Arjuna was... (Lectures, SB canto 1)

Expressions researched:
"Arjuna is" |"Arjuna was"

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.4 -- London, August 27, 1973:

Yes. The... Anything sacrificed... Yajña. Yajña means Lord Viṣṇu. Yajñārthe karmaṇaḥ anyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9). So whatever we do, it must be done for Kṛṣṇa. That is perfection. You do whatever you like, but do it for Kṛṣṇa. Then there is perfection. Just like Arjuna. Arjuna was a fighter, expert in killing. So he was considering, "Why shall I kill my own family members? Better stop." But Kṛṣṇa encouraged him, that "You must kill." So that is yajña. Kṛṣṇa... Under the instruction of Kṛṣṇa, Arjuna was engaged in killing art, but that is yajña, because it is for Kṛṣṇa, not for himself. For himself he was denying to fight. But when he agreed to fight and kill on account of Kṛṣṇa, it is called yajña. This secret people do not know. They think that killing is very... Killing is very bad, that's all right. Killing, why killing? Even if you give charity, if you become munificent, merciful, that is also not good unless you do it for Kṛṣṇa.

Therefore Kṛṣṇa is canvassing, yat karoṣi yaj juhoṣi yad aśnāsi yat tapasyasi yad dadāsi yat kuruṣva tad mad-arpaṇam (BG 9.27). Yat karoṣi. Everyone is engaged in some work. Yat karoṣi. Everyone they're engaged in performing sacrifices... Juhoṣi. Everyone is liking to give in charity. He has got some money; he wants to make some charity. Dadāsi yat. Everyone is eating. Yad aśnāsi. (break) That is Kṛṣṇa. If you give me a plate, thinking that "Guru Mahārāja will keep some prasādam," I eat everything. (laughter) That's all. No prasādam. You see? You are cheated. But Kṛṣṇa will not cheat. Kṛṣṇa will eat everything and you still keep everything. So where is your loss? Why don't you offer to Kṛṣṇa? Why in the temple?

Lecture on SB 1.1.5-6 -- London, August 23, 1971:

Here it is said, sat-kṛtam. Sat-kṛtam means with due respects, the welcoming, receiving, sat-kṛtaṁ sūtam āsīnam. The speaker must sit very comfortably, sūtam āsīnam. Sukha means certainly he should not feel any inconvenience. Then the speaking will go on nicely. Sat-kṛtaṁ sūtam āsīnaṁ papracchuḥ. Then the questions. Idam ādarāt. The questions should be put not by challenging, by ādarāt, with great adoration. "I beg to submit, this is my question." "Can you tell me like this?" No, that is challenge. Very submissively. Tad viddhi praṇipātena (BG 4.34). The question should be put by surrender. If somebody challenges, he'll never be able to understand. The question has to be very submissive. Here it is also said, ādarāt. You'll find Arjuna was questioning Kṛṣṇa, and at the end, "I have heard like this; if You think that I am fit to understand it, You can please explain it." Similarly Parīkṣit Mahārāja also asking submissively, "If you think I can understand, then please explain." This is the process of question. Not that... Then, go on.

Lecture on SB 1.2.2 -- Rome, May 26, 1974:

So Jarāsandha was very charitable to the brāhmaṇas. So when they... As brāhmaṇas, they wanted something. "Yes, what do you want?" Then they said that "We want to fight with you." So Jarāsandha could understand, "They are in disguise. They are kṣatriyas." So Jarāsandha said, "Yes, accepted. Then who will fight with me? You are three." Then they challenged also, "Anyone. Anyone. You can accept." So Jarāsandha said that "Kṛṣṇa, He fled away." Kṛṣṇa is Ranchor. Sometimes He did that. The purpose was to save the innocent soldiers, and He would take another chance to kill Jarāsandha. But he thought that He fled away. Anyway, so he said that "Kṛṣṇa is afraid of me. I cannot fight with Him. I reject Him. And Arjuna is younger than me; so I cannot fight with who is younger, inferior, to me. But I can accept Bhīma, to fight with him."

So there was fight with Bhīma and Jarāsandha. This is kṣatriya spirit. He could not deny. They were guests, these three men, namely Kṛṣṇa, Arjuna... They were guests. So they would fight the whole day, or, say, in the morning, after taking their breakfast, they'd begin fighting. And the fighting will go on. And at night they are guests. They were received very well. They would dine together, talk together, friendly. You see? So this is kṣatriya spirit. And in this way, for twenty-seven or twenty-eight days, the fighting was going on. Later on, Jarāsandha was killed by the hint of Kṛṣṇa. This is kṣatriya spirit. Similarly, brāhmaṇa spirit. Guṇa-karma-vibhāgaśaḥ (BG 4.13).

Lecture on SB 1.2.5 -- Visakhapatnam, February 20, 1972, At Ladies Club:

Our heart is filled up with dirty things. The dirty things is misunderstanding. The first misunderstanding is accepting, identifying oneself with this body: "I am this body," "I am American," "I am Indian," "I am Hindu," "I am Muslim," "I am Christian," "I am this," "I am that." This identification is one of the greatest misunderstanding, and when Kṛṣṇa began His teaching in the Bhagavad-gītā, He first... Because Arjuna accepted Him a his spiritual master. In the beginning he was talking like friend, but when the questions were not solved, Arjuna accepted Kṛṣṇa as his spiritual master, śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). At that time, when Kṛṣṇa was accepted by Arjuna as his spiritual master, He first of all chastised him. He said, aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase (BG 2.11). Because Kṛṣṇa..., Arjuna was talking as a family man, so therefore He first of all chastised him that "You are talking from a low-grade platform, but you are talking just like a learned man. You are not learned." Gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ. "You are not talking like a learned man." That means Kṛṣṇa indirectly said that "You are a fool. You do not know what is your identification."

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

Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). If you want to know, then first of all is praṇipāta. Praṇipāta means prakṛṣṭa-rūpeṇa nipāta. Just like we have got the system, the disciples they fall flat, straight, and offer respect to Deity or to the spiritual master. This is called praṇipāta. Praṇi... Prakṛṣṭa-rūpeṇa nipāta. The first thing is praṇipāta. You have to find out somebody where you can surrender fully. That is the beginning of spiritual life. Tad viddhi praṇipātena (BG 4.34). First condition is praṇipāta. Praṇipātena paripraśnena. You can inquire. You can ask questions, after you have fully surrendered, not before that. Don't waste your time. It will not act. Just like Arjuna. Arjuna was talking with Kṛṣṇa like friends. When Arjuna said, "Oh, the other side, they are all my kinsmen. How can I kill them? Oh, it is not possible," Kṛṣṇa said, "No, you are kṣatriya. It is your duty to fight. It doesn't matter the other party is your own kinsmen." Ordinary question, answers. In this way, questions and answer, questions and answer were going on. But at last, when by such questions and answers, friendly talk, nothing was solved, then Arjuna said, śiṣyas te haṁ śādhi māṁ prapannam: (BG 2.7) "My dear Kṛṣṇa, in this way the problem will not be solved. I am becoming Your disciple. I am not talking anymore as friend." Śiṣyas te 'ham: "I become Your disciple." Because you cannot argue with guru. That is praṇipāta.

Lecture on SB 1.2.6 -- Delhi, November 12, 1973:

So Kṛṣṇa said to Arjuna that at the present moment the paramparā system is now lost. Yogo naṣṭaḥ parantapa. Sa kāleneha yogo naṣṭaḥ parantapa. "It is the paramparā system has been lost because there have been so many interpretation, wrong interpretation. Therefore I am selecting you to make again paramparā." Bhakto 'si sakhā ceti. "Why You are entrusting me? I am not a Vedantist. I am not a sannyāsī. I am not very learned scholar. I am military man. So why You are trying to give the instruction of Bhagavad-gītā unto me?" This question may be raised. Because Arjuna was a family man. He was not a sannyāsī, neither he was a Vedantist. A military man is not expected to become a Vedantist. Kṣatriya, he knows how to fight. And Kṛṣṇa says that "I will speak to you." Why? Bhakto 'si priyo 'si me: (BG 4.3) "You are My dear friend. Therefore I shall tell you." So this is the process of understanding: you have to become dear friend of Kṛṣṇa. Then you will understand Bhagavad-gītā. Otherwise, for thousands of years you may go on reading Bhagavad-gītā; you will not learn even a word of it. That is the secret. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2).

Lecture on SB 1.2.8 -- Bombay, December 26, 1972:

Hari-toṣaṇam. You may execute your sectional duties as a brāhmaṇa, you can execute your brahminical principles as they are let down in the śāstras, or kṣatriya, you can do your duty, but there should be a test whether you have become successful in discharging your duty. That test is hari-toṣaṇam, whether you have satisfied the Supreme Personality of Godhead. Then it is perfect. Saṁsiddhir hari-toṣaṇam (SB 1.2.13). Everyone should see perfection of his particular duties. And that is recommended that hari-toṣaṇam. This the example is Arjuna Mahārāja. Arjuna is a kṣatriya. His duty is to fight, to give protection to the poor and to annihilate the disturbing element. That is kṣatriya's duty. So Arjuna was trained in that way—he was a soldier—but by his soldier's business, occupational duty, he satisfied Kṛṣṇa. He fought for Kṛṣṇa, not for his personal sense gratification. That is his test, saṁsiddhir hari-toṣaṇam (SB 1.2.13).

So here also Sūta Goswāmī says, dharmaḥ svanuṣṭhitasya, dharmaḥ svanuṣṭhitaḥ puṁsaṁ viṣvaksena-kathāsu-yaḥ (SB 1.2.8). You can discharge your duty very nicely, but you have to see whether you are developing attachment for Kṛṣṇa. Attachment means love, whether you are trying to satisfy Kṛṣṇa. That is the test. If that is not done, simply formulas, if you execute the formula, as I explained the other day, niyamāgraha, without any satisfaction of Kṛṣṇa, then Sūta Gosvāmī says it is simply laboring and waste of time, viṣvaksena-kathāsu-yaḥ notpādayed ratiṁ yadi, śrama eva hi kevalam. Then he says, dharmasya hy āpavargasya na artaḥ arthāya upakalpate. Dharma, artha, kāma, mokṣa (SB 4.8.41, Cc. Ādi 1.90), these are called āpavarga. Āpavarga means nullifying the pavarga. Pavarga... This material world is called pavarga.

Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972:

So here, whatever is spoken in this Bhāgavata statement by Sūta Gosvāmī, dharmasya hy āpavargyasya... Everyone is trying to become engaged in particular type of occupational duty. Suppose one man is professor or one man is engineer or one man is medical man, anyone. Everyone has to do work for livelihood. That's a fact. You cannot live in this material world without working. In the Bhagavad-gītā Kṛṣṇa advised Arjuna that "You have to work. Without working, you cannot," I mean to say, "keep yourself, your life and soul and body together. You have to work." Śarīra-yātrāpi na prasiddhyet. Śarīra-yātrā. So you have to work. Kṛṣṇa never said... Kṛṣṇa is... Arjuna is a great devotee of Kṛṣṇa. Just imagine, he's talking personally with Kṛṣṇa, and Kṛṣṇa is personally helping him. How much exalted he is! But still, Kṛṣṇa is advising to work. Kṛṣṇa never said, "Oh, Arjuna, you need not fight. You sit down silently. I shall..." Actually, He was doing everything. At last He said, nimitta-mātraṁ bhava savyasācin: "You are simply instrumental, and I am doing everything." So Kṛṣṇa does for the devotee everything, but it does not mean that he will sit down. It is not. This is not our Kṛṣṇa consciousness movement that idle, creating some idlement. You must work for Kṛṣṇa's sake. That is the program. Not for sense gratification. That is called dharma.

Lecture on SB 1.2.9 -- Vrndavana, October 20, 1972:

So Sūta Gosvāmī is describing the purpose of religiosity. Dharmasya hy āpavargyasya. Dharma, to accept a system of religion means to accept the path of liberation. Āpavargyasya. This apavarga is very significant word. Pavarga and apavarga. Pavarga means pa, pha, ba, bha, ma. In grammatical ways, ka, kha, ga, gha, ka-varga, ca-varga, ṭa-varga, ta-varga, and pa-varga. Five vargas. Vargīya varṇas. And there are antaḥ-stha varṇas. This is grammatical.

So dharmasya hy āpavargyasya. "A" means negation, negation of pavarga. Pa means pariśrama, labor. Here, in this material world, the sense gratificatory platform is not very easy. You have to work very hard. Karma. Even Arjuna was advised, śarīra-yātrāpi ca te na prasiddhyed akarmaṇaḥ: "My dear Arjuna, you are denying to fight, but you do not know that without fighting, you cannot live even. You cannot maintain your body." Śarīra-yātrāpi. Just see how hard they are laboring. Even just like an ass. In big cities, we have seen, human beings are pulling on rickshaws, ṭhelās. What for? Simply for maintaining this body. In the Kali Yuga, the working will be more harder and harder. Just like an ass. Ass, the example is given always, ass. How much hard work it carries on. Tons of cloth, carrying on the back, going to the ghāṭa. What for? Simply little grass. That's all. Therefore it is called ass. The ass is working simply for a morsel of grass. Grass, there are so many. You can get. But it is because it is ass, he's thinking that "The washerman is my master. He'll give me the grass." Just see.

Lecture on SB 1.2.9 -- Vrndavana, October 20, 1972:

"Let the bank balance remain for my children, and I go to Vṛndāvana and chant Hare Kṛṣṇa." No. That is called vitta-sārtha. If you have got money, you must spend money. Not that "Money is for my children and wife, and I come to Vṛndāvana and chant Hare Kṛṣṇa." There are many such retired persons here. They leave the money for their relatives, and come here with a... Of course, that is good. But Kṛṣṇa is very intelligent. Kṛṣṇa wants to know where you have kept your money. (laughter) He inquires, "You kept your money for your children and you have come to love Me with your beads?" No. (laughter) Kṛṣṇa is very intelligent. Kṛṣṇa wants that "Whatever you have got, you have to utilize for Me."

Just like Arjuna. Arjuna was a warrior, and he utilized his energy for fighting the demons. Because He came to kill the demons. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). So Kṛṣṇa wants to utilize your energy for His satisfaction. That is devotion. Everyone has got his energy, and he can spare it for Kṛṣṇa's service. That is real devotion.

Lecture on SB 1.2.9-10 -- Delhi, November 14, 1973:

Because without being devotee, nobody can understand Bhagavad-gītā. Because in the Bhagavad-gītā in so many places it is stated, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Bhaktyā, only through devotion, only becoming a devotee, you can understand Kṛṣṇa. Otherwise you cannot. Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ: (BG 7.25) "I am not exposed to anyone." Yoga-māyā-samāvṛtaḥ. "Only bhaktyā mām abhijānāti (BG 18.55)."

So this is the way. And this life is meant for that purpose. That is the advice of the Vedas. Vedaiś ca sarvaiḥ... (break) So Arjuna is inquiring from Kṛṣṇa, and He says, janmādy asya yataḥ (SB 1.1.1). Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). So Bhagavad-gītā is real Vedānta. And if one understands Bhagavad-gītā as it is, he is really Vedantist. Veda means knowledge, and anta means the last word. So last word of knowledge is Kṛṣṇa. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). If one does not understand Kṛṣṇa and does not surrender to Kṛṣṇa, he is simply uselessly wasting his time. That is the verdict of all Vedic literature. Therefore in the Śrīmad-Bhāgavata it is said, kāmasya nendriya-prītiḥ. Kāmasya nendriya-prītir lābho jīveta yāvatā (SB 1.2.10). Simply take so much as you will need, not for sense gratification. That is the process. Don't take more, don't take less. Yuktāhāra-vihārasya. Śāstra does not advise you that you starve, unnecessarily you starve. No. Kṛṣṇa has condemned one who unnecessarily starves. You take foodstuffs. But don't take anything which is forbidden. Take kṛṣṇa-prasādam. Patraṁ puṣpaṁ phalaṁ toyam (BG 9.26). Don't try to satisfy your senses. The senses will be satisfied. There are so many varieties of food, kṛṣṇa-prasādam. That you will... These Europeans and Americans, they used to take meat. Now if you give them, bribe that "You take again meat..." Because they have learned to cook so many nice foodstuffs. Ask any one of them. Paraṁ dṛṣṭvā. Paraṁ dṛṣṭvā. When you get better thing, nivartate, then you give up which is not very good.

Lecture on SB 1.2.10 -- Delhi, November 16, 1973:

And how you can become God, sir? But the jñānīs they want, merge into the existence. Sāyujya-mukti. It is called sāyujya-mukti, to merge into the existence. That is Brahman. That is brahma-jñāna. And yogis, they want some magic power, mystic power. They can walk on the water, they can fly in the air, and so many things—aṇimā, laghimā, siddhi. There are eight kinds of siddhis. Prakāmya, īśitā, vaśitā. So a yogi can attain such perfection. But they are wants also. The jñānīs also want, and the karmīs, what to speak, they are simply in want. Therefore, kṛṣṇa-bhakta niṣkāma ataeva śānta (CC Madhya 19.149). A kṛṣṇa-bhakta, a devotee of Lord Kṛṣṇa, he doesn't want anything more. He doesn't want anything more. You will never find that... Arjuna was a devotee. He was working for Kṛṣṇa so much, he was sacrificing everything. He was prepared to kill his family members and everything. Still, he never wanted anything, "Kṛṣṇa, give me this." Never. You will never find in the Bhagavad-gītā.

This is the position of bhakta. And that is the teaching of Lord Caitanya Mahāprabhu. Caitanya Mahāprabhu said, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye: (Cc. Antya 20.29, Śikṣāṣṭaka 4) "My dear Lord Jagadīśa, I don't want these things." Why? Na dhanam: "I don't want riches." Na dhanaṁ na janam. "Not many followers." Because materially everyone wants this. He wants money, he wants to become leader, he will..., many thousands of people will follow him, janam. And sundarīṁ kavitām, very beautiful wife. These are the material wants. So Kṛṣṇa, Caitanya Mahāpra bhu, He said, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye: "I don't want all these things." This is called niṣkāma. Kāma means those who are wanting all these things. And niṣkāma means those one who does not want all these things. How one can avoid these? Mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi (Cc. Antya 20.29, Śikṣāṣṭaka 4). If one becomes perfect, unalloyed devotee, he doesn't want all these things. Therefore he is svāmī. Kṛṣṇa-bhakta niṣkāma ataeva śānta (CC Madhya 19.149). Others, they are wanting something.

Lecture on SB 1.2.11 -- Tirupati, April 26, 1974:

Bhaktyā śruta-gṛhītayā. You have to hear of Kṛṣṇa in devotion, bhaktyā, not as a nondevotee. A nondevotee cannot understand Kṛṣṇa. He has no scope. If a nondevotee interprets on the Bhagavad-gītā, he is simply wasting time of himself and others. Here it is clearly stated, bhaktyā śruta-gṛhītayā. One has to become devotee and hear from the authorities. Just like Arjuna. Arjuna was a bhakta. Bhakto 'si priyo 'si sakhā ceti (BG 4.3). And he heard from the Absolute Truth, Kṛṣṇa. Therefore he understood Bhagavad-gītā. So one who has not heard Bhagavad-gītā or about Kṛṣṇa and who is not a devotee, his speaking on Bhagavad-gītā is simply useless waste of time. Yes. (break)

So as it is stated here in the Śrīmad-Bhāgavatam, paśyanty ātmani ca ātmānam, this is paramātma-darśana, ātmani. Or there is another verse in the Brahma-saṁhitā, premāñjana-cchurita-bhakti-vilocanena. The same word, bhakti.

