A devotee knows...

Expressions researched:
"a devotee knows" |"a pure devotee knows" |"devotees know" |"pure devotees know"

BG Chapters 1 - 6

BG 2.63, Purport:

By development of Kṛṣṇa consciousness one can know that everything has its use in the service of the Lord. Those who are without knowledge of Kṛṣṇa consciousness artificially try to avoid material objects, and as a result, although they desire liberation from material bondage, they do not attain to the perfect stage of renunciation. Their so-called renunciation is called phalgu, or less important. On the other hand, a person in Kṛṣṇa consciousness knows how to use everything in the service of the Lord; therefore he does not become a victim of material consciousness. For example, for an impersonalist, the Lord, or the Absolute, being impersonal, cannot eat. Whereas an impersonalist tries to avoid good eatables, a devotee knows that Kṛṣṇa is the supreme enjoyer and that He eats all that is offered to Him in devotion. So, after offering good eatables to the Lord, the devotee takes the remnants, called prasādam. Thus everything becomes spiritualized, and there is no danger of a downfall. The devotee takes prasādam in Kṛṣṇa consciousness, whereas the nondevotee rejects it as material. The impersonalist, therefore, cannot enjoy life, due to his artificial renunciation; and for this reason, a slight agitation of the mind pulls him down again into the pool of material existence. It is said that such a soul, even though rising up to the point of liberation, falls down again due to his not having support in devotional service.

BG 6.10, Purport:

Kṛṣṇa is realized in different degrees as Brahman, Paramātmā and the Supreme Personality of Godhead. Kṛṣṇa consciousness means, concisely, to be always engaged in the transcendental loving service of the Lord. But those who are attached to the impersonal Brahman or the localized Supersoul are also partially Kṛṣṇa conscious, because impersonal Brahman is the spiritual ray of Kṛṣṇa and Supersoul is the all-pervading partial expansion of Kṛṣṇa. Thus the impersonalist and the meditator are also indirectly Kṛṣṇa conscious. A directly Kṛṣṇa conscious person is the topmost transcendentalist because such a devotee knows what is meant by Brahman and Paramātmā. His knowledge of the Absolute Truth is perfect, whereas the impersonalist and the meditative yogī are imperfectly Kṛṣṇa conscious.

Nevertheless, all of these are instructed herewith to be constantly engaged in their particular pursuits so that they may come to the highest perfection sooner or later. The first business of a transcendentalist is to keep the mind always on Kṛṣṇa. One should always think of Kṛṣṇa and not forget Him even for a moment. Concentration of the mind on the Supreme is called samādhi, or trance. In order to concentrate the mind, one should always remain in seclusion and avoid disturbance by external objects. He should be very careful to accept favorable and reject unfavorable conditions that affect his realization. And, in perfect determination, he should not hanker after unnecessary material things that entangle him by feelings of possessiveness.

All these perfections and precautions are perfectly executed when one is directly in Kṛṣṇa consciousness, because direct Kṛṣṇa consciousness means self-abnegation, wherein there is very little chance for material possessiveness. Śrīla Rūpa Gosvāmī characterizes Kṛṣṇa consciousness in this way:

BG Chapters 7 - 12

BG 7.20, Purport:

Less intelligent people who have lost their spiritual sense take shelter of demigods for immediate fulfillment of material desires. Generally, such people do not go to the Supreme Personality of Godhead, because they are in the lower modes of nature (ignorance and passion) and therefore worship various demigods. Following the rules and regulations of worship, they are satisfied. The worshipers of demigods are motivated by small desires and do not know how to reach the supreme goal, but a devotee of the Supreme Lord is not misguided. Because in Vedic literature there are recommendations for worshiping different gods for different purposes (e.g., a diseased man is recommended to worship the sun), those who are not devotees of the Lord think that for certain purposes demigods are better than the Supreme Lord. But a pure devotee knows that the Supreme Lord Kṛṣṇa is the master of all. In the Caitanya-caritāmṛta (CC Adi 5.142) it is said, ekale īśvara kṛṣṇa, āra saba bhṛtya: only the Supreme Personality of Godhead, Kṛṣṇa, is master, and all others are servants. Therefore a pure devotee never goes to demigods for satisfaction of his material needs. He depends on the Supreme Lord. And the pure devotee is satisfied with whatever He gives.

BG 8.27, Translation:

Although the devotees know these two paths, O Arjuna, they are never bewildered. Therefore be always fixed in devotion.

SB Canto 1

SB 1.17.20, Purport:

One of them, the living being, is enjoying the fruits of the tree, whereas the Supreme Being is there to witness the activities. Therefore the Paramātmā feature, the Supreme Soul, is actually the witness of all activities of the living being, and only by His direction can the living being remember or forget what he might have done in the past. He is, therefore, both the all-pervading impersonal Brahman and the localized Paramātmā in everyone's heart. He is the knower of all past, present and future, and nothing can be concealed from Him. The devotees know this truth, and therefore they discharge their duties sincerely, without being overly anxious for rewards. Besides that, one cannot estimate the Lord's reactions, either by speculation or by scholarship. Why does He put some into difficulty and not others? He is the supreme knower of the Vedic knowledge, and thus He is the factual Vedāntist. At the same time He is the compiler of the Vedānta. No one is independent of Him, and everyone is engaged in His service in different ways. In the conditioned state, such services are rendered by the living being under force of the material nature, whereas in the liberated state the living being is helped by the spiritual nature in the voluntary loving service of the Lord. There is no incongruity or inebriety in His actions. All are on the path of Absolute Truth. Bhīṣmadeva correctly estimated the inconceivable actions of the Lord. The conclusion is, therefore, that the sufferings of the representative of religion and the representative of the earth, as present before Mahārāja Parīkṣit, were planned to prove that Mahārāja Parīkṣit was the ideal executive head because he knew well how to give protection to the cows (the earth) and the brāhmaṇas (religious principles), the two pillars of spiritual advancement. Everyone is under the full control of the Lord. He is quite correct in His action when He desires something to be done by someone, irrespective of the consideration of the particular case. Mahārāja Parīkṣit was thus put to test for his greatness. Now let us see how he solves it by his sagacious mind.

SB Canto 2

SB 2.7.15, Purport:

The elephant was conscious of his relation with the Supreme Lord. He addressed the Lord as ādi-puruṣa, or the original enjoyer. Both the Lord and the living beings are conscious and are therefore enjoyers, but the Lord is the original enjoyer because He is the creator of everything. In a family, both the father and his sons are undoubtedly enjoyers but the father is the original enjoyer, and the sons are subsequent enjoyers. A pure devotee knows well that everything in the universe is the property of the Lord and that a living entity can enjoy a thing as ordained by the Lord. A living being cannot even touch a thing which is not allotted to him. This idea of the original enjoyer is explained very nicely in the Īśopaniṣad. One who knows this difference between the Lord and himself never accepts anything without first offering it to the Lord.

The elephant addressed the Lord as akhila-loka-nātha, or the Lord of the universe, who is therefore the Lord of the elephant also. The elephant, being a pure devotee of the Lord, specifically deserved to be saved from the attack of the crocodile, and because it is a promise of the Lord that His devotee will never be vanquished, it was quite befitting that the elephant called upon the Lord to protect him, and the merciful Lord also at once responded. The Lord is the protector of everyone, but He is the first protector of one who acknowledges the superiority of the Lord instead of being so falsely proud as to deny the superiority of the Lord or to claim to be equal to Him. He is ever superior. A pure devotee of the Lord knows this difference between the Lord and himself. Therefore a pure devotee is given first preference because of his full dependence, whereas the person who denies the existence of the Lord and declares himself the Lord is called asura, and as such he is given protection by the strength of limited power subject to the sanction of the Lord. Since the Lord is superior to everyone, His perfection is also superior. No one can imagine it.

SB 2.7.53, Purport:

The cheap reciters of the Bhāgavatam are very much enthusiastic about the Lord's internal potential activities, and the pseudodevotees, absorbed in material sense enjoyment, falsely jump to the stage of liberated souls and thus fall down deeply into the clutches of external energy.

Some of them think that to hear about the pastimes of the Lord means to hear about His activities with the gopīs or about His pastimes like lifting the Govardhana Hill, and they have nothing to do with the Lord's plenary expansions as the puruṣāvatāras and Their pastimes of the creation, maintenance or annihilation of the material worlds. But a pure devotee knows that there is no difference between the pastimes of the Lord, either in rāsa-līlā or in creation, maintenance or destruction of the material world. Rather, the descriptions of such activities of the Lord as the puruṣāvatāras are specifically meant for persons who are in the clutches of the external energy. Topics like the rāsa-līlā are meant for the liberated souls and not for the conditioned souls. The conditioned souls, therefore, must hear with appreciation and devotion the Lord's pastimes in relationship with the external energy, and such acts are as good as the hearing of rāsa-līlā in the liberated stage. A conditioned soul should not imitate the activities of liberated souls. Lord Śrī Caitanya never indulged in hearing the rāsa-līla with ordinary men.

SB Canto 3

SB 3.2.16, Purport:

Because Lord Śrī Kṛṣṇa is the original person from whom everything and everyone has emanated—ahaṁ sarvasya prabhavaḥ (BG 10.8), janmādy asya yataḥ (SB 1.1.1) (Vedānta-sūtra 1.1.2)—nothing can be equal to or greater than Him. The Lord is supremely perfect, and whenever He enacts His transcendental pastimes as a son, a rival or an object of enmity, He plays the part so perfectly that even pure devotees like Uddhava are bewildered. For example, Uddhava knew perfectly well that Lord Śrī Kṛṣṇa is eternally existent and can neither die nor disappear for good, yet he lamented for Lord Kṛṣṇa. All these events are perfect arrangements to give perfection to His supreme glories. It is for enjoyment's sake. When a father plays with his little son and the father lies down on the floor as if defeated by the son, it is just to give the little son pleasure, and nothing more. Because the Lord is all-powerful, it is possible for Him to adjust opposites such as birth and no birth, power and defeat, fear and fearlessness. A pure devotee knows very well how it is possible for the Lord to adjust opposite things, but he laments for the nondevotees who, not knowing the supreme glories of the Lord, think of Him as imaginary simply because there are so many apparently contradictory statements in the scriptures. Factually there is nothing contradictory; everything is possible when we understand the Lord as the Lord and not as one of us, with all our imperfection.

SB 3.15.48, Purport:

They are concerned only with glorifying the Supreme Lord and His auspicious activities. Pure devotional service is śravaṇaṁ kīrtanam (SB 7.5.23). Pure devotees, who take transcendental pleasure in hearing and chanting the glories of the Lord, do not care for any kind of liberation; even if they are offered the five liberations, they refuse to accept them, as stated in the Bhāgavatam in the Third Canto. Materialistic persons aspire for the sense enjoyment of heavenly pleasure in the heavenly kingdom, but devotees reject such material pleasure at once. The devotee does not even care for the post of Indra. A devotee knows that any pleasurable material position is subject to be annihilated at a certain point. Even if one reaches the post of Indra, Candra, or any other demigod, he must be dissolved at a certain stage. A devotee is never interested in such temporary pleasure. From Vedic scriptures it is understood that sometimes even Brahmā and Indra fall down, but a devotee in the transcendental abode of the Lord never falls. This transcendental stage of life, in which one feels transcendental pleasure in hearing the Lord's pastimes, is also recommended by Lord Caitanya. When Lord Caitanya was talking with Rāmānanda Rāya, there were varieties of suggestions offered by Rāmānanda regarding spiritual realization, but Lord Caitanya rejected all but one—that one should hear the glories of the Lord in association with pure devotees. That is acceptable for everyone, especially in this age. One should engage himself in hearing from pure devotees about the activities of the Lord. That is considered the supreme benediction for mankind.

