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Sign of... (Lectures, SB)

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Lectures

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.2 -- Rome, May 26, 1974:

So he said, "I do not know." "So go to your mother. Ask whose son you are." The mother said, "I do not know." So he came and he said that "Sir, my mother does not know whose son I am." So Gautama Muni accepted him as disciple because he was truthful. He saw that he has got the brahminical qualification, truthful. Everyone is not willing that to admit that he is the son of a prostitute. No. But he admitted, "Yes, my mother does not know by whom I was begotten." So this is qualification.

So in the Kali-yuga especially, there is no Vedic system of reformatory process. It is the pāñcarātriki-vidhi, that anyone has got a little qualification for becoming brāhmaṇa, he is accepted by the spiritual master and he is trained up, he is initiated, just to make him a complete brāhmaṇa. (reading:) "So the sacred thread is the sign of those who are competent to study the Vedas from ācārya, or the bona fide spiritual master." The bona fide spiritual master is called ācārya, or the ācārya can become a bona fide spiritual master. Ācārya means who knows the purport of the śāstra, and he behaves himself according to the shastric regulative principle and teaches his disciple in that way. He is called ācārya. Ācārya means whose behavior, whose activities should be followed. That is called ācārya.

Lecture on SB 1.2.5 -- Aligarh, October 9, 1976:

When mind is engaged at the lotus feet of the Lord... As it is stated in the Śrīmad-..., sa vai manaḥ kṛṣṇa-padāravindayor (SB 9.4.18). When the mind is fixed up in the lotus feet of the Lord, then the words are used, the vibration of the tongue used... Vacāṁsi vaikuṇṭha-guṇānuvarṇane. Then the words are utilized for describing about the spiritual world. The spiritual world is called Vaikuṇṭha. There is no kuṇṭha, anxiety. That is spiritual world. When you become spiritualized, brahma-bhutaḥ prasannātmā (BG 18.54). There is no more kuṇṭha. This is the sign of becoming brahma-bhūtaḥ. At the present moment we are jīva-bhūtaḥ. Manaḥ saṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Therefore our struggle for existence is with the mind and the six senses. But when your existence is spiritualized, then brahma-bhūtaḥ, you have no more anxieties. That is the sign. Brahma-bhūtaḥ prasannātmā na śocati na Prasannātmā means na śocati na kāṅkṣati (BG 18.54).

We have got two diseases in the material world. One is śocati, and the other is kāṅkṣati. The things which we haven't got we desire to possess, kāṅkṣati. And the things which we possess, it will be spoiled, it will be lost. Cāṇakya Paṇḍita says that everything in this material world is temporary. Smaro nityam anityatam. So when we engage our mind in these temporary things, that is śocana and akāṅkṣa. And when we are elevated to the spiritual platform, then there is no more śocana and akāṅkṣa. This is the symptom. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu (BG 18.54). At that time it is possible to re-establish samatā. We are very much anxious to re-establish our universal brotherhood, but from the material platform it is not possible. Unless we come to the platform of brahma-bhūtaḥ, we cannot expect samaḥ sarveṣu bhūteṣu. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). These things are there in the Bhagavad-gītā.

Lecture on SB 1.2.6 -- London, August 26, 1971:

So there was big meeting of the sages, and Sūta Gosvāmī was on the chair. So amongst the audience, one sage, his name was Śaunaka, he was putting questions to the speaker and he was answering chapter by chapter. So one question was there, that in this age, Kali-yuga... Kali-yuga means the age of dissension, disagreement. Nobody agrees with anybody. Everyone is independent. That is the sign of... They don't... Unless they are forced, they don't care for any authority. Of course, we care or do not care, the authority is there. If I do not care, then I will be forced to care. That is the law of nature. So in this age, the question was, "What is the best form of religion by which one can become elevated to spiritual emancipation?" The best form of religion. So somebody may recommend that Hindu religion is best, or others may recommend that Christian religion is very good and others may say, "Oh, Muhammadan religion is very good," and others may say, "Buddhist religion is very good." But Śrīmad-Bhāgavatam says very nicely... Śrīmad-Bhāgavatam does not advocate that "Hindu religion is good" or "Christian religion is good" or "Muhammadan religion is good" or "Buddhist religion is good." Śrīmad-Bhāgavatam gives a general description. What is that? Sa vai puṁsāṁ paro dharmaḥ: "That is the best form of religion for a person." What is that? Sa vai puṁsāṁ paro dharmaḥ. "That is the best form of religious principle," yato bhaktir adhokṣaje, "by performing which you become a devotee of the adhokṣaja." Adhokṣaja means the Supreme Personality of Godhead. The real, literal meaning of adhokṣaja: adhaḥ—this is Sanskrit word—adhaḥ means "made down," and akṣaja, akṣaja means sense perception, knowledge acquired by sense perception. So adhokṣaja means the Supreme Personality of Godhead, who cuts down all kinds of sense perceptional activities. Just like the mental speculators, they are making research, "What is God?"

Lecture on SB 1.2.6 -- London, August 26, 1971:

So that is stated here that love of Godhead, not for any purpose. Without any purpose. Ahaituky apratihatā... Apratihatā means without being hampered by any reason. "Oh, I cannot love Kṛṣṇa because I am very poor man." Or "I cannot love Kṛṣṇa because I have no education, I cannot study Vedānta." No. To love Kṛṣṇa, you don't require any material acquisition. No material acquisition will help. So if somebody says, "Oh, I have to bring fruit and flower at least, and incense to the temple, otherwise..." Yes. That is the sign of love. The sign of love is six, six. They are six in number. What is that? You give something to your lover, and you accept something from your lover. If you simply go on giving your lover, and if you don't..., your lover does not give you something, then there is no love. Dadāti pratigṛhṇāti. Everything is defined in the Vedic literature. Love means one should give and should accept also. Dadāti pratigṛhṇāti bhuṅkte bhojayate. One should give the lover eatables and accept eatables from him or her. Dadāti pratigṛhṇāti bhuṅkte bhojayate guhyam ākhyāti pṛcchati ca... You should not keep anything secret within your mind, and the lover should not keep anything secret within the mind. If these six kinds of exchanges are there, then there is love. And that love should be without any reason and without being stopped by any material cause.

So how nicely it is stated in the Śrīmad-Bhāgavatam that sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6), that is the highest principle of religion. You can accept any kind of religion, it doesn't matter. You be Hindu or Mussulman or Christian, it doesn't matter. The test is whether you have developed that causeless, causeless love for God. And whether that execution or loving affair is going on without being stopped by any material reason. That is the test of religion. Śrīmad-Bhāgavatam, how nice this is, the definition of...

Lecture on SB 1.2.6 -- Vrndavana, October 17, 1972:

So Mukunda was standing outside in every day's meeting, and he was asking other devotees, "I'll not be able to see Lord Caitanya anymore?" So they asked Caitanya Mahāprabhu that "You have forbidden Mukunda to come before You, but he's asking only if there will be any opportunity in the future to see You." Caitanya Mahāprabhu said: "Yes, after three hundred millions of years, he can see Me." So the devotees informed Mukunda, "Caitanya Mahāprabhu said that after three hundred millions of years, He'll be able to see you." He began to dance: "Oh, that's nice. That's nice."

Āśā-bandhaḥ samutkaṇṭhā nāma-gāne sadā ruciḥ. This is the sign of pure, advanced devotee. He's never disappointed. Ahaitukī. There is no motive. "My Lord is there. My duty is to serve." That's all. "Whether I shall be benefited, whether my senses will be satisfied, gratified..." These are conditions. Unconditional. That is... Anyābhilāṣitā-śūnyam (Brs. 1.1.11). Without any motive, without any condition, when we love Kṛṣṇa, that is first-class religion. Sa vai puṁsāṁ paro dharmaḥ. Para and apara. Apara means "inferior," and para means "superior." Just like there are two energies of Kṛṣṇa: para and apara, inferior and superior. So paro dharmaḥ means superior, the occupational duty in superior energy.

Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). Daivīṁ prakṛtim. Mahātmā, one who is broad-minded, or greater souls, they are under the control of daivī-prakṛti. Daivīṁ prakṛtim āśritāḥ. And what is the symptom? Bhajanty ananya-manasaḥ, they have no other motive than to render service to the Lord. That's all. This is the symptom of mahātmā. No motive. No gain, no exchange. Simply to serve the Lord. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). Any kind of desire, even liberation. No. But if one is pure devotee, liberation will be at his door. He, what he has got to ask for liberation? He's already liberated. He hasn't got to ask for liberation.

