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| [[Category:Hearing Bhagavad-gita|1]] | | [[Category:Hearing the Bhagavad-gita|1]] |
| [[Category:Compilations from Conversations]] | | [[Category:Compilations from Conversations]] |
| </div> | | </div> |
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| <p>Just like the Arjuna. Arjuna was put into the ba... You have read Bhagavad-gītā, I think, this Bhagavad-gītā?</p> | | <p>Just like the Arjuna. Arjuna was put into the ba... You have read Bhagavad-gītā, I think, this Bhagavad-gītā?</p> |
| <p>Professor Durckheim: Yes.</p> | | <p>Professor Durckheim: Yes.</p> |
| <p>Prabhupāda: So he was thinking in terms of designations, that "I am... I belong to the same family. The other side, they are my cousin-brothers. They belong to the same family. So why shall I fight? Let them enjoy." From material point of view it is very good man. But Kṛṣṇa condemned him. Aśocyān anvaśocas tvaṁ prajñā-vādān: ([[Vanisource:BG 2.11|BG 2.11]]) "You are talking very high words, but you are fool number one." That is the first, because he was talking on the platform of this bodily concept of life. But after hearing Bhagavad-gītā, when he understood that "I am not this body; I am eternal servant of Kṛṣṇa. My duty is to obey the orders of Kṛṣṇa," then he fought. Superficially, he remained the same soldier. But in the beginning he was a soldier for his designation of this body, and later on, he became a soldier to carry out the order of the Supreme. That is the difference. So when we act to carry out the orders of the Supreme, that is self-realization, not for this body.</p> | | <p>Prabhupāda: So he was thinking in terms of designations, that "I am... I belong to the same family. The other side, they are my cousin-brothers. They belong to the same family. So why shall I fight? Let them enjoy." From material point of view it is very good man. But Kṛṣṇa condemned him. Aśocyān anvaśocas tvaṁ prajñā-vādān: ([[Vanisource:BG 2.11 (1972)|BG 2.11]]) "You are talking very high words, but you are fool number one." That is the first, because he was talking on the platform of this bodily concept of life. But after hearing Bhagavad-gītā, when he understood that "I am not this body; I am eternal servant of Kṛṣṇa. My duty is to obey the orders of Kṛṣṇa," then he fought. Superficially, he remained the same soldier. But in the beginning he was a soldier for his designation of this body, and later on, he became a soldier to carry out the order of the Supreme. That is the difference. So when we act to carry out the orders of the Supreme, that is self-realization, not for this body.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| <div id="ConversationwithDevoteesApril121975Hyderabad_1" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="51" link="Conversation with Devotees -- April 12, 1975, Hyderabad" link_text="Conversation with Devotees -- April 12, 1975, Hyderabad"> | | <div id="ConversationwithDevoteesApril121975Hyderabad_1" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="51" link="Conversation with Devotees -- April 12, 1975, Hyderabad" link_text="Conversation with Devotees -- April 12, 1975, Hyderabad"> |
| <span class="link">[[Vanisource:Conversation with Devotees -- April 12, 1975, Hyderabad|Conversation with Devotees -- April 12, 1975, Hyderabad]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ, sa sannyāsī ([[Vanisource:BG 6.1|BG 6.1]]). Anāśritaḥ kar... Everyone is expecting some good result for his sense gratification. That is āśritaḥ karma-phalaṁ. He has taken the shelter of good result. But one who does not take shelter of the result of activities... It is my duty. Karyam. Karyam means "It is my duty. Doesn't matter what is the result. I must do it sincerely to my best capacity. Then I don't care for the result. Result is in Kṛṣṇa's hand." Karyam: "It is my duty. My Guru Mahārāja said it, so it is my duty. It doesn't matter whether it is successful or not successful. That depends on Kṛṣṇa." In this way, anyone, if he works, then he is a sannyāsī. Not the dress, but the attitude of working. Yes, that is sannyāsa. Karyam: "It is my duty." Sa sannyāsī ca yogī ca. He is yogi, first-class yogi. Just like Arjuna. Arjuna officially, he did not take