SB Canto 4

SB 4.9.12, Purport:

A special advantage in devotional service is that devotees not only enjoy the transcendental pastimes of the Lord by hearing and chanting and glorifying them, but also are not very much attached to their bodies, unlike the yogīs, who are too attached to the body and who think that by performing bodily gymnastic exercises they will advance in spiritual consciousness. Yogīs are generally not very much interested in devotional service; they want to regulate the breathing process. This is simply a bodily concern. Here Dhruva Mahārāja plainly says that a devotee has no more bodily interest. He knows that he is not the body. From the very beginning, therefore, without wasting time in bodily exercises, a devotee searches out a pure devotee and simply by his association becomes more advanced in spiritual consciousness than any yogī. Because a devotee knows that he is not the body, he is never affected by bodily happiness or distress. He is not interested in bodily relationships with wife, children, home, bank balance, etc., or in the distress and happiness which come from these things. This is the special advantage of being a devotee. This status of life is possible only when a person is interested in associating with a pure devotee, who always enjoys the fragrance of the lotus feet of the Lord.

SB 4.12.15, Purport:

In the deep forest it sometimes appears that there are big palaces and nice cities. That is technically called gandharva-nagara. Similarly, in dreams also we create many false things out of imagination. A self-realized person, or a devotee, knows well that this material cosmic manifestation is a temporary, illusory representation appearing to be truth. It is like a phantasmagoria. But behind this shadow creation there is reality—the spiritual world. A devotee is interested in the spiritual world, not its shadow. Since he has realization of the supreme truth, a devotee is not interested in this temporary shadow of truth. This is confirmed in the Bhagavad-gītā (paraṁ dṛṣṭvā nivartate (BG 9.59)).

SB 4.12.37, Purport:

Similarly, yogīs are also restless to get mystic power. But a devotee is peaceful because he is fully surrendered to the Supreme Personality of Godhead and thinks of himself as completely helpless; just as a child feels complete peace in depending on the parent, so a devotee is completely peaceful, for he depends on the mercy of the Supreme Personality of Godhead.

A devotee is equipoised. He sees everyone on the same transcendental platform. A devotee knows that although a conditioned soul has a particular type of body according to his past fruitive activities, factually everyone is part of the Supreme Lord. A devotee sees all living entities with spiritual vision and does not discriminate on the platform of the bodily concept of life. Such qualities develop only in the association of devotees. Without the association of devotees, one cannot advance in Kṛṣṇa consciousness. Therefore, we have established the International Society for Krishna Consciousness. Factually, whoever lives in this society automatically develops Kṛṣṇa consciousness. Devotees are dear to the Supreme Personality of Godhead, and the Supreme Personality of Godhead is only dear to devotees. On this platform only can one make progress in Kṛṣṇa consciousness. Persons in Kṛṣṇa consciousness, or devotees of the Lord, can please everyone, as is evident in the Kṛṣṇa consciousness movement. We invite everyone, without discrimination; we request everyone to sit down and chant the Hare Kṛṣṇa mantra and take as much prasāda as we can supply, and thus everyone is pleased with us. This is the qualification. Sarva-bhūtānurañjanāḥ. As for purification, no one can be more pure than devotees. Anyone who once utters the name of Viṣṇu immediately becomes purified, inside and outside (yaḥ smaret puṇḍarīkākṣam).

SB 4.22.52, Purport:

In material life a person engages in sense gratification for his own personal satisfaction, but in the devotional or liberated life one aims to satisfy the senses of the Lord.

In this verse Mahārāja Pṛthu is likened to the sun (arka-vat). Sometimes the sun shines on stool, urine and so many other polluted things, but since the sun is all-powerful, it is never affected by the polluted things with which it associates. On the contrary, the sunshine sterilizes and purifies polluted and dirty places. Similarly, a devotee may engage in so many material activities, but because he has no desire for sense gratification, they never affect him. On the contrary, he dovetails all material activities for the service of the Lord. Since a pure devotee knows how to utilize everything for the Lord's service, he is never affected by material activities. Instead, by his transcendental plans he purifies such activities. This is described in Bhakti-rasāmṛta-sindhu. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam: (CC Madhya 19.170) his aim is to become completely purified in the service of the Lord without being affected by material designations.

SB 4.24.62, Purport:

Here it is clearly mentioned that the karmī, jñānī or yogī—in fact, everyone—worships Lord Viṣṇu if he is actually expert in knowledge of the Vedas and Tantras. The word kovidāḥ is very significant, for it indicates the devotees of the Lord. Only the devotees know perfectly that the Supreme Personality of Godhead, Viṣṇu, is all-pervading. Within the material energy, He is represented by the five material elements as well as the mind, intelligence and ego. He is also represented by another energy—the living entities—and all these manifestations in the spiritual and material world combined are but representations of the different energies of the Lord. The conclusion is that the Lord is one and that He is expanded in everything. This is understood by the Vedic version: sarvaṁ khalv idaṁ brahma. One who knows this concentrates all his energy in worshiping Lord Viṣṇu.

SB 4.25.29, Purport:

There is a difference between demoniac mentality and devotional mentality. Devotees know perfectly well that the goddess of fortune, who is the constant companion of Viṣṇu, or Nārāyaṇa, cannot be enjoyed by a living entity. This higher sense of understanding is called Kṛṣṇa consciousness. Nonetheless, everyone wants to become happy by imitating the prosperity of Nārāyaṇa. In this verse Purañjana states that the girl appears to be an ordinary woman. However, since he is attracted by her, he requests that she become as happy as the goddess of fortune by associating with him. Thus he introduces himself as a great king with great influence so that she might accept him as her husband and be as happy as the goddess of fortune. To desire to enjoy this material world as a subordinate of the Supreme Personality of Godhead is godly. The demons, however, want to enjoy this material world without considering the Supreme Personality of Godhead. This is the difference between a demon and a demigod.

SB 4.27.24, Purport:

Thus jarā, the effect of old age, does not harass a devotee. This is because a devotee follows the instructions and the determination of Nārada Muni. All devotees are in the disciplic succession stemming from Nārada Muni because they worship the Deity according to Nārada Muni's direction, namely the Nārada-pañcarātra, or the pāñcarātrika-vidhi. A devotee follows the principles of pāñcarātrika-vidhi as well as bhāgavata-vidhi. Bhāgavata-vidhi includes preaching work—śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23)—the hearing and chanting of the glories of Lord Viṣṇu, the Supreme Personality of Godhead. The pāñcarātrika-vidhi includes arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam. Because a devotee rigidly follows the instructions of Nārada Muni, he has no fear of old age, disease or death. Apparently a devotee may grow old, but he is not subjected to the symptoms of defeat experienced by a common man in old age. Consequently, old age does not make a devotee fearful of death, as a common man is fearful of death. When jarā, or old age, takes shelter of a devotee, Kālakanyā diminishes the devotee's fear. A devotee knows that after death he is going back home, back to Godhead; therefore he has no fear of death. Thus instead of depressing a devotee, advanced age helps him become fearless and thus happy.

SB 4.30.23, Purport:

A pure devotee, whose mind is always engaged in the service of the Lord, can certainly appreciate the impermanence of this material world. Although such a devotee may be engaged in executing material activities, this stage is called anāsakti. As explained by Śrīla Rūpa Gosvāmī, anāsaktasya viṣayān yathārham upayuñjataḥ. A devotee is always unattached to material activities because in the liberated stage his mind is always fixed on the lotus feet of the Lord.

This material world is called dvaita, the world of duality. A devotee knows very well that everything within this material world is but a manifestation of the Supreme Lord's energy. To maintain the three modes of material nature, the Supreme Lord takes on different forms as Lord Brahmā, Lord Viṣṇu and Lord Śiva. Unaffected by the modes of material nature, the Lord takes on different forms to create, maintain and annihilate this cosmic manifestation. The conclusion is that although the pure devotee appears to engage in material activities in the service of the Lord, he knows very well that material enjoyment for sense gratification has no use whatsoever.

SB Canto 6

SB 6.9.39, Purport:

Although nondevotees, because of their meager knowledge and speculative habits, cannot understand the real nature of the Lord, a devotee who has once tasted the nectar from the Lord's lotus feet can realize what transcendental pleasure there is in the Lord's devotional service. A devotee knows that simply by rendering service to the Lord, he serves everyone. Therefore devotees are real friends to all living entities. Only a pure devotee can preach the glories of the Lord for the benefit of all conditioned souls.

SB 6.9.42, Purport:

The Absolute Truth exists in three phases of spiritual understanding—Brahman, Paramātmā and Bhagavān (brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11)). Bhagavān, the Supreme Personality of Godhead, is the cause of Brahman and Paramātmā. Brahman, the impersonal Absolute Truth, is all-pervading, and Paramātmā is locally situated in everyone's heart, but Bhagavān, who is worshipable by the devotees, is the original cause of all causes. A pure devotee is aware that since nothing is unknown to the Supreme Personality of Godhead, He need not be informed of a devotee's conveniences and inconveniences. A pure devotee knows that there is no need to ask the Absolute Truth for any material necessities. Therefore, while informing the Supreme Lord about their distress in being attacked by Vṛtrāsura, the demigods apologized for offering prayers for their safety. A neophyte devotee, of course, approaches the Supreme Lord for relief from distress or poverty, or for speculative knowledge of the Lord. Bhagavad-gītā (7.16) mentions four kinds of pious men who begin devotional service to the Lord—one who is distressed (ārta), one in need of money (arthārthī), one who is inquisitive (jijñāsu) and one who is searching for the Absolute Truth (jñānī). A pure devotee, however, knows that since the Lord is omnipresent and omniscient, there is no need to offer prayers or worship Him for one's personal benefit. A pure devotee always engages in the service of the Lord without demanding anything. The Lord is present everywhere and knows the necessities of His devotees; consequently there is no need to disturb Him by asking Him for material benefits.

SB 6.16.34, Purport:

Therefore Śrīmad-Bhāgavatam says that devotional service is ahaituky apratihatā, unmotivated and uninterrupted. When a devotee offers devotional service to the Lord without any motive (anyābhilāṣitā-śūnyam (Bhakti-rasāmṛta-sindhu 1.1.11), his service cannot be hampered by any material condition (apratihatā). Thus a devotee who offers service in all conditions of life can conquer the Supreme Personality of Godhead.