Lecture on SB 1.2.7 -- Vrndavana, October 18, 1972:

The whole system is surrender. So vāsudeve bhagavati bhakti-yogaḥ (SB 1.2.7). Bhakti-yogaḥ prayojitaḥ means in order to enter into bhakti-yoga one has to first of all surrender to a bona fide spiritual master. Ādau gurvāśrayam. This is the beginning of bhakti-yoga. And what kind of guru? An... That is also explained in the śāstras: śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam. Guru must be śābde pare ca niṣṇātam (SB 11.3.21). Śābde means śabda-brahman, Vedic knowledge. He must be dipped into the Vedic knowledge, śābde pare ca, and in devotional service, śābde pare ca niṣṇātam, brahmaṇy upaśamāśrayam. And accepting the Supreme Brahman, Paraṁ Brahman, as the ultimate goal of life. Not he has got any other goal of life. These are the signs of guru.

So to attempt vāsudeva-bhakti means perfection of life. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ (SB 1.2.7). If we execute pure devotional service into the lotus feet of the Supreme Personality of Godhead, then jñānam, janayaty āśu vairāgyam. This is the test of bhakti. Janayaty āśu vairāgyam. A man is tested how much he has advanced in bhakti-yoga by his detachment from material enjoyment. If you, if one is attached to sense enjoyment, at the same time, he poses himself as a great devotee, that cannot work. Just like if you are eating something, then there will be no hunger. A man is hungry so long he does not eat something. So if, if he, if you say, "Yes, I have eaten so much, and still, I am feeling hungry," that cannot be. Actually if you have eaten, then you must not feel hungry. Similarly, if you have actually tasted bhakti-yoga, then there will be no more material attachment. This is the test. Not that artificially keeping a big tilaka on forehead and thinking within always "How to get money, how to get woman?" That kind of is not... They, there..., there will be no more hunger for these material things, especially woman and money. That is the test of bhakti.

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

So here it is, says, dharmasya hy āpavargyasya na artha arthāyopakalpate. There are four principles in the material world: dharma, artha, kāma, mokṣa (SB 4.8.41, Cc. Ādi 1.90). Human life begins from religious life, because in the animal life there is no religion. Animal life—cats' life, dogs' life, tigers' life, or any other less than human being... Especially civilized human being all over the world, there is some type of religion, either it may be Hindu religion or Christian religion or Muhammadan religion or Buddhist religion. That is the sign of civilized human society. Dharmeṇa hīnaḥ paśubhiḥ samānaḥ. Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhiḥ narāṇām. Eating, sleeping, sex life and defense, they are common either to the human being or to the animals. So what is the difference between animal and human being? The difference is that a human being, civilized being, has some sort of religious understanding. The cats and dogs, they have no such thing. That is the difference. Therefore, when human being becomes irreligious, without any religion, then it is no better than the cats and dogs. Dharmeṇa hīnaḥ paśubhiḥ samāṇaḥ.

Lecture on SB 1.2.10 -- Delhi, November 16, 1973:

You have seen the history of Prahlāda Mahārāja, Dhruva Mahārāja, many, many devotees, Pāṇḍavas. How much tribulation they had to suffer in their lives! So yasmin sthite, because they were devotee of Kṛṣṇa, they were never disturbed. Never. This is the position of Kṛṣṇa consciousness. They will never want anything, and they are not disturbed by any material tribulations. This is the sign of a kṛṣṇa-bhakta. Kṛṣṇa-bhakta niṣkāma ataeva śānta (CC Madhya 19.149).

So it is possible to arrive that state by little endeavor, and that is Kṛṣṇa consciousness. And it is so simple, by chanting Hare Kṛṣṇa mantra. And the practical examples you can see, that these European, American boys, they had so many wants, but they, all these demands could not satisfy them, but now they are fully satisfied simply by chanting Hare Kṛṣṇa. Just like this boy, our Gurudāsa, explained that he could swim over liquor business. His father has got very big business of liquor. But no. He wants to swim in the ocean of transcendental love. This is Kṛṣṇa consciousness movement.

Thank you very much. Hare Kṛṣṇa. (end)

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

Hṛdy antaḥ sthaḥ. Hṛdy antaḥ sthaḥ means the contaminations which we have accumulated within our heart, that will be washed off. That will be washed off so that your heart will be cleansed of all rubbish things. And, as soon as all rubbish things are cleared off, then we are situated in pure consciousness. Because it is very difficult to understand, to eradicate oneself from all the designation. Suppose I am Indian. Is it very easy...? It is not very easy to take it for granted immediately that I am not Indian, I am pure soul? Similarly, anyone, to not identify with this bodily designation, it is not very easy task. But still, if we go on hearing the kṛṣṇa-kathā, as we have begun here, it will be very easy. It will be very easy. You, you make an experiment. You make an experiment how easily you shall be able to get yourself free from all these designations. And as soon as we are free from the designations... What are the freedom? What are the signs of freedom? The signs of freedom...

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ stho hy abhadrāṇi
vidhunoti suhṛt-satām
(SB 1.2.17)

Naṣṭa-prāyeṣv abhadreṣu. Naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā (SB 1.2.18), bhaktir bhavati, bhaktir bhavati naiṣṭhikī, bhavati naiṣṭhikī. Now, as soon as, not cent percent clearance... It is not possible to clear our, I mean to say, rubbish things within our mind all of a sudden or very soon, all things. Even some percentage of the rubbish are cleared off, then at once it happens that our, the influence of the material nature becomes slackened.

Lecture on SB 1.2.19 -- Los Angeles, August 22, 1972:

Prabhupāda: Sleep and inactivity is a sign of ignorance. The more we are inactive and sleepy, that means we are in the modes of ignorance. And passion means activity for sense enjoyment. And goodness means free from the inactivity of ignorance and the activity of passion, but to see things as they are: "Oh, I am eternal servant of God. So my actions should be to serve God." That is goodness. These are the stages. When one is inactive, lazy, sleeping, that means ignorance. When one is very active for sense enjoyment, it is passion; and when one is neither active like the sense gratifiers nor sitting idly like the ignorant, but he is trying to engage himself in Kṛṣṇa consciousness, service, that is goodness. And one who is actually serving Kṛṣṇa, that is transcendental platform, liberated platform. Then?

Pradyumna: "The effect of devotional service becomes manifest by complete elimination of these effects of passion and ignorance. The devotee is fixed at once in the mode of goodness, and he makes further progress to rise up to the position of vasudeva, or the state of unmixed sattva, or śuddha-sattva state. In this śuddha-sattva state only can one always see Kṛṣṇa state, eye to eye, by dint of pure affection for the Lord. A devotee is always in the mode of unalloyed goodness; therefore he harms no one. But the nondevotee, however educated he may be, is always harmful. A devotee is neither foolish nor passionate. The harmful, foolish, and passionate cannot be devotees of..."

Lecture on SB 1.5.8-9 -- New Vrindaban, May 24, 1969:

Kṛṣṇa said that "A person who is taking the risk and trouble of preaching this confidential philosophy, Bhagavad-gītā as it is..." Paramaṁ guhyam, very confidential. Confidential means that the last instruction of Bhagavad-gītā, simply to surrender unto the Supreme, Kṛṣṇa, is not understandable by ordinary men. Even great scholars like Dr. Radhakrishnan, he denies. Āsuraṁ bhāvam āśritāḥ. One who has taken the attitude of becoming a demonic, however learned he may be, māyayāpahṛta-jñānāḥ. His learning, his knowledge, has been taken away by māyā. And āsuraṁ bhāvam, na māṁ prapadyante. They will never surrender. This is the sign of demon. They will never surrender. They will be killed, they will go to hell, they will accept all the thing, but still, if you ask him that "You surrender to..." "No." That is demonic.

Therefore one who surrenders to Kṛṣṇa, or God, is very fortunate. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). One who surrenders, he's not ordinary man. He is greater than all scholars, all philosophers, all yogis, all karmīs. Topmost man, one who surrenders. Therefore it is very confidential. So our teaching, Kṛṣṇa consciousness movement, to present Bhagavad-gītā as it is, is a process of teaching people how to surrender to Kṛṣṇa, or God. That's all. Therefore Kṛṣṇa says this is a confidential... Nobody will accept. But one who takes the risk, "Please, surrender..." So when you go to preach, you know the preachers are sometimes attacked. Just like Nityānanda Prabhu was attacked by Jagāi-Mādhāi. And when Lord Jesus Christ was crucified, killed... So a preacher has the risk. Therefore Kṛṣṇa says, "These field workers who are engaged in preaching this Bhagavad-gītā as it is, they are very, very dear to Me. Very, very dear to Me." Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ (BG 18.69). "There is nobody dearer to Me than that person who preaches this confidential truth to the people."

