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Somehow or other (Lectures, SB cantos 3 - 5)

Expressions researched:
"somehow or other"

Lectures

Srimad-Bhagavatam Lectures

Lecture on SB 3.22.21 -- Tehran, August 10, 1976:

Prabhupāda: Sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18). There is one instance of Kṛṣṇa consciousness, how the devotee does not lose a single moment without thinking of Kṛṣṇa. Satataṁ kīrtayanto mām (BG 9.14). Kīrtaniyaḥ sadā hariḥ (CC Adi 17.31). This instruction we get. So, sadā tad bhāva-bhāvitaḥ (BG 8.6). If you practice like that, then there is chance of being transferred to Kṛṣṇa just after leaving this body. So somehow or other you should be absorbed in the thought of Kṛṣṇa. We get all these examples from authorities. Just like Ambarīṣa Mahārāja, he was emperor, very responsible man. But sa vai manaḥ kṛṣṇa-padāravindayor: he kept his mind always on the lotus feet of Kṛṣṇa. Sa vai manaḥ kṛṣṇa-padāravindayor (SB 9.4.18). So although great emperor, so responsibility, still it was possible for him to keep his mind on the lotus feet of Kṛṣṇa. In South India there is a class of professional dancer. They take a big jug on the head and without any, what is called? Bira?

Dayananda: Cloth, cap, ring.

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

Every one of us, Brahman. Brahman means spirit soul. We are not this body. Bhāgavata... This is realization, self-realization. That is Vedic culture. One must understand what he is. We should not keep ourself in ignorance like cats and dogs, thinking that "I am this body," "I am American," "I am Indian," "I am brāhmaṇa," "I am kṣatriya," "I am Hindu," "I am Muslim," or so many designations. That is bodily designation. So when one comes to the spiritual understanding, that is called Brahman realization. Bhāgavata...

So we are all Brahman; simply we have to understand it. It is not that we are abrahman; by some practice we become Brahman, no. Just like gold is gold, but if it is covered with some dirt, the dirt can be removed, and the gold is gold; similarly, we are Brahman, spirit soul. Somehow or other we have come in contact with these material elements, bhūmir āpo 'nalo vāyuḥ (BG 7.4), and we have got this body, covered, and I am thinking, "I am this body." This is ignorance. This is ignorance. So unless one is enlightened by the spiritual knowledge, he remains only just like cats and dogs. And to understand spiritual identification, that is called dharma. Dharma means that. And the ultimate goal of dharma is spoken by Kṛṣṇa, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). We have created so many dharmas: Hindu dharma, Mussulman dharma, Christian dharma. These are manufactured. Of course, there is indication how to execute dharma, but real dharma—when you come to the conclusion, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19).

Lecture on SB 3.25.7 -- Bombay, November 7, 1974:

One, intelligent man should be disgusted. One must be intelligent to know that "I am eternal." Na hanyate hanyamāne śarīre (BG 2.20). It is the preliminary study of Bhagavad-gītā. Kṛṣṇa is instructing about the constitutional position of the soul: na hanyate hanyamāne śarīre (BG 2.20), na jāyate na mriyate kadācit. Kadācit, at any time, the soul does not take birth, does not die. And more explicitly it is said, na hanyate hanyamāne śarīre (BG 2.20). The covering, the body is the covering. So after destruction of this body, the soul is not destroyed. Just like if I change my shirt and coat or somehow or other the shirt and coat is destroyed, I, the person who put on this dress, I am not destroyed. This simple knowledge is instructed in the beginning of the Bhagavad-gītā. There are so many big, big scholars, big, big leaders, and still, they cannot understand that "I am not this body." This is the result because they do not study Bhagavad-gītā in the proper way. We have got so many leaders, big, big leaders. They are teaching Bhagavad-gītā. But nobody is fully aware or convinced that "I am not this body." This is called darkness. This is called darkness. And when one becomes disgusted with this darkness, or this position in the darkness, that is human life. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). Such person, who has become disgusted with this material existence, he requires the instruction of a guru.

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

"My dear Lord, Kṛṣṇa, the son of Nanda Mahārāja..." Patitaṁ kiṅkaraṁ mām: "I am Your eternal servant, kiṅkara." Kiṅkara means servant. "Now, somehow or other, I am fallen in this ocean of nescience, saṁsāra." Saṁsāra-dāvānala-līḍha-loka **. Unless one has got the knowledge what is this position, where we are staying, we cannot understand. That is called moha. We have discussed this. Illusion. We are under illusion. So Devahūti says, sva-bhṛtya-saṁsāra-taroḥ kuṭhāram. In the Bhagavad-gītā the tree is described, aśvattha tree. So aśvattha, as we have got experience, the banyan tree, the root is very strong, very strong. So it is also compared, this material world is compared with the aśvattha tree, banyan tree. Very strong root. So... But any tree can be cut with an ax, kuṭhāram. So that kuṭhāram, if we take shelter at the lotus feet of Kṛṣṇa, that is the real kuṭhāram, or ax, to cut the strong root of material existence. Sva-bhṛtya-saṁsāra-taroḥ kuṭhāram. Taṁ tvā gatāhaṁ śaraṇaṁ śaraṇyam. Gato mukundaṁ śaraṇaṁ śaraṇyam.

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

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.

So because we cannot do it ourself, by our own endeavor, therefore we have to take shelter of Kṛṣṇa. He will help. Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66). He'll help. Our only business is to take shelter. Therefore Devahūti says, gatāhaṁ śaraṇaṁ śaraṇyam. "You are the only shelter. Therefore I am taking shelter. And You can cut my attachment for this material life. And why You shall do it? Because I am Your eternal servant." Bhṛtya. Somehow or other... Anādi karama phale paḍi' bhavārṇava-jale, taribāre nā dekhi upāya. Bhaktivinoda Ṭhākura, that "Somehow or other, I am fallen..." The same prayer as Caitanya Mahāprabhu said:

Lecture on SB 3.25.15 -- Bombay, November 15, 1974:

If you want to awaken your dormant love for Kṛṣṇa... There is, because we are part and parcel. Just like father and son. There is natural love. But somehow or other, son is out of home and forgotten. Father, of course, thinks, "My such-and-such son has gone out. If he comes back..." So Kṛṣṇa thinks like that. Because we are sons of Kṛṣṇa, Kṛṣṇa is more anxious to get us back to home, back to Godhead. Therefore He comes and says, "You rascal, give up all these engagements." Sarva-dharmān parityajya (BG 18.66). "You have manufactured so many dharmas: deva-dharma, samāja-dharma, deśa-dharma, this dharma, that dharma, Hindu dharma, Muslim dharma, this... No! Simply surrender unto Me." That is dharma. Sarva-dharmān parityajya mām ek... (BG 18.66). Kṛṣṇa comes to teach us. Kṛṣṇa is very, very anxious.

Lecture on SB 3.25.24 -- Bombay, November 24, 1974:

They are accustomed to meat-eating, but that how this meat-eating has been stopped? We have given them nice things, kacuris, śṛṅgāra, rasagullā. So they have given up meat-eating. So you must give something more palatable. Then detachment will be possible. First of all nullify the attachment, and then give him better attachment. Then he will forget. Paraṁ dṛṣṭvā nivartate. You cannot force a living entity by force. Gradually... The same example: a child has got attachment, but by some system, its attachment is turned over.

So similarly, our consciousness is there. Somehow or other, it is now contaminated. So gradually, this contaminated consciousness has to be purified, and then Kṛṣṇa consciousness automatically will arise, will be awakened, because the Kṛṣṇa consciousness is original consciousness. Somehow or other, it is now covered by material attachment. So how to give up this material attachment and become attached to Kṛṣṇa, developing Kṛṣṇa attachment? The process is sādhu-saṅga (CC Madhya 22.83). That is... Sa eva sādhuṣu kṛtaḥ mokṣa-dvāram apāvṛtam. We have got so many attachment for so many things in the material world, and if you simply... You cannot make it zero; that is not possible. You have to purify. Just like if there is some disease in the eyes, if you simply say, "Pluck it out," that is not treatment. Treatment is: you must remove the disease. If there is cataract, by some way or other, then your eyesight will be revived. Similarly, we have got desires, we have got kāma, krodha, lobha, moha, mātsarya. These are there. But you have to divert these things for Kṛṣṇa's service. Kāmaḥ kṛṣṇa-karmārpaṇe. Just like we have got very much attachment toward doing business, for earning money and become very happy. So Kṛṣṇa says, "Yes, you can do business. There is no harm.

Lecture on SB 3.25.25 -- Bombay, November 25, 1974:

Actually, this Kṛṣṇa consciousness movement, practically showing how to cultivate the devotional life, taj-joṣaṇāt. And if we do so, then āśu. Āśu means very soon, without delay, even in this life. Even in this life, not that we have to wait for another life. If we practice devotional service in this life, even for few days, still, it will be a permanent asset.

Tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo 'tha patet tato yadi (SB 1.5.17). If one takes to devotional service, tyaktvā sva-dharmam, giving up his routine duty... Sva-dharma means the brāhmaṇa, kṣatriya, vaiśya, śūdra. They have got the all..., or brahmacārī, gṛhastha, vānaprastha. They have got their particular duties. But nobody is following any duty. They are creating their own duty. So anyway, somehow or other, if one takes to Kṛṣṇa consciousness, tyaktvā sva-dharmaṁ caraṇāmbujaṁ hareḥ, and practices for some time regularly, then again, due to bad association or by something, he falls down, so śāstra says that "What is the loss? There is no loss. On the other hand, if a person is executing his occupational duties very nicely, but he does not know what is Kṛṣṇa conscious, then what is the gain? There is no gain." No gain. Even if you become very pious by acting as a strict brāhmaṇa or a sannyāsī, but if you do not understand what is Kṛṣṇa, then there is no gain. It is simply waste of time.

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

Because we are not meant for this service. We are, as Caitanya Mahāprabhu teaches, jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). Our main business is to serve Kṛṣṇa. In Vṛndāvana, in Goloka Vṛndāvana, somebody's serving Kṛṣṇa as His friend, cowherd boy. Somebody's serving Kṛṣṇa as gopī, as lover. Somebody's serving Kṛṣṇa as father and mother, Mother Yaśodā, Nanda Mahārāja. Somebody's Kṛṣṇa's friend as servant, as tree, as water, as flower, as land, as cow's, as calf. So many ways. This is our business. But somehow or other we did not like to serve Kṛṣṇa. Therefore we have been put into the service of māyā in three modes of nature. Just like criminal. A criminal does not like to obey the laws of the state; therefore a criminal is put into the prison house and he's forced to abide by the law of the state. The state laws are there—either outside the prisonhouse or inside the prisonhouse. But one who does not obey ordinarily outside the jail the orders or the laws of the state is put into the prisonhouse. But he cannot avoid the laws of the state. That is not possible. Because a citizen means he must abide by the laws of the state.

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

Similarly, Brahman, Para-brahman, Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramam... (BG 10.12). So here we have got all the qualities. We are Brahman, we are pure. But Kṛṣṇa's paraṁ brahma paraṁ dhāma pavitraṁ paramam (BG 10.12). He's the supreme, nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He's the chief, chief pavitra, chief brahma. We are also brahma, but small brahma. We are also pure. Because we are small pure, therefore we sometimes become impure. Otherwise by nature we are pure spirit soul. asaṅgo 'yaṁ puruṣaḥ. This is the Vedic information. The puruṣa... Puruṣa means the living entity who has come here to enjoy. Asaṅga, he has no connection with this material world, but somehow or other he's thinking that "I am this matter. I have to enjoy this material world." "I am this Hindu," "I am Muslim," "I am Indian," "I am American," "I am man," "I am woman," "I am cat," "I am dog," "I am tree," "I am hog..." In this way he's identifying with this material nature and enjoying or serving. You cannot enjoy. You can simply serve.

So this is the philosophy to understand. That asevayāyaṁ prakṛter guṇānām. We have to learn how to forget to serve this material nature. That is bhakti-mārga. It is forced because we have kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. Somehow or other we have forgotten Kṛṣṇa and trying to enjoy this material world under different position. That we have to forget. This is not my business. When we understand this position, that is called self-realization, that "I am not servant of anyone. I am not servant of my country, of my society, of my friend, of my dress, of my cat, of my dog. I am nobody's servant. I am servant of Kṛṣṇa." That is self-realization. That is self-realization. Asevayāyaṁ prakṛter guṇānāṁ jñānena. When one comes to this understanding, not by sentiment, but by real knowledge, jñānena.

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

Because his life is sinful he'll get his next life, he'll be punished. He'll be put into abominable condition of life. He does not like to think like that, but that does not mean that he escapes. There is a Bengali proverb that (Bengali). One body, one person, he thought that "I've done so much sinful activity that Yamarāja will come and capture me and punish me. So what is the way to avoid?" So he thought that "Let me smear over my body stool so he'll not touch me." (laughing)

So that is not possible, sir. You are under the control of māyā, material nature. You try to avoid it somehow or other, but it is not possible. It is not possible. According to the infection... Just like if you have infected some disease, artificial means will not save you. You must develop that disease and must suffer. There is no way out. Simply the way out is that if you take precaution, some vaccine, some injection, then you may avoid. Similarly, cannot... It is clearly stated in the Bhagavad-gītā: daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). You cannot avoid the hands of māyā upon you, or material nature. We call "māyā," and the modern scientific word is "material nature." Completely under. You cannot avoid it. But mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). If you surrender to Kṛṣṇa... When Kṛṣṇa will save me? I am so much sinful. Yes. Kṛṣṇa can do that.

Lecture on SB 3.25.29 -- Bombay, November 29, 1974:

Kṛṣṇa-bhajana is not so easy. But if you voluntarily, if after hearing so many qualities of Kṛṣṇa, transcendental qualities, if you somehow or other become attracted to Kṛṣṇa consciousness, then your life is successful. Yena tena prakāreṇa manaḥ kṛṣṇe niveśayet. Somehow or other you attach your mind to Kṛṣṇa consciousness. Sarve vidhi-niṣedhāḥ syur etayor eva kiṅkarāḥ.

Then Kṛṣṇa says that "Anyone who is engaged in My devotional service with love and faith, buddhi-yogaṁ dadāmi tam." This is buddhi-yoga. Buddhi-yoga means bhakti-yoga. Buddhi-yoga means, bhakti-yoga is not for the foolish person. Bhakti-yoga means buddhi-yoga, one who is highly intelligent. Or somehow or other he has become intelligent, that "I shall take to Kṛṣṇa consciousness." Then his life is perfect immediately, and gradually he will realize Kṛṣṇa, tattvataḥ. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). You somehow or other take to Kṛṣṇa consciousness, engage yourself in devotional service under the direction of śāstra and the spiritual master, then you will understand Kṛṣṇa and then your life is perfect.

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

It is not very difficult for Him, because He is almighty, full with all opulences. So if you want something, material happiness, from Kṛṣṇa, it is not very difficult for Kṛṣṇa. He can give you mukti even. But to ask from Kṛṣṇa anything else than bhakti is foolishness. That is foolishness. My Guru Mahārāja used to give this example: just like if you go to a rich man and he says, "Now whatever you like, you can ask from me. I shall give you," then if you ask him that "You give me a pinch of ash," is that very intelligent? Similarly, to... There is a story, that one old woman in the forest... I think it is in Aesop's Fable or somewhere. So she was carrying a big bundle of dry wood, and somehow or other, the bundle fell down. It was very heavy. So the old woman became very much disturbed, "Who will help me to get this bundle on my head?" So she began to call God, "God, help me." And God came, "What you want?" "Kindly help me to get this bundle on my head." (laughter) Just see. God came to giving benediction, and she wanted to "Give this bundle again on my head."

Lecture on SB 3.25.35 -- Bombay, December 4, 1974:

When Kṛṣṇa said, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām, sambhavāmi yuge yuge... (BG 4.8). He comes for two business. First business is paritrāṇāya sādhūnām. The sādhus, the santas, or the devotees, they are always, I mean to say, given trouble by this atheistic class of men. So therefore they have no other means. They simply think of Kṛṣṇa. Just like Prahlāda Mahārāja. Even his father was giving him trouble, so much trouble that he was..., he wanted to kill him somehow or other. So they... Here, the santas, they come. They have to suffer so much trouble by the demons. Therefore we have already discussed that verse that, what is that? Titikṣavaḥ kāruṇikāḥ (SB 3.25.21). A santa means he has to suffer. Just see in the Western countries the Lord Jesus Christ. He was preaching about God, God consciousness. That was the only fault, and he was crucified. Just see. He was crucified. The state ordered him to be crucified because he is talking. Similarly, Hiraṇyakaśipu, his five-years-old body, he was talking only of Kṛṣṇa, Nārāyaṇa. So therefore his father became enemy. He was trying in so many ways to kill him. This is the very old story, that if you become a devotee, you must be prepared to be put into miserable condition by the demons. That is their business. Āsuraṁ bhāvam āśritāḥ (BG 7.15). Asuras... Just like even Kṛṣṇa, even God Himself, He was attempted to be killed by Kaṁsa. Not only that, He engaged so many demons, Pūtanā, Aghāsura, Bakāsura, Mahīśāsura, so many asuras. But Kṛṣṇa is always Kṛṣṇa. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). He is able to finish these duṣkṛtas or the asuras by His omnipotency. That He can do. But the asuras are always... Their only business is to give trouble to God and His devotee.