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

"Why you are rotting in this material world?" Manaḥ ṣaṣṭhāni indriyāṇi prakṛti-sthāni karṣati. "Why you are struggling so hard?" For ānanda. Everyone is struggling for ānanda, but he does not know whether ānanda is there. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Kṛṣṇa, the Supreme Absolute Truth, He is the reservoir of ānanda Therefore you will see Kṛṣṇa's picture always in ānanda. Wherever you see Kṛṣṇa... Kṛṣṇa is in the battlefield, still, He is smiling, ānanda. He is not morose. Arjuna is morose. But He is not morose. Because he is ānandamayo 'bhyāsāt.

So everything is there. The pleasure which we are hunting here within this material world, everything is there, full, full ānanda. You can enter into the ānandamaya-līlā. That He practically demonstrates in Vṛndāvana. He is playing with His cowherd boyfriends, He is dancing with the gopīs, He is playing as a child to His father and mother Yaśodā. He has got conjugal love with Rādhārāṇī. Everything is there. Therefore here it is said, tac chraddadhānā munayo jñāna-vairāgya-yuktayā, paśyanti (SB 1.2.12). You can see all this ānandamaya-līlā, ātmani, within yourself. How? Tac chradda, chraddadhānāḥ. Śraddhā. This śraddhā means... I have already explained many times. It is explained in the Caitanya-caritāmṛta, śraddhā-śabde viśvāsa kahe sudṛḍha niścaya (Cc. Madhya 22.62). This is called śraddhā, when you firmly believe. Śraddhā-śabde viśvāsa kahe sudṛḍha. Without any shaking. Not shaking platform. Firmly. What is that? Kṛṣṇe bhakti kaile sarva-karma kṛta haya. If you become a devotee of Kṛṣṇa, then all perfection is there. This is called śraddhā. Because Kṛṣṇa says at the last stage of His instruction in the Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Śaraṇaṁ vraja: "Voluntarily you surrender unto Me. Then I take charge of you." Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ. "There is no question of considering. Do it immediately." That Kṛṣṇa says.

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

You have to receive through the channel of paramparā system, bhakti. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). Paramparā. Ādau gurvāśrayam. Therefore we have to accept a guru who is coming in the paramparā. Just like Arjuna. Arjuna is paramparā. Because the paramparā was lost, Kṛṣṇa again said Bhagavad-gītā to Arjuna. So as Arjuna understood, if you understand Bhagavad-gītā as Arjuna understood, if you understand Kṛṣṇa, then your understanding of Kṛṣṇa is perfect. And if you invent some imaginary meaning, then you are śrama eva hi kevalam, waste of time. So don't do that. Try to understand Kṛṣṇa as He is, as He speaks Himself about Himself, that "I am like this." What is the difficulty? If Kṛṣṇa says, if God says, "I am like this," why you are manufacturing ways and means to understand God, uselessly wasting time? God is giving His name, God is giving His address, God is giving His activities. Everything is there. Why don't you understand God? Why you are researching? This is called śrama eva hi...

Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972:

Therefore according to Vedic civilization, there is brāhmaṇa-bhojana. Brāhmaṇa-bhojana means whatever a brāhmaṇa eats, it means God is, Kṛṣṇa eats through the brāhmaṇa. Therefore brāh..., brāhmaṇa... In Vedic civilization there is no daridra-bhojana. There is no such word. Now they, they have manufactured: refugee-bhojana, daridra-bhojana. But the, the real is brāhmaṇa-vaiṣṇava-bhojana. Because through the mouth of the brāhmaṇa and Vaiṣṇavas, those who are real brāhmaṇa... So this is the saṁsiddhir hari-toṣaṇam (SB 1.2.13). You may remain a brāhmaṇa. That's all right.

Just like Arjuna. Arjuna was a kṣatriya. He was not a brāhmaṇa; he was kṣatriya. He was not a sannyāsī; he was a gṛhastha, king. His business, he knew how to kill. So by killing he satisfied Kṛṣṇa. Saṁsiddhir hari-toṣaṇam (SB 1.2.13). This is the whole purpose of Bhagavad-gītā. He was unwilling to kill, and Kṛṣṇa was inducing him, "You must kill." And when he agreed to kill, then Kṛṣṇa became satisfied. He became perfect. These are the evidence. The purpose is to satisfy Kṛṣṇa. When he was denying to fight, that was his own satisfaction. "I shall not kill my grandfather, my nephews, my brother on the other side. If they die, I shall be unhappy. So what is the use of killing them?" These are all sense gratification, so-called nonviolence. A devotee does not know what is violence and non-violence. He wants to satisfy Kṛṣṇa. That's all. They do not know what is morality or immorality. They want to satisfy Kṛṣṇa. Just like the gopīs. At dead of night, they went to Kṛṣṇa. This is immorality. But they did not know what is morality or immorality. They must go to Kṛṣṇa. Saṁsiddhir hari-toṣaṇam (SB 1.2.13).

Lecture on SB 1.2.14 -- Los Angeles, August 17, 1972:

"My dear king, you can ask me, from me, any benediction you like. You have kept my request." So what Dhruva Mahārāja asked him? He was Kuvera. Kuvera means the treasurer of the demigods. If he wanted that "The whole treasury of the universe should to given to me," he would have given him. But what he asked? He asked, "My dear sir, you are so kind, you are prepared to give me all benediction. Please give me this benediction so that I may be attached to the lotus feet of Kṛṣṇa."

This is kṣatriya. If required, they'll fight and finish the whole opposite party. Otherwise they are devotees. Just like Arjuna. Arjuna, a kṣatriya. Not that Arjuna was coward. He was sympathetic: "Kṛṣṇa, what is the use of this fighting? The other party, all my relatives, if I kill them, then what do I gain?" Actually, that is the fact. We work so hard, accumulate money for showing to our relatives, to our friends: "Now, just see how I have become rich." "But if they are all gone, then whom shall I show this kingdom?" Thinking like ordinary worldly man. But he was not a coward. Not that he was hesitating to fight, but when he understood that "Kṛṣṇa wants this fighting. Oh, that's all right." Then Kṛṣṇa asked him, "My dear Arjuna, what is your decision?" "Yes." Kariṣye vacanaṁ tava (BG 18.73). "Yes, I shall fight." This is Kṛṣṇa consciousness. "Kṛṣṇa wants this fighting. I do not want. I have nothing to... What is my value? Kṛṣṇa wants it. That is value." This is kṣatriya. So finished—the whole grandfather and grandchildren and everything, finished. The other party, Kauravas, not a single person lived.

Lecture on SB 1.2.16 -- Vrndavana, October 27, 1972:

That is to be understood. That is Bhagavad-gītā. Not that keeping Bhagavad-gītā in front, a scapegoat, I become great politician and great scholar and give my own opinion: "In my opinion, it is like this." This is nonsense. What you are? Your opinion? We don't care, we don't care for all these nonsense who gives his own opinion as if Kṛṣṇa left something to be opined by another rascal. This is their business. He becomes greater than Kṛṣṇa, to interpret Kṛṣṇa's words. This is rascaldom. We don't accept.

We accept yad vadasi keśava, following the footsteps of Arjuna, who directly understood Bhagavad-gītā. He said, "My dear Kṛṣṇa, whatever You say, I accept them as it is." Then others may say, "Well, Arjuna was Kṛṣṇa's friend. So just to flatter Him, he might have said like that." No. Arjuna gave immediately evidences that "I..., not only I accept You, but great personalities like Vyāsa, Nārada, Devala, Asita, and many others." Authorities. Just like when you speak something in the legal court, you give evidences from other judgement, authorities. That is a good case. Similarly, Arjuna accepted Kṛṣṇa as the Supreme Personality of Godhead. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). "My dear Kṛṣṇa, I accept You. You are the Supreme Brahman." Brahmeti bhagavān, paramātmeti bhagavān iti śabdyate. Brahmeti bhagavān, paramātmeti bhagavān iti śabdyate. Therefore Bhagavān is paraṁ brahma. Simply impersonal Brahman-realization is not finishing the business. You have to go further, further, further. In the Īśopaniṣad, it is said, "My dear Lord, kindly wind up Your blazing effulgence so that I can see You actually." That is stated in the Īśopaniṣad.

Lecture on SB 1.2.17 -- San Francisco, March 25, 1967:

Because He's omnipotent, God is omnipotent, therefore He can be exactly in touch with us by His words. His words and He are not different. That is omnipotency. Omnipotency means in everything relating to Kṛṣṇa has the same potency. Just like here in this material world the..., if you want water, you are thirsty, if you want water, then this water, simply calling, simply saying repeatedly, "water, water, water, water, water," will not satisfy your thirst. Because this word has not the same potency as water itself. You require the water as it is. Then your thirst will be satisfied. But in the transcendental, in the absolute world, there is no such difference. Kṛṣṇa and Kṛṣṇa's name and Kṛṣṇa's words and Kṛṣṇa's qualities, Kṛṣṇa's pastimes—everything is Kṛṣṇa. Somebody, some people argues that "Arjuna was talking with Kṛṣṇa. So Kṛṣṇa was present before him, whereas my case, Kṛṣṇa is not present. So how I can get direction?" That is not the fact. Kṛṣṇa is present by His words, this Bhagavad-gītā. Kṛṣṇa... Therefore the system is... Of course, here we don't find such facilities, but India, when we speak on the Bhagavad-gītā, or on the Śrīmad-Bhāgavatam, we worship regularly with flower, with other paraphernalia required for worshiping. You see? In the Sikh religion they also, they have no deity, form of the deity, but they worship the book, grantha-sevā. Perhaps some of you who are acquainted with the Sikh community, they, they worship this grantha. Similarly, the Muhammadans also, they worship the Koran. And similarly, in your Christian also, you worship Bible.

Lecture on SB 1.2.17 -- San Francisco, March 25, 1967:

"I am American," "I am Indian," "I am this or that," then you are material placed.(?) If you identify yourself that "I am neither American, nor Indian, but I am pure consciousness, I am subordinate consciousness of the supreme consciousness, or, in other words, I am servant of God... God is supreme consciousness, and I am subordinate." That... So for our present understanding, subordinate means a servant. But don't carry out the idea of servant in relation to God. Here nobody wants to be servant. Everyone wants to be master. Because to become servant is very, not very, mean, a palatable thing. So but to become a servant of God is not exactly like this. Sometimes servant of God becomes the master of God. The real position of the living entity is a servant of God, but in Bhagavad-gītā we see that the master, Kṛṣṇa, has become the servant of Arjuna. Arjuna is sitting on the chariot, and Kṛṣṇa has accepted his drivership. Is not the servant of the owner of the chariot? So in spiritual relation we should not carry out the conception of this material relationship. Although the relationship are there. The whole relationship, as we have got experience in this world, the same relationship are there in the spiritual world. But that relationship is not contaminated with matter. Therefore they are pure and transcendental. Therefore they are of a different nature. As we become advanced in spiritual conception of life, then we can understand what is the actual position in spiritual, transcendental life.

Lecture on SB 1.2.17 -- San Francisco, March 25, 1967:

Prabhupāda: The whole idea is that action, either in ignorance or passion or goodness... We have discussed that point. That doesn't matter. But action should be done from the spiritual consciousness platform. That's all. Then you transcend the reaction. Just like, for example, Arjuna. Arjuna's fighting... This fighting is on the modes of passion, passion. Now, when the, that work of passion, if he does... Now, Arjuna was thinking not to fight, not to fight, because he thought that "Fighting with my brothers, with my relatives, is not good."

Mukunda: Yes.

Prabhupāda: So, from material point of view, it is all right. From material point of view. But the thing is that material point of view, if you do act good work, you have to enjoy the reaction. That is the point. As I have already explained that by your good work, you get good birth, you get good wealth, you get good education, good features of body. But that is not the solution of your problem. Here the whole thing is that how to act. If we act from the material platform, even in the modes of goodness, that is also not solution of my life. But even, even in the spiritual, from the spiritual platform, if we act which apparently may seem to be acts of passion, that is not reactionary. That is not reactionary. Just like Arjuna. Arjuna... Now, the Lord says that you become free from the reaction of your activities. That is the proposition. Now, at the same time, He's inducing Arjuna to fight. Now, fighting is on the platform, on the modes of passion. Does it mean that simultaneously Kṛṣṇa is inducing him to be entangled in the reaction of passion modes? No.

Lecture on SB 1.2.19 -- Vrndavana, October 30, 1972:

Because sattva-guṇa means knowledge, rajo-guṇa means passion, and tamo-guṇa means ignorance. So this world is being carried on by these three guṇas. Those who are accepting the tamo-guṇa, they are kāma, lusty, too much lusty. And those who are in rajo-guṇa, they're too much greedy. And those are in the sattva-guṇa, they know things. That is brahminical qualification. Veda jānāti iti brāhmaṇaḥ. Veda-pāṭhād bhaved vipro brahma jānāti iti brāhmaṇaḥ. By reading Vedas, one becomes a vipra. Then not only vipra, but when... Vipra means brāhmaṇa. So to become brāhmaṇa by qualification is not sufficient. One must know the Brahman, the Supreme Brahman, Parabrahman. Just like Arjuna understood Kṛṣṇa, paraṁ brahma, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). That is real stage. That is brahminical stage. Don't think that Arjuna was a kṣatriya. He, after studying Bhagavad-gītā, he became brāhmaṇa, because he understood Kṛṣṇa. He says, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). He understood Kṛṣṇa rightly. Others, they, that story of the yājñika-brāhmaṇas... Not story, fact. They could not understand Kṛṣṇa.

When the yājñika-brāhmaṇas were engaged in sacrifice, Kṛṣṇa and Balarāma were requested by their friends, cowherd boys, "My dear Kṛṣṇa, Balarāma, we are hungry. Please give us some food." They knew Kṛṣṇa. That's all. Kṛṣṇa said that "There is a sacrifice, a great ceremony is going on. The brāhmaṇas, the yājñika-brāhmaṇas, are engaged. Go there and ask some food." So they approached. You'll find this description in the Kṛṣṇa book. So the brāhmaṇas refused, because they could not understand Kṛṣṇa. They thought that "Unless the sacrifice is finished, how the foodstuff can be distributed?" But they were so ignorant, that they could not understand that the person for whom the sacrifice was being performed, He's asking personally. That is ignorance.

Lecture on SB 1.2.20 -- Vrndavana, October 31, 1972:

Therefore these are the tests to understand. A politician may pose himself that he is very advanced in spiritual life, but when we see that he is more interested in politics than in Kṛṣṇa, then we can understand what is his position. These are the tests. Or politics or sociology or anything, a pure devotee is always interested how Kṛṣṇa would be satisfied. Just like Arjuna. Of course, when one is interested in that way, all other things, subordinate things, they come within. Just like Arjuna was a great devotee of Kṛṣṇa, but at the same time he was a politician also. So, but the first interest is to become Kṛṣṇized, how to satisfy Kṛṣṇa, not that "For political purpose I love Kṛṣṇa." No. You love Kṛṣṇa, and your all problems, political, social and other things, will be solved. This is Kṛṣṇa consciousness. You don't require to attempt for political reason and make Kṛṣṇa consciousness secondary. Therefore we say that if people, not all, if some percentage of the whole population of the world become Kṛṣṇa conscious, then all the problems of the world will be solved. We don't expect that cent percent people will be Kṛṣṇa conscious, but simply a few percent, say five per cent. If the people of the whole population, they become Kṛṣṇa conscious, then the face of the world will change-īśāvāsyam idaṁ sarvam (ISO 1)—because if the leaders, they understand Kṛṣṇa consciousness and act accordingly, the others will follow. Yad yad ācarati śreṣṭhas tat tad evetaro janaḥ (BG 3.21). Itaraḥ janaḥ, common men, follows the leaders.

Lecture on SB 1.2.25 -- Los Angeles, August 28, 1972:

So this adhokṣajam, Kṛṣṇa, we have to worship. Adhokṣaja. So we cannot see if it is beyond our sense perception. How we can worship Him? Therefore you have to take shelter of the spiritual master who has seen Him. Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). You try to approach the Supreme Personality of Godhead by surrender. Praṇipātena, paripraśnena. First of all, surrender. Not asking before surrender. This is not allowed. If one is not surrendered, then he should not put any question, because the first principle is lost. First of all you must surrender, then put question. And when you put question, don't argue. Take it. Just like Arjuna. Arjuna was putting... When Arjuna surrendered himself to Kṛṣṇa, śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam: (BG 2.7) "Now I become..." Because in the beginning he was talking like friends. So friends' argument, there is no end. Because every one thinks that "I am your friend. Why shall I be defeated by you?" So that talk, sort of talks will not solve your problem how to see God. That is not possible. Therefore, you must follow the principles done by Arjuna. He surrendered to Kṛṣṇa: "Kṛṣṇa, I know You are my friend, but unless I surrender unto You, I accept You my spiritual master, it is not possible to know." Therefore he surrendered: śiṣyas te 'haṁ śādhi māṁ prapannam. Kṛṣṇa also immediately took him as disciple and immediately chastised him, aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase: (BG 2.11) "You're talking like a very learned scholar, but you're fool number one. You do not know what is knowledge."

Lecture on SB 1.3.1-3 -- San Francisco, March 28, 1968:

Prabhupāda: In the Bible also it is said, "God said 'Let there be creation,' and there was creation." That means God is the origin of creation. Yes. Go on.

Upendra: "That is the verdict of Veda." Text 3. Translation: "It is conceived that all the universal planetary system are situated on the extensive bodily features of the puruṣa but He has nothing to do with the created material ingredients."

Prabhupāda: This is universal form of the Lord, virāṭ-puruṣa. Here is also. This is more or less imaginary. But virāṭ-puruṣa... Just like Arjuna was shown the virāṭ-puruṣa, universal form. That is not eternal. That was causal or temporary; for the time being it was shown to Arjuna.

Upendra: "His body is eternally in spiritual existence par excellence." Purport: "The conception of virāḍ-rūpa or viśva-rūpa of the Supreme Absolute Truth is specially meant for the neophyte materialist who can hardly think of the transcendental form of the Personality of Godhead. To them a form means something of this material world and as such an opposite conception of the absolute is necessary for them in the beginning to concentrate their mind in the power extension of the Lord. As stated above the Lord extends His potency in the form of mahat-tattva which includes all material ingredients. The extension of power by the Lord and the Lord Himself personally are one in one sense but at the same time the mahat-tattva is different also from the Lord. Therefore the potency of the Lord and the Lord are non-different. The conception of the virāḍ-rūpa specially for impersonalist is thus non different from the eternal Form of the Lord. This eternal form of the Lord exists prior to the creation of the mahat-tattva and it is stressed here that the eternal Form of the Lord..."