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

Naiṣāṁ matis tāvad urukramāṅghrim (SB 7.5.32). Urukramāṅghrim, aṅghri. Aṅghri means lotus feet. Nobody can be interested to the lotus feet of the Supreme Personality of Godhead... Because to be become interested in the lotus feet of the Supreme Personality of Godhead means to become liberated. Anartha-apagamaḥ yad-arthaḥ. Anartha. Anartha means unnecessary. We are creating unnecessary necessities of life and becoming entangled. This is material life. But if one becomes Kṛṣṇa conscious, interested in Kṛṣṇa, then he becomes detestful: "What is the use?" Just like our brahmacārīs, our devotees, they can lie, lie down flat on the ground. They don't require any nice bedstead or cushion. Because the life is so molded, they think, "Well, I have to take some rest. So in this way and that way, why should I bother about that?" Yes. That is the sign of advancement in Kṛṣṇa consciousness. Kṛṣṇa consciousness means bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). Those who have no taste of Kṛṣṇa consciousness, they are trying to be happy by unnecessarily increasing the material demands because they have no other information. But as soon as one is engaged in devotional service of Kṛṣṇa, pareśānubhūti, he relishes some transcendental pleasure, and, as a result of that, this nonsensical pleasure becomes insignificant.

Lecture on SB 1.8.21 -- Mayapura, October 1, 1974:

No. Anyone who possesses... Still in India, anyone who possesses some land, he is called king, rāja. He is called rāja, the zamindar, one who possesses some land, in..., especially in the up-country. So Nanda Mahārāja, because he possessed some land... He was well-to-do, rich man. Because... (aside:) Where is water? He possessed cows and grains. Formerly, a man... Still now, also... Actually that is rich, riches. Gavayā dhanavān, one who has got many cows, he is to be considered as rich man. Dhānyena dhanavān. One who has got large quantity of food grains, he is dhanavān. Nowadays one who has got a bunch of paper, he is considered... And the paper is nothing. As soon as the government is failure, then the thousand-dollar note and hundred-dollar notes, it will have no value.

So actual, actual value, to keep cows, to have food grains or gold, jewelries, these are the signs of richness. But Kali-yuga is so cruel that if you have got gold, if you have got jewels, then government will take away. Dasyu-dharmabhiḥ. Formerly there were ordinary plunderers, thieves. Now, according to Śrīmad-Bhāgavatam, the government will be composed of organized thieves. That is meant: dasyu-dharmabhiḥ, rājabhiḥ. Government officer means organized thieves in every country. That will be the situation. So you cannot keep now. You have to be satisfied with these papers. That's all.

So Nanda Mahārāja was rich because he possessed nine lakhs of cows, not... And Kṛṣṇa had to take care of. Although Kṛṣṇa was Nanda Mahārāja's son, king's son, still He had to go... When He was young, five, six years old, He had to take care, not only Kṛṣṇa, but all His friends. That was the system. Small boys, they would take care of the calves, and after sixth year, they would take care of the cows. So in this way, fifteen, sixteen years, they would pass. Then they would... They may go to school, but the ordinary vaiśyas... Nanda Mahārāja happened to be vaiśya, not kṣatriya. His father, Kṛṣṇa's father, was Vasudeva. He was kṣatriya. His uncle, Kaṁsa, he was kṣatriya. He belonged to the kṣatriya family because born as the son of Vasudeva, but because He was transferred in His..., just after His birth to Nanda Mahārāja, so in the boyhood, in childhood, he remained a vaiśya.

Lecture on SB 1.8.46 -- Mayapura, October 26, 1974:

He has specifically mentioned the word dhīra. Dhīra means the sober, learned... Generally we call in English language "gentleman." Gentleman means he must be sober, learned, and thoughtful. That is gentleman. But nowadays, gentleman is different—simply by dress. Dhīra and adhīra. So there are two classes of men, and the Gosvāmīs were very dear to both classes of men, dhīrādhīra. That is the sign of a saintly person, samatītya. Samatītya: they have no enemy. Ajāta-śatravaḥ. Even the adhīra, the saintly person considers as friend, and even a dhīra, he considers friend. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). This is the dhīra.

So these saintly persons were also advising, Vyāsadeva, and vyāsādyaiḥ, not only Vyāsadeva. There were other big, big saintly persons. The monarchy, as it is conceived in the Vedic civilization, that is not this monarchy. Just like we have got experience in the history, a monarch means get money and spend it for wine and woman. Not that kind of monarch. Monarchy means the king... The ideal monarchy—Mahārāja Yudhiṣṭhira, Mahārāja Parīkṣit—they were very much advanced in spiritual knowledge, in administrative knowledge, in economic development. Everything, perfectly they were educated, and they were being guided by saintly persons like vyāsādyaiḥ. Vyāsādyaiḥ. Mahārāja Rāmacandra was being guided by Vasiṣṭha. So the kings were guided by a committee of saintly persons. Big, big learned, saintly persons, brāhmaṇas, they would give advice to the king. He is already learned. There was a case, Veṇa Mahārāja, the father of Pṛthu Mahārāja. He was very much upstart. Therefore the committee of the learned brāhmaṇas and saintly persons killed him. Because he was not hearing to the committee of the saintly persons, brāhmaṇas, he was killed, and his son, Mahārāja Pṛthu, was enthroned. There were many cases. If the king was an upstart, the brāhmaṇas, they were so powerful, they did not require any weapon; simply by their words they will kill him.

Lecture on SB 1.15.35 -- Los Angeles, December 13, 1973:

This is sign of a perfect God conscious or Kṛṣṇa conscious. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). One who has understood God, he is paṇḍita, learned. Without being learned, a fool, rascal, cannot understand what is God. One who understands God means he is paṇḍita, he is learned because he has got the knowledge. Veda, Veda means knowledge. What is the purpose of knowledge? Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). That is Veda, that is knowledge. Any kind of knowledge, it doesn't matter whether it is political or scientific or philosophical or mathematical—there are different—but the ultimate aim should be to understand what is God. That is knowledge. Because you, human being, you are advancing in knowledge, but what is the goal of knowledge? The goal of knowledge is to understand God. That is the difference between dog and me. He has no goal of knowledge. He is simply eating, simply jumping and barking, that's all. That is a dog's business. If you go on like that, eating, sleeping and begetting children and barking in political conference, then you are dog. You are not God or godly. Nobody can become God, that is... But you can become godly. Similarly, people have become just like cats and dogs. This is dharmasya glāniḥ.

Lecture on SB 1.16.11 -- Los Angeles, January 8, 1974:

Pradyumna: Translation: "Mahārāja Parīkṣit sat on a chariot drawn by black horses. His flag was marked with the sign of a lion. Being so decorated and surrounded by charioteers, cavalry, elephants and infantry soldiers, he left the capital to conquer in all directions." (SB 1.16.11)

Prabhupāda: So each king had different colored horses and differently marked flag on the top of the chariot. Just like Arjuna's chariot was drawn by white horses. Śveta. Śveta means white. And his grandson, his horses are of blackish. Not... Śyāma is not black. Blackish. Swarthy. No, blackish. Turaṅga, jeweled. They have four horses in chariot, and there is a charioteer and flag marked with lion. This lion is not to be considered an ordinary lion. This lion is Mṛgendra or Narahari, Nṛsiṁha-deva. Arjuna's chariot was with flag marked with Vajrāṅga, Hanumānjī, Hanumānjī. Kṛṣṇa's chariot flag is marked with Garuḍa. So these are the distinctive marks. One will understand immediately, "This is such and such king's chariot." That mark is there.

Lecture on SB 2.1.5 -- Los Angeles, August 13, 1972:

Kṛṣṇa is called uttama-śloka. Uttama-śloka means when Kṛṣṇa is described, He's described by chosen language, not ordinary language. You'll find, those who are students of Śrīmad-Bhāgavatam, you'll find each and every word so nice and so sublime, even from literary point of view. Therefore He's called Uttama-śloka. And His līlā, His pastimes So Śukadeva Gosvāmī admits that "Although I was situated in the liberated stage of life, still I was attracted by the activities or pastimes of Lord Kṛṣṇa." Pariniṣṭhito' pi nairguṇya uttama-śloka-līlayā, gṛhīta-ceta rājarṣe. "My dear King, I, I heard it wholeheartedly. It was, it is so nice, it is so sublime that it was attractive to me."

So the question is that a liberated person is never attracted with anything which is material. That is the sign of liberated person. But he was attracted by the pastimes of Lord Kṛṣṇa. That means the pastimes of Lord Kṛṣṇa are not material activities. Otherwise how a liberated person can be attracted? For example, Lord Caitanya. Lord Caitanya, He took sannyāsa. He was very... Sannyāsī. For a sannyāsī to talk with women, to mix with women, is very restricted. So he was very much careful about Him, about this matter. Even some of the women who were wives of His disciples and devotees, they could not come near Caitanya Mahāprabhu. They would offer their obeisances from a distant place. They were not forbidden, but that was the system. But this Caitanya Mahāprabhu, He took pleasure in hearing about the gopīs. Just try to understand. So therefore gopīs' pastime with Kṛṣṇa, they are not material. They are spiritual. Otherwise, how Caitanya Mahāprabhu was attracted?

