For a certain period of time, one receives a particular type of body as a son or father in a false relationship. All our relationships in this material world with friends, relatives or enemies consist of duality, in which one feels happy and distressed on the basis of illusion. The living entity is actually a spiritual soul who is part and parcel of God and has nothing to do with relationships in the world of duality. Therefore Nārada Muni advised Citraketu not to lament for his so-called dead son.
The material world of duality
Expressions researched:
"dual world"
|"duality of the material world"
|"duality of this material world"
|"duality of this world"
|"material world of duality"
|"material world there is duality"
|"material world, there is duality"
|"world is duality"
|"world is full of duality"
|"world is full of duality"
|"world is meant for duality"
|"world is of duality"
|"world of duality"
Bhagavad-gita As It Is
BG Chapters 1 - 6
As long as one is in the material world there is always the possibility of good and evil because this world is full of duality.
BG 2.57, Purport: There is always some upheaval in the material world which may be good or evil. One who is not agitated by such material upheavals, who is unaffected by good and evil, is to be understood to be fixed in Kṛṣṇa consciousness. As long as one is in the material world there is always the possibility of good and evil because this world is full of duality. But one who is fixed in Kṛṣṇa consciousness is not affected by good and evil, because he is simply concerned with Kṛṣṇa, who is all-good absolute. Such consciousness in Kṛṣṇa situates one in a perfect transcendental position called, technically, samādhi.
For the service of the Lord Kṛṣṇa a conscious person can participate in any kind of action without being disturbed by the duality of the material world. The duality of the material world is felt in terms of heat and cold, or misery and happiness.
BG 4.22, Purport: A Kṛṣṇa conscious person does not make much endeavor even to maintain his body. He is satisfied with gains which are obtained of their own accord. He neither begs nor borrows, but he labors honestly as far as is in his power, and is satisfied with whatever is obtained by his own honest labor. He is therefore independent in his livelihood. He does not allow anyone's service to hamper his own service in Kṛṣṇa consciousness. However, for the service of the Lord he can participate in any kind of action without being disturbed by the duality of the material world. The duality of the material world is felt in terms of heat and cold, or misery and happiness. A Kṛṣṇa conscious person is above duality because he does not hesitate to act in any way for the satisfaction of Kṛṣṇa. Therefore he is steady both in success and in failure. These signs are visible when one is fully in transcendental knowledge.
BG Chapters 7 - 12
A person who has completely ended the reactions of all sinful activities and who is fully engaged in pious activities, being freed from the duality of this material world, becomes engaged in devotional service to the Supreme Personality of Godhead, Kṛṣṇa.
BG 9.2, Purport: As explained in the twenty-eighth verse of the Seventh Chapter, a person who has completely ended the reactions of all sinful activities and who is fully engaged in pious activities, being freed from the duality of this material world, becomes engaged in devotional service to the Supreme Personality of Godhead, Kṛṣṇa. In other words, those who are actually engaged in the devotional service of the Supreme Lord are already freed from all reactions. This statement is confirmed in the Padma Purāṇa:
- aprārabdha-phalaṁ pāpaṁ
- kūṭaṁ bījaṁ phalonmukham
- krameṇaiva pralīyeta
- viṣṇu-bhakti-ratātmanām
For those who are engaged in the devotional service of the Supreme Personality of Godhead, all sinful reactions, whether fructified, in the stock, or in the form of a seed, gradually vanish. Therefore the purifying potency of devotional service is very strong, and it is called pavitram uttamam, the purest. Uttama means transcendental.
Srimad-Bhagavatam
SB Canto 1
SB 1.8.9, Translation:
Uttarā said: O Lord of lords, Lord of the universe! You are the greatest of mystics. Please protect me, for there is no one else who can save me from the clutches of death in this world of duality.
This material world is the world of duality, in contrast with the oneness of the absolute realm. The world of duality is composed of matter and spirit, whereas the absolute world is complete spirit without any tinge of the material qualities.
SB 1.8.9, Purport: This material world is the world of duality, in contrast with the oneness of the absolute realm. The world of duality is composed of matter and spirit, whereas the absolute world is complete spirit without any tinge of the material qualities. In the dual world everyone is falsely trying to become the master of the world, whereas in the absolute world the Lord is the absolute Lord, and all others are His absolute servitors. In the world of duality everyone is envious of all others, and death is inevitable due to the dual existence of matter and spirit. The Lord is the only shelter of fearlessness for the surrendered soul. One cannot save himself from the cruel hands of death in the material world without having surrendered himself at the lotus feet of the Lord.
SB Canto 2
This material world is only a shadow phantasmagoria of the spiritual kingdom of the Lord, and because it is a shadow it is never eternal; the variegatedness in the material world of duality (spirit and matter) cannot be compared to that of the spiritual world.
SB 2.5.39, Purport: All variegatedness in the spiritual planets is also one with the Lord, and therefore the Vedic aphorism ekam evādvitīyam is fully realized in that sanātana atmosphere of spiritual variegatedness. This material world is only a shadow phantasmagoria of the spiritual kingdom of the Lord, and because it is a shadow it is never eternal; the variegatedness in the material world of duality (spirit and matter) cannot be compared to that of the spiritual world. Because of a poor fund of knowledge, less intelligent persons sometimes mistake the conditions of the shadow world to be equivalent to those of the spiritual world, and thus they mistake the Lord and His pastimes in the material world to be one with the conditioned souls and their activities.
SB Canto 4
This is the world of duality. One should not think that because he has fallen sick he has fallen from Kṛṣṇa consciousness. Kṛṣṇa consciousness can continue without impediment from any material opposition.
SB 4.22.24, Purport: Simply eating for living, and not living for eating, and sleeping only six to seven hours a day are principles to be followed by devotees. As long as the body is there it is subjected to the influence of climatic changes, disease and natural disturbances, the threefold miseries of material existence. We cannot avoid them. Sometimes we receive letters from neophyte devotees questioning why they have fallen sick, although pursuing Kṛṣṇa consciousness. They should learn from this verse that they have to become tolerant (dvandva-titikṣayā). This is the world of duality. One should not think that because he has fallen sick he has fallen from Kṛṣṇa consciousness. Kṛṣṇa consciousness can continue without impediment from any material opposition. Lord Śrī Kṛṣṇa therefore advises in Bhagavad-gītā (2.14), tāṁs titikṣasva bhārata: "My dear Arjuna, please try to tolerate all these disturbances. Be fixed in your Kṛṣṇa conscious activities."
SB 4.30.23, Translation:
Dear Lord, we beg to offer our obeisances unto You. When the mind is fixed upon You, the world of duality, although a place for material enjoyment, appears meaningless. Your transcendental form is full of transcendental bliss. We therefore offer our respects unto You. Your appearances as Lord Brahmā, Lord Viṣṇu and Lord Śiva are meant for the purpose of creating, maintaining and annihilating this cosmic manifestation.
