Visualize

Expressions researched:
"visual" |"visualization" |"visualize" |"visualized" |"visualizes" |"visualizing" |"visually"

SB Canto 1

SB 1.5.23, Purport:

From the personal example of Śrī Nārada Muni in his previous birth, it is clear that the service of the Lord begins with the service of the Lord's bona fide servants. The Lord says that the service of His servants is greater than His personal service. Service of the devotee is more valuable than the service of the Lord. One should therefore choose a bona fide servant of the Lord constantly engaged in His service, accept such a servant as the spiritual master and engage himself in his (the spiritual master's) service. Such a spiritual master is the transparent medium by which to visualize the Lord, who is beyond the conception of the material senses. By service of the bona fide spiritual master, the Lord consents to reveal Himself in proportion to the service rendered. Utilization of the human energy in the service of the Lord is the progressive path of salvation. The whole cosmic creation becomes at once identical with the Lord as soon as service in relation with the Lord is rendered under the guidance of a bona fide spiritual master. The expert spiritual master knows the art of utilizing everything to glorify the Lord, and therefore under his guidance the whole world can be turned into the spiritual abode by the divine grace of the Lord's servant.

SB 1.11.32, Purport:

The insuperable ecstasy was so strong that the queens, who were shy, first embraced the Lord in the innermost recesses of their hearts. Then they embraced Him visually, and then they sent their sons to embrace Him (which is equal to personal embracing). But, O chief amongst the Bhṛgus, though they tried to restrain their feelings, they inadvertently shed tears.

SB Canto 2

SB 2.1.26, Purport:

Outside the bodily existence of the Supreme Personality of Godhead, the manifested cosmic existence has no reality. Everything and anything of the manifested world rests on Him, as confirmed in the Bhagavad-gītā (9.4), but that does not imply that everything and anything in the vision of a materialist is the Supreme Personality. The conception of the universal form of the Lord gives a chance to the materialist to think of the Supreme Lord, but the materialist must know for certain that his visualization of the world in a spirit of lording over it is not God realization. The materialistic view of exploitation of the material resources is occasioned by the illusion of the external energy of the Lord, and as such, if anyone wants to realize the Supreme Truth by conceiving of the universal form of the Lord, he must cultivate the service attitude. Unless the service attitude is revived, the conception of virāṭ realization will have very little effect on the seer. The transcendental Lord, in any conception of His form, is never a part of the material creation. He keeps His identity as Supreme Spirit in all circumstances and is never affected by the three material qualities, for everything material is contaminated. The Lord always exists by His internal energy.

SB 2.9.39, Purport:

"O devotee of the Lord, the purpose of the visual sense is fulfilled simply by seeing you, and to touch your body is the fulfillment of bodily touch. The tongue is meant for glorifying your qualities because in this world a pure devotee of the Lord is very difficult to find."

Originally the senses of the living entity were awarded for this purpose, namely to engage them in the transcendental loving service of the Lord or that of His devotees, but the conditioned souls, illusioned by the material energy, became captivated by sense enjoyment. Therefore the whole process of God consciousness is meant to rectify the conditional activities of the senses and to re-engage them in the direct service of the Lord. Lord Brahmā thus engaged his senses in the Lord by re-creating the conditioned living entities to act in the re-created universe. This material universe is thus created and annihilated by the will of the Lord. It is created to give the conditioned soul a chance to act to return home, back to Godhead, and servants like Brahmājī, Nāradajī, Vyāsajī and their company become busy with the same purpose of the Lord: to reclaim the conditioned souls from the field of sense gratification and return them to the normal stage of engaging the senses in service of the Lord. Instead of doing so, i.e. converting the actions of the senses, the impersonalists began to make the conditioned souls sense-less, and the Lord also senseless.

SB Canto 3

SB 3.4.27, Purport:

The word used here for Kṛṣṇa is viśva-mūrti. Both Uddhava and Vidura were in great affliction because of Lord Kṛṣṇa's departure, and the more they discussed the transcendental name, fame and qualities of the Lord, the more the picture of the Lord became visible to them everywhere. Such visualization of the transcendental form of the Lord is neither false nor imaginary but is factual Absolute Truth. When the Lord is perceived as viśva-mūrti, it is not that He loses His personality or transcendental eternal form, but He becomes visible in the same form everywhere.

