Your disciple (Lectures)

Expressions researched:
"your disciple"

Bhagavad-gita As It Is Lectures

Duryodhana wanted to point out "That this boy, your disciple, he... It is fixed up that he's meant for killing you, and he has arranged nicely military phalanx just to defeat you. And he has learned this art from you."

Lecture on BG 1.2-3 -- London, July 9, 1973:

Translation: "O my teacher, behold the great army of the sons of Pāṇḍu, so expertly arranged by your intelligent disciple, the son of Drupada."

Prabhupāda: So—intelligent. This Drupada, the son of Drupada, he was meant for killing Dronācārya. Drupada Mahārāja was not in good terms with Dronācārya. So he performed a yajña to get a son who could kill Dronācārya. That son is this Draupada. So Dronācārya knew that "Drupada Mahārāja has got his son. In future he would kill me." Still, when he was offered to become his disciple, to learn military art, he accepted, "Yes." That means the brāhmaṇas were so liberal: "When he is coming as my disciple, never mind, he would kill me in future. That doesn't matter. But I must give him teaching." Therefore this word is used, dhīmatā, very intelligent: "He has killed the military science from you just to kill you." Dhīmatā, tava śiṣyeṇa. "Your disciple, he has arranged." This is the pointing out. So that he may be angry: "This rascal has learned from me and he wants to kill me?"

But no. Duty is duty. After all, everyone will die; nobody will exist. So nobody should be afraid of death. This is Vedic civilization. Death is inevitable. "As sure as death." Who can avoid death? So being afraid of death, we should not deviate from our duties, real duty. That is Vedic civilization. So Duryodhana wanted to point out "That this boy, your disciple, he... It is fixed up that he's meant for killing you, and he has arranged nicely military phalanx just to defeat you. And he has learned this art from you."

Duryodhana said, "My dear teacher, just see how many military soldiers are standing there on behalf of the Pāṇḍavas, and they have been arranged by your disciple, who is meant for killing you. So just remember."

Lecture on BG 1.2-3 -- London, July 9, 1973:

Paśyaitāṁ pāṇḍu-putrāṇām ācārya: (BG 1.3) "My dear teacher, just see how many military soldiers are standing there on behalf of the Pāṇḍavas, and they have been arranged by your disciple, who is meant for killing you. So just remember." That means "You become more strong that this boy and the other party may not kill you." But Duryodhana does not know that the death does not depend on military strength or bodily strength. When death will come, nobody can check. Death is God. When Kṛṣṇa desires that "This man should be killed now," or "He must die now," nobody can check. Rākhe kṛṣṇa mare ke mare kṛṣṇa rākhe ke. If Kṛṣṇa desires to kill somebody, nobody can give him protection, no power. And if He wants to save somebody, nobody can kill him. This is Kṛṣṇa's protection.

Arjuna said to Kṛṣṇa, "I am becoming Your disciple, not friend. Now let us talk as master and disciple, not as friend and friend."

Lecture on BG 1.32-35 -- London, July 25, 1973:

The Supreme Personality of Godhead comes down to teach us, yadā yadā hi dharmasya glānir bhavati (BG 4.7). "When people forget their regulative life, I come down." So He has come down. He has come down. He will teach Arjuna that "You are so family-wise attached." Then He will teach. From the Second Chapter He will begin the teaching. Prajñā-vādāṁś ca bhāṣase. Aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase (BG 2.11). When Kṛṣṇa, Arjuna accepted Kṛṣṇa, that "I am now puzzled, what to do. So I know I am puzzled, I am kṣatriya. It is my duty to fight, but I am hesitating. So it is very embarrassing puzzle. Therefore I am surrendering unto You." Śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam (BG 2.7). "I am becoming Your disciple, not friend. Now let us talk as master and disciple, not as friend and friend." So when he accepted Kṛṣṇa as the master. Kṛṣṇa is always master, but it is simply acceptance.

Then Arjuna decided to accept Kṛṣṇa as his guru. He... Śiṣyas te 'ham: "I become your disciple." To become disciple means no more argument.

Lecture on BG 2.1-11 -- Johannesburg, October 17, 1975:

He plainly explained his position that "Not that I have become anārya. I have got sufficient strength. I can fight, but I am puzzled whether I shall fight in this case or not."

Then he submits,

kārpaṇya-doṣopahata-svabhāvaḥ

pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ

yac chreyaḥ syān niścitaṁ brūhi tan me

śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam

(BG 2.7)

Then Arjuna decided to accept Kṛṣṇa as his guru. He... Śiṣyas te 'ham: "I become your disciple." To become disciple means no more argument. When we talk friendly there is argument, counterargument. But when there is order from guru there is no more argument.

I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

Lecture on BG 2.7 -- London, August 7, 1973:

Pradyumna(leads chanting, etc.):

kārpaṇya-doṣopahata-svabhāvaḥ

pṛcchāmi tvam dharma-sammūḍha-cetāḥ

yac chreyaḥ syān niścitaṁ brūhi tan me

śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam

(BG 2.7)

"Now I am confused about my duty and have lost all composure because of weakness. In this condition, I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me."