This material world is called dvaita, the world of duality. A devotee knows very well that everything within this material world is but a manifestation of the Supreme Lord's energy.
SB 4.30.23, Purport: This material world is called dvaita, the world of duality. A devotee knows very well that everything within this material world is but a manifestation of the Supreme Lord's energy. To maintain the three modes of material nature, the Supreme Lord takes on different forms as Lord Brahmā, Lord Viṣṇu and Lord Śiva. Unaffected by the modes of material nature, the Lord takes on different forms to create, maintain and annihilate this cosmic manifestation. The conclusion is that although the pure devotee appears to engage in material activities in the service of the Lord, he knows very well that material enjoyment for sense gratification has no use whatsoever.
SB Canto 5
Bharata Mahārāja was determined to finish his business in this material world, and he did not at all care for the world of duality.
SB 5.9.11, Purport: The platform of paramahaṁsa is described in Bhagavad-gītā (2.15): sama-duḥkha-sukhaṁ dhīraṁ so 'mṛtatvāya kalpate. When one is callous to all duality, the happiness and distress of this material world, one is fit for amṛtatva, eternal life. Bharata Mahārāja was determined to finish his business in this material world, and he did not at all care for the world of duality. He was complete in Kṛṣṇa consciousness and was oblivious to good and evil, happiness and distress.
One has to understand that in the material world of duality, to think that this is good or that this is bad is simply a mental concoction.
SB 5.9.11, Purport: "In the material world, conceptions of good and bad are all mental speculations. Therefore, saying, 'This is good and this is bad,' is all a mistake." One has to understand that in the material world of duality, to think that this is good or that this is bad is simply a mental concoction. However, one should not imitate this consciousness; one should actually be situated on the spiritual platform of neutrality.
SB Canto 6
The living entity is actually a spiritual soul who is part and parcel of God and has nothing to do with relationships in the world of duality.
SB 6.16 Summary: Those who are not nārāyaṇa-para, pure devotees, must be disturbed by this duality of the material world, whereas devotees who are simply attached to the service of the Lord are not at all disturbed by it.
SB 6.17.29, Purport: Durgā—the goddess Pārvatī, the wife of Lord Śiva—is extremely powerful. She can create, maintain and annihilate any number of universes by her sweet will, but she acts under the direction of the Supreme Personality of Godhead, Kṛṣṇa, not independently. Kṛṣṇa is impartial, but because this is the material world of duality, such relative terms as happiness and distress, curses and favors, are created by the will of the Supreme. Those who are not nārāyaṇa-para, pure devotees, must be disturbed by this duality of the material world, whereas devotees who are simply attached to the service of the Lord are not at all disturbed by it. For example, Haridāsa Ṭhākura was beaten with cane in twenty-two bazaars, but he was never disturbed; instead, he smilingly tolerated the beating. Despite the disturbing dualities of the material world, devotees are not disturbed at all. Because they fix their minds on the lotus feet of the Lord and concentrate on the holy name of the Lord, they do not feel the so-called pains and pleasures caused by the dualities of this material world.
The distinctions between happiness and distress in the material world of duality are simply mental concoctions, for the so-called happiness and distress are actually one and the same.
SB 6.17.30, Purport: The happiness and distress of the material world of duality are both mistaken ideas. In the Caitanya-caritāmṛta (CC Antya 4.176) it is said:
- "dvaite" bhadrābhadra-jñāna, saba—"manodharma"
- "ei bhāla, ei manda",—ei saba "bhrama"
The distinctions between happiness and distress in the material world of duality are simply mental concoctions, for the so-called happiness and distress are actually one and the same. They are like the happiness and distress in dreams. A sleeping man creates his happiness and distress by dreaming, although actually they have no existence.
Because the same mind and body exist in the same material world of duality when we are awake, the so-called happiness and distress of this world are no better than the false, superficial happiness of dreams.
SB 6.17.30, Purport: One should follow in the footsteps of Śrī Caitanya Mahāprabhu and engage constantly in chanting the mahā-mantra—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Then he will never feel the distresses of the world of duality. In any condition of life one will be happy if he chants the holy name of the Lord.
In dreams we sometimes enjoy eating sweet rice and sometimes suffer as if one of our beloved family members had died. Because the same mind and body exist in the same material world of duality when we are awake, the so-called happiness and distress of this world are no better than the false, superficial happiness of dreams. The mind is the via medium in both dreams and wakefulness, and everything created by the mind in terms of saṅkalpa and vikalpa, acceptance and rejection, is called manodharma, or mental concoction.
The Māyāvādī philosophers may be very proud of their so-called knowledge, but because they do not understand Vāsudeva, they do not understand the world of duality, which is a manifestation of Vāsudeva's external energy.
SB 6.17.31, Purport: The speculative philosopher tries to understand that this material world is false by cultivating knowledge, but this understanding is automatically manifested in the person of a devotee, without separate endeavor. The Māyāvādī philosophers may be very proud of their so-called knowledge, but because they do not understand Vāsudeva (vāsudevaḥ sarvam iti (BG 7.19)), they do not understand the world of duality, which is a manifestation of Vāsudeva's external energy. Therefore, unless the so-called jñānīs take shelter of Vāsudeva, their speculative knowledge is imperfect. Ye 'nye 'ravindākṣa vimukta-māninaḥ. They simply think of becoming free from the contamination of the material world, but because they do not take shelter at the lotus feet of Vāsudeva, their knowledge is impure. When they actually become pure, they surrender to the lotus feet of Vāsudeva. Therefore, the Absolute Truth is easier to understand for a devotee than for jñānīs who simply speculate to understand Vāsudeva.
SB Canto 7
The material world is known as the world of duality because one sometimes has to act impiously and sometimes has to act piously.
SB 7.10.13, Purport: The word kuśalena is very important. One should live in the material world very expertly. The material world is known as the world of duality because one sometimes has to act impiously and sometimes has to act piously. Although one does not want to act impiously, the world is so fashioned that there is always danger (padaṁ padaṁ yad vipadām (SB 10.14.58)). Thus even when performing devotional service a devotee has to create many enemies. Prahlāda Mahārāja himself had experience of this, for even his father became his enemy. A devotee should expertly manage to think always of the Supreme Lord so that the reactions of suffering cannot touch him. This is the expert management of pāpa-puṇya-pious and impious activities. An exalted devotee like Prahlāda Mahārāja is jīvan-mukta; he is liberated even in this very life in the material body.
In this world of duality, family life is the cause that spoils one's spiritual life or meditation. Specifically understanding this fact, one should accept the order of sannyāsa without hesitation.