Lecture on SB 3.25.43 -- Bombay, December 11, 1974:

That is the best thing. He said tat sādhu manye asura-varya dehinām. Anyone who has accept this material body... This is asat. It will not stay. But we have accepted this body. But we are so foolish that we do not know that "I am not this body; I am separate from this body. Somehow or other, I am not entrapped or encaged in this body." Therefore Prahlāda Mahārāja said, tat sādhu manye 'sura-varya dehinām. Dehinām. Dehī means... Dehinām means one who has accepted this material body. And Vaiṣṇava is suhṛdaḥ sarva-dehinām (SB 3.25.21). Kapiladeva has said. A Vaiṣṇava who is in connection with Kṛṣṇa, his business is to go door to door and canvass everyone, "My dear sir, you are not this body. You are wasting your time only under the concept of body. You are Kṛṣṇa's. You become Kṛṣṇa's servant." This is Kṛṣṇa consciousness movement. "My dear sir, you are not this body. You are not American. You are not Indian. You are not brāhmaṇa. You are not śūdra. You are not cat. You are not dog. You are part and parcel of Kṛṣṇa, and you serve Kṛṣṇa." This is Kṛṣṇa consciousness. That's all.

Lecture on SB 3.26.2 -- Bombay, December 14, 1974:

Now there is a need of attachment, apartment, gṛha. Now there is need of land for getting food grains. Now there is, they have gotten, what is called? Service, go to the office fifty miles away and you will get your food grains. Formerly this was not possible, therefore one must possess some land to produce food grains. Now, if you can get some money, you can purchase eight rupees kilo food grains. That is... But formerly even that was not possible. And formerly you must have land. Parjanyād anna sambhavaḥ, annād bhavanti bhūtāni (BG 3.14), you have to produce. People are not interested now producing food grains. They, somehow or other, if they can get that paper currency, they can purchase. Therefore everyone has got this printed paper. The value is increasing. Competition. I can pay two rupees kilo. The other says, "No, I can pay three rupees." What is this rupees? This paper. You, somehow or other you gather this paper, and there will be competition and the price will increase. This is the economy. Because they have got false money, therefore there is false increment of price. Bad money. Gresham's theory: "Bad money drives away good money." As soon as there is bad money, this paper currency, the coin, gold coins and silver coins, they are finished, they are no more.

Lecture on SB 3.26.2 -- Bombay, December 14, 1974:

So hṛdaya-granthi, we are, how we are becoming tied up between so-called one heart to another. Ataḥ gṛha, first of all attachment for man and woman, then attachment for the apartment, gṛha, then land, gṛha-kṣetra, then suta, children, then āpta, friends, society, friendship, love. Suta, āpta, then vitta, money. In this way we increase our, the knot, one after another. One knot, two knots, three knots, fourth knot, it is going on. And self-realization means opening the knots, opening the knots. The knots began like that. Janasya moho yam ahaṁ mameti (SB 5.5.8). And here it is said, hṛdaya-granthi-bhedanam. Bhedanam means separate them. Separate them. That is self-realization. Self-realization means that "I am spirit soul," ahaṁ brahmāsmi. So 'ham, "I am as good as the Supreme Spirit, Kṛṣṇa. Somehow or other I am now in contact with this material attachment." This is called ātma-darśana. And that is clearly explained, ātma-darśana means hṛdaya-granthi-bhedanam. Ātma-darśanam does not mean hṛdaya-granthi vṛddhi or increasing. Therefore, real ātma-darśana, real liberation, real consciousness is separation from this material attachment. Voluntarily, forcefully, or by knowledge, that is required.

Lecture on SB 3.26.5 -- Bombay, December 17, 1974:

Asann api. Asann means "will not"; it is temporary. But so long you have got this body, kleśada, it is painful always, miserable. Adhyātmika, adhibhautika, adhidaivika—some kinds of miserable condition must be going on.

So this is our position. Therefore ātma-darśana, one must know what he is. He is spiritual being. Spiritual being, he has nothing to do with this material world, but somehow or other, we have fallen in this material world. Anādi karama-phale, paḍi' bhavārṇava-jale. It is just like ocean. So just like if you fall down from the boat or the ship, then it is struggle for existence. You may be very nice swimmer, but that does not mean in the water you will be comfortable. That is not possible. Similarly, we living entities, part and parcel of God, we are as pure as God. Kṛṣṇa, God, is pure. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). Pavitra. So similarly... Pavitra means without material contamination. That is pavitra.

Lecture on SB 3.26.5 -- Bombay, December 17, 1974:

Sṛjatīṁ sa-rūpāḥ prakṛtiṁ prajāḥ. Sa-rūpāḥ prakṛtim. They are getting this form according to the tendency of the mind, sa-rūpāḥ. If I contaminate tamo-guṇa, then I get lower-grade life. If I contaminate rajo-guṇa, then middle-grade life. And if we contaminate... That is also contamination, but it is better than the other two.

So all of them are material qualities, and that is unwanted association of the living entity. That is not required, because in the Vedas it is said, asaṅgo 'yaṁ puruṣaḥ: "The living entity has nothing to do with these material qualities." But somehow or other, he has come in contact. Therefore Bhaktivinoda Ṭhākura said, anādi karama-phale, paḍi' bhavārṇava-jale. And the Caitanya Mahāprabhu also says like that, ayi nanda-tanuja patitaṁ kiṅkaraṁ māṁ viṣame bhavāmbudhau. "My dear Lord, Nanda-tanuja, the son Nanda Mahārāja, Kṛṣṇa, I am Your eternal servant." Ayi nanda-tanuja patitaṁ kiṅkaraṁ mām: "I am... Somehow or other, I have fallen in this ocean of material existence. Kindly pick me up and make me the dust of Your lotus feet." Just like if you are in the ocean, somehow or other, if you are taken one inch above the water, you immediately feel relief. So we have to become at least one inch above these material qualities. Then you are liberated, immediately.

So who can do that? That is done by Kṛṣṇa. Not the demigods can do that. It is not possible. Only Kṛṣṇa can give. Just like if you..., one is condemned to death, nobody can save him. Only the king can save him, the president can save him. Nobody can save him. It is not... By law, nobody can save him, one who is condemned to death. Everyone knows that. By king's mercy, by president's mercy...

Lecture on SB 3.26.8 -- Bombay, December 20, 1974:

The original cause is the material nature. Then we can say, "Then why we are suffering? Everything is given by the material nature. Why?" No. That is stated here, that bhoktṛtve sukha-duḥkhānāṁ puruṣaṁ prakṛteḥ param. The material nature is creating the situation for your suffering, so she is not responsible. You have to suffer. This is our position. You cannot say that "Material nature is creating. Why I shall suffer?" No. Just like if you say, "I did not know when I infected this disease, so why shall I suffer from it?" No. Because you have, somehow or other you have infected some type of disease, you must suffer. This is our position. Because you have come to this material nature and you have infected a certain quality or modes of material nature, the resultant action you have to suffer. Although the body is given to you by material nature, the bodily pains and pleasure, that you have to suffer. This is our position.

That means because we have come to this material nature... How we have come to material nature? That is explained in the Bhagavad-gītā, that icchā-dveṣa samutthena sarge yānti parantapa (BG 7.27). Icchā-dveṣa. There are two things: hatred and desire. Something we desire and something we hate, icchā-dveṣa. Two kinds of propensities there are. So when we want to enjoy this material world, that is called icchā, and when we want to disobey God, that is called dveṣa. So that icchā and dveṣa, there can be. That is two opposing elements. There are. So icchā-dveṣa samutthena. When we think... That is not very difficult to understand. Everyone is thinking, "Why shall I worship God? These are all bogus things, they are going to the temple. No."

Lecture on SB 3.26.8 -- Bombay, December 20, 1974:

That is the difference between the demon and the devotee. The demons are also Kṛṣṇa conscious, but they are Kṛṣṇa conscious in the opposite way, how to kill Kṛṣṇa. And devotees, they are Kṛṣṇa conscious, but not like the demon. They are always thinking how to serve Kṛṣṇa. Both of them are Kṛṣṇa conscious. Therefore, this is... Because these demons are also Kṛṣṇa conscious, they cannot be called devotee. They cannot be called devotee. But they get the good result of Kṛṣṇa consciousness because by thinking of Kṛṣṇa, "Kṛṣṇa..." And when they are killed by Kṛṣṇa, they get immediately liberation. That is the absolute position of Kṛṣṇa. Either you go to Him as enemy or you go to Him as friend, your result is the same. So somehow or other, come to Kṛṣṇa consciousness. But the demonic Kṛṣṇa consciousness is not bhakti. That is not bhakti.

So liberation is achievable even by the nondevotees because these demons... They are nondevotees. They are getting also liberation because thinking of Kṛṣṇa always. So why the devotees also get the same type of liberation? No, for them, better type of liberation. Sāyujya, sārūpya, sārṣṭi... (CC Madhya 6.266). There are five kinds of liberations, and the sāyujya-mukti, to become one with the Supreme, that is obtainable even by the enemies, demons. The devotees, they do not want that kind of liberation. They want to keep their identity eternally and serve Kṛṣṇa. That is perfect. So ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167). Therefore bhakti is described, ānukūlyena kṛṣṇānuśīlanam. Kṛṣṇānuśīlanam. Anuśīlanam means cultivating the knowledge of Kṛṣṇa. The demons are also cultivating, but that is not ānukūlyena. That is prātikūlyena, how to kill Kṛṣṇa. So that is not bhakti. When we cultivate Kṛṣṇa consciousness ānukūlyena-anukūla means favorable—that is called bhakti.

