Yards - length

Expressions researched:
"yard" |"yards"

SB Canto 6

SB 6.11 Summary:

This chapter describes Vṛtrāsura's great qualities. When the prominent commanders of the demons fled, not hearing Vṛtrāsura's advice. Vṛtrāsura condemned them all as cowards. Speaking very bravely, he stood alone to face the demigods. When the demigods saw Vṛtrāsura's attitude, they were so afraid that they practically fainted, and Vṛtrāsura began trampling them down. Unable to tolerate this, Indra, the King of the demigods, threw his club at Vṛtrāsura, but Vṛtrāsura was such a great hero that he easily caught the club with his left hand and used it to beat Indra's elephant. Struck by the blow of Vṛtrāsura, the elephant was pushed back fourteen yards and fell, with Indra on its back.

SB 6.11.11, Translation:

Struck with the club by Vṛtrāsura like a mountain struck by a thunderbolt, the elephant Airāvata, feeling great pain and spitting blood from its broken mouth, was pushed back fourteen yards. In great distress, the elephant fell, with Indra on its back.

SB 6.11.19, Purport:

When King Indra threw his club at Vṛtrāsura, Vṛtrāsura caught it in his left hand and retaliated by using it to strike the head of Indra's elephant. Thus Indra's attack was a disastrous failure. Indeed, Indra's elephant was injured and thrown back fourteen yards. Therefore even though Indra stood with the thunderbolt to hurl against Vṛtrāsura, he was doubtful, thinking that the thunderbolt might also fail. Vṛtrāsura, however, being a Vaiṣṇava, assured Indra that the thunderbolt would not fail, for Vṛtrāsura knew that it had been prepared in accordance with the instructions of Lord Viṣṇu. Although Indra had doubts because he could not understand that Lord Viṣṇu's order never fails, Vṛtrāsura understood Lord Viṣṇu's purpose. Vṛtrāsura was eager to be killed by the thunderbolt manufactured according to Lord Viṣṇu's instructions because he was sure that he would thus return home, back to Godhead. He was simply waiting for the opportunity of the thunderbolt's being released. In effect, therefore, Vṛtrāsura told Indra, "If you want to kill me, since I am your enemy, take this opportunity. Kill me. You will gain victory, and I shall go back to Godhead. Your deed will be equally beneficial for both of us. Do it immediately."

CC Adi-lila

CC Adi 9.1, Translation and Purport:

Let me offer my respectful obeisances unto the spiritual master of the entire world, Lord Śrī Kṛṣṇa Caitanya Mahāprabhu, by whose mercy even a dog can swim across a great ocean.

Sometimes it is to be seen that a dog can swim in the water for a few yards and then come back to the shore. Here, however, it is stated that if a dog is blessed by Śrī Caitanya Mahāprabhu, he can swim across an ocean. Similarly, the author of Śrī Caitanya-caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī, placing himself in a helpless condition, states that he has no personal power, but by the desire of Lord Caitanya, expressed through the Vaiṣṇavas and the Madana-mohana vigraha, it is possible for him to cross a transcendental ocean to present Śrī Caitanya-caritāmṛta.

CC Adi 10.14, Purport:

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, "One of the members of this family is living in Vṛndāvana and is named Sarojānanda Gosvāmī. One special characteristic of this family is that each of its members had only one son or no son at all, and therefore the family was not very expansive. There is a place in the district of Caṭṭagrāma in East Bengal that is known as Hāta-hājāri, and a short distance from this place is a village known as Mekhalā-grāma, in which Puṇḍarīka Vidyānidhi's forefathers lived. One can approach Mekhalā-grāma from Caṭṭagrāma either on horseback, by bullock cart or by steamer. The steamer station is known as Annapūrṇāra-ghāṭa. The birthplace of Puṇḍarīka Vidyānidhi is about two miles southwest of Annapūrṇāra-ghāṭa. The temple constructed there by Puṇḍarīka Vidyānidhi is now very old and much in need of repair. Without repair, the temple may soon crumble. There are two inscriptions on the bricks of that temple, but they are so old that one cannot read them. There is another temple, however, about two hundred yards south of this one, and some people say that this is the old temple constructed by Puṇḍarīka Vidyānidhi."

Krsna, The Supreme Personality of Godhead

Krsna Book 16:

Kṛṣṇa, who advented Himself just to kill all undesirable elements in the world, immediately climbed up into a big kadamba tree on the bank of the Yamunā. The kadamba is a tree bearing round yellow flowers that is generally seen only in the Vṛndāvana area. After climbing to the top of the tree, He tightened His belt cloth and, slapping His arms just like a wrestler, jumped into the midst of the poisonous lake. The kadamba tree from which Kṛṣṇa jumped was the only tree there which was not dead. Some commentators say that due to being touched by the lotus feet of Kṛṣṇa, the tree immediately became alive. In some other Purāṇas it is stated that Garuḍa, the eternal carrier of Viṣṇu, knew that Kṛṣṇa would take this action in the future, and so he put some nectar on this tree to preserve it. When Lord Kṛṣṇa jumped into the water, the river overflooded its banks to a distance of one hundred yards, as if something very large had fallen into it. This exhibition of Kṛṣṇa's strength is not at all uncommon, because He is the reservoir of all strength.

Krsna Book 37:

After being instructed by Kaṁsa, the demon Keśī assumed the form of a terrible horse. He entered the area of Vṛndāvana with the speed of the mind, his great mane flying and his hooves digging up the earth. He began to whinny and terrify the whole forest. Kṛṣṇa saw that the demon was terrifying all the residents of Vṛndāvana with his whinnying and his tail wheeling in the sky like a big cloud. Kṛṣṇa could understand that the horse was challenging Him to fight. The Lord accepted his challenge and stood before the Keśī demon, calling him to fight. The horse then ran toward Kṛṣṇa, making a horrible sound like a roaring lion, his jaws spread wide open as if to swallow the whole sky. Keśī rushed toward the Lord with great speed and tried to trample Him with his legs, which were strong, forceful and as hard as stone. Kṛṣṇa, however, immediately caught hold of his legs and thus baffled him. Kṛṣṇa was somewhat angry, and thus He began to whirl the horse around. After a few rounds, He contemptuously threw him a hundred yards away, just as Garuḍa throws a big snake. Thrown by Kṛṣṇa, the horse immediately passed out, but after a little while he regained consciousness and with great anger and force again rushed toward Kṛṣṇa with his mouth open. As soon as Keśī reached Him, Kṛṣṇa pushed His left arm within the horse's mouth, and it looked as though a big snake had entered a hole in the field. The horse felt great pain because Kṛṣṇa's arm felt to him like a hot iron rod. Immediately his teeth fell out. Kṛṣṇa's arm within the mouth of the horse at once began to expand, and Keśī’s throat choked up. As the great horse suffocated, perspiration appeared on his body, and he threw his legs hither and thither. As his last breath came, his eyeballs bulged in their sockets and he passed stool and urine simultaneously.

