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Showing below up to 250 results in range #251 to #500.

251. A Vaisnava, a sannyasi or a learned person has no conception of the material world; he has no conception of anything materially important
252. A Vaisnava, because he is Krsna conscious, he knows what is real suffering, because he understands from Krsna
253. A Vaisnava, especially one who acts as a spiritual master, must not act in such a way (accept charity from rich men or kings). One should always be conscious of this fact
254. A Vaisnava, he knows how to utilize everything for Krsna. The aim of this creation is giving these conditioned souls another chance for liberation
255. A Vaisnava, one who has surrendered to the lotus feet of Lord Visnu, is always protected by Lord Visnu's order carriers
256. A Vaisnava, or a devotee of Lord Narayana, sees every living entity as part and parcel of the Supreme Lord. Therefore, a Vaisnava's treatment of other living entities is on the absolute platform
257. A Vaisnava, or devotee, must not only be fixed in the service of the Lord, but, if required, must be prepared to argue with the impersonalist Mayavadis with all logic and philosophy and defeat their contention that the Absolute Truth is impersonal
258. A Vaisnava, or devotee of Lord, his life is dedicated for the benefit of the people. You know - most of you belong to Christian community - how Lord Jesus Christ, he said that for your sinful activities he has sacrificed himself
259. A Vaisnava, or worshiper of Lord Visnu, gradually becomes poorer in material possessions because God does not trick His devotees into becoming materially entangled by possessions. Visnu gives His devotees intelligence from within, as Bhagavad-gita says
260. A Vaisnava, therefore, should be fully qualified. As stated in the Bhagavatam, anyone who has become a Vaisnava has developed all the good qualities of the demigods. There are twenty-six qualifications mentioned in the Caitanya-caritamrta
261. A Vaisnava acarya's body is never burned. It is entombed. They worship the body. But that is spiritual body
262. A Vaisnava acarya like Narada Muni knows very well that persons engaged in such animal-killing in the name of religion are certainly becoming involved in the cycle of birth and death, forgetting the real aim of life: to go home, back to Godhead
263. A Vaisnava accepts anything favorable for executing his mission. But foolish persons, not knowing the purpose of such exalted Vaisnavas, indulge in criticizing them. That is forbidden
264. A Vaisnava accepts sannyasa out of humility, not out of pride
265. A Vaisnava accepts the sannyasa order to remain an eternal servant of his spiritual master. He accepts the sannyasa order knowing that he is unequal to his spiritual master, who is a paramahamsa, and he thinks that he is unfit to dress like a paramahamsa
266. A Vaisnava always feels himself incapable to repay his debt to his spiritual master therefore he works very hard in order to try and repay that debt
267. A Vaisnava always follows the order of guru and Krsna. Sri Caitanya-caritamrta was written by Krsnadasa Kaviraja Gosvami by their mercy
268. A Vaisnava automatically acquires all the qualities of a brahmana
269. A Vaisnava bestows the priceless gift of the mahamantra, Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare. Simply by chanting this mantra, one can remain in a liberated state
270. A Vaisnava brahmana is not selected on the basis of his birth but according to his qualities
271. A Vaisnava can accept a bona fide disciple from any part of the world without any consideration of caste and creed and promote him by regulative principles to the status of a pure Vaisnava who is transcendental to brahminical culture
272. A Vaisnava can be understood by how much he is favored by the Supreme Personality of Godhead in terms of his inconceivable activities
273. A Vaisnava can understand that nothing within this material world, not even that which is powerful, opulent or influential, can endure. At any time such things may be vanquished. And who can vanquish them? The Supreme Personality of Godhead
274. A Vaisnava can understand this, that outwardly, externally, they may have nice dress or nice building or nice motorcar, but internally they are so unhappy that they rise up to the top of the skyscraper building and fall down to commit suicide
275. A Vaisnava comes, God also comes and God's son or very confidential devotee also comes - their only mission is how to save these sinful men who are suffering so much. That is their mission
276. A Vaisnava devotee should always be anyabhilasita-sunya, free from all material aspirations for the results of fruitive activities or empiric philosophical speculation
277. A Vaisnava does not behave impudently toward the demigods. A Vaisnava gives proper respect to all, although he never accepts a demigod to be as good as the Supreme Personality of Godhead
278. A Vaisnava does not desire even liberation, what to speak of dhanam, janam, rupavati bharya. That is real Vaisnava. He wants simply Krsna, to serve Him. That's . . . anyabhilasita . . . So that happiness is perfect happiness. That is real santi
279. A Vaisnava does not disrespect the demigods, but on the other hand he is not so foolish that he accepts each and every demigod as the Supreme Lord