Lecture on SB 1.3.27 -- Los Angeles, October 2, 1972:

The knowledge received from the Vedas, there is no mistake. There is no illusion. It is perfect. Just like here, we have read the passage that four lakhs of years, 400,000's of years after from this time, there will be incarnation of Kalki. His father's name should be Viṣṇu Yaśā. The place where He will appear, it is Sambhal. Everything is stated there. Now 400,000's of years it will... Lord Buddha appeared 2,500 years after the Bhagavat was written. That's came a fact.

So if we take the Vedic statement, Vedic literature statement, as fact, then our knowledge is perfect. You don't require to research. There is no need. It is perfect knowledge and very easy. Kṛṣṇa says that imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). So Kṛṣṇa said this. Arjuna was playing just like ordinary man, although he is not ordinary man. Just to give us lessons, he was asking question just like ordinary man. So when Kṛṣṇa said that "I spoke this Bhagavad-gītā science of God, or philosophy, to Vivasvān, the sun-god," He clarified the matter. He said... Arjuna said, "My dear Kṛṣṇa, You are my contemporary, of the same age. So how can I believe that You spoke Bhagavad-gītā some 400 millions of years ago to sun-god? How can I believe You?" So Kṛṣṇa answered, "Yes, you were also present, but you have forgotten. I remember." That is the difference between God and human, living entity. God knows everything, past, present, future. We do not know. We are teeny. We cannot be equal with God at any stage of life. Even Arjuna, who is constant companion of Kṛṣṇa, he is also forgetting that... Kṛṣṇa replied, "Both you and Me had many, many births. We appeared. But you have forgotten; I remember. That is the difference."

Lecture on SB 1.3.28 -- Los Angeles, October 3, 1972:

Then, "Your sister is not the cause of your death. Her son. That's all right. But I promise, all the sons will be delivered to you." Because it is the husband's duty to give protection. So someway or other, he saved the situation.

So this is the demon. He did not consider that "Here is my poor, younger sister. She's just now married. In jubilation she's going at her husband's home. How auspicious ceremony." And he was personally driving the chariot. But as soon as he heard that "Oh, there is danger from my sister," he did not care anything, no relationship, no ceremony, no auspicity, nothing. This is demon. Demon means for his self-interest, he can do anything nons..., nonsense. That is demon. And demigod means he'll consider thrice before doing anything. Just like Arjuna. Arjuna was insulted in so many ways by the other party, his cousin-brothers. His kingdom was taken. They were sent to forest for thirteen years. His wife was insulted. So many things. But still, he was considering, "Whether I shall kill my kinsmen? The other side, they're all my brothers, nephews, brother-in-law. Whether I shall fight and kill them? Kṛṣṇa, I don't wish to kill them. Let them enjoy." This is demigod, In spite of the other party, aggressor in so many ways, he was thinking. And here you see Kaṁsa, simply for the news that in future his sister's son will kill him, immediately he was prepared to kill his sister. And in the marriage ceremony. This is the distinction between demigod and demon. Just try to understand.

Lecture on SB 1.5.1-8 -- New Vrindaban, May 23, 1969:

"So you are a devotee of such Personality of Godhead. You are recognized devotee. Therefore I request you to find out what is the defect in me that after inquiring, after doing so many books and literatures, I am not happy. So you..." The same thing, as Arjuna surrendered to Kṛṣṇa, that "The disturbance which I am feeling in this battlefield, that can be solved by You only. Therefore I am surrendering unto You as my spiritual master. No more friendly talks. And You just teach me." So this is the, I mean to say, eternal process. Even Vyāsadeva is surrendering to Nārada. Such a great scholar. Even Arjuna is surrendering to Kṛṣṇa. So why? Either you have to surrender to Kṛṣṇa or Kṛṣṇa's representative. Then there is solution. Otherwise there is no solution.

tasmād guruṁ prapadyeta

jijñāsuḥ śreya uttamam

śābde pare ca niṣṇātaṁ

brahmaṇy upaśamāśrayam

(SB 11.3.21)

One who has taken shelter of the Supreme Lord, upaśama, finishing all, I mean to say, material desires... Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). "Vāsudeva is everything." Sa mahātmā. So we have to search out a mahātmā, a person who is simply a surrendered soul to Kṛṣṇa, Vāsudeva, and we have to surrender unto him. This is called disciplic succession. Then our problems will be solved. Otherwise, even a personality like Vyāsadeva, he has problems.

Lecture on SB 1.5.8-9 -- New Vrindaban, May 24, 1969:

For a devotee, he can give up at any moment. He has no problem. Therefore the same example, that these senses are very strong undoubtedly, as strong as the snake. But if you break the poison teeth, the poison teeth, then it is no more fierceful. Similarly, if you engage your senses in Kṛṣṇa, no more controlling. It is already controlled. Protkhāta-daṁṣṭrāyate viśvaṁ pūrṇa-sukhāyate.

And the whole world is problem for ordinary persons, but to us it is not problem. Because we see everything Kṛṣṇa's. If there is problem, it is Kṛṣṇa's problem. Why my problem? Kṛṣṇa can know how to solve problem. So we have no problem practically. Kṛṣṇa's problem. Kṛṣṇa will see to it. Just like Arjuna was encouraged that nimitta-mātraṁ bhava savyasācin. "You don't worry about your victory. I have already arranged." So we should have such faith and conviction and let us try. Let us do very sincerely and seriously. Then everything Kṛṣṇa will do. I haven't got to do anything.

Just like our Kṛṣṇa consciousness movement, it is improving. Kṛṣṇa giving us all facilities. We have no power. But we are trying to discharge the duty sincerely. Then it is everything. There is no problem. Viśvaṁ pūrṇa-sukhāyate. And vidhi-mahendrādiś ca kīṭāyate. And when a person is fully Kṛṣṇa conscious, he knows what is what. He knows what this learned scholar is. He knows what is this. Vidhi-mahendra. What to speak of ordinary scholars and big men. Vidhi, vidhi means Lord Brahmā, and mahendra means the king of heaven. So they are also treated as ordinary human being or ordinary living entities. They are not given any importance. "Well, as..." Ābrahma-bhuvana-stham. Ābrahma.

Lecture on SB 1.5.12-13 -- New Vrindaban, June 11, 1969:

Kṛṣṇadāsa instructed Narottama dāsa Ṭhākura. Narottama dāsa Ṭhākura, Viśvanātha Cakravartī. Viśvanātha Cakravartī, Jagannātha dāsa Bābājī. In this way, there is a clear line of disciplic succession.

So that is recommended here, that samādhinā. Samādhinā, meditation, anusmara: "Don't manufacture your meditation." Just like there are so many meditators. They have manufactured their own way of meditation. That is not recommended, anusmara. Anu means "Follow. You become thoughtful, you think, but taking the instruction from higher authority." Just like Arjuna is taking instruction from Kṛṣṇa. He is thinking, "Whether I shall fight or not fight?" So you become thoughtful. That's very nice. But don't be thoughtful without accepting a spiritual master. That thoughtfulness will not help you, because you are conditioned. You are, you have got the four kinds of defects. So that defect will not... Simply by becoming philosopher, speculator, will not help you. Athāpi te deva ciraṁ vicinvan (SB 10.14.29). You cannot understand God for millions and millions of thinking. No, it is not possible.

Lecture on SB 1.5.13 -- New Vrindaban, June 13, 1969:

So a spiritual master means one who knows Kṛṣṇa. And as soon as one knows Kṛṣṇa, he's liberated. Therefore a spiritual master is liberated. Or a spiritual master or anyone who knows kṛṣṇa-tattva, he immediately liberated. Akhila-bandha-muktaye. Samādhinā, that "This has to be meditated." Anusmara. This another word, anusmara. Anusmara means you don't manufacture your meditation. You try to follow the footprints who have had actually meditated. So then your meditation will be... Not that you manufacture some process of meditation and you get perfection. No, anusmara. And again he says... What is the subject matter of meditation? Tad-viceṣṭitam, the activities of the Lord. So if we simply remember how Kṛṣṇa is teaching Arjuna, what He is speaking, and how Arjuna is receiving, that is meditation. That is meditation.

Just like Caitanya Mahāprabhu approved one brāhmaṇa. He was illiterate. He could not know what is the Sanskrit alphabet or character, what to speak of reading. But when he was initiated, his spiritual master said, "You read daily so many chapters of Bhagavad-gītā." The spiritual master knew that he is illiterate. And he also knew that "I am illiterate. I cannot know what is alphabet, Sanskrit." Still, the order of spiritual master, that is... This is discipleship. "All right, my spiritual master, I shall try to read." So how he was reading? He, he took the book, and he was seeing the book, and "Ohhhh," like... That's all. His friends, who knew that this man is illiterate, and what he is reading: "Mr. such-and-such, how you are reading?" Criticizing. He was silent because he knew that "I am illiterate. My friends are criticizing. That's all right. What can I do?"

Lecture on SB 1.5.18 -- New Vrindaban, June 22, 1969:

Once surrender sincerely, "Kṛṣṇa, I am Yours," Kṛṣṇa will never leave him. He will protect you. But if he had become little stronger, then there is no question of falling down. Rasagra rasena grhyate vaśi kriyate.(?) Kṛṣṇa vaśi kriyate. Vaśi kriyate means hypnotized. It is so nice that one becomes hypnotized. Otherwise, why the boys are working so hard? They are... (laughter) They're all qualified. They can earn money outside. In your country sufficient money is paid for work, but they are hypnotized here. (laughter)

So Kṛṣṇa is so nice. Yes. He's the all-attractive. He hypnotizes His devotee in spite of... Just like the Pāṇḍavas. The Pāṇḍavas, they were Kṛṣṇa's friends. Arjuna was friend. All the brother... Arjuna was very intimate friend, but other brothers, four brothers, they were also Kṛṣṇa's friend. And Kuntī, the Pāṇḍavas' mother, she happened to be the aunt of Kṛṣṇa. So they were well, mean, established in relation with Kṛṣṇa. But as a result, they were banished for twelve years. They lost the game, so they were banished. And their wife, Draupadī, was insulted. Not... They could not insult her, but they tried to insult her. They tried to make her naked in the assembly. And they lost their kingdom, and they were banished for twelve years. So Nārada met Kṛṣṇa. His devotee, he could speak Kṛṣṇa with little criticism, "My dear Sir, Kṛṣṇa, by becoming Your devotee the Pāṇḍavas are very happy. They have lost their kingdom. Their wife is insulted. And now they are banished for twelve years. So it is very good thing. (laughter) But the wonderful thing I see, now, in spite of all these inconveniences, they have increased their love for You." So Nārada, he is astonished, "What kind of hypnotism you do, I do not know. (laughter) In spite of being placed in so much inconveniences, their love for You has increased." That is the position of Pāṇḍavas. This is Kṛṣṇa consciousness.

Lecture on SB 1.5.23 -- Vrndavana, August 4, 1974:

If there is dangerous type of inconvenience, then he's not disturbed. He knows... Just like Ambarīṣa Mahārāja, Prahlāda Mahārāja... There are many instances. His father, Hiraṇyakaśipu, was giving him trouble, chastising. He was patient, not disturbed. So be sure that if you are, if you have actually taken shelter of the lotus feet of Kṛṣṇa, there is no question of danger. Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). And Kṛṣṇa confirms it: "Kaunteya, My dear Arjuna, you declare to the world that My devotee will be never vanquished by any enemy." That is Kṛṣṇa's assurance. So why should we try to...

Of course, if Kṛṣṇa's order is there, that is another thing. Just like Arjuna. Arjuna was ordered by Kṛṣṇa, "You fight." When Kṛṣṇa says, "You fight," you must fight. Not that Kṛṣṇa says, "You fight," and you say, "No, I have taken Your shelter. Why shall I fight?" No, that is not. That is disobedience. When Kṛṣṇa says, "You fight," you must fight. When... Our life should be that whatever Kṛṣṇa says... That is full surrender. Or His representative says, that is my life. Viśvanātha Cakravartī has explained in the Bhagavad-gītā.

Lecture on SB 1.7.2-4 -- Durban, October 14, 1975:

The yogis, they meditate, dhyānāvasthita. Dhyānāvasthita-tad-gatena manasā, the mind becomes fully absorbed in Kṛṣṇa consciousness, tad-gatena. Tat means transcendental Absolute Truth, oṁ tat sat. So tad-gatena manasā, mind being... Our mind is very restless, so it is very difficult. Five thousand years ago, when Kṛṣṇa instructed Arjuna to concentrate his mind, meditate, or meditate upon Supersoul, so Arjuna frankly admitted that it was not possible for him. He said to Kṛṣṇa, "My dear Kṛṣṇa, You are advising. That is nice. But it is not possible for me." Cañcalaṁ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham (BG 6.34). "Mind is so restless, just like wind blowing. So to capture the mind, to make him pacified, it is very difficult job. I don't think I shall be able to do it." Arjuna refused. But Arjuna was a great devotee; therefore Kṛṣṇa encouraged him. Arjuna did not know anything except Kṛṣṇa, always thinking of Kṛṣṇa. Then He encouraged him, that "My dear Arjuna, for you, you are the best yogi." Why? He described:

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

(BG 6.47)

He is first-class yogi. Who? Yoginām api sarveṣāṁ mad-gata, simply thinking of Kṛṣṇa, mad-gata. Antar-ātmanā, within the core of heart, always thinking of Kṛṣṇa. Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā, śraddhāvān bhajate yo mām.

Lecture on SB 1.7.5-6 -- Johannesburg, October 15, 1975:

By bhakti-yoga... The bhakti-yoga is also mentioned in the Bhagavad-gītā. Bhagavad-gītā is bhakti-yoga, but about jñāna-yoga, karma-yoga, haṭha-yoga and other yogas there are description, but at last Kṛṣṇa advises that "The most confidential part of knowledge I am speaking to you, Arjuna, is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66)." This is real gain.

So this is bhakti-yoga. To surrender unto the Supreme Lord, that is bhakti-yoga. So here Vyāsadeva began his realization, bhakti-yogena manasi samyak praṇihite amale (SB 1.7.4). By bhakti-yoga you can cleanse your mind without any contamination, immediately. If you want to be liberated from the contamination of material existence, or material modes of nature, then immediately you take to bhakti-yoga. That is also confirmed in the Bhagavad-gītā:

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

(BG 14.26)

You want to realize yourself as Brahman. We are Brahman—there is no doubt about it—but we have no realization because sammohita, yayā sammohitaḥ: the māyā has captured us. So immediately if you want to be liberated... Mukti means, mukti... Muktir hitvānyathā rūpam. Muktir hitvānyathā rūpaṁ svarūpeṇa vyavasthitiḥ (SB 2.10.6). This is mukti, svarūpa. Our svarūpa is our spiritual life. When we give up other activities, anyathā, which is not spiritual... Material activities, that is not our actual business. Actual business is spiritual activity. Material activity means this body, to keep this body in comfortable position. And the body is changing. Now, today, I am Indian—I am very great Indian leader or very good philanthropist. Now, tomorrow, or the next life, I may not be Indian; I may be Chinese or I may be European. Then my whole business program changed. Again another nationality, another feeling. So in this way... And if I become cats and dogs, then another mentality. This is going on.

Lecture on SB 1.7.5-6 -- Johannesburg, October 15, 1975:

There is spiritual body. That we do not know. There is no education. We have got spiritual body. That spiritual body is covered by this material layer. Just like your body is covered by shirt and coat, vāsāṁsi jīrṇāni yathā vihāya (BG 2.22). Everything explained. We are simply giving up. One dress is now old and rotten; we throw it away and accept another dress. Similarly, this body, when it is not workable—it is old enough; the physiological function is not going on nicely—then there is change of body. Arjuna was advised that "Why you are lamenting for your old grandfather? Better kill him. He will get a new body. He will get a new body." Of course, it was spoken jokingly because grandfather... So, but the fact is that. Fact is that, that the, after the old body... Just like we have got several types of body: babyhood to childhood, child to boyhood, youth-hood, old body. Then after this, he is... Vāsāṁsi jīrṇāni yathā vihāya (BG 2.22). When we give up this body as dress, old and rotten, we get another. This is going on. But this is anartha. Anartha means unnecessarily we are undergoing this change of body. Anartha. If you want to stop it anarthopaśamaṁ sākṣāt, directly, immediately, what is that? Bhakti-yogam. Anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje (SB 1.7.6). And Kṛṣṇa also confirms. This is statement of Vyāsadeva, and Kṛṣṇa also says,

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

(BG 14.26)

So, bhakti-yogam adhokṣaje. This is real purpose of life. This is real purpose of religion. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). The same thing. That is first-class religion. It doesn't matter what kind of religion you are following, but if the religious system teaches you how to become a devotee to Adhokṣaja-adhokṣaja means beyond our sense perception, the Supreme Lord—then your life is perfect. Then you will be happy.

Lecture on SB 1.7.16 -- Vrndavana, September 14, 1976:

There are three chances. Similarly, when the living entity, originally part and parcel of God, the same quality... Not the same quantity. Just like spark and fire, they are same quality but not same quantity. Fire is very big; therefore the big fire is acyuta. It is never degraded. But the small fire is degraded.

So when Kṛṣṇa comes, big fire comes, He is not degraded. He's acyuta. He is... Don't think that because Kṛṣṇa has come in this material world, so He is also affected by the material qualities. No. In Bhāgavata it is said, etad īśanam īśasya. This is controlling power. Although He comes in this material world, He's not affected by the material qualities. He's not fallible; He's Acyuta. Therefore Kṛṣṇa is described as acyuta. When Arjuna was asking Kṛṣṇa to move his chariot, so he addressed Him as Acyuta. Senayor ubhayor madhye rathaṁ sthāpaya me acyuta (BG 1.21). Why Acyuta? Because Kṛṣṇa is the Supreme Lord and Arjuna is living being, entity. Arjuna is servant and Kṛṣṇa is the master. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). How the servant can order the master? It is not the etiquette, neither it is possible. Therefore Arjuna reminded Kṛṣṇa, "Acyuta, my dear friend, You are Acyuta, never fallible. You promised that You shall drive my chariot. So now because You are my driver, I'm asking You to follow my orders. Don't be sorry. Acyuta." This is the purpose. Therefore senayor ubhayor madhye rathaṁ sthāpaya me acyuta (BG 1.21). In this way we find Kṛṣṇa never failed in His promise. He remained always... When He was pierced with the arrows... Sometimes the chariot driver is killed. the horses are killed to make the enemy inactive. Because without horses, without chariot driver, how he can drive?

Lecture on SB 1.7.18 -- Vrndavana, September 15, 1976:

So here is one reference that Lord Brahmā was pursued by Lord Śiva when Brahmā was running after his beautiful daughter. So similarly, here, Aśvatthāmā, he knew that Arjuna is coming to kill him, so he was running very swiftly. Āpatantaṁ sa vilakṣya dūrāt. From distant place, when he saw that Arjuna was coming... So dehātma-buddhi. This is the distinction between person in bodily concept of life and person who is liberated from the bodily concept of life. So when Durvāsā Muni cursed or wanted to kill... What is the king? Ambarīṣa Mahārāja. So Ambarīṣa Mahārāja was a devotee. Unnecessarily he was harassed by Durvāsā Muni, but because Ambarīṣa Mahārāja was a pure devotee, advanced, he was not afraid of being killed. He was not afraid. There are many instances. Just like Prahlāda Mahārāja. He was attempted to be killed by his father so many times, but he was never afraid. Although he was five-years-old boy, but he was not afraid.