Krsna Book 43:

The caretaker, being thus insulted by Kṛṣṇa, became very angry, and in order to challenge Kṛṣṇa, as was previously planned, he provoked the elephant to attack. The elephant then moved before Kṛṣṇa like inevitable death. It rushed toward Him and tried to catch Him with its trunk, but Kṛṣṇa very dexterously moved behind the elephant. Being able to see only to the end of its trunk, the elephant could not see Kṛṣṇa hiding behind its legs, but it tried to capture Him with its trunk. Kṛṣṇa again very quickly escaped capture, and He again ran behind the elephant and caught its tail. Holding the elephant by its tail, Kṛṣṇa began to pull it, and with very great strength He dragged it for at least twenty-five yards, just as Garuḍa drags an insignificant snake. Kṛṣṇa pulled the elephant from this side to that, from right to left, just as He used to pull a calf by its tail in His childhood. After this, Kṛṣṇa went in front of the elephant and gave it a strong slap. He then slipped away from the elephant's view and ran to its back. Then, falling down on the ground, Kṛṣṇa placed Himself in front of the elephant's two legs and caused it to trip and fall. Kṛṣṇa immediately got up, but the elephant, thinking that He was still lying down, tried to push an ivory tusk through the body of Kṛṣṇa by forcibly stabbing it into the ground. Although the elephant was harassed and angry, the caretaker riding on its head tried to provoke it further.

Bhagavad-gita As It Is Lectures

Lecture on BG 1.40 -- London, July 28, 1973:

She was standing, say, about twenty yards distant from our sitting place. So I asked my friend that: "Your, this sweeper woman wants to come in. She's waiting because we are sitting. She is ashamed to come. So let us come here." So we stood separately. That means although she was a sweeper woman, still we had to honor her to enter. We stood up separately. She was feeling that; "How can I go between two men?" This we have seen in our... So this is Vedic culture. Woman should not be allowed to mix with man. Not allowed. In Japan also, the same system. Before marriage, they can mix. But after marriage they cannot mix. In Japan also I have seen. But in India still the system is there. Woman, without husband, cannot talk with any man. That is also psychological. In the Bhāgavata it is stated that man is like ghee, butterpot, and woman is like fire. Therefore, as they, as soon as there is fire and butter pot, the butter pot must melt. Therefore they should be kept aside. These are the statements.

Lecture on BG 7.1 -- Nairobi, October 27, 1975:

But we are missing the opportunity. Nature has given us the opportunity, possessing this human form of body after evolution, 8,400,000 different types of bodies, but there is no cultivation of this knowledge how this evolution is taking place, how many different species of life there are. We can see, but we don't see very seriously. I see there is a tree in front of my house and it is also a living entity. I am also living entity. I have got very nice house, apartment, living very comfortably, and the other living being, the tree, a few yards from me, he cannot move an inch. He has to stand up in scorching heat, in cold. He cannot protest. If you cut, he cannot cry. Of course, he feels, but he cannot do anything. This is also life and I am also life, so why these differences? But they do not consider, "How he has got this life, and how I have got this life?" There is no university education wherefrom they are coming, no knowledge. Still, they are passing on as great scientist, great philosopher. This is the position.

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.6 -- Mauritius, October 5, 1975:

In the Vedas they are very nicely explained, paśyaty acakṣuḥ: "God sees, but He has no eyes." Śṛṇoty akarṇaḥ: "He has no ears, but He can hear." If He cannot hear, then what is the use of our offering prayer? He hears, but He does not hear like us. We cannot hear in a distant place, a few yards. But God, He is in His kingom. Still, if you offer prayer He can hear. That is God. Śṛṇoty akarṇaḥ paśyaty acakṣuḥ. He is seeing everything, every action of your activities, but that kind of eyes, seeing everything—not only of my activities; your activities, his activities, everyone's activities—we haven't got such eyes. Therefore, when He is spoken of, that "He has no eyes," that means He has no eyes like us. It is to be under Acakṣuḥ. He hasn't got eyes like this—I cannot see more than hundred feet. But He can see everywhere. Sarvataḥ pāṇi-pādas tat: "He has got His hands and legs everywhere." He has got His eyes everywhere. So therefore He is described here, adhokṣaja. Adhokṣaja. Adhokṣaja means beyond sense perception. And still, you have to become obedient.

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

So this is very, very precarious condition of life. Therefore Kṛṣṇa consciousness movement is essential. It is not a fashion. It is essential, and everyone should take to it very seriously, because we do not know what we are getting the next life. Next life... The other day I was giving example in Berkeley. We were sitting within the room, and next to our window there was a tree standing. That is also living entity. We are also living entity. Just a yard from our room the tree is standing, but he has got so many disadvantage. He cannot move an inch. There is severe cold, there is scorching heat, there is blast, there is wind and sunshine, but he has no power to move. And we are human being. We are in a comfortable room. Why these different changes of condition, although the tree is also living being and I am also living being? Who has made this condition? But we have no knowledge. So I may get that condition next life. Then what is the value of my education? Yaṁ yaṁ vāpi smaran loke tyajaty ante kalevaram (BG 8.6). Because at the time of death, the, your mentality, my mentality, will decide what kind of body I am going to get. That is under the laws of nature. You cannot dictate that "Give me this American life or Indian life." No. Karmaṇā daiva-netreṇa (SB 3.31.1). By your karma it will be decided whether you will be American, Indian, or snake or tree or bird.

Lecture on SB 1.2.14 -- Los Angeles, August 17, 1972:

Bhasmī-bhūtasya dehasya. In India, according to Vedic system, the body is burned after death. They are not so foolish to stock and occupy millions of square yards. No. "Body is finished; just burn it," finish. Why stock it in a tomb and occupy so much space? Practical, you see. So bhasmī-bhūtasya dehasya. Bhasmī-bhūtasya means the body being burned, it becomes ashes. So, actually the ultimate form or format of this body are three: either you become stool, or you become ash, or you become earth. Those who are burying underground, after few years the body will become earth. And those who are throwing on the street or on the water, so that body will become stool. Because if you throw on land, some jackals and some animals, some vultures, they will come and eat, and by, after eating, it will be stool. So either ashes or stool or earth. This is the last stage of this body. And we are taking of this stool, ash and earth so much without caring for the real vital force which moving the body. We are very much careful for ash, stool, and earth, not careful of the living force which is moving this body, beautiful body. This body is beautiful, very attractive, very important, so long that spiritual spark is there. Otherwise it is stool, ash and earth. They do not know this.

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

So the bhakti-yoga process is like that. Bhakti-yoga process means if you take to this process, then immediately, very quickly, within a second, you come to the top floor. Otherwise, you have to go by step by step, one step, two step. Although both the process leading to the target, to the topmost floor, the one is very slow and the other is very quick, immediate. Just like another example: if there is fog. You have got experience in your country, sometimes there is fog. You cannot see even a person one yard off from you. So there are so many processes to take precaution in the fog. But somehow or other, if the sun is little strong, immediately, the fog is over. So similarly, to purify ourself... This is the purification process, austerity, penance, controlling sex life, controlling the mind, controlling the senses, giving in charity whatever you possess, everything regulated. This is one process. And the other process is this bhakti-yoga.