280. A Vaisnava does not disrespect the demigods, but on the other hand he is not so foolish that he accepts each and every demigod as the Supreme Lord. The Supreme Lord is master of all demigods; therefore the demigods are His servants
281. A Vaisnava feels and actually sees that all living entities are part and parcel of God and that somehow or other they have fallen into contact with this material world and have assumed different types of bodies according to different karma
282. A Vaisnava feels for others. A Vaisnava understands that "Those who are not Krsna conscious, those who have forgotten Krsna, they are rotting under the spell of maya. Let us do something for them"
283. A Vaisnava found in varnas other than brahmana can purify all the three worlds
284. A Vaisnava guru accepts money or other contributions, but he does not employ such contributions for sense gratification
285. A Vaisnava guru is never dependent on the contributions of his disciples
286. A Vaisnava is a fearless devotee of the Lord, and for the right cause he can take any step suitable for the purpose. Arjuna was also a Vaisnava devotee of Lord Krsna, and he fought valiantly for the satisfaction of the Lord
287. A Vaisnava is a first-class brahmana because one who has not acquired the qualification of a bona fide brahmana cannot come to the platform of a Vaisnava. When one becomes a Vaisnava, he is completely engaged in welfare activities for all living entities
288. A Vaisnava is addressed as maha-bhaga, which means "fortunate." One who becomes a Vaisnava and is God conscious is understood to be greatly fortunate
289. A Vaisnava is already a brahmana, although a brahmana may not be a Vaisnava
290. A Vaisnava is already a brahmana; in fact, the highest stage of brahminical perfection is reached when one becomes a Vaisnava
291. A Vaisnava is also self-sufficient, depending only on Krsna. That is Vaisnava. So he has nothing to lament or nothing to regret
292. A Vaisnava is always afraid of abominable life, and to free himself from such horrible conditions, he engages himself in the devotional service of the Lord. The Lord is compassionate to them, and therefore He appears for their benefit
293. A Vaisnava is always an object of envy for nondevotees, even when the nondevotee happens to be his father
294. A Vaisnava is always compassionate, especially when he sees a prospective devotee very determined
295. A Vaisnava is always determined to understand the Absolute Truth and to understand the Absolute Truth one needs to have full control over his senses and mind. Prahlada Maharaja possessed all these qualities. A Vaisnava is always a well-wisher to everyone
296. A Vaisnava is always firmly situated in transcendental bliss because of engagement in devotional service. Although he may appear to suffer material pains, his position is called transcendental bliss in separation
297. A Vaisnava is always humble in his behavior
298. A Vaisnava is always obedient to the spiritual master (arya). The word arya refers to one who is advanced in knowledge
299. A Vaisnava is always protected by the Supreme Personality of Godhead, but if he appears to be an invalid, this gives a chance to his disciples to serve him
300. A Vaisnava is always ready to help another Vaisnava progress toward realization of the Absolute Truth
301. A Vaisnava is always respectful to everyone
302. A Vaisnava is always respectful to everyone. So when Kuvera offered him a benediction, he did not refuse it. But he wanted something which would be favorable to his advancement in Krsna consciousness
303. A Vaisnava is always thinking about how the fallen conditioned souls can be delivered and is always involved in making plans to do so
304. A Vaisnava is always tolerant, and Lord Siva is considered the topmost Vaisnava, so his character, as shown in this scene (in SB 4.2.33), is excellent
305. A Vaisnava is always tolerant and submissive like trees and grass. He tolerates insults offered by others, for he is simply interested in chanting the holy name of the Lord without being disturbed
306. A Vaisnava is always very kind at heart to all living entities
307. A Vaisnava is by nature very humble. He never says, "I am the Supreme; I have become God." Krsna says, "I am God. Worship Me." The Vaisnava says, - Krsna is God. Worship Krsna
308. A Vaisnava is described as being para-duhkha-duhkhi, very much aggrieved by the sufferings of others. As such, a Vaisnava engages in activities for the real welfare of human society
309. A Vaisnava is described as para-duhkha-duhkhi because although he is never distressed in any condition of life, he is distressed to see others in a distressed condition
310. A Vaisnava is especially favored by the Supreme Personality of Godhead. Pleasing him or displeasing him directly affects the pleasure and displeasure of the Supreme
311. A Vaisnava is especially interested in para-upakara, doing good to others. Prahlada Maharaja was also interested in this
312. A Vaisnava is full of anxieties for the deliverance of all living entities from such false enjoyment
313. A Vaisnava is immediately purified, provided he follows the rules and regulations of his bona fide spiritual master
314. A Vaisnava is in a higher position than a jnani, and therefore Advaita Acarya selected Haridasa Thakura to be the person to accept His charity