Lecture on SB 3.26.8 -- Bombay, December 20, 1974:

Puruṣa, we living entities, because we have developed this consciousness somehow or other, that we don't want to serve Kṛṣṇa, but we want to become Kṛṣṇa, this prātikūlya, this icchā, and not to serve Kṛṣṇa, this dveṣa, two things combined... Icchā-dveṣa samutthena sarge yānti parantapa. They cannot... Just like I will give you very small example: just like the criminals. The criminals, they have got two things: icchā, dveṣa. Dveṣa: "Why shall I abide by the government law? I can do anything, what I like." This is dveṣa. And icchā means, "I shall work independently, without the law." So just like this icchā-dveṣa, the result is they are put into the jail. On account of these two things—icchā, that "I shall live independently without the control of the government. Whatever I like, I shall do," this icchā, and dveṣa, "I don't like to carry out the orders of law," dveṣa—this is very nice example—the result is that he will be arrested, and he will be put into the jail.

Lecture on SB 3.26.8 -- Bombay, December 20, 1974:

This is common sense. So in order to... On account of this puruṣa mentality... Just like I have already explained the strī can enjoy happy life along with the husband, not independently, similarly, we, being prakṛti, our business is to remain eternal servant of Kṛṣṇa. Then we will be happy. Otherwise we will not be happy. It is not possible.

And the whole material world, whole Vedic śāstra, whole Vedic culture is meant for rectifying this mentality, that "I am not independent. I am dependent on Kṛṣṇa. So I have forgotten Kṛṣṇa somehow or other, and I have taken this mentality of puruṣa, enjoying this material world. I have to rectify this." So if I rectify that, then I become free from the clutches of māyā. Otherwise, since I have put myself under the clutches of this material energy, she is giving me different types of body, different types of situation, to fulfill my desire. But because she has given a different type of body, a different type situation, she is not responsible; I am responsible. Therefore I will have to suffer or enjoy of the sequence or the resultant action made by the material nature.

Lecture on SB 3.26.8 -- Bombay, December 20, 1974:

Therefore it is said that kārya-kāraṇa-kartṛtve kāraṇaṁ prakṛtiṁ viduḥ. One should understand the... I have got this body. This is given by material nature. I have got a different type of mentality. That is also given by prakṛti, na... I am suffering. That is also given. There is circumstances created. But prakṛti, material nature, is not responsible, nor she will suffer, but you will suffer. Just try to understand. This is the position. Kārya-kāraṇa-kartṛtve bhoktṛtve. Kartṛtve is material nature. But bhoktṛtve I am, bhoktṛtve. I am put into that. Therefore Bhaktivinoda Ṭhākura sings, anādi karama-phale, paḍi' bhavārṇava-jale: "Somehow or other, I have fallen in this ocean of birth and death." Taribāre nā dekhi upāy: "I do not find how to get out of it." But we can get out of it very easily. That is advised by Kṛṣṇa: mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). Otherwise you cannot. Here it is a great struggle. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Karṣati, great hard struggle going on. We are trying to be happy, but that is not possible. Just like if you are put into the ocean, you may be very good swimmer, you may struggle very nicely, but you are under the control of the prakṛti. You cannot be happy in the water. But if somebody helps you to get out of the water, then you will be happy.

Lecture on SB 3.26.8 -- Bombay, December 20, 1974:

So our business is to pray to Kṛṣṇa to get me out of this struggling, hard struggle for existence in this material world. Therefore Caitanya Mahāprabhu teaching us this prayer, no other prayer. Ayi nanda-tanuja patitaṁ kiṅkaraṁ māṁ viṣame bhavāmbudhau. "O Kṛṣṇa..." Kṛṣṇa is very pleased when we address Him with His devotee. Nanda Mahārāja is devotee playing as the father of Kṛṣṇa. So therefore Caitanya Mahāprabhu is addressing Kṛṣṇa, ayi nanda-tanuja: "Kṛṣṇa, You are born out of the body of Mahārāja Nanda." This is very pleasing to Kṛṣṇa. Therefore He is addressing, ayi nanda-tanuja, patitaṁ kiṅkaraṁ māṁ viṣame. Patitaṁ kiṅkaram. Kiṅkaram means servant. "I am Your eternal servant, but somehow or other, I am now fallen in this ocean of nescience, repeated birth and death." Patitaṁ kiṅkaraṁ māṁ viṣame bhavāmbudhau. Kṛpayā: "By Your causeless mercy, because I am servant... I have somehow or other fallen." Kṛpayā tava pāda-paṅkaja-sthita-dhūlī-sadṛśaṁ vicintaya: "Kindly fix me again as one of the dust particle in Your lotus feet." This prayer has been tak...

Lecture on SB 3.26.18 -- Bombay, December 27, 1974:

If people are simply induced to chant Hare Kṛṣṇa mantra... Just see. Even a child, he is taking part. It is natural. There is no distinction between black and white, no question of language, nothing. You see practically. There is white child, black child. They do not know how to speak, but they are dancing and chanting. So this movement is so important. Somehow or other if you can engage them in chanting and dancing, the whole world will be united. What the United Nations has failed, this movement can do—if it is not checked by the rascals. But the rascals are ready to check this movement. That is the difficulty. Otherwise, God, Kṛṣṇa, is always ready to help us. How? Here it is said, antaḥ puruṣa-rūpeṇa kāla-rūpeṇa yo bahiḥ. He is inside and outside. Antaḥ, antaryāmī. Caitya-guru. He is acting as caitya-guru.

Lecture on SB 3.26.20 -- Bombay, December 29, 1974:

So therefore the Vedic mantras are called śruti. We have to hear the mantra, Vedic mantra. Just like if a man is bitten by snake, he is caused to hear the snake charmer's mantra—still there are—so that he can become awakened. And it is said in the Cāṇakya Paṇḍita śloka, mantrauṣadhi-vaśaḥ sarpaḥ. Mantra is powerful still—by mantra, a snake-bitten person can be brought into life. There are still some snake charmers in the villages. In our Māyāpur there is a Muhammadan, he can cure the snake-bitten case by mantra still.

So this mantra is required, the Vedic mantra, to hear mantra. This chanting of these verses is also hearing the Vedic mantra. So we should take chance, and the most important mantra is mahā-mantra. Mahā-mantra. We are sleeping, but this mahā-mantra, Hare Kṛṣṇa, if we hear somehow or other... Therefore the greatest beneficial activity or welfare activity is to chant this Hare Kṛṣṇa mahā-mantra so that others can hear. But unfortunately, when we chant loudly, others they think, "It is nuisance." That is the difficulty. But actually it is the process of awakening: "Get up, get up, get up, get up." Ceto-darpaṇa-mārjanam. If we hear this mantra, Hare Kṛṣṇa mahā-mantra, then the mistaken ideas... Ceto-darpaṇa-mārjanam: (CC Antya 20.12) cleansing the mirror of the heart.

Lecture on SB 3.26.22 -- Bombay, December 31, 1974:

So we are going on the waves of māyā. Bhaktivinoda Ṭhākura, therefore, says, māyār bośe, jāccho bhese': "You rascal, you are going, floating under the spell of māyā." Khāccho hābuḍubu bhāi: "And sometimes you are drowned and sometimes in the up by the tricks of the waves. Why you are leading such life?" Jīv kṛṣṇa-dās, e biśwās, korle to' ār duḥkho nāi: "You come to Kṛṣṇa consciousness and try to understand that you are eternal servant of Kṛṣṇa; you are being carried away by the whims of māyā. So that will make you happy." Therefore Caitanya-caritāmṛta, er, Caitanya Mahāprabhu teaches us, patitaṁ kiṅkaraṁ māṁ viṣame bhavāmbudhau: "My Lord," ayi nanda-tanuja, "O the son of Nanda Mahārāja, Kṛṣṇa, I am Your eternal servant. Somehow or other, I am now fallen in this ocean of nescience." Patitaṁ kiṅkaraṁ māṁ viṣame bhavāmbudhau. Bhava ambudhau. Ambudhi means sea, ocean. "So how to save myself?" Kṛpayā tava pāda-paṅkaja-sthita-dhūlī-sadṛśaṁ vicintaya.

This is our only business. This Hare Kṛṣṇa means, "O Kṛṣṇa, O Harā, Kṛṣṇa's energy, Rādhārāṇī, Harā..." Hari Harā. So this addressing, "O Kṛṣṇa, O Kṛṣṇa's internal potency..." Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, chanting, addressing: "O Lord Kṛṣṇa, O the internal energy of Kṛṣṇa." So They will respond that "Why you are calling Me, or Us?" You have to submit, "Please again accept me as Your eternal servant." This is the only prayer, not that "Give me this money, this me that, this me that. Give me that." No. That is not pure devotion. That is devotion, but it is mixed. Catur-vidhā bhajante māṁ sukṛtinaḥ. That is pious life. When we ask from Kṛṣṇa anything other than devotional service, that is pious activities.