sannyāsa. He was a gṛhastha, soldier. But when he took it very seriously, karyam—"Kṛṣṇa wants this fight. Never mind I have to kill my relatives. I must do it"—that is sannyāsa. First of all he argued with Kṛṣṇa that "This kind of fighting is not good, family killing...," and so on, so on, so on. He argued. But after hearing Bhagavad-gītā, when he understood that "It is my duty. Kṛṣṇa wants me to do it." Karyam. So in spite of his becoming a householder, a soldier, he's a sannyāsī. He took it-karyam. Karyam means "It is my duty." That is real sannyāsa. "Kṛṣṇa wants that this Kṛṣṇa consciousness movement must be spread. So this is my karyam. This is my duty. And the direction is my spiritual master. So I must do it." This is sannyāsa. This is sannyāsa, sannyāsa mentality. But there is formality. That should... That may be accepted.</p> | | <span class="link">[[Vanisource:Conversation with Devotees -- April 12, 1975, Hyderabad|Conversation with Devotees -- April 12, 1975, Hyderabad]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ, sa sannyāsī ([[Vanisource:BG 6.1 (1972)|BG 6.1]]). Anāśritaḥ kar... Everyone is expecting some good result for his sense gratification. That is āśritaḥ karma-phalaṁ. He has taken the shelter of good result. But one who does not take shelter of the result of activities... It is my duty. Karyam. Karyam means "It is my duty. Doesn't matter what is the result. I must do it sincerely to my best capacity. Then I don't care for the result. Result is in Kṛṣṇa's hand." Karyam: "It is my duty. My Guru Mahārāja said it, so it is my duty. It doesn't matter whether it is successful or not successful. That depends on Kṛṣṇa." In this way, anyone, if he works, then he is a sannyāsī. Not the dress, but the attitude of working. Yes, that is sannyāsa. Karyam: "It is my duty." Sa sannyāsī ca yogī ca. He is yogi, first-class yogi. Just like Arjuna. Arjuna officially, he did not take sannyāsa. He was a gṛhastha, soldier. But when he took it very seriously, karyam—"Kṛṣṇa wants this fight. Never mind I have to kill my relatives. I must do it"—that is sannyāsa. First of all he argued with Kṛṣṇa that "This kind of fighting is not good, family killing...," and so on, so on, so on. He argued. But after hearing Bhagavad-gītā, when he understood that "It is my duty. Kṛṣṇa wants me to do it." Karyam. So in spite of his becoming a householder, a soldier, he's a sannyāsī. He took it-karyam. Karyam means "It is my duty." That is real sannyāsa. "Kṛṣṇa wants that this Kṛṣṇa consciousness movement must be spread. So this is my karyam. This is my duty. And the direction is my spiritual master. So I must do it." This is sannyāsa. This is sannyāsa, sannyāsa mentality. But there is formality. That should... That may be accepted.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| <span class="link">[[Vanisource:Morning Walk -- October 18, 1975, Johannesburg|Morning Walk -- October 18, 1975, Johannesburg]]: </span><div class="text"><p style="display: inline;">Prabhupāda: What is the advancement of knowledge?</p> | | <span class="link">[[Vanisource:Morning Walk -- October 18, 1975, Johannesburg|Morning Walk -- October 18, 1975, Johannesburg]]: </span><div class="text"><p style="display: inline;">Prabhupāda: What is the advancement of knowledge?</p> |
| <p>Puṣṭa Kṛṣṇa: They are increasing sex life, and actually the advancement of knowledge should be decreasing sex life.</p> | | <p>Puṣṭa Kṛṣṇa: They are increasing sex life, and actually the advancement of knowledge should be decreasing sex life.</p> |
| <p>Prabhupāda: Yes. They do not know what is knowledge. The knowledge means sex life. That is their knowledge. Advancement of knowledge means how to enjoy sex life, how to take shelter of abortion, child-killing, and then contraceptive method—whole thing on the basis of sex life. That's all. They do not know except these things. They know there is botheration after sex life, but they cannot give it up. Therefore all these arrangements: take contraceptive, kill child, and what... That means the whole thing is based on sex life. That's all. Yan maithunādi gṛhamedhi sukhaṁ hi tuccham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). Is that pleasure? They think it is pleasure to unite the