A special distinction between devotees and the other transcendentalists, namely the jñānīs and yogīs, is that jñānīs and yogīs artificially try to become one with the Supreme, whereas devotees never aspire for such an impossible accomplishment. Devotees know that their position is to be eternally servants of the Supreme Lord and never to be one with Him. Therefore they are called sama-mati or jitātmā. They detest oneness with the Supreme. They have no lusty desires for oneness; instead, their desire is to be freed from all material hankering. Therefore they are called niṣkāma, desireless. A living entity cannot exist without desires, but desires that can never be fulfilled are called kāma, lusty desires. Kāmais tais tair hṛta jñānāḥ: (BG 7.20) because of lusty desires, nondevotees are deprived of their intelligence. Thus they are unable to conquer the Supreme Lord, whereas devotees, being freed from such unreasonable desires, can conquer the Lord. Such devotees are also conquered by the Supreme Personality of Godhead. Because they are pure, being free from all material desires, they fully surrender to the Supreme Lord, and therefore the Lord conquers them. Such devotees never aspire for liberation. They simply desire to serve the lotus feet of the Lord. Because they serve the Lord without desires for remuneration, they can conquer the mercy of the Lord. The Lord is by nature very merciful, and when He sees that His servant is working without desires for material profit, naturally He is conquered.

SB 6.19.4, Purport:

A devotee knows how to appreciate the Supreme Personality of Godhead.

oṁ pūrṇam adaḥ pūrṇam idaṁ

pūrṇāt pūrṇam udacyate

pūrṇasya pūrṇam ādāya

pūrṇam evāvaśiṣyate

(Īśo Invocation)

"The Personality of Godhead is perfect and complete, and because He is completely perfect, all emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes. Whatever is produced of the complete whole is also complete in itself. Because He is the complete whole, even though so many complete units emanate from Him, He remains the complete balance." Therefore, to take shelter of the Supreme Lord is required. Whatever a devotee needs will be supplied by the complete Supreme Personality of Godhead (teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham (BG 9.22)). Therefore a pure devotee will not ask anything from the Lord. He simply offers the Lord his respectful obeisances, and the Lord is prepared to accept whatever the devotee can secure to worship Him, even patraṁ puṣpaṁ phalaṁ toyam (BG 9.26)-a leaf, flower, fruit or water. There is no need to artificially exert oneself. It is better to be plain and simple and with respectful obeisances offer to the Lord whatever one can secure. The Lord is completely able to bless the devotee with all opulences.

SB Canto 7

SB 7.3.24, Purport:

Although Hiraṇyakaśipu offered his obeisances unto Lord Brahmā, he was strongly inimical toward Lord Viṣṇu. This is the symptom of an asura. Asuras worship the demigods as being separate from the Lord, not knowing that all the demigods are powerful because of being servants of the Lord. If the Supreme Lord were to withdraw the powers of the demigods, the demigods would no longer be able to offer benedictions to their worshipers. The difference between a devotee and a nondevotee, or asura, is that a devotee knows that Lord Viṣṇu is the Supreme Personality of Godhead and that everyone derives power from Him. Without worshiping the demigods for particular powers, a devotee worships Lord Viṣṇu, knowing that if he desires a particular power he can get that power while acting as Lord Viṣṇu's devotee. Therefore in the śāstra (SB 2.3.10) it is recommended:

akāmaḥ sarva-kāmo vā

mokṣa-kāma udāra-dhīḥ

tīvreṇa bhakti-yogena

yajeta puruṣaṁ param

"A person who has broader intelligence, whether he be full of material desires, free from material desires, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead." Even if a person has material desires, instead of worshiping the demigods he should pray to the Supreme Lord so that his connection with the Supreme Lord will be established and he will be saved from becoming a demon or a nondevotee. In this regard, Śrīla Madhvācārya gives the following quotation from the Brahma-tarka:

SB 7.10.12, Purport:

When a devotee becomes materially very opulent, one should not think that he is enjoying the results of his fruitive activities. A devotee in this material world uses all material opulences for the service of the Lord because he is planning how to serve the Lord with these opulences, as advised by the Lord Himself. Whatever material opulence is within his possession he engages to expand the glories and service of the Lord. A devotee never performs any fruitive or ritualistic ceremony to enjoy the results of such karma. Rather, a devotee knows that karma-kāṇḍa is meant for the less intelligent man. Narottama dāsa Ṭhākura says in his prema-bhakti-candrikā, karma-kāṇḍa, jñāna-kāṇḍa, kevala viṣera bhāṇḍa: both karma-kāṇḍa and jñāna-kāṇḍa-fruitive activities and speculation about the Supreme Lord—are like pots of poison. One who is attracted to karma-kāṇḍa and jñāna-kāṇḍa spoils his existence as a human being. Therefore a devotee is never interested in karma-kāṇḍa or jñāna-kāṇḍa, but is simply interested in favorable service to the Lord (ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167)), or cultivation of spiritual activities in devotional service.

SB 7.10.14, Purport:

"One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind." A devotee should not be aggrieved in an awkward position, nor should he feel extraordinarily happy in material opulence. This is the way of expert management of material life. Because a devotee knows how to manage expertly, he is called jīvan-mukta. As Rūpa Gosvāmī explains in Bhakti-rasāmṛta-sindhu:

īhā yasya harer dāsye

karmaṇā manasā girā

nikhilāsv apy avasthāsu

jīvan-muktaḥ sa ucyate

"A person acting in Kṛṣṇa consciousness (or, in other words, in the service of Kṛṣṇa) with his body, mind, intelligence and words is a liberated person even within this material world, although he may be engaged in many so-called material activities." Because of constantly engaging in devotional service, in any condition of life, a devotee is free from all material bondage.

SB Canto 8

SB 8.4.11-12, Purport:

This is the unique position of a devotee of the Supreme Personality of Godhead. Although the King was cursed, he welcomed the curse because a devotee is always aware that nothing can happen without the desire of the Supreme Lord. Although the King was not at fault, Agastya Muni cursed him, and when this happened the King considered it to be due to his past misdeeds. Tat te 'nukampāṁ susamīkṣamāṇaḥ (SB 10.14.8). This is a practical example of how a devotee thinks. He regards any reverses in life as blessings of the Supreme Personality of Godhead. Therefore, instead of being agitated by such reverses, he continues his activities of devotional service, and Kṛṣṇa takes care of him and enables him to be promoted to the spiritual world, back to Godhead. If a devotee has to suffer the reactions of his past misdeeds, the Supreme Lord arranges for him to be given only a token of these reactions, and very soon he is freed from all the reactions of material contamination. One should therefore adhere to devotional service, and the Lord Himself will very soon see to one's promotion to the spiritual world. A devotee should not be disturbed by unfortunate circumstances, but must continue his regular program, depending on the Lord for everything. The word upadhārayan, "considering," is very significant in this verse. This word indicates that a devotee knows what is what; he understands what is happening in material, conditional life.

SB 8.17.24, Purport:

The Supreme Personality of Godhead exists everywhere (aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35)). Therefore when one chants His transcendental names—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—the Supreme Personality of Godhead is automatically pleased by such saṅkīrtana. It is not that the Supreme Personality of Godhead is absent; He is present there. And when a devotee utters the transcendental name, it is not a material sound. Therefore, the Supreme Personality of Godhead is naturally pleased. A devotee knows that the Lord is present everywhere and that one can please Him simply by chanting His holy name.

SB 8.22.4, Purport:

"One who seeks Your compassion and thus tolerates all kinds of adverse conditions due to the karma of his past deeds, who engages always in Your devotional service with his mind, words and body, and who always offers obeisances to You is certainly a bona fide candidate for liberation." (SB 10.14.8) A devotee knows that so-called punishment by the Supreme Personality of Godhead is only His favor to correct His devotee and bring him to the right path. Therefore the punishment awarded by the Supreme Personality of Godhead cannot be compared to even the greatest benefit awarded by one's material father, mother, brother or friend.

SB 8.22.26, Purport:

When in spite of possessing all these opulences a person is not proud, this means that he is fully aware that all his opulences are due to the mercy of the Supreme Personality of Godhead. He therefore engages all his possessions in the service of the Lord. A devotee knows very well that everything, even his body, belongs to the Supreme Lord. If one lives perfectly in such Kṛṣṇa consciousness, it is to be understood that he is especially favored by the Supreme Personality of Godhead. The conclusion is that one's being deprived of his wealth is not to be considered the special mercy of the Lord. If one continues in his opulent position but does not become unnecessarily proud, falsely thinking that he is the proprietor of everything, this is the Lord's special mercy.

SB Canto 9

SB 9.4.15-16, Purport:

For a devotee material opulence is insignificant, whereas for a nondevotee material opulence is the cause of increasing bondage, for a devotee knows that anything material is temporary, whereas a nondevotee regards the temporary so-called happiness as everything and forgets the path of self-realization. Thus for the nondevotee material opulence is a disqualification for spiritual advancement.

SB Canto 10.1 to 10.13

SB 10.2.26, Purport:

The demigods or devotees know perfectly well that the Supreme Personality of Godhead is the true substance, whether within this material world or in the spiritual world. Śrīmad-Bhāgavatam begins, therefore, with the words oṁ namo bhagavate vāsudevāya. .. satyaṁ paraṁ dhīmahi (SB 1.1.1). Vāsudeva, Kṛṣṇa, is the paraṁ satyam, the Supreme Truth. The Supreme Truth can be approached or understood by the supreme method, as declared by the Supreme Truth: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Bhakti, devotional service, is the only way to understand the Absolute Truth. For protection, therefore, the demigods surrender to the Supreme Truth, not to the relative truth. There are persons who worship various demigods, but the Supreme Truth, Kṛṣṇa, declares in Bhagavad-gītā (7.23), antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām: "Men of small intelligence worship the demigods, and their fruits are limited and temporary." Worship of demigods may be useful for a limited time, but the result is antavat, perishable. This material world is impermanent, the demigods are impermanent, and the benedictions derived from the demigods are also impermanent, whereas the living entity is eternal (nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13)). Every living entity, therefore, must search for eternal happiness, not temporary happiness. The words satyaṁ paraṁ dhīmahi (SB 1.1.1) indicate that one should search for the Absolute Truth, not the relative truth.

SB 10.3.44, Purport:

Devakī did not need to be reminded that the Supreme Personality of Godhead, Lord Viṣṇu, had appeared as her son; she already accepted this. Nonetheless, she was anxious, thinking that if her neighbors heard that Viṣṇu had appeared as her son, none of them would believe it. Therefore she wanted Lord Viṣṇu to transform Himself into a human child. On the other hand, the Supreme Lord was also anxious, thinking that if He appeared as an ordinary child, she would not believe that Lord Viṣṇu had appeared. Such are the dealings between devotees and the Lord. The Lord deals with His devotees exactly like a human being, but this does not mean that the Lord is one of the human beings, for this is the conclusion of nondevotees (avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11)). Devotees know the Supreme Personality of Godhead under any circumstances. This is the difference between a devotee and a nondevotee. The Lord says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: (BG 18.65) "Engage your mind always in thinking of Me, become My devotee, offer obeisances and worship Me." A nondevotee cannot believe that simply by thinking of one person, one can achieve liberation from this material world and go back home, back to Godhead. But this is a fact. The Lord comes as a human being, and if one becomes attached to the Lord on the platform of loving service, one's promotion to the transcendental world is assured.