315. A Vaisnava is meritorious in proportion to the number of devotees he has created. A Vaisnava becomes superior not simply by jugglery of words but by the number of devotees he has created for the Lord
316. A Vaisnava is never bewildered by the influence of the external energy because he is engaged in the transcendental loving service of the Lord
317. A Vaisnava is never envious or unnecessarily violent. There were many ants on the path, but Jada Bharata took care by looking ahead three feet. When the ants were no longer in his way, he would place his foot on the ground
318. A Vaisnava is nivrtta-trsna; that is, he has no material purpose, for his only purpose is to preach Krsna consciousness
319. A Vaisnava is not disturbed. They simply reserve the prerogative to become a devotee. Never mind - next life. Hundreds of lives there may be. Caitanya Mahaprabhu says, mama janmani janmanisvare bhavatad bhaktir ahaituki tvayi
320. A Vaisnava is not interested in asking any benediction from the demigods, nor is he interested in asking benedictions from the Supreme Personality of Godhead
321. A Vaisnava is not less intelligent; he can manage anything. But that does not mean that he is attached to anything. This example we get from Sri Raghunatha Dasa Gosvami
322. A Vaisnava is not only thinking of the community or society or family, he is thinking of all living entities. That is Vaisnava. Lokanam hita-karinau, all planets
323. A Vaisnava is not puffed up, although the Lord guarantees His pure devotee entrance into His abode
324. A Vaisnava is one who has developed all good transcendental qualities. All the good qualities of Krsna gradually develop in Krsna's devotee
325. A Vaisnava is one who has taken the Supreme Personality of Godhead as the ultimate goal of life, but if one is not pure and still has motives, then he is not a Vaisnava of the first order of good character
326. A Vaisnava is para-duhkha-duhkhi. He knows what is the real suffering of humanity
327. A Vaisnava is para-duhkha-duhkhi; in other words, he has no personal troubles, but he is very unhappy to see others in trouble
328. A Vaisnava is personally tolerant for the benefit of others. When he does not show his prowess, this does not mean that he is lacking in strength; rather, it indicates that he is tolerant for the welfare of the entire human society
329. A Vaisnava is praying guru: "Sir, you are devotee of Krsna. You can give me Krsna if you like." This is the position of sisya
330. A Vaisnava is simply interested in chanting about the Supreme Personality of Godhead and glorifying Him. Haridasa Thakura epitomized this foremost order of Vaisnavism
331. A Vaisnava is so liberal that he is prepared to risk everything to rescue the conditioned souls from material existence
332. A Vaisnava is superior to a brahmana because whereas a brahmana knows that he is Brahman, not matter, a Vaisnava knows that he is not only Brahman but also an eternal servant of the Supreme Brahman
333. A Vaisnava is supposed to be a brahmana already, but a brahmana may not be a pure Vaisnava. When a person understands his pure identity, brahma janati, he immediately becomes a brahmana
334. A Vaisnava is the most intelligent personality. Maharaja Ambarisa decided, in the presence of the brahmanas, that he would drink a little water, for this would confirm that the fast was broken but would not transgress the laws for receiving a brahmana
335. A Vaisnava is transcendental. He hasn't got to train under this discipline. Because he takes shelter of Krsna directly, he's given immediately all protection
336. A Vaisnava is transcendental even to a brahmana. In the material conception, the position of a brahmana is the highest in human society, but a Vaisnava is transcendental even to a brahmana. Both the brahmana and Vaisnava are spiritually advanced
337. A Vaisnava is truly a perfect person because he laments to see others unhappy and feels joy at seeing others happy
338. A Vaisnava is understood to be above the position of a brahmana. As a preacher, he should be recognized as a brahmana; otherwise there may be a misunderstanding of his position as a Vaisnava
339. A Vaisnava is unhappy by seeing others unhappy. Personally, he has no unhappiness. Because he's in contact with Krsna, how he can be unhappy? Personally, he has no unhappiness
340. A Vaisnava is unhappy to see others materially enmeshed. Sri Caitanya Mahaprabhu taught these activities of a Vaisnava although He is the worshipable Deity of all Vaisnavas, the complete and independent Supreme Personality of Godhead
341. A Vaisnava known as Venkata Bhatta then invited Sri Caitanya Mahaprabhu to his home with great respect
342. A Vaisnava knows his own business; whatever he does is precisely right because he is always guided by the Supreme Personality of Godhead
343. A Vaisnava knows perfectly well that for Krsna, Lord Jagannatha or Sri Caitanya Mahaprabhu - unlike for ordinary human beings - there is no distinction between the body and the soul
344. A Vaisnava knows these principles (religious and irreligious) perfectly well because he is well acquainted with the instructions of the Supreme Personality of Godhead
345. A Vaisnava like Prahlada Maharaja is described as nirvaira, having no enemies. Elsewhere in Srimad-Bhagavatam (SB 3.25.21) it is said: a devotee has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime
346. A Vaisnava like Prahlada Maharaja is not interested in such a bluff of spiritual advancement (so-called meditating in the Himalayas). Rather, he is interested in enlightening people in Krsna consciousness because that is the only way to become happy
347. A Vaisnava living according to Sri Caitanya Mahaprabhu's injunctions is certainly not on the materialistic platform. Caitanya means "spiritual force." All of Sri Caitanya Mahaprabhu's activities were carried out on the platform of spiritual understanding
348. A Vaisnava may be engaged in governmental service or in a professional business so that externally one cannot understand his position. Internally, however, he may be a nitya-siddha Vaisnava - that is, an eternally liberated Vaisnava
349. A Vaisnava must be very alert not to waste even a second of his valuable lifetime. This is a symptom of a Vaisnava
350. A Vaisnava never loses an opportunity to glorify Anantadeva
351. A Vaisnava never sees the material form of anything, moving or nonmoving. Rather, everywhere he looks he sees the energy of the Supreme Personality of Godhead, and immediately he remembers the transcendental form of the Lord - CC Madhya 9.360
352. A Vaisnava or devotee may suffer for all humanity, but the human race or a particular devotee's disciples should not take advantage of this facility and continue to commit sins
353. A Vaisnava sannyasi always offers his blessings to everyone, saying krsne matir astu - "May you become Krsna conscious"
354. A Vaisnava sannyasi does not think himself fit to imitate the dress of a paramahamsa Vaisnava
355. A Vaisnava sannyasi never accepts an invitation from a party who considers Mayavadi sannyasis and Vaisnava sannyasis to be one and the same
356. A Vaisnava sannyasi or a Vaisnava in the second stage of advancement in spiritual knowledge can understand four principles - namely, the Supreme Personality of Godhead, the devotees, the innocent and the jealous - and he behaves differently with each
357. A Vaisnava sannyasi tries to increase his love for Godhead, make friendship with devotees and preach Krsna consciousness among the innocent, but he avoids the jealous who are envious of the Krsna consciousness movement
358. A Vaisnava sees Lord Siva as being simultaneously one with and different from the Supreme Lord. In this regard, the example of milk and yogurt is given. Yogurt is actually nothing but milk, but at the same time it is not milk
359. A Vaisnava sees all living entities as part and parcel of God
360. A Vaisnava sees the body as a temple of Visnu. Since Lord Siva had already offered respect to the Supersoul in Krsna consciousness, offering respect to Daksa, who identified with his body, was already performed
361. A Vaisnava should always avoid the association of ordinary people. Common people are very much materially attached, especially to women. Vaisnavas should also avoid the company of those who are not devotees of Lord Krsna
362. A Vaisnava should be a touchstone so that he can convert others to Vaisnavism by his preaching, even though people may be fallen like the hunter
363. A Vaisnava should be completely conversant with Vedanta philosophy, yet he should not think that studying Vedanta is all in all and therefore be unattached to the chanting of the holy name
364. A Vaisnava should be indifferent to material enjoyment and renunciation and should always hanker for the spiritual life of rendering service to the Lord
365. A Vaisnava should behave in such a way as to never associate with nondevotees or materialists. One can avoid such association simply by always remembering Krsna within his heart
366. A Vaisnava should follow the examples of such Vaisnavas as Haridasa Thakura, Nityananda Prabhu and also Lord Jesus Christ. There is no need to kill anyone who has already been killed
367. A Vaisnava should not hunger for a variety of food for his own sake; rather, his satisfaction is in seeing various foods being offered to the Deity
368. A Vaisnava should not try to minimize anyone else's position. It is better to remain humble and meek and chant the Hare Krsna mantra
369. A Vaisnava should possess the brahminical qualities such as satya, sama, dama, titiksa and arjava (BG 18.42)
370. A Vaisnava should study the commentaries on the Vedanta-sutra written by the four sampradaya-acaryas, namely Sri Ramanujacarya, Madhvacarya, Visnu Svami and Nimbarka
371. A Vaisnava should take care of those who are bewildered by this maya instead of becoming angry with them, because without a Vaisnava's mercy they have no way to get out of the clutches of maya
372. A Vaisnava strictly follows this principle of being humbler than the grass and more tolerant than a tree, expecting no honor from others but offering honor to everyone
373. A Vaisnava travels to places of pilgrimage to purify them and reclaim fallen conditioned souls. This is one of the duties of a Vaisnava. Actually, Sri Caitanya Mahaprabhu is not a living entity but the Supreme Personality of Godhead Himself
374. A Vaisnava treats other living entities neither as friends nor as enemies, but instead tries to spread Krsna consciousness, teaching everyone that we are all one as servants of the Supreme Lord but are uselessly wasting our valuable lives
375. A Vaisnava tries to bring conditioned souls to their senses