Prabhupāda: This is very important verse in Bhagavad-gītā. It is a turning point of life. Kārpaṇya-doṣa. Miserly, doṣa means fault When one does not act according to his position, that is fault. And that is called miserly. So everyone has got his natural propensities, svabhāva. Yasya hi svabhāvasya tasyāso duratikramaḥ. Svabhāva, natural propensities. It is a common example, it is given, that yasya hi yaḥ svabhāvasya tasyāso duratikramaḥ. One, habit is the second nature. One who has, who is habituated or one whose nature, characteristic in some way, it is very difficult to change. The example is given: śvā yadi kriyate rājā saḥ kiṁ na so uparhanam. If you make a dog a king, does it mean that he'll not lick up shoes? Yes, dog's nature is to lick up shoes. So even if you dress him like a king and let him sit down on a throne, still, as soon as he'll see one shoe, he'll jump over and lick it. This is called svabhāva. Kārpaṇya-doṣa.

Arujna is accepting Śrī Kṛṣṇa as śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam: "I am just surrendering unto You, You self, Yourself, and You accept me as Your disciple because friendly talks cannot make a solution of the perplexity."

Lecture on BG 2.7-11 -- New York, March 2, 1966:

So according to Vedic system, one has to accept a spiritual master in order to make a solution of his life. In every step of his life the spiritual master guides him. He also makes question to the spiritual master and he guides him so that he will, his life, his progress of life, may be systematic. Now, to take such guidance means the spiritual master should also be a very perfect man. Otherwise, how can he guide? Now, here Arjuna knows that Śrī Kṛṣṇa is the perfect person. So therefore he is accepting Him as śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam: (BG 2.7) "I am just surrendering unto You, You self, Yourself, and You accept me as Your disciple because friendly talks cannot make a solution of the perplexity." Friendly talks may be going on for years together, but there is no solution. Here, accepting Kṛṣṇa as the spiritual master means whatever Kṛṣṇa will decide, he has to accept. One cannot deny the order of a spiritual master. Therefore one has to select a spiritual master whose order, carrying, you'll not commit a mistake.

Now I am Your disciple. You just teach me. Śādhi māṁ prapannam. I am surrendering. I am not trying to talk with You on equal level.

Lecture on BG 2.8 -- London, August 8, 1973:

So originally we are all persons, no imperson. Kṛṣṇa also says... He'll say that: "These soldiers, these kings, you and Me, My dear Arjuna, it is not that we did not exist in the past. Neither it is that in future we shall cease to exist." So this particular instruction of Kṛṣṇa, that: "I, You and all these kings and soldiers who have assembled here, they existed. As we are existing now, individual persons; similarly, they existed, individual persons. And in future also we shall exist as individual persons." So where is the question of imperson? These nonsense impersonalists, voidists. Therefore, the principle is to understand things in reality one has to approach Kṛṣṇa as Arjuna has approached, śiṣyas te 'ham: (BG 2.7) "Now I am Your disciple. You just teach me. Śādhi māṁ prapannam. I am surrendering. I am not trying to talk with You on equal level."

So we have to surrender as Arjuna, he surrendered. Śiṣyas te 'haṁ śādhi māṁ prapannam: (BG 2.7) "I surrender unto You. I become Your disciple." To become disciple means to surrender, voluntarily accepting the instruction, the advice, the order of the spiritual master.

Lecture on BG 2.10 -- London, August 16, 1973:

Arjuna is representing just like ordinary man like us, and Kṛṣṇa is Hṛṣīkeśa, giving His advice, perfect advice. If we take, if we read Bhagavad-gītā in the spirit of understanding like Arjuna, the perfect disciple, and if we accept the advice and the instruction of Kṛṣṇa, the perfect teacher, then we should know that we have understood Bhagavad-gītā. By my mental speculation, by rascal interpretation, by showing one's scholarship, you cannot understand Bhagavad-gītā. That is not possible. Submissive. Therefore in the Bhagavad-gītā it is said, tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). So we have to surrender as Arjuna, he surrendered. Śiṣyas te 'haṁ śādhi māṁ prapannam: (BG 2.7) "I surrender unto You. I become Your disciple." To become disciple means to surrender, voluntarily accepting the instruction, the advice, the order of the spiritual master. So Arjuna has already accepted that. Although he is speaking that na yotsye, "Kṛṣṇa, I shall not fight." But master, when He explains everything, he will fight. Master's order. Not to fight, that is his own sense gratification. And to fight in spite of he had no desire to fight, that is the satisfaction of the master. This is the sum and substance of Bhagavad-gītā.

Arjuna has accepted Kṛṣṇa as the spiritual master. Śiṣyas te aham. "I become Your disciple. Because we were talking till now as friends, but this will not decide the case. My case is very serious.