CC Adi-lila

CC Adi 2.11, Purport:

Devotees of the Personality of Godhead know that Śrī Kṛṣṇa, the son of the King of Vraja, is the Absolute Truth. They do not discriminate between Śrī Kṛṣṇa's name, form, qualities and pastimes. One who wants to separate the Lord's absolute name, form and qualities from the Lord Himself must be understood to be lacking in absolute knowledge. A pure devotee knows that when he chants the transcendental name "Kṛṣṇa," Śrī Kṛṣṇa is present as transcendental sound. He therefore chants with full respect and veneration. When he sees the forms of Śrī Kṛṣṇa, he does not see anything different from the Lord. If one sees otherwise, he must be considered untrained in absolute knowledge. This lack of absolute knowledge is called māyā. One who is not Kṛṣṇa conscious is ruled by the spell of māyā under the control of a duality in knowledge. In the Absolute, all manifestations of the Supreme Lord are nondual, just as the multifarious forms of Viṣṇu, the controller of māyā, are nondual. Empiric philosophers who pursue the impersonal Brahman accept only the knowledge that the personality of the living entity is not different from the personality of the Supreme Lord, and mystic yogīs who try to locate the Paramātmā accept only the knowledge that the pure soul is not different from the Supersoul. The absolute conception of a pure devotee, however, includes all others. A devotee does not see anything except in its relationship with Kṛṣṇa, and therefore his realization is the most perfect of all.

CC Adi 3.88, Translation:

Lord Śrī Kṛṣṇa tries to hide Himself in various ways, but nevertheless His pure devotees know Him as He is.

CC Adi 5.41, Purport:

(3) In reply to the commentary of Śaṅkarācārya on the forty-fourth aphorism, it may be said that no pure devotees strictly following the principles of the Pañcarātra will ever accept the statement that all the expansions of Viṣṇu are different identities, for this idea is completely false. Even Śrīpāda Śaṅkarācārya, in his commentary on the forty-second aphorism, has accepted that the Personality of Godhead can automatically expand Himself variously. Therefore his commentary on the forty-second aphorism and his commentary on the forty-fourth aphorism are contradictory. It is a defect of Māyāvāda commentaries that they make one statement in one place and a contradictory statement in another place as a tactic to refute the Bhāgavata school. Thus Māyāvādī commentators do not even follow regulative principles. It should be noted that the Bhāgavata school accepts the quadruple forms of Nārāyaṇa, but that does not mean that it accepts many Gods. Devotees know perfectly well that the Absolute Truth, the Supreme Personality of Godhead, is one without a second. They are never pantheists, worshipers of many Gods, for this is against the injunction of the Vedas. Devotees completely believe, with strong faith, that Nārāyaṇa is transcendental and has inconceivable proprietorship of various transcendental potencies. We therefore recommend that scholars consult the Laghu-bhāgavatāmṛta of Śrīla Rūpa Gosvāmī, where these ideas are explicitly stated. Śrīpāda Śaṅkarācārya has tried to prove that Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha expand through cause and effect. He has compared Them with earth and earthen pots. That is completely ignorant, however, for there is no such thing as cause and effect in Their expansions (nānyad yat sad-asat-param).

CC Adi 7.127, Purport:

"I meditate upon Him (Lord Śrī Kṛṣṇa), the transcendent reality, who is the primeval cause of all causes, from whom all manifested universes arise, in whom they dwell, and by whom they are destroyed. I meditate upon that eternally effulgent Lord, who is directly and indirectly conscious of all manifestations and yet is fully independent." The Supreme Personality of Godhead knows very well how to do everything perfectly. He is abhijña, always fully conscious. The Lord therefore says in the Bhagavad-gītā (7.26) that He knows everything, past, present and future, but that no one but a devotee knows Him as He is. Therefore, the Absolute Truth, the Personality of Godhead, is at least partially understood by devotees of the Lord, but the Māyāvādī philosophers, who unnecessarily speculate to understand the Absolute Truth, simply waste their time.

CC Madhya-lila

CC Madhya 8.276, Purport:

The advanced devotee does not see anything as unconnected with Kṛṣṇa. Unlike the Māyāvādī philosophers, a devotee does not see the material world as false, because he knows that everything in the material world is connected to Kṛṣṇa. A devotee knows how to utilize everything in the service of the Lord, and this is characteristic of the mahā-bhāgavata. The gopīs saw the plants, creepers and forest trees loaded with fruits and flowers and ready to serve Kṛṣṇa. In this way they immediately remembered their worshipable Lord Śrī Kṛṣṇa. They did not simply see plants, creepers and trees the way a mundaner sees them.

CC Madhya 12.194, Purport:

The true conclusion of advaita-siddhānta, expressed at the very beginning of the Caitanya-caritāmṛta (CC Adi 1.3), is not the same as the philosophy of the monists. Here advaita-siddhānta means advaya-jñāna, or oneness in variety. Actually Śrīla Nityānanda Prabhu was praising Śrīla Advaita Ācārya through friendly mock fighting. He was giving the Vaiṣṇava conclusion in terms of the Bhāgavatam's conclusive words, vadanti tat tattva-vidaḥ. This is also the conclusion of a mantra in the Chāndogya Upaniṣad, ekam evādvitīyam.

A devotee knows that there is oneness in diversity. The mantras of the śāstras do not support the monistic conclusions of the impersonalists, nor does Vaiṣṇava philosophy accept impersonalism without variety. Brahman is the greatest, He who includes everything, and that is oneness. As Kṛṣṇa says in the Bhagavad-gītā (7.7), mattaḥ parataraṁ nānyat: there is no one superior to Kṛṣṇa Himself. He is the original substance because every category emanates from Him. Thus He is simultaneously one with and different from all other categories. The Lord is always engaged in a variety of spiritual activities, but the monist cannot understand spiritual variety. The conclusion is that although the powerful and the power are one and the same, within the energy of the powerful there are varieties. In those varieties there is a distinction between the different parts of one's personal self, between types of the same category, and between types of different categories. In other words, there is always variety in the categories, which are understood as knowledge, the knower and the knowable. Due to the eternal existence of knowledge, the knower and the knowable, devotees everywhere know about the eternal existence of the form, name, qualities, pastimes and entourage of the Supreme Personality of Godhead. Devotees never agree with the monists' preaching of oneness. Unless one adheres to the conceptions of the knower, the knowable and knowledge, there is no possibility of understanding spiritual variety, nor can one taste the transcendental bliss of spiritual variety.

CC Antya-lila

CC Antya 4.173, Purport:

The body of a karmī is called material because the karmī, being too absorbed in material activities, is always eager to enjoy material facilities, but the body of a devotee who tries his best to work very hard for the satisfaction of Kṛṣṇa by fully engaging in the Lord's service must be accepted as transcendental. Whereas karmīs are interested only in the personal satisfaction of their senses, devotees work for the satisfaction of the Supreme Lord. Therefore one who cannot distinguish between devotion and ordinary karma may mistakenly consider the body of a pure devotee material. One who knows does not commit such a mistake. Nondevotees who consider devotional activities and ordinary material activities to be on the same level are offenders to the chanting of the transcendental holy name of the Lord. A pure devotee knows that a devotee's body, being always transcendental, is just suitable for rendering service to the Lord.

“A devotee on the topmost platform of devotional service always humbly thinks that he is not rendering any devotional service. He thinks that he is poor in devotional service and that his body is material. On the other hand, those known as the sahajiyās foolishly think that their material bodies are transcendental. Because of this, they are always bereft of the association of pure devotees, and thus they cannot behave like Vaiṣṇavas. Observing the defects of the sahajiyās, Śrīla Bhaktivinoda Ṭhākura has sung as follows in his book Kalyāṇa-kalpataru:

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 23:

Nor can one who is captivated by the spell of material energy understand the spiritual form of the Supreme Lord. Unless there is realization of the transcendental form of the Supreme Personality of Godhead, there is no question of love of God. Unless one can realize the transcendental form of the Supreme Lord, he cannot actually attain love of God, and without love of God there is no perfection in human life. Just as the five gross elements of nature—namely earth, water, fire, air and ether—are both within and without all living beings in this world, the Supreme Lord is both inside and outside this existence, and those who are His devotees can realize this.

Pure devotees know that they are meant to serve the Supreme Personality of Godhead and that all things that exist can be means by which one can serve the Supreme. Because a devotee has been blessed by the Supreme from within his heart, he can see the Supreme Lord wherever he looks. Indeed, he can see nothing else. In Śrīmad-Bhāgavatam (11.2.55) the relationship between the devotee and the Supreme Lord is confirmed as follows:

Nectar of Devotion

Nectar of Devotion 8:

The offenses against the chanting of the holy name are as follows: (1) To blaspheme the devotees who have dedicated their lives for propagating the holy name of the Lord. (2) To consider the names of demigods like Lord Śiva or Lord Brahmā to be equal to, or independent of, the name of Lord Viṣṇu. (Sometimes the atheistic class of men take it that any demigod is as good as the Supreme Personality of Godhead, Viṣṇu. But one who is a devotee knows that no demigod, however great he may be, is independently as good as the Supreme Personality of Godhead. Therefore, if someone thinks that he can chant "Kālī, Kālī!" or "Durgā, Durgā!"and it is the same as Hare Kṛṣṇa, that is the greatest offense.) (3) To disobey the orders of the spiritual master. (4) To blaspheme the Vedic literature or literature in pursuance of the Vedic version. (5) To consider the glories of chanting Hare Kṛṣṇa to be imagination. (6) To give some interpretation on the holy name of the Lord. (7) To commit sinful activities on the strength of the holy name of the Lord. (It should not be taken that because by chanting the holy name of the Lord one can be freed from all kinds of sinful reaction, one may continue to act sinfully and after that chant Hare Kṛṣṇa to neutralize his sins. Such a dangerous mentality is very offensive and should be avoided.) (8) To consider the chanting of Hare Kṛṣṇa one of the auspicious ritualistic activities offered in the Vedas as fruitive activities (karma-kāṇḍa). (9) To instruct a faithless person about the glories of the holy name. (Anyone can take part in chanting the holy name of the Lord, but in the beginning one should not be instructed about the transcendental potency of the Lord. Those who are too sinful cannot appreciate the transcendental glories of the Lord, and therefore it is better not to instruct them in this matter.) (10) To not have complete faith in the chanting of the holy names and to maintain material attachments, even after understanding so many instructions on this matter.

Nectar of Instruction

Nectar of Instruction 2, Purport:

"Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and should not accept other things, knowing well to whom they belong."

Kṛṣṇa conscious devotees know very well that this material world is designed by the complete arrangement of the Lord to fulfill all the necessities of life for all living beings, without their having to encroach upon the life or rights of one another. This complete arrangement affords the proper quota of wealth for everyone according to his real needs, and thus everyone may live peacefully according to the principle of plain living and high thinking. Unfortunately, materialists who have neither faith in the plan of God nor any aspiration for higher spiritual development misuse their God-given intelligence only to augment their material possessions. They devise many systems—such as capitalism and materialistic communism—to advance their material position. They are not interested in the laws of God or in a higher goal. Always anxious to fulfill their unlimited desires for sense gratification, they are conspicuous by their ability to exploit their fellow living beings.

When human society gives up these elementary faults enumerated by Śrīla Rūpa Gosvāmī (atyāhāra, etc.), all enmity will cease between men and animals, capitalists and communists, and so forth. In addition, all problems of economic or political maladjustment and instability will be solved. This pure consciousness is awakened by the proper spiritual education and practice offered scientifically by the Kṛṣṇa consciousness movement.