376. A Vaisnava tries to elevate all living beings to a platform of Krsna consciousness. A Vaisnava does not see, - Here is an Indian, and there is an American
377. A Vaisnava who is fully qualified to serve the Lord still thinks himself extremely low while offering prayers to the Lord
378. A Vaisnava who is supposed to be advanced in spiritual understanding - be he a householder or a sannyasi - must bathe three times a day: morning, noon and evening
379. A Vaisnava will accept an invitation from a brahmana or sudra-mahajana if that person is an initiated Vaisnava
380. A Vaisnava will never say that metal has no connection with Krsna. It is a product of one of His energies, just as this material world is a product of the sun
381. A Vaisnava will sometimes accept the sannyasa order just to keep himself below the level of a paramahamsa Vaisnava. This is the instruction of Srila Bhaktisiddhanta Sarasvati Thakura
382. A Vaisnava wishes to worship God as He is and retain his separate individuality to serve Him, whereas the Mayavadi impersonal philosopher wishes to lose his individuality and merge into the existence of the Supreme
383. A Vaisnava worships the demigods in relation to Govinda, not independently. Vaisnavas are not so foolish that they consider the demigods independent of the Supreme Personality of Godhead
384. A Vedic injunction states, sarve veda yat padam amananti (Katha Up. 1.2.15): all Vedic knowledge is searching after the Supreme Personality of Godhead
385. A Vedic injunction states, the Vedas are meant for understanding Narayana, the Supreme Lord. Similarly, the Bhagavad-gita also confirms, vedais ca sarvair aham eva vedyah: (BG 15.15) by all the Vedas, Krsna is to be known
386. A Vedic injunction supported by Sukadeva Gosvami, one of the mahajanas, or authorities. He says, yathanukirtayanti: one should recite the mantra as it is, without deviation, for then one will be eligible to rise to the platform of all good fortune
387. A Vedic sacrifice is not an ordinary performance. The demigods used to participate in such sacrifices, and the animals sacrificed in such performances were reincarnated with new life
388. A ass is trying to become a pig. What is that civilization? So ideal is to become a pig, and for that, fulfillment of that idea, they are working like ass. Is it not? Just see. Think over
389. A baby gives pleasure by speaking sweet words in broken language, and when the sons and daughters are grown up one becomes involved in their education and marriage
390. A baby has got a shoe, but when he gets the child's body the shoe does not fit. You have to take another shoe. Similarly, when the same child grows or changes body, he requires another shoe
391. A baby means
392. A bad king spoils the kingdom and a bad housewife spoils the family
393. A bad man, even if he is so-called learned and scientist, he is also ferocious, demons. Bad man means who does not recognize the supremacy of God. Bad. Demon
394. A bad son creates a hellish home
395. A barren woman cannot understand the grief of a mother. Draupadi was herself a mother, and therefore her calculation of the depth of Krpi's grief was quite to the point. And it was glorious because she wanted to show proper respect to a great family
396. A base fool thinks that devotion to Lord Krsna is merely a mundane psychological state of mind
397. A beautiful prostitute tried to attract him in the dead of night, but since he was situated in devotional service, in transcendental love of Godhead, Haridasa Thakura was not captivated. Rather, he turned the prostitute into a great devotee
398. A beautiful wife is an enemy. Of course every woman in the eyes of her husband is very beautiful. Others may see her as not very beautiful, but the husband, being very much attracted to her, sees her always as very beautiful
399. A beautiful woman generally cannot induce Lord Siva to be lusty, but Lord Visnu was considering whether there was any form of woman who could enchant him
400. A beautiful woman is certainly a cause of material happiness for one who possesses her as a wife, but the same woman is a cause of distress to a man whom she rejects or who is the cause of her anger & if she leaves a man she becomes the cause of illusion
401. A beggar should not ask charity from a person who is in difficulty. Similarly, one who is able to give charity should not deny a beggar. These are the moral instructions of the sastra
402. A better process (for a brahmana to act in the same way as a vaisya), however, is to pick up grains from a field or from a dealer's shop without begging
403. A bewildered boy loitering in the street may be reminded, - My dear boy, why are you suffering so much? You are the son of a very rich man who has so much property. Why are you loitering in the street
404. A bewildered human being is described as mudha, or grossly ignorant, because he is unable to understand the transcendental form of the Lord as being unborn and unchangeable
405. A bhagavad-bhakta shall never be aprasanna, not joyful. Always joyful. If he is actually in contact with Krsna, how he can become morose? No. If he is morose, if he is unhappy, that means maya has attacked him
406. A bhajananandi is not interested in preaching work, but a gosthy-anandi is interested in spreading Krsna consciousness to benefit the people and increase the number of Vaisnavas
