the earlier Christians, up to the thirteenth Century, I suppose, were practically only thinking about God, nothing else but God so that nature or the human being, or any... everything else, tended to disappear altogether as also in some Indian philosophy, I think. And then, later on, with more modern science and so on you've got a different attitude in the Christians themselves, that is to say an attitude of acceptance towards subordinate things so that they became independent and finally, of course, broke away altogether so that nowadays we have science without God at all. But there was a sort of period in the late middle ages when St. Thomas Aquinas, who stopped thinking about God, only about God, and gave his attention to science, so they say. Well, there was a sort of conflict there. I don't quite know what to say about it whether I'm on one side or the other. That is to say if I were to (indistinct) the earlier Christian or (indistinct) There was Aquinas, for instance, who was a saint, but he would pray into the world, if you like. I wondered whether you would disapprove of that or...
Prabhupāda: Yes, these different types of philosophers are always there, not only in the medieval age, in the previously also. It is said, na cāsāv ṛṣir yasya mataṁ na bhinnam. "A philosopher is not a philosopher if he does not present a different view." (laughter) This is stated in the Bhāgavata. Tarko 'pratiṣṭhaḥ śrutayo vibhinnaḥ (?). Tarka, by argument, logic, you cannot come to the right conclusion because you may be a good logician and then you meet another logician who is better than you. So his arguments may be stronger than your argument.
Paramahaṁsa: How does he reconcile those two?
Prabhupāda: He must work for Kṛṣṇa. He is not doing anything for himself. He's doing for Kṛṣṇa. For Kṛṣṇa's sake, one can take any kind of risk. Just like the karmīs, they take any kind of risk for earning some money similarly, bhakta also will take any kind of risk to satisfy Kṛṣṇa. Guru-kṛṣṇa. Yasya prasādād bhagavat-prasādaḥ **. So it is not very clean. Why?
Paramahaṁsa: Many, many people come here every day and not too many people clean. It's difficult to have people clean. They think it's too low, as an occupation.
Devotee: They spend their money making bombs instead of sanitation. (Prabhupāda laughs) (pause)
Prabhupāda: Why?
Paramahaṁsa: Instead of taking bath every day, they use perfume on their body. Fifty years ago, very few people had a shower in the home, and they would go to a public bath once a week or twice a week for a bath. Most of the time they cleaned themselves off with alcohol.
Prabhupāda: They still, in Germany, they have no bath in every house. They go to the public bath. Is it not? They, simply they have got only one toilet. That's all. And for taking bath, they go the public house. They have to pay some.
Professor Durckheim: I am sure it can be reconciled, but I am interested to know how do you see this question.
Prabhupāda: Yes, yes. That everyone can understand. It is very easy. Now, just like we have already heard from Bhagavad-gītā that I am the spirit, I am within this body. So my sufferings are on account of this body. This is a fact. Because I have entered into this body, material body, there are my sufferings. Therefore my business should be how to get out of this body. Is it clear or not?
Professor Durckheim: Yes.
Prabhupāda: So this incarnation means I am spirit soul, I have entered this body. Now I can, next life I can enter into another body. It may be dog's body, it may be cat's body or it may be king's body. So the standard of suffering is there either in the king's body or in the dog's body. And the standard of sufferings is enunciated, birth, death, old age and disease. These are our sufferings. So in order to get out of these four kinds of sufferings—there are many kinds; these are the main kinds—we have to get out of this body. That is the problem.
Professor Durckheim: Now may I put a question? Just I think there is one way to reconcile. This was given just now as a Christian view or of the other side, as far as the body is concerned, because I think there are three consciousness, conscience of body. The one looks only at health, the second one only of beauty, but the third one we are never talking about has to look to transparence of our body consciousness, to become transparent in a way that in our body and through our body we might look for the Absolute Truth.
Prabhupāda: Yes.
Professor Durckheim: That this goes together. (German)
Prabhupāda: Yes. So the thing is that if my life is based on false conception that "I am this body," so the bodily appreciation of beauty or any other thing, that is also false. That is also false. If I am not this body, then anything conceived in relation with this body, that is false.
1975 Conversations and Morning Walks
Carol: I find it difficult to reconcile the love of God with actually doing something like this.
Prabhupāda: Then how you are going to speculate on anthropology?
Carol: Hmm.