SB 7.15.30, Purport: This is the process for conquering the agitation of the mind. One is recommended to take leave of his family and live alone, maintaining body and soul together by begging alms and eating only as much as needed to keep himself alive. Without such a process, one cannot conquer lusty desires. Sannyāsa means accepting a life of begging, which makes one automatically very humble and meek and free from lusty desires. In this regard, the following verse appears in the Smṛti literature:
- dvandvāhatasya gārhasthyaṁ
- dhyāna-bhaṅgādi-kāraṇam
- lakṣayitvā gṛhī spaṣṭaṁ
- sannyased avicārayan
In this world of duality, family life is the cause that spoils one's spiritual life or meditation. Specifically understanding this fact, one should accept the order of sannyāsa without hesitation.
SB Canto 9
In the world of duality—that is to say, in the material world—so-called goodness and badness are both the same.
SB 9.13.27, Purport: In the world of duality—that is to say, in the material world—so-called goodness and badness are both the same. Therefore, in this world, to distinguish between good and bad, happiness and distress, is meaningless because they are both mental concoctions (manodharma). Because everything here is miserable and troublesome, to create an artificial situation and pretend it to be full of happiness is simply illusion. The liberated person, being above the influence of the three modes of material nature, is unaffected by such dualities in all circumstances. He remains Kṛṣṇa conscious by tolerating so-called happiness and distress.
SB Cantos 10.14 to 12 (Translations Only)
SB 11.2.38, Translation:
Although the duality of the material world does not ultimately exist, the conditioned soul experiences it as real under the influence of his own conditioned intelligence. This imaginary experience of a world separate from Kṛṣṇa can be compared to the acts of dreaming and desiring. When the conditioned soul dreams at night of something desirable or horrible, or when he daydreams of what he would like to have or avoid, he creates a reality that has no existence beyond his own imagination. The tendency of the mind is to accept and reject various activities based on sense gratification. Therefore an intelligent person should control the mind, restricting it from the illusion of seeing things separate from Kṛṣṇa, and when the mind is thus controlled he will experience actual fearlessness.
SB 11.19.17, Translation:
From the four types of evidence—Vedic knowledge, direct experience, traditional wisdom and logical induction—one can understand the temporary, insubstantial situation of the material world, by which one becomes detached from the duality of this world.
SB 11.28.4, Translation:
That which is expressed by material words or meditated upon by the material mind is not ultimate truth. What, therefore, is actually good or bad within this insubstantial world of duality, and how can the extent of such good and bad be measured?
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
As long as one cannot understand the cosmic manifestation as a representation of the three modes of material nature, he must be considered to be in the darkness of inebriety and caught in the duality of this material world.
Teachings of Lord Caitanya, Chapter 18: It is our duty to understand the Supreme Personality of Godhead, whose lotus feet are worshiped by all the Vedas. One who does not understand Him and is proud of a false understanding of Vedānta is actually a fool. Mundane attempts at academic knowledge are simply another type of foolishness. As long as one cannot understand the cosmic manifestation as a representation of the three modes of material nature, he must be considered to be in the darkness of inebriety and caught in the duality of this material world. A person who is in perfect knowledge of Vedānta becomes a servitor of the Supreme Lord, who is the maintainer and sustainer of the whole cosmic manifestation. As long as one is not transcendental to the service of the limited, he cannot have knowledge of Vedānta.
Ignorance and knowledge are conceptions in this world of duality, but in the Absolute there is no duality. It is simply foolishness to consider that the Absolute is covered by ignorance.
Teachings of Lord Caitanya, Chapter 20: In Śrīmad-Bhāgavatam also there are statements to the effect that the supreme ātmā, the Lord, has inconceivable and innumerable potencies. (SB 3.33.3) It is also stated in Brahma-sūtra that the supreme spirit has many variegated and inconceivable energies. Nor should one think that there is any possibility of ignorance existing in the Absolute Truth. Ignorance and knowledge are conceptions in this world of duality, but in the Absolute there is no duality. It is simply foolishness to consider that the Absolute is covered by ignorance. If the Absolute Truth can possibly be covered by ignorance, how can it be said to be Absolute? Understanding the inconceivability of the Absolute is the only solution to the question of duality.
By understanding oṁkāra one can become free from the duality of the material world and attain absolute knowledge.
Teachings of Lord Caitanya, Chapter 20: Although He (oṁkāra) has no material form, He is unlimitedly expanded, and He has unlimited form. By understanding oṁkāra one can become free from the duality of the material world and attain absolute knowledge. Therefore oṁkāra is the most auspicious representation of the Supreme Lord. Such is the description given by Māṇḍūkya Upaniṣad. One should not foolishly interpret an Upaniṣadic description and say that because the Supreme Personality of Godhead "cannot" appear Himself in this material world in His own form, He sends His sound representation(oṁkāra) instead. Due to such a false interpretation, oṁkāra comes to be considered something material, and consequently oṁkāra is misunderstood and praised as being simply an exhibition or symbol of the Lord. Actually oṁkāra is as good as any other incarnation of the Supreme Lord.
Renunciation Through Wisdom
The foolish karmī busies himself with trying to make better arrangements for living in the world of duality. Lord Kṛṣṇa instructs us that the living entities are His separated parts.
Renunciation Through Wisdom 1.8: The foolish karmī cannot comprehend that because he has forgotten Lord Kṛṣṇa and is trying to usurp His position, the Lord's external potency, māyā, has tied a noose around his neck with the rope of the three modes of nature and is making him suffer excruciating pains. Although all of his activities are within the grip of the three modes of material nature and orchestrated by māyā, still the grossly foolish karmī believes that he is the master of his situation. Thus he busies himself with trying to make better arrangements for living in the world of duality. Lord Kṛṣṇa instructs us that the living entities are His separated parts. The duty of the part is to serve the whole. A complete body has different parts and limbs, such as hands, legs, eyes, and ears.
Lectures
Bhagavad-gita As It Is Lectures
Dvaite, in this dual, the world of duality, here, in this material world, the, "This thing is very good, this thing is very bad," it is simply mental concoction. Everything here is bad. Nothing good.
Lecture on BG 2.15 -- Hyderabad, November 21, 1972: In the Caitanya-caritāmṛta it is said, 'dvaite' bhadrābhadra-jñāna saba 'manodharma', 'ei bhāla ei manda' ei saba 'bhrama'. Dvaite, in this dual, the world of duality, here, in this material world, the, "This thing is very good, this thing is very bad," it is simply mental concoction. Everything here is bad. Nothing good. So this is our mental creation only. "This is good, this is bad." We are doing that. Just like in political field. "This party is nice. This party's bad." But any party goes in the power, your condition is the same. The commodities price are increasing. It has no decreasing, either you change this party or that party. So these are all concoctions. If you want really happy, happiness, if you want real goodness, then you try to become Kṛṣṇa conscious. That will make you real happy. Otherwise, if you are simply disturbed by this material condition, that is not a very good position.