Lecture on SB 1.3.25 -- Los Angeles, September 30, 1972:

So different animals in different species of life, they have got one type of consciousness very strong. Just like you can see the vultures. It is a low-graded animal. But it goes four miles above the earth and it can see where is a dead body. You cannot do that. You cannot see even twenty yards after. But the animal, another animal, the vulture, he can see... From four miles away he can find out where there is a dead body. So this consciousness of eating, sleeping, mating and defending, that is common. In one animal or, it is very strong. In another man, animal, it is not so strong. But this consciousness is there. But this God consciousness is not there except in human being.

Lecture on SB 1.5.11 -- London, September 12, 1973:

That transcendental vibration... Just like we are chanting, this is one vibration. And these books are bigger vibration. This is... This, when we chant Hare Kṛṣṇa mantra, a few yards, people can hear, "Here is Hare Kṛṣṇa." But this, my Guru Mahārāja used to say, that "This is bṛhad-mṛdaṅga." Mṛdaṅga, that drum, you have seen, that is small mṛdaṅga. If I beat on this drum, maybe a few yards, people can heard from few yards. But this is... The books are distributed, it can go from country to country, from continent to continent, actually it is so happening. So our only appeal is that all book sellers, all publishers, may come forward and cooperate with us and distribute the transcendental literature in the unique form. They will find something sublime, and we'll be benefited.

Lecture on SB 1.5.15 -- New Vrindaban, June 19, 1969:

In India the marriage party, bridegroom party, the bride, his father, his relatives, go with the bride, bridegroom, to the bride's home, and the marriage ceremony takes place there in the presence of all kinds of relatives. That is the system. So the marriage was to take place in a different village some miles away, and in Bengal the land is full of rivers. The rivers are considered to be high roads. So it was settled that the bridegroom's party will start in the evening before the marriage day and reach there in the morning and rest whole day, and in the evening the marriage will take place. So they got up in a boat, and the boat was started and the, all the members of the bridegroom's party, the, they fell asleep. It was on the river. The breeze was very pleasing. And next morning when they arose, they saw they were standing on the same place. Then they were surprised, "How is that?" The boatman was asked, "How is that, we are in the same place? We have not proceeded even a few yards. How is that?" The boatman said that "We were plying the whole night. We do not know how it happened." Then one boatman found out that the anchor was not taken out. The anchor was fixed up, and the whole night they were plying meant the boat was round about the anchor only, moving, and it was... It did not go a step forward.

Lecture on SB 1.7.6 -- Geneva, May 31, 1974:

They are thinking this material world is everything. And therefore they have got some problem, simply problem. He was thinking, that gentleman was thinking, "How this economic problem...?" Because he was in māyā. But had he been in bhakti-yoga, then he could understand there is no problem at all. There is no problem. It is simply māyā. It is simply illusion. There is no problem. All problems are solved. You can practically see. We have got a hundred branches, we have no problem, because Kṛṣṇa is there. So our traveling each time, lakhs of rupees, I am traveling. But one man cannot see once in life London or New York from India. I see four times in a year. So I have no problem—because Kṛṣṇa is there. We are spending lakhs and lakhs of rupees, but wherefrom the money is coming? Kṛṣṇa is sending. We have no problem. Now we have spent in Bombay eighteen, twenty lakhs of rupees. People are surprised. It is fifty lakhs' worth property. People are surprised; some of them are very envious. And if you come, you will find it is very, very fine place. It is just like a paradise garden. Twenty thousand square yards. And we have got six buildings. So actually, when we come to Kṛṣṇa consciousness, there is no problem. Problem is created. So long we are bewildered by māyā, there is problem. Otherwise, there is no problem. Therefore it is said, yayā sammohito jīvaḥ. The jīva, or the living entities, are covered by this material encagement. He is called jīva. Jīva-bhūta. Otherwise brahma-bhūta. (SB 4.30.20) Otherwise Brahman.

Lecture on SB 1.8.24 -- Los Angeles, April 16, 1973:

So this is surrender, no reservation, fully surrender, akiñcana. Therefore Kṛṣṇa..., a devotee is called akiñcana. Akiñcana. Kiñcana means something, something reserved for me. Of course, actually that should be position, but still... In the material world one should not imitate, but as Rūpa Gosvāmī has shown the path, that whatever possession you have got, 50% for Kṛṣṇa, 25% for the relatives—they also expect something—and 25% for personal emergency. This example is shown by Rūpa Gosvāmī. Before his retirement he did it. But actually that everything was spent. When Sanātana Gosvāmī was arrested, it was spent. So this is full surrender. When Draupadī fully surrendered to Kṛṣṇa without trying herself to save her, then unlimited yards of cloth was supplied, and she could not be made naked. But because the attempt was made in an assembly of crude, rude men, therefore it is said, asat-sabhāyāḥ.

Lecture on SB 1.8.39 -- Los Angeles, May 1, 1973:

At the present moment, when we are in this material world, we do not see directly Kṛṣṇa. We see Kṛṣṇa... Just like I was explaining in the sea beach. We see Kṛṣṇa indirectly. Just like if you see the Pacific Ocean, you can remember Kṛṣṇa immediately if you are advanced. How you can remember Kṛṣṇa? You can think of... That is called meditation. Not some rascaldom. This is meditation. Now you can think of the Pacific Ocean, that "Such a vast mass of water, and so many big, big waves. I am standing a few yards from it, but I am safe. I am safe. Because I am confident that this ocean, however powerful it may be, however its waves are very fearful, I am sure it will not come up to this." How it is happening? Now yasyājñayā. By the order of Kṛṣṇa. Kṛṣṇa has ordered: "My dear Pacific Ocean, you may be very big and powerful, but you cannot come beyond this line." You can remember immediately Kṛṣṇa, God. God is so powerful that even this Pacific Ocean is abiding the order, obeying the order of Kṛṣṇa. In this way you can think of Kṛṣṇa.

Lecture on SB 1.8.49 -- Mayapura, October 29, 1974:

So we are so much indebted to the sun, to the moon, to the heavenly king, because they are supplying our necessities. The Indra sends the cloud. By the electrical action... We have got experience. And the cloud gives you sufficient rain. Ghanavad vatarhit(?). Most munificent. The cloud gives you rain even where you do not require. On the hill you do not require, on the ocean you do not require, but when there is cloud, there is no miserly behavior. "Take even samudra, you take." Therefore one who is very charitable and munificent, he's compared with the cloud. If you want to sprinkle water even a few yards, you have to take so much trouble. But you see the cloud distributes rain like anything. More than sufficient. Even on the hill, even on the sea. So we are indebted to the demigods. Just like water department. You have to pay tax. Or the light department, you have to pay tax. If you don't pay the bill of the electrical department, it will be cut off, will be discontinued. But we are not paying any bill to the sun-god. Just see. We are taking advantage of the sunshine, but what payment we are paying? Nothing. Therefore this yajña is recommended. Saha-yajñāḥ prajāḥ sṛṣṭvā, in the Bhagavad-gītā it is said. Saha-yajñāḥ prajāḥ sṛṣṭvā. You are born with the responsibility of performing yajña. If you perform yajña or if you perform sacrifice in the name of Sūrya, in the name of Candra, in the name of Indra, Vāyu, then they will be pleased and will give you regular sunshine, regular moonshine, regular rain. Then you'll be happy. Therefore in the Vedas this deva-yajña is recommended.