Lecture on SB 3.26.23-4 -- Bombay, January 1, 1975:

Buddhayo 'vyavasāyinām. Vyavasāyātmikā, niścayātmikā. "Now, my life will be successful when I accept very seriously the instruction given by Kṛṣṇa and it is delivered to me through the transparent via media of guru. Then it will be successful." Ār nā koriho mane āśā.

So some way or other, originally, we are all Kṛṣṇa conscious, pure, svaccha. Svacchatvam avikāritvam. Now vikurvāṇāt, now, being transformed or agitated somehow or other... Anādi karama-phale, paḍi' bhavārṇava-jale. We cannot ascertain when this transformation took place. There is no necessity of making research how we fell in this material contamination or envelopment. But we should be intelligent enough to understand that we are fallen now. That is... How we fell—you can trace out the history, but it is very difficult because anādi karama-phale, nobody can ascertain. Just like when a man is diseased he goes to doctor. So when he goes to the doctor, the doctor gives him medicine according to the symptoms and the diagnosis. There is no necessity of find out the history, how he fell diseased. There is history, but that is not possible to trace out. Therefore it is said, anādi karama-phale. Anādi. Anādi means... Ādi means the creation. Creation... Before creation, I contaminated this desire, icchā-dveṣa samutthena (BG 7.27). I became revolting to the desires. Kṛṣṇa says... Every one of us revolting now also. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), but we are revolting, "Why? Why shall I surrender to You? This is too much You are demanding." This is going on. This is going on. This is the disease. And to cure the disease Kṛṣṇa Himself comes. Yadā yadā hi dharmasya glānir bhavati, tadātmānaṁ sṛjāmi (BG 4.7). But we are so stubborn that we won't, do not like to be cured.

Lecture on SB 3.26.23-4 -- Bombay, January 1, 1975:

"They are My part and parcel. They can live as good as I am, but unfortunately, they are undergoing a struggle for existence on account of this polluted mind." What is that pollution? Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. He thinks that "What is the use of..." this is, what is called, "service mentality, slave mentality." They say, "This bhakti-mārga is slave mentality. Instead of becoming God, they want to become servant or slave of God. So this is slave mentality." No, this is not slave mentality. This is actual liberation, because our constitutional position is to remain. We are servant of Kṛṣṇa. But somehow or other, we revolted. Still we are revolting. Although Kṛṣṇa coming and canvassing, "Just surrender unto Me," but still we are revolting. This is our disease. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7).

So if we want to be cured again and come to our original consciousness, Kṛṣṇa consciousness, which is svacchatvam avikāritvam śāntatvam iti cetasaḥ, then we have to take to this Kṛṣṇa consciousness. That is the only way. There is no other way to become peaceful. Śāntatvam avikār..., without any change, fixed-up mind—that is Kṛṣṇa consciousness, śānti. If you want... Everyone is hankering after śānti. The śānti formula is given everywhere in the śāstra. And the Supreme Personality of Godhead, Kṛṣṇa, is personally saying, "This is śānti." What is this?

Lecture on SB 3.26.26 -- Bombay, January 3, 1975:

Either you become śānta or ghora or mūḍha, three kinds of position in this material world... śānta. Śānta means in the brahminical qualification, and ghora means activities, material activities, fruitive activities, and mūḍha, just like animal, neither śānta nor ghora, simply animal. Udaram bharitaḥ. Svārtham udaraṁ bharitaḥ. Svārtham, interest, means if one somehow or other fulfills his belly, then he thinks, "Now all my mission is fulfilled." This is called mūḍhatvam. Svārtham udaraṁ bharitaḥ. Dākṣyaṁ kuṭumba-bharaṇam. Generally in this age, people will be interested to fulfill his own belly. Because that is also very difficult task nowadays. To get sufficient food daily, that is also a problem. And if one can maintain his family in these hard days—family means husband, wife, and a few children—then dākṣyaṁ kuṭumba-bharaṇam, then he is just like Mahārāja Dakṣa. Dakṣa, dakṣa means very expert. Those who are maintaining big family, working very nicely, many business, they are called dakṣa. So in the Kali-yuga, if one can maintain a family, small family, then he will be considered dakṣa. Dākṣyaṁ kuṭumba-bharaṇam. Otherwise, if one can fulfill his belly only, his all interest is fulfilled. This will be the condition of this age. That means mūḍhatvam, mostly mūḍhatvam. They do not know. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31).

Lecture on SB 3.26.27 -- Bombay, January 4, 1975:

Rāvaṇa was very learned scholar, son of a brāhmaṇa, very good scholar, and economically developed, but only fault was avaiṣṇava: he did not care for Rāma. So he is designated as rākṣasa. So avaiṣṇava, who is not devotee of Viṣṇu, the Supreme Personality of Godhead, gurur na sa syāt, he cannot become guru. That is not possible. And vaiṣṇavaḥ śva-paco guruḥ. Śva-paca. Śva-paca means the dog-eaters, the lowest of the mankind, dog-eaters, caṇḍāla. Caṇḍālo 'pi dvija-śreṣṭho hari-bhakti-parāyaṇaḥ. If somehow or other he has become Vaiṣṇava, then he can become guru, not this brāhmaṇa, ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ. Because that one disqualification is there, that he is not a Vaiṣṇava, he cannot become guru. But a person born in the lowest of the human society, pāpa-yoni, which is called pāpa-yoni... Māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). Kṛṣṇa says that "Anyone who takes shelter of Me, even he belongs to the pāpa-yoni..." Pāpa-yoni means the caṇḍālas, less than the śūdras. Striyo vaiśyās tathā śūdrāḥ... Again He mentions. Te 'pi yānti parāṁ gatim. So they are eligible to go back to home, back to Godhead. There are so many instances. Kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ, ye 'nye ca pāpāḥ: (SB 2.4.18) "Lower than them, still more sinful," śudhyanti, "they can be purified," prabhaviṣṇave namaḥ, "if he becomes a Vaiṣṇava."

Lecture on SB 3.26.32 -- Bombay, January 9, 1975:

So very difficult position. Just like the fish caught up in the net of the fisherman, or māyā, similarly, we are now caught up within the network created by the material nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarva... (BG 3.27). Because we associated the particular type of material modes of nature, then we are now entangled. Like the fish is entangled, similarly, we are also entangled. This material world is supposed to be like a big ocean, bhavārṇava. Arṇava means ocean, and bhava means the situation where repetition of birth and death takes place. This is called bhavārṇava. Anādi karama-phale, paḍi' bhavārṇava-jale. Anādi karma-phale: "Before creation I had my resultant action of my activities, and somehow or other, I am now fallen in this ocean of bhavārṇava, repetition of birth and death." So as the fish, being entangled, he struggles for existence, how to get out of the net... He's not peaceful. You will find. As soon as caught he's up in the net, "Fut! Fut! Fut! Fut! Fut!" He wants to get out. So that is our struggle for existence, how to get out. We do not know.

Lecture on SB 3.26.35-36 -- Bombay, January 12, 1975:

The more we become advanced in spiritual consciousness, the more we become situated in ātma-stha. That is called sthita-prajña. Then we shall not be disturbed. And we should practice not to be disturbed by these conditional or ethereal transformation. We should. Because we do not belong, as spirit soul, ahaṁ brahmāsmi, I do not belong to this material arrangement, but I have been accustomed to this, so by practice I have to come to the spiritual status. And during practice it requires tolerance. That is called bhajana, sādhana, or tapasya, austerity, penance, tolerance. The things which we are not, but somehow or other, we have identified with such material things, and to practice again, come to the spiritual platform, that tolerance is called tapasya. This is the meaning of tapasya. Tapaḥ means pain, to voluntarily accepting some pain. Just like sannyāsa, kali-kara(?). In this age it is very difficult. But Caitanya Mahāprabhu gave us the example that He was lying down on the floor. His devotee wanted to give Him a quilt, a soft bedding, but He refused. He did not take it.

Lecture on SB 3.26.46 -- Bombay, January 21, 1975:

So where is the difficulty? Where is the loss? If we ask you to do something, if you think there will be loss, you may reject it. But if there is no loss and the gain is that you get Kṛṣṇa, then why don't you do it? Such is our, what is called, bigotry, "No, we shall not chant. We shall not do this." This is our misfortune. Therefore, those who have taken to this Kṛṣṇa consciousness, chanting this Hare Kṛṣṇa mantra, they are the most fortunate persons in the world. Yaj-jihvāgre nāma tubhyam, the śāstra says. Aho bata śva-paco 'to garīyān: "Even one is born in the family of dog-eaters, but somehow or other, if he takes to this Kṛṣṇa consciousness movement and chants Hare Kṛṣṇa, he is garīyān, he is glorious. He is very glorious." Nāma tubhyam. Tepus tapas te: (SB 3.33.7) "It is to be understood in their previous life they undergone severe type of penances and austerities." Tepus tapas te sasnur āryāḥ: (SB 3.33.7) "They are really Aryan."