Unless we come to Kṛṣṇa consciousness, there is no way of coming out of this duality of this world. This is duality. Everything you'll find in dual.
Lecture on BG 2.26 -- Hyderabad, November 30, 1972: The man who is enjoying, he'll also suffer next moment. This is going on, suffering and enjoying. Unless we come to Kṛṣṇa consciousness, there is no way of coming out of this duality of this world. This is duality. Everything you'll find in dual. Unless there is happiness, you cannot understand what is distress. And unless there is distress, you cannot understand happiness. You cannot understand light unless there is darkness. So this is the world of darkness and light, so-called light. You have to transcend. Tyaktvā dehaṁ punar janma naiti (BG 4.9). So we have to make arrangement. That facility is there to every human being, how he can get out of this world of duality and come to the transcendental platform which is called avyabhicāriṇī-bhakti-yoga.
Because it is the world of duality. There must be something dual, black-white, darkness-light, sukha, happiness-distress, father-son. There must be. This is called relative world.
Lecture on BG 2.36-37 -- London, September 4, 1973: Defeat. Because it is the world of duality. There must be something dual, black-white, darkness-light, sukha, happiness-distress, father-son. There must be. This is called relative world. One thing, if you understand one thing, you must know the other thing, opposite. Otherwise, it has no meaning. In the absolute world, there is no such thing, opposite elements. So here, Kṛṣṇa is suggesting about the absolute duty, lābhālābhau. When there is loss or gain, you are the same. Generally, when there is gain, we are very jubilant. And when there is loss, we become morose. But here, Kṛṣṇa is teaching that "You remain in one position, either it is loss or gain. Either it is victory or defeat. Either it is happiness or distress." This is brahma-bhūta (SB 4.30.20). Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). A devotee is always prasannātmā, because his happiness is to serve Kṛṣṇa. His only business is to see Kṛṣṇa happy, that's all. This is devotion.
In the material world, there is duality. In the absolute world, there is simply happiness. There is nothing else.
Lecture on BG 2.36-37 -- London, September 4, 1973: Hari-toṣaṇam. The real perfection of life is whether by your actions, Kṛṣṇa is satisfied. That is perfection. You don't consider of your personal victory, defeat, loss or gain, or distress or happiness. Therefore Bhaktivinoda Ṭhākura has sung that: "When I work very difficult task for Kṛṣṇa, that difficult task becomes very happiness for me. That difficult task becomes very happiness for me." That is the standard of happiness. In the material world, there is duality. In the absolute world, there is simply happiness. There is nothing else. Just like when Kṛṣṇa is going to Mathurā, all the gopīs become very, very distressed, crying. But we cannot understand what is the happiness of that distress. That we cannot understand from this material point of view. That is greatest happiness. When the gopīs were crying in separation from Kṛṣṇa, that is greater happiness than meeting Kṛṣṇa, than meeting Kṛṣṇa. This is Kṛṣṇa philosophy. That is now beginning.
This world is of duality. Duality means you cannot understand one thing without understanding the other. Just like light. You have no conception of light without the conception of darkness. This is called duality.
Lecture on BG 2.40-45 -- Los Angeles, December 13, 1968: This world is of duality. Duality means you cannot understand one thing without understanding the other. Just like light. You have no conception of light without the conception of darkness. This is called duality. Good—unless you have experienced bad, you cannot understand good. Father—unless there is a son, there is no meaning of father. Husband—unless there is wife, there is no meaning of husband. This is called duality. This world is duality. So we have to rise above this dual world and enter into the absolute world. Then there will be happiness. That's all right.
If we want something else for my enjoyment, the name will not do, because nothing in this... This is dual world. This world is of duality. But in the absolute world there is no such duality.
Lecture on BG 3.16-17 -- New York, May 25, 1966: Now, this watch, this name of this watch... This name of this article is "watch." Now, "watch" and the thing, watch, there is difference. If I want to see watch and if I sound, "Watch, watch, watch," no, my purpose of watch—seeing will not serve. I want the actual substance, which is watch. If I am thirsty, if I simply speak of "Water, water, water," my thirst will not be quenched. I want actual water. If we want something else for my enjoyment, the name will not do, because nothing in this... This is dual world. This world is of duality. But in the absolute world there is no such duality. Everything is everything. One plus one equal to one; one minus one equal to one. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation). These are Vedic injunction, that "If you take the whole thing from the whole, still, the balance is whole. The balance is whole."
As soon as we are free from this material body, then these questions of past, present, future, pleasure, not pleasure, knowledge, no knowledge, these dualities, this world of duality will finish.
Lecture on BG 4.5 -- Montreal, June 10, 1968: So when there is no these material impediments, naturally the life is eternal, the knowledge is eternal, the bliss is eternal. As soon as we are free from this material body, then these questions of past, present, future, pleasure, not pleasure, knowledge, no knowledge, these dualities, this world of duality will finish. The impersonalists, the Māyāvādī philosophers, they think that because the past, present, and future, and this duality is finished, therefore there is no variegatedness. They cannot understand. They cannot accommodate in their tiny brain that this is possible.
Just like this tape recorder. It is being recorded. My words or my songs are being recorded. But they are different from me. This is dual, the world of duality. But the absolute world, there is no such difference.
Lecture on BG 4.9-11 -- New York, July 25, 1966: Just like this tape recorder. It is being recorded. My words or my songs are being recorded. But they are different from me. This is dual, the world of duality. But the absolute world, there is no such difference. Just like we are chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare. This name Kṛṣṇa and the personality Kṛṣṇa is the same. Is the same. Hare Kṛṣṇa means when I hear the sound, the transcendental sound vibration Kṛṣṇa, that means Kṛṣṇa is on my tongue, on my ear. Therefore, if we chant this vibration of transcendental sound with devotion and with attention, that is the highest type of meditation and yoga. And very easy. The process is that you chant Hare Kṛṣṇa, and exactly the same sound you hear. So your mind is concentrated on this Kṛṣṇa, and Kṛṣṇa is not different. This sound Kṛṣṇa is not different from person Kṛṣṇa.
Divyam means transcendental. They do not belong to this world of duality. This world is of duality. But transcendental means that it is above, above this dualism. It is the absolute world.
Lecture on BG 4.9-11 -- New York, July 25, 1966: Therefore it is stated here that "My appearance, disappearance and activity and glories, they are divyam." Divyam means transcendental. They do not belong to this world of duality. This world is of duality. But transcendental means that it is above, above this dualism. It is the absolute world. So anyone who understands this fact, that Kṛṣṇa is not different from this sound Kṛṣṇa, Kṛṣṇa is not different from this Bhagavad-gītā, Kṛṣṇa is not different from anything which is connected with Kṛṣṇa... These things are to be understood.
I cannot understand what is cold if I have not tasted hot. This world is, world is of duality. So one has to transcend. So long this body is there, this duality feeling will continue.