urinals. (laughter) And this is pleasure, a standard of pleasure most third class, fourth class. Yan maithunādi gṛhamedhi sukhaṁ tuccham: very abominable. Tuccham, the śāstra says, "most abominable." And they take it pleasure, and they make arrangement for this. When the dog enjoys sex life... Therefore they are allowed to do it on the street. People can see it. Is that very nice scene? The same thing is done by the human being, and they are taking: "This is all, everything." This is basic principle of their happiness. That's all. Mohinī, mohinī. This is captivation. And nature has made the woman's face so attractive, beautiful, their breast, their hips, attractive, their sound, talking, singing, all very attractive, walking, and now they are dressing naked. They are showing simply the vagina, all other parts of the body clothed. This is going on. Whole thing is based on sex life, and that is tuccham, most abominable. Prakṛtiṁ mohinīṁ śritāḥ. It will take three hundred times births to understand that this sex life is abominable. Therefore it is bahūnāṁ janmanām ante ([[Vanisource:BG 7.19|BG 7.19]]). Not that immediately, simply by hearing our Bhagavad-gita lecture, they will give it up. It will take many, many births to understand. Bahūnāṁ janmanām ante. In the Vedic system, sex life is allowed only for begetting children. Therefore they are... Restriction. Allowed, but with great restriction under religious rules and regulation and so many things, garbhādāna. Then the first principle is, even it is taken for begetting child, it is not secret.</p> | | <p>Prabhupāda: Yes. They do not know what is knowledge. The knowledge means sex life. That is their knowledge. Advancement of knowledge means how to enjoy sex life, how to take shelter of abortion, child-killing, and then contraceptive method—whole thing on the basis of sex life. That's all. They do not know except these things. They know there is botheration after sex life, but they cannot give it up. Therefore all these arrangements: take contraceptive, kill child, and what... That means the whole thing is based on sex life. That's all. Yan maithunādi gṛhamedhi sukhaṁ hi tuccham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). Is that pleasure? They think it is pleasure to unite the urinals. (laughter) And this is pleasure, a standard of pleasure most third class, fourth class. Yan maithunādi gṛhamedhi sukhaṁ tuccham: very abominable. Tuccham, the śāstra says, "most abominable." And they take it pleasure, and they make arrangement for this. When the dog enjoys sex life... Therefore they are allowed to do it on the street. People can see it. Is that very nice scene? The same thing is done by the human being, and they are taking: "This is all, everything." This is basic principle of their happiness. That's all. Mohinī, mohinī. This is captivation. And nature has made the woman's face so attractive, beautiful, their breast, their hips, attractive, their sound, talking, singing, all very attractive, walking, and now they are dressing naked. They are showing simply the vagina, all other parts of the body clothed. This is going on. Whole thing is based on sex life, and that is tuccham, most abominable. Prakṛtiṁ mohinīṁ śritāḥ. It will take three hundred times births to understand that this sex life is abominable. Therefore it is bahūnāṁ janmanām ante ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). Not that immediately, simply by hearing our Bhagavad-gita lecture, they will give it up. It will take many, many births to understand. Bahūnāṁ janmanām ante. In the Vedic system, sex life is allowed only for begetting children. Therefore they are... Restriction. Allowed, but with great restriction under religious rules and regulation and so many things, garbhādāna. Then the first principle is, even it is taken for begetting child, it is not secret.</p> |
| </div> | | </div> |
| </div> | | </div> |