Lecture on SB 1.7.19 -- Vrndavana, September 16, 1976:

Of course, from social point of view, we sometimes give respect, as it will be seen. Aśvatthāmā, because he happened to be a great personality, Droṇācārya, so he was excused from capital punishment. Otherwise, Arjuna decided to kill him. But because he was a very great man's son, guru-putra, considering that "If he dies, then guru's wife will be very much unhappy," Draupadī advised... She was unhappy on account of death of her sons. So they considered that Aśvatthāmā's mother, she's innocent, but on account of the son's death, she would be unhappy. So considering all these points he was excused from the capital punishment.

So yadā aśaraṇam ātmānam aikṣata. He was running on on the back of a horse, but when he saw that Arjuna is coming nearer, so he has no other alternative, protection. Then he thought of the brahmāstra. Brahmāstra is the last weapon. Just like it is similar to modern nuclear weapon, brahmāstra. As by releasing nuclear weapon there is radiation, similarly, we have got description that when Aśvatthāmā released his brahmāstra, there was a big radiation, people were feeling very terrible heat. And then Kṛṣṇa informed that "This heat is due to the Aśvatthāmā's release of brahmāstra," and Arjuna was advised counteract it. Now they do not know how to counteract this nuclear weapon. Formerly they knew. I throw one kind of weapon, and if you are expert, you can counteract it. Now they have discovered the nuclear weapon, but they have not yet discovered the counteraction. Fight means I show some expert fighting craft or experiencing. The opposite party must also show something better than that. That was fighting. And in this way when one party fails, he's killed. And if he's killed then war stops. No more war. This was the system.

Lecture on SB 1.7.20-21 -- Vrndavana, September 17, 1976:

So necessity has no law. This brahma-bandhu, he knew how to create this brahmāstra. He learned it. But he knew it also that this weapon is not to be used generally. In very, very rare cases this should be used. As I explained, that atomic bomb, the nuclear weapon, is not used when there is fight between two dogs. It is not so insignificant. When the fight is very severe, just like your country used this nuclear bomb. When the Japanese people dared to attack your Pearl Harbor, at that time, your President was Mr. Truman. So it was not to be used, but he took little more precaution. Anyway, such weapon, deadly weapon, should not be used ordinarily. Therefore here it is said that prāṇa-kṛcchra upasthite. He knew that Arjuna was after him, and there is no escape. He would be killed. So whatever last resort he knew, he used that knowledge to throw brahmāstra so that the other party may be killed altogether. But ajānann api saṁhāram. He was not willing, but he did not know how to withdraw that. Formerly they used to know it. They could throw one brahmāstra, and if he likes he can withdraw. Or the other party he, can nullify it. This is warfare. But he did not know that. How to counteract it, he did not know that.

Lecture on SB 1.7.22 -- Vrndavana, September 18, 1976:

Frequently. You won't find such fire in India, at least. We have no such experience that every moment there is fire brigade. Is it not? I am exaggerating? Huh? You see. We have got so many cities in India, but we don't have such arrangement that constantly, twenty-four hours, dung-dung-dung-dung-dung-dung. At least we haven't got. Less suffering, because we are not so advanced. The more materially you become advanced, the more suffering. Daivī hy eṣā guṇamayī mama māyā (BG 7.14).

These rascals, they do not know. Saṁsṛti. Therefore here we see that tvam eko dahyamānānām apavargo 'si saṁsṛteḥ. This is Kṛṣṇa. Arjuna is mahājana. He is mahājana. He's directly Kṛṣṇa's friend. He knows what is Kṛṣṇa. Therefore he submitted that, "Kṛṣṇa, it is perplexity. I do not like to fight, and You are asking me repeatedly to fight. So it is very awkward position. I cannot understand." Kārpaṇya-doṣopahata-svabhāvaḥ. "I have been infected with kārpaṇya-doṣa, and (I'm) kṣatriya, I am in the battlefield. It is my duty to fight, but I am declining." That is kārpaṇya-doṣopahata-svabhāvaḥ. "My nature, svabhāva, is to fight, but I am avoiding this. So therefore my position is not good, I can understand. Therefore śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam (BG 2.7). I accept You as my spiritual master. You... I am surrendered, prapannam. You kindly instruct, śādhi mām." This is beginning of Bhagavad-gītā. So Arjuna knows that for this saṁsṛti, for this suffering of the material world, only Kṛṣṇa is the savior. Only Kṛṣṇa. Tvam ekaḥ, "Only You. Not anybody else." Nobody can. And He also, Kṛṣṇa also says, mām ekam. "Rascal, mām ekam." This same eka. Arjuna says tvam ekaḥ and Kṛṣṇa says mām ekam. The same purpose. This is to be learned, that eka, "Only Kṛṣṇa." Kṛṣṇaika-śaraṇam. That is wanted. Simply take shelter of Kṛṣṇa. That will save you from this saṁsṛti.

Lecture on SB 1.7.22 -- Vrndavana, September 18, 1976:

When one is attracted by Kṛṣṇa, Madana-mohana... Madana means lusty desires. And Kṛṣṇa, Madana-mohana. He is so attractive that one forgets lusty desires. Therefore His name is Madana-mohana. So if you don't contact with Madana-mohana, then you'll be suffering madana-dahana. Dahana means this, dahyamānānām, always suffering the blazing fire of lusty desires. Unless you become Kṛṣṇa conscious, you'll have to suffer. Therefore it is said dahyamānānām apavargo 'si: "You are the apavarga."

So Arjuna is surrendered soul. When he felt that temperature of brahmāstra or radiation of the atomic weapon, nuclear weapon... So devotee has no other... Kṛṣṇa kṛṣṇa mahā-bāho bhaktānām abhayaṅkara: "Our only shelter is Your lotus feet." Abhaya-caraṇāravinda re. Bhajahuṅ re mana śrī-nanda-nandana-abhaya-caraṇāravinda re. So if you take shelter of Kṛṣṇa's lotus feet, then abhayaṅkara, no more fear. No more fear. And so long you do not do it, then saṁsṛti. Therefore Arjuna says tvam eko dahyamānānām apavargo 'si abhayaṅkara.

Lecture on SB 1.7.23 -- Vrndavana, September 20, 1976:

The Supreme Personality of Godhead can be known by a person who has got a slight favor of the Lord upon him. This is the Vedic version. Nāyam ātmā pravacanena labhyo na medhayā na bahunā śrutena. Ātmā, the Supreme Absolute Truth, cannot be understood... Nāyam ātmā na pravacanena labhyaḥ... By becoming a great debater one can understand the Supreme—that's not possible. Nāyam ātmā pravacanena labhyo na bahunā śrutena. Nor by a person who is very vastly learned or by a great scientist or philosopher, na medhayā—in this way we cannot understand. But one who is surrendered, he can understand. Arjuna is surrendered. In every case he surrendered to Kṛṣṇa. As soon as there is any problem... Problem or no problem, he surrendered. Not that "When there is problem I am surrendered, and when there is no problem I am independent." No. Always surrendered. That is Arjuna's position.

Lecture on SB 1.7.23 -- Vrndavana, September 20, 1976:

The whole thing is revelation. It is not by experience, by scholarship. No: revelation. Ye yathā māṁ prapadyante. One who has surrendered proportionately, God reveals. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11).

So there is no difficulty to understand what is God. Here is Kṛṣṇa, the Supreme Lord-directly. I do not know why people are searching after God, why they do not know what is God. Just see. That means mūḍha. Although God is here, still, he'll not accept. That is mūḍha, narādhama. And why he's mūḍha? Because narādhama. He does not take the process. He wants to manufacture something. Don't do that. Here Arjuna is mahājana, he's Kṛṣṇa's friend, he's always with Kṛṣṇa, and Kṛṣṇa recognizes him. Not that because one is always with Kṛṣṇa, therefore he knows Kṛṣṇa. No. That is not possible. Just like I have given this example many times, that I am sitting here, and the bug is also sitting here. That does not mean we are very confidential. No. Bug is different visions (business?), and my business different. And bug's business is biting. That kind of association will not help. Association means to develop love for the person. That is association.

Lecture on SB 1.7.23 -- Vrndavana, September 20, 1976:

So we have to become associate of Kṛṣṇa, as Arjuna became. Always with Kṛṣṇa-eating with Kṛṣṇa, sitting with Kṛṣṇa, talking with Kṛṣṇa, joking with Kṛṣṇa, fighting with Kṛṣṇa—everything Kṛṣṇa. That is wanted. Not a single moment. Therefore Kṛṣṇa certifies, bhakto 'si priyo 'si me: (BG 4.3) "My dear Arjuna, you are very dear to Me." Naturally if Arjuna is always with Kṛṣṇa, sitting with Kṛṣṇa, talking with Kṛṣṇa, consulting with Kṛṣṇa, joking with Kṛṣṇa, eating with Kṛṣṇa, so why he should not be very dear? Kṛṣṇa, does He remain with anyone unless he is very dear? So bhakto 'si priyo 'si me sakhā ceti. So we have to become, we have to establish some relation with Kṛṣṇa—as servant, as a friend, as a son, as a father, mother, or like the gopīs, mādhurya-rasa, friend. That is also... Conjugal love. Kṛṣṇa is ready to associate with you in any way you like. Somebody likes Kṛṣṇa as friend, somebody likes Kṛṣṇa as husband, somebody likes Kṛṣṇa as paramour. So Kṛṣṇa is ready. Somebody likes Kṛṣṇa as son. So any way, Kṛṣṇa is ready. We have got these five relations in this material world. There is no other relation. And there are other relationship also. Kṛṣṇa also ready to accept... If you want Kṛṣṇa as enemy, yes, Kṛṣṇa is ready. He'll kill you. But that is also good for you. If you want to fight with Kṛṣṇa, yes, Kṛṣṇa is ready—everything. Akhila-rasāmṛta-sindhu. He can associate with you in any rasa, humor, you like. Kṛṣṇa's ready. Ready means that is natural. Because we are part and parcel of Kṛṣṇa, so the part and parcel must remain with Kṛṣṇa.

Lecture on SB 1.7.23 -- Vrndavana, September 20, 1976:

So you have to remain with Kṛṣṇa in some relationship. Here our relationship is through this external energy, māyā. The relationship is there. Although we have tried to give up our relationship with Kṛṣṇa, but Kṛṣṇa has not given up. Kṛṣṇa is always with you. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). He is within your heart. Why? Just to give you association. Now we are rebelled. You want to do something independently. Kṛṣṇa also has agreed, "All right. You do independently. But it is not possible for you to live independently. That is not possible. So I'll give you sanction for independent living." Just see how Kṛṣṇa is friend. You cannot live independently. That is not possible. Because you are aṁśa. Aṁśa means part and parcel. Just like this finger. Finger is finger so long he's with the body; otherwise who cares his finger? Suppose a finger is cut and thrown in the street. Who cares for it? The finger is important so long it is with the body. Similarly, we are always with Kṛṣṇa indirectly or directly. But here Arjuna sees sākṣāt, directly. But we are forced to accept Kṛṣṇa indirectly, māyā. Arjuna is māyāṁ vyudasya. He has no intervention by māyā. And we have got intervention by māyā. Therefore we cannot see Kṛṣṇa. But Kṛṣṇa is always there. Kṛṣṇa is always there.

Lecture on SB 1.7.24 -- Vrndavana, September 21, 1976:

Even if you are as powerful as a lion, you cannot sleep. If you think, "I am lion, I am the king of the forest. Let me sleep, and the animal will come and enter in my mouth." No, that is not possible. Even if you are animal, you have to catch up an animal. Then you'll be able to eat. Otherwise you'll have to starve. Therefore Kṛṣṇa says, niyataṁ kuru karma tvaṁ karma jyāyo hy akarmaṇaḥ. "You must do your duty." Śarīra-yātrāpi ca te na prasiddhyed akarmaṇaḥ. Don't think... The rascal says that "Kṛṣṇa consciousness movement is teaching people to escape. They've become..." No, that is not Kṛṣṇa's instruction. We do not allow any lazy man. He must be engaged. That is Kṛṣṇa consciousness movement. That is Kṛṣṇa's order. Niyataṁ kuru karma. Arjuna was refusing to fight. He was trying to be nonviolent gentleman. Kṛṣṇa did not allow him. "No, no, you cannot do that. That is your weakness." Kutas tvā kaśmalam idaṁ viṣame samupasthitam: "You are proving yourself rascal. It is anārya-juṣṭam. This kind of proposal is for the anārya, uncivilized man. Don't do that." That is Kṛṣṇa's... So don't think that Kṛṣṇa consciousness movement, those who are Kṛṣṇa conscious, they'll become lazy and imitate Haridāsa Ṭhākura. That is not Kṛṣṇa consciousness. Kṛṣṇa consciousness means, as Kṛṣṇa instructs, you must be very, very busy, twenty-four hours. That is Kṛṣṇa consciousness. Not to become a lazy fellow, eat and sleep. No.

Lecture on SB 1.7.26 -- Vrndavana, September 2, 1976:

So the action and reaction of the subtle thing, subtle matter... Mind is also matter, but subtle matter, very fine. Just like sky, ether. Ether is also matter, but it is very subtle, fine. And finer than the ether is the mind, and the-finer than the mind is the intelligence. And finer than the intelligence is my egotism: "I am," this conception.

So they have no knowledge. Therefore they can manufacture weapon or bomb with the gross things. Bhūmir āpo 'nalo—the chemicals, that is gross. But this brahmāstra is not gross. This is also material, but it is made of subtle things: mind, intelligence, and ego. Therefore Arjuna is asking Kṛṣṇa, "I do not know wherefrom it is coming, wherefrom this such high temperature is coming." It is stated here, tejaḥ parama-dāruṇam. The temperature is so high, intolerable. So we should ask the authority. Kṛṣṇa is the best authority. So Arjuna is asking from Him, kim idaṁ svit kuto veti: "My dear Kṛṣṇa, wherefrom this temperature is coming?" Kim idam. Deva-deva. Why he's asking to Kṛṣṇa? Because Kṛṣṇa is the deva-deva. Here we have got many millions of different varieties of life, 8,400,000 varieties of life. Out of them, we human form of life, and above this, the demigods in the higher planetary system, their standard of living, their duration of life is many, many times higher, superior than ours. Just like our standard of life, we are human being, it is better than the uncivilized man. And the uncivilized man's standard of life is better than the animal life. Phalgūni tatra mahatāṁ jīvo jīvasya jīvanam.

Lecture on SB 1.7.28-29 -- Vrndavana, September 25, 1976:

Therefore we have no knowledge of God. This is our position, and it is coming since very, very, very, very, long time. Time immemorial. Therefore the Vedas are there. Anādi-bahirmukha jīva kṛṣṇa bhuli' gela, ataeva kṛṣṇa veda-purāṇa karila(?)

So we have to utilize the Veda-purāṇa. The Veda-purāṇa is here in India. It is not for India; it is meant for the whole universe. But still, it is available in India. That is India's special position. Indian civilization is not very much interested with the four-wheel civilization. India is interested in spiritual cultivation, Veda-purāṇa. So this science as it is mentioned here, unnaddham astra-jñaḥ, so Arjuna was expert in military science, and still, he was a devotee. It is not that only a brāhmaṇa with very clean cloth and clean habit, satya-śaucābhyām... Brāhmaṇa's first qualification is truthfulness and cleanliness, satya-śaucābhyām. This is the first qualification. Śamo damas titikṣā ārjavam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). Tyāgena satya-śaucābhyāṁ yamena niyamena vā. So this is brahminical qualification. But there are others also. A kṣatriya, he is expert in the military science, how to kill. So the killing art is there. You cannot make it null and void by advocating nonviolence. No. That is required. Violence is also a part of the society. Just like here is some itching sensation. This is violence. That is required for the comfort. So similarly, Arjuna was kṣatriya. He knew the art of killing, and still, Kṛṣṇa is... Kṛṣṇa also, He appeared as a kṣatriya in the dynasty of kṣatriyas. Vāsudeva, son of Vasudeva. He also knew the art of killing. That is also one of the part of His business. Yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7), paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). So vināśa-requires violence.

Lecture on SB 1.7.32-33 -- Vrndavana, September 27, 1976:

If we give up everything as mithyā, prāpañcikatayā, material... Hari-sambandhi-vastunaḥ. Because everything is in connection with Hari, His energy. So do not reject things as jagan mithyā. Do not reject. Prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ. Do not reject, but utilize it properly. That is wanted.

So if we actually follow mataṁ ca vāsudevasya, and if we want to stop the upadrava, the disturbances of this material world, as Arjuna is following under the instruction of Kṛṣṇa... He's doing everything under the instruction of Kṛṣṇa. But he's doing political, he's counteracting with this brahmāstra another brahmāstra. As a military man, he's doing his duty, but he's doing everything under the instruction of Kṛṣṇa. That is wanted. That is truth. Don't do anything thinking yourself as independent. You cannot be independent. If you don't accept mataṁ ca vāsudevasya, then by the ear you'll be pulled by the māyā to do something. You'll be obliged to do something. You are not independent. As soon as we forget this principle, we become fool enough to consider as independent: "I am as good as... I am God." That is rascaldom. That is rascaldom. So 'ham. So 'ham, that does not mean that "I am as good as. I am God." No. I cannot be God because I am under the obligation of the laws of nature.

Lecture on SB 1.7.32-33 -- Vrndavana, September 27, 1976:

You cannot be independent. You are not independent. If you falsely think that you are as good as God or you are independent, that is ahaṅkāra-vimūḍha. Ahaṅkāra-vimūḍhātmā.

So following the mahājanas, the principles, as Arjuna is doing, we must follow the instructions of Kṛṣṇa. That is fully explained in the Bhagavad-gītā. And surrender unto Him. And then our life will be successful. There will be no disturbances. Otherwise, if we declare independence, that is troublesome. It will create simply trouble. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). That is māyā. To think oneself independent is māyā. We are not independent. We are completely under the control. So, so long we declare independence we suffer. And if we remain fully dependent on the will of Kṛṣṇa, Vāsudeva, then we are happy.

Lecture on SB 1.7.34-35 -- Vrndavana, September 28, 1976:

Sun globe is not the sun-god. Similarly... This is a crude example. Therefore Caitanya Mahāprabhu's philosophy is acintya-bhedābheda-tattva: everything is God, and everything is not God. Bheda-abheda. Bheda means not, different, and abheda means one. Acintya-bhedābheda-tattva. Acintya... For us, how we can adjust, at the same time one and different? Therefore it is acintya. Not cintya, cintanīya. In our present sense it is difficult to adjust things how we are one and different with the Supreme Absolute Truth. Acintya-bhedābheda-tattva.