Lecture on BG 6.4-12 -- New York, September 4, 1966: Happiness and distress. Tathā mānāpamānayoḥ. Similarly, honor and dishonor. Because in this world, the world of duality, dual world, everything is to be understood by duality. We cannot understand what is honor if there is no dishonor. If I am not insulted, I cannot understand what is honor. So mānāpamānayoḥ. Similarly, I cannot understand what is misery if I have not tasted happiness. Or I cannot understand what is happiness if I have not understood misery. So similarly... I cannot understand what is cold if I have not tasted hot. This world is, world is of duality. So one has to transcend. So long this body is there, this duality feeling will continue.
Just like here in this material world it is called dual world, duality. Everything cannot be understood absolutely.
Lecture on BG 7.1 -- Auckland, April 15, 1972: Tattva-vit means one who has realized the Supreme Truth. He is called tattva-vit. Tattva means Supreme Truth, and vit means one who knows. So vadanti tat tattva-vidas tattvam (SB 1.2.11). Those who know what is Absolute Truth, they say that is the Absolute Truth which is advaya-jñāna. Advaya-jñāna means without any duality. Just like here in this material world it is called dual world, duality. Everything cannot be understood absolutely. If I say... It is a, rather in ordinary language, relative world. Here everything is relative. Just like if I say "father," "father" has no meaning if there is no son. Duality. If I say "good," so unless I have got idea of bad, I cannot understand good. If I say "light," unless I have got conception of darkness, I cannot understand light.
Our position in this dual world is we are always doubtful.
Lecture on BG 16.2-7 -- Bombay, April 8, 1971: Duality. Our position in this dual world is we are always doubtful. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), but we are doubtful. That is material influence. "How it is that simply by surrendering to Kṛṣṇa I become free from all material contamination or sinful activities results?" Doubt. But actually, you should not be doubtful. You should accept because Kṛṣṇa is the Supreme Personality of Godhead. You should accept His word as it is. And because we are doubtful, we are presenting Kṛṣṇa in a different way. And there are so many commentators, so many swamis, they put Kṛṣṇa in a different way. But Kṛṣṇa is Kṛṣṇa. Law of identity. You cannot comment on the Kṛṣṇa's personality.
Srimad-Bhagavatam Lectures
This world is dual world. But in the absolute world, Kṛṣṇa and Kṛṣṇa's pastimes, Kṛṣṇa and Kṛṣṇa's name, Kṛṣṇa and Kṛṣṇa's quality, Kṛṣṇa and Kṛṣṇa's fame, they're all Kṛṣṇa.
Lecture on SB 1.5.14 -- New Vrindaban, June 18, 1969: Kṛṣṇa is Absolute Truth. So Kṛṣṇa and Kṛṣṇa's activities are the same because it is absolute. It is not duality. In the material world, myself and my activities are different. But it is the... This world is dual world. But in the absolute world, Kṛṣṇa and Kṛṣṇa's pastimes, Kṛṣṇa and Kṛṣṇa's name, Kṛṣṇa and Kṛṣṇa's quality, Kṛṣṇa and Kṛṣṇa's fame, they're all Kṛṣṇa. Kṛṣṇa and Kṛṣṇa's associates, they're all Kṛṣṇa. Kṛṣṇa is cowherd boy. So Kṛṣṇa and the cows, they're all Kṛṣṇa. That we have to learn. They're not different from Kṛṣṇa. Kṛṣṇa and the gopīs, they're all Kṛṣṇa. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ (Bs. 5.37). So we have to understand that.
In our body also there is no such difference. But because we are in the materialistic world, dual world, we make distinction: this is superior, inferior. But for Kṛṣṇa there is no such thing, "superior," "inferior." Everything is Kṛṣṇa.
Lecture on SB 1.8.44 -- Los Angeles, May 6, 1973: In our body also there is no such difference. But because we are in the materialistic world, dual world, we make distinction: this is superior, inferior. But for Kṛṣṇa there is no such thing, "superior," "inferior." Everything is Kṛṣṇa. The Māyāvādī philosopher says that when Kṛṣṇa comes, He accepts a material body. But these foolish people, they do not know that Kṛṣṇa has no material body. For Kṛṣṇa, everything is spiritual. Kṛṣṇa has no material body. It is for us to distinguish between matter and spirit. But Kṛṣṇa, being the original source of everything, He is absolutely spirit. That's all. The Supreme Spirit. He has no such distinction.
We are now in the dual stage, the world of duality, relativity. This world is relativity. We cannot work so nicely with material consciousness. But Kṛṣṇa has no such thing. Kṛṣṇa is absolute.
Lecture on SB 1.8.44 -- Los Angeles, May 6, 1973: The same example, as I have given many times: Just like for an electrical engineer, there is no such distinction that "This is heater" and "This is cooler." Heat and cool, opposite. But the, for the engineer, electrical engineer, he takes as much importance for the heater, as much for the cooler. So, for Him, there is no such distinction, material or spiritual. It is for us. Because we are now in the dual stage, the world of duality, relativity. This world is relativity. We cannot work so nicely with material consciousness. But Kṛṣṇa has no such thing. Kṛṣṇa is absolute. There is no distinction, material and spiritual.
Here in this material world there is duality, but in the spiritual world, there is no such duality.
Lecture on SB 2.3.1-3 -- Los Angeles, May 22, 1972: You can get the same benefit from the photograph picture of Kṛṣṇa as you get benefit by directly meeting Him. Therefore, meeting this photograph Deity of Kṛṣṇa is as good as Kṛṣṇa. Advaya-jñāna, nonduality. Here in this material world there is duality, but in the spiritual world, there is no such duality. Brahma-varcasa-kāmas tu yajeta brahmaṇaḥ patim, indram, indram indriya-kāmaḥ. Indriya means senses. Those who are too much lusty satisfy simply... The most important indriya is the genital, sex. So for them, it is recommended that "You worship Indra." Indra, the demigod, he is number one sexually inclined demigod. He has got eyes, eyes over all his body. Śata-cakṣuṁṣi. These eyes were originally vagina. He was cursed by Gautama Muni that "You are so fond of vagina that I curse you that you get all over your body vagina only." Then, when he surrendered, he began to cry that "It will be very much, I mean to say, abominable for me."
Just like here in this material world, dual world, water and the name "water" is different. But in the spiritual world, Kṛṣṇa and Kṛṣṇa's name is the same.
Lecture on SB 2.3.20 -- Bombay, March 24, 1977, At Cross Maidan Pandal: Not personified. He is person.
- nāma cintāmaṇiḥ kṛṣṇaś
- caitanya-rasa-vigrahaḥ
- pūrṇaḥ śuddho nitya-mukto
- 'bhinnatvān nāma-nāminoḥ
- (CC Madhya 17.133)
There is... Just like here in this material world, dual world, water and the name "water" is different. But in the spiritual world, Kṛṣṇa and Kṛṣṇa's name is the same. Abhinnatvān nāma-nāminoḥ. So these things are to be realized one after another if you come to the process.