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| <span class="link">[[Vanisource:Letter to Sai Baba -- September 13, 1976, Vrndavana|Letter to Sai Baba -- September 13, 1976, Vrndavana]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So in this connection, the statement of Bhāgavatam, is especially important. Brahmeti paramātmeti bhagavān iti śabdyate ([[Vanisource:SB 1.2.11|SB 1.2.11]]). Brahman is impersonal, Paramātmā is localized, and Bhagavān is the Supreme Personality of Godhead. The Supreme Personality of Godhead...</p> | | <span class="link">[[Vanisource:Letter to Sai Baba -- September 13, 1976, Vrndavana|Letter to Sai Baba -- September 13, 1976, Vrndavana]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So in this connection, the statement of Bhāgavatam, is especially important. Brahmeti paramātmeti bhagavān iti śabdyate ([[Vanisource:SB 1.2.11|SB 1.2.11]]). Brahman is impersonal, Paramātmā is localized, and Bhagavān is the Supreme Personality of Godhead. The Supreme Personality of Godhead...</p> |
| <p>Pradyumna: Brahman is the impersonal.</p> | | <p>Pradyumna: Brahman is the impersonal.</p> |
| <p>Prabhupāda: Brahman is impersonal. Not "the." Paramātmā is localized, and Bhagavān is the Supreme Personality of Godhead. When Arjuna understood Kṛṣṇa after hearing Bhagavad-gītā, he addressed Kṛṣṇa as follows. Quote this, paraṁ brahma paraṁ dhāma ([[Vanisource:BG 10.12|BG 10.12]]). Find out. No. Find out in the book.</p> | | <p>Prabhupāda: Brahman is impersonal. Not "the." Paramātmā is localized, and Bhagavān is the Supreme Personality of Godhead. When Arjuna understood Kṛṣṇa after hearing Bhagavad-gītā, he addressed Kṛṣṇa as follows. Quote this, paraṁ brahma paraṁ dhāma ([[Vanisource:BG 10.12-13 (1972)|BG 10.12]]). Find out. No. Find out in the book.</p> |
| <p>Pradyumna:</p> | | <p>Pradyumna:</p> |
| :paraṁ brahma paraṁ dhāma | | :paraṁ brahma paraṁ dhāma |
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| :puruṣaṁ śāśvataṁ divyam | | :puruṣaṁ śāśvataṁ divyam |
| :ādi-devam ajaṁ vibhum | | :ādi-devam ajaṁ vibhum |
| :([[Vanisource:BG 10.12|BG 10.12]]) | | :([[Vanisource:BG 10.12-13 (1972)|BG 10.12]]) |
| <p>Prabhupāda: Puruṣaṁ śāśvatam...</p> | | <p>Prabhupāda: Puruṣaṁ śāśvatam...</p> |
| <p>Pradyumna: Puruṣaṁ śāśvataṁ divyam.</p> | | <p>Pradyumna: Puruṣaṁ śāśvataṁ divyam.</p> |
| <p>Prabhupāda: Divyam. So here Arjuna addresses Lord Kṛṣṇa as śāśvataṁ puruṣam, eternally the Personality of Godhead. It is never admitted that Supreme Lord is originally imperson. Puruṣam. I have described puruṣam? Yes. What you have written?</p> | | <p>Prabhupāda: Divyam. So here Arjuna addresses Lord Kṛṣṇa as śāśvataṁ puruṣam, eternally the Personality of Godhead. It is never admitted that Supreme Lord is originally imperson. Puruṣam. I have described puruṣam? Yes. What you have written?</p> |
| <p>Pradyumna: "When Arjuna understood Kṛṣṇa after hearing Bhagavad-gītā, he addressed Kṛṣṇa as follows, paraṁ brahma paraṁ dhāma ([[Vanisource:BG 10.12|BG 10.12]]), etc. Here Kṛṣṇa addresses... Here Arjuna addresses Kṛṣṇa as śāśvataṁ puruṣam or the eternal Personality of Godhead. It is never admitted that the Supreme Lord is originally impersonal."</p> | | <p>Pradyumna: "When Arjuna understood Kṛṣṇa after hearing Bhagavad-gītā, he addressed Kṛṣṇa as follows, paraṁ brahma paraṁ dhāma ([[Vanisource:BG 10.12-13 (1972)|BG 10.12]]), etc. Here Kṛṣṇa addresses... Here Arjuna addresses Kṛṣṇa as śāśvataṁ puruṣam or the eternal Personality of Godhead. It is never admitted that the Supreme Lord is originally impersonal."</p> |
| <p>Prabhupāda: Then, you read the other verses. Param...</p> | | <p>Prabhupāda: Then, you read the other verses. Param...</p> |
| <p>Pradyumna:</p> | | <p>Pradyumna:</p> |
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| :puruṣaṁ śāśvataṁ divyam | | :puruṣaṁ śāśvataṁ divyam |
| :ādi-devam ajaṁ vibhum | | :ādi-devam ajaṁ vibhum |
| :([[Vanisource:BG 10.12|BG 10.12]]) | | :([[Vanisource:BG 10.12-13 (1972)|BG 10.12]]) |
| <p>Prabhupāda: Then?</p> | | <p>Prabhupāda: Then?</p> |
| <p>Pradyumna: Āhus tvām ṛṣayaḥ sarve devarṣir nāradas tathā.</p> | | <p>Pradyumna: Āhus tvām ṛṣayaḥ sarve devarṣir nāradas tathā.</p> |
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| </div> | | </div> |
| <div id="RoomConversationMay81977Hrishikesh_0" class="quote" parent="1977_Conversations_and_Morning_Walks" book="Con" index="163" link="Room Conversation -- May 8, 1977, Hrishikesh" link_text="Room Conversation -- May 8, 1977, Hrishikesh"> | | <div id="RoomConversationMay81977Hrishikesh_0" class="quote" parent="1977_Conversations_and_Morning_Walks" book="Con" index="163" link="Room Conversation -- May 8, 1977, Hrishikesh" link_text="Room Conversation -- May 8, 1977, Hrishikesh"> |