SB 3.26.41, Translation:

By the interaction of fire and the visual sensation, the subtle element taste evolves under a superior arrangement. From taste, water is produced, and the tongue, which perceives taste, is also manifested.

SB 3.26.52, Purport:

This universe, or the universal sky which we can visualize with its innumerable planets, is shaped just like an egg. As an egg is covered by a shell, the universe is also covered by various layers. The first layer is water, the next is fire, then air, then sky, and the ultimate holding crust is pradhāna. Within this egglike universe is the universal form of the Lord as the virāṭ-puruṣa. All the different planetary situations are parts of His body. This is already explained in the beginning of Śrīmad-Bhāgavatam, Second Canto. The planetary systems are considered to form different bodily parts of that universal form of the Lord. Persons who cannot directly engage in the worship of the transcendental form of the Lord are advised to think of and worship this universal form. The lowest planetary system, Pātāla, is considered to be the sole of the Supreme Lord, and the earth is considered to be the belly of the Lord. Brahmaloka, or the highest planetary system, where Brahmā lives, is considered to be the head of the Lord.

SB 3.27.22, Purport:

Devotional service in Kṛṣṇa consciousness cannot be performed blindly due to material emotion or mental concoction. It is specifically mentioned here that one has to perform devotional service in full knowledge by visualizing the Absolute Truth. We can understand about the Absolute Truth by evolving transcendental knowledge, and the result of such transcendental knowledge will be manifested by renunciation. That renunciation is not temporary or artificial, but is very strong. It is said that development of Kṛṣṇa consciousness is exhibited by proportionate material detachment, or vairāgya. If one does not separate himself from material enjoyment, it is to be understood that he is not advancing in Kṛṣṇa consciousness. Renunciation in Kṛṣṇa consciousness is so strong that it cannot be deviated by any attractive illusion. One has to perform devotional service in full tapasya, austerity. One should fast on the two Ekādaśī days, which fall on the eleventh day of the waxing and waning moon, and on the birthdays of Lord Kṛṣṇa, Lord Rāma and Caitanya Mahāprabhu. There are many such fasting days. Yogena means "by controlling the senses and mind." Yoga indriya-saṁyamaḥ. Yogena implies that one is seriously absorbed in the self and is able, by development of knowledge, to understand his constitutional position in relationship with the Superself. In this way one becomes fixed in devotional service, and his faith cannot be shaken by any material allurement.

SB 3.28.19, Translation and Purport:

Thus always merged in devotional service, the yogī visualizes the Lord standing, moving, lying down or sitting within him, for the pastimes of the Supreme Lord are always beautiful and attractive.

The process of meditating on the form of the Supreme Personality of Godhead within oneself and the process of chanting the glories and pastimes of the Lord are the same. The only difference is that hearing and fixing the mind on the pastimes of the Lord is easier than visualizing the form of the Lord within one's heart because as soon as one begins to think of the Lord, especially in this age, the mind becomes disturbed, and due to so much agitation, the process of seeing the Lord within the mind is interrupted. When there is sound vibrated praising the transcendental pastimes of the Lord, however, one is forced to hear. That hearing process enters into the mind, and the practice of yoga is automatically performed. For example, even a child can hear and derive the benefit of meditating on the pastimes of the Lord simply by listening to a reading from the Bhāgavatam that describes the Lord as He is going to the pasturing ground with His cows and friends. Hearing includes applying the mind. In this age of Kali-yuga, Lord Caitanya has recommended that one should always engage in chanting and hearing Bhagavad-gītā.

SB 3.28.33, Purport:

It is recommended that the yogī visualize the laughter of the Lord after studying His smile very carefully. These particular descriptions of meditation on the smile, laughter, face, lips and teeth all indicate conclusively that God is not impersonal. It is described herein that one should meditate on the laughter or smiling of Viṣṇu. There is no other activity that can completely cleanse the heart of the devotee. The exceptional beauty of the laughter of Lord Viṣṇu is that when He smiles His small teeth, which resemble the buds of jasmine flowers, at once become reddish, reflecting His rosy lips. If the yogī is able to place the beautiful face of the Lord in the core of his heart, he will be completely satisfied. In other words, when one is absorbed in seeing the beauty of the Lord within himself, the material attraction can no longer disturb him.