This material world is duality. You cannot understand happiness without distress, and you cannot understand distress without happiness. Therefore it is called relative world.
Lecture on SB 3.25.13 -- Bombay, November 13, 1974: So this material world is duality. You cannot understand happiness without distress, and you cannot understand distress without happiness. Therefore it is called relative world. You cannot understand son without understanding a father, and you cannot understand a father without understanding the son. And spiritual happiness is above this duality. Spiritual happiness. So that is the perfection of yoga. Yoga ādhyātmikaḥ. Ādhyātmā, ātmika, ātmā, the soul, the happiness of the soul, that is real yoga. The happiness of the soul can be possible when the soul, individual soul, is with the Supersoul, or the Supreme Soul. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13).
"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.
Lecture on SB 5.5.1-2 -- London (Tittenhurst), September 13, 1969: 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.
In the Caitanya-caritāmṛta it is said, in the dual world or in this material world, what we have manufactured that "This is very nice and this is not nice"—this bad or good conception—he says that it is simply mental concoction.
Lecture on SB 6.1.6-15 -- San Francisco, September 12, 1968: In the Caitanya-caritāmṛta it is said, dvaite bhadrābhadra sakale samān. In the dual world or in this material world, what we have manufactured that "This is very nice and this is not nice"—this bad or good conception—he says that it is simply mental concoction. Actually, there is nothing good here. One should be very much pessimistic. Otherwise, he'll have to remain in the darkness of ignorance of this material nature. One should thoroughly understand that we are in a very precarious condition of this material... Because they have no information that there is happy life, there is eternal life, there is blissful life. They have no information. They think, "This is the life. So let us adjust things as far as possible." This is the covering energy of material energy.
This is the world of duality. Absolute means the name mango and the mango thing is the same.
Lecture on SB 6.1.19 -- Honolulu, May 19, 1976: Kṛṣṇa consciousness means to develop love for Kṛṣṇa. So one who has developed this love for Kṛṣṇa, he can see Kṛṣṇa every moment. There is no difficulty. Kṛṣṇa is present. So even though you think that Kṛṣṇa is not present, but He is present by words, Bhagavad-gītā. He is absolute. Kṛṣṇa, the person, and Kṛṣṇa's words, Bhagavad-gītā, there is no difference. Advaya-jñāna, no duality. Everything is one, absolute. Kṛṣṇa is absolute, Kṛṣṇa's instruction is also absolute, Kṛṣṇa's pastimes absolute. Everything. That is Absolute Truth. There is no difference. In the material world the name and the thing is different. Suppose here is mango, so mango is the thing and mango is the name. So if I simply say "Mango, mango, mango," there is no mango. There must be the thing, mango. That is duality. This is the world of duality. Absolute means the name mango and the mango thing is the same. Otherwise what is the... If they're different, then what is the use of chanting Kṛṣṇa? Kṛṣṇa chanting means Kṛṣṇa, this word, and Kṛṣṇa the person, the same. Therefore by constant chanting means constantly associating with Kṛṣṇa. Then we are becoming purified. Purified. There is no difference.
Because this world is duality. If there is black, there is white. If there is good, there is bad. If there is father, there is son.
Lecture on SB 6.1.38 -- Los Angeles, June 4, 1976: So here the same thing. Kṛṣṇa said... Kṛṣṇa described what is the meaning of dharma. Here the question is that "If you are servant of Dharmarāja, then explain what is dharma and adharma." Dharma means religiosity, and adharma means nonreligiosity. What is adharma? Everything is... Because this world is duality. If there is black, there is white. If there is good, there is bad. If there is father, there is son. Otherwise, there is no meaning of son, eh, father. "I am father, bachelor daddy." No. If you are father, you must have a son. If you are a son, then you must have a father. If the son says, "I dropped from the sky," how it is possible? These rascals say it that there is no creator. How is that there is no creator? First of all, prove that you have no creator. Your father has created. How you can say there is no creator? Silent. The rascal is silent. You are talking of "There is no creator," but you, yourself, you were created by your father. So these rascals are talking foolishly and other foolish persons are accepting them. But we are not so intelligent. Our answer is that "You say there is no creator. How you are created?" It may be we are rascals also, but this is our simple questions.
Just like this world is duality. If you are sick, that means you are not healthy. And if you are healthy, then you are not sick. Duality.
Lecture on SB 6.1.38 -- Los Angeles, June 4, 1976: So here, in the Bhagavad-gītā, we also can understand what is dharma. This is the question and answers between Yamadūtas. But if you are serious student of Bhagavad-gītā, we can understand what is dharma. Kṛṣṇa says in the beginning of the Bhagavad-gītā, yadā yadā hi dharmasya glānir bhavati bhārata, abhyutthānam adharmasya (BG 4.7). Just like this world is duality. If you are sick, that means you are not healthy. And if you are healthy, then you are not sick. Duality. There are two things, sickness and health. So if you are really religious, you are not religious(?). Nonreligious; not nonreligious. Two negatives make one positive. So two things are there. Religiosity and nonreligiosity. So duality. So Kṛṣṇa says two things that yadā yadā hi dharmasya glānir bhavati bhārata. When there are discrepancies in the matter of executing religious principles... So there is religion.
In the world of duality... This is the world of duality. So the absolute... There is absolute world. That is spiritual world. But here there is duality, bad and good. You cannot understand bad without having some conception of good, and you cannot understand good without having some conception of bad.
Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976: Caitanya-caritāmṛta kaja, Kavirāja Gosvāmī, he has explained the conception of bad and good in this material world. He says, 'dvaite bhadrābhadra-(jñāna,) sakale sama 'ei bhāla, ei manda', sab mano-dharma. In the world of duality... This is the world of duality. So the absolute... There is absolute world. That is spiritual world. But here there is duality, bad and good. You cannot understand bad without having some conception of good, and you cannot understand good without having some conception of bad. You require the opposite. So in the spiritual world, this duality conception is absent. Everything is absolute. We have to understand this theoretically at the present moment. But there, everything is cintāmaṇi. Everything is alive, spiritual.
So long you are in this material world of duality, then you have to commit sinful activities. Therefore the whole Vedic literature is meant for taking you to the spiritual world.
Lecture on SB 6.2.16 -- Vrndavana, September 19, 1975: The Caitanya-caritāmṛta kaj has said, dvaite bhadrābhadra sakali samana. In this material world... The material world means world of duality. And the absolute world means the world of one. Eka brahma dvitīya nāsti. That is absolute, spiritual world. There is one only, spirit. There is nothing, although there are varieties of spiritual manifestation. So, so long you are in this material world of duality, then you have to commit sinful activities. Therefore the whole Vedic literature is meant for taking you to the spiritual world. Tamasi mā jyotir gamā: "Don't remain in this material world of darkness. Come to the spiritual world." Tamasi mā jyotir gamā. This is instruction. And jyotir means that spiritual world. First appreciation of the jyotirmān, Brahman, Brahmaloka, Brahman effulgence, that is the first entrance.