Lecture on BG 2.13 -- Hyderabad, November 19, 1972:

So Arjuna accepted Kṛṣṇa as spiritual master. In the beginning, he was talking like friend. Friend to friend, talking, sometimes it comes to nil, no conclusion, simply waste of time. It is called vitaṇḍā. That sort of argument has no value. Because it will never come into conclusion. But when we talk with authority, the spiritual master, representative of Kṛṣṇa, then we cannot argue. We have to accept. Guru-vākya. Guru-vākya, you cannot deny it. It may not be agreeable to you in the beginning, but you cannot deny it. That is it: system of Vedic system. Here Arjuna has accepted Kṛṣṇa as the spiritual master. Śiṣyas te aham. "I become Your disciple. Because we were talking till now as friends, but this will not decide the case. My case is very serious. My duty is to fight, but I do not like to fight. Some affection, some family relationship, is deterring me to fight, making me coward. So therefore it is a very complex position. And I find that You can make a solution of this complex position. I therefore accept You as my spiritual master. And I fall down under Your lotus feet as Your disciple." Śādhi māṁ prapannam. "I am surrendered. Now You kindly protect the surrendered soul."

Pitā na sa syāt, gurur na sa syāt, gurur na sa syāt, jananī na sā syāt pitā na sa syāt. In this way, there is a list. You become father of hundreds of children. That's all right. No restriction. You beget children. But you must make your children immortal. That is the injunction. You have become guru. That's all right, Guruji Mahārāja. That's all right. But make your disciples immortal.

Lecture on BG 2.15 -- London, August 21, 1973:

So one who has practiced to become dhīra, not to become disturbed by the sensuous or bodily sensations, he's supposed to be kalpate, he's supposed to be, to become immortal at the end. And the Bhāgavata says also that you do not become a spiritual master, you do not become a father, you do not become a mother, you do not become a friend, a relative, in this way, if you cannot make your subordinate immortal. Pitā na sa syāt, gurur na sa syāt, gurur na sa syāt, jananī na sā syāt pitā na sa syāt. In this way, there is a list. You become father of hundreds of children. That's all right. No restriction. You beget children. But you must make your children immortal. That is the injunction. You have become guru. That's all right, Guruji Mahārāja. That's all right. But make your disciples immortal. Otherwise, don't, don't cheat others. Cheaters. Illicit father, illicit mother. As we say, illicit sex. Similarly illicit father, illicit mother. Who is illicit father, illicit mother? Who cannot make his children immortal. That is the aim of human life. How to become immortal. How... Not to become, we are immortal. Just like a person, he's diseased, attacked by fever. Fever is not his natural condition, but somehow or other, he has got fever. Similarly, we are immortal. That will be explained. Na jāyate na mriyate vā. The living entity never takes birth, never dies. Therefore immortal. Immortal means no birth, no death. That is immortal. Whenever there is birth, there is death. If there is no birth, there is no death. That is immortality.

Satyakam went to Gautama Muni. "Sir, please make me your disciple." So according to Vedic principle, without becoming a brāhmaṇa he cannot be accepted as disciple.

Lecture on BG 2.32 -- London, September 2, 1973:

There is an instance how a brāhmaṇa is recognized. Satyakam yavala(?). Upaniṣads. This satyakam went to Gautama Muni. "Sir, please make me your disciple." So according to Vedic principle, without becoming a brāhmaṇa he cannot be accepted as disciple. Without becoming brāhmaṇa. In our Society also, we do not accept a disciple unless he's brahminically qualified: no meat-eating, no illicit sex, no gambling, no intoxication. These are brahminical. Unless one is free from the sinful activities, how he can become a brāhmaṇa? Brāhmaṇa means śuci. And the others, they are called kṛpaṇa, or muci. Śuci means always cleansed.

Just I am surrendering unto You. Oh, accept me as Your disciple, śiṣya.

Lecture on BG 4.9-11 -- New York, July 25, 1966:

Now, just like we are trying to understand from Kṛṣṇa, Arjuna, Arjuna is trying to understand. Arjuna also said to Kṛṣṇa, śiṣyas te 'haṁ śādhi māṁ prapannam: (BG 2.7) "Just I am surrendering unto You. Oh, accept me as Your disciple, śiṣya." Śiṣya means disciple. Śiṣya, this is a grammatical word. Śās-dhātu. Śās-dhātu, it is a verb from which this word śiṣya comes. Śiṣya means one who accepts voluntarily the disciplinary measures from the higher authority. He is called a śiṣya. So in order to acquire, in order to be situated in that higher nature, we have to approach a personality like Kṛṣṇa or His representative, and so the best thing is that... Arjuna. Arjuna, he got this instruction from Bhagavad-gītā, and he developed that higher nature. So we have to take from Arjuna as it is. So we have to keep ourself always in the higher nature. Then the result will be that at the time of death, at the end, tyaktvā deham, tyaktvā deham.

Please make me your disciple.

Lecture on BG 4.10 -- Bombay, March 30, 1974:

These boys, these girls, gradually they came. First of all they were hearing, Then they came forward, "Please make me your disciple." That means "Under your direction my bhajana-kriyā will go." This is called bhajana-kriyā, under the direction of the spiritual master. Then anartha-nivṛttiḥ syāt. Anartha means things which are not wanted. We are accustomed to so many things, rascal things, which is not at all wanted. But we have been accustomed. By bad association.