Krsna, The Supreme Personality of Godhead

Krsna Book 14:

“So-called liberation and bondage have no meaning for a person who is already engaged in Your devotional service, just as a rope is not fearful to a person who knows that it is not a snake. A devotee knows that this material world belongs to You, and he therefore engages everything in Your transcendental loving service. Thus there is no bondage for him. For a person who is already situated in the sun planet, there is no question of the appearance or disappearance of the sun in the name of day or night. It is also said that You, Kṛṣṇa, are just like the sun, and that māyā is like darkness. When the sun is present, there is no question of darkness; so, for those who always remain in Your presence by engaging in Your service, there is no question of bondage or liberation. They are already liberated. On the other hand, persons who falsely think themselves to be liberated without taking shelter of Your lotus feet fall down because their intelligence is not pure.

Bhagavad-gita As It Is Lectures

Lecture on BG 2.2 -- London, August 3, 1973:

There is necessity of war. Just like He's trying to convince Arjuna. Our war means... According to Vedic civilization, that is dharma-yuddha, religious fight. When the actual need is there to fight, we must fight. Not that when there is need of fight, one becomes nonviolent. Just like yesterday in the evening, when we were talking with Dr. Shoemaker, so they were supporting that "Why should you kill any animal who is coming to... If you are determined not to kill..." We were talking of not killing, that why should you kill one animal who is coming to attack? No. You must kill. That is necessity. You should not go to the forest to find out some living entities, living beings, to kill. That is not your business. That is hiṁsa. But if a tiger comes to attack you, you must kill. That is self-defense. And that is not hiṁsa. So a devotee knows, a Kṛṣṇa conscious person knows when to kill and when not to kill. But it is not that because we accept not killing, therefore in every case, killing should be stopped. No. If there is necessity, killing should be accepted. Therefore Arjuna decided not to kill, not to fight. And Kṛṣṇa says that "This is anārya-juṣṭam. this kind of decision is made by the uncivilized rascal." Anārya-juṣṭam asvargyam akīrti-karam (BG 2.2). So many things, He says. Asvargyam. Because the aim of human life should be to make progress. That is called ārya, progressive march.

Lecture on BG 7.1 -- Hong Kong, January 25, 1975:

They say, "There is no God." And the impersonalists, they say that there is God, but there is no head, there is no leg, there is no hand, there is no mouth, there is no, no, no... Ultimately, what is their God? If God has no head, no leg, no body, no mouth, then what is that God? That is also another way of explaining God as zero. The voidists, they directly say, "There is no God. We don't believe in God." That is understandable. But this impersonal explanation of God, that is not understandable. What is this? "God has no leg, neither God has no head, God has no hand, God has no mouth." Then what is that God? They cannot say.

So this impersonalists and the voidists, they are of the same group, denying the existence of God. But that is not the fact. There is God. The devotees know there is God, and He is Bhagavān. God is called Bhagavān Therefore although it is said here... Bhagavad-gītā is spoken by Kṛṣṇa, everyone knows. But in some places in the Bhagavad-gītā it is described as bhagavān uvāca. Bhagavān and Kṛṣṇa—the same person. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Bhagavān, there is a definition of the word bhagavān.

Lecture on BG 9.4 -- Calcutta, March 9, 1972:

It is nityo, nityam. Nityaṁ vāyuḥ sarvatra-go mahān tathā sarvāṇi bhūtāni mat-sthānī. "Everything is in Me, and still I am not there." So Kṛṣṇa is outside, Kṛṣṇa is inside. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Kṛṣṇa is so kind. Kṛṣṇa is outside. Kṛṣṇa is inside. Kṛṣṇa is outside. Brahma satyaṁ jagan mithyā—no. Jagan not, not mithyā, because these elements, jagat means these five elements. That is also Kṛṣṇa. Kṛṣṇa in everything. Kṛṣṇa's energy, how we can say it is mithyā? It is not mithyā; it is fact, but we do not know it is Kṛṣṇa. We are claiming, "This is our land," but we do not know it is, it is whose land. That is our mistake. Land is not mithyā; land is fact. But we do not know whose land, to whom this land belongs. That we do not know. But a devotee knows that īśāvāsyam idaṁ sarvam (ISO 1), everything belongs to Kṛṣṇa. Kṛṣṇa also says, sarva-loka-maheśvaram: (BG 5.29) "I am the proprietor of all lokas." But we are claiming, "This is Indian land, it is our land," "This is Chinese land," "This is American land," and you are fighting. This is due to want of Kṛṣṇa consciousness. Actually everything belongs to Kṛṣṇa. We belong to Kṛṣṇa. My body belongs to Kṛṣṇa. I am part and parcel of Kṛṣṇa; therefore my only duty is to serve Kṛṣṇa. This is perfect knowledge. Otherwise all nonsense.

Lecture on BG 16.8 -- Hawaii, February 4, 1975:

You are conditioned soul. You cannot go. You are thinking, "I have got now, discovered this." It is not discovered. The aeroplane was long, long ago. So you cannot go. That is our conditional life. They are trying to go to the moon planet, unsuccessful. They cannot go. Therefore we are conditioned. I am conditioned to live on this planet. I cannot go to other planet without permission. It is common sense. Just like India. One cannot come to America without proper visa. So how you can go to the other planet without proper visa. So they do not think. That is, therefore, asuras, demons. They are simply thinking that they are perfect, they can do everything. That is not possible. That is not possible.

Therefore a devotee knows how to do things. He knows not automatically, but he learns from the spiritual master, the representative of God. Then he becomes perfect. Otherwise asura. Na śaucaṁ nāpi cācāraḥ (BG 16.7). The asuras, they do not know what is cleanliness, what is proper behavior. That is asuric quality. So we have explained. By asuric quality we remain conditioned with this material world. But daivī qual..., by divine quality, we can become free from this material bondage and go back to home, back to Godhead. So these things are very elaborately explained in this chapter, Sixteenth Chapter. So let us know who is demon and who is divine. Thank you very much. (end)

Srimad-Bhagavatam Lectures

Lecture on SB 1.3.29 -- Los Angeles, October 4, 1972:

If I give, I am given a plate, I eat everything, then remains nothing. But when Kṛṣṇa eats, He eats everything and remains everything. Therefore it is prasādam. Therefore it is prasādam.

So we do not know how to know Kṛṣṇa's activities. Therefore Bhagavad-gītā says, janma karma me divyam (BG 4.9). These are all transcendental subject. Here also, it is said, janma guhyaṁ bhagavataḥ. Very confidential. These mysteries, confidence, are open to the confidential devotees. Bhaktyā mām abhijānāti (BG 18.55). One who is devotee, He understands everything. Others cannot understand. Others, they will think, "Oh, they are worshiping an idol, and unnecessarily spending money for preparing prasādam." They will see like that. But a devotee knows how Kṛṣṇa is eating, how Kṛṣṇa's prasādam is being prepared. Everything He knows because He is bhakta.

Therefore one should try to become a devotee. Then everything will be disclosed to him. Svayam eva sphuraty adaḥ. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). God will be revealed, and he will see everywhere God. Without any cessation twenty-four hours, he will see God. So as it is prescribed in the authorized śāstras and directed by spiritual master, if you follow the principles, it is not very difficult to see God, to understand God. It is very easy.

Lecture on SB 1.8.27 -- Los Angeles, April 19, 1973:

Just like you have discovered nice medicine, very qualified physician. That's all right. But when a man is sick, ask the physician: "Can you guarantee the life of this patient?" He'll never say: "No, I can do so. I cannot do that. I try my best. That's all." That means the sanction is in the hand of God. "I am simply instrument. If God does not like that you should live, then all my medicines, all my scientific knowledge, medical knowledge, will fail." The ultimate sanction is Kṛṣṇa's. They, the foolish persons, they do not know. They are, they are, therefore they are called mūḍha, rascals. That whatever you are doing, that is very good, but, ultimately, if it is not sanctioned by God, by Kṛṣṇa, this will be all failure. They do not know that. Therefore they are mūḍhas. And a devotee knows that: "Whatever intelligence, I have got, I may try to become happy, if Kṛṣṇa does not sanction, I'll never be happy." This is the distinction between devotee and nondevotee.

So Kṛṣṇa says that: "Anyone who is trying to approach Me, to become Kṛṣṇa conscious, at the same time, he wants to become materially happy, he's not very intelligent." That means he's wasting his time. Our main business is how to become Kṛṣṇa conscious. This is the main business of human life. But if we waste our time for material improvement, and forget chanting, then that is loss, great loss. So such mentality, Kṛṣṇa says: āmi vijña ei mūrkhe viṣaya kene diba. "So this rascal is asking some material prosperity from Me by discharging devotional service. Why shall I give him material prosperity? Rather, whatever he has got, I shall take it away." Yes. (laughter) It is not laughing. When it is taken away, we become very morose. But that is the test. That is stated by Kṛṣṇa Himself to Yudhiṣṭhira Mahārāja: yasyāham anugṛhṇāmi hariṣye tad dhanaṁ śanaiḥ (SB 10.88.8).

Lecture on SB 3.25.24 -- Bombay, November 24, 1974:

Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni bibharti durgā (Bs. 5.44). Mother Durgā is the external energy, or potency, of Kṛṣṇa, and she is so powerful that sṛṣṭi-sthiti-pralaya-sādhana, she can create, she can maintain, and she can annihilate, or bring devastation. She is so powerful. Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā (Bs. 5.44). And mother Durgā is so powerful alone. Chāyeva yasya bhuvanāni bibharti durgā: "But she is acting not independently, but like the shadow," chāyeva. Chāyeva yasya bibharti bhuvanāni: by the indication of Kṛṣṇa. That is explained in the Bhagavad-gītā also: mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10).

So don't think that this material energy is working independently. She is working under the direction of Kṛṣṇa. So a devotee knows this. Just like a policeman is working. A sane man knows that he is working not independently, but under the government order. This knowledge required, not that that because policeman has got some power, he becomes God. No. God is not so cheap. You can accept... Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). God has got multi-energies. One of the energies is Durgā, not that she is all in all, no. There are many millions of Durgās, many millions of Śivas, because there are many millions of universes. Just like many millions of police force, similarly, these demigods, there are many, many millions. But God is one. God is not million. Of course, He can expand in million forms; that is different thing. Svāṁśa, vibhinnāṁśa.

So this devotee offers respect to the demigods as the assistant or energy of the Supreme Personality of Godhead, not as the supreme power. That is the difference. And one who does not know what is God, they take these demigods as supreme. They are less intelligent. So therefore a devotees offer respect to the demigods, but he knows that Supreme Lord is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Therefore, mayy ananyena bhāvena bhaktiṁ kurvanti ye dṛḍhām. Dṛḍha-vrata. Bhajante māṁ dṛḍha-vratāḥ, Bhagavad-gītā.