You are in this world It is said in the Caitanya-caritāmṛta, dvaite bhadrābhadra jñāna. Dvaite means "in this world of duality," bhadra and abhadra. We have manufactured so many things.
Lecture on SB 7.6.9 -- Vrndavana, December 11, 1975: As Kṛṣṇa He commanded, "Just give up all this nonsense engagement." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "Just surrender unto Me. That is good for you. I shall save you from the reactions of your sinful activities." Material life means simply sinful activities. Simply. Even though there is some covering of pious activities, that is also sinful. You are in this world It is said in the Caitanya-caritāmṛta, dvaite bhadrābhadra jñāna. Dvaite means "in this world of duality," bhadra and abhadra. We have manufactured so many things. We say "This is very good" and "This is bad." Bhadra abhadra. Bhadra means good, and abhadra means bad. But Caitanya-caritāmṛta-kav, Kṛṣṇa dāsa Kavirāja Goswami, he says that this good and bad-concocted. They are neither good nor bad. They are the same thing—material quality. Dvaite bhadrābhadra sakali saṅg... Then how things are going on, "This is good; this is bad"? Ei bhāla ei manda saba manodharma. This is mental concoction.
Dvaite—means in this world of duality—everything is bad. They have invented some artificial meaning, "This is good, this is bad," but actually everything is bad in the material world. There is nothing good.
Lecture on SB 7.9.1 -- Mayapur, February 10, 1977: As you are a living being, there must be kāma, krodha, lobha, moha, mātsarya. You cannot reject it. You cannot make it zero. That is impersonalism. But it has its proper use. That you have to know. Unless you know the proper use of everything, everything... Proper use means it must be used for Kṛṣṇa. Then it is proper use. Otherwise it is misused. There is no such thing as bad. Everything is good when it is used for Kṛṣṇa. That is the difference between material and spiritual. Spiritual, everything is good, and material, everything is bad. You cannot make any distinction. When a thing is used materially it is bad. Therefore in the Caitanya-caritāmṛta it is said, dvaite bhadrābhadra sakali samāna. Dvaite—means in this world of duality—everything is bad. They have invented some artificial meaning, "This is good, this is bad," but actually everything is bad in the material world. There is nothing good. And just the opposite: in the spiritual world, everything is good.
General Lectures
Just like in the material world, in the world of duality there is difference between the name "water" and the substance water.
Lecture Engagement -- Montreal, June 15, 1968: Lord Caitanya said that there are innumerable names of God according to different languages, different countries, different societies. And each and every one of them has the potency of God Himself. If there is any God, so God is Absolute; therefore there is no difference between His name and He Himself. Just like in the material world, in the world of duality there is difference between the name "water" and the substance water. The name water is different from the substance water. If you are thirsty, if you simply chant, "Water, water, water, water," your thirstiness will not be quenched. You require the substance water. That is material, but spiritually, the name Kṛṣṇa or the name Allah or the name Jehovah is as good as the Supreme Personality of Godhead.
Here there is no oneness. Duality. This world is meant for duality. So it is called dvaita. Dvaita means duality.
Pandal Lecture at Cross Maidan -- Bombay, March 26, 1971: Everyone has got his own opinion, however condemned it may be. And on that point everyone is prepared to fight with one. Therefore it is called Kali-yuga. So putting different theories, philosophical speculations, will not solve the problems of the world, because not only during this age, but in all other ages also, there are different philosophers, different scriptures. That is the law of this material nature. Here there is no oneness. Duality. This world is meant for duality. So it is called dvaita. Dvaita means duality. So Kṛṣṇa dāsa Kavirāja Gosvāmī, he says, dvaite bhadrābhadra sakali samāna, ei bhāla ei manda saba manodharma. In the world of dualities, bhadrābhadra, "This is good, this is bad, this is nice, this is not nice," they are simply mental speculation because in this world nothing is nice. Everything is bad because it is not eternal.
In this material world, that reflection of the body is not as good as the original body because it is dual world. But in the absolute world, such reflection, such expansion, they are as good as the original.
Speech at Gaudiya Math Center -- Visakhapatnam, February 19, 1972: The one Supreme Lord, He expands Himself. Just like we can get one example. You can have your photograph and you can by photograph, you can expand yourself. Or you stand before hundreds and millions of mirrors, your body will be reflected, your bodily feature will be reflected. But the thing is, in this material world, that reflection of the body is not as good as the original body because it is dual world. But in the absolute world, such reflection, such expansion, they are as good as the original. Similarly, the Supreme Personality of Godhead, Kṛṣṇa, as we have sung just now, rādhā-mādhava kuñja-bihārī, He lives in His place, Goloka.
Conversations and Morning Walks
1971 Conversations and Morning Walks
Absolute means there is no duality. As in this dual world there is difference between the name and the substance, in the absolute world there is no difference between the name and the substance.
Room Conversation -- July 18, 1971, Detroit: Prabhupāda: Chanting is to make the process very easy. Because in this age people are unfortunate, short living, and they are attracted in false things, they are very slow, they do not take it very seriously. Therefore chanting is a common platform. Anyone can chant. Anyone, even the child can chant, the old man can chant, the fool can chant, the intelligent can chant, the rich can chant, the poor can chant. So the chanting is a common; therefore it is becoming successful. And chanting means, Kṛṣṇa being absolute, Kṛṣṇa's name and Kṛṣṇa there is no difference. Absolute means there is no duality. As in this dual world there is difference between the name and the substance, in the absolute world there is no difference between the name and the substance. Both of them are the same. So therefore chanting of Kṛṣṇa's name means associating with Kṛṣṇa directly.
1973 Conversations and Morning Walks
"He becomes free from the duality of this world, and becomes fixed-up in My service." So this is the condition.
Room Conversation with Indian Guests -- July 11, 1973, London: Prabhupāda: Defense. Defense means... Just like we have discovered atomic bomb for defending. This is also material activities. So it requires time to learn. But one thing is, the beginning should be, as far as possible, our life should be sinless. Because in the Bhagavad-gītā you'll find, it is said, yeṣāṁ tv anta-gataṁ pāpam. "Anyone who is completely freed from all sinful activities." Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām. "And always engaged in pious activities, such person can become devotee." Te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ (BG 7.28). "He becomes free from the duality of this world, and becomes fixed-up in My service." So this is the condition, that yeṣāṁ tv anta-gataṁ pāpam. Without being sinless, nobody can understand what is Bhagavān, what is Bhagavad-bhajana. Therefore this is the beginning of sinless life: no intoxication, no illicit sex... If you can, if somebody avoids these things, he does not die. It is simply a little practice. He's practiced to all these bad habits, and if he likes, he can give it up. It is not difficult. And this is tapasya, little tapasya. Tapasā brahmacaryeṇa (SB 6.1.13). To become advanced in spiritual life, one has to accept some tapasya, austerity. So this is a simple austerity. Therefore when we officially initiate, we get this promise from the student, that "You have to follow this." And that's all.