This knowledge is being imparted by Kṛṣṇa Himself, Bhagavad-gītā. The beginning of this knowledge is when Arjuna accepted Him as guru. Śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). "Now no more friendly talks. I become your disciple." So this is the position.

Lecture on BG 4.23 -- Bombay, April 12, 1974:

This knowledge is being imparted by Kṛṣṇa Himself, Bhagavad-gītā. The beginning of this knowledge is when Arjuna accepted Him as guru. Śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). "Now no more friendly talks. I become your disciple." So this is the position. Knowledge should be taken from the perfect person. Because if you take knowledge from a person who is defective, your knowledge has no value. You must take knowledge from the perfect.

So anyone in this material world, he is defective. Every one of us, we know that we are defective. What is that? We are very much proud of seeing. So what is the value of our seeing? We see under certain condition. That's all. If there is immediately darkness, what is the value of our eyes? We cannot see. So under certain conditions, because we see, therefore we are not perfect. But if you can see in any condition, that is perfection, not depending on these defective eyes or senses. That is not knowledge. Defective.

Arjuna in the beginning was speaking with Kṛṣṇa on friendly level, but at last, he submitted that "I am Your disciple. Please teach me." This is the process, submissively. "Inquire from him submissively."

Lecture on BG 4.34-39 -- Los Angeles, January 12, 1969:

When you are convinced that "Swamiji knows the thing," when you are convinced, then you accept. Then you ask for initiation. Otherwise don't do it hesitatingly or knowing half. Therefore in the system it is enjoined that the spiritual master also observe the disciple at least for one year, and the disciple also studies the spiritual master at least for one year. So when both of them are convinced that "He can be my spiritual master" or "He can be my disciple," then the relationship is established. We initiate our students. The preliminary initiation is offering chanting. Then we observe at least for one year, how he is chanting, how he is doing. Then the second initiation confirms. That is the system.

So inquire from him submissively. Where you cannot submit, if you think that "Oh, what is this spiritual master? I can challenge him," then there is no question of accepting as your spiritual master. You have to submit yourself, fully surrender yourself. You have to bow your head: "Yes. Here is my spiritual..." Just like Kṛṣṇa, er, Arjuna said, śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam (BG 2.7). Arjuna in the beginning was speaking with Kṛṣṇa on friendly level, but at last, he submitted that "I am Your disciple. Please teach me." This is the process, submissively. "Inquire from him submissively."

I am surrendered unto You as Your disciple. Please accept me and just teach me what is good for me." Therefore Kṛṣṇa also says that jñānaṁ te aham, "I am speaking to you this knowledge, this confidential knowledge, because you are surrendered.

Lecture on BG 7.1 -- San Francisco, September 10, 1968:

When Kṛṣṇa was talking with Arjuna as friend, He did not talk very seriously. He was simply saying, "My dear Arjuna, it is not good for you that you shall not fight. You are a kṣatriya, you belong to the warrior class, so if you don't fight, it will not be very good." In this way, on the basis of friendship. But Arjuna also understood that "Kṛṣṇa is not very seriously talking with me, because we are friends." So he surrendered himself. He said that "My dear Kṛṣṇa, I can understand that the problem which has arisen in this battlefield, it is very difficult problem. I have come here to fight, but I have been disturbed with sentiments. So how I can kill my brothers, my teacher, my grandfather, my grandsons, and so on, so on? So, but I know also that these problems, this problematic situation which has arisen, it can be solved by You only." But Arjuna knew it that "Kṛṣṇa is not my ordinary friend. He is the Supreme Personality of Godhead." Therefore he at once surrendered. Śiṣyas te 'haṁ śādhi māṁ prapannam: (BG 2.7) "I am surrendered unto You as Your disciple. Please accept me and just teach me what is good for me." Therefore Kṛṣṇa also says that jñānaṁ te aham, "I am speaking to you this knowledge, this confidential knowledge, because you are surrendered."

Therefore I am becoming Your śiṣya." Śiṣyas te 'ham. "I become Your disciple. I am not going to argue with You on equal footing." Śiṣya means he is always subordinate. Whatever the guru will say, he will accept. That is the guru and śiṣya.

Lecture on BG 7.2 -- Nairobi, October 28, 1975:

This is the first business, that "Where we shall take knowledge?" Tad-vijñānārtham. Vedic lesson is that tad-vijñānārthaṁ gurum eva abhigacchet: "You should go to guru." Just like Arjuna has accepted Kṛṣṇa as guru. When Arjuna was puzzled, he surrendered to Kṛṣṇa. Śiṣyas te 'haṁ śādhi māṁ prapannam: (BG 2.7) "I am kṣatriya. It is my duty to fight, but I am declining. Although You are requesting me to fight, still I am declining. So I am puzzled. Anyway, I can understand You can drive away my, this puzzling position. Therefore I am becoming Your śiṣya." Śiṣyas te 'ham. "I become Your disciple. I am not going to argue with You on equal footing." Śiṣya means he is always subordinate. Whatever the guru will say, he will accept. That is the guru and śiṣya. So Kṛṣṇa became guru and Arjuna became a śiṣya, disciple, not friend. Of course, he knew what is Kṛṣṇa. So śiṣyas te 'haṁ śādhi māṁ prapannam. So similarly, we have to find out guru for perfect instruction. That is the only way. Otherwise we shall keep ourself in ignorance, in mistake, in illusion, in imperfectness and so many other things.