Lecture on SB 3.28.21 -- Nairobi, November 1, 1975:

Therefore we can see. Otherwise you remain in the darkness. But if you go to the spiritual world... Tamasi mā: "You don't keep yourself in this darkness; come to the light." "What is that? There is also the sun, moon?" No. There is no need. Na yatra bhāsayate sūryo na śaśāṅko na pāvakaḥ. Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6). These are there. Where is Bhagavad-gītā? Find out. Na yatra bhāsayate sūryaḥ. Who will find out? This is spiritual world. There is no need of sun, moon, electricity, fire. We are inviting, or, rather, trying to go to that world where there is no need of sun, there is no need of moon, there is no need of electricity. And somehow or other, if we can go there, yad gatvā na nivartante (BG 15.6), then you'll haven't got to come back again in this darkness. This is Kṛṣṇa consciousness movement.

So at least one life try to going back to that place. Then your whole problem will be solved. Here we are paying so much electricity bill, and if there is no sun, we are rotten place. So why do you suffer in this way? Come here. There is no need of sun; there is no need of electricity. And the prime gain is that if you can go there, there is no need of coming back again. So those who have no information of the spiritual world, they stick to this material world as everything is here. But those who have got knowledge, mahātmā, whose ātmā is very great, who can understand the greatness of God and His great knowledge and take knowledge from Him, he is perfect. So here is the knowledge. Everything is there. He is giving... We... Not that back to home, back to Godhead, is our imagination. No, not imagination. Just like if somebody gives you information of America, that "America is very rich city. There are so many big, big bridges and road and motor cars." So naturally you become inclined: "Why not see once America, how it is?" So similarly, here is the information about the spiritual world, and why don't you try to go back to home, back to Godhead?

Lecture on SB 4.14.14 -- November 16, 1971, Delhi:

That is the nature of material nature, that something is produced which in the beginning it goes on nicely, then gradually it deteriorates. Influence of time, and then vanish. So even in religious movement, if there is materialistic motive, then it will deteriorate. It will not stand. So beginning of religious life should be without any material motive. Pure devotion means anyābhilāṣitā-śūnyaṁ (Brs. 1.1.11), no material motive. Generally, as it is stated in the Bhagavad-gītā, people go to the temple and the churches or any religious..., synagogue, with a material motive. Ārto arthārthī. Generally they are in need of money or they are unhappy somehow or other, and they go to God, Kṛṣṇa, or according to their religious principle, and pray for material benefit. But that is also accepted as good, because they are approaching Kṛṣṇa, or God. But that is not pure devotion. If such material motive continues, then he will fall down from that devotional service. Because as soon as his distress is mitigated, he will think that there is no more need of worshiping. Naturally he forgets. Just like rich man. A rich man becomes rich not very easily, with great austerity either in this life or in the past. But when he gets money, he becomes extravagant and again falls down. Similarly, we may go to Kṛṣṇa in times of distress, but as soon as the distress is gone, we forget Kṛṣṇa.

Lecture on SB 5.5.1 -- London, August 30, 1971:

"Out of many millions of men," manuṣyāṇāṁ sahasreṣu, kaścid vetti..., kaścid yatati siddhaye. Generally, people are busy how to earn money, how to get money and satisfy senses. That's all. That is their end of life. Get money. Somehow or other, get money and expend for sense gratification. In America I have heard that people, they have got money. They spend fifty thousand dollars weekly for seeing naked dance. You see? So money is being misused in this way. Everyone wants sense gratification. And for sense gratification, they want money. And they are earning money somehow or other and applying that in sense gratification. But the result is confusion and frustration. That's all. Result is confusion and frustration. Therefore this is not new thing.

Now, in this age, Kali-yuga, this system of civilization is very much prominent. But in the material world, that is going on time, from time immemorial. Therefore Ṛṣabhadeva is advising His sons, "My dear sons," ayaṁ deha. Na ayaṁ deha. "This body, this human form of body," deha-bhājāṁ nṛloke, "those who have taken, accepted this material body in this human society," nṛloke, kaṣṭān kāmān na arhate... Sense gratification is needed because we have got this body. So that is not denied. But He says that kaṣṭān kāmān na arhate: "For sense gratification, there is no need of working very hard." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). This kind of labor, hard labor, day and night, and get some money, and then apply it for sense gratification, kaṣṭān kāmān... Kāma means sense gratification.

Lecture on SB 5.5.1-2 -- London (Tittenhurst), September 13, 1969:

She hasn't got to become. Become means... Nobody become. Become means... Just like to become healthy. To become healthy is a thing... Not that the man was not healthy. He has fallen diseased. You understand? When I say to become healthy, to become healthy does not mean that he was not healthy. He was healthy. Somehow or other, he is now diseased. So the "become" is applicable to the diseased or to the condition. Not to the original. So Rādhā-Kṛṣṇa or His expansions, They're original spirit. We are also original spirit. In contact with matter we are now diseased; therefore "to become" is applicable to the conditioned soul, not to the liberated. "To become," the past, present and future is applicable within this dual world. In the spiritual world there is no past, present, future. That is eternal. So "become" is applicable to us who are conditioned. Conditioned means by contamination of matter we are suffering. So we have to go to the healthy life, spiritual life. That is required. "To become" is not applicable to anything of Kṛṣṇa's name, fame, form, paraphernalia, expansion. They are all transcendental and eternal. And you can also become one of them as soon as you are freed from this material contamination. That is practice of Kṛṣṇa consciousness. Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6). If you practice Kṛṣṇa consciousness, and at the end of life, if you continue, then next life you also become brahma-bhūtaḥ prasannātmā (BG 18.54). You also associate with the same. And there will be no distinction at that time—either Kṛṣṇa and Rādhā or all expansions—because they are all spiritual. Oneness. That oneness. Your question was that the oneness. Because there is no disagreement, there is no dissension. Everything is in harmony, spiritual harmony; therefore one. Any other question? You have any question? No? All right. (pause)

Lecture on SB 5.5.1-8 -- Stockholm, September 6, 1973:

So one day Raghunātha Dāsa Gosvāmī's... At that time he was not Gosvāmī, Raghunātha, Raghunātha's mother was advising her husband or Raghunātha's father, "Why don't you shackle him?" As woman she was suggesting that better, just like in prison house they are locked up in iron chain, similarly you do for my son so that he'll not be able to go away. So the father was replying, "You mad woman, don't you see I have given such a nice wife, shackle, he's not attached at all. And what this iron shackle will do?" This was Raghunātha Dāsa Gosvāmī.

After all, Raghunātha Dāsa Gosvāmī, somehow or other, in spite of vigilance of the father and mother, he left home and joined Caitanya Mahāprabhu at Jagannātha Purī. So Caitanya Mahāprabhu was very glad that Raghunātha has come. So his father thought that "The boy has gone away, he's not inclined, so he may not suffer for want of money," so he sent four servants and four hundred rupees per month expenditure for Raghunātha. So Raghunātha Dāsa Gosvāmī, in the beginning he was accepting that four hundred rupees, but what he was doing, he was spending by inviting all the sannyāsīs, including Caitanya Mahāprabhu. So gradually Raghunātha Dāsa Gosvāmī said that all his men, father's men, "You better go home. I don't want your assistance. I don't want this money. You go away." The master..., so they went back. And there was no invitation. Caitanya Mahāprabhu inquired his personal secretary, Svarūpa Dāmodara. So Raghunātha Dāsa Gosvāmī was entrusted for training to Svarūpa Dāmodara. He asked Svarūpa Dāmodara, "We don't receive any invitation from Raghunātha nowadays, what is that?"

Lecture on SB 5.5.3 -- Stockholm, September 9, 1973:

Nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). And what is the purpose? Yad indriya-prītaye. The same thing. Indriya-prītaye means satisfying the senses. So that already explained, that sense gratification process is already there in the animals. The hogs and dogs, they are also busy in sense gratification. Then why, why you are calling yourself civilized than these cats and dogs? They are also eating meat, just like tiger. And because you can cook it very nicely with spices, you become civilized? But they have taken, "No, we can cook very nicely." Because in the flesh, there is no taste. So it has to be added with garlic, it has to be added with onion, and somehow or other... Then it becomes little palatable. Otherwise, what is the taste of this dead flesh? Suppose if you... But those who are after this blood, they find taste. So that is tigers' and dogs' and cats' civilization; that is not human civilization; that is not human civilization.

So simply for sense gratification, you are prepared to commit so many criminal activities, and you are passing on as civilization. Therefore it is said, nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṇoti (SB 5.5.4). Āpṛṇoti. Na sādhu manye, Ṛṣabhadeva says: "O My dear boys, it is not very good." Na sādhu manye. Sādhu means honest work, nice sādhu means saintly person or good. It is not good. Why it is not good? I am enjoying, enjoying. Enjoying means palate, very nice. Na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ (SB 5.5.4). You do not know that you have got this material body. And what is this material body? Material body means full of miserable condition. That's all.