In the material world, the world of duality, the name is not the substance. If you require water, simply by chanting "Water, water," your thirst will not be quenched. You require the substance water.
Room Conversation with Father Tanner and other guests -- July 11, 1973, London: Prabhupāda: So Lord and Lord's name, They're the same, identical. Just like we are chanting Hare Kṛṣṇa. So this Kṛṣṇa name and the Kṛṣṇa person, identical. Because the Lord is absolute. In the material world, the world of duality, the name is not the substance. If you require water, simply by chanting "Water, water," your thirst will not be quenched. You require the substance water. But in the spiritual world, the Lord and His name, the same thing. If you chant the Lord's name, Kṛṣṇa, or any name of Lord, that is identical with the Lord. Therefore by chanting the holy name of the Lord, you are associating with the Lord. And as soon as you associate with the Lord, you become purified. Because Lord is all-pure. Just like if you associate with fire, you become warm. Similarly, if you constantly associate with the Lord, you remain purified. Therefore our principle is they are always chanting... Just like we are... I am chanting also. (Holds up beads) Or reading some book. Or talking with you about Kṛṣṇa. So we are always connected with Kṛṣṇa, or God. In all our activities... The whole house, you'll see, they are engaged in some sort of work which has connection with Kṛṣṇa. There is no other work. So nirbandhaḥ kṛṣṇa-sambandhe. Anything attached with God, that is also godly.
1974 Conversations and Morning Walks
In the material world it is not possible. This is the world of duality. Therefore so many different varieties of unity is suggested, but they are all failure.
Room Conversation with Irish Poet, Desmond O'Grady -- May 23, 1974, Rome: O'Grady: So you don't find it possible to achieve any absolute condition in our time?
Prabhupāda: No. In the material world it is not possible. This is the world of duality. Therefore so many different varieties of unity is suggested, but they are all failure. Just like when we were students in 1917, so there was League of Nations. And after that again there was war.
1975 Conversations and Morning Walks
Those who are honest and peaceful, they should be maintained. But because it is material world, the world of duality, there are good and evil, so you have to curb down the evil. Sometimes force is required.
Garden Conversation with Professors -- June 24, 1975, Los Angeles: Prabhupāda: Like the government is keeping military, police, soldiers, that does not mean government is after killing only. That department will be utilized when there is necessity, not that government is meant for killing. Government has other departments also. But this is also maintained. If there is necessity, it should be utilized. So Kṛṣṇa, when He is on the battlefield, that was a necessity. He has got two business. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). Those who are demons, those who are disturbing elements, they should be killed. And those who are honest and peaceful, they should be maintained. But because it is material world, the world of duality, there are good and evil, so you have to curb down the evil. Sometimes force is required. So that killing is not bad. When the enemy is aggressive and you are killing, that killing and poor animal who is supplying milk... You are drinking milk, your mother, and you are killing. This killing and that killing is not the same thing. According to Vedic civilization the cow is to be given special protection.
1976 Conversations and Morning Walks
This is his world of duality. You cannot have all support on your side.
Room Conversation -- July 6, 1976, Washington, D.C.: Prabhupāda: It will not be finished because some rascals, fools will remain to support it.
Svarūpa Dāmodara: It's always like that, just like in Mahābhārata...
Prabhupāda: Yes.
Svarūpa Dāmodara: there was two, demons and the...
Prabhupāda: So this is his world of duality. You cannot have all support on your side. It isn't...
Svarūpa Dāmodara: Yes, we always expect opposition.
1977 Conversations and Morning Walks
In the world of duality, material world, we have manufactured something—"This is good; this is bad. This is moral, this is immoral"—but Caitanya-caritāmṛta author said, "These are all mental concoction.
Roof Conversation -- January 5, 1977, Bombay: Dr. Patel: There is one śloka, sarva-dharmān parityajya mām ekaṁ śaraṇam, ahaṁ tvāṁ sarva-pāpebhyo mokṣa... (BG 18.66). This is pāpa-kāma, krodha and lobha. He will relieve you from that pāpa if you completely surrender.
Prabhupāda: Pāpa, everything... In the material world, whatever you do, that is pāpa. In the material world, "This is pāpa, this is puṇya"—this is mental concoction. Everything is pāpa. Dvaite bhadrābhadra sakali samāna. In the world of duality, material world, we have manufactured something—"This is good; this is bad. This is moral, this is immoral"—but Caitanya-caritāmṛta author said, "These are all mental concoction. Everything is the same, material." Material means bad. But we have made some convention—"This is good; this is bad; this is..."
Correspondence
1947 to 1965 Correspondence
Nothing is absolute truth in this dual world. You did not know this neither you ever cared to know this from the right sources and therefore all your attempts to create unity were followed by disunity and Ahimsa.
Letter to Mahatma Gandhi -- Cawnpore 12 July, 1947: You must know that you are in the relative world which is called by the sages as Dvaita i.e. dual- and nothing is absolute here. Your Ahimsa is always followed by Himsa as the light is followed by darkness or the father is followed by the son. Nothing is absolute truth in this dual world. You did not know this neither you ever cared to know this from the right sources and therefore all your attempts to create unity were followed by disunity and Ahimsa. Ahimsa was followed by Himsa.
1976 Correspondence
If you want that my sentiment be decried, what is the wrong if I say that your sentiment should be decried. In this world of duality, this is good and this is bad has no meaning, it is called manodharma, mental concoction.
Letter to Dr. Wolf -- Honolulu 20 May, 1976: But, of course, everyone has got some sentiment. If you want that my sentiment be decried, what is the wrong if I say that your sentiment should be decried. In this world of duality, this is good and this is bad has no meaning, it is called manodharma, mental concoction. However, the real truth is that Krsna says that: duhkhalayam asasvatam (BG 8.15), the world is a place of misery wherein repeated birth and death take place. Now this is good misery or bad misery? Misery is misery; and you have to die, good die or bad die? So to us everything material, without connection to Krsna, is to be rejected as stool, otherwise we will waste valuable time needed to solve the real problems of life, namely, birth, death, disease, and old-age.
| Page Title: | The material world of duality |
| Compiler: | Visnu Murti, Serene |
| Created: | 02 of Sep, 2010 |
| Totals by Section: | BG=3, SB=19, CC=0, OB=4, Lec=30, Con=7, Let=2 |
| No. of Quotes: | 65 |