407. A bhakta always wants to retain his individuality in order to render service to the Lord. Indeed, he considers promotion to the upper planetary systems to be no better than a will-o'-the-wisp
408. A bhakta feels ashamed to ask from Krsna for his material comforts
409. A bhakta has no desire. Sarvopadhi-vinirmuktam tat-paratvena nirmalam (CC Madhya 19.170). He is purified and free from material desires
410. A bhakta has to become purified. Tat-paratvena, being dovetailed with the service of tat, om tat sat. Tat-param. This is the process of devotional service. One should not be designated "I am this," "I am that," "I am that." No. The world should unite
411. A bhakta is never unsuccessful
412. A bhakta not only realizes Him (the Supreme Personality of Godhead) as He is but also associates with the Personality of Godhead face to face
413. A bharya, wife, is accepted only for having son, not for any other purpose. Putrah-pinda-prayojanam. This is material side, but still, it is religious
414. A bharya, wife, is accepted only for having son, not for any other purpose. Putrah-pinda-prayojanam. This is material side, but still, it is religious. First education is brahmacari, how to train him to avoid sex life
415. A big, big log, weighing one ton, does not go down. Who has made this law? If the law of gravity is there, why does it not apply to the big log?
416. A big . . . I gave that a big animal, lion, is fearful to the small animal. But because he is lion, very strong, does it mean that he's a human being? That is going on
417. A big body, lump body, which is some million times greater than this earth, we can see it is floating in the sky. So how it is floating? Here it is explained, sarvasraya. It is floating on Krsna's energy. Everything is Krsna's energy
418. A big branch of Advaita Acarya was His son Acyutananda
419. A big branch of Advaita Acarya was His son Acyutananda. From the beginning of his life he engaged in the service of the lotus feet of Lord Caitanya
420. A big dream, that's all. Material existence means a big dream. How long you'll dream? So long you are in this body. And as long as the body is finished, your dream is finished
421. A big lawyer means who is quite aware of the laws of the state. Similarly, a religious person means who knows completely, at least - partially also - the laws of God. That is dharmic. That is dharma
422. A big political leader, in the beginning he is interested with his family members, but sometimes he takes to national interest, for all members of the country or the society, community. And then there is fight between one community to another community
423. A big politician means
424. A big science there is. Unfortunately there is no education for this science. Maybe in future they will take interest. As we are publishing the books and going to the universities and to the professors, there may be
425. A big scientist or a big medical practitioner, he reads scientific magazines, a scientist. A medical man, a doctor, physician, he reads medical journals. He does not waste his time in big, big chat-chat in the newspaper. He has no time
426. A big stone was made into a throne, and the Deity was installed upon it. Another big stone was placed behind the Deity for support
427. A bird is in the cage, and if you take care of the cage and don't take care of the bird within the cage . . . the bird is crying, "Give me food. Give me food," but you are taking care of the cage. This is foolishness
428. A black snake. In Bengal it is said if a brahmin is black, he is dangerous
429. A blazing fire is visible by its exhibition of heat and light; similarly, when the living entity within the heart becomes enlightened with full spiritual knowledge and detached from the material world, he burns up his material covering
430. A blind man can walk but not see, and a lame man cannot walk but can see. Andha-pangu-nyaya
431. A blind man must first eradicate his blindness before he can attempt to lead others to light
432. A board of five, ten men in the village, if there is some fight between two parties, whatever the board will decide that will be accepted in the court. Pancayeta. It is called pancayeta system
433. A boat on the ocean
434. A body is given to us by the superior power, and the duration of life is also fixed up. Even the greatest scientist, he cannot increase a moment's time for his life
435. A bona fide acarya is nondifferent from the Personality of Godhead, and therefore to envy such an acarya is to envy the Personality of Godhead Himself. This will produce an effect subversive of transcendental realization
436. A bona fide acarya will certainly not accept such a conclusion - that no need to chant the Hare Krsna mantra. If one chants the name of Kali, Durga, Siva, Ganesa or anyone else, the result will be the same
437. A bona fide devotee of Lord Krsna is always pained to see the fallen condition of the whole world
438. A bona fide disciple takes the instructions of his Spiritual Master as his life and soul and thus he is advanced on the path of devotional service
439. A bona fide lover of God could never forget Him, even in exchange for everything else
440. A bona fide spiritual master, under the guidance of authorities, can turn anyone to the Vaisnava cult so that naturally he may come to the topmost position of a brahmana