SB 3.32.28, Purport:

The Supreme Absolute Truth, the Personality of Godhead, is one, and He is spread everywhere by His impersonal feature. This is clearly expressed in Bhagavad-gītā. Lord Kṛṣṇa says, "Everything that is experienced is but an expansion of My energy." Everything is sustained by Him, but that does not mean that He is in everything. Sense perceptions, such as aural perception of the sound of a drum, visual perception of a beautiful woman, or perception of the delicious taste of a milk preparation by the tongue, all come through different senses and are therefore differently understood. Therefore sensory knowledge is divided in different categories, although actually everything is one as a manifestation of the energy of the Supreme Lord. Similarly, the energies of fire are heat and illumination, and by these two energies fire can display itself in many varieties, or in diversified sense perception. Māyāvādī philosophers declare this diversity to be false. But Vaiṣṇava philosophers do not accept the different manifestations as false; they accept them as nondifferent from the Supreme Personality of Godhead because they are a display of His diverse energies.

SB Canto 4

SB 4.2.21, Translation:

Anyone who has accepted Dakṣa as the most important personality and neglected Lord Śiva because of envy is less intelligent and, because of visualizing in duality, will be bereft of transcendental knowledge.

SB 4.9.8, Translation:

O my master, Lord Brahmā is fully surrendered unto You. In the beginning You gave him knowledge, and thus he could see and understand the entire universe, just as a person awakens from sleep and visualizes his immediate duties. You are the only shelter of all persons who desire liberation, and You are the friend of all who are distressed. How, therefore, can a learned person who has perfect knowledge ever forget You?

SB Canto 5

SB 5.23.4, Purport:

Transcendentalists such as yogīs whose minds cannot accommodate the form of the Lord prefer to visualize something very great, such as the virāṭ-puruṣa. Therefore some yogīs contemplate this imaginary śiśumāra to be swimming in the sky the way a dolphin swims in water. They meditate upon it as the virāṭ-rūpa, the gigantic form of the Supreme Personality of Godhead.

SB Canto 9

SB 9.9.47, Translation:

Therefore I should now give up my attachment for things created by the external energy of the Supreme Personality of Godhead. I should engage in thought of the Lord and should thus surrender unto Him. This material creation, having been created by the external energy of the Lord, is like an imaginary town visualized on a hill or in a forest. Every conditioned soul has a natural attraction and attachment for material things, but one must simply give up this attachment and surrender unto the Supreme Personality of Godhead.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.52.37, Translation:

Śrī Rukmiṇī said (in her letter, as read by the brāhmaṇa): O beauty of the worlds, having heard of Your qualities, which enter the ears of those who hear and remove their bodily distress, and having also heard of Your beauty, which fulfills all the visual desires of those who see, I have fixed my shameless mind upon You, O Kṛṣṇa.

SB 11.13.37, Translation:

The material body certainly moves under the control of supreme destiny and therefore must continue to live along with the senses and vital air as long as one's karma is in effect. A self-realized soul, however, who is awakened to the absolute reality and who is thus highly situated in the perfect stage of yoga, will never again surrender to the material body and its manifold manifestations, knowing it to be just like a body visualized in a dream.

CC Adi-lila

CC Adi 1.24, Translation:

In the third verse I indicate the Absolute Truth, who is the ultimate substance. With such a description, one can visualize the Supreme Truth.

CC Adi 1.50, Purport:

When Brahmā was first created, he could not apply his creative energy to arrange the cosmic situation. At first there was only sound, vibrating the word tapa, which indicates the acceptance of hardships for spiritual realization. Refraining from sensual enjoyment, one should voluntarily accept all sorts of difficulties for spiritual realization. This is called tapasya. An enjoyer of the senses can never realize God, godliness or the science of theistic knowledge. Thus when Brahmā, initiated by Śrī Kṛṣṇa by the sound vibration tapa, engaged himself in acts of austerity, by the pleasure of Viṣṇu he was able to visualize the transcendental world, Śrī Vaikuṇṭha, through transcendental realization. Modern science can communicate using material discoveries such as radio, television and computers, but the science invoked by the austerities of Śrī Brahmā, the original father of mankind, was still more subtle. In time, material scientists may also know how we can communicate with the Vaikuṇṭha world. Lord Brahmā inquired about the potency of the Supreme Lord, and the Personality of Godhead answered his inquiry in the following six consecutive statements. These instructions, which are reproduced from Śrīmad-Bhāgavatam (2.9.31–36), were imparted by the Personality of Godhead, acting as the supreme spiritual master.