Lecture on SB 2.3.18-19 -- Los Angeles, June 13, 1972:

The plans for solving the problems of society have only aggravated the troubles. Even if it is possible to prolong life more than 100 years, advancement of human civilization does not necessarily follow. The Bhāgavatam says that certain trees live for hundreds and thousands of years. At Vṛndāvana there is a tamarind tree. The place is known as Imlitala, which is said to be existing since the time of Lord Kṛṣṇa. In the Calcutta Botanical Garden there is a banyan tree said to be older than 500 years, and there are many such trees all over the world. Svāmī Śaṅkarācārya lived only 32 years, and Lord Caitanya lived 48 years.

One may doubt that trees have life because they do not breathe, but modern scientists like Bose have already proved that there is life in plants, so breathing is no sign of actual life. The Bhāgavatam says that the bellows of the blacksmith breathe very soundly, but that does not mean that the bellows has life. The materialist will argue that life in the tree and life in the man cannot be compared because the tree cannot enjoy life by eating palatable dishes or by enjoying sexual intercourse. In reply to this, the Bhāgavatam asks whether other animals like the dogs and hogs living in the same village with human beings do not eat and enjoy sexual life. The specific utterance of Śrīmad-Bhāgavatam in this connection regarding other animals means that persons who are simply engaged in the matter of planning a better type of animal life consisting of eating, breathing, and mating are also animals in the shape of human beings. A society of such polished animals cannot benefit suffering humanity, for an animal can easily harm another animal but rarely do good."

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

At Vṛndāvana there is a tamarind tree (the place is known as Imlitala) which is said to have existed since the time of Lord Kṛṣṇa. In the Calcutta Botanical Garden there is a banyan tree said to be older than five hundred years, and there are many such trees all over the world. Svāmī Śaṅkarācārya lived only thirty-two years, and Lord Caitanya lived forty-eight years. Does it mean that the prolonged lives of the abovementioned trees are more important than Śaṅkara or Caitanya? Prolonged life without spiritual value is not very important. One may doubt that trees have life because they do not breathe. But modern scientists like Bose have already proved that there is life in plants, so breathing is no sign of actual life. The Bhāgavatam says that the bellows of the blacksmith breathes very soundly, but that does not mean that the bellows has life. The materialist will argue that life in the tree and life in the man cannot be compared because the tree cannot enjoy life by eating palatable dishes or by enjoying sexual intercourse. In reply to this, the Bhāgavatam asks whether other animals like the dogs and hogs, living in the same village with human beings, do not eat and enjoy sexual life. The specific utterance of Śrīmad-Bhāgavatam in regard to "other animals" means that persons who are simply engaged in planning a better type of animal life consisting of eating, breathing and mating are also animals in the shape of human beings. A society of such polished animals cannot benefit suffering humanity, for an animal can easily harm another animal but rarely do good.

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

Girirāja: We request you to ask them now. So please... A lot of information has been presented, a lot of food for thought. So this is a very important movement, very important subject matter. So we request any of you who have any question at all to please put that question and we can have further discussion.

Lokanātha: Come here and ask the question in the microphone. Please come forward and ask question.

Girirāja: Who will be the first? Asking questions is a sign of intelligence.

Lady: What is the most important thing in life?

Girirāja: The question is what is the most important thing in life?

Prabhupāda: To understand yourself. If you misidentify yourself that you are this body, then you are finished. Our most important... athāto brahma jijñāsā. The question should be, "What I am? Am I this body or something else?" That is most important thing. That is the beginning of Vedānta-sūtra knowledge, athāto brahma jijñāsā. The animals cannot ask "Whether I am dog or something else?" And if the man is kept into darkness, that he has no question, "Whether I am this or that?" then he is animal. So the most important thing according to our Vedic culture is to understand oneself, "what I am." (break)

Guest (1): ...to educate?

Prabhupāda: Do you think that you are not taxed? Why should you not be taxed for the proper gain? You are being taxed for so many nonsense things. Why not be taxed for the proper thing? That is intelligence.

Guest (2): What is the importance of health in life, and how does Guruji advise people to maintain health, and how does it connect to your mission?

Lecture on SB 2.3.20 -- Bombay, March 24, 1977, At Cross Maidan Pandal:

Indian man (1): My question is whether there is distinction between Rāma and Kṛṣṇa.

Prabhupāda: The distinction is that hearing is also a process of acquiring knowledge. Why don't you accept it? Simply seeing is not acquiring knowledge. There are so many senses, and hearing is the first-class sense to understand which you cannot see. (applause)

Devotees: All glories to Śrīla Prabhupāda!

Girirāja: Next? Please come forward with your questions. Asking questions is a sign of intelligence. Athāto brahma jijñāsā.

Tamāla Kṛṣṇa: I think you scared them away.

Indian man (2): How could I know the unknown within the known?

Prabhupāda: This is already explained. How could you know your great-grandfather? From the paramparā system. Your father says, "Yes, I had my grandfather." So from the authority of your father you can understand. This is easy process. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). You have to hear. Therefore Veda is called śruti. Śruti means you have to hear from the right source. Then you know. That is knowledge. You don't hear from a cheater. You hear from the right source. Then the knowledge is perfect.

Devotees: Jaya Śrīla Prabhupāda.

Indian man (3): If a man is highly religious, it is very difficult for him to move in the material world. What is the subject? How should he move, the people who are materialistically-minded?

Lecture on SB 2.3.21 -- Los Angeles, June 18, 1972:

So bhāraḥ paraṁ paṭṭa-kirīṭa-juṣṭam. A silk turban with pearl, what is called, decoration, bedecked with pearls, these are the signs of king. Just like we decorate Kṛṣṇa with turban, bedecked with jewels. So this turban is good so long we bow down before the Deity. Otherwise it is a great burden. Although it is made of silk, still, it will be a great burden. The idea is that if we bow down or surrender unto the lotus feet of Mukunda-Mukunda, Kṛṣṇa, one who gives liberation—then we can enjoy princely order or richness. There is no harm. But if we are lacking in that capacity to surrender unto the Supreme Lord, and simply we become puffed up with these riches, then it will be a burden. Burden means very soon everything will be lost. Just like you cannot keep the burden, heavy burden, on your head for a long time, similarly, this nice turban, silk turban, will be felt as great burden. This is the law of nature. If you misuse the power and do not feel obliged to the Supreme Personality of Godhead, who has given you the power, then you'll be finished very soon.

That is the history. Any nation, any empire, any man, as soon as one begins to defy the authority of the Supreme Lord, like Rāvaṇa, he'll be finished. Sooner or later, he's going to be finished. Just like Rāvaṇa, he was very much puffed up by his material opulence. And he did not care for Rāma. And he wanted the potency, energy of Rāma, spiritual energy, Sītā. And he kidnapped. He wanted that "I..." that he did not like Rāma, but he liked Sītā. Sītā is energy. Woman and money, these are energies of Kṛṣṇa. Kṛṣṇa is puruṣa, and all other things are prakṛti. Prakṛti is enjoyed by the puruṣa. So Kṛṣṇa says, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29).

Lecture on SB 2.3.24 -- Los Angeles, June 22, 1972:

Vidhi-bhakti, or regulated devotional service by the limbs of the body (namely the eyes, the ears, the nose, the hands and the legs, as already explained hereinbefore), is now stressed herein in relation to the mind, which is the impetus for all activities of the limbs of the body. It is expected by all means that by discharging regulated devotional service one must manifest the change of heart. If there is no such change, the heart must be considered steel-framed, for it is not melted even when there is chanting of the holy name of the Lord. We must always remember that hearing and chanting are the basic principles of discharging devotional duties, and if they are properly performed there will follow the reactional ecstasy with signs of tears in the eyes and standing of the hairs on the body. These are natural consequences and are the preliminary symptoms of the bhāva stage, which occurs before one reaches the perfectional stage of prema, love of Godhead.

If the reaction does not take place, even after continuous hearing and chanting of the holy name of the Lord, it may be considered to be due to offenses only. That is the opinion of the Sandarbha. In the beginning of chanting of the holy name of the Lord, if the devotee has not been very careful about evading the ten kinds of offenses at the feet of the holy name, certainly the reaction of feelings of separation will not be visible by tears in the eyes and standing of the hair on end.

The bhāva stage is manifested by eight transcendental symptoms, namely inertness, perspiration, standing of hairs on end, failing in the voice, trembling, paleness of the body, tears in the eyes and finally trance. The Nectar of Devotion, a summary study of Śrīla Rūpa Gosvāmī's Bhakti-rasāmṛta-sindhu, explains those symptoms and vividly describes other transcendental developments, both in steady and accelerating manifestations.