Prabhupāda: If you cannot adjust, how you are wasting your time in the science, anthropology? It is a false science.
Carol: I'm waiting to be led into something which is good.
Prabhupāda: There is no meaning.
Devotee (1): Śrīla Prabhupāda, how can the position be reconciled if in Kṛṣṇa consciousness one of the two, the husband or the wife, wants to enjoy sense gratification, but the other does not? Should there be separation then?
Prabhupāda: No... They should be trained up. Sense enjoyment means not advanced in Kṛṣṇa consciousness. As soon as one is advancing in Kṛṣṇa consciousness, his sense enjoyment spirit will be reduced. That is the test. Bhaktiḥ pareśānubhavo viraktir anyatra ca (SB 11.2.42). The test is, how you are advancing in Kṛṣṇa consciousness is the proportionate diminishing of sense enjoyment. That is the test. Just like cure of the disease means diminishing the fever, temperature. This is the test.
Director: But how do we reconcile the fact that our doctors tell us we should eat meat because of the protein?
Prabhupāda: That is a foolishness. They are not eating meat for the last ten years. Do you think they are reduced in their health? Rather people say bright faces. In Boston one priest, I was going from Los Angeles to Hawaii. One gentleman in plain dress, he is a priest, he said, "Swamiji, how your students look so bright?" And sometimes we are advertised as bright faces. In Boston or somewhere the ladies were asking, "Are you American?"
Guest 2: Well, how do you reconcile or how do you work out a situation... If everything belongs to God, we have to run society, and...
Prabhupāda: But you don't forget that everything belongs to God. Because you have to run society, it does not mean that you forget the real thing.
Guest 1: So I really don't object to that idea at all. But the thing is that the system we're working within has got different concepts.
Prabhupāda: It should be rectified.
Dr. Judah: It might help some reconciliations in some cases.
Jayatīrtha: That's a good idea for devotees to give to their parents. (break)
Dr. Judah: ...it has many imperfections of which I am well aware. Mistakes that I hope in another edition can be corrected.
Prabhupāda: But many parents are very happy because their...
Dr. Judah: Yes.
Prabhupāda: They are very happy. Some of them come to me to give me thanks.
Prof. Olivier: How do you...? This...your concept of reincarnation, how do you reconcile reincarnation with this attempt to...
Prabhupāda: So long you'll have desire for material...
Prof. Olivier: This is what is normally in the Hindu religion, you know, which it is not so, of course, in the Christian religion.
Prabhupāda: It is not the question of religion. This is the, I mean to say, our position, real position. Religion develops. Religion is a kind of faith. That develops according to time, circumstances, people. But reality is this, that we are spirit soul. We are now conditioned by the laws of material nature, and we are carried away by the laws of material nature and transmigrating from one body to another, sometimes happy, sometimes distressed, or sometimes heavenly planet, sometimes lower planet. This is going on.
1976 Conversations and Morning Walks
Prabhupāda: No, if.... You see, this body is so made that it must end, but before ending, you must be competently Kṛṣṇa conscious. Then, next life, you become permanent in life, in knowledge, in blissfulness. That is required.
Carol Jarvis: Many people find it very difficult to reconcile the spiritual way of life in the Kṛṣṇa movement with the great financial resources the movement also has. Why do you need any great financial...?
Prabhupāda: It doesn't.... The Kṛṣṇa consciousness movement does not depend on any material condition, any material condition.
Carol Jarvis: But you make a lot of money out of the sales of your books, etc.; there is begging in the street each day.
Prabhupāda: Yes. But there are many beggars. They do not get money. We get money. We are not beggars. We are giving books, knowledge. Do you think we are beggars?
Indian man: How can you reconcile this birth control with that?
Prabhupāda: Birth control—by brahmacārī. You become brahmacārī.
Indian man: No, by this contraceptive and otherwise.
Prabhupāda: That is most sinful activity. Birth control should be done by restrained sex life.
Indian man: That is one way.
Prabhupāda: That is the way. Other way all sinful.
Indian man: Sinful, but sinful things are being committed...
Prabhupāda: They'll suffer. They'll suffer. Those who are killing the children, they will be killed. They will enter into the mother's womb and they will be killed. They'll be punished. Tit for tat. That they do not know. This way or that way?