CC Adi 1.58, Translation:

Since one cannot visually experience the presence of the Supersoul, He appears before us as a liberated devotee. Such a spiritual master is none other than Kṛṣṇa Himself.

Krsna, The Supreme Personality of Godhead

Krsna Book 14:

“My dear Lord, in this incarnation You have proved that You are the supreme controller of māyā. You remain within the cosmic manifestation, and yet the whole creation is within You. This fact has already been proved by You when You exhibited the whole universal creation within Your mouth before Your mother, Yaśodā. By Your inconceivable potency of yogamāyā, You can effect such things without external help.

"My dear Lord Kṛṣṇa, the whole cosmic manifestation that we are visualizing at present is all within Your body. Yet I am seeing You outside, and You are also seeing me outside. How can such things happen without being influenced by Your inconceivable energy?"

Krsna Book 47:

It is stated by Viśvanātha Cakravartī Ṭhākura that Kṛṣṇa saved the cowherd boys from the blazing forest fire within a second, while their eyes were closed. Similarly, Uddhava advised the gopīs that they could be saved from the fire of separation by closing their eyes and meditating on the activities of Kṛṣṇa from the very beginning of their association with Him. From the outside, the gopīs could visualize all the pastimes of Kṛṣṇa by hearing the descriptions of Uddhava, and from within they could remember those pastimes. From the instructions of Uddhava, the gopīs could understand that Kṛṣṇa was not separate from them. As they were constantly thinking of Kṛṣṇa, Kṛṣṇa was also thinking of them constantly at Mathurā.

Uddhava's messages and instructions saved the gopīs from immediate death, and the gopīs acknowledged the benediction from Uddhava. Uddhava practically acted as the preceptor spiritual master of the gopīs, and in return they worshiped him as they would worship Kṛṣṇa. It is recommended in authoritative scriptures that the spiritual master be worshiped on the level of the Supreme Personality of Godhead because of being His very confidential servitor, and it is accepted by great authorities that the spiritual master is the external manifestation of Kṛṣṇa. The gopīs were relieved from their transcendental burning condition by realizing that Kṛṣṇa was with them. Internally, they remembered His association within their hearts, and externally Uddhava helped them associate with Kṛṣṇa by his conclusive instructions.

Message of Godhead

Message of Godhead 2:

If we examine human affairs in the light of the caste system as created by the Personality of Godhead, surely we can visualize the four social orders functioning in every part of the world. In every part of the globe, wherever there is human habitation, there are some persons who have the qualifications of brāhmaṇas, and there are others who have the qualifications of kṣatriyas, vaiśyas, and śūdras. The various modes of nature are persistent in every corner of the universe, and since brāhmaṇas, kṣatriyas, and so forth are simply products of the modes of nature, how can one say that the four castes do not exist in a particular part of the world? This is absurd. In every country and at all times there have been, there are, and there will be the four social orders, according to the modes of nature.

Message of Godhead 2:

The fact is that Śrī Kṛṣṇa Himself becomes the enjoyer of the fruits of the work performed by the transcendentalist. Thus, the transcendentalist has no responsibility for the results of his work, may those results be good or bad in the estimation of worldly people. The transcendentalist acts under the impetus of his obligation to do everything for the sake of Śrī Kṛṣṇa. He never views any activity as an object of enjoyment or renunciation on his own account. In contrast, the sannyāsī or renouncer relieves himself of all worldly responsibilities in order to free himself for acquiring knowledge relating to the all-pervasive Spirit. The mystic takes similar measures so that he can enhance his meditation and better visualize within himself the localized aspect of the same Supreme Spirit. But the transcendentalist who acts only for the satisfaction of the Supreme Person, without being impelled by a motive of self-satisfaction, is actually free from all worldly duties—without the separate effort made by the sannyāsīs and the mystics. The spiritual knowledge acquired by the sannyāsīs and the eightfold perfections achieved by the mystics are all within easy reach of the transcendentalist. Therefore, the transcendentalist does not desire to achieve any profit, adoration, or distinction. He desires no gain whatever, except to be engaged in the transcendental service of Godhead—because simply by such service, he gains all. Once one achieves the supreme gain, which encompasses all other gains, what is there still to be achieved?