Lecture on SB 2.3.24 -- Los Angeles, June 22, 1972:

Śrīla Viśvanātha Cakravartī Ṭhākura has very critically discussed all these bhāva displays in connection with some unscrupulous neophyte's imitating the above symptoms for cheap appreciation. Not only Viśvanātha Cakravartī but also Śrīla Rūpa Gosvāmī treated them very critically. Sometimes all the above eight symptoms of ecstasy are imitated by the mundane devotees (prākṛta-sahajiyās), but the pseudo symptoms are at once detected when one sees the pseudodevotee addicted to so many forbidden things. Even though decorated with the signs of a devotee, a person addicted to smoking, drinking or illegitimate sex with women cannot have all the above-mentioned ecstatic symptoms. But it is seen that sometimes these symptoms are willfully imitated, and for this reason Śrīla Viśvanātha Cakravartī accuses the imitators of being stonehearted men. They are sometimes even affected by the reflection of such transcendental symptoms, yet if they still do not give up the forbidden habits, then they are hopeless cases for transcendental realization.

When Lord Caitanya met Śrīla Rāmānanda Rāya of Kavaur on the bank of the Godāvarī, the Lord developed all these symptoms, but because of the presence of some nondevotee brāhmaṇas who were attendants of the Rāya, the Lord suppressed these symptoms. So sometimes they are not visible even in the body of the first-class devotee for certain circumstantial reasons. Therefore real, steady bhāva is definitely displayed in the matter of cessation of material desires (kṣānti), utilization of every moment in the transcendental loving service of the Lord (avyārtha-kālatvam (Cc. Madhya 23.18-19)), eagerness for glorifying the Lord constantly (nāma-gāne sadā ruci (CC Madhya 23.32)), attraction for living in the land of the Lord (prītis tad-vasati sthale), complete detachment from material happiness (virakti), and pridelessness (māna-śūnyatā). One who has developed all these transcendental qualities is really possessed of the bhāva stage, as distinguished from the stonehearted imitator or mundane devotee.

Lecture on SB 2.3.24 -- Los Angeles, June 22, 1972:

The teacher will not accept salary. Then he comes down to the śūdra platform. The śūdra accepts salary. "I serve you, you pay me." And the brāhmaṇa will distribute knowledge freely, and the kṣatriya will give protection to the brāhmaṇa. This is the system of Vedic system. Even in fifty years ago, education in India, there was no charges. A learned brāhmaṇa will sit down in corner of a neighborhood and all the children will come there. They will learn primary education. And the parents of the children will send, somebody will send rice, somebody will send ḍāl... Just like we are maintaining, by collecting. Not here, but in Bombay, our center is collecting and distributing.

The whole system was that. Love exchange. I give you some service; you give me something, out of your love. Dadāti pratigṛhṇāti. Love means six symptoms. I give you something, you give me something. I give you something for eating, you also give me something for eating. Dadāti pratigṛhṇāti bhuṅkte bhojayate, guhyam ākhyāti pṛcchati. If I am in trouble, I express my mind, I open my mind before you, and you also try to help me. These are the six signs of love. That is Vedic civilization. Everything exchange of love. No business, mercantile. All right, let us have kīrtana. Hare Kṛṣṇa. (end)

Lecture on SB 2.9.4-8 -- Tokyo, April 23, 1972:

In the Kali-yuga this memory is declining, and they are proud, "We are advanced." There is no question of advancement. It is simply degraded. But this is māyā. Falsely they are thinking, "We are advanced." In this age, memory will be reduced, duration of life will be reduced, people's merciful tendency will be reduced, strength of the body will be reduced. In this way everything will be reduced. Now we do not find very strong men, very strong memory, living for a long time, bodily strength. No. These are reducing. Now people are not merciful. One man is being killed before you in the street; nobody takes care. This is the sign of Kali-yuga. Everything will be reduced. Memory also being reduced. There are eight kinds of things reducing. One of them, these four, five, I have already mentioned. Important things. The duration of life is reducing, no sympathy, no sympathy. One is suffering from some disease; nobody is taking care. This is the sign of Kali-yuga. "Oh, let him die. Let me live." These are the signs of Kali-yuga: no memory, no sympathy, no long duration of life, no bodily strength, no education. This is the symptoms of Kali-yuga. Therefore the only means is harer nāma harer nāma harer nāma (CC Adi 17.21). They cannot in the ordinary way it is impossible to make advancement.

The so-called yogis, karmīs, they are all cheaters. They show some bodily gymnastic and talks all nonsense, becomes God within a week or six months. These things are going on. Very precarious condition. Therefore it is, kalau nāsty eva nāsty eva nāsty eva: "Kalau, in this age, Kali-yuga, there is no other alternative." And I see practically our society, our students. They are simply, practically chanting Hare Kṛṣṇa mantra. So compare any so-called yogi and jñānī and sannyāsī. They cannot stand before them in their... Even though they are not perfectly advanced, still, they cannot stand. People are appreciating. So stick to your principles.

Lecture on SB 2.9.11 -- Tokyo, April 27, 1972:

A man, a boy becomes... Attraction. Without attraction, there cannot be sex. And without sex, there will be stopped of generation. So by nature these things are there. So śāstra makes some adjustments. The natural attractions are there, but they know what is the meaning of this attraction. Therefore, according to Vedic rules, the boy is selected by the father, the girl is selected by the father. They are given in marriage so that that natural attraction can be utilized for generating good population, not prostitution. You see? Therefore early marriage, selection by the parents, these are recommended. That is called marriage. Now the boys and girls are loitering in the street, and they are mixing freely and having all business. And then one day say, "All right, I agree. You are my wife. You are my husband." Svīkāra eva ca udvāhe. These are the signs of Kali-yuga. It is simply deteriorating. The human civilization is deteriorating. In the name of advancement of civilization, they are becoming animals simply. And the more the age of Kali-yuga will increase, these things will also increase more and more, more and more. Later on, you won't get foodstuff. You will be obliged to kill some animal and eat. Now you have got alternative. But we are becoming very much fond of animals, so Kṛṣṇa will, or nature will make some arrangement that you cannot eat except animals. That day will come. You cannot eat, even if you do not like. Nobody will say, "I don't like." Everyone will like. So there will be no supply of wheat, no supply of rice, no supply of sugar, no supply of fruit. These things will be stopped. No supply of milk. These are stated. You won't get. Then naturally... Just like in Arabian desert, they were animal eaters. What is growing there? So if in Jerusalem, if they have eaten flesh, so that is not their fault. Jesus Christ might have allowed: "All right." But why in other places where there are so many nice foodstuff? What is the reason? If you don't get something... (someone calling in Japanese) Who is this?

Lecture on SB 3.25.1 -- Bombay, November 1, 1974:

So light and heat can be perceived by anyone. Therefore Kṛṣṇa says in the Bhagavad-gītā, prabhāsmi śaśi-sūryayoḥ: "I am the light and heat of the sun." Of course, moon, there is no heat. There is cooling effect. Two things are there. So all these are energies of Kṛṣṇa. Prabhāsmi śaśi-sūryayoḥ. So why people say, "Can you show me God?" You are seeing daily, every moment. But because you are fool, you have no sense of understanding. As soon as there is some heat, any man can understand there is fire. As soon as there is smoke, anyone can understand there is fire. Similarly, if you can feel the energy of the Lord, then you can feel the presence of the Lord immediately.

Now here, these boys, these girls, they are worshiping Kṛṣṇa, and they are becoming devotee. What is the sign of devotee? The sign of devotee is that the devotees are no more interested with material enjoyment. That is devotee. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). So these young boys and girls, they do not go to cinema. They do not smoke. They do not go any restaurant or club. Why? Virakti! Don't want this! What to speak of here, poor country, but in the European, American countries, everything is available very cheap. But they are not interested. They are interested to sit down on the floor without any chair and follow me, whatever I say. They have no sufficient eating even. I cannot give them to their standard. Still... Why? Because they don't want this material happiness. That is the test. That is the test. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). When one will become detestful to material enjoyment, you will know, or he'll know. Personally one can understand how much he is advanced in spiritual life. Spiritual life does not mean that a sannyāsī is smoking and drinking tea, one gallon of tea. That is not spiritual life. He must be detestful. So this dharma, or spiritual life, means to have no more interest in material activities but only in the understanding of God, the Supreme, and His service. That is spiritual life.