Lecture on SB 1.10.7 -- Mayapura, June 22, 1973:

Just like businessmen. They have got two businesses: either to make profit or to lose. At the end of the year they calculate, "Whether we are loser or gainer?" But in the spiritual world there is no such thing as to gain or as to lose. There is nothing... Absolute. That is Absolute. That idea we haven't got just now. But that is the nature of the spiritual world. There is no question of loss, nor there is any question of gain. Simply ānanda, ānanda, pleasure. Pleasure means because there is no loss. Ānandāmbudhi-vardhanam. There is ānanda, and ānanda ambudhi. Ambudhi means the ocean. Here the ocean does not increase. If the ocean increases, then whatever small land we have got, it would have been finished. No. Ocean does not increase. We have seen that Los Angeles on the beach, the big Pacific Ocean, but just about three yards or four yards off from the ocean we are walking. We are confident that "Although the Pacific Ocean is so big, powerful, it cannot come here." Only a few yards off we are walking, confident. So everyone is working under the direction of the Supreme Lord. Ocean, although very powerful, very big, still, by the order of Kṛṣṇa, it cannot go beyond the limit. It cannot go. So the... Everything... Yasyājñayā bhramati kāla-cakraḥ. Yac cakṣur eṣa savitā sakala-grahāṇāṁ rājā samasta-sura-mūrtir aśeṣa-tejāḥ. Now, this sun, the sun, unlimited heat, aśeṣa-tejāḥ, heat. But it is also limited. It cannot expand so much heat so that we may burn into ashes. The sun can do that. As the big ocean can overpower all your cities and towns in a second, similarly, the sun also can burn the whole universe within a second. It has got so much potency, temperature.

Lecture on SB 1.15.34 -- Los Angeles, December 12, 1973:

Religion means the laws of God. There must be laws. God is the Supreme. As the state laws are there, now the so many affairs in the cosmic manifestation is going on, how they can think of that there is no law? There is law. The sun is rising exactly in time. The Pacific Ocean is exactly in its position. It is not coming even a few yards beyond the area. Such a huge water, it can overflood immediately the whole Los Angeles city in a second. But why it is not coming? You are sure. We are walking by the beach. We are sure that "The water cannot come here." By whose order? By whose law? But these rascals they cannot understand. They are saying, "Nature." They give the explanation, "Nature." But nature is dull. Nature, material nature is dull. We do not find anything... Material nature... Just like this is a material thing. But it is being manipulated by a living being. This has... This iron or other metallic preparation, they have been turned into microphone by a living entity, not that the matter has come automatically and combined together and it has become microphone. Where is that instance? Nature, material nature, does not combine together. Therefore in the Bhagavad-gītā it is said, jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). He is defining very nice. You read book. Kṛṣṇa says, "There are two kinds of nature: inferior nature and spiritual nature. The inferior nature is matter." Bhūmir āpo 'nalo vāyuḥ (BG 7.4), and superior nature is the living entity. So why superior, living entity? Because the living entity can manipulate the material nature.

Lecture on SB 1.15.38 -- Los Angeles, December 16, 1973:

Your intelligence was given to understand what is God, what is your relationship with God, why you are rotting in this material world under shadow illusion of so-called happiness. These things are to be known in human form of body. Not like working very hard like cats and dogs and asses and eat little food and do all sinful activities. This is not human intelligence. So who will control? If the king, the head of the government is perfect, then he will control. So that is all gone. Therefore we are suffering. Therefore Yudhiṣṭhira Mahārāja, first business is, before appointing his grandson, he was very eager to know, "Whether he is competent, exactly my representative?" This is the business of the king. And toya-nīvyāḥ patim. Toya-nīvyāḥ patim means the whole world, not the modern India, a few yards of land, no. The India was governing. India, the king or the emperor of Hastināpura, he was the emperor. Now, seven seas, seven islands, they are mentioned in the Vedic literature. Seven islands. So the emperor would be emperor of the whole earth and there was everywhere the Vedic culture. Everywhere the Vedic culture was, more or less, principally in that part which is known as India. But in other parts also, the Vedic culture was there. And the Europeans, they belonged to the kṣatriya family, and the Americans also coming from them.

Lecture on SB 2.9.1 -- Tokyo, April 20, 1972:

No, this same verse. Practice it. In this way you practice one mantra daily. Each mantra will purify you hundred yards daily. Go forward. These mantras are very powerful, given by Vyāsadeva Gosvāmī, vibrated. And spoken by... Śuka-mukhād drava-saṁyutamrtam. That is explained in the beginning. Just like a ripened fruit in the tree is already very sweet, and if it is touched by the beak of the parrot, it becomes sweeter. These are natural course. If the parrot touches the fruit, he cuts little by his beak, beak. Beak, you call beak? Then it becomes still sweeter. Śuka-mukhād drava-saṁyutam. Similarly, Śrīmad-Bhāgavatam is already sublime, transcendental. And when it is spoken through the mouth of Śukadeva Gosvāmī, it becomes still sweet, just like the fruit. The parrot is also called śuka. It is called śuka-pakṣi, śuka bird. So this comparison is given. As the fruit becomes still sweeter by the touch of the beak of the parrot, similarly, Śukadeva Gosvāmī, because it is already spoken by Vyāsadeva, ripened fruit, the experienced contribution of Vyāsadeva, all the Vedic literatures, but when it is spoken through the paramparā system of Śukadeva Gosvāmī, it becomes still sweeter.

Lecture on SB 2.9.1 -- Tokyo, April 20, 1972:

Just try to understand. Immediately, within a second. Liberation can be attained within a second, provided we abide by the order of Kṛṣṇa. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is the position. We are not fallen. We are thinking fallen. So we have to give up this nonsense thinking. Then we are liberated. There is no Is there any difficulty to understand? Just see how important this verse. It is already there, but you are not reading. Each verse, read every day carefully. Try to assimilate, understand, and you will get more profit, every day, hundred yards forward, hundred yards forward, yes. They are so important verses. How nicely composed by Vyāsadeva. In two lines the whole thing is explained. This is called śāstra. In two lines.

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

Therefore we have seen because śāstra-cakṣuṣā. You should see through the śāstra. Otherwise what can you see with your tiny eyes? You cannot see, say, three yards more than that. Imperfect. Every senses, all sense, they are imperfect. You cannot see. You are seeing the sun, but what you are seeing? You are seeing just like a disc. But it is fourteen thousand times bigger than this planet. So your this naked sense perception has no value. Don't try to gather knowledge through these naked senses. Try to gather knowledge just like how creation is made. And that is stated here by the authorities, Kapiladeva. And if you take it, then your knowledge is perfect. And if you imagine, "Perhaps there was a chunk, and there was this, there was that"—all nonsense. At least we, Kṛṣṇa conscious men, we don't accept this nonsensical proposition. Our knowledge is derived-tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). This is Vedic injunction. "If you want to know perfectly, if you want to have perfect knowledge," tad-vijñānārthaṁ sa gurum eva, "you must approach guru." Here is guru, Kapiladeva, or Kṛṣṇa, God. God is guru, original guru.