Message of Godhead 2:

The mystic, who virtually ceases his various bodily functions according to Patañjali's system of mysticism, tries to attain trance by these systematic modes of meditation and so forth. Thus, the mystic tolerates all sorts of tribulations in order to visualize the localized aspect of the Supreme Spirit. In other words, he does not care about what it may take, even if it means meeting with death, to realize his ideal, which has no equal in the universe. To underscore the validity of such mystics or devotees, the Personality of Godhead says in Bhagavad-gītā (6.22) that He does not consider anything more valuable than the attainment of that transcendental state: "It is the greatest gain. To be in that state means not to be perturbed by any distress, however heavy and intolerable it may be."

Mukunda-mala-stotra (mantras 1 to 6 only)

Mukunda-mala-stotra mantra 2, Purport:

The theme of this verse is that the Supreme Truth is the Supreme Person. That the Lord's bodily texture and color are described indicates that He is a person, for the impersonal Brahman cannot have a body that is as soft as anything or whose hue is visualized. The Personality of Godhead appeared as the son of Vasudeva and Devakī because for a very long time they performed severe austerities to have the Supreme Lord as their son. Satisfied by their penance and determination, the Lord agreed to become their son.

From the description of the Lord's birth in the Śrīmad-Bhāgavatam, we learn that the Lord appeared before Vasudeva and Devakī as Nārāyaṇa, with four hands. But when they prayed to Him to conceal His divinity, the Lord became a small baby with two hands. In the Bhagavad-gītā (4.9) the Lord promises that one who simply understands the mysteries of His transcendental birth and deeds will be liberated from the clutches of Māyā and go back to Godhead. Therefore there is a gulf of difference between the birth of Kṛṣṇa and that of an ordinary child.

Nectar of Devotion Lectures

The Nectar of Devotion -- Bombay, January 9, 1973:

Prabhupāda: Yes, we should not be very much proud that "I have created wonderful." Why? What wonderful? What? I am not a magician that I can create wonderful. Sometimes people, they give me so much honor. "Swamijī, you have created wonderful." I do not feel that I have created wonderful. What I have done? I say that I, I do, I'm not a magician. I do not know how to create wonderful. I have simply Bhagavad-gītā, presenting Bhagavad-gītā as it is, that's all. If there is any credit, this is only credit. Anyone can do it. The Bhagavad-gītā is there, and anyone can present Bhagavad-gītā as it is. So it will act wonderful. I am not a magician. I do not know the tricks of magics and the yoga-siddhi, I am creating (visual expression) like this. (laughter) I have no such power. Neither I do it. So I, my only credit is, I do not want to mix with this pure Bhagavad-gītā teaching, any rascaldom, that's all. That is my credit. And whatever little miracle has been done, only on this principle. That's all. Go on.

Pradyumna: "...and simply by following in their footsteps we may be able to do something for the benefit..."

Prabhupāda: Yes, the same thing. Our purpose should be to satisfy our predecessors.

1971 Conversations and Morning Walks

Room Conversation with Dr. Weir of the Mensa Society -- September 5, 1971, London:

Prabhupāda: But so far we know that Buddhists they do not believe in God, existence of God.

Dr. Weir: No. They believe in this existence of a "Godness" if you like.

Mensa Member: It's very subjective, the Buddhist point of view in general seems to be very much that of the nineteenth century English rationalist, the agnostic in its visual sense.

Dr. Weir: That's why I say the Unitarian comes closest to it.

Mensa Member: The fact that I got here is impossible to comprehend. (indistinct) in these very brief terms.

Dr. Weir: But if you accept its existence then it's present in everybody. Exactly what you're saying. Whether they utilize it, whether, as you call it, uncovered, or to the degree to which they are conscious of it, is a different thing.

Prabhupāda: Yes. It is a question of consciousness, development of consciousness.

Dr. Weir: That's where your line is so very good in saying that the real evolution of man's mind has been his ability to produce more and more the functions of whatever the mind may be. But the mind is just as indivisible as God. We know what the brain is, but we don't know what the mind is. Yet more and more of it under conscious control instead of being irrationally eruptive(?).

1972 Conversations and Morning Walks

Conversation with Author -- April 1, 1972, Sydney:

Devotee: One thing I think I understand is that he is saying that many people come and become interested in our movement by seeing us. Or by—not understanding anything of what we are doing—but by visual, by the mundane, seemingly, aspects. And in his book, I think what he is saying is he wants to present it in a way that will attract that sort of person, whereas most people will not pick up the book and read it because it's a book on Kṛṣṇa conscious philosophy, but because they are interested in the outward aspect of things, if it contains that to some degree, then they will pick it up and then he can present both and give them some knowledge also of what we are doing in our philosophy.