Lecture on SB 3.25.25 -- Bombay, November 25, 1974:

Bhaktivinoda Ṭhākura has sung one song, jaḍa-vidyā jato, māyāra vaibhava. This material education without God consciousness is expansion of the influence of māyā. Jaḍa-vidyā jato, māyāra vaibhava, tomāra bhajane bādhā. They are simply impediments in the matter of advancing Kṛṣṇa consciousness. Tomāra bhajane bādhā. Anitya saṁsāre. And why? Now, result of godless material education means that anitya saṁsāre moha janamiyā. We are already illusioned. Anyone who has come to this material world, he is illusioned. But advancement of so-called material education means the increasing of the same illusory propaganda. Jaḍa-vidyā jato, māyāra vaibhava, tomāra bhajane bādhā, anitya saṁsāre moha janamiyā. They are trying to become happy in this temporary material life. He has forgotten that he is eternal. Even if we become very happy, temporary life in this life, that will also illusion because we will not be allowed to stay and enjoy the status. But they do not understand.

So these things are to be understood in the association of devotees. A devotee knows everything. Tattva-darśinaḥ.

Lecture on SB 3.25.35 -- Bombay, December 4, 1974:

We have several times discussed this point that the so-called scholars, politicians, and philosophers, they read Bhagavad-gītā and comment in a different way. This is their foolishness. They cannot understand Bhagavad-gītā. It is not possible. My Guru Mahārāja used to say, "It is just licking the bottle of honey." Now you want honey. I give you one bottle, but you do not know how to taste it. You begin to lick up the bottle. Then what you will taste? If you think, "Here is the bottle of honey. Let me lick," you will not get any taste. It must be opened. But the opening key is with the devotee. You do not know how to open it. Therefore it is said, satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ (SB 3.25.25). The devotees know how to open it, the bottle. And then they can taste. Therefore, sabhājayante mama pauruṣāṇi.

In the Bhagavad-gītā Kṛṣṇa says to Arjuna that "I am speaking to you this science of Bhagavad-gītā." Imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). Idaṁ yogam. Bhagavad-gītā means bhakti-yogam. So Kṛṣṇa said formerly, say, four hundred millions of years ago. Bhagavad-gītā is not new. It is... First of all it was spoken to sun-god, and from the Manu's age and others' age we can calculate it is about some millions of years ago it was spoken. Imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). So Kṛṣṇa said, "That very old yoga system I am speaking to you again. It is not a new thing that I am manufacturing for you. No." Everything... God is eternal and His instruction is also eternal. And the followers are also eternal. There is nothing new. Nityaḥ śāśvato 'yaṁ purāṇaḥ. Nityaḥ śāśvato 'yaṁ purāṇaḥ. Very old, but still, it is eternal and fresh. This is spiritual matter. You read Bhagavad-gītā. It was spoken four hundred millions of years ago, and then again, five thousand years ago.

Lecture on SB 3.26.22 -- Bombay, December 31, 1974:

If there is a big earthquake, everything will be finished. We have got experience many times—anything will be finished. This Bombay can be turned into sea, and the Bombay can be pushed in an island within the sea. Material nature is so strong. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). And under her spell we are trying to become happy. Māyā-sukhāya bharam udvahato vimūḍhān (SB 7.9.43).

And the devotees, the Kṛṣṇa conscious persons, they know that this is all false—not false: temporary, simply bewildering. On account of contaminated consciousness, people are trying to be happy in this way, but devotees know that this kind of endeavor is simply bewildering, simply waste of time. Real business is how to purify my consciousness, come to the original Kṛṣṇa consciousness. That is real business. Svacchatvam avikāritvam. That is our real business. Caitanya Mahāprabhu's preaching is that our only business is how to revive our original consciousness. That is Kṛṣṇa consciousness. That is wanted. Without this, whatever we are doing, in the words of Śrīla Prahlāda Mahārāja, "It is all māyā-sukhāya bharam udvahato vimūḍhān, māyā-sukhāya (SB 7.9.43)."

Lecture on SB 6.1.6 -- Honolulu, May 7, 1976:

The nature is instrument. Just like any machine. Take typewriter machine. The typewriter machine or any machine, working very nicely, but the machine is not working nicely. The man, the person who is typing, he is doing nicely. There may be wonderful machine, computer, but there must be one actor, one manipulator. So the, this nature is an instrument only. The actually worker is Kṛṣṇa. That is described in the Bhagavad-gītā: mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). But these rascals, they are praising the machine. They have no information that who is the person, what is the brain behind this machine. That is ignorance. That is the difference between the so-called scientists and devotee. A devotee knows that all these wonderful things which are happening, behind this thing there is Kṛṣṇa. And Kṛṣṇa says—we believe that. And that's a fact. If you paint a very nice flower, how much labor you require. Still, it cannot be so beautiful as the natural flower. So don't think the natural flower has come accidentally. No. It was done by the machine manipulated by Kṛṣṇa. That is Kṛṣṇa understanding. It is confirmed in the śāstra, parasya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). Para, the Supreme, His energies are multi-energies. They are acting the same way the machine is working. You can see potency or the power of a person. Just like you see airplane: the pilot is sitting there, pushing one button. Immediately the turning, such a huge machine is turning, simply by putting button. So this is an arrangement of energy. Similarly, the whole material world is working by putting the button, pushing the button. Don't think it is going on automatically or accidentally. These are all rascaldom. There is hand in everywhere.

Lecture on SB 6.1.25 -- Chicago, July 9, 1975:

"This is shadow, mithyā." So shadow means there is reality also. Shadow means... Without reality, how there can be shadow? So they are searching after that reality. Brahma satyaṁ jagan mithyā. They understand, "This is shadow. Find out where is water." So the jñānīs are also in the darkness, because they do not know where is water. They simply know that because it is shadow therefore there must be somewhere the reality. This is jñānī, or yogi. And bhakta, they know where is real water. That's all. This is the difference. The karmīs are like animals. They are after shadow water, running, running, running, exhausted and finished. That is karmī. And jñānī, they understand that "This is shadow, but there is reality." But they do not know where is that reality. But a devotee knows that "This is shadow, but it is shadow of the reality," and they know where is that reality. Like this, this is the difference.

So the kingdom of God is not devoid of varieties. There are the real varieties. Therefore ordinary man cannot understand what is Kṛṣṇa. They do not understand, because they have been described in the śāstra as aviśuddha-buddhayaḥ: their core of heart is not yet cleansed. Aviśuddha-buddhayaḥ. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). It is said in the śāstra, in the Śrīmad-Bhāgavatam, that ye 'nye 'ravindākṣa vimukta-māninaḥ. These jñānīs, they are thinking that "Now we have become liberated because we have learned to distinguish between the shadow and reality." So... But they cannot enjoy reality because they are śūnyavādī, nirviśeṣa. They cannot believe that here there is ball dance and there is Kṛṣṇa dancing with the gopīs—it is the same thing. So how it is reality? This is their misfortune.

Lecture on SB 6.2.16 -- Vrndavana, September 19, 1975:

Therefore nindasi. Nindasi yajña-vidher ahaha śruti-jātam: "Although it is Vedic injunction, my Lord, you have decried." Means there is no way. Why? Sadaya-hṛdaya-darśita-paśu-ghātam: "You are so kind, you wanted to stop this poor animal killing: 'Never mind. For the time being stop Vedic authority.' "

So these things can be understood by the devotees. Although he decried Vedic authority, still, he is worshiped. Keśava dhṛta-buddha-śarīra jaya jagadīśa. This is the understanding of the devotees. They know everything perfectly well, what is what. They know Śaṅkarācārya, what he is. Śaṅkarācārya is the incarnation of Lord Śaṅkara, Lord Śiva. Lord Śiva. Vaiṣṇavānāṁ yathā śambhuḥ. He is the topmost Vaiṣṇava. So the devotees know that Śaṅkarācārya was at heart a Vaiṣṇava, but he had to preach like avaiṣṇava because he had to drive away Buddhism from India. That was the mission. So therefore he made something, compromise, with the Buddhist philosophies. Therefore Caitanya Mahāprabhu said He wanted to accept Vedas against Buddhism, who did not accept the Vedas, but He preached this atheism under the shadow of Vedas. He said therefore that veda nā māniyā buddha haila nāstika, vedāśraye vāda nāstika ke adhika. So these are the discussion. One has to learn very cautiously how, what is the purpose of, why Lord Buddha came, why Lord Śiva and Śaṅkarācārya came, why other ācāryas came, why Caitanya Mahāprabhu came. It requires thorough study under able guidance. Then one can understand.

On the whole, the conclusion is that anyone who is in this material world, he is a sinful man. Anyone. Otherwise he would not have gotten this material body. Just like anyone who is in the prison house, you can conclude that he is a sinful, criminal man. You do not require to study one after another. Because he is in the prison house you can conclude that "Here is a criminal." Similarly, anyone who is in the material world, he is a criminal. But not the superintendent of jail. You cannot conclude, "Because everyone is in the jail, criminal, therefore the superintendent of jail, he is also criminal." Then you are mistaken. Those who are conducting these sinful men to take them back to home, back to Godhead, he is not criminal. His business is how to release this rascal from this prison house and take him back to home, back to Godhead.

Lecture on SB 6.3.27-28 -- Gorakhpur, February 20, 1971:

So simply become Kṛṣṇa devotee, your life is successful. That's all. You are well protected and you are very recognized. Your qualities, your everything becomes all transcendental, immediately. It is so nice. Kṛṣṇa says, sarva-dharmān parityajya mām (BG 18.66). "I'll give you." That is... These are things are stated. Tān nopasīdata harer gadayābhiguptān naiṣāṁ vayaṁ na ca vayaḥ prabhavāma daṇḍe. "They are not our candidates and neither we have got any power to punish them. Even he's in wrong, that is not our jurisdiction. That is Kṛṣṇa's jurisdiction. Kṛṣṇa will see to it what to do, even if he's wrong." That is called departmental punishment. That is Kṛṣṇa's departmental punishment. Not outside. "Kṛṣṇa may punish him or excuse him; that is Kṛṣṇa's business, not ours." Therefore a devotee knows, when he's fully surrendered to Kṛṣṇa, if there is some punishment from the side of Kṛṣṇa, they accept it as mercy of Kṛṣṇa. Tat te 'nukampāṁ susamīkṣamāṇaḥ (SB 10.14.8). They have the eyes to see that "This is mercy of Kṛṣṇa. Kṛṣṇa has put me into some dangerous position. That is Kṛṣṇa's mercy." And actually it is so. By a little inconvenience, immediately he's rectified.

So Yamarāja says, naiṣāṁ vayaṁ na ca vayaḥ prabhavāma daṇḍe. Atas tān nopasīdata samipan api na gacchat.(?) Śrīdhara Svāmī says, "Do not try to go their vicinity even, what to speak of going directly before them. Where they are sitting, don't go hundreds of thousands years away's time." Vayaḥ kālo 'pi na prabhavati. Then the Yamadūtas can say that "We may not go, but the time factor will act on them." So that is also, "No. There is no question of time factor for them." Such are the facilities. Now, Yamarāja is a mahājana. We have to take his statement, how devotees are stated. Kṛṣṇa says summarily that "I'll give you protection." And how they are protected you have to learn from the mahājana. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Then next question will be: "Then what is our business? Where to go? Suppose they're all devotee?" Sometimes a rascal question is there, that "If everyone becomes devotee, how this world will go on?" That is their concern. If everyone becomes honest, how the prison house will go on? What is the use of prison house? If it is closed, that is good. Similarly, if the whole world becomes devotee and the business of the material world is closed for good, t

Lecture on SB 7.9.8 -- Hawaii, March 21, 1969:

Otherwise, how He is father of everyone? You see.