| <span class="link">[[Vanisource:Room Conversation -- May 8, 1977, Hrishikesh|Room Conversation -- May 8, 1977, Hrishikesh]]: </span><div class="text"><p style="display: inline;">Prabhupāda: You can produce hundreds of children. But you cannot protect yourself; how you'll be able to protect your children? All bogus. Householder is allowed, as brahmacārī-āśrama, gṛhastha-āśrama. It is not meant that... Big, big personality were householder. Lord Rāmacandra was householder. Arjuna was householder. Prahlāda Mahārāja was a householder. Janaka Mahārāja was householder. But they were not cats and dogs. So be householder. You do the duty of real householder. Don't become cats and dogs. Then where is human civili...? What is the distinct between cats and dogs and human civilization if you do the same thing? Āhāra-nidrā-bhaya-maithuna. Then you are huma..., not even human being. What is the question of householder? Be householder as it is in the civilized codes, human history, they are... Otherwise refrain. Householder does not mean to satisfy, what is called, itching sensation of the genitals. That is not householder. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). To satisfy the itching sensation, that is not householder. Here is householder. Protect your children from death. Can you do that? That kind of householder, at least, the trees on the street, everywhere... There is no question of becoming householder. The whole Bhagavad-gītā... Arjuna, he was householder. He was politician. So he did not give up anything. Before his hearing Bhagavad-gītā he was the same, a large family, and he was fighting for some material interests. And after hearing Bhagavad-gītā he remained the same, not that he gave up fighting and went to the forest. These things are not required. But he changed his consciousness-kariṣye vacanaṁ tava ([[Vanisource:BG 18.73|BG 18.73]]). And that is required. You remain in any condition of life, but follow the instruction of Kṛṣṇa. That is the perfection.</p> | | <span class="link">[[Vanisource:Room Conversation -- May 8, 1977, Hrishikesh|Room Conversation -- May 8, 1977, Hrishikesh]]: </span><div class="text"><p style="display: inline;">Prabhupāda: You can produce hundreds of children. But you cannot protect yourself; how you'll be able to protect your children? All bogus. Householder is allowed, as brahmacārī-āśrama, gṛhastha-āśrama. It is not meant that... Big, big personality were householder. Lord Rāmacandra was householder. Arjuna was householder. Prahlāda Mahārāja was a householder. Janaka Mahārāja was householder. But they were not cats and dogs. So be householder. You do the duty of real householder. Don't become cats and dogs. Then where is human civili...? What is the distinct between cats and dogs and human civilization if you do the same thing? Āhāra-nidrā-bhaya-maithuna. Then you are huma..., not even human being. What is the question of householder? Be householder as it is in the civilized codes, human history, they are... Otherwise refrain. Householder does not mean to satisfy, what is called, itching sensation of the genitals. That is not householder. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). To satisfy the itching sensation, that is not householder. Here is householder. Protect your children from death. Can you do that? That kind of householder, at least, the trees on the street, everywhere... There is no question of becoming householder. The whole Bhagavad-gītā... Arjuna, he was householder. He was politician. So he did not give up anything. Before his hearing Bhagavad-gītā he was the same, a large family, and he was fighting for some material interests. And after hearing Bhagavad-gītā he remained the same, not that he gave up fighting and went to the forest. These things are not required. But he changed his consciousness-kariṣye vacanaṁ tava ([[Vanisource:BG 18.73 (1972)|BG 18.73]]). And that is required. You remain in any condition of life, but follow the instruction of Kṛṣṇa. That is the perfection.</p> |
| </div> | | </div> |
| </div> | | </div> |
| </div> | | </div> |