Prabhupāda: I do not follow.

Upendra: By putting a label, poison, a label, nectar on a bottle of poison. (laughter) They will take. They will think he is giving them what they are interested in, even though it may be superficial. But once there, then he can present the philosophy as well. I think that's what he's saying.

1976 Conversations and Morning Walks

Room Conversation -- January 19, 1976, Mayapur:

Prabhupāda: Because he is visualizing that by our propaganda throughout the whole world, people will come here. That he has already seen. And if we do not go there, then he becomes insignificant.

Tamāla Kṛṣṇa: If we don't means if anyone from all over the world who comes...

Prabhupāda: Yes, naturally.

Bhavānanda: People are attracted by the Westerners coming to the maṭha. So if we're up at that maṭha, any of us, and then they say, "Just see." They say in Bengali, "Just see. They are coming. To see our guru mahārāja, they are coming."

Prabhupāda: That was the policy of Mādhava Mahārāja and Śrīdhara Mahārāja, that "Although Bhaktivedanta Swami is propagating throughout, he is subordinate to us, under our instruction." So all these three...

Morning Walk -- April 15, 1976, Bombay:

Prabhupāda: No, samaḥ sarveṣu bhūteṣu means he knows that everyone is spirit soul, part and parcel of Kṛṣṇa, and this body is simply external tabernacle. That is samaḥ sarveṣu.

Dr. Patel: Not visualizing the presence of God everywhere?

Prabhupāda: Presence of God is there. When God's part and parcel... (Hindi) This is vision. (Hindi) ...ninety million miles away... (Hindi)

Dr. Patel: Sir, this one question is asked by many people, that "How God can have aṁśas? He is perfect. He cannot be divided into multiple parts."

Prabhupāda: He is not divided.

Dr. Patel: That is what I say.

Prabhupāda: No, that is foolishness.

Dr. Patel: That is what I mean to say.

Prabhupāda: No. Just like... It is said, but they are foolish. They cannot understand śāstra. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Iso Invocation). That the rascals, they do not understand. They think materially. Just like this flower. If I take little, little, little, then there is no flower. They are thinking like that. But here is the warning. Pūrṇasya pūrṇam... Even the whole flower is taken, still whole.

Room Conversation -- July 10, 1976, New York:

Tamāla Kṛṣṇa: Here's another one, "Hypnotism or Meditation." A hypnotist discusses a question that many face. Because they accuse that we're hypnotizing, so they're trying to distinguish in this article what is hypnotism, what is meditation. Then here's another one, "The Art of Awareness." This woman is supposed to be a great transcendental artist. You can see some of her famous pictures. Here's a picture called "Congregations of Souls." And here's another picture called "Temple Stones." Then this is the Gansfield effect. (laughter) Ping-pong balls. Says here "The apparently pop-eyed lady is not a visitor from another dimension nor the victim of a sudden surprise. She is the subject of an experiment into the nature of meditation and some of the effects of the processes. The ping-pong ball halves present a completely continuous visual field. There's no object in it that can hold her attention. After staring at the insides of the ping-pong balls for a while, she will begin to feel peaceful and..."

Prabhupāda: Actually she does?

Tamāla Kṛṣṇa: Oh, yes, that's the meditation. They put the ping-pong ball, and then it describes, "She will feel peaceful and serene. At the same time she may not be able to tell whether her eyes are open or closed. She will see neither white nor black nor any shade in between. She will have the experience of not seeing. At that point, which the subject in this kind..."

Prabhupāda: With the eyes closed, then not seeing is there already. (laughter) What is the use of meditating?

Room Conversation -- December 26, 1976, Bombay:

Indian man: They cannot speak in English. That's the whole difficulty, they are speaking Hindi and Gujarati. They are very, feeling very shy. And he's very great expert in growing this wheat grass which has become very popular. Everybody likes very much. Your devotees are also liking. He's an expert in this. He's a very good music teacher, he has a very good tape recordist. Puppeteer, also he's making these puppet for last twenty years. He's expert in making puppets. We can make kṛṣṇa-kathā puppets also for our theater. And he can train our young boys for the same thing. Video tape and everything, he knows about this audio-visual communication...

Prabhupāda: Everyone has got some talent. So svakarmaṇā tam abhyarcya. That is wanted. Whatever talent you have got you can utilize for Kṛṣṇa.