Lecture on SB 6.1.14 -- Bombay, November 10, 1970:

So these nirākāra vādīs, they are..., they cannot think of that there can be any eye which can act from Vaikuṇṭha, which we cannot ascertain how far it is, still you can keep traveling. We can simply think of that "I can see three yards; therefore Kṛṣṇa can see also three yards." But the actual fact is Kṛṣṇa can see you from any distant place. Sarvata pāṇi pādas... sarvato. He has got eyes everywhere. That eyes is not exactly your eyes. Therefore it is called apāṇi acakṣur. Acakṣur means his eyes are not like your eyes. So as soon as we consider "Kṛṣṇa like me, Kṛṣṇa like me," that is natural for a foolish person. That is the first consideration. Because they cannot adjust that God can have eyes different from me, therefore they take nirviśeṣa, nirākāra. Nirākāra means He has no form, He has no eyes, no leg. If I say that God has no leg, no eyes, it is defaming. He has got the brilliant eyes. Yac-cakṣur eṣa savitā. Here is one of the eyes of Kṛṣṇa: the sun. When as soon as they declare "God has no eyes," if we take in that way that we cannot see, He has no eyes, then it is blaspheme.

Lecture on SB 6.1.22 -- Honolulu, May 22, 1976:

Kṛṣṇa says that "I spoke this philosophy of Bhagavad-gītā to Vivasvān." Vivasvān is the name of the person who is predominating in the sun globe. So we have to know from Kṛṣṇa that sun globe is not vacant. When the king is there, the other things are also; the kingdom is also there. That is a planet with fire, just like this planet is earth predominant, and that planet is fire predominant. And there are five elements: earth, water, fire... Somewhere the water predominates, somewhere the fire predominates, somewhere... We can experience. Just like on the sea, beach we go. We are standing where the earth is predominant, but just a few yards after, the water is predominant. But on the earth there are so many living entities—birds, beasts, human being—why not in the water? Where is the wrong there? It is also one of the five elements. You cannot live in the water; that does not mean others cannot live. This is common sense. They have got different body. They can live. The fish, you take out of the water—it will die. And if you are put into the water, so long you can swim... Otherwise you'll die.

Lecture on SB 6.1.44 -- Los Angeles, June 10, 1976:

This guṇa-saṅga... Why one is in the lowest grade, and why... There are three grades generally, and if you mix it, it becomes eighty-one. Three into three equal to nine; nine into nine, eighty-one. Therefore we have got so many species of life, 8,400,000. So how it is possible? Now, guṇa-saṅgo 'sti. In the Bhagavad-gītā also it is... Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu (BG 13.22). Why there are different varieties of life, so many, 8,400,000? Now, what is the reason? Kāraṇam... Kāraṇam means reason, the cause. Guṇa-saṅga. Guṇa-saṅga. Now, here is temple, and a few yards after this temple there may be a brothel, there may be liquor house. So somebody is coming here, and somebody is going there. So what is the reason? Kāraṇaṁ guṇa-saṇgo 'sti. One is attached to sattva-guṇa; one is attached to rajo-guṇa; one is attached... But everyone is working, and that working must be under the influence of one of these three qualities: sattva-guṇa, rajo-guṇa, tamo-guṇa.

Lecture on SB 7.5.31 -- Mauritius, October 4, 1975:

So Kṛṣṇa says, dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ (BG 2.13). Dehāntara-prāptiḥ is there, information. So how can we deny that there is no life after death? There is. But nobody is caring to understand, "What is my next life, what is going to happen? Today I may be in a very big position, and tomorrow, if I am going to be a tree..." Here we are sitting very comfortably in this room. Just a few yards after, there is a tree. He cannot move an inch even, and he has to stand there in cyclone, in scorching heat, in everything. Why? We are Both of us, we are living entities. Why he has got this body, I have got this body, and one may have better body than me? Why there are so many, 8,400,000 species of life and different position? Why this is? There is no such inquiry. There is no such knowledge. Therefore they have been described here as andhā, blind. They do not know the goal of life that we are part and parcel of God. Mamaivāṁśo jīva bhūtaḥ (BG 15.7). Some way or other, we have come in material contact. Now it is our duty to get out of these laws of material Īśa-tantryā.

Nectar of Devotion Lectures

The Nectar of Devotion -- Vrndavana, October 30, 1972:

Just like Kṛṣṇa says that patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati, tad aham aśnāmi (BG 9.26). Now, one can say that "Kṛṣṇa is far, far away in the Goloka Vṛndāvana. How He will eat?" That is material conception. Kṛṣṇa can eat even He is in Goloka Vṛndāvana, provided the foodstuff is offered by a devotee. Yo me bhaktyā prayacchati. It is a question of bhakti. Then Kṛṣṇa eats. Kṛṣṇa is present in His Goloka Vṛndāvana, in His dhāma. He does not go out, but His expansion goes out and takes, accepts the service of the devotee. This is the bhagavat-tattva-vijñānam. One should understand the bhagavat-tattva-vijñānam. It is a science, how He takes... We have got our limited sense that "I am sitting here." If you offer my foodstuff some yards off from me, I cannot reach, because I am limited. But Kṛṣṇa can expand His hand. He Himself comes. Svayam eva sphuraty adhaḥ. Kṛṣṇa becomes manifest to the devotee. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ, sevonmukhe hi jihvādau (CC Madhya 17.136). When one becomes devotee, beginning from the tongue, jihvādau, by chanting Hare Kṛṣṇa mantra, sevonmukhe hi jihvādau, svayam eva sphuraty adhaḥ, He becomes revealed. Yei nāma sei kṛṣṇa. That is the perfection of chanting without any offenses. Then you'll find the name is not different from Kṛṣṇa. When you are chanting, you'll find Kṛṣṇa is dancing on your tongue. This is the conclusion.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.109-114 -- San Francisco, February 20, 1967:

Just like apāṇi-pādo javano grahītā. There are Vedic statements that "The Supreme has no hands, but He can accept whatever you offer." Now, this is contradictory. If He has no hands, how He can accept? What for He's accepting. Therefore it is to be understood that He has His hand, but not this hand. My hand is, er, can stretch, say, one yard only, but because He's unlimited, His hand can be stretched... Just like we are offering foodstuff, so how He is eating? That is His... He's eating by His transcendental body. We cannot see at the present moment, but He is eating. How He's eating? Because we have got the information, "Yes, I eat." Tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ: "Anyone who is My devotee and offers in love, I take them." So that cannot be... There is no mistake. But how He is taking, how He is eating, because we are in this material body, we do not see it, but He is taking. Therefore cid-vibhūti ācchādi' tāṅre kahe 'nirākāra'.