This is ācārya. You behave yourself exactly as it is stated in the śāstra, as it is ordered by Caitanya Mahāprabhu, as it is ordered by Kṛṣṇa... Āpani ācari jīvere śikhāya. And you teach all your disciples, who comes to you as your disciples, teach them. This is ācārya.

Lecture on BG 7.9 -- Vrndavana, August 15, 1974:

Kṛṣṇa wants everyone, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). A guru's business is that. Guru does not mean that he takes the position of Kṛṣṇa. He simply teaches people that "You accept Kṛṣṇa the Supreme Personality of Godhead. You surrender unto Him. You always think of Him. You always offer your obeisances. You become a pure devotee of Kṛṣṇa." This is guru's business. It is not very difficult. Anyone who is sincerely following Kṛṣṇa's instruction and instructing others also to do that, that is ācārya. Āpani ācari prabhu jīvere śikhāya. This is ācārya. You behave yourself exactly as it is stated in the śāstra, as it is ordered by Caitanya Mahāprabhu, as it is ordered by Kṛṣṇa... Āpani ācari jīvere śikhāya. And you teach all your disciples, who comes to you as your disciples, teach them. This is ācārya.

So ācārya, guru, representative, it is not difficult. Simply one has to become very, very sincere. One must undergo the simple tapasyas as prescribed in the śāstras. Caitanya Mahā... Yes. Haridāsa Ṭhākura. Āpani ācari prabhu jīvere śikhāya. He was preaching also the glorification of chanting Hare Kṛṣṇa by personal example; therefore he is accepted as guru. All the Vaiṣṇavas, all the ācāryas, Gosvāmīs, they acted accordingly and preached. Therefore they are ācāryas. And Kṛṣṇa says, ācāryaṁ māṁ vijānīyān nāva-manyeta karhicit (SB 11.17.27). These are the instructions.

Arjuna voluntarily said that "I am submitting. Don't treat me as Your friend. Now You treat me as Your disciple. I am submitting." So therefore Kṛṣṇa says, "My dear Arjuna, now I shall speak to you the most confidential part of knowledge."

Lecture on BG 9.1 -- Melbourne, April 19, 1976:

śrī-bhagavān uvāca, idaṁ tu te guhyatamaṁ pravakṣyāmy anasūyave: "My dear Arjuna, I shall speak to you..." He is giving him so many instruction because Arjuna has submitted to Kṛṣṇa. Śiṣyas te 'haṁ śādhi māṁ prapannam: (BG 2.7) "I am now perplexed. I am therefore submitting myself unto You." Kṛṣṇa was his friend. There was no submission. A friend does not submit to another friend. Then there is no meaning of friendship. But here Kṛṣṇa voluntarily, er, Arjuna voluntarily said that "I am submitting. Don't treat me as Your friend. Now You treat me as Your disciple. I am submitting." So therefore Kṛṣṇa says, "My dear Arjuna, now I shall speak to you the most confidential part of knowledge." Idaṁ tu te guhyatamam. Guhya means confidential. And there is comparative, superlative degree. That is guhya, guhyatara, and guhyatama. So Kṛṣṇa said, "I'll speak to you the most confidential part of knowledge." Pravakṣyāmi. Pravakṣyāmi means "I shall explain to you." Vakṣyāmi means "I will speak," and pra means prakṛṣṭa-rūpeṇa, "Very explicitly I shall speak to you." Another word is used here, anasūyave. Asūya means envious, envy. "I am speaking to you because you are not envious." This is the qualification.

If you have got little faith, "All right, these people are teaching Kṛṣṇa consciousness. Let us see what they are talking about..." You come first of all, just like these boys came to me. Now, adau śraddhā, then they little like it, then sādhu-saṅga (CC Madhya 22.83), then again came, again came, again came. Then offered themselves, bhajana-kriyā: "Now maybe you kindly accept me as your disciple." As soon as the bhajana-kriyā, immediately there is anartha-nivṛttiḥ syāt.