So in this way we have to understand. Tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). Through paramparā system. Just as Arjuna is in the paramparā system, Arjuna was being taught directly by Kṛṣṇa, so you should learn from Arjuna. That is paramparā system. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). Then you will understand. If you take the words of Arjuna, how he appreciated Bhagavad-gītā and how he appreciated Kṛṣṇa, then your knowledge is perfect. If you manufacture meaning and manufacture idea by your concocted, poor fund of knowledge. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet. Which is beyond your sense perception... Adhokṣaja. Therefore Kṛṣṇa is called adhokṣaja. Adhah-kṛtaṁ akṣajaṁ indriya-jñānaṁ yena. Adhah-kṛta, subdued. You cannot approach Kṛṣṇa by material sense perception. It is not possible. Therefore His name is adhokṣaja. Still you have to offer your service to the Supreme. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). Adhokṣaje. This is the idea, that unless we approach the adhokṣaja, Kṛṣṇa... And Kṛṣṇa... Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Those who are trying to study Kṛṣṇa by these blunt senses, they'll never understand Kṛṣṇa. They'll never understand.

Lecture on SB 1.7.38-39 -- Vrndavana, September 30, 1976:

So here is Kṛṣṇa's direction. You take always Kṛṣṇa's direction, then that is bhakti, and you remain brahma-bhūyāya kalpate. (BG 14.26) You are always immune from the sinful reactions of this material world. It does not mean... You cannot manufacture. Actually you have to follow the orders of Kṛṣṇa. Just like Arjuna is being advised. You simply follow Kṛṣṇa. Not that whimsically he was going to punish Aśvatthāmā. Under direction of Kṛṣṇa. Similarly, in every step of your life, if you take Kṛṣṇa's direction or His representative's direction, then you are safe.

Lecture on SB 1.7.40 -- Vrndavana, October 1, 1976:

So everything belonging to Kṛṣṇa is Kṛṣṇa. This is Kṛṣṇa consciousness. Nothing should be neglected. That is Kṛṣṇa consciousness. Everything should be... Śrī-vigrahārādhana-nitya-nānā-śṛṅgāra-tan-mandira-mārjanādau **. Every corner of this temple should be considered "Here is Kṛṣṇa." Then Kṛṣṇa conscious. Not that "Only in the temple Kṛṣṇa is there, not in the gate. Let it be open and thief may come and steal." No. Very, very careful. The idea is that devotee must be expert in understanding things very clearly. Just like Arjuna. Kṛṣṇa is requesting him. Therefore it is said, evaṁ parīkṣatā. Kṛṣṇa is trying to see how Arjuna is Kṛṣṇa conscious. "I am requesting you, 'Kill him.' " And what does he decide? Kṛṣṇa knew everything. Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). Kṛṣṇa is situated in everyone's heart. So what Arjuna was thinking of, Kṛṣṇa knew it that he was thinking rightly not to kill this man. Still, He was parīkṣatā, He was examining how Arjuna decides. So he passed the examination.

Lecture on SB 1.7.43 -- Vrndavana, October 3, 1976:

So Draupadī, in the previous verse it has been described, vāma-svabhāvā kṛpayā nanāma ca. Vāma-svabhāvā. Vāma, woman. Women, they are very soft-hearted, vāma-svabhāvā. So although Aśvatthāmā killed her sons very mercilessly, and he was arrested and Kṛṣṇa ordered him to be killed, and Arjuna was just preparing to punish him, but vāma-svabhāvā, woman, being very soft-hearted, without any consideration, she immediately offered her respect, nanāma. Not only she offered her respect to Aśvatthāmā being the son of a brāhmaṇa, especially of Droṇācārya, their teacher... So she immediately ordered Arjuna, mucyatāṁ mucyatām: "Release him immediately. You have arrested a brāhmaṇa." Mucyatāṁ mucyatām eṣa brāhmaṇo nitarāṁ guruḥ. "Brāhmaṇa is always our guru. Although he has killed my sons, still, he stands to be my guru, your guru."

So this is Vedic culture, that they know how to offer respect to the proper persons. But Arjuna, he also decided that although Kṛṣṇa ordered him to kill Aśvatthāmā, he's guru's son, although he's not brāhmaṇa; he's brahma-bandhu. He has been described as brahma-bandhu, not brāhmaṇa. But Draupadī, being woman, vāma-svabhāvā, very soft-hearted, she did not consider whether he's actually a brāhmaṇa. The son of a brāhmaṇa, that much she knew. This is the difference, how to calculate whether one is brāhmaṇa or not brāhmaṇa. Brāhmaṇa and brahma-bandhu, these two words are there. Just like if you are the son of a high-court judge, you can be called, you have got the right, that "son of a high-court judge." That is all right. But you cannot claim to become the high-court judge. That is not possible. Unless you are qualified, unless you are actually acting as high-court judge, you cannot be called a high-court judge.

Lecture on SB 1.7.43 -- Vrndavana, October 3, 1976:

This is ātmā, beginning. Asmin dehe. Within this body there is the soul. Dehino 'smin yathā dehe. Not the body is important. Body's nothing; it is dead matter. When Kṛṣṇa began His instruction and Arjuna was lamenting on the basis of this body... "If we kill our brothers their wives will be widowed and they'll be bhraṣṭācāra(?), the varṇa-saṅkara will be there." Everything he was calculating on the basis of this body. All politics, sociology, they are going on the basis of this body. But Kṛṣṇa, as soon as He was accepted by Arjuna as guru... Śiṣyas te 'haṁ śādhi māṁ prapannam: (BG 2.7) "Now, Kṛṣṇa, I accept You as my guru. Not as friend." Because friendly talking is useless waste of time. He accepted Him as guru. When guru speaks, you cannot argue. That is not the process. You should accept a guru who is infallible. Otherwise it is useless. He accepted guru Kṛṣṇa because Kṛṣṇa is infallible. If we accept guru, a bogus guru, then it is no benefit. Guru means Kṛṣṇa's representative. Not that everyone can be guru.

Lecture on SB 1.7.43 -- Vrndavana, October 3, 1976:

He's always satisfied. Ahaṁ brahmāsmi. That is brāhmaṇa. But, in spite of this quality, if he does not enter into the bhakti, then he's not a Vaiṣṇava. He may be a brāhmaṇa... This is clearly defined in the Bhagavad-gītā. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). He's pacified. Samaḥ sarveṣu bhūteṣu. He's equal to everyone. Then he's qualified to become a devotee, Vaiṣṇava. So unless he comes to that stage he cannot become guru. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2).

So here, the Pāṇḍava family, they are very enlightened family, and still, vāma-svabhāvā, the woman is soft-hearted. He did not... She did not consider about Aśvatthāmā's position. But so far Kṛṣṇa is concerned, Arjuna is concerned, they considered that he is not a brāhmaṇa, but he is a brahma-bandhu. Brahma-bandhu means son of a brāhmaṇa, but behavior is something else. He's called brahma-bandhu.

Lecture on SB 1.7.44 -- Vrndavana, October 4, 1976:

Prabhupāda: It is called śabda-vedī. He who... Just like I cannot see where is the bird. He's chirping. But śabda-vedī, I can throw wherever the bird is, it will go and kill. That is called śabda-vedī. Mahārāja Daśaratha used it. Therefore he was cursed that he would die being aggrieved when Rāmacandra will be banished. Go on.

Pradyumna: "So this is a finer military science than that of the gross military military weapons used nowadays. Arjuna was taught all this, and therefore Draupadī wished that Arjuna feel obliged to Ācārya Droṇa for all these benefits. And in the absence of Droṇācārya, his son was the representative. That was the opinion of the good lady Draupadī. It may be argued why Droṇācārya, a rigid brāhmaṇa, should be a teacher in military science. But the reply is that a brāhmaṇa should become a teacher, regardless of what his department of knowledge is. A learned brāhmaṇa should become a teacher, a priest and a recipient of charity. A bona fide brāhmaṇa is authorized to accept such professions."

Prabhupāda: So there is nothing especial to be explained. The only important part of this verse is, that don't learn guru-māra-vidyā. Even if you become more learned that your guru, you should not exhibit it before your guru. You should always remain a fool number one. Just like Caitanya Mahāprabhu showed Himself by His example. Guru more mūrkha dekhi 'karila śāsana (CC Adi 7.71). Caitanya Mahāprabhu was not mūrkha, but He has taught us that before guru, we shall always remain a mūrkha. That is advancement. Not that "I know more than guru. I don't care for guru. Now give me blessing that I can find out some better guru." This nonsense, if you don't find... If your guru is not perfect, then why you are asking blessing to find out another?

Lecture on SB 1.8.18 -- New York, April 10, 1973:

So then... Just like we apply sometimes ointment and cūrṇa... What is called in English, cūrṇa? Powder, something? Anyway... So when our eyes are cleansed we thinks clearly; similarly, if we apply the ointment of love of God on the eyes, then we can see God. Just like Arjuna, Kṛṣṇa. Kuntī is seeing. Others, they do not understand that Kṛṣṇa is the Supreme Personality of Godhead, but the Pāṇḍavas, and the Pāṇḍavas' mother, they know that "Here is Kṛṣṇa, the Supreme Personality of Godhead." Alakṣyam. Just like Kṛṣṇa was exhibiting His virāḍ-rūpa in the battlefield of Kurukṣetra. Only Arjuna was seeing, nobody else.

So God reveals Himself to the devotee. Although... Just like Prahlāda Mahārāja was seeing that Nṛsiṁhadeva has come, and his father, atheist father, he was challenging, "Where is your God?" So God is everywhere, but He is not visible to the nondevotee. But one who is devotee, he can see Him. Every... Not only once. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva (Bs. 5.38). Sadaiva means always. He is seeing always Kṛṣṇa. That is the position of saintly person. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu (Bs. 5.38). Hṛdayeṣu, in the heart, vilokayanti, they see.

So if you can see God, you can talk with God, if you can go back to home, back to God, why should you lose this opportunity? This opportunity is in the human being. You can see God, you can talk with God, you can go back home, back to God. Everything is possible. And that is Kṛṣṇa consciousness movement.

Lecture on SB 1.8.24 -- Los Angeles, April 16, 1973:

So this is full surrender. When Draupadī fully surrendered to Kṛṣṇa without trying herself to save her, then unlimited yards of cloth was supplied, and she could not be made naked. But because the attempt was made in an assembly of crude, rude men, therefore it is said, asat-sabhāyāḥ.

Vana-vāsa-kṛcchrataḥ. And then next game was that if they lose the game, they will go, they would go twelve years in the forest. So that was also happened. For twelve years. And the condition was: after twelve years, one year they should remain incognito. If they are detected that "They are living in such and such place," then again twelve years. So hard condition. And that also performed. In that incognito condition they married Draupadī. Arjuna was at that time in a incognito. He went there as a brāhmaṇa, in the dress of a brāhmaṇa. Because if he went there in the dress of a kṣatriya they would be detected again. "Oh, here is Arjuna." Then again they will have to go again for twelve years.

So these things are there described in the Mahābhārata. Mahābhārata means... Mahā means great, greater, and bhārata means India. It is the history, history of greater India, Mahābhārata. They take it as stories, as mythology. That is nonsense. It is history. Mahābhārata is the history. So we take it as history. All these Purāṇas, Mahābhārata, they are history. But not this chronological history. Chronological history, if you keep, then how many pages you have to keep, so many things? Simply selected incidences, they are described there, select, most important incidences. But that is history. So these very important incidents, they are described in the Mahābhārata.

Lecture on SB 1.8.24 -- Los Angeles, April 16, 1973:

Then mṛdhe, mṛdhe (SB 1.8.24). Mṛdha means battlefield. Mṛdhe mṛdhe. Aneka-mahā-ratha astrataḥ. There were great, great fighters, mahā-ratha. These are just like in modern days they are given title, lieutenant, commander, commander-in-chief, like that. Formerly these titles were for the military man: eka-ratha, mahā-ratha, koṭi-ratha. Ratha means chariot. So if one could fight with one charioteer, he is eka-ratha. And if he could fight with one thousand charioteer, then he is called mahā-ratha. So all the commanders there in the battlefield of Kurukṣetra were mahā-rathas. Mahā-ratha. They are described in the Bhagavad-gītā. Especially Bhīṣma and Karṇa, Droṇācārya, they were very, very great commanders. Still, Arjuna could kill them by the grace of Kṛṣṇa. Arjuna was nothing in front of them. They were so great fighter. Arjuna was also mahā-ratha. Still, these commanders were very, very powerful. But by the grace of Kṛṣṇa he could kill Karṇa, he could kill Bhīṣma, he could kill Droṇācārya and came out victorious. And Parīkṣit Mahārāja, when he was talking with Śukadeva Gosvāmī, he also referred this, that "The battlefield of Kurukṣetra was just like ocean, and there were so many ferocious aquatic animals. But by the grace of Kṛṣṇa my grandfather crossed over it very easily."

This is very significant, that you may have many enemies or many fighters, very powerful fighters, but if you remain at the protection of Kṛṣṇa, then nobody can do you anything, harm. Rākhe kṛṣṇa māre ke: "If Kṛṣṇa protects you, nobody can kill you." But if Kṛṣṇa kills you nobody can give you protection. That is this, rākhe kṛṣṇa māre ke, māre kṛṣṇa rākhe ke. This is the... If Kṛṣṇa desires to kill you, nobody can save you. Just like a big man, a rich man, is suffering from disease. All first-class physician, medicine, hospital, available for him, but still, he dies. That means Kṛṣṇa desires that "This man must die." So these things will not help you. The so-called protective methods that we have discovered, they will be useless if Kṛṣṇa does not desire that you should live. They will be useless.

Lecture on SB 1.8.24 -- Mayapura, October 4, 1974:

Then mṛdhe mṛdhe aneka-mahāratha astrataḥ (SB 1.8.24). Then at last, after all these tribulations, at last it was decided... Kṛṣṇa wanted to settle up that "You have given these Pāṇḍavas so much trouble. Never mind. But they are kṣatriyas. They cannot become vaiśya or śūdra or brāhmaṇa. So they must have some place to rule over. So you give these five brothers five villages so they can rule and live." "No, that is not possible. We are not going to leave a spot of land which can contain the upper portion of the needle without fight." So then there was fight. The Battle of Kurukṣetra was forced upon the Pāṇḍavas by the Kurus. Still, Arjuna was not willing to kill them. Just see. He's Vaiṣṇava. He never thought of, that "My, these cousin-brothers, they have given us so much trouble. Why I shall be sympathetic upon them?" No. Still, he was sympathetic. Why? Now, because he was a Vaiṣṇava. That is Vaiṣṇava. Para-duḥkha-duhkhī kṛpāmbudhir yas tam ahaṁ prapadye (CC Madhya 6.254). Vaiṣṇava is so tolerant. They suffer; still, they do not want others' suffering. So this is Vaiṣṇava.

Lecture on SB 1.8.24 -- Mayapura, October 4, 1974:

So in that battlefield, mṛdhe mṛdhe, there were Bhīṣmadeva, Droṇācārya, Karṇa, Kṛpācārya. They were so big fighters, mahā-ratha. Mahā-ratha means... Mahā-ratha, ati-ratha, eka-ratha. A fighter who can fight with one man, he is called eka-ratha. And one who can fight with thousands of men, he is called mahā-ratha. And more than that, he is called ati-ratha. So these generals, Bhīṣmadeva, Karṇadeva, Karṇa and others, they were very, very powerful than Arjuna. Therefore Arjuna took the opportunity of killing Karṇa in a precarious position. Similarly, Bhīṣma was... Karṇa was almost dead when Bhīṣma was fighting. So Bhīṣma promised that "Today, either Arjuna will die or his dear friend, Kṛṣṇa, will have to break His promise. Then I'll give up this fight." So Arjuna was almost shattered, his chariot broken, and he was exasperated. So at that time Kṛṣṇa took one wheel and went to kill Bhīṣmadeva. So Bhīṣmadeva saw that "Kṛṣṇa has broken His promise. Therefore I give up this fight." Kṛṣṇa came to threaten him. That means He has broken His promise. "So I wanted to see that Kṛṣṇa breaks." This is also affection, love, between devotee... Just like in sporting, just like you want to see your friend defeated, but that does not mean you are enemy. In sporting, there is fight. That one party is defeated. That does (not) mean they are enemies. Next moment, they shake hands, sit together, dine together. It is like that.

So in this way Kṛṣṇa saved. Therefore mahāratha astrataḥ. And at last, Drauṇi, the son of Droṇācārya, Aśvatthāmā. He was so crooked that he killed the five sons of the five Pāṇḍavas, and at last, Mahārāja Parīkṣit was in the womb of his mother. He wanted to kill him also. Brahmāstra. Brahmāstra, atomic bomb nowadays. It is almost similar, but it is still dangerous because atom bomb, you release—it has no aim. It will kill with..., aimlessly. But the brahmāstra is so accurate that if you want to kill somebody, it will go there, wherever he is, and it will kill. So Parīkṣit Mahārāja was in the womb of the mother. The brahmāstra entered the womb of the mother and was trying to kill this Parīkṣit Mahārāja in the womb, and Kṛṣṇa saved. He entered also within the womb and saved the child. Therefore it is said that drauṇy-astrataś cāsma hare 'bhirakṣitāḥ. Kṛṣṇa saved them in so many ways, so many ways. So that is being admitted. That is the behavior of Kṛṣṇa and His devotees.

Lecture on SB 1.8.25 -- Los Angeles, April 17, 1973:

They were put into the forest. Full of dangers. But within all those dangers, Kṛṣṇa was there, with all those dangers. When the Draupadī was being naked, Kṛṣṇa was there supplying cloth. Kṛṣṇa is always there.

Therefore Bhīṣmadeva, while he was dying... He was grandfather of the Pāṇḍavas. So when the Pāṇḍavas came to see him on his deathbed, so he cried that: "These boys, my grandsons, they're all very pious. Mahārāja Yudhiṣṭhira, the topmost pious person. His name is Dharmarāja, the king of religiosity. He is the eldest brother. And Bhīma and Arjuna, they are devotees and so great hero. They can kill thousands of men. They're so powerful. So Yudhiṣṭhira, Yudhiṣṭhira is there, and Bhīma is there. Arjuna is there, and Draupadī is directly the Goddess of Fortune. There was this injunction that wherever Draupadī will be there, there will be no scarcity of food. In this way, the combination was so nice and over and above them, Kṛṣṇa is always with them, and still they are suffering." So he began to cry that: "I do not know what is the arrangement of Kṛṣṇa that such pious men, such devotees, they are also suffering."

Lecture on SB 1.8.28 -- Los Angeles, April 20, 1973:

Our original constitutional position is that we are eternal servant of Kṛṣṇa. So as soon as we employ ourself in the service of the Lord, immediately we become liberated. Immediately. there is no question of passing through some process. This very process, to engage oneself, engage one's senses in the service of the Lord, means he is liberated.