Lecture on CC Madhya-lila 20.66-96 -- New York, November 21, 1966:

"If you like to give me some clothing, please give me some old clothing which you have used. That will suffice me."

tabe miśra purātana eka dhuti dila

teṅho dui bahirvāsa-kaupīna karila

Then he offered him one dhotī. Dhotī, in India, they use dhotī, about five yards, one dhotī. So he offered that dhotī, old clothing, and he divided into bahirvāsa and kaupīna, underwear and outward clothing.

mahārāṣṭrīya dvije prabhu milāilā sanātane

sei vipra tāṅre kaila mahā-nimantraṇe

Then again one Maharastrian brāhmaṇa also met him. He also invited him that "Next day, you please come to my place."

Lecture on CC Madhya-lila 20.98-102 -- April 27, 1976, Auckland, New Zealand:

If you want to understand God... That is the business of human life. Human life is specially... That is the chance. Because we are in the cycle of birth and death, changing, migrating from one body to another... This is our position. So except human body, lower than the human body, we can understand how they are suffering. Suppose a tree. Here we are sitting so comfortably. A few yards off from this place, there is a tree, and it is standing for thousands of years. Is not that punishment? If I tell Mr. such and such, "You stand up here for five hours," he'll become mad. That is a sort of punishment to the children. Formerly, the punishment was... The teacher, in the class, a naughty boy, he's asked, "Stand up on the bench." Therefore, half an hour to stand up on the bench becomes a very, very intolerable pain for him. So just imagine that the tree, this is punishment, standing in one place. I saw one tree in San Francisco; they say it is seven thousand years old. So except human form of life, there are eight million different forms of life. And there is little idea in the Darwin's theory of evolution. That is only imitation of the Vedic literature, and he wanted to credit for himself. He presented it pervertedly. But actually, in the Padma Purāṇa the evolution theory is there. Aśītiṁ caturaś caiva lakṣāṁs tāñ jīva-jātiṣu.

Arrival Addresses and Talks

Arrival Address -- New Zealand, April 27, 1976:

So only point is that you have got this human form of life, nṛ-deham ādyam. This is the opportunity, good boat. Just like to cross over the sea, if you get a very nice boat, that is one's surety, so nṛ-deham ādyam, this body, is good boat for crossing over the material nescience, ocean. And guruḥ karṇa-dharaḥ: "And the captain is guru." The boat is there and captain is there. And the instruction of Kṛṣṇa is favorable wind. Nṛ-deham ādyaṁ guruḥ karṇa-dharaḥ. In this way you have got this opportunity. Now you cross over from the material world to the spiritual world. If you don't take this opportunity, then ātma-hā—you are committing suicide. And the nature's law is very strict. Just like I was explaining. We are coming very illuminated road, and just one yard after there is dark field. Both are side by side.

General Lectures

Lecture at Christian Monastery -- Melbourne, April 6, 1972:

It is the description of the sun planet. The sun planet is described as the eyes of all other planets. Yac-cakṣur eṣa savitā sakala-grahāṇām. That's a fact. Unless there is sunrise, you cannot see. You may be very proud of your seeing, "Oh, I want to see," but we do not know that our seeing power is limited and conditioned. Unless there is sunrise these eyes are useless. Just like at the present moment, at night, we cannot see even four yards. So what is the value of these eyes? It is conditional. If there is sunrise, then we can see. That condition is made by God. Therefore in the Upaniṣad it is said, "When God sees, you can see. When God walks, you can walk." These are the description in the Upaniṣad. Practically, that is the fact. We are completely helpless, simply dependent upon God. The word that "Not a single blade of grass moves without the sanction of God," that's a fact. In the Bhagavad-gītā also, it is said, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am living in everyone's heart." Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: (BG 15.15) "From Me there is remembrance and forgetfulness." We sometimes forget and sometimes remember. That is by God's grace. We are practically under the... Not exactly directly, but through His agent, the material agent.

University Lecture -- Calcutta, January 29, 1973:

This is the time to do welfare activities for the whole world. They are merged into confusion, everywhere. You know that in the Western countries, the hippy movements. What are the hippies? They're also educated, coming from very rich family also, but they do not like the way of envelopment as their fathers and grandfathers liked. They have rejected. So this is the golden opportunity to preach the Kṛṣṇa cult all over the world. You are lamenting because a few yards of land has been taken away from your country as Pakistan, but if you spread this Kṛṣṇa consciousness movement, the whole world will become Hindustan. There is such potency; I give you my direct perception. People are hankering after it. So long I am in India, practically I am wasting my time. Outside India, this reception is taken so seriously that every part of my moment is properly utilized.

Philosophy Discussions

Philosophy Discussion on John Dewey:

Prabhupāda: That is another lunacy, because everything has a proprietor. So why this big cosmic manifestation will not have a proprietor? To accept the proprietor is natural, and that is logical. And not to accept a proprietor, that is lunacy. How it can be possible? Just like we give this example: We are standing on the land. We know that there is government, there is proprietor. And a few yards after, when this ocean begins, how we can think of that the ocean has no proprietor, no government? How any philosopher and man having logic can believe it? What is the answer?

Hayagrīva: Well, he felt that science dealt a death blow to the religions as we know them, to the orthodox religions.

Prabhupāda: No, religion we have repeatedly explained. Religion means to accept the laws of God. That is religion.

Philosophy Discussion on John Dewey:

Prabhupāda: That is another lunacy, because everything has a proprietor. So why this big cosmic manifestation will not have a proprietor? To accept the proprietor is natural, and that is logical. And not to accept a proprietor, that is lunacy. How it can be possible? Just like we give this example: We are standing on the land. We know that there is government, there is proprietor. And a few yards after, when this ocean begins, how we can think of that the ocean has no proprietor, no government? How any philosopher and man having logic can believe it? What is the answer?

Hayagrīva: Well, he felt that science dealt a death blow to the religions as we know them, to the orthodox religions.

Prabhupāda: No, religion we have repeatedly explained. Religion means to accept the laws of God. That is religion.

Philosophy Discussion on Johann Gottlieb Fichte:

Hayagrīva: "It is born with them. How could it be otherwise?"

Prabhupāda: Yes. Therefore we should have faith by experience that everything has got some proprietor, so why not the whole cosmic manifestation has proprietor? This is faith. You may not have seen the, who is the proprietor, but it is a question of faith. Everything I see has got a proprietor or owner, so who is the owner of this whole cosmic manifestation? This depends on faith. You may not have seen it. One says, "Who is that God? I don't see any proprietor." Then wherefrom it comes? "Ah, by accident." Is that any explanation? That is faith, that as everything has got some proprietor or some manufacturer, so why not this whole cosmic manifestation a proprietor? But you cannot say that "I am proprietor." There is some proprietor. That is faith. Just like we go, strolling in the morning, by the path. The (indistinct) park is part of high government. You know it is the property of the government. That just three yards after there is sea, now who is the proprietor of this sea? If this land is..., proprietor is the high government, now who is the proprietor of the water? There must be somebody. I may not know. That is faith. It is common sense. If the land is the property of somebody, so whose property is the sea? But there must be somebody. That is faith. Common sense. But they have no common sense even.