Lecture on BG 9.2 -- Calcutta, March 7, 1972:

Bhaktiḥ pareśānubhavo. Just like if you eat, you will directly understand whether you are getting strength and whether hunger is being satisfied. You don't require to take certificate, that "I am eating. Am I satisfied?" You know. Why you want to take satisfaction... uh, certificate from other? You know. Pratyakṣāvagamaṁ dharmyam. This is bhakti process. Ādau śraddhā tataḥ sādhu-saṅga 'tha bhajana-kriyā tato 'nartha-nivṛttiḥ syāt (Cc. Madhya 23.14-15). These are the different stages. Every stage you will find that "Yes, I am making progress." If you have got śraddhā, if you have got little faith, "All right, these people are teaching Kṛṣṇa consciousness. Let us see what they are talking about..." You come first of all, just like these boys came to me. Now, adau śraddhā, then they little like it, then sādhu-saṅga (CC Madhya 22.83), then again came, again came, again came. Then offered themselves, bhajana-kriyā: "Now maybe you kindly accept me as your disciple." As soon as the bhajana-kriyā, immediately there is anartha-nivṛttiḥ syāt. All unwanted things: no smoking, no intoxication, no illicit sex, no meat-eating, no gambling. We make this condition before making a student. It is not that "You, you will remain a śūdra, mleccha, and I make you a disciple. I'll never touch you, I'll never touch your food (foot?), and I become your guru." It is not this guru business. It is not guru business. Guru must transfer his qualities to the student

Srimad-Bhagavatam Lectures

Arjuna also accepted Kṛṣṇa, śiṣyas te 'haṁ śādhi māṁ prapannam: (BG 2.7) "I am surrendered unto You, my dear Kṛṣṇa. I have become Your disciple. Please teach me."

Lecture on SB 1.1.2 -- London, August 16, 1971:

Then Vedic injunction is: jñāne prayāsam udapāsya. "Give up this nonsense habit, speculation." Namanta eva: "Be submissive. Admit that you do not know anything. You have to learn from the person who knows." Jñāne prayāsam udapāsya namanta san-mukharitāṁ bhavadīya-vārtām: "Then what shall I...? All right. I shall not speculate. I have become humble now. Now what to do?" San-mukharitāṁ bhavadīya...: "Just try to learn about God from the devotee, pure devotee." San-mukharitāṁ bhavadīya-vārtām. So in this way we can understand God. That is the process. Arjuna, when he was hearing from Kṛṣṇa, he also surrendered, although he was His friend, very intimate friend, always sitting together, eating together, lying together, talking together. He also accepted Kṛṣṇa, śiṣyas te 'haṁ śādhi māṁ prapannam: (BG 2.7) "I am surrendered unto You, my dear Kṛṣṇa. I have become Your disciple. Please teach me."

So Arjuna accepted this process, śiṣyas te 'haṁ śādhi māṁ prapannam: "My dear Kṛṣṇa, now, from this moment, I am Your śiṣya. I am Your śiṣya. I become Your disciple. Now You teach me." The Bhagavad-gītā was taught to Arjuna, because he became a śiṣya.

Lecture on SB 1.2.6 -- London, July 23, 1973:

You can ask questions, after you have fully surrendered, not before that. Don't waste your time. It will not act. Just like Arjuna. Arjuna was talking with Kṛṣṇa like friends. When Arjuna said, "Oh, the other side, they are all my kinsmen. How can I kill them? Oh, it is not possible," Kṛṣṇa said, "No, you are kṣatriya. It is your duty to fight. It doesn't matter the other party is your own kinsmen." Ordinary question, answers. In this way, questions and answer, questions and answer were going on. But at last, when by such questions and answers, friendly talk, nothing was solved, then Arjuna said, śiṣyas te haṁ śādhi māṁ prapannam: (BG 2.7) "My dear Kṛṣṇa, in this way the problem will not be solved. I am becoming Your disciple. I am not talking anymore as friend." Śiṣyas te 'ham: "I become Your disciple." Because you cannot argue with guru. That is praṇipāta.

Therefore we must have a guru where exact knowledge is coming, without any mistake. Because we cannot argue. So we must find out such guru, where perfect knowledge is coming. Just like... Therefore guru is... Ācāryaṁ māṁ vijānīyāt. Guru must be perfect representative of Kṛṣṇa. So ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit: (SB 11.17.27) "Do not neglect the ācārya." Na martya-buddhyā: "Don't consider him as ordinary human being." Asūyeta. If he sometimes chastises you, don't be envious: "Oh he is also man, I am also man. Why he is talking like that?" No. Nāsūyeta martya-buddhyā. These are the instructions. This is called praṇipāta. So Arjuna accepted this process, śiṣyas te 'haṁ śādhi māṁ prapannam: "My dear Kṛṣṇa, now, from this moment, I am Your śiṣya. I am Your śiṣya. I become Your disciple. Now You teach me." The Bhagavad-gītā was taught to Arjuna, because he became a śiṣya.

Arjuna surrendered to Kṛṣṇa. Śiṣyas te 'ham: "I am Your disciple." Similarly, everyone should surrender to Kṛṣṇa or Kṛṣṇa's representative. That is spiritual master.