Lecture on SB 3.25.11 -- Bombay, November 11, 1974:

So some of the verses are available. Because when the verses were offered to Caitanya Mahāprabhu, He torn it and... Because He was a sannyāsī. That was His another vairāgya. Anyway... So this verse is that "You are, Sir, Caitanya Mahāprabhu, You are the same Kṛṣṇa. You formerly came to teach people this vairāgya." Sarva-dharmān parityajya (BG 18.66). This parityajya means vairāgya. "Don't care for all this material world. Surrender unto Me." This is vairāgya. Jñāna and vairāgya. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ (SB 1.2.7). Bhakti-yogaḥ prayojitaḥ. If you apply bhakti-yoga to Vāsudeva-vāsudevaḥ sarvam iti (BG 7.19)—on this platform, then janayaty āśu vairāgyam. Āśu, "very soon." This is the sign of bhakti-yoga. Janayaty āśu. If a person is advancing in bhakti-yoga, the result will be that he is detached from material attraction. That is the sign.

Just like these European, American boys. They are born to enjoy material happiness. They are, in their country, the affluence of material happiness, money and women, they are thrown in the street. You pick up as much as you like. But they are now vairāgya, because they are devotees of Vāsudeva. They have no more attachment. This is bhakti-yoga. Bhakti-yoga means vairāgya, detachment for material enjoyment. That is the sign. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). Not that "I am a big, big devotee, but I have got very great attachment for material enjoyment." That is not bhakti. This is the sign. If you have got bhakti, then you will have no attachment for material enjoyment. That is the test. Bhaktiḥ pareśānubhavo viraktiḥ. Paraṁ dṛṣṭvā nivartate (BG 2.59). In the Bhagavad-gītā it is... Paraṁ dṛṣṭvā. Param means better, superior things; dṛṣṭvā, by seeing, these lower inferior things is rejected. That is... Two things cannot go on.

Lecture on SB 3.26.16 -- Bombay, December 25, 1974:

The description of bhayam is given in the Bhāgavatam. What is this bhayam, fearfulness? Bhayam, īśād apetasya viparyayo 'smṛtiḥ: "Those who have forgotten the Supreme Lord and have identified themselves with this material world, for them, the fearfulness is there." But those who are not in the material existence but in the spiritual existence or spiritual life or spiritual activities, for them, there is no bhayam. Abhayaṁ sattva-saṁśuddhiḥ, in the Bhagavad-gītā it is said. Bhayam is there, fearfulness is there, so long our existence is not purified. Then there is bhayam. And when existence is purified, then there is no bhayam, no fearfulness. Just like Prahlāda Mahārāja was put to so many trials or tribulation by his father, but he was never afraid of. This is the sign of spiritual advancement, because so long I identify myself with this matter, there will be bhayam, and when I am out of this conception of material existence, when I understand that "I am spirit soul," ahaṁ brahmāsmi, then there is no more bhayam, no fearfulness.

Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). This is the symptom of abhayam. Therefore Kṛṣṇa's lotus feet are described, abhaya-caraṇāravinda re. Bhajahuṅ re mana śrī-nanda-nandana-abhaya-caraṇāravinda re. If we take shelter of the lotus feet of Kṛṣṇa, which is called abhaya-caraṇa, no more bhayam. Bhayaṁ dvitīyābhiniveśataḥ. When, so long we think that "I am something of this material existence," there will be bhayam. And when we realize that "This material existence is superficial. I have nothing to do with it," asaṅgo 'yaṁ puruṣaḥ, "I have no connection with it," then there is no bhaya, no fearfulness.

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

As in the human society, the dog-eater human being is considered the lowest of the human society, similarly, in the animal society, the animal which eats stool is considered the lowest. So the gradation of human being is also calculated according to the eating process. This is... Modern thinker also says, in your country, Dr. Bernard Shaw? He has written one book. I think it is named You Are What You Eat. So eating is very important thing. If you eat like cats and dogs, then you'll become cats and dogs even in this human form of life. If you behave like cats and dogs, you become cats and dogs even in the human form of life. Similarly, if you work hard, very hard, like cats and dogs or hogs, then what is the value of your human life? Human life should be very sober, peaceful, full of knowledge, full of bliss, peaceful, devotee. These are the good signs of purity. Simply working hard like animal and eating like animal and... No.

That particular thing is being instructed by Ṛṣabhadeva to His sons, "My dear sons, this human form of life..." Ayaṁ deho deha-bhājāṁ nṛloke. "Everyone has got body, but the body in the human society is to be treated differently. It should not be just like the hogs." The hogs, whole day and night, they are after stool and sense gratification. Similarly, if human being, his whole day and night after eating and sense gratification, then he's missing the opportunity. That is the instruction. Human life should be regulated. You should eat this kind of foodstuff, you should have sex life in this way, you should sleep in this way, you should act in this way, you should think... They're all regulative principles. You cannot do unrestricted things. In the human society there are books of regulation—not for the animal society. The lawbook is meant for the human society, not for the animal society. So the human society becomes free, without observing any social conveniences or social custom or abiding by the laws—no, that is not human body. That is exactly like animal body.

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

He can give you direction how to keep body healthy. So nonpurification, impure body, means want of knowledge. Want of knowledge. So Bhagavad-gītā says, mahātmānas tu, mahātmā. How one can become mahātmā? When he has got full knowledge. Then he has got purified body. Mahātmānas tu, this very word is used, mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). One who has developed purified knowledge, purified body, he's no more under the control of this material world. (noise in background) (aside:) What is matter?

So mahātmānas tu māṁ pārtha (BG 9.13), those who have become great, the great souls, they are not under this material nature. They are in the spiritual nature. To become mahātmā means one should be under spiritual nature. After many, many births, when he has attained perfect knowledge, that is the sign of mahātmā. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). And what is the test that he has attained purified knowledge and purified body? The test is bhajanti, uh, vāsudevaḥ sarvam iti (BG 7.19). No. Bahūnāṁ janmanām a..., after many, many births, bahūnāṁ janmanām ante jñānavān (BG 7.19). Who? One who has attained perfect knowledge. Jñānavān means perfect knowledge. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate: "He surrenders unto Me." That is the ultimate standard of knowledge, when one has fully surrendered unto Kṛṣṇa, or God. That means he has attained perfection. You have got very good instance like Lord Jesus Christ. He was fully surrendered unto God. Therefore he is so much worshiped. He is great. God is great. He is also great because he has fully surrendered. So this greatness means when you fully surrender unto the... (break)

Lecture on SB 5.5.29 -- Vrndavana, November 16, 1976:

So here are the examples in the śāstras, that Bharata Mahārāja, elected or selected, nominated by the Supreme Personality of Godhead, Ṛṣabhadeva... And He retired, avadhūta-veṣa. Avadhūta-veṣa means He is no more within the social community. Just like the word nirgranthā... Kurvanty ahaitukīṁ bhaktim ittham-bhūta-guṇo hariḥ. Śrī Caitanya Mahāprabhu has explained this word nirgranthā. Nirgranthā means one who has no granthi, no tight knot with this material world. And the another meaning, one who has no connection with granthā, nirgranthā. So there are two classes of men. One is foolish rascal, no education. He is called also nirgranthā, and another person who has no connection with this material world, he is also nirgranthā. So here the sign of Ṛṣabhadeva, He became just like a madman, a deaf and dumb, a rascal, a fool, a ghost. But He is not madman. He is the Supreme Personality of Godhead. That is... Apparently it may look like that, but He is Supreme Personality of Godhead. He has no connection, either you call Him deaf and dumb, fool, rascal, whatever you call. You can call. Tṛṇād api sunīcena. He has no connection with this body. This is avadhūta-veṣa. When one, no more he has got any connection with this material body, he is avadhūta-veṣa.

Lecture on SB 6.1.8-13 -- New York, July 24, 1971:

When one comes to understand that "I'm spirit soul," ahaṁ brahma, "I'm not this matter," so immediately he becomes jolly, prasannātmā. And what is the sign of jolliness? Na śocati na kāṅkṣati. He has no more any hankering, no more any lamentation. Within this world, everyone is subjected to these categories of life. We are lamenting for the loss and we are hankering for some gain. But real gain is to understand oneself, what I am.

So, so long we have got this bodily concept of life, so long we have to abide by the laws of material nature, by the laws of the state, or any other laws. Because this body is conditional. Every one of us who are sitting in this meeting has got a different body. Because everyone is under different condition, varieties, varieties of condition. Therefore I'm responsible. If I do not atone for the sinful activities I'm doing within this body, then I have to suffer in my next body because I'll get another body according to my karma. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). Kalevaram means this body. That is a nature's law. So Śukadeva Gosvāmī recommended that considering the gravity of your sinful life, you should undergo a type of atonement. They are prescribed in the śāstras. You have to do that. Otherwise, there is no rescue. Exactly like that, if you have committed murder, if you become killed here, then your sinful activities is neutralized. Otherwise, you'll have to suffer next life. So when a king orders a subject, or the state orders that "This man should be hanged," it is not cruelty to him. It is mercy. They do not know. It is a mercy. Otherwise why... Every state, anywhere you go, the law is there, "Life for life."