Philosophy Discussion on Samuel Alexander:

Prabhupāda: This is natural. This is just like the other day I was saying that on the Hawaii Island we are standing, we know that the proprietor, the government, is there. So just after few yards there is the sea. Then we can conjecture: if the land has the proprietor, the sea has also proprietor. We have not seen who is the proprietor of the land, or the governor of the land. Similarly, there is a governor, proprietor, of the sea and the sky, but we have not seen. That does not mean there is no proprietor.

1972 Conversations and Morning Walks

Room Conversation -- April 18, 1972, Hong Kong:

Guest (1): Your home base is in Los Angeles.

Prabhupāda: Yes. My headquarter is in Los Angeles. Now we have made very big headquarter in Bombay, Juhu. Twenty thousand square yards. We are constructing a very nice temple there. And similarly, we have got another headquarter at, by pīṭha, in Lord Caitanya's birthsite, Navadvīpa. There also we are constructing very big temple. It is eleven bighās. What is a bighā? About four acres.

Guest (1): What about England? London. How is your movement doing?

Prabhupāda: Yes, London is very... There is also. We have got very nice temple near British Museum, 7 Bury Place. And all Europeans, they come to see our temple from Germany, from France. Because we have been advertised in cooperation with the Beatles. The Beatles, Beatles, the George Harrison. You do not know his name? He is very famous man. Yes. So we have produced some records in cooperation with George Harrison's organization. So because the records are produced through George Harrison, we have got a very, very big sale. You see? And that has advertised Rādhā-Kṛṣṇa Temple, London. So people come to see what is this Rādhā-Kṛṣṇa temple, out of... Because London, every day, thousands of visitors come in London. They have got visitors buses also, charge nominal. So London is still important. From all parts of the world people come. So anyone who comes, they come to see our temple.

Room Conversation -- April 2, 1972, Sydney:

Śyāmasundara: Now their plan is to tunnel through under Malabar Hill and make a freeway along the..., the West Shore Expressway along Warden Road and Nipensi(?) Road.

Prabhupāda: Freeway.

Śyāmasundara: Yes, and they began the tunnel when we first came there a year-and-a-half ago, and now I don't think it's more than fifty yards into the mountain.

Prabhupāda: The tunnel is there?

Śyāmasundara: Yes.

Prabhupāda: Where?

Śyāmasundara: Just there between..., as you go up Nipensi(?) Road past the Russian Consulate, then there is an open space.

Prabhupāda: Yes, yes.

1973 Conversations and Morning Walks

Room Conversation with Banker -- September 21, 1973, Bombay:

Prabhupāda: So there is great difference between our... We worship Lord Kṛṣṇa.

Lady: Juhu. May people might (indistinct), you are having (indistinct), it is very difficult for people to go there.

Prabhupāda: In Juhu there are many men. Juhu people are not coming here. Similarly, these people will not go there. But at Juhu there are many men. So in Bombay, in any part of Bombay, itself a big city, any part of Bombay. But where we are getting such big land in the city? That is 20,000 square yards. And on the Juhu Beach. For this facility, yes. And a new town is growing here. You have been in Juhu?

Banker: I used to live there. Beach house.

Morning Walk -- December 13, 1973, Los Angeles:

Prajāpati: But the doctors, they can say, "Oh, this man has disease of the blood. He will die in six months."

Prabhupāda: That is experience. Suppose if I can say that "If you go hundred feet, then you'll fall in the water," is that very good scientific knowledge? It is a question of experience. Why do you take it as wonderful? "Oh, he said that if you go a hundred yards, you'll fall in the water. Now I have fallen in the water." That is your foolishness. Any fool can say like that. He must have little experience, that's all. That is not very wonderful thing. Neither it is creation by him. Experience.

1974 Conversations and Morning Walks

Morning Walk -- April 2, 1974, Bombay:

Prabhupāda: Yes. This is the... These rascal atheist class, they think that prakṛti is creating. Prakṛti is creating, that the ocean is created by prakṛti. But why the ocean does not come here? Fifty, sixty yards? Because there is order that "You cannot come here." This big ocean, immediately, in one minute, it can swallow up whole Bombay. Therefore it is controlled. It is controlled by the Supreme. Mayādhyakṣeṇa.

Room Conversation -- August 12, 1975, Paris (with French translator):

Yogeśvara (translating): He says because we have no Kṛṣṇa consciousness, no God consciousness, therefore we are responsible for not having been able to save them.

Prabhupāda: That is false. That I am saying. This is false responsibility. Actually you cannot become responsible. You have no power. Everyone is under the laws of nature. Just like some birds flying in the sky. The father, mother, and children, but nobody is responsible for anyone. When there is danger in the sky, you cannot give protection. Suppose one bird is hit, he is falling. The father, mother, and others, they cannot give any protection. He has to become responsible for himself. Just like the aeroplane. When the one plane is in danger, no other plane come and help it. Even if you see that the other plane is flying a few yards and if it is in fire, you cannot help. There is one nice story that one hunter was hunting birds and he spread his network. So when the children of the parent birds, they become victimized by the network. So when the parents came, they saw, "Oh, my children have been caught up by the net of the hunter." So mother became very overwhelmed. She went to rescue them and she also become victimized. Then the father was intelligent, he saw that "My children, my wife, they all have been victimized, and if I foolishly go to save them, then I will be also victimized. Let me go this way." Take sannyāsa and go. No responsibility. It is not possible when everyone is captured by the laws of nature. How you can help and what is your responsibility? So this is called māyā. The children are thinking that "My father and mother will give me protection," and the father and mother is thinking that "There is my responsibility." This is called māyā.

1976 Conversations and Morning Walks

Morning Walk -- July 10, 1976, New York:

Ādi-keśava: You want to go on the upper level and around?

Tamāla Kṛṣṇa: Yes. (break)

Prabhupāda: ...underneath there is subway.

Rāmeśvara: Yes, yes.

Prabhupāda: About hundred yards below.

Tamāla Kṛṣṇa: Yes, quite far below. Beautiful church here, St. Bartholomew's Church. This is the Seagram's Building. Yes, this is Dhṛṣṭadyumna's father's building. The whole building, the Seagram's building.

Rāmeśvara: It's a liquor company.

Prabhupāda: Liquor?

Tamāla Kṛṣṇa: His father is the president of the biggest liquor manufacturer in the whole world.

Prabhupāda: And father, and son is no liquor.

Tamāla Kṛṣṇa: Yes.

Rāmeśvara: Son is sannyāsa.

Room Conversation -- August 2, 1976, New Mayapur (French farm):

Hari-śauri: The whole country could be like this if everybody was Kṛṣṇa conscious.

Prabhupāda: Very peacefully you can live. In the city you go, thousands of cars are running-ror-ror-ror-ror-ror-ror-ror. What is called? Flyway, expressway, downway, every ten yards stop for the light. (laughter) How artificial life. And with all these things, if people would have been happy, all right. But they're not happy, in spite of all this advancement.

Hari-śauri: Yes. Simply increasing their miseries.

Prabhupāda: That's all. Problems.

Morning Walk -- August 14, 1976, Bombay:

Prabhupāda: Vedic university. So that is our plan. We have asked government to give us land.