Lecture on SB 1.2.6 -- Rome, May 24, 1974:

You'll find in the Bhagavad-gītā, when Arjuna heard from Kṛṣṇa the principles of Bhagavad-gītā, he said, sarvam etad ṛtaṁ manye yad vadasi me (sic:) pāṇḍava: (BG 10.14) "My dear Kṛṣṇa, whatever You have spoken in this instruction, I accept them as perfectly true." You'll find. First of all he said, śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). Of course, sad-dharma-pṛcchat, there must be, but whatever the spiritual master said, he accepted in toto. Sarvam etad ṛtaṁ manye yad vadasi me keśava (BG 10.14). This is the principle. That is called āstikyam, theism. First of all, before accepting the spiritual master, you must find out whether Kṛṣṇa or Kṛṣṇa's representative is there. Arjuna surrendered to Kṛṣṇa. Śiṣyas te 'ham: "I am Your disciple." Similarly, everyone should surrender to Kṛṣṇa or Kṛṣṇa's representative. That is spiritual master. If one does not know what is Kṛṣṇa, neither he speaks, just vibrate the Kṛṣṇa's word, he is not spiritual master. He cannot be spiritual master. Spiritual master does not manufacture his own ideas. That is not spiritual master. Spiritual master is he who speaks exactly the words which is spoken by Kṛṣṇa. That is the secret. You cannot change.

One of my student is, was... She is girl. She was a great artist, dancing girl in Australia. She gave up everything and came to me: "Swamiji, make me your disciple."

Lecture on SB 1.2.7 -- Delhi, November 13, 1973:

So vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ (SB 1.2.7). If you apply bhakti-yoga to Vāsudeva, Kṛṣṇa, the Supreme Personality, then very soon, janayaty āśu... Āśu means very soon. Janayaty āśu vairāgyam. Just see. These boys and girls of America and Europe, they were too much addicted, because their father, mother, their civilization is to be attached to material enjoyment. Actually, they were. Now see their vairāgyam. Practical. There is no theoretical. As soon as you engage yourself, vāsudeve bhagavati... These young girls... One of my student is, was... She is girl. She was a great artist, dancing girl in Australia. She gave up everything and came to me: "Swamiji, make me your disciple." I saw her father and mother in Australia. A very beautiful girl. Very big, big heading in newspaper that "Such and such girl has left everything." This is vairāgya. Very profitable business she was earning. All of them. They are all qualified. They are not like our Indian boys and girls, uneducated or illiterate. No. They are well qualified. They can earn any amount of money. But vairāgyam. Janayaty āśu vairāgyam. This, see practically. And jñānam. Bring any so-called swami and yogis and talk with them about jñāna. They will be, I mean to say, victorious, even they are with me for only four and five years.

So we receive application, "Prabhupāda, if you'll kindly accept me as your disciple." This is the beginning of bhajana-kriyā.

Lecture on SB 1.2.16 -- Los Angeles, August 19, 1972:

Ruci means taste. "Ah, here is Kṛṣṇa talks, very nice. Let me hear." This very much you get the sword, immediately. The sword is in your hand. Vāsudeva-kathā-ruciḥ. But the ruci comes to whom? This taste? Because, as I have several times explained, the taste, just like the sugar candy. Everyone knows it is very sweet, but if you give to a man who is suffering from jaundice, he'll taste it's bitter. Everyone knows sugar candy is sweet, but the particular man who is suffering from disease, jaundice, he will taste the sugar candy as very bitter. Everyone knows it. That's a fact.

So ruci, the taste for hearing vāsudeva-kathā, kṛṣṇa-kathā, this materially diseased person cannot taste. This ruci, taste. To get this taste there are preliminary activities. What is that? First thing is that appreciation: "Oh, it is very nice." Ādau śraddhā, śraddadhāna. So śraddhā, the appreciation, this is the beginning. Then sādhu-saṅga (CC Madhya 22.83). Then mixing: "All right, these people are chanting and talking of Kṛṣṇa. Let me go and sit down and let me hear more." This is called sādhu-saṅga. Those who are devotees, to associate with them. This is the second stage. The third stage is bhajana-kriyā. When one is associating nicely, then he will feel, "Why not become a disciple?" So we receive application, "Prabhupāda, if you'll kindly accept me as your disciple." This is the beginning of bhajana-kriyā.

You've asked your disciples to chant Hare Kṛṣṇa mantra at least sixteen times round on the beads.

Last portion of Questions & Answers -- Chicago, July 4, 1974 :

Devotee (2): Prabhupāda, you've..., we've been reading your Caitanya-caritāmṛta comments, and in the Seventh Chapter and Eighth Chapter, that you've been emphasizing very much this mantra,

śrī-kṛṣṇa-caitanya

prabhu-nityānanda

śrī-advaita gadādhara

śrīvāsādi-gaura-bhakta-vṛnda

You've asked your disciples to chant Hare Kṛṣṇa mantra at least sixteen times round on the beads. Can this mantra also be chanted afterwards, in addition, also on the beads?

Prabhupāda: No, no. I have advised that, that śrī-kṛṣṇa-caitanya, this Pañca-tattva, must be chanted, but that is kīrtana, and this is japa. Sixteen rounds, it is called japa. So, kīrtana, when there is chanting, if you chant the Hare..., śrī-kṛṣṇa-caitanya prabhu, then it becomes very clear. There will be no offense. So therefore our process is, first of all chant Hare Kṛṣṇa, er, śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvās..., you get some strength, then chanting, very..., it will be easy.

You can save your son, your disciple, your relative or anyone whom you love, real affection. Then give him Kṛṣṇa consciousness, and he'll be saved from death.