Lecture on SB 6.1.32 -- Surat, December 16, 1970:

Sarve padma-palāśākṣāḥ. They were very much satisfied by seeing the Viṣṇudūtas. Just like in your country they are very much satisfied by seeing your face. They have named you "bright-faced." Why? You are naturally very beautiful, but they understand, your countrymen, that you have become more beautiful by Kṛṣṇa consciousness. That's a fact. (aside): You can sit down there. This is disturbing. So Kṛṣṇa consciousness is so nice that naturally it will make you beautiful, not black-faced, not morose—beautiful face. That is the sign of spiritual advancement. By the face you'll understand that "Here is a man who is spiritually advanced." Pratyakṣam avagamaṁ dharmyam. This process of spiritual consciousness can be directly perceived. It is not theoretical: "Oh, I am a very great devotee." No. Simply theoretical understanding, "I am a great devotee..." From the very face it will be understood. Face is the index of mind, how you are thinking. If you are thinking of Kṛṣṇa always, then your face will be beautiful. Therefore it is called pratyakṣam avagamaṁ dharmyam, direct perception. There is no theoretical. It is practical. Pratyakṣyam avagamaṁ dharmyaṁ su-sukham.

Lecture on SB 6.1.47 -- Dallas, July 29, 1975:

Why this difference of...? According to guṇa. A dog enjoys sex life on the street without any shame, but a man has got some social convention. So he does not do so. But now they are coming, improving, that "There is no harm if there is sex on the street. Why we should have apartment?"

So these are all due to different infection of the guṇa. Tamo-guṇa means shameless, tamo-guṇa. Rajo-guṇa means lusty desire. And sattva-guṇa means knowledge, to see things as they are. So just like here in the temple, we are cultivating sattva-guṇa, or more than that, above sattva-guṇa. Above sattva-guṇa. It is said in the śāstra that to live in the forest is sattva-guṇa. Sattva-guṇa, people have got tendency to live in a secluded place, solitary place, without any disturbance. That is sign of sattva-guṇa. And to live in the cities, big, big cities, skyscraper building, this is rajo-guṇa. And to live in the brothel, in the liquor shop, in the slaughterhouse, this is tamo-guṇa. Sattva-guṇa, rajo-guṇa, tamo-guṇa. But to live in the temple is transcendental. Transcendental. It is above sattva-guṇa, rajo-guṇa, tamo-guṇa, to live in temple. Therefore we are introducing this Kṛṣṇa consciousness movement so that the persons who are in Kṛṣṇa consciousness, living in the temple according to the regulative principles, they are above all these sattva-guṇa, rajo-guṇa, tamo-guṇa. That is wanted. Nistraiguṇya. Traiguṇya means three guṇas, and niḥ means negative. Nistraiguṇyo bhavārjuna. That is our aim, that although we are in this material world, by this Kṛṣṇa consciousness process we shall live above these three guṇas. These three guṇas cannot touch me. That is confirmed in the Bhagavad-gītā: sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). Who? Māṁ ca vyabhicāriṇi bhakti-yogena ya sevate. Anyone who is engaged in pure devotional service avyabhicāriṇi, not mixed up, whimsical, regularly, as they are ordained, as they are prescribed. So if anyone is engaged in such transcendental loving service of the Lord, then his position is: he is above the three guṇas. He is not...

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

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.

Education means to become human being. Cāṇakya Paṇḍita, he also, although he was a politician, but brāhmaṇa, he also says who is educated, paṇḍita. The brāhmaṇa is known as paṇḍita. So what is the sign of paṇḍita? He has summarized,

mātṛ-vat para-dāreṣu
para-dravyeṣu loṣṭra-vat
ātma-vat sarva-bhūteṣu
yaḥ paśyati sa paṇḍitaḥ

Paṇḍita means mātṛ-vat para-dāreṣu: "to accept all women as mother," para-dāreṣu. Dāra means wife, and para means others'. Except his own wife, he should treat all women outside, taking them as mother. Therefore, still in Hindu society, every woman is addressed by an unknown man, "mother." It doesn't matter if a person is unknown. He can speak with another woman, addressing him first..., addressing her first, "mother," "mātājī." Then nobody will be offended. This is the etiquette. That is taught by Cāṇakya Paṇḍita. Mātṛ-vat para-dāreṣu.

Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975:

Therefore people were following. So these sinful activities of the whole world can be stopped immediately if the government is strong. But the government members, they are themself, they are victims of Kali-yuga, so how they can stop it? Some big, big politician, when they enjoy, they bring naked girls and drinking, and this is their standard of enjoyment. So how you can expect good government? It is not possible. Why they should be bothering about people's happiness? They want to occupy big, big ministerial post to enjoy their life. Therefore the position of the whole world is so deteriorated because there is no ideal man. All rogues, thieves, I mean to say, in very fallen condition. Therefore people are deteriorating. Dāmpatye ratim eva hi. These will be the signs of Kali-yuga. Dāmpata means husband and wife. Their relation will stand so long they satisfy one another by sex, rati. Rati means sex. Dāmpate ratim eva hi. And as soon as there is sex disturbance: divorce—"I don't want you." Vipratve sūtram eva hi: "A brāhmaṇa means one, two paisa thread." That's all. "A sannyāsī means a rod." These are the explanations. And a very expert man means kuṭumba, dākṣyaṁ kuṭumba-bharaṇam. If anyone can maintain a family—family means one wife and one or two children—then he is to be considered very expert, successful because... Therefore you will find in these days—no wife, no children, no family. In Western countries they take dog as the best friend, and television. That's all. Because this is Kali-yuga, no family. But he must have some companion, but he doesn't want family, the botheration of family. Then dog is the best friend. What can be done? This is going on, and it will increase more and more, more and more.

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

Thank you. Therefore you have come to us. Because... So sādhavaḥ samadṛśo bhagavat-prapannāḥ tān nopasīdata. These are the signs of sādhu. "Don't approach there." Yamarāja says, "Don't approach there. Be careful. You have no business to go there." Nopasīdata. "Don't approach." Why nopasīdata? Harer gadayābhiguptān. "You know, Viṣṇu has got club? Immediately that club will be used." Just like the Viṣṇudūta acted in case of Ajāmila as soon as they approached. Therefore warning, "Don't do this again. One who's a devotee, don't do, don't go there. Otherwise... They are protected by the club of Viṣṇu, cakra. Immediately that will be used." Just see, everything is clearly said.

So simply become Kṛṣṇa devotee, your life is successful. That's all. You are well protected and you are very recognized. Your qualities, your everything becomes all transcendental, immediately. It is so nice. Kṛṣṇa says, sarva-dharmān parityajya mām (BG 18.66). "I'll give you." That is... These are things are stated. Tān nopasīdata harer gadayābhiguptān naiṣāṁ vayaṁ na ca vayaḥ prabhavāma daṇḍe. "They are not our candidates and neither we have got any power to punish them. Even he's in wrong, that is not our jurisdiction. That is Kṛṣṇa's jurisdiction. Kṛṣṇa will see to it what to do, even if he's wrong." That is called departmental punishment. That is Kṛṣṇa's departmental punishment. Not outside. "Kṛṣṇa may punish him or excuse him; that is Kṛṣṇa's business, not ours." Therefore a devotee knows, when he's fully surrendered to Kṛṣṇa, if there is some punishment from the side of Kṛṣṇa, they accept it as mercy of Kṛṣṇa. Tat te 'nukampāṁ susamīkṣamāṇaḥ (SB 10.14.8). They have the eyes to see that "This is mercy of Kṛṣṇa. Kṛṣṇa has put me into some dangerous position. That is Kṛṣṇa's mercy." And actually it is so. By a little inconvenience, immediately he's rectified.

Lecture on SB 7.9.4 -- Mayapur, February 11, 1976:

His mother was attacked by the demigods, headed by Indra, and they were dragging her to their palace. Narada Muni met, said "What are you doing this? You are harassing one woman?" "No sir, we are not harassing, only we are taking her in our place to wait for the deliverance of the child. Then we shall kill him. Because he is born of atheist father, so he is another demon." Narada Muni said, "No, no, no, you are mistaken. He is not demon, he is mahā-bhāgavata." So in the beginning he was mahā-bhāgavata, since he was in within the womb of his mother. And later on he is mahā-bhāgavata. This is called nitya-siddha, eternally mahā-bhāgavata. Eternally mahā-bhāgavata never forgets Kṛṣṇa, in any circumstance. That is the sign of mahā-bhāgavata, nitya-siddha. Prahlāda Mahārāja was put into so many trials when he was only a child, still he never forgot Kṛṣṇa. That is the sign of mahā-bhāgavata. In any circumstances.