Prabhupāda: No ānanda. It is eternity, but no ānanda. So eternally how you can remain without ānanda? So you have to come back again. Because here there is something ānanda although it is temporary. So unless you go to God and dance with Him, you'll have to back, come. So impersonalists, they cannot reconcile how God can be personal. Because you have got very bad experience of personal here, they think God is also a similar person. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). He thinks God is also a human being like me. Avajānanti. Mūḍhāḥ. They are mūḍhas. They are not intelligent.
Indian man: But what is the stage at which it is ātmā gets merged with Paramātmā? If ātmā would get merged with Paramātmā then...
Prabhupāda: That I have already explained. You cannot merge. You simply imagine. Merging means you merge in the spiritual atmosphere, but without ānanda you cannot stay there. Therefore you have to come back again to this material world. Suppose you are advocate and you are given some place without any practice. How long you will you remain there? If I say, "Please remain here happily without any practice." How long you'll remain? We want some activities.
Prabhupāda: Soul is eternal...
Indian man: ...the soul. How you are reconciling it if you say that the... I mean what a man is different from Kṛṣṇa. Or ātmā is different from Paramātmā. If you say that, then how do you say that ātmā is eternal? And what is the fate of the ātmā?
Prabhupāda: No, ātmā is eternal. That is said, nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). Why don't you understand? Ātmā is eternal, God is eternal. But the difference is, next line, eko yo bahūnāṁ vidadhāti kāmān. That one ātmā, God, He is maintaining others, and the others are being maintained. So how you can make equal the maintainer and the maintained? First of all, try to understand.
Prabhupāda: No. Therefore you are stressing...
Doctor: No, I have read all this and I am trying to reconcile.
Prabhupāda: So that is for the neophytes.
Doctor: The reconciliation is there. Om is Kṛṣṇa, Kṛṣṇa is om.
Prabhupāda: So if Kṛṣṇa is... If you are convinced, then where is the objection of Hare Kṛṣṇa?
Doctor: No, no.
Prabhupāda: Why should you bring so many objections?
Doctor: Kṛṣṇas tu bhagavān svayam.
Prabhupāda: Yes, that is a fact.
Doctor: Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28).
Prabhupāda: But because I do not like, therefore Upaniṣads give another chance, that "Chant oṁkāra." That is the way. Because unless one is completely purified, he cannot understand Kṛṣṇa.
Correspondence
1970 Correspondence
As the goal of Spiritual realization is only one, love of God, so the Vedas stand as a single comprehensive whole in the matter of transcendental understanding. Only the incomplete views of various parties apart from the bona fide Vedic lines of teaching, give a rupturous appearance to the Bhagavad-gita. The reconciliative factor adjusting all apparently diverse propositions of the Vedas is the essence of the Veda or Krishna Consciousness (Love of God).
1972 Correspondence
I am in due receipt of your letter from Bombay dated June 14, 1972 and I have understood its contents. Today I have received one telephone call from Giriraja and he has informed me that there is some disagreement among you leaders there in our Bombay Center. This is not at all a pleasant situation for anyone. I am entrusting this huge task to all of you for working together cooperatively for doing something wonderful. I can understand that you are responsible and cool-headed along with the others, so you take the hand in reconciling all differences.
I have read your account of the incidents of fighting with the hoodlums with great concern. After all, this world is full of darkness and controlled by the demons, so difficulties are there certainly. But if we stick to the lotus feet of Krsna, these difficulties will be over, just like a child jumps over the pit caused by the hoof of a calf. Krsna fought with so many demons so fighting is not prohibited if it is for the good cause. But one thing is, these are young boys, so actually if you approach them humbly and you yourself go to their leaders and speak to them nicely about Krsna Consciousness they will agree to leave us alone, that I think. But if you make big armed confrontation and show of strength there will be continuous fighting more and more. Better to resolve the whole situation by approaching their leaders at once and reconciling everything with them by bringing them prasadam and other nice gifts and giving them our philosophy, and if they are willing to hear it, also teach them how to chant Hare Krsna mantra.
| Page Title: | Reconcile |
| Compiler: | Visnu Murti, RupaManjari |
| Created: | 25 of Jun, 2011 |
| Totals by Section: | BG=0, SB=2, CC=3, OB=1, Lec=13, Con=15, Let=3 |
| No. of Quotes: | 37 |