So this liberation is open for everyone. Samaṁ carantam. Kṛṣṇa does not say that: "You come to Me. You become liberated." No. He's open for everyone. He says: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). He speaks to everyone. Not that He's speaking to Arjuna only. He's speaking to everyone. Bhagavad-gītā is spoken not only for Arjuna. Arjuna is the, just like the target. But it is spoken for everyone, for all human beings. So one has to take advantage. Samaṁ carantam. He's not partial that: "You become..." Just like the sunshine. The sunshine is not partial that: "Here is a poor man, here is a low-class man, here is a hog. I shall not distribute my shining there." No. Sun is equal. One has to take advantage of it. The sunshine is there open, but if you close your door, if you want to keep yourself in airtight darkness, that is your business.

Lecture on SB 1.8.29 -- Mayapura, October 9, 1974:

Just like Vaiṣṇava. Vaiṣṇava, Prahlāda Mahārāja. He is feeling for... Para-duḥkha-duḥkhī. This is Vaiṣṇava's business, because a Vaiṣṇava, when he comes to become Kṛṣṇa conscious, he can understand that "What I was previously and what I am now." Actually one is... He's happy. He feels that... Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. "So why these people should suffer without Kṛṣṇa consciousness?" That is samaḥ sarveṣu bhūteṣu. Therefore preaching required. He preaches. Kaniṣṭha-adhikārī Vaiṣṇava, he remains compact in temple worship, that's all, to show the Deity and get some money and fill up the belly. My Guru Mahārāja condemned this process. Of course, it is condemned in this sense, that those who are thinking that "I have got this temple. Let people come here out of sentiment and they'll pay, and it will be a source of income for my filling up belly..." This is most condemned. My Guru Mahārāja used to say that ṭhākura dekhiyepayesara ujgarache, rastaya jara diye jivika bharyam kara bhalo(?). One should be honest. He should work for getting some money. Just like Arjuna. Kṛṣṇa never said that "Arjuna, you sit down. I am your friend. I shall do everything for you. You sleep." No. Arjuna was a kṣatriya. He should fight. That was the instruction of...

So kaniṣṭha-adhikārī is different. And madhyama-adhikārī, they feel for others that...

Lecture on SB 1.8.32 -- Mayapura, October 12, 1974:

"If I do not work hard, if I do not get money, then I shall die out of starvation." But if you are actually Brahman realized, if you understand that "I'll not die," then where is your activities? You'll not die. If somebody, some physician, gives you a tablet: "Now you take this tablet. You'll not die," then you'll stop working immediately, because "I'll not die." So brahma-bhūtaḥ prasannātmā. "That is all right. Now I am spirit soul. I understand I will never die." That is prasannātmā. Na śocati na kāṅkṣati (BG 18.54). There is no need of lamentation. Samaḥ sarveṣu bhūteṣu. But mad-bhaktiṁ labhate parām. If you do not take to devotional service, simply by realizing that you are Brahman will not help. And by devotional service, you can become dear.

Just like Arjuna is addressed by Kṛṣṇa, bhakto 'si priyo 'si: (BG 4.3) "You are My devotee and very dear friend." So our business is, somehow or other, to become very dear to Kṛṣṇa, as a servant, as a friend, or as father, mother, or as lover. Some way or other, you become... Make Kṛṣṇa your dear as master or as son or as father or... Father, they are taki..., doing, everyone. Even ordinary person, if he is God conscious, he takes Kṛṣṇa as supreme father. Just like the Christians, they take that "O Father, give us our daily..." Father means to ask Him, "Give me, give me, give me, give me." Nobody wants to give father, but wants to take from father. Sometimes our students, when they spend extravagantly and I point out, he says, "My father has sent money." Sometimes. "My father has sent money." Yes. "Why did you stay at Ashoka Hotel?" "My father sent money." "Why not ask your father to send money? Why you are collecting by making life member?" So means idea of father... Father means that "Whenever I want to stay in Ashoka Hotel, he'll send money," not that "I will send money to father. He may stay at Ashoka Hotel." Nobody thinks like that. "Father may send money, and I shall stay in Ashoka Hotel." This is the idea of father. Father means to exploit him, to exploit.

Lecture on SB 1.8.38 -- Los Angeles, April 30, 1973:

And who set up that motion? The last, yesterday I was giving this example, just like shunting of big, big wagons in the railway line. One engine gives the motion, pushes one wagon, and it pushes other one, kat-kat-kat-kat, like that. You might have seen it.

So motion-giver is Kṛṣṇa. Otherwise you can give very big, big name or very big, big form and dress, they are all useless. Useless. That is being explained by Kuntī, that "We are very big. People says we are Pāṇḍavas. Similarly we have become famous. How? Because You are our friend." Kṛṣṇa is the friend of the Pāṇḍavas. Kṛṣṇa is the friend of Arjuna specifically. Therefore Arjuna is so great warrior. He has got gigantic vigor. So Kṛṣṇa, Kuntī is... Kuntī knows that "What is the value of my sons, Pāṇḍava. They are saying, 'Oh, Pāṇḍavas are so big warriors and heroes.' " Similarly yadubhiḥ. Yadubhiḥ. Kṛṣṇa took birth in the Yadu dynasty. That is already explained. So Kṛṣṇa has made famous the Yadu dynasty because He took His birth in that family. Therefore two words are used here, yadubhiḥ saha pāṇḍavāḥ. The Pāṇḍavas are famous and the Yadu dynasty is also famous. Ke vayam. "What we are? What is our value?" Ke vayaṁ nāma-rūpābhyām: (SB 1.8.38) "Simply a so-called name and so-called form. Otherwise without You, it is all useless. It has no value." Ke vayam.

So people do not understand this. He's very proud of having a nice body and nice name. "I am American," "I am Indian," "I am this," "I am German." So what is this, German, American, Indian? A bogus name and bogus form, that's all. It has no value. Just make Kṛṣṇa minus, everything is zero, finished. This is fact. But people are so rascal, they do not understand this fact. Who can deny it? If the body, the American body or Indian body, or good name and big name, it has no consciousness, then what is the value? No value.

Lecture on SB 1.8.39 -- Mayapura, October 19, 1974:

Here is also government, but when the governor comes, it becomes a special feature. Similarly, Kṛṣṇa is present everywhere. He's everywhere. But still, He personally comes. He personally comes. So not only that Kṛṣṇa personally was present five thousand years ago, but if we are sincere devotee of Kṛṣṇa, then Kṛṣṇa is present as soon as we glorify Him. Tatra tiṣṭhāmi yatra gāyanti mad-bhaktāḥ. Those who are pure devotees... Caitanya Mahāprabhu also becomes present when there is real, offenseless kīrtana.

So Kuntī wants to keep Kṛṣṇa in her kingdom because on account of His presence, everything is victorious. Yatra... In the Bhagavad-gītā it is said, yatra kṛṣṇo yogeśvaraḥ. Yatra... "Wherever Kṛṣṇa is there, and wherever His devotee, Arjuna, is there," Sañjaya said, "all victory, all opulence, everything is there." He assured, he informed Dhṛtarāṣṭra, that "This combination of Pārtha and Kṛṣṇa means all opulence, all victory." In other words, he assured Dhṛtarāṣṭra that "You are expecting victory by the superior strength of your sons, Duryodhana and others, but don't hope like that. It is not possible, because victory will be there where there is Kṛṣṇa and where there is His pure devotee."

So if we remain pure devotee What is that pure devotee?

Lecture on SB 1.8.41 -- Los Angeles, May 3, 1973:

Therefore He's viśvātman. We should know that, how this world is moving, how this universe is acting. But these rascals do not know. They should learn from this Bhāgavata. Viśvātman viśveśa, viśva-mūrte. And His manifestation, universal form. Just like Kṛṣṇa exhibited before Arjuna. Arjuna wanted to see His universal form, and Kṛṣṇa immediately showed him.

So this viśvātman, viśveśa, these are Kṛṣṇa's opulences, vibhūti. But in His original form, He is Kṛṣṇa, two hands, playing on the flute. That is His original form. The universal form is causal, because Arjuna wanted to see. Arjuna was a devotee, so He showed him. That is not actual form. Just like a person, he, he may dress himself as a king or something, but that is not his real appearance, his appearance at home. So Kṛṣṇa's real form is Vṛndāvana, at home. That is real form. And all other forms are expansion of His plenary portions. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33), in the Brahma-saṁhitā. Ananta-rūpam. He can expand Himself in millions and millions of forms, ananta-rūpam. But advaita, but He's one. Advaita, acyuta. Acyuta means who never falls. Infallible. So Kṛṣṇa's infallible, not infallible, Kṛṣṇa's real form... In any form, He's not fallible. He's acyuta. But His real form is the dvi-bhuja-muralīdhara. Dvi-bhuja, two hands, having a flute in the hand. That is real form. Therefore, Kuntīdevī's addressing that "You are, You have got universal form. But the form in which You are standing before me, that is Your real form."

Lecture on SB 1.8.43 -- Los Angeles, May 5, 1973:

So Lord Kṛṣṇa is addressed here as kṛṣṇa-sakha. Although Arjuna is Kuntī's son, subordinate, but she knows that Kṛṣṇa is more intimately related with Arjuna than herself. She knows that. Another kṛṣṇa-sakha means Kṛṣṇā. Kṛṣṇā is the name of Draupadī. So Kṛṣṇa saved Draupadī from insult. She was attempted to be naked by Duryodhana and Karṇa, but Kṛṣṇa saved her. So in that sense also Kṛṣṇa, kṛṣṇa-sakha. Vṛṣṇy-ṛṣabha. Ṛṣabha, the chief. The best man is called ṛṣabha. So in the Vṛṣṇi dynasty, Kṛṣṇa is the chief. Because Kṛṣṇa appeared in the Vṛṣṇi dynasty, therefore the dynasty became famous. That is already discussed previously. Malaya-candana. Just like sandalwood. Because sandal is produced in the Malaya, Malaysia now, the name, therefore it is called malaya-candana. Or sometimes it is produced in the Malaya Hills. There is hill, another.

So ṛṣabhāvani-dhrug rājanya. Avani-dhruk. Dhruk means rebellious. Actually a, a king should be representative of God. Representative of... The king's honor, in every country, kings, king is honored very gorgeously. Why? He's also human being, and the citizens are also human beings. Why the king is so honored? Just like spiritual master. A spiritual master is honored. Not only honored—in the śāstra it is said, nāvamanyeta karhicit. Ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit (SB 11.17.27). The spiritual master should not be, I mean to say, taken as ordinary human being. And the king also, practically we see, that we do not treat a king or a president like ordinary human being. What is the reason? What is the reason? The reason is that the king... King's another name is naradeva, "God in human form."

Lecture on SB 1.8.43 -- Mayapura, October 23, 1974:

There are five rasas: śānta-rasa, dāsya-rasa, sākhya-rasa, vātsalya-rasa, and mādhurya-rasa. That is reflected in this world also, the same. Tejo-vāri-mṛdāṁ vinimayaḥ. This..., this material world is reflection of the spiritual world. Chāyeva yasya bhuvanāni bibharti durgā (Bs. 5.44). Here there are rasas, śānta-rasa, dāsya-rasa. Here also there is master and servant; there is friend and friend; there is father and mother and the son; there is beloved. Everything is there, but they are imitation, chāya. They are not reality. So if you want real friendship, then make friendship with Kṛṣṇa.

Therefore Kṛṣṇa's name is Kṛṣṇa-sakha here. Here it is said that śrī-kṛṣṇa kṛṣṇa-sakha: "My dear Kṛṣṇa, You are..." Kuntīdevī did not say that "You are my nephew." No. That is not spiritual relationship. But Kṛṣṇa-sakha, Arjuna, is related with Kṛṣṇa eternally. Eternally as friend. How eternally? What is the proof? There is in the Bhagavad-gītā. When Arjuna inquired... When Kṛṣṇa said that "This system of yoga I explained to the sun-god millions of years ago," imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1), at that time, to clear the idea, Arjuna, for our sake, he inquired, "My dear Kṛṣṇa, we are contemporaries. You are born the other day along with me. How can I believe that millions of years ago You spoke this philosophy to the sun-god? So what is the answer?" The answer is, "My dear Arjuna, both you and Me, we take so many incarnations, but you forget. But I do not forget. I do not forget." Therefore Arjuna is always with Kṛṣṇa. It is not that in this age, this millennium, Arjuna is friend of Kṛṣṇa. No. He is eternal friend. He has made friendship with Kṛṣṇa. It is never to be broken. It is never to be broken. So if you want to relish the rasa, the mellow, the taste of friendship, make friendship with Kṛṣṇa. Kṛṣṇa is prepared to make you friend. Therefore He comes: "Please come. Become My friend." But we are denying. Make Kṛṣṇa your friend. Make Kṛṣṇa your son. Then you'll never lament, "Oh, my son is lost" or "My son has gone bad." No.

Lecture on SB 1.8.44 -- Mayapura, October 24, 1974:

Kṛṣṇa takes pride. Kṛṣṇa, when His name is attached with the activities of a devotee, He becomes very much pleased. But sometimes Kṛṣṇa is called Kaṁsa-nisūdana, Madhusūdana, Kaṁsāri. That is also Kṛṣṇa's pleasure. He appears to be enemy, Kaṁsāri, to the demons.

So these are the description of Kṛṣṇa. We have to follow. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Don't manufacture something which will not be compatible. You just hear, sthāne sthitāḥ śruti-gatā..., from the realized soul, how Kṛṣṇa should be described. Here... Just like Kuntī is describing Kṛṣṇa, kṛṣṇa-sakha. He's Kṛṣṇa, and Draupadī is also called Kṛṣṇa, and Arjuna is also called Kṛṣṇa. So Kṛṣṇa is both, friends for both of them. Kṛṣṇa supplied unlimited measurement of cloth to Draupadī because Draupadī was crying to Kṛṣṇa, "Save my honor." Similarly, Arjuna also, he accepted Kṛṣṇa as the supreme guide. Śiṣyas te 'haṁ śādhi māṁ prapannam: (BG 2.7) "There is perplexity, my dear Kṛṣṇa. I cannot decide whether I shall fight or I shall not fight." Kārpaṇya-doṣopahata-svabhāvaḥ: "I am kṣatriya, but due to my weakness, I am crying to avoid fight. So therefore please instruct me. Because You can, I understand that You can give me the right instruction; therefore I become Your śiṣya." Śiṣyas te 'haṁ śādhi māṁ prapannam. Therefore Kṛṣṇa is known as Pārtha-sārathi. Pārtha-sārathi, Kṛṣṇa-sakha, Yaśodā-nandana, Nanda-nandana, Vāsudeva, Devakī-nandana. So God has no name, but He has got thousands and millions of names on account of His different varieties of activities with His devotees. This is the science of understanding Kṛṣṇa's name. Kṛṣṇa-sakha and Vṛṣṇi-ṛṣabha, "The best of the Vṛṣṇi dynasty." Because Kṛṣṇa took birth in the Vṛṣṇi dynasty, so He's the best, Ṛṣabha. Ṛṣabha means the best. And because Kṛṣṇa took birth in the Vṛṣṇi dynasty, therefore the whole family became very famous. And His business was avani-dhrug-rājanya-vaṁśa, vaṁśa-dahana. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8).

Lecture on SB 1.8.45 -- Mayapura, October 25, 1974:

A little criticizing. So to, in order to please Duryodhana, Bhīṣma promised that "Tomorrow I shall kill all the five brothers. Is that all right?" 'Yes, sir. Do that." "So they cannot be saved unless Kṛṣṇa breaks His promise." Kṛṣṇa said that... Both the parties were informed that "It is family fight. I cannot take part in the family. But I can divide Myself into two: My soldiers one side, and I am one side. But even if I am in one side, I'll not fight." So this was His promise, that He would not fight in the Battle of Kurukṣetra. But Bhīṣma obliged Him to fight, to break His promise in order to save Arjuna. Therefore Bhīṣma conquered over Kṛṣṇa, because He had to break His promise. Arjuna was in such a precarious condition that unless Kṛṣṇa would take up the weapon to stop Bhīṣma, Bhīṣma was determined: "All right, let, let me kill my grandson." So in battlefield, it was a great ocean of fighting, and Bhīṣma, Droṇa, Karṇa, they were compared with big, big sharks, crocodiles in the ocean. That was described by Parīkṣit Mahārāja, that "Only for Kṛṣṇa, my grandfather Arjuna was saved. Otherwise, it was impossible for my grandfather to conquer over the fight, to come out victorious. It is simply due to Kṛṣṇa."

Lecture on SB 1.8.46 -- Los Angeles, May 8, 1973:

We shall fight, go on fighting. But I want those five arrows you have kept." Oh, immediately he delivered. Although he was very cautious that these five arrows may not be missing, but promise is promise. Immediately he delivered. So Bhīṣma understood later on that the five arrows were taken by Arjuna by trick. So still, he promised that "Even without those five weapons, today I shall kill Arjuna. Unless Kṛṣṇa gives His special protection to Arjuna, there is no escape. Either Kṛṣṇa has to break His promise, otherwise His friend will be killed."

So Kṛṣṇa, when He joined Arjuna, He said that He would not fight: "I can help you simply by becoming your charioteer, but I cannot fight." Because the purpose was that Arjuna was to gain the fight. But if Kṛṣṇa would fight, people would say that Kṛṣṇa won the fight, not Arjuna; that He avoided fighting. It was sure. Kṛṣṇa fights or not fights, because He was on the side of Arjuna, it was sure that He would gain the battle. That is explained in the Bhagavad-gītā. Yatra yogeśvaro hariḥ (BG 18.78). Where there is Kṛṣṇa, the victory is assured. So in this way there was fierce fighting between Arjuna and Bhīṣma. And Arjuna's chariot became broken into pieces, and he fell down, and when Kṛṣṇa saw that "Now Arjuna is going to be killed," He broke His own promise. He broke His own promise and took one wheel of the chariot and reached before Bhīṣma that "Now I shall kill you." Bhīṣma immediately gave up his weapon. So "That was my promise, that I wanted that either You have to break Your promise or Your friend will be killed. So now You have broken Your promise. So I am giving up. Because it is not expected that I shall fight with You." (laughter) So Kṛṣṇa said that "Yes, I have kept your promise, but I have broken My promise. You decided, you promised..."

Lecture on SB 1.8.47 -- Los Angeles, May 9, 1973:

So when friends die, family members die, we talk of that we are not this body. Theo... Not theory; this is actually the fact. I say, you say, everyone says. At least, we have understood from Bhagavad-gītā, dehino 'smin yathā dehe (BG 2.13), the body is different from the soul. And it is also clearly said, na hanyate hanyamāne śarīre (BG 2.20). After the destruction of the body, the soul is not destroyed. He remains. He gets another body. Arjuna was also consoled by Kṛṣṇa that "Why you are so much anxious about your grandfather? He will get another body, new body. What is the use of this old body?" So actually that is the fact. But still, why a man becomes aggrieved when the body is lost? That is explained here, that sneha-moha, illusion of affection. Actually, there is nothing to be aggrieved. Tathā dehāntara-prāptir dhīras tatra na muhyati (BG 2.13). Dhīra, those who are sober, they are not bewildered. Sober man knows that "My, this relative, my father or my brother, my grandfather, his death means he is changing this body. He is going to another body. He is not dead."