Indian man: And I want to utilize for Kṛṣṇa consciousness. I know him for last 22 years.

Prabhupāda: (Hindi) ...this grass.

Indian man: That is a very good, that was wanted by (indistinct), he is taking every day.

Prabhupāda: In Kṛṣṇa consciousness, all varieties of work can be utilized. (Hindi) Kīrtanīyaḥ sadā hariḥ (CC Adi 17.31). He got perfection, Vaiyāsaki, Śukadeva Gosvāmī, simply narrated. Narration is also kīrtana. Recitation of Bhāgavatam. By reciting Śrīmad-Bhāgavatam he became perfect. Abhavad vaiyāsakiḥ kīrtane. Śrī-viṣṇoḥ śravaṇe parīkṣit. Parīkṣit Mahārāja simply listened. There are navadhā-bhakti, nine kinds of bhakti process. Any one of them, you be expert and you'll be perfect. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam (SB 7.5.23). So, where his family?

1977 Conversations and Morning Walks

Room Conversation -- October 29, 1977, Vrndavana:

Tamāla Kṛṣṇa: Bhavānanda Mahārāja was saying how last night you were saying that there's nothing nicer and more fortunate than to be the pūjārī of a Deity. (break) We'll just get the sum and substance. He's offering his obeisances to Bhavānanda Mahārāja and the other devotees he met here. He says he's very anxious about your health and progress. He requested me to give him a report. He says as regards to starting of the dispensary and also organizing a health teaching center for educating the boys by the latest audio-visual methods, he said that you seemed to be very earnest about it. In fact, he says that you told him to start as soon as possible. But he wishes to explain some of his difficulties. So Sharma and Jagadīśa, the director of education, and... They they've promised to go through the idea. But he didn't find that Dr. Sharma showed much inclination for this idea. The actual thing, Śrīla Prabhupāda, is that we want him to have a dispensary. We're not so much eager for his educational training. Naturally Dr. Sharma was not so enthusiastic.

Prabhupāda: No. Ours is spiritual education, no medical education.

Tamāla Kṛṣṇa: Right. That's the point.

Prabhupāda: Preliminary health principles, they can le...

1947 to 1965 Correspondence

Letter to R. Prakash -- Allahabad 22 June, 1951:

The conditioned human beings are enwrapped in the above four special ___ due to the influence of Kali-yuga and by the transcendental treatment of Hari Sankirtana the mirror of the heart of human being becomes cleansed of all the above mentioned dusts. As soon as the dusts are removed the human being is able to visualize a clear conception of his real self and thereby he becomes free from the miseries pertaining to the body & mind, pertaining to the other living being and pertaining to the onslaughts of nature.

As followers of Bhagavad-gita we are firmly convinced that the onslaught of nature which is constantly being inflicted upon human society is a sort of police action by the laws of the Almighty and as soon as we surrender unto the Divine Will of the Almighty we not only become Mahatmas & saints but also the attack of unkind Nature is vanquished at once. That is the teaching of Bhagavad-gita and that is the demonstrative preaching of Lord Caitanya Mahaprabhu. The real life begins when we are freed from the clutches of Maya which is nothing but a bewildered conception of materialistic life. Sri Caitanya Mahaprabhu changed the face of it spiritually.

1969 Correspondence

Letter to Rayarama -- Columbus, Ohio 15 May, 1969:

Regarding Birbhadra, when I go to New Vrindaban soon I shall see if the situation is all right for him to go there. For the present, he need not go out, and you should simply teach him history, geography and mathematics. His history lessons will take care of his reading and spelling instruction. So far as your question about how to think of Radha-Krishna, your present process of visualizing the Deities is nice. You have written for me to press the temples, namely London and San Francisco, to send their $750 for the printing of Back To Godhead, but this project should be referred to Brahmananda because he is in charge of dealing with Dai Nippon Company in this connection.

1976 Correspondence

Letter to Saurabha -- New York 14 July, 1976:

Concerning Mr. D. Mukerjee, I am always prepared to do anything for spreading Krishna Consciousness. It may be that with our name he will collect from big men. But, the best thing is to wait until I see Mr. Mukerjee when I go to Bombay. Your proposal sounds nice but in Mr. Mukerjee's letter he does not mention anything about anything except to open an audio-visual laboratory. So we don't want to be used by some film producer who might collect money in our name. In any case, I can see him when I return in one month's time, and I am enclosing a copy of my letter to him for your reference.