Vāsughoṣa: We had a big article in the Times of India about it.

Prabhupāda: Provided government gives us land. (break) ...in Bombay. (Hindi) Palm trees, within the palm trees, such buildings will not have this advantage. I think in this quarter our, this land is the best. This Juhu and Birawallah(?) Scheme, this land is the best. Twenty-thousand square yards full of palm trees, and we have made this garden. This advantage is not available by everyone. They divided the property, this side five lakhs and the vacant side nine lakhs. Fourteen. So anyway, we took both the sides. Taking this side, five lakhs, now this one building is worth five lakhs. There are six buildings. Very high. And we have got six buildings.

Room Conversation About Mayapura Construction -- August 19, 1976, Hyderabad:

Prabhupāda: Almora is a hilly station, Himalaya. If... Almora, one goes from Lucknow.

Jayapatākā: So this brahmacārī is a disciple of him. Therefore he doesn't have any connection. There's no sampradāya anymore because his guru's disappeared, and somehow he's got this sevā. These are the Deities there of Nitāi-Gaura. There's about twelve śālagrāma-śilās also. And a little Rādhā-Gopīnātha. This is all mentioned in your purport. It's only about four or five hundred yards. I could read from it.

Prabhupāda: Eh? No, that's all right.

Jayapatākā: It's four or five hundred yards from the Palpara Railway Station. It's the next station from Chuktaha, under Chuktaha police station.

Prabhupāda: Chuktaha? Chugda.

1977 Conversations and Morning Walks

Room Conversation -- January 3, 1977, Bombay:

Prabhupāda: So you can do it immediately. But go on, purchase. It is lying vacant.

Gopāla Kṛṣṇa: Okay, that's a very good idea. But we'll still have to put a pipe underground coming out.

Prabhupāda: That is not much, a few you, few yards only. And then introduce it and distribute that water, the whole land, and you will get good agricultural produce, very good. You can have very good business.

Hari-śauri: That can be used for agriculture?

Prabhupāda: Oh, yes. Oh, yes. This water is very valuable for agricultural purpose. Nature has made in such a way. Aiye. All rejected water, you can utilize for agriculture.

Room Conversation -- January 7, 1977, Bombay:

Dr. Patel: That one which you bought. This, this, behind, where you call. Nine annas. Nine annas a square yard.

Prabhupāda: Nine annas. (laughs)

Dr. Patel: So my place, I bought in 1958 for fifteen rupees. Today it would take me four hundred, five hundred rupees a square yard, only within these two, three years, twenty years.

Prabhupāda: Mr. Nair told me that "I have purchased not more than twenty rupees per square yard. So I shall charge you seventy rupees. It is my profit."

Dr. Patel: Seventy rupees also you were wise as compared to the modern, present prices.

Prabhupāda: No, at that time it was selling 150. And now it is more than four hundred. Our land is, only one crore, apart from these buildings. Therefore everyone is envious.

Morning Conversation -- April 19, 1977, Bombay:

Prabhupāda: We shall give whatever Rajda will settle with them.

Girirāja: Yeah.

Prabhupāda: Yes.

Girirāja: The normal rate... It's 220 yards. The normal rate is about a hundred rupees a yard. So it'd be 22,000 rupees.

Prabhupāda: Oh, that's all right. Give him.

Girirāja: I'm sure that on that basis we can definitely settle now.

Prabhupāda: That's all right. Make a settlement.

1972 Correspondence

Letter to Govinda -- Madras 12 February, 1972:

I shall be very glad to see you both again, but my program shall be delayed for about one month as I have just purchased for a very good price one large 20,000 sq. yard plot in Juhu, the wealthiest and most beautiful section of Bombay, very much like your Hawaii, and in the month of March I shall be lecturing there on the site in our pandal, in order to supervise the construction of our first "Hare Krishna City." I shall inform you more when we next meet.

1974 Correspondence

Letter to Evening News of India -- Bombay 1 May, 1974:

With reference to your advertisement, "Wanted Land", we can offer you a plot of vacant land, area about 6,000 square yards very good location near Juhu Beach, on lease terms only. Please offer your best.

Letter to Giriraja -- Mayapur 19 October, 1974:

Please accept my blessings. I am in due receipt of your letter dated October 14, 1974 and have noted the contents. Regarding the tax commission case, we are receiving approximately Rs. 18,000/per annum including the tax payments, which means at 10% interest the value is Rs. 1,80,000/-. So we have paid Rs. 14,50,000/-; less Rs. 1,80,000/is Rs. 12,70,000/-. So we have paid Rs. 12,70,000/- for 6,000 sq. yards; which means we have paid approximately Rs. 200/- per sq. yard. At that time the rate was not more than Rs. 150/- per sq. yard; so we have paid more than the market price. This argument should be placed.

Letter to Giriraja -- Mayapur 22 October, 1974:

Gargamuni Swami has returned with copies of letters from the BMC architect, the Bandra Asst. Engineer, and the letter regarding the land acquisition. Regarding the property evaluation, I have already written you how we have paid Rs. 200/- per sq. yard. From the developed portion we are receiving income per annum of Rs. 18,000/- including the tax deductions. The current rate of interest for an investment is 10%, so the value for this portion is Rs. 1,80,000/-. For the entire land we have paid Rs. 14,50,00/-; so the value for the undeveloped portion is Rs. 12,70,000/- (for 6,000 sq. yards) or Rs. 200/- per sq. yard. If they are calculating the value at Rs. 130/- per sq. yard, then we have paid more than the market value, not less.

1975 Correspondence

Letter to Saurabha -- Detroit 3 August, 1975:

Regarding the east side adjacent land, why don't you purchase it? The price has already been settled at Rs. 20/- per sq. yard. You should immediately purchase. The money is there in the bank, so go to the bank. Why there so much delay? So many men are there, Gopala Krishna, Pranava, etc. What is Pranava doing? The M-V Trust will pay, so do not worry about Vishvambar. What is his family business? Anyway, purchase the land first, then we shall see about the scheme. If there is some difficulty about investigation of the sellers properties, then go together to the D.M. and arrange for the seller not to be investigated if possible. You are all simply writing letters to me. Without my personal presence there you cannot do anything. Simply correspondence. Anyway, be careful there is no underhanded dealings in this transaction. It is very much risky, so be careful.

Letter to Bon Maharaja -- Indre, France 11 August, 1975:

From here I shall go to London for one or two days, and from there I shall take one Quantas plane which goes directly to Bombay in eight hours. Then I shall see Bombay affairs where we are constructing a very big temple and residential quarters. There are six houses of two stories already on a spacious land of 20,000 sq. yards. We have already constructed one floor more on each house to accommodate our devotees, and still we are constructing another two towers for receiving guests, as well as a very big temple in that land.

Letter to Dhananjaya -- Indre, France 11 August, 1975:

Regarding the adjacent land for sale, yes, it is not to be done in this indirect way. Let them take money from us openly and give us the land. We are prepared to pay for 5,000 sq. yards Rs. 20/- per sq. yard. If Bon Maharaja gives us land, still we can purchase this land for future expansion.