441. A bona fide spiritual master chants the holy names - Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare - and the transcendental sound vibration enters into the ear of the disciple
442. A bona fide spiritual master has no business reading many books simply to show his proficiency or to get popularity by lecturing in different places. One should avoid all these things
443. A bona fide spiritual master is by nature very kind toward the disciple. Therefore when the student is submissive and is always ready to render service, the reciprocation of knowledge and inquiries becomes perfect. BG 1972 purports
444. A bona fide spiritual master is in the disciplic succession from time eternal, and he does not deviate at all from the instructions of the Supreme Lord as they were imparted millions of years ago. BG 1972 purports
445. A bona fide spiritual master like Sukadeva Gosvami does not speak about the Lord only in the matter of His internal potencies, but also explains how He associates with His external potencies
446. A bona fide spiritual master means there is no difference of instruction from the original instructor and down to this point. He's bona fide spiritual master. So therefore you have to select. If you actually want to make progress in Krsna consciousness
447. A bona fide spiritual master must always condemn such independent mental speculators (who are under the spell of material energy). If the bona fide spiritual master directly points out the foolishness of a disciple, it should not be taken otherwise
448. A bona fide spiritual master or saintly person always desires to elevate a common man who comes to him
449. A bona fide teacher following in the footsteps of Advaita Acarya has no other business than to spread the principles of Krsna consciousness all over the world
450. A book or poetry in which the Holy Name of Krishna is depicted, such language is revolutionary in the matter of purifying the material atmosphere. Even though such literature is presented in broken language or grammatical inconsistency
451. A book purchased will remain, and once even one line is read, that will benefit the reader
452. A book sold becomes a permanent matter for enjoyment. We read the scriptures again and again and it is still fresh. When there is time I go on reading my own books
453. A bookworm, reading many books and scriptures
454. A boy, a girl or a man, a woman in relationship of love but it breaks as soon as the lusty desire is not fulfilled. So here there is no question of love. It is all lusty desire. Real love can be achieved when it is exchanged with Krsna or God
455. A boy born in the family of a brahmana is not immediately a brahmana; he has to take up the training and the purificatory process
456. A boy is born in a brahmin family, but unless he's educated, unless he's purified, he cannot be allowed to perform the sacrificial rites. That means he's dependent on these other processes
457. A boy is born of a medical practitioner, he has got greater chance of becoming, becoming a medical student, medical practitioners. But simply by getting birth as a son of medical practitioner is not sufficient. He has to take education
458. A boy is given to a carpenter. He learns very easily. A weaver, he learns very easily. A shopkeeper, grocer, he learns very easily. That is education. Why he should waste time for academic education and create unemployment
459. A boy is trained as a student up to twenty-five years, restricting sex life. Brahmacari. So, some of the boys remain naisthika-brahmacari - celibate for life
460. A boy is trained to become brahmacari. Brahmacari. Brahmacari means complete celibacy. No sex life, no amusement. Because just to train him not to be attracted by this material sense enjoyment. Then he'll be able to grasp what is spiritual life
461. A boy loves a girl, a girl loves a boy. That is not love, that is lust. As soon as there is some disturbance in lusty affair, they divorce. So therefore that is not love
462. A boy should not go to the girl's father and ask for the hand of his daughter in marriage. That is considered to be humbling one's respectable position
463. A boy who is in Krsna consciousness, he is giving the best service to his parents, families, countrymen, society. Without being Krsna conscious, what service they are giving to their parents? Mostly they are separated
464. A brahma-bhutah, when one is self-realized, when one knows that he's not this body, he's spirit soul, he's part and parcel of Brahman, at that time he becomes joyful. And he sees everyone on the equal footing
465. A brahma-jana is one who knows Brahman; he is called a brahmana. BG 1972 purports
466. A brahmacari, from the very beginning of his life, he is trained to act only for guru. That is brahmacari. It is enjoined that a brahmacari live at the shelter, at the care of guru just like a menial servant
467. A brahmacari, or one who has not accepted the grhastha-asrama (family life), must rigidly avoid talking with women or about women, for the senses are so powerful that they may agitate even the mind of a sannyasi, a member of the renounced order of life
468. A brahmacari, or student, should perform sacrifices, a householder should give charity, and a person in the retired life or in the renounced order should practice penances and austerities
469. A brahmacari and unmarried woman in the same room together alone is strictly forbidden