So dhīra... Dhīra means one who is not disturbed. That requires training. In great dangerous position, one is not disturbed, that is not ordinary thing. Therefore the word has been used: dhīra. Dhīra and adhīra. There are two classes of men. Dhīra means, acts very conscientiously, without being disturbed by the external factors. I have explained several times the dhīra. The example of dhīra is given in the Kumāra-sambhava poetry, by Kālidāsa. We had our syllabus studying Kumāra-sambhava in our I.A. class in college. So there the example, Kālidāsa is giving example: the dhīra is Lord Śiva.

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

So Yudhiṣṭhira Mahārāja was thinking—it is natural—that on account of his position, to become the emperor of the world, suhṛdāṁ vadham, so many friends have been killed. Āha rājā dharma-sutaś cintayan suhṛdāṁ vadham. This is natural. But duty is duty. When Kṛṣṇa says that, as He did to Arjuna, that "You must fight. You must kill them," that is duty. That is Kṛṣṇa consciousness—no consideration of my affection. That is duty, and Arjuna did it. This is the duty of the devotee. Ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā (CC Madhya 19.167). First-class devotion is to serve Kṛṣṇa just to please Him. If He is pleased, if He says that "You kill your son," then we should be prepared to do that. That is called vairāgya-vidyā. Of course, never Kṛṣṇa says like that, but actually, in the Battlefield of Kurukṣetra, Arjuna was ordered, if not the son but the nephew. But his sons were also killed. So this is duty. So many people inquire, "Kṛṣṇa was inducing people to fight." But this fight by the order of Kṛṣṇa and the fight or war declared for the satisfaction of the politicians, they are not the same. We must always remember. They are not the same.

Lecture on SB 1.8.48 -- Mayapura, October 28, 1974:

So this is knowledge. This is knowledge. And when you come to the right knowledge, after many, many births... Even Mahārāja Yudhiṣṭhira... Of course, he is playing the part of ordinary man, pious man. Pious man is also not perfect. Yudhiṣṭhira Mahārāja should have thought like this, that "Yes, this body does not belong to me, but it belongs to Kṛṣṇa, and Kṛṣṇa desired that with this body there must be fighting for His satisfaction." So Arjuna thought like that. Arjuna thought like that. Therefore Arjuna is higher grade devotee than Yudhiṣṭhira Mahārāja. Yudhiṣṭhira Mahārāja has got personal consideration. When Kṛṣṇa advised him that "You go to Droṇācārya and speak this lie, that his son Aśvatthāmā is dead, otherwise he'll not die. You go and speak," so he hesitated. He said, "How is that? I never spoke lie. How can I go and say him the lie?" So this personal consideration is there, that "If I speak lies, then I will be sinful, and I'll be punished and so on, so on." But a devotee does not think like that. "Maybe it is sinful, but it will satisfy Kṛṣṇa; I must do it." This is devotee's decision.

Lecture on SB 1.8.51 -- Los Angeles, May 13, 1973:

He is God. (laughter) Unless you have got so many wives, how you can be God? Not that sixteen thousand wives, one wife is to be seen one day, so that the turn will come after sixteen thousand days. No. That is God. He expanded Himself into sixteen thousand forms also, so that every wife was happy to live with the husband. And for Kṛṣṇa, why sixteen thousand? If He marries sixteen millions, still, it is not sufficient. Because in the Bhagavad-gītā it is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: (BG 18.61) "The Supreme Lord is situated in the heart of all living entities." So all living entities, if Kṛṣṇa can expand Himself to live in the heart of all living entities, and from the heart He comes out to become some woman's husband, is it very difficult for Kṛṣṇa? That is not difficult.

Anyway, the point is that Mahārāja Yudhiṣṭhira, he, how responsible king, just think over. Arjuna was also thinking before fighting. He was arguing with Kṛṣṇa that "If I kill my brothers, all the my sister-in-laws, they'll be widow." And there was no such thing as widow-marriage in India. No. No widow can marry. Why? Because the woman population is greater than the man. If widow again marries, then the unmarried girl does not get chance to have another husband. Therefore there was no widow-marriage. Widow-marriage was especially allowed only when the girl did not see her husband at any time or she had no children. Formerly, in our days, younger days, although the girl was married at an early age, she was not allowed to see her husband unless she is grown-up fully. Unless she has attained puberty, she is not... She lives with her parents. But she knows that "I have got my husband." This consciousness is a great pleasure for a women psychologically, that "I have got husband." A very nice system. And when the girl grows up, puberty, then again another ceremony is taken. That is almost like second marriage. The girl goes to her husband, to live with her husband. This was the system.

Lecture on SB 1.9.2 -- Los Angeles, May 16, 1973:

Where is that tons of ghee? Not available. Then all utensils made of gold. The altar made of gold. Where is that gold? Therefore the, not many days before, five thousand years, the Indian history, or this world history... Now it is called India, but this whole world is Bhārata-varṣa.

So Yudhiṣṭhira Mahārāja asked his brother Dhanañjaya, Arjuna, "So bring some money from somewhere. Otherwise how we can perform the sacrifices? We have finished all our treasury." So Arjuna was little perplexed. The elder brother was king, and the younger brothers, they were commanders. So Kṛṣṇa saw that His friend was little perturbed. So He immediately gave information. This is God, sarva-jña. He knows where to find out. He gave him information that formerly, one king, by the grace of Lord Śiva, he got information of a big gold mine, or gold mine mountain. So that king used to manufacture so many things of gold. Especially in sacrifice he used to give immense dishes made of gold to the brāhmaṇas. So at that time, the brāhmaṇas were also not very greedy. So the king, during the sacrifice, gave them unlimited number of dishes of gold, made of gold. So they accepted it, but when they came out of the sacrificial arena, they thought, "Who is going to carry so much load? Throw it." Just see. This is opulence. As nowadays it is our system that the plate on which you eat, that should be thrown away... Formerly, people used to eat on golden plate, at least, the royal family, and after eating they used to throw away. Not for the second use. Just like India still, it is observed, earthen plate used, as here in your country, paper plate, in India, earthen plate-once used, then it is thrown away. It cannot be used second time.

Lecture on SB 1.9.2 -- Los Angeles, May 16, 1973:

So this system was formerly even for golden plates. Once used, then it cannot be used second time. It is thrown away. And "thrown away" means some poor man will collect. So there was no question of poverty. The rich men, they eat once and throw away. Their servants or other poor man... Just like these brāhmaṇas, they threw away all these golden plates. Brāhmaṇas were not required golden plate, but they were given in charity: "Brāhmaṇas, you take." They accepted, but they thought it that "It is a load. Why should I carry? Throw it." So there were heaps of golden plate lying near Himalayan mountain. So Kṛṣṇa was given information, er, Arjuna was given information by Kṛṣṇa that "You go there and collect those golden plates. Then your purpose will be served." So Arjuna went there and collected and brought it to his brother, Mahārāja Yudhiṣṭhira, for converting them into money for spending in the sacrifice. So this was the system. Therefore Arjuna's another name is Dhanañjaya. Dhanañjaya means "one who can conquer over riches." His brother was in need of money, and he brought money. Therefore, from that day, his name was Dhanañjaya, "one can conquer over riches."

So actually, human opulence means not these tin cars. Once it is dashed with another car, it is finished, no value. Human opulence means the society must have enough gold, enough jewelry, enough silk, enough grains, enough milk, enough vegetables, like that. That is opulent. That is opulence. Formerly a person was considered rich by two things: dhānyena dhanavān. How much grain stock he has got at his home. A big, big barn, filled with grains.

Lecture on SB 1.9.40 -- New York, May 22, 1973:

Prabhupāda: Purport.

Pradyumna: By intense ecstasy in loving service, the damsels of Vrajabhūmi attained qualitative oneness with the Lord by dancing with Him on an equal level, embracing Him in nuptial love, smiling at Him in joke, and looking at Him with a loving attitude. The relation of the Lord with Arjuna is undoubtedly praiseworthy for devotees like Bhīṣmadeva, but the relation of the gopīs with the Lord is still more praiseworthy because of their still more purified loving service. By the grace of the Lord, Arjuna was fortunate enough to have the fraternal service of the Lord as chariot driver, but the Lord did not award Arjuna with equal strength. The gopīs, however, practically became one with the Lord by attainment of equal footing with the Lord. Bhīṣma's aspiration to remember the gopīs is a prayer to have their mercy also at the last stage of his life. The Lord is satisfied more when His pure devotees are glorified, and therefore Bhīṣmadeva has not only glorified the acts of Arjuna, his immediate object of attraction, but has also remembered the gopīs, who were endowed with unrivalled opportunities by rendering loving service to the Lord. The gopīs' equality with the Lord should never be misunderstood to be like the sāyujya liberation of the impersonalist. The equality is one of perfect ecstasy where the differential conception is completely eradicated, for the interests of the lover and the beloved become identical.

Lecture on SB 1.10.2 -- Mayapura, June 17, 1973:

So here it is stated that vaṁśaṁ kuror vaṁśa-davāgni-nirhṛtam. When everything was finished... Kṛṣṇa knows how to kill the demons, setting fire. Just like you... Some way or other, if there is fire in the forest, automatically, so many trees, so many animals, so many other things, they become devastated, burned into ashes. So Kṛṣṇa, by the policy of Kṛṣṇa, all the demons were brought together in the Battlefield of Kurukṣetra, and set them... The fire was set, fighting, and they died. When Arjuna was hesitating to fight, Arjuna was at last informed that "Why you are hesitating? It is all My plan. You fight or don't fight, it doesn't matter. These people are not going back home. They will die here." Nimitta-mātraṁ bhava savyasācin: "You just become only a nimitta, an immediate cause. Everything is arranged. But if you fight, you get the credit. I want to see My devotee gets the credit. Everything I am doing." Everything actually. Just like this Kṛṣṇa consciousness movement is quickly spreading all over the world within four, five years. Is it my credit? No. It is credit of Kṛṣṇa. But because I tried to do this business, people automatically giving me the credit. They say, "Swamiji, you have done wonderful." I have done nothing wonderful. It is Kṛṣṇa's business. Kṛṣṇa-śakti vinā nahe nāma-pravartana. Without Kṛṣṇa's strength, nobody can spread. That is stated in the Caitanya-caritāmṛta.

Similarly, Kṛṣṇa is always ready to help us, provided we are also ready to cooperate with Him. If we cooperate with Him, what Kṛṣṇa desires, if we want to do little, immediately Kṛṣṇa will help you. If you work one percent, Kṛṣṇa will help you ten percent. Again, if you work one percent, Kṛṣṇa will help you another ten percent. But the cent percent credit you get, by the help of Kṛṣṇa. Kṛṣṇa gives you intelligence. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, buddhi-yogaṁ dadāmi tam (BG 10.10). If you are engaged satatam, twenty-four hours, without any other engagement... Sarva-dharmān parityajya (BG 18.66), giving up all other nonsense business... Sarva-dharmān. Simply if you are engaged in Kṛṣṇa's business...

Lecture on SB 1.10.3 -- Mayapura, June 18, 1973:

Every word used in śāstra has got so deep meaning. Senayor ubhayor madhye rathaṁ sthāpaya... He could address Him, "Kṛṣṇa." No, "Acyuta. You are correct to Your promise always." And again, another place, Kṛṣṇa says, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). Kṛṣṇa asked Arjuna that "You declare to the world that My devotees will never be vanquished." Why Kṛṣṇa asking Arjuna to declare? He could declare. He could declare, but the meaning is that sometimes, for the sake of His devotee, He breaks His promise. For the sake of His devotee. Just like Bhīṣma. Bhīṣma promised, "Kṛṣṇa, tomorrow either Your friend Arjuna will die, I am determined now, or You have to break Your promise." Because Kṛṣṇa said, "I will not fight." But when Arjuna was practically devastated by the arrows of Bhīṣma, he fell down, his chariot broke, everything shattered. Now Kṛṣṇa saw, "Now Arjuna is going to die." So immediately Kṛṣṇa took the wheel of the chariot and went to the front of Bhīṣma: "Now you stop; otherwise I will kill you." So this is fighting. So Bhīṣma saw, "Now Kṛṣṇa has broken His promise. I stop." So to keep the promise of Bhīṣma, that Bhīṣma promised, "Either Arjuna will die, or Kṛṣṇa, You will have to break Your promise," two things, so Kṛṣṇa said, "Yes, I am breaking My promise. Don't kill Arjuna." Therefore, for the sake of devotee, He sometimes break His promise.

But if His devotee promises, "I shall do it," Kṛṣṇa will give him all protection: "Yes, it must be done. In all circumstances it must be done." This is Kṛṣṇa. If His devotee promises something, that "This must be done," Kṛṣṇa gives all protection. Therefore here it is stated, ajitāśrayaḥ. You cannot be successful without being ajitāśrayaḥ. Ajita. Ajita means Kṛṣṇa. Nobody can conquer Him. Ajita. Jita means conquered. Nobody is there who can conquer Kṛṣṇa. But Kṛṣṇa also can be conquered by His devotees. Just like the gopīs, they conquered Kṛṣṇa. Kṛṣṇa, I mean to say, accepted that "My dear gopīs, the service which you have rendered, I cannot repay. You have conquered Me. There is no possibility of My repaying you your service. You better be satisfied with your service. That's all." So Kṛṣṇa's name is Ajita, Acyuta. These are Kṛṣṇa's different names.

Lecture on SB 1.10.3 -- Mayapura, June 18, 1973:

So two things must be correct: the guru must be correct and the disciple must be correct. Then the business will be correct. And either of them, if guru is incorrect or the disciple is incorrect, there will be no action. So therefore Bhāgavata says, tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). Who shall approach? Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). According to Vedic instruction, everyone should approach a guru. But who is that everyone? One who is jijñāsu. Athāto brahma jijñāsā. One who is inquisitive to understand "What I am? Am I this body or something else?" That is beginning of spiritual instruction.

Therefore, in the Bhagavad-gītā the first instruction to Arjuna was to know that beyond this body, there is the soul.

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

(BG 2.13)

The first instruction. The so-called spiritual institution, spiritual system, but they do not know that what he is, what they are. The bodily identification. Anyone who is bodily identified, there is no question of spiritual instruction. He is an ass. Yasyātma-buddhiḥ kuṇape tri-dhātuke, sa eva go-kharaḥ (SB 10.84.13). The first spiritual instruction is, one must be convinced thoroughly, vijñāna-vidhūta-vibhramaḥ, that he is not this body. "I am not this body. Ahaṁ brahmāsmi." This realization, "I am spirit soul. I am part and parcel of the Supreme Brahman." Kṛṣṇa is the Supreme Brahman. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12).

Lecture on SB 1.10.7 -- Mayapura, June 22, 1973:

Svasu means sister, and the relative... So although Kṛṣṇa is unattached, still He observed the social obligation. There was great fight. All of them lost their relatives. Not only the Kauravas lost everything, but the Pāṇḍavas also. Just like Subhadrā's son Abhimanyu. He was only sixteen years old. His wife, Uttarā, she was once taught by Arjuna. She was disciple, student. Arjuna was teaching her dancing. Virāṭarāja, King Virāṭa's daughter, Uttarā. So they were in disguise. Ajñāta-vāsa. So the Virāṭarāja did not know that Arjuna was living in his house. So this daughter of Virāṭa, Uttarā, when Arjuna was known that he is Arjuna, he requested that "You marry my daughter." So Arjuna said, "No, how can I marry? She is my disciple. She is my student. She is just like my daughter. How can I marry?" Then he promised that "I shall get her married with my son, although he is not very grown up."

So Abhimanyu was Kṛṣṇa's (Arjuna's) son from the womb of Subhadrā. So he was married. Only sixteen years. Almost the same age. Fortunately Uttarā became pregnant. So Abhimanyu went to fight in the Battlefield of Kurukṣetra and never returned. So Parīkṣit Mahārāja was posthumous child. He took his birth after the death of his father. He did not see. Not only father, many. Because it was after the battle. He was the only survivor of the whole Kuru dynasty. So he was also attempted to be killed by Aśvatthāmā by brahmāstra. Kṛṣṇa saved. So Parīkṣit Mahārāja was born after the death of his father. The grandfathers took care of him, and as soon as the child was grown up, all the grandfathers, Pāṇḍavas, entrusted the kingdom to Parīkṣit Mahārāja, and they left home.

Lecture on SB 1.15.20 -- Los Angeles, November 30, 1973:

Just like Englishmen. Englishmen, they established the British Empire, great, powerful, most powerful nation in the world. Now they are not so. Because they misused their power. So you get power, opulence, by the grace of Lord, Kṛṣṇa. And if you misuse it, then you become again... That is happening. That is the nature's law. Nature's law.

So here, Arjuna, by his personal behavior, he is showing that "Without Kṛṣṇa... I was so great fighter that I took charge of the sixteen thousand wives of Kṛṣṇa to take them safely. Because Kṛṣṇa passed away, so they must be given protection." He was Kṛṣṇa's friend, but he could not do so. All the queens were plundered by cowherdsmen. Therefore he says that gopair asadbhiḥ. Cowherdsmen, they are not very powerful. They are ordinary men, cowherdsmen. But Arjuna was kṣatriya, so powerful. So he was defeated by them. Therefore he is regretting that asadbhiḥ: "If I would have been defeated by another powerful person, that would have been glory, but I have been defeated by the cowherdsmen." Just see. Asadbhiḥ. They are not counted amongst gentlemen. Asadbhir abaleva.

Abaleva. Abalā, another name of the woman. Just like if somebody attacks woman... Any young man, when he has got sixteen years old, he can attack any woman. But a woman, even though she is sixteen years or eighteen years or twenty years, she becomes immediately victim. So abaleva. Even the woman is higher in age, still, she cannot protect. Therefore woman requires protection. Woman requires protection. According to Vedic culture, woman has no independence, because they cannot keep their independence. It is not possible. A sixteen-year-old boy can go safely all over the world, but a sixteen-year girl cannot. That is not possible. By nature, they are weak. So they require protection. And until she reaches youthhood, she is protected by the father. As soon as she reaches youthhood, she is given to a young man, her husband, to give protection. And in old age, she is protected by the elderly sons. This is the Vedic culture. They have three phases of life: childhood, youthhood, and old age. So... Because they are weak. In the Western countries, the women are given freedom like man, but that is unnatural. Unnatural. Therefore these poor souls are being exploited by the other section. It is a great deficiency of the Western sociology.

Lecture on SB 1.15.20 -- Los Angeles, November 30, 1973:

So women... The conclusion is that women are weak. They should be given protection. They should not be ill-treated. Just like a father gives protection to the children. It does not mean it is ill-treatment. There is no question of. But protection. Otherwise, abaleva, they can be victimized by any man, powerful, because man is powerful.