So the torturing business of the demons is going on, going on. As soon as the demons finds somebody little weak, they will torture, weak, in their way. A devotee is not weak, but they think that "These devotees, they are weak. They cannot do any materialistic work. They cannot build skyscrapers. They cannot build a subtle machine. So they have taken to Kṛṣṇa consciousness. They are chanting Hare Kṛṣṇa." You see? They think like that. But actually, they know, the devotees know, what is this value of this materialistic advancement. People are not happy actually. Now, so far materialistic happiness is concerned, your country, America, is number one. You are all qualified boys and girls, I see. But still, if we calculate impartially, what is the advantage? The advantage: hand to mouth. You earn in the morning and eat in the evening—finished. You see? Such qualified boys that... I take, for example, Gaurasundara. He is thoughtful. He is educated. He knows so many things, artist. But for livelihood he has to go early in the morning and come late in the evening. So what is the result? This is the way of materialistic life. Life means that they should not work. Working hard, very hard working, that is the animal's business. The animal should be engaged to work hard for feeding, whole day. Just like the cow is standing here, sometimes eating this, sometime eating that, sometime eating that. What is the business? Only business: to fill up the belly. That's all. But after all qualification, if one has to do the same thing just to fill up the belly, working twelve hours, fourteen hours, then what is this civilization? Has this civilization given the opportunity that "Oh, you have no more to work. Simply sit down, every, all comforts." You can say some of the rich men, they are employing like that, but they are enjoying at the cost of others. They have made such machinery that hundreds of men will work for them and they will sit down and enjoy. What is the enjoyment? Women and wine. That's all. Therefore some, a section of people, revolting-Communists.

Lecture on SB 7.9.8 -- Hawaii, March 21, 1969:

The only difference is the demons wanted like that, so Kṛṣṇa has, "All right. You take this demonic power." That's all. But it is out of causeless mercy of Kṛṣṇa even the demons are so proud, but they have taken taken their mercy from Kṛṣṇa to go to hell. And the devotees take the mercy of Kṛṣṇa to render Him loving service. That is the difference between the demons and the devotees. Everyone achieves... Whatever facilities he has got in his life, it is all from Kṛṣṇa. Without Kṛṣṇa nobody can have anything, either demonic or devotional. The difference is that the demons, they do not know what to ask from Kṛṣṇa. The devotees know what to ask from Kṛṣṇa. That is difference. Suppose if you go to a king and he says, the king gives you open order that "Whatever you like, you can ask from me. I shall give you." And if you ask from the king, "My dear king, please give me a plate of ashes," is that very intelligence? The king is asking that "Whatever you want, you ask from me. I shall give you," and if somebody asks from him, "Give me a plate of ashes," is that very nice? So that intelligence, the demons, they haven't got. They are asking from God that "Give me this. Give me riches. Give me power. Give me material name, fame. All these things give me. I don't want anything." So Kṛṣṇa is giving them.

Lecture on SB 7.9.8 -- Calcutta, March 5, 1972:

Although the atheist class of men may think that they are engaged in idol worship, it is not idol. Those who are atheist, they may see idol, stone. But those who are devotees, they see sākṣād brajendranandana hari. Just like Caitanya Mahāprabhu, when He entered the Jagannātha temple, as soon as He saw Jagannātha, immediately fainted, "Oh, my Lord, here You are." So it is a question of vision. Somebody is going to Jagannātha temple, he is seeing a wooden carved statue, that's all. And he is surprised, "Why for this wooden carved statue so many people are coming?" Because they are not devotee, they cannot understand. But one devotee, thousands and millions of devotees are going every year. Are they going to worship an idol? So this is the difference between the devotee and the nondevotee. A devotee knows that everything belongs to Kṛṣṇa and everything is the manifestation of Kṛṣṇa's energy. Therefore, they want to employ everything to the service of the Lord, and they remain always blissful, transcendental. Thank you very much. Hare Kṛṣṇa. (break)

Lecture on SB 7.9.23 -- Mayapur, March 1, 1976:

There was a snake in my bathroom. So you all sādhus became very alert to kill it, (laughter) although you are sādhu. So that is natural. When there is snake, there is no question of sādhu or asādhu. Kill him. Sādhur api, very nice. Modeta sādhur api vṛścika-sarpa-hatyā.

So Prahlāda Mahārāja is Vaiṣṇava. He could understand that "Everything in this material world, even the possession of my father, will be finished. There is no doubt. So what is the use of possessing such thing which will be finished?" Antavanta ime dehā nityasyoktāḥ śarīriṇaḥ (BG 2.18). This is intelligent person decision, that "Everything in this material world, this body, or anything in relativity with this body will be finished." Kṛṣṇa says and the devotees know it. Therefore they do not want anything of this material possession. And Caitanya Mahāprabhu teaches us to develop that mentality. "Don't want anything, material possession. It is... However it may be long duration, but it will be finished. But you are eternal. Nityasyoktāḥ śarīriṇaḥ. You are the owner of this body. You are eternal." So we should be searching after eternal happiness, eternal life, eternal engagement. That is success of life. And if we hanker after temporary things, that is not very good intelligence. Therefore bhakti means when one is convinced that "Anything of this material world cannot make me happy." That is... That conviction is the beginning of pure devotion. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). You have to make zero everything material. That can be possible as we advance in Kṛṣṇa consciousness.

Nectar of Devotion Lectures

The Nectar of Devotion -- Vrndavana, October 18, 1972:

Just like we are worshiping the form of Rādhā-Govinda, Rādhā-Mādhava, Rādhā-Dāmodara. So this form, atheists will say that "This is statue." But a theist person, who knows Kṛṣṇa, he will see this form of Kṛṣṇa not different from the original person, Kṛṣṇa. Just like Caitanya Mahāprabhu, when He entered the Jagannātha temple, He immediately fainted, "Here is My Lord." Others who are going in the Jagannātha temple, they are seeing something made of wood. Therefore śāstra forbids, arcye śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhir sa eva narakaḥ. Arcye śilā-dhīr. Arca-mūrti, the form worshiped in the temple, if somebody thinks it is made of wood, it is made of stone, that is nārakī-buddhiḥ. No devotee will say. Only the nondevotee, atheist class of men will say it, that "They are worshiping wood. They are worshiping stone." But a devotee knows that His worshipable Lord is present here personally. It is a question of revising, of reforming this perception. The whole Kṛṣṇa consciousness process is reforming or purifying the senses.

The Nectar of Devotion -- Bombay, January 6, 1973:

Even great yogis, because they think of material comforts, they are called bhraṣṭa. Yoga-bhraṣṭaḥ sañjāyate. Śucīnāṁ śrīmatām. Although the facility is given to take birth in the family of high brāhmaṇa or high, rich man, but it is material. It is material life. And one who becomes perfectly Kṛṣṇa conscious, he hasn't got to. Tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). He is immediately transferred to Kṛṣṇa.

But people are enamored by this material life to have high parentage, janmaiśvarya-śruta-śrī (SB 1.8.26). They are enamored by these things. "I must have birth in high family, in brāhmaṇa family, in king's family, in heavenly planet, in demigod's family." They think this is life. But a devotee knows, "No, this is not life." For devotee... Vidhi-mahendrādiś ca kīṭāyate. What to speak of this rich family or that family or brāhmaṇa family? Vidhi-mahendrādiś ca kīṭāyate. Even vidhi... Vidhi means Lord Brahma, and mahendra means Lord Indra. They are also considered, "What? They are insects, a pāpa living entity, just like ordinary insects." That is the position. The devotee is richest. Just like somebody... We were discussing. Somebody was speaking about me that "You are richest." Yes, I am richest. Why not richest? Because a devotee does not care liberation. Kaivalyaṁ narakāyate. The jñānīs are after merging into the Brahman effulgence. A devotee thinks, "What is this Brahman effulgence?" Narakāyate tri-daśa-pūr ākāśa-puṣpāyate. And the heavenly planet, that is phantasmagoria. What is this? Durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate. And the yogis, they are trying to subjugate the indriyas. But for devotees, although the indriyas are just like serpent, the poison teeth have been taken away.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 1.1 -- Mayapur, March 25, 1975:

Kṛṣṇa Caitanya is Kṛṣṇa. That was observed by Sārvabhauma Bhaṭṭācārya. He composed one hundred verses praising the glories of Lord Caitanya, but because Caitanya Mahāprabhu was playing the part of a devotee, He threw away the ślokas, because "This is not for Me." That was Caitanya Mahāprabhu's humbleness. But the devotees know that Śrī Caitanya Mahāprabhu is Kṛṣṇa Himself. Śrī-kṛṣṇa-caitanya rādhā-kṛṣṇa nahe anya. Rādhā-Kṛṣṇa combination of Śrī Caitanya... Śrī Caitanya Mahāprabhu means Rādhā and Kṛṣṇa combined. In the beginning there is Kṛṣṇa, and then Kṛṣṇa divided into two, Rādhā and Kṛṣṇa. And then again combined, that is Śrī Caitanya Mahāprabhu.

rādhā-kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād

ekātmānāv api (bhuvi purā) deha-bhedaṁ gatau tau

caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptam...

(CC Adi 1.5)

So the Gosvāmī's siddhānta, that Kṛṣṇa is one. There is no rivalry with Kṛṣṇa. God is one. Eka-brahma dvitīya nāsti. There cannot be many Gods. So when God, Kṛṣṇa, wants to enjoy His pleasure potency, that is Rādhārāṇī. So He manifests Himself, manifests His energy... His energy and He, there is no difference. Śakti-śaktimator abhedaḥ. The śāstra says śakti and the śaktimat—means one who possesses the śakti (śakti means power, potency)—they are equal.

Lecture on CC Madhya-lila 20.120 -- Bombay, November 12, 1975:

So Brahman activities means bhakti, Brahman activities. So these devotees who are engaged in devotional service of Kṛṣṇa twenty-four hours, they are not only realized soul, brahmaṇubhūti, but they are muktas and they are engaged in Brahman activities. Brahman activities. That is bhakti. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu (BG 18.54). Therefore devotee has no distinction between this man or that man. Samaḥ sarveṣu bhūteṣu. A devotee does not distinguish that "Here is American, there is Indian, and here is cat, here is dog." No. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). A devotee knows that every one of them, all these living entities in different forms... It is not difficult to understand. Kṛṣṇa says, sarva-yoniṣu kaunteya sambhavāmi mūrtayo yaḥ, tāsāṁ bīja-pradaḥ pitā aham (BG 14.4). Kṛṣṇa is the supreme father. So a devotee knows that the dog is also part and parcel of Kṛṣṇa, living entity, but he is in a different dress, dog's dress, and a learned paṇḍita, he is also the same spirit soul, but he is dressed as a learned scholar.

1972 Conversations and Morning Walks

Talk with Bob Cohen -- February 27-29, 1972, Mayapura:

Prabhupāda: The point is, a perfect devotee does not make any discrimination. Whatever is offered to Kṛṣṇa, it is nectar. That's all. Just like exactly Kṛṣṇa accepts anything from a devotee. "Whatever is offered to Me by My devotee," He accepts. The same thing for a devotee. (break) ...point?