It does not mean that because one is mahā-bhāgavata he should not be put into trials. He can be put into trials, because the material world is like that. The western country, they, Lord Jesus Christ, he was put into trials but he never forgot Kṛṣṇa. This is sign of mahā-bhāgavata, nitya-siddha.

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

Do you follow? The anger is there, but because we are preacher, we have to... Just like politicians. They are angry upon the enemy, but sometimes, by diplomatic means, they take their work from the enemies. You see? Not that they show the anger always. Similarly, when you go to preaching, first of all try to convince him that "How you become God? What is your definition of God?" You simply ask, "What do you mean by 'God,' that you are claiming to be God? If you come under that definition, then you are God." Just like if somebody claims that "I am millionaire. I am very rich," a poor man, walking on the street with niggardly dress, if he claims that "I am rich man," will you accept? Then he is crazy. If he is claiming that "I am millionaire," then you have to ask that "Where is your sign of being a millionaire? You have no good dress. Your feature is so ugly. How you are millionaire? What is the definition of a millionaire?" First ask him. Similarly, ask him that "What do you know about God? What is the definition of God? If your behavior and everything tallies with that definition, then you are God. I will accept. We are God worshiper. Then I shall worship you. But first of all let me know what do you mean by God?" Is it very difficult job? Let him define what is God. "If you claim that I am God, then you must know what is God. If you falsely claim 'God,' then how you can be God?" You don't you ask like this, that "What is your definition of God that you are claiming God"? The same example: If somebody claims that "I am very rich man," but I see that he is a poor man, shall I not ask, "What do you mean by rich man?" By his definition he will be defeated. Ask him. Did you ask anybody, "What is the definition of God? What do you mean by God?" He's a rascal. He does not know what is the definition of God, but he has got some conception that "This is God." Then he must explain, "I mean by the word God, this." Then he will be captured by his definition, by his statement. Just guess what he will explain about God if you ask him like that. Did you not ask like this?

Lecture on SB 7.9.11-13 -- Hawaii, March 24, 1969:

Just like we say, nanda-nandana, ayi nanda-nandana. We don't say..., Caitanya Mahāprabhu does not say directly, "O Kṛṣṇa." He says, "O the son of Nanda." Kṛṣṇa is very much pleased. Just like Nanda Mahārāja is supposed to be maintainer of Kṛṣṇa, so He takes pleasure when His devotee's names is there. Just like we say, "Rādhā-Kṛṣṇa." Rādhā-Kṛṣṇa. So Rādhā's name is first. Why? Nobody can be better devotee than Rādhārāṇī. So as soon as Rādhā's name is there, Kṛṣṇa is more pleased. So that is the way. So if we glorify the devotees, the character of the devotees, before the Lord, He's more pleased than to glorify Himself, He directly.

So "They are Your most obedient servant, and they are all devotees." Sattva, bhakta eva nanv eva bhayaṁ ca asuram eva vaidha-bhāvaḥ: "They are not just like enemies. We are Your enemies." He's taking always himself... This is another sign of devotee. He is not... He is more than the demigod. He has, he's so elevated, but still, he's personifying himself with the atheistic class because he's born in that, from that father. That is humbleness. That is... He's not actually so. Just like Haridāsa Ṭhākura. Haridāsa Ṭhākura, because he was born in a Muhammadan family, he would go... Caitanya Mahāprabhu transferred Himself to Jagannātha Purī after taking sannyāsa. So he requested Caitanya Mahāprabhu, "My dear Lord, You are going to Jagannātha Purī. What will be my fate?" "Oh, you also come there. You live with Me." So Haridāsa Ṭhākura also went to Jagannātha Purī, but because he was born in a Muhammadan family, the priest class, they would make howling, "How this Muhammadan is entering?" So he never entered the temple. Caitanya Mahāprabhu gave him just an apartment where He was living, just by the side. And every morning Caitanya Mahāprabhu was coming to see him. So, so it does not mean... If a humble devotee thinks that "I am the lowest. I am untouchable, this way," that does (not) mean he is out of the touch of God. But this humbleness is very good, just like Prahlāda Mahārāja, always identifying himself that "I am the son of atheist father. So these demigods, they are not disturbing elements like us."

Lecture on SB 7.9.12-13 -- Montreal, August 20, 1968:

Not devotion for some purpose. That is not pure devotee. If you have got some purpose to... That is, of course, accepted in the Bhagavad-gītā, that if anyone goes to Lord to pray something with purpose, that is also good. But that is not pure. Pure devotee never asks anything from the Lord. That is pure devotion. So Prahlāda Mahārāja was a pure devotee. Therefore he does not make any business with God, that "I offer You my prayer to take something from You." We shall discuss these prayers of Prahlāda Mahārāja one after another, and in none of the paragraph you will find that Prahlāda Mahārāja is asking something, "Give me this for my sense gratification." No. This is the sign of pure devotion.

So he says, mahi gṛṇāmi: "I shall simply..." You can pray. Anyone can pray. It does not require any education. If you simply feel, "Oh, God is so great. Oh, He has created the sun. He has created this moon. Oh, He has created the ocean. He has created this air. He has created so many fruits, so many flowers." Go on. You don't require any education. Simply try to understand how great God is. There is no other education required. In the Bhagavad-gītā the Lord says, prabhāsmi śaśi-sūryayoḥ. He says that "I am the taste in the water." Who does not take water? Water is our life. So when you take water, quench your thirst, you can immediately thank God because that taste is God. So immediately you can remember, "O my dear Lord, You have created so nice thing, water. Oh, I am so thirsty. It is quenching my thirst. Thank You." Is it very difficult? But the nonsense, they will not do even this. They'll say, "Oh, God is dead."

Lecture on SB 7.9.13 -- Montreal, August 21, 1968:

Other things will follow, and he will be very jolly. This is... A person in knowledge should be in, I mean to say, happiness. That is a sign of knowledge. So one who is in knowledge, he is not disturbed. What was my answer? Huh? (break) Yad anyat tad ajñānam iti matam. Bhagavad-gītā, Bhagavān said. He has given the definition of knowledge, eighteen items. You'll find in the Thirteenth Chapter. Ahiṁsā. What is called? There are eighteen items. You'll find in the Thirteenth Chapter. The most important point is māṁ ca vyabhicāreṇa bhakti-yogena sevate. The principal point is to become Kṛṣṇa conscious. That is knowledge. Then all knowledge will come automatically. Yasyāsti bhaktir bhagavaty akiñcana. If you take to this knowledge, that Kṛṣṇa or the Supreme Lord, Absolute Truth, He is eternal master and we are all eternal servitors, this very knowledge will elevate you to other platforms of knowledge. Yasyāsti bhaktir bhagavaty akiñcana sarvair guṇais tatra samāsate surāḥ (SB 5.18.12). Then all the symptoms of knowledge will automatically manifest in his person. Therefore this is the best process of becoming a man of knowledge or wise man. (end)

Lecture on SB 7.9.14 -- Mayapur, February 21, 1976:

Then he... Ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ. A brāhmaṇa, born in a brāhmaṇa family, not brāhmaṇa but in a brāhmaṇa family, or even brāhmaṇa, because qualified, ṣaṭ-karma-nipuṇaḥ... Brāhmaṇa has six kinds of livelihood, sat-karma. Paṭhana pāṭhana yajana yājana dāna-pratigraha. A brāhmaṇa, well qualified, he must be a very learned scholar, paṭhana. And he must be able to make his disciple also very learned. Paṭhana pāṭhana. He must worship the Deity, yajana yājana. And he should worship for others also, yajana yājana. Dāna-pratigraha: he should accept charity from disciples and others, and again distribute it. Dāna-pratigraha. A brāhmaṇa is supposed to be..., always remain a beggar. Even if he gets lakhs and lakhs of rupees, he spends it for Kṛṣṇa consciousness. That is the sign of brāhmaṇa. So even such brāhmaṇa, if he's not Vaiṣṇava, then he cannot become a guru. Avaiṣṇava.

ṣaṭ-karma-nipuṇa-vipro
mantra-tantra-viśāradaḥ
avaiṣṇavo gurur na sa syāt...

And sad-vaiṣṇava śvapaco guruḥ. If a person is born in the low-grade family and has become a Vaiṣṇava, he becomes guru. This is śāstric injunction, and that is the order of Śrī Caitanya Mahāprabhu, that "You become a guru." He does not say, "Because you are brāhmaṇa or a kṣatriya, you become guru. No. "Every one of you, become a guru." How? Yāre dekha tāre kaha kṛṣṇa-upadeśa: (CC Madhya 7.128) You simply learn the science of Kṛṣṇa and teach it; then you become guru.

Page Title:Sign of... (Lectures, SB)
Compiler:Visnu Murti, RupaManjari
Created:18 of Nov, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=45, Con=0, Let=0
No. of Quotes:45