Lecture on SB 5.5.3-4 -- Bombay, March 29, 1977:

We have to become tolerant than the grass on the street and forbearing more than the trees. In this way we have to tolerate whatever is going on in this material world. Tolerate does not mean unnecessarily we shall suffer. As far as possible, let us struggle, but we should not forget our real business. That is human life. Real business is that I am part and parcel of God. Mamaivāṁśo jīva-bhūta (BG 15.7). Some way or other, I am fallen in this material condition. There is a Bengali poet, he has sung, anādi-karama-phale paḍi, bhavārṇava-jale, tarivāre na dheki upāya. "Somehow or other I am fallen in this material ocean and struggling for existence." Caitanya Mahāprabhu therefore prayed... He does not pray for any material benefit. He is teaching us, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye: (Cc. Antya 20.29, Śikṣāṣṭaka 4) "My Lord, Jagadīśa, I do not want any material happiness or wealth," na dhanaṁ na janam, "or great followers," na sundarīṁ kavitām, "or beautiful wife." These are the demands of the karmīs: "I must have wealth, I must have position, I must have beautiful home, beautiful wife." But Caitanya Mahāprabhu denies. He says, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye. He does not want even mukti. Because He says next line that mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi (Cc. Antya 20.29, Śikṣāṣṭaka 4). "Life after life simply let Me remain Your devotee."

Lecture on SB 5.5.5 -- Stockholm, September 10, 1973:

So everyone is under this impression, wrong conception of life. But he can be saved if he somehow or other becomes a devotee of Vāsudeva, Kṛṣṇa. Prītir na yāvan mayi vāsudeve. Vāsudeve bhagavati. In the Śrīmad-Bhāgavatam it is said,

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam
(SB 1.2.7)

Vāsudeva. Here are the same thing, mayi vāsudeve. Ṛṣabhadeva is incarnation of Vāsudeva. So in this entanglement of birth and death, if someone comes in contact with devotee, guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151), and gets the seed of devotional service, then that is the beginning of being saved from this repetition of birth and death.

Lecture on SB 5.5.5 -- Stockholm, September 10, 1973:

Just like we are giving opportunities to the people in general. We are opening centers in different parts of the world. What is the purpose? The purpose is to give chance to every man how to become devotee of Vāsudeva, Kṛṣṇa. Then he will be saved. Yāvan na prītir mayi vāsudeve. Because people are struggling hard in this way, by working hard and getting the result for sense gratification and repetition of birth and death. In this struggle for existence, if somehow or other one gets the seed of devotional service to Vāsudeva, then he is saved. Yāvan na prītir mayi vāsudeve.

evaṁ manaḥ karma-vaśaṁ prayuṅkte
avidyayātmany upadhīyamāne
prītir na yāvan mayi vāsudeve
na mucyate deha-yogena tāvat

Unless one becomes Kṛṣṇa conscious, his repetition of birth and death and contacting another body from one body to another, that will continue. This is the basic principle of Kṛṣṇa consciousness. Do not misunderstand Kṛṣṇa consciousness as a kind of religious faith. It is a science, how to get release from this repetition of birth and death. This is the science. It is not that as people accept a system of religion and another system of of religion. Because a human being is supposed to accept some type of religion. Somebody is a Hindu, somebody is Mussulman, somebody is Christian. It is not that. It is a science. It is a science. We are teaching that somehow or other you enhance your love for God. Then you are saved. This is a science.

Lecture on SB 5.5.5 -- Stockholm, September 10, 1973:

Otherwise we are doomed. We have to continue this repetition of birth and death. Avidyayā eva manuṣyadan.(?) This is avidyā. By avidyā, by misunderstanding, without knowledge, being in ignorance, manuṣya, sometimes we are human being, sometimes cat, sometimes dog, sometimes demigod. This is going on. Caitanya Mahāprabhu said, ei rūpe brahmāṇḍa bhramite kona: (CC Madhya 19.151) "We are wandering throughout the whole universe, from one body to another, one planet to another, but somehow or other, if we are fortunate..." This fortune is made in this way. "Man is the architect of his own fortune." If somebody comes to our contact, if he tries to understand what is this Kṛṣṇa consciousness, he is fortunate. He is fortunate. Because he'll be saved from the repetition of birth and death.

Vīrarāghavācārya says therefore, deva-manusvadau paradika deva vasiṣṭha tena aha ahaṅkāra mama upādhīyamāne.(?) That "I am not American, I am not Englishman." This is ahaṅkāra, upādhīyamāne. Karma-vaśana mulaya samsitamane satyatani mana karma-vaśaṁ prayuṅkte vyaparayati puruṣam iti śeṣa, atha yāvad vāsudeve mayi prītir, prīti rūpa bhakti na syāt tāvad deha-yogena na mucyate.(?) Unless you become devotee of Vāsudeva, Kṛṣṇa... Therefore Kṛṣṇa personally comes and He says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). That is for your interest. Kṛṣṇa says that "You surrender unto Me." It is not Kṛṣṇa's interest. If you surrender, not interest, Kṛṣṇa does not lose anything. He is omnipotent. He can create millions of devotees like you by His desire. He doesn't canvass. He is not canvassing, that "You become My devotee and I shall be very rich." No. Not the purpose. It is for your interest.

Lecture on SB 5.5.5 -- Stockholm, September 10, 1973:

Prīti means bhakti. Prīti means love. So there is Prīti-sandarbha by Śrīla Jīva Gosvāmī, how one can become lover of Kṛṣṇa. Ṣaṭ-sandarbha. He has written six theses. One of them is the Prīti-sandarbha, Bhāgavata-sandarbha, six sandarbha, very highly philosophical books. So this prīti means bhakti. Bhakti is not official transaction. Bhakti means prīti, real love. When I actually love Kṛṣṇa, that is called prīti. Just like we love our beloved, our child or husband or wife... That is also not love. That is a temporary sentiment. Actual love is possible with Kṛṣṇa. That is actual love. Once you love Kṛṣṇa, it cannot be broken at any time. It cannot be broken, any circumstances. So therefore somehow or other we have to... Yena tena prakāreṇa manaḥ kṛṣṇe niveśayet. Somehow or other you must engage yourself in loving Kṛṣṇa. That is the success of life. Na devalam deha-yoga-matram api tu anartham tora chityaha yadeti svārthe sasya puruṣārtha bhute svātmā paramātmā deha-sambandha-prayukte vipaścit vivekisan yadā sahasā na paśyati yadā supavan gataḥ smṛti.(?)

This is very important. Ṛṣabhadeva says, yadā na paśyaty ayathā guṇehāṁ svārthe pramattaḥ sahasā vipaścit. So we have to become intelligent that guṇehā... Guṇa, guṇa means these three guṇas, goodness, three modes of material nature. Everyone is trying to love one of these three guṇas: goodness, passion and ignorance. That is material existence. Somebody is trying to become brāhmaṇa, that is goodness. And somebody is trying to become a kṣatriya. Brāhmaṇa, kṣatriya, vaiśya, śūdra, these are under the influence of different modes of material nature. So even one is brāhmaṇa, he is also under the grip of material nature.

Lecture on SB 5.5.6 -- Vrndavana, October 28, 1976:

This is another important verse. The problem is presented, deha-yogena. Deha-yogena, this body, contact with this material body, this is the problem. But nobody knows it. Especially in these days they cannot understand that "This material body is a foreign element, and somehow or other I am victimized, I am entrapped within this body." This problem is real problem. But they do not know. And this is called avidyā, ignorance.

There are two kinds of strong avidyā, ignorance, unawareness. Sattva-guṇa, rajo-guṇa, tamo-guṇa. Rajo-guṇa and tamo-guṇa is covering. Tamo-guṇa is very densely covering, and rajo-guṇa little open, and sattva-guṇa means prakāśa, there is illumination, brahminical qualifications. When one is in the sattva-guṇa then he can understand that "I am not this body. I am different from this body." For them, those who are in the sattva-guṇa, for them it is easier. So therefore the process is Human civilization means not to drag somebody who is already in the sattva-guṇa or in the family of sattva-guṇa, to drag him down to the tamo-guṇa. The modern civilization is like that. The allurement of material civilization is so strong and so bad that those who are by pious activities born in brāhmaṇa family, they are being dragged to the tamo-guṇa behavior like śūdras. They are learning how to drink, how to eat meat, how to have illicit sex. These are the symptoms of tamo-guṇa, lowest type of tamo-guṇa. There are different degrees of guṇa. The degrees are so mixed up.

Lecture on SB 5.5.6 -- Vrndavana, October 28, 1976:

Even human form of life. Because those who are advanced in spiritual life, there is every possibility for getting next life a human being. Otherwise nobody knows. Those who are ignorant, they do not know. There will be change of body—tathā dehāntara prāptir—that is a fact. But those who are in the sattva-guṇa, they are sure to get next life in the human society. Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo sanjāyate (BG 6.41). This śucīnāṁ, pure brāhmaṇa, and śrīmatāṁ, very rich vaiśya, or kṣatriya. Kings and mercantile community, they are rich, śrīmat. Śrī means opulence, and mat means one who has. Śrīmatām.