Bob: Yes.

Prabhupāda: The perfect devotee does not make any discrimination. But if I am not a perfect devotee, I have got discrimination, why shall I imitate a perfect devotee? That will not be possible to assimilate or digest. Because I am not a perfect devotee. These things are... A devotee should not be a foolish man. It is said that kṛṣṇa yei bhaje se baḍa catura. So a devotee knows his position and he's intelligent enough to deal with others accordingly. (break) ...it is posted? The... Specifically, it is prescribed that one should perform yajña. Yajña means to act for satisfaction of Lord Viṣṇu, the Supreme Personality of Godhead. In the Bhagavad-gītā it is said... So shall I stop this fan? I think you can stop. You got? Otherwise much mosquitoes may disturb.

Bob: I have a sweater here if you like.

1973 Conversations and Morning Walks

Morning Walk -- May 14, 1973, Los Angeles:

Prabhupāda: That is explained that asatyam apratiṣṭhaṁ te, jagad āhur anīśvaram (BG 16.8). These rascals, these demons they say like that, that this is asatya, this is untruth. There is no cause. There is no īśvara. This is the demoniac declaration. If Kṛṣṇa is fact, His creation is fact. His energy is fact. Why shall I say false? We don't say it is false. The Māyāvādīs say it is false.

Kṛṣṇa-kāntī: If someone looks at the Deity of Kṛṣṇa and thinks it's only stone or wood, for him it's still material?

Prabhupāda: That is his ignorance. How it can be material? The stone is also Kṛṣṇa's energy. Just like electricity energy is there everywhere. The electrician knows how to utilize it, how to take electricity. Similarly, Kṛṣṇa is everywhere, even in the stone. The devotees know how to utilize stone to appreciate Kṛṣṇa. The devotees know. The rascal, they do not know. Because the devotee has no other view than Kṛṣṇa. Why stone should be without Kṛṣṇa? Here is Kṛṣṇa. That is real oneness. And the Māyāvādī philosopher they say oneness, but divide. This is stone, this is not Kṛṣṇa. Why second? Why you bring another thing?

Devotee: Good and bad, evil and...

Prabhupāda: Yes.

Devotee: Is it so for a Kṛṣṇa conscious man that Kṛṣṇa is as much in the stone as in the Deity?

Prabhupāda: Yes.

Paramahaṁsa: Just as much?

Prabhupāda: Yes. Why not?

Paramahaṁsa: But we order mūrtis all the way from India?

Room Conversation -- July 19, 1973, London:

Prabhupāda: No, he has to go, simply by Paramātmā conception, he cannot go to Vaikuṇṭha.

Revatīnandana: Can he later go on from Vaikuṇṭha to Goloka? Can that happen also?

Prabhupāda: Yes, there is such instances, can go.

Revatīnandana: But if a devotee knows Kṛṣṇa, if he knows of Kṛṣṇa, then wherever he is destined, he will go perfectly to his perfect position. Just like Bhīṣma knew Kṛṣṇa...

Prabhupāda: Mad-yājino yānti mām. Kṛṣṇa devotees, they go directly, especially those who are worshiping Kṛṣṇa through Caitanya Mahāprabhu. They directly go to Kṛṣṇaloka.

Revatīnandana: What about like the case of Bhīṣmadeva where he knew about Kṛṣṇa in Goloka, and he went to Kṛṣṇa as Pārtha-sārathi.

Prabhupāda: No, Kṛṣṇa... He understood Kṛṣṇa as Nārāyaṇa. He will go to Vaikuṇṭha, Bhīṣmadeva.

Revatīnandana: But he had full knowledge of everything as a mahājana. He knew also...

Prabhupāda: But he loved Nārāyaṇa, Catur-bhuja.

Revatīnandana: Yes, that was his constitutional position. That's all right.

Prabhupāda: Just like sometimes mādhurya-rasa is the greatest humor...

Revatīnandana: Who?

1974 Conversations and Morning Walks

Room Conversation -- June 5, 1974, Geneva:

Prabhupāda: This picture is of Los Angeles, our Los Angeles temple. That is Los Angeles Deity, and this is Paris Deity here.

Swiss Man (1): (French conversation, prasādam is served)

Yogeśvara: Right there. The young man behind you. (French)

Young man: How well the devotees know the scriptures, in fact, because when you go to...

Yogeśvara: He says one thing, one thing is very impressive, to see how well your disciples know the scriptures.

Prabhupāda: Yes, they have been educated in that way. For education we have so many books. If from child up to the age of eighty years, if one is educated, we have got sufficient stock to give him education.

Yogeśvara: (translates)

Prabhupāda: We have got our educational institution in Dallas, Gurukula. From small children we are educating to become highest devotee.

Swiss Man (1): (French)

Guru-gaurāṅga: (French) This gentleman says we had difficulties with the police in the beginning. And I said, "Yes, but then I went, and I gave him all your books, and he read them, and then there were no more difficulties."

Prabhupāda: Yes, on account of our books we are being appreciated everywhere. In the beginning they might have thought that "Some of the hippies," like that.

Swiss Man (1): Have you been in connection with Aurobindo?

1975 Conversations and Morning Walks

Morning Walk -- October 2, 1975, Mauritius:

Brahmānanda: So both the devotee and the nondevotee, they are both in the same position. They both...

Prabhupāda: They... And the devotees know that we are under the control of the Supreme, but you do not know. You are cats and dogs, and the dogs do not know, the cats do not know, you do not know. Therefore you are no better than the cats and dogs. And we know that there is God; there is controller. Therefore we are not cats and dogs. We are equal to the cats and dogs. You do not know; therefore you remain cats and dogs. We know.

Brahmānanda: What is the harm of being a cat or a dog?

Prabhupāda: That is later on. First of all you do not know; we know. That is the difference. If somebody knows there is government, he is better than the outlaws who don't, doesn't care for the government. He is better position, a good citizen. Who accepts that there is government is good citizen. And one who doesn't care for the government, does whimsically everything, he becomes criminal. And then he is punished. That is the difference.

Brahmānanda: So if we all became devotees there would be no punishment.

Prabhupāda: No. He'll be protected. Kṛṣṇa says, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66).

Puṣṭa Kṛṣṇa: You've given the example that the rat in the mouth of the cat and the kitten in the mouth of the cat is two different things. (break)

1976 Conversations and Morning Walks

'Life Comes From Life' Slideshow Discussions -- July 3, 1976, Washington, D.C.:

Prabhupāda: In Bhagavad-gītā it is said bhaktyā mām abhijānāti: (BG 18.55) "One can understand Me through bhakti." And the Vedic injunction is that "If one knows Me, or knows the Absolute Truth, God, then he knows everything." Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. If somehow or other one knows the Absolute Truth, then he knows everything. Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. That is the benefit of knowing the Absolute Truth. So a devotee knows everything. How it is possible? That is explained in Bhagavad-gītā,

teṣām evānukampārtham

aham ajñāna-jaṁ tamaḥ

nāśayāmy ātma-bhāva-stho

jñāna-dīpena bhāsvatā

(BG 10.11)

One may challenge, "How a person can know everything?" So Kṛṣṇa immediately replies that "I help him specifically." Teṣām evānukampārtham. "Just to show My personal, especial favor upon him, I light up the torch of knowledge, and he knows everything." So if Kṛṣṇa helps one to know everything, who can check it? That is not possible. This science must be there. We are not all-powerful. Kṛṣṇa is all-powerful means He can do everything.

Svarūpa Dāmodara: It is also further described about this Absolute Truth as vadanti tat tattva-vidas... (SB 1.2.11).

Prabhupāda:

1970 Correspondence

Letter to Jagadisa -- Bombay 17 November, 1970:

I beg to thank you for your letter dated October 25th, 1970, and noted the contents.

Yes, you are right to say that self-realization is a serious work. The devotees know this and there one of their qualities is that they are grave and not inclined to frivolity. A Krsna Conscious person is only interested in serving the Lord faithfully and he has got no other extraneous thought. His intelligence is always engaged in finding out the best way to execute loving transcendental service to Krsna and therefore he has no time for idleness. An idle mind is the devil's workshop—is a true remark. We should always remember that Maya and Krsna are side by side, just like light and darkness stand side by side. If one is not in the sunshine or light, then he is ipso facto in darkness. Therefore we must not be careless, but we should push on with great seriousness and sincerity, then we shall be certain of achieving the desired result.

I am always glad to learn that our Sankirtana is going on so much joyfully now in our every branch. We shall not misrepresent ourselves by making simply a show of devotional service and simply fill our bellies. It is our only intention to spread this sublime philosophy to all the persons of the world for the complete welfare benefit, both spiritual and material of everyone of them. The new program of preaching on Sankirtana using one basic verse from the Bhagavad-gita As It Is is an excellent idea. We should always be eager to find out such nice ways to spread this Movement. This will automatically bring joy to the devotees as well as to the nondevotees.

1971 Correspondence

Letter to Patita Uddharana -- Delhi 15 November, 1971:

I have noted especially your description of the unfortunate accident which took place and which took away our friends Jananivasa das Brahmacari and Will Prabhu. So on one side we have to be very sorry if our dear friends are taken away from this world, and on the other side we should be satisfied that a pure devotee is never lost. He gets another good chance to cultivate Krishna Consciousness, or if one is advanced he goes back to Home, back to Godhead. But even if it is taken that a devotee is not mature, we should be confident that he will take birth in a rich or devotional family. So their human life in a very good position is guaranteed. A devotee's position is always better than an ordinary karmi's position. Karmis do not know what is the next life, but devotees know it as certain as anything that he is going to have a nice human form of body.

So let us pray for the departed souls that they may be engaged again in Krishna's service.

It will be a good idea in the future if our devotees take lesson from this unfortunate incident and take precaution not to drive late at night for any reason—no gain can come from such driving at night which will ever compensate for much great losses. Please advise your GBC zonal secretary that in future great precaution must be taken.

1974 Correspondence

Letter to Bhakta dasa -- Los Angeles 8 July, 1974:

Now be sure these devotees know and vow to follow the four rules and that they are chanting at least 16 rounds daily. Initiation does not mean they have completed all spiritual perfection and now they can relax but it means now they have begun spiritual life. If they are true to their vows they will _ all perfection in this life and be eligible to go back to home back to Godhead.

Letter to Gurukrpa -- Vrindaban 1 September, 1974:

The result was that Bhattacarya had to learn Vedanta from Caitanya Mahaprabhu, and became his disciple. So Krsna is always strong. If you are fully engaged in Krsna's service attraction of women will be a myth only. It is only Krsna's grace. Of course we are old men now, but even old men they are attracted still by women. So even old man or young man, if one's mind is fixed up in Krsna's lotus feet, there will be no such mundane attraction. Even a woman in the dead of night with all attractive features could not affect even sligtly Haridasa Thakura. So it is a very pleasant job transcendentally. So much so that women and money is no attraction to a devotee. A devotee knows how to engage himself and others in the service of Krsna completely, as well as all the wealth of the world in the matter of propagating Krsna consciousness. Rest assured.