So so 'haṁ nṛpendra rahitaḥ puruṣottamena. We also require. Don't be proud, "Because I am man, I don't require protection." Here it is said, Kṛṣṇa said, er Arjuna said, puruṣottamena so 'haṁ rahitaḥ: "Now I have no protection." Arjuna was so great hero. Still, he required protection. Puruṣottamena. Puruṣa, puruṣa means enjoyer. The supreme enjoyer is Kṛṣṇa. If He does not give protection, you cannot enjoy your life. That is not possible. Therefore Kṛṣṇa says... Kṛṣṇa is giving protection, but not as much as He wants to give you protection, because you deny to accept it. Because you deny to accept His protection, therefore He is giving protection to you as much as you want. And if you want full protection, then the condition is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "Give up your own manufactured, concocted means of protection. You just surrender unto Me, and I will give you protection." Protection for what? "Protection from sinful activities." We are victimized by our sinful activities due to ignorance. We do not know what to do, what not to do. Out of ignorance we do something, and we become victimized by the laws of nature. But if you surrender to Kṛṣṇa, He will give you protection. You will never be victimized. You will never be victimized.

Lecture on SB 1.15.20 -- Los Angeles, November 30, 1973:

Kṛṣṇa will guide you. Kṛṣṇa is within yourself, and He can speak to you. You can hear Him also, provided you are fully surrendered.

So it does not mean that Arjuna was not fully surrendered. Arjuna was fully surrendered, and Arjuna was fully protected by Kṛṣṇa. Neither these queens, sixteen thousand queens could be plundered away by some cowherdsmen. But the... It is an instance, that even a person like Arjuna, he will be helpless without Kṛṣṇa. He will be helpless, what to speak of ourselves? He will be helpless. That is his... He is showing that example. Kṛṣṇa was... So so 'haṁ nṛpendra rahitaḥ puruṣottamena: "Now I am bereft of the association of my dearest friend, Kṛṣṇa." Sakhyā, sakha means friend. Sakhyā priyeṇa. Not only friend, very dear friend, priyeṇa. Suhṛdā. Suhṛdā means... Suhṛt. There are different kinds of friends. But suhṛt is a friend who always thinks of his friend, how he will be happy. That is called suhṛt. That is... This description is given about the devotees also. Suhṛdaṁ sarva-bhūtānām (BG 5.29). A devotee is always thinking how whole world will be happy. Suhṛdaṁ sarva... Not only human being, but animals, birds, trees, beasts, everyone. A devotee does not like to see even a grass is unreasonably cut. That is devotee vision. That is the...

Lecture on SB 1.15.21 -- Los Angeles, December 1, 1973:

So similarly, this body is dead. That's a fact. It is dead from the very beginning. Because it is matter. Matter is always dead. So this body made of matter, bhūmir āpo 'nalo vāyuḥ (BG 7.4)—earth, water, fire, air. This external body is dead, but it is living on account of that small spark of spirit. That is the real meant. That we understand from Bhagavad..., dehino 'smin yathā dehe (BG 2.13). Dehinaḥ, the small spark, spiritual spark, he is within this body. This is the first understanding of spiritual knowledge. You must know. This is the beginning of Bhagavad-gītā. When Bhagavad-gītā was taught to Arjuna, Arjuna was lamenting for this body. So Kṛṣṇa, when He was accepted Arjuna's spiritual master, śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7), then He advised him that "You are talking like a very learned scholar." Aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase (BG 2.11). "You are talking just like you know..." Just like our so-called scientists, they speak as if they know everything, but real thing they do not know. That is zero. What is spirit, they do not know. They are thinking this body. And according to Vedic knowledge, if one is misguided on the bodily identification of ourself, he is animal. He is animal. He may be Ph.D., D.H.C. or something, but he is animal. Sa eva go-kharaḥ (SB 10.84.13). Because he does not know how the body is moving. And neither they can discover anything. When the body is dead... It is dead from the very beginning, but it was moving. Just like so long petrol is there, the motorcar moves. But as soon as there is... Now there is crisis. So how their motorcars will move? They are concerned. So why their crisis? Because the petrol is the life of the movement of the motorcar. Similarly, that spiritual spark, or spirit soul, is the petrol of this body.

Lecture on SB 1.15.21 -- Los Angeles, December 1, 1973:

They do not know it. They do not know why they are rejecting this and why they are accepting this, janā na vidur āsurāḥ. Because they are asuras. If we accept this path, then we are going to be liberated. What is that liberation? Liberation means to get out of this material bondage of body, dehino 'smin. Tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). This knowledge is wanting. There are so many universities, educational institution, big, big professors, scientists, all rascals. All rascals, we declare. Let them come and argue with us. All rascals. So therefore it is said, harāv abhaktasya kuto mahad-guṇāḥ.

Here is practical example, Arjuna is giving, that "I have got the same arrow, I have got the same bow. I have got the same chariot, my same horses, but everything is... I am the same Arjuna who was being honored by so many kings, 'Oh, Arjuna is such a great warrior!' Now nobody cares for me." This is example. Here is said, so 'haṁ rathī nṛpatayo yata ānamanti: "I am the same Arjuna, great fighter. People were offering their obeisances to me, 'O Arjuna, you are great friend of Kṛṣṇa. You are great warrior.' Now nobody cares." How it has vanquished? The example is here, "Just like to pour butter in the ashes." This example is... Because in sacrifice the butter is poured into the fire. If it is poured into the fire, then the butter increases the strength of the fire. But if it is put into the ashes, where there is no fire, it is useless waste. And similarly, if you sow the seed in the Arabian desert to get some nice rose flower... The seed is all right, rose seed, but you have to sow it in the proper place, not in the Arabian desert.

Lecture on SB 1.15.22-23 -- Los Angeles, December 2, 1973:

Durvāsā. Durvāsā Muni offended Vaiṣṇava, and immediately sudarśana-cakra came to kill Durvāsā. Vaiṣṇava-aparādha is never tolerated by Kṛṣṇa. Just like the Pāṇḍavas, they were Vaiṣṇavas, and the Duryodhana and company, they were so-called Vaiṣṇava. Actually they were not Vaiṣṇava. So they insulted. They put to trouble so many ways. They banished them in the jungle. They insulted their wife and so many ways by clique. So Kṛṣṇa could not tolerate that. So therefore the Battle of Kurukṣetra.

So Vaiṣṇava is kind. Arjuna, he said, "My dear Kṛṣṇa, whatever they have done, that doesn't matter. I cannot kill my family men. Please excuse." So just see. Arjuna is kind because he is Vaiṣṇava. But Kṛṣṇa cannot tolerate. Kṛṣṇa said, "You must kill them. That is My order. You must kill them." Then he argued with Kṛṣṇa in so many ways: "There will be so much sin. There will be this, there will be that." Then He preached Bhagavad-gītā, and at last He said that "Arjuna, you are thinking that you shall, by not fighting, you shall be able to save your family men, kinsmen. That is not possible. That is not possible. They are already killed. It is all My plan. They will never return home. If you kill them, then you take the credit. But otherwise, they are already killed. And if you think that you will not kill them, they will be saved, that is not possible. That is not possible." Then Arjuna understood that "It is the determination of Kṛṣṇa that they must be killed. Then why shall I disobey His order? It is my business to serve Him. Yes, then I shall kill, if You have so decided."

Lecture on SB 1.15.25-26 -- Los Angeles, December 4, 1973:

So this varṇāśrama-dharma means cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13), from the animal position of the human being, to bring him to the human position. That is varṇāśrama-dharma. Just (as in) school (or) college, to become graduate means to become distinguished from the fools and rascals. Similarly, human being does not mean the struggle for existence as the one big fish is eating another small fish, another is... No, no, that is not human. That is natural, but you have to rectify the natural position for the..., for realization of the utmost aim of life. That is human life. Not to treat like animals. Sa eva go-kharaḥ (SB 10.84.13). So that spiritual consciousness begins when one understands that he is soul; he is not this body, he is spirit soul, ahaṁ brahmāsmi. Brahman means the spirit soul. And there human civilization begins. Otherwise, anārya, anārya-juṣṭam. Kṛṣṇa, when Arjuna was declining to fight, He chastised him that "This denial is anārya-juṣṭam. It is befitting for the anārya, those who are not advanced. One must do his duty. You are a kṣatriya, your duty is to fight to give protection to the citizen, so why you are denying this?"

Lecture on SB 1.15.27 -- Los Angeles, December 5, 1973:

The Bhagavad-gītā, being spoken by the Supreme Personality of Godhead, is the essence of all Vedic wisdom. It is nicely presented by the Lord Himself for all who have very little time to go through the vast Vedic literatures, like the Upaniṣads, Purāṇas and Vedānta-sūtras. It is put within the study of the great historical epic Mahābhārata, which was especially prepared for the less intelligent class, namely the women, the laborers, and those who are worthless descendants of the brāhmaṇas, kṣatriyas and the higher sections of the vaiśyas. The problem which arose in the heart of Arjuna on the Battlefield of Kurukṣetra was solved by the teachings of the Bhagavad-gītā. Again, after the departure of the Lord from the vision of earthly people, when Arjuna was face-to-face with being vanquished in his great acquired power and prominence, he wanted again to remember the great teachings of the Bhagavad-gītā just to teach all concerned that the Bhagavad-gītā could be consulted in all critical times, not only for solace from all kinds of mental agonies, but also for the way out of the great entanglements which may embarrass one in some critical hour. The merciful Lord left behind Him the great teachings of the Bhagavad-gītā so that one can take the instructions of the Lord even when He is not visible to material eyesight. Material senses cannot have any estimation of the Supreme Lord, but by His inconceivable power, the Lord can incarnate Himself to the sense perception of the conditioned souls in a suitable manner through the agency of matter, which is also another form of the Lord's manifested energy."

Lecture on SB 1.15.27 -- Los Angeles, December 5, 1973:

Prabhupāda: Kṛṣṇa and His potency is not different. So Kṛṣṇa by His causeless mercy, He has appeared before you in a manner by which you can touch Him, you can handle Him, you can dress Him, you can give Him. This is Kṛṣṇa's mercy. It is not idol worship. Therefore it is forbidden. Don't think it is idol. Go on.

Pradyumna: "Thus the Bhagavad-gītā or any authentic scriptural sound representation of the Lord is also the incarnation of the Lord. There is no difference between the sound representation of the Lord and the Lord Himself. One can derive the same benefit from the Bhagavad-gītā as Arjuna did in the personal presence of the Lord."

Prabhupāda: You can derive the same benefit as Arjuna by reading Bhagavad-gītā. People say that Arjuna was enlightened because Kṛṣṇa was present before Him. But Kṛṣṇa is present before you also, by His words, by His sound representation. Just like Hare Kṛṣṇa mantra, Kṛṣṇa's name, it is not different from Kṛṣṇa. Nāma, abhinnatvān nāma-nāminoḥ (CC Madhya 17.133). Nāmi... Here in the material world the name and the person whose name, that is different because it is material. If you want water, this water substance or water is different from the name water. You cannot quench your thirst simply by chanting "Water, water." That is not possible. Because it is material. But you can realize the Supreme Personality of Godhead by chanting Hare Kṛṣṇa mantra. That is the significance of spiritual and material. Otherwise, how people are satisfied simply by chanting Hare Kṛṣṇa mantra? Let him chant some other name, material. No. You cannot chant more than three times. Then you will feel tired. But you can go on chanting Hare Kṛṣṇa mahā-mantra for hundreds and millions of years. It will, still you will not feel tired. That is the difference. Therefore His name and He is not different. Abhinnatva.

Lecture on SB 1.15.27 -- Los Angeles, December 5, 1973:

Always full of anxiety. This is material life. So Narottama dāsa Ṭhākura says that viṣaya viṣānale, divā-niśi hiyā jvale: "The heart is burning on account of this material existence." Juṛāite nā kainu upāya. "But I did not try to find out the means by which I can get out of this." Golokera prema-dhana, hari-nāma-saṅkīrtana, rati nā janmila kena tāya. The medicine is this Hari, Kṛṣṇa, Kṛṣṇa's teachings, Kṛṣṇa's name, Kṛṣṇa's glorification. That is the real medicine. But we have no attraction for these things. We are simply trying to counteract the suffering, and we are accepting this counteraction as enjoying. Bhagavad-gītā: haranti smarataś cittam.

So actually, if we want to enjoy life, then we should take the instruction of Bhagavad-gītā, Kṛṣṇa. We shall chant Hare Kṛṣṇa mantra. That will give us relief from the blazing fire. Saṁsāra-dāvānala-līḍha-loka-trāṇāya kāruṇya-ghanāghanatvam **. This is the only way. Otherwise...

So when Arjuna was too much perturbed by absence of Kṛṣṇa, he was simply remembering the instruction of Kṛṣṇa which he received in the Battle of Kurukṣetra.

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

So others criticized him that "This man is illiterate. What he is reading?" But Caitanya Mahāprabhu did not criticize. Caitanya Mahāprabhu inquired, "Oh, what you are reading, My dear brāhmaṇa?" So he explained, that "This gentleman has not come to criticize me." So Caitanya Mahāprabhu knew that "He is a perfect knower of Bhagavad-gītā." Still, He inquired, "Well, if you are not reading, then how you are crying? I see there are tears in your eyes. What is the meaning?" Then he admitted, "Yes, sir. Yes. That is." "Why you are crying?" "No, as soon as I take this Bhagavad-gītā in my hand a picture comes before me that Arjuna is sitting on the chariot ordering Kṛṣṇa, and Kṛṣṇa, the Supreme Personality of Godhead, is carrying out his order and driving the chariot. So that makes me amazed. Therefore I am crying, that 'How Kṛṣṇa is merciful, that He accepted a menial service for His devotee. He is so kind.' " Caitanya Mahāprabhu immediately embraced him: "Yes, brāhmaṇa, your reading of Bhagavad-gītā is perfect." So it doesn't matter whether one is illiterate or literate. Everyone has got these ears. So we should hear from the realized person, guru Vaiṣṇava, not professional, no. That will not help us.

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

So according to Vedic civilization, any person, he may be very big man, but if he does not know beyond his body, then he is no better than animal. This is Vedic version. So we should not remain animal, this human life. As Arjuna said... There are so many problems. In the Bhagavad-gītā Arjuna was taught by Kṛṣṇa, yudhyasva: "Fight!" He never said, "Sit down, my dear Arjuna. You are My friend. Please sit down and sleep on this chariot, (laughter) and I will do everything. I am God." This is going on. "God will do everything for me, and I will sleep. That's all." This is going on. "If God does not do anything for me, then I don't want God. He must be my order-supplier." This is going on. This is going on in the name of religion. "God, give us our daily bread. If you don't supply, I don't want You." That's all. Everyone. So something is better than nothing. If one goes to God for asking bread, at least he is better than the rascals who at all do not go to God, atheist class. That is... They are admitted.

Lecture on SB 1.15.28 -- Los Angeles, December 6, 1973:

This is the process. In the Second Canto you'll find we have to think of Kṛṣṇa's lotus feet. Śrīmad-Bhāgavatam, First Canto and Second Canto are the lotus feet of Kṛṣṇa. Then you gradually rise. When you are accustomed to think of Kṛṣṇa, that is called transcendental meditation. At any time, at any moment, if you immediately meditate, you'll see the lotus feet of Kṛṣṇa. That is transcendental meditation. Then gradually rise to think of this portion, this portion, this portion and, at last, the smiling face. That smiling face is compared with the Tenth Canto, Tenth Canto of Śrīmad-Bhāgavatam. This is explained.

So Arjuna was disturbed in so many ways, but as soon as he began to think of Kṛṣṇa's lotus feet, (Sanskrit), immediately everything became pacified. This is the process. This transcendental consciousness or transcendental meditation, immediately, without any delay, for a moment you'll feel completely pacified. Therefore Kṛṣṇa advises (Sanskrit). "Always..." Man-manāḥ, "Always engage your mind upon Me." This Deity worship means to train the neophytes devotees how to concentrate upon the form of Kṛṣṇa, especially His lotus feet. That will make our life pacified always, śānta, śānta, pacified, peaceful. Another point is, sauhārdenātigāḍhena, very deep intimacy. We have got already our relationship with Kṛṣṇa. Kṛṣṇa says in the Bhagavad-gītā, suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati (BG 5.29). We are seeking after friends who can give me some benefit, who can give me some peace of mind. You are reading so many books, so many..., consulting so many philosophers, scientists, searching out peace of mind. But we are forgetting that our real suhṛt, friend, is Kṛṣṇa. Suhṛdaṁ sarva-bhūtānām.

Lecture on SB 1.15.28 -- Los Angeles, December 6, 1973:

If you do not act yourself, your words will have no value. (break) ...cut. Evaṁ paramparā prāptam (BG 4.2), if you have got connection with the original powerhouse, then there is electricity. Otherwise it is simply wire. What is the value? Simply wiring will not help you. The connection must be there. And if you lose the connection, then it is of no value. Therefore Kṛṣṇa consciousness movement means you have to keep yourself always connected with the original powerhouse. Then wherever you'll go, there will be light. There'll be light. If you're disconnected, there will be no light. The bulb is there; the wiring is there; the switch is there. Everything is there. That's how Arjuna is feeling, that "I am the same Arjuna. I am the same Arjuna who fought in the Battlefield of Kurukṣetra. I was known as so great a warrior, and my bow is the same bow and my arrow is the same arrow. But now it is useless. I could not defend myself because disconnected with Kṛṣṇa. Kṛṣṇa is no longer." Therefore he began to remember the words of Kṛṣṇa which was taught to him in the Battle of Kurukṣetra.

Lecture on SB 1.15.44 -- Los Angeles, December 22, 1973:

So why should we waste our time otherwise for solving these so-called problems? So-called problem, they will come. Just like now it is winter season. This is also problem. Just little cover it. Then it will... Again there will be summer season; this covering will not be required, not be required. So manage somehow if there is little problem, but don't forget your real problem. That is life. That is life. "Because now it is very chilly, so I shall not take bath." No. You have to do your duty, even it is very cold, severe cold, you have to do duty. "Because it is very hot, warm, we shall not cook, we shall not go to the kitchen." No. You have to go. Similarly, real problem is how to solve this birth, death, old age and disease. And that can be done by Kṛṣṇa consciousness. In all circumstances, we have to pull on our Kṛṣṇa consciousness. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ (BG 9.14). That business do not forget. Then you are missing the point. Satatam, always, yudhyasva mām anusmara (BG 8.7). That is the instruction. This world is full of struggle. That's a fact, everyone knows. But just like Arjuna was advised that yudhyasva, "You fight; at the same time, remember Me." Yudhyasva mām anusmara (BG 8.7). Similarly, in different fields of activities you have to fight. This is a world of fighting. But do not forget Kṛṣṇa. Hare Kṛṣṇa.

Lecture on SB 1.15.47-48 -- Los Angeles, December 25, 1973:

Tad-dhyāna udriktayā. Dhyāna means meditation. So the Pāṇḍavas, always they were thinking of Kṛṣṇa. While they were eating, they were sitting, they were sleeping, they were talking, they were fighting-Kṛṣṇa. This is Kṛṣṇa consciousness. When Arjuna was fighting, so there was also Kṛṣṇa. When they were dealing in politics with Duryodhana, there was Kṛṣṇa. Kṛṣṇa is his friend, always talking with him, staying with him, sleeping with him, eating with him.

So anyone can do that. Kṛṣṇa consciousness is so nice. If in our ordinary life we deal with Kṛṣṇa as Arjuna did and the Pāṇḍavas did, so where is the difficulty for us? There is no difficulty. Simply we have to practice it. And that practice is