Lecture on SB 1.8.47 -- Mayapura, October 27, 1974:

The putra's duty is to save the father from hellish condition of life. Therefore there is śrāddha ceremony. So here is a putra. Real putra, Prahlāda Mahārāja, that he saved his father from the hellish condition of life. Similarly, a father should be the protector of his child not only simply by feeding him, making him very fat in this life, but from death. Na mocayed yaḥ samupeta-mṛtyum, pitā na sa syāt. One should not become father, one should not become mother, one should not become guru, one should not become relative, husband, and so many. The list is there. Why? If he cannot save his subordinate from imminent death. That is father; that is mother; that is guru. And how one can be saved from imminent death or repeated death? Simply by Kṛṣṇa consciousness.

janma karma me divyaṁ

yo jānāti tattvataḥ

tyaktvā dehaṁ punar janma

naiti...

(BG 4.9)

You can save your son, your disciple, your relative or anyone whom you love, real affection. Then give him Kṛṣṇa consciousness, and he'll be saved from death.

Arjuna also did so. "My dear Kṛṣṇa, we are talking like friends. This will not solve the problem. Therefore I am submitting unto You as Your disciple." Śiṣyas te 'haṁ śādhi māṁ prapannam. "I surrender unto You. Now You can teach me."

Lecture on SB 1.15.27 -- New York, March 6, 1975:

Tattva-darśinaḥ means one has seen the truth, not superficially knowing. One who understood that this is the truth, so go there and submit there. Praṇipātena. Prakṛṣṭa-rūpeṇa nipātena. Fully surrender there and then question, then try to inquire if you cannot understand. First of all, first business is praṇipāta: "Sir, I surrender unto you." Śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). Arjuna also did so. "My dear Kṛṣṇa, we are talking like friends. This will not solve the problem. Therefore I am submitting unto You as Your disciple." Śiṣyas te 'haṁ śādhi māṁ prapannam. "I surrender unto You. Now You can teach me." Because as soon as you accept guru, you have to hear him, surrender, full surrender. You cannot unnecessarily argue. Of course, if there is any doubt, you can question submissively. But not that, "I shall test my guru, how he is learned." That will not help. One must surrender. So tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). Arjuna did that. Therefore Arjuna learned the Bhagavad-gītā, and it was always relief for him when he was perplexity. Haranti smarataś cittam.

Arjuna says, śiṣyas te 'ham: "I surrender, voluntarily surrender to become Your disciple. Now I shall not argue." That is called śiṣya. If you argue, then you are not a śiṣya.

Lecture on SB 7.9.35 -- Mayapur, March 13, 1976:

"So how I can find out the real guru by whose words I'll be nicely directed and achieve?" That is not very difficult. You read Bhagavad-gītā. You'll understand. Just like Arjuna. When he was perplexed, he accepted Kṛṣṇa-guru. He said, śiṣyas te 'ham: (BG 2.7) "I become Your (disciple) now... We are talking friendly. The argument will not be ended. Now I become Your disciple." Śiṣyas te 'ham. Because as soon as one becomes a śiṣya... Śiṣya means under the order, regulation. A person cannot disobey the order of guru. Then he is śiṣya. If he argues, he's not śiṣya. He's not a śiṣya. Therefore Arjuna says, śiṣyas te 'ham: "I surrender, voluntarily surrender to become Your disciple. Now I shall not argue." That is called śiṣya. If you argue, then you are not a śiṣya. Guru-mukha-padma-vākya, cittete koriyā, āra nā koriyā mane āśa **. This is tapasya, that "I shall not act anything which is not ordered by my guru," that tapasya. Tapo divyaṁ putrakā (SB 5.5.1). Then we'll be nicely guided, and then sattva śuddhyam... Then our this existence will be purified. And as soon as our existence is purified, then we realize the situation, what is God, what is our relationship with Him, what is our activities, athāto brahma jijñāsā, janmādya asya yataḥ, everything.

Sri Caitanya-caritamrta Lectures

But the spiritual master, bona fide spiritual master, he thinks that "I am your disciple. I am your disciple." And practical example I have seen: our Guru Mahārāja, when we offered obeisances, he used to return me, dāso 'smi: "I am your servant." He used to return me this way, "I am your servant."

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

"It doesn't matter whether you are a householder, or you are a brāhmaṇa, or you are a renounced order of... If you know the science of Kṛṣṇa—you are fully in Kṛṣṇa consciousness—you are My guru. You are my spiritual master." So that is the relation between spiritual master and the student, not that the spiritual master, because he has officially accepted the post as spiritual master, he should remain as... He should accept the students also as his spiritual master. This is the reciprocation. Prabhu. Everyone would address the other as prabhu. But officially one may be a spiritual master. But in spiritual platform there is no such difference. But officially, custom is that spiritual master is considered in the place of Supreme Lord, and therefore he is given the such respect. But the spiritual master, bona fide spiritual master, he thinks that "I am your disciple. I am your disciple." And practical example I have seen: our Guru Mahārāja, when we offered obeisances, he used to return me, dāso 'smi: "I am your servant." He used to return me this way, "I am your servant."