470. A brahmacari can tolerate any inconvenience, but women and children cannot. They will have difficulty
471. A brahmacari cannot be luxurious. A sannyasi cannot be luxurious. A vanaprastha cannot be luxurious. Luxury is allowed only to the householder because they are earning their own money. Others are dependent
472. A brahmacari cannot see any young woman. Even the guru's wife is young, he cannot go to the guru's wife. These are the restriction. Now where is that brahmacarya? No brahmacari. This is Kali-yuga. No tapasya
473. A brahmacari dedicates his life to attaining supreme consciousness - Krsna consciousness or Brahman consciousness
474. A brahmacari factually has no needs, but grhi, householders, are engaged in sense gratification
475. A brahmacari gets power if he follows brahmacarya. Everyone, if we follow the prescribed rules and regulations, automatically you become powerful
476. A brahmacari has to live in the home of the spiritual master just like a servant, and he must beg alms from door to door and bring them to the spiritual master. BG 1972 purports
477. A brahmacari hears only words concerning Krsna consciousness; hearing is the basic principle for understanding, and therefore the pure brahmacari engages fully in harer namanukirtanam-chanting and hearing the glories of the Lord. BG 1972 purports
478. A brahmacari is forbidden even to see the wife of his spiritual master if she happens to be young
479. A brahmacari is forbidden to see even young girl. Even the spiritual master's wife is young . . . Adau mata guru-patni. There are seven mothers. So real mother, adau mata. Guru-patni, the spiritual master's wife, she is also mother
480. A brahmacari is good for living a life of celibacy, but a person who can live a life of celibacy in the presence of a beautiful and obliging wife is more than a brahmacari
481. A brahmacari is supposed to assist a sannyasi; therefore a brahmacari should not try to instruct a sannyasi. That is the etiquette. Consequently Damodara should not have advised Caitanya Mahaprabhu of His duty
482. A brahmacari is supposed to engage in the service of a sannyasi and accept him as his guru
483. A brahmacari is supposed to engage in the service of a sannyasi and accept him as his guru. Mayavadi sannyasis therefore declare themselves to be not only gurus but jagad-gurus, or the spiritual masters of the entire world
484. A brahmacari is supposed to serve the spiritual master; therefore Mahaprabhu did not negate that relationship of servitude to His spiritual master. Accepting such a position is favorable for the relationship between the disciple and the spiritual master
485. A brahmacari is supposed to take idhma to ignite the fire used in performing sacrifices. By spiritual instruction a brahmacari is trained to ignite a fire and offer oblations in the morning. He is supposed to go to the spiritual master to take lessons
486. A brahmacari is supposed to work as a menial servant of the Spiritual Master, and whatever collection he gets, it becomes the Spiritual Master's property, not the brahmacari's. That is real brahmacari life.
487. A brahmacari is trained to refrain from sex life, celibacy. But if he is still not able, then he is allowed to accept grhastha life. There is no cheating, hypocrisy, that I proclaim myself as brahmacari or sannyasi, and I secretly do all nonsense
488. A brahmacari is trained to refrain from sex life. That is brahmacari, celibacy. But if he is still not able, then he is allowed to accept grhastha life
489. A brahmacari is trained up in that way, that he may continue a brahmacari life. Naisthika-brahmacari. But if he's unable, then he's allowed to marry. That is called grhastha life, householder life
490. A brahmacari must live under the care of the guru: brahmacari guru-kule vasan danto guror hitam - SB 7.12.1
491. A brahmacari or sannyasi is prohibited to associate with women, especially in a secret place. The sastras enjoin that one should not even talk to a woman in a secret place, even if she happens to be one's own daughter, sister or mother
492. A brahmacari practices celibacy, controlling his sex life. One cannot enjoy unrestricted sex life and practice yoga; this is rascaldom
493. A brahmacari should
494. A brahmacari should accept prasada upon the order of the spiritual master, and if the spiritual master sometimes forgets to order the disciple to eat, the disciple should not take prasada on his own initiative; rather, he should fast
495. A brahmacari should be quite well behaved and gentle and should not eat or collect more than necessary. He must always be active and expert, fully believing in the instructions of the spiritual master and the sastra
496. A brahmacari should be very careful in associating with men who are attached to women
497. A brahmacari should be very careful not to mix with women or with men addicted to women
498. A brahmacari should be very expert in executing responsibilities, he should be faithful, and he should control his senses and try to avoid the association of women as far as possible
499. A brahmacari should dress like that. And that is very economical. Our dress is saffron dress. It does not become dirty very quickly
500. A brahmacari should live in the asrama of guru, danta, self-controlled, and only for the benefit of guru, not for anyone's benefit