So this is a chance that even if you are failure in this life, somehow or other, you get chance next life again human form of life, either in a very nice pure brāhmaṇa family or Vaiṣṇava family. Vaiṣṇava family is better than brāhmaṇa family. (break) ...ringing the karatālas, chanting, dancing, offering obeisances to the Lord, temple atmosphere. Don't think it is ordinary opportunity. It is very great opportunity. From the very beginning of life they are getting impression, bhakti-yoga. Vāsudeve bhagavati bhakti-yoga. These are not going in vain. Even a child is playing karatāla, imitation. Not imitation. He's given the chance. He was previously Vaiṣṇava. Somehow or other, he could not make his life perfect. Therefore he is given again chance. So naturally he has got tendency to play the karatāla, to offer flower here, to offer obeisances. They take pleasure. It is due to previous life, yogas. But it was not perfectly done, so somehow or other they are getting chance from the very beginning of life. It does not mean that if somebody did not get the chance from the very beginning of life he cannot. He can be also.

Lecture on SB 5.5.9 -- Vrndavana, October 31, 1976:

These are the qualification. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). So there are many authoritative statements. Na janma koṭibhiḥ sukṛti tatra laulyam ekalaṁ laulyaṁ na labhyate janma koṭibhiḥ sukṛti(?). This desire that I shall serve Kṛṣṇa, it is not ordinary thing. Na janma koṭibhiḥ sukṛtibhir labhyate. But it is possible if we accumulate this sukṛti, all right little service, little service, little service. Therefore the preacher's business is to engage these fools and rascals, who are very enthusiastic in the activities of sense gratification. If they are somehow or other engaged in Kṛṣṇa's service, they accumulate sukṛti, sukṛti.

Another place it is said that, kṛta-puṇya-puñjāḥ (SB 10.12.11). Kṛta-puṇya-puñjāḥ. Puṇya, sukṛti, little, little, little, when it is accumulated, then they get the chance of talking with Kṛṣṇa, playing with Kṛṣṇa, dancing with Kṛṣṇa. That is possible. It is not mythology. The rascals, they think it is mythology. It is not mythology, it is fact. But it is mythology or imagination for the non-devotees. For the devotees, it is practical. So this is the muktaḥ paraṁ yāty atihāya hetum. That bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ hṛd-rogam āśv apahinoty acireṇa dhīraḥ. Bhaktiṁ parāṁ pratilabhya. That is conclusion of when Parīkṣit Mahārāja inquired about Kṛṣṇa's rāsa-līlā. Kṛṣ... Parīkṣit... Śukadeva Gosvāmī replied that "If one is actually qualified to hear about rasa, vikrīḍitam idaṁ ca vraja-vadhūbhir viṣṇoḥ. These activities with Lord Kṛṣṇa and the vraja-vadhūbhiḥ, if it is properly spoken and heard, then the result will be that hṛd-rogaṁ kāmam apahinoti.

Lecture on SB 5.5.24 -- Vrndavana, November 11, 1976:

The bhakti-yoga we are teaching in this Kṛṣṇa consciousness movement twenty-four hours' engagement. Superficially we engage from four o'clock in the morning till ten o'clock at night, and that is resting time. But when one is advanced in devotional service, while sleeping he also serves Kṛṣṇa. That means twenty-four hours, satatam. That depends on Because in sleeping you also dream, so what we do during daytime we dream at night. So if one is cent percent engaged in Kṛṣṇa's service, naturally he'll dream also at night. I have seen one of our intimate relative. He was a businessman, selling cloth. So in dream also he was quoting price of cloth. So that is natural. That is not unnatural. Therefore we have to practice. At the time of death, somehow or other, if we quote the price of Kṛṣṇa, then our life are successful. Therefore we should practice: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). If we practice Kṛṣṇa, then naturally it is expected that at the time of death we remember Kṛṣṇa. Then immediately we are transferred to the Kṛṣṇaloka, immediately. Tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). Immediately. There is no doubt about it. Simple thing, but it requires practice.

Lecture on SB 5.5.24 -- Vrndavana, November 11, 1976:

It is the same thing. Similarly, we are also pavitram, pure, but that small can fall down sometimes and becomes apavitra. So we are just like sparks of fire, so so long we are in the fire, this quality of the spark is also fire. It is also illuminating. It is also has got the quality of burning power, small quantity. But when the spark falls down from the fire it becomes extinguished, the fiery quality. That is our position. We have fallen down from the quality, and we have to revive it. Just like a person becomes diseased. Diseased is not his permanent position. That is a temporary infection. But it can be cured. If one likes, he can cure his disease and again he can become healthy. Similarly, we are fallen somehow or other. "Somehow or other" means the reason is as soon as we become independent, we deny to serve Kṛṣṇa, but we deny to serve Kṛṣṇa—we want to become independent. Then immediately we are forced by the illusory energy to come under her and work under her direction. We are born servant, jīvera svarūpa haya-nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). Just like this finger is part and parcel of my body. It is made for the purpose of serving me. This is the purpose. But when it is diseased When it cannot serve the body, then it is diseased. Similarly, our constitutional position is to serve Kṛṣṇa. Jīvera svarūpa haya-nitya-kṛṣṇa-dāsa. That is real life. And when you don't serve Kṛṣṇa or deny to serve Kṛṣṇa, that is diseased condition. And that is called māyā. Kṛṣṇa bhuliya jīva bhoga vāñchā kare, pasate māyā tāre jāpaṭiyā dhare.

Lecture on SB 5.5.33 -- Vrndavana, November 20, 1976:

Kṛṣṇa will never tolerate if a person is Vaiṣṇava aparādha. Mind that. Just like a big man. You can offend him, he doesn't mind. But if he does something harmful to his child, so he becomes very angry.

Similarly, here also, Lord Viṣṇu... Just see how much powerful was Durvāsā Muni that he could cross over the material universe and go to the Vaikuṇṭha universe and see the Lord personally. How much powerful yogi he was, just you can... There is no such yogi, at least at the present moment. He could see, but he was refused by Lord Viṣṇu, and he came back to Ambarīṣa Mahārāja, and Ambarīṣa Mahārāja was standing without asking any food, that "This brāhmaṇa came at my place. Somehow or other, unnecessarily he became angry and he has left. So unless he comes back, I cannot take any food." So he took only one year. The modern scientists, they are estimating that to go to the topmost planet of this universe, it will take forty thousands of years. That is their estimation. Now, Durvāsā Muni, by his yogic power, he not only crossed over this material space and the material universe, but he went to the other space, paravyoma, where he saw Lord Viṣṇu, and he came back within a year. So that is yoga. One can reach even the sun planet by the beams. This is yoga practice. By touching the beams he can go to the sun planet. There are so many wonderful things. So Durvāsā Muni was a great yogi. He knew all these things. Still, he was defeated before a Vaiṣṇava. He had to come and immediately fall down, "Mahārāja Ambarīṣa, kindly excuse me. I have done offense."

Lecture on SB 5.6.3 -- Vrndavana, November 25, 1976:

We are now accustomed to this miserable condition of life. If you want actual happiness, then you have to undergo austerity, tapasya. Tapo divyaṁ putrakā yena śuddhyet yasmād brahma-saukhyam anantam. You are hankering after happiness. That happiness, brahma-sukha, eternal happiness, you will get by practicing tapasya. So don't believe, don't make friendship with your restless mind. This is the instruction. Don't make friendship. Simply beat the mind with shoes and broomstick; otherwise cannot bring in control. And other alternative is kevalayā bhaktyā. So if you can engage your mind at the lotus feet of Kṛṣṇa, then it is possible. Sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18). Then Kṛṣṇa will control. Kṛṣṇa means light. Darkness, you are suffering in the darkness. So somehow or other, if you bring a light there is no darkness.

kṛṣṇa-sūrya-sama; māyā haya andhakāra
yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra

If you keep always within your mind Kṛṣṇa, Kṛṣṇa's lotus feet, you can see Kṛṣṇa's lotus feet, Deity, Baladeva, Balarāma, how He is nicely standing... You can see the nice lotus feet. Don't try to see the face all of a sudden. Try, practice to see the lotus feet constantly. Sa vai manaḥ kṛṣṇa-padāra... This is a chance. This temple means to practice how to think of Kṛṣṇa's lotus feet, Balarāma's lotus feet, always. Man-manā bhava mad-bhaktaḥ. Immediately you become bhakta. And as soon as you become a bhakta, kecit kevalayā bhaktyā vāsudeva-parāyaṇāḥ, dhunvanti aghaṁ kṛtsnam: (SB 6.1.15) all kinds of disturbances will be subsided, dhunvanti. Nīhāram iva bhāskaraḥ. This is the śāstra injunction.

Page Title:Somehow or other (Lectures, SB cantos 3 - 5)
Compiler:Visnu Murti, RupaManjari
Created:17 of Nov, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=53, Con=0, Let=0
No. of Quotes:53