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| {{terms|"neglecting the orders of the spiritual master. The beginning of initiation is to voluntarily accept the spiritual master. To abide by his order. So, if you disobey his order, then it is offense. This is fourth offense"}} | | {{terms|"neglecting the orders of the spiritual master. The beginning of initiation is to voluntarily accept the spiritual master, to abide by his order. So, if you disobey his order, then it is offense. This is fourth offense"}} |
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| {{compiler|Visnu Murti}} | | {{compiler|Visnu Murti}} |
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| [[Category:Then]]
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| [[Category:Our Neglect (Disciples of SP)]] | | [[Category:Our Neglect (Disciples of SP)]] |
| [[Category:Orders of the Spiritual Master]] | | [[Category:Neglecting a Spiritual Master]] |
| [[Category:My Order (Prabhupada)]] | | [[Category:Orders of a Spiritual Master]] |
| [[Category:I Am Your Spiritual Master (Prabhupada)]] | | [[Category:Orders of Our Spiritual Master (Disciples of SP)]] |
| [[Category:In The Beginning]] | | [[Category:In The Beginning]] |
| [[Category:Our Initiations (Disciples of SP)]] | | [[Category:Our Initiations (Disciples of SP)]] |
| [[Category:Voluntarily]] | | [[Category:Taking Initiation from a Spiritual Master]] |
| [[Category:Accept a Spiritual Master]] | | [[Category:Our Volunteering (Disciples of SP)]] |
| | [[Category:Accepting a Spiritual Master]] |
| [[Category:Abide]] | | [[Category:Abide]] |
| [[Category:If You (Disciples of SP)]] | | [[Category:If We (Disciples of SP)]] |
| [[Category:Disobey]] | | [[Category:Disobeying a Spiritual Master]] |
| [[Category:Offenses Against the Holy Name of the Lord]] | | [[Category:Offenses Against the Holy Names of God]] |
| [[Category:Fourth]] | | [[Category:Fourth]] |
| [[Category:Our Offenses (Disciples of SP)]] | | [[Category:Our Offenses (Disciples of SP)]] |
| [[Category:1970 Pages Needing Audio]] | | [[Category:Prabhupada Speaks - Lectures, 1966 - 1977]] |
| | [[Category:Prabhupada Speaks - Lectures, 1970]] |
| | [[Category:Prabhupada Speaks - Lectures, General]] |
| | [[Category:Prabhupada Speaks - in USA, Los Angeles]] |
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| | <mp3player>https://vanipedia.s3.amazonaws.com/clip/700222IN-LOS_ANGELES_clip.mp3</mp3player> |
| <div class="quote_link"> | | <div class="quote_link"> |
| [[Vanisource:700220 - Lecture - Los Angeles|700220 - Lecture - Los Angeles]] | | [[Vanisource:700222 - Ten Offenses Lecture - Los Angeles|700222 - Ten Offenses Lecture - Los Angeles]]: |
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| As in considering the Lord and the Demigods on the same level. Or assuming that there are many Gods. God is One. It is nonsense to think that there are many Gods. If there are many Gods then there is no meaning of God ekam eva advitiyam. The Vedas say God is one, without any second, without any competitor. If God has competitor then He’s not God. The definition of God is that Supreme. If there are many, then how God can be Supreme? God is great! God is great means nobody is greater than Him. Nobody is equal to Him. Everybody is under Him. You may have very high qualifications but you cannot be equal to God, God is One. Therefore the mayavadi’s philosophy that you can accept, by imagination, any form of God and that is all right, no. You should have the actually the form of God. Just like Kṛṣṇa says, mam ekam. Ekam means only one, unto Me. Of course there are many other forms of God, but in order to concentrate your mind perfectly you should only think of Kṛṣṇa. mam ekam saranam vraja. So we do not accept this nonsense philosophy that, any name you chant it becomes God, no. God’s name. Of course God’s name may be sounding just like, you say water, I say jal. But it means, object is the same. Similarly if you have got actually any name for God that’s all right, otherwise take to Kṛṣṇa. Kṛṣṇa means all attractive and God’s name cannot be otherwise. If God is not all attractive then He’s not God. If God is attractive for a certain type of man or certain class of man and not attractive for others, then He's not God. So, you see, Kṛṣṇa's activities, Kṛṣṇa's bodily features, Kṛṣṇa’s instructions, it is one, sublime. Sublime, therefore He's God. And it is not our sentiment but it is confirmed by the Vedic literature. Bhagavata says, Kṛṣṇas tu bhagavan svayam. Kṛṣṇa is the Supreme Personality of Godhead. Brahma samhita says, Isvara parama Kṛṣṇa, there are many gods, demigods, but God is One. Arjuna says Parah brahma, every living entity is Brahma, but He’s Parah brahma, the Supreme Brahma. And Kṛṣṇa says in Bhagavad-gita, mattah parataram nasti kincid asti dhananjaya. There´s nothing more superior than Me. So these are, we have to take evidences from the sastras. Kṛṣṇas tu Bhagavan svayam. So nobody should think that he may chant the name of this demigod or that demigod, this is equal to chant, the name of Hari or Kṛṣṇa, no that is an offense. This is third offense.
| | And then considering the Lord and the demigods on the same level. Or assuming that there are many Gods. God is one. It is nonsense to think that there are many Gods. If there are many Gods, then there is no meaning of "God." ''Ekam eva advitīyam''. The ''Vedas'' say God is one, without any second, without any competitor. If God has competitor, then He's not God. The definition of God is that supreme. |
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| | So if there are many, then how God can be Supreme? God is great. "God is great" means nobody is greater than Him, nobody is equal to Him. Everybody is under Him. You may have very high qualifications, but you cannot be equal to God. God is one. Therefore the Māyāvādīs' philosophy that, "You can accept, by imagination, any form of God and that is all right," no. You should have the actually the form of God. |
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| | Just like Kṛṣṇa says, ''mam ekam. Ekam'' means only one, "Unto Me." Of course, there are many other forms of God, but in order to concentrate your mind perfectly, you should only think of Kṛṣṇa. ''Mām ekaṁ śaraṇaṁ vraja'' ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). So we do not accept this nonsense philosophy that any name we chant, it becomes God. No. God's name. Of course, a God's name may be sounding . . . just like you say "water", I say ''jala''. |
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| | But it means . . . that object is the same. Similarly, if you have got actually any name for God, that's all right—otherwise take to Kṛṣṇa. ''Kṛṣṇa'' means "all-attractive," and God's name cannot be otherwise. If God is not all-attractive, then He's not God. If God is attractive for a certain type of man or certain class of men and not attractive for others, then He's not God. |
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| Then neglecting the orders of the spiritual master. The beginning of initiation is to voluntarily accept the spiritual master. To abide by his order. So, if you disobey his order, then it is offense. This is fourth offense. | | So you see Kṛṣṇa's activities, Kṛṣṇa's bodily feature, Kṛṣṇa's instruction, it is one, sublime. Sublime. Therefore He's God. And it is not our sentiment, but it is confirmed by the Vedic literature. ''Bhagavata'' says, ''kṛṣṇas tu bhagavān svayam'' ([[Vanisource:SB 1.3.28|SB 1.3.28]]): "Kṛṣṇa is the Supreme Personality of Godhead." ''Brahma-saṁhitā'' says, ''īśvara parama-kṛṣṇa'' (Bs. 5.1). There are many gods, demigods, but God is one. Arjuna says, ''paraḥ'' ''brahma'', every living entity is Brahman, but He's ''paraḥ brahma'', the Supreme Brahman. |
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| | And Kṛṣṇa says in the ''Bhagavad-gītā'', ''mattaḥ parataraṁ nasti kiñcid asti dhanañjaya'' ([[Vanisource:BG 7.7 (1972)|BG 7.7]]): "There is nothing more superior than Me." So these . . . are we have to take evidences from the ''śāstra'', ''kṛṣṇas tu bhagavan svayam''. So nobody should think that, "If I chant the name of this demigod or that demigod, this is equal to chant the name of Hari or Kṛṣṇa." No, that is an offense. This is third offense. |
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| | Then neglecting the orders of the spiritual master. The beginning of initiation is to voluntarily accept the spiritual master, to abide by his order. So, if you disobey his order, then it is offense. This is fourth offense. |
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| | Fifth offense: interpreting the holy name of God. Interpreting. Because we have got very fertile brains, we can interpret in so many ways. ''Māyā'' gives us such knowledge, this way and that way, that way. No. Don’t try to interpret. Therefore we are presenting ''Bhagavad-gītā'' as it is. No interpretation. Kṛṣṇa says that, ''mām ekaṁ śaraṇaṁ vraja'' ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). Kṛṣṇa says: "Just surrender unto Me," and we are teaching, "Just surrender to Kṛṣṇa." Is there any difference? No difference. Therefore in speaking we are actually the representative of Kṛṣṇa. Kṛṣṇa says: "Surrender unto Me." And we, in the disciplic succession of this Kṛṣṇa consciousness movement, we are also speaking, "Just surrender to Kṛṣṇa." |
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| Fifth offense interpreting the Holy Name of God. Interpreting, because we have got very fertile brains we can interpret in so many ways. Maya gives us such knowledge. This way, that way, that way... no. Don’t try to interpret. Therefore we are presenting Bhagavad-Gita as it is. No interpretation, Kṛṣṇa says that mam ekam saranan vraja. Kṛṣṇa says; Just surrender unto Me, and we are teaching just surrender to Kṛṣṇa. Is there any diference? No difference. Therefore in speaking we are actually the representative of Kṛṣṇa. Kṛṣṇa says; surrender unto Me. And we in the disciplic succession of this Kṛṣṇa consciousness movement, we are also speaking, just surrender to Kṛṣṇa. We do not imitate, do not interpret. That this Me means me. The mayavadi philosopher they say, every one can say, Me means I, unto me, but is that grammatically correct?. If I say, that please give me a glass of water. Now if everyone of you say that this Me means me, so you take everyone a glass of water? Then this is nonsense interpretation. But the mayavadi philosopher because they are atheists, because they do not accept the existence of God, they interpret the sastras in different way so that, but that cannot stand. That may be a very nice to some foolish men, but actually, they mix some intelligent...(inaudible), this sort of interpretation is useless.
| | We do not imitate, do not interpret that, "This 'Me' means me." The Māyāvādī philosopher, they say, everyone can say: "Me" means "I", "unto me." But is that grammatically correct? Eh? If I say that, "Please give me a glass of water," now if everyone of you say that, "This 'me' means me," so you take every one of us wants a glass of water, this is nonsense interpreting. But the Māyāvādī philosophers, because they are atheists, because they do not accept the existence of God, they interpret the ''śāstras'' in different way so that . . . but that cannot stand. That may be very nice to some foolish men, but actually, if some . . . they meet some intelligent man, then they are dividend . . . so this sort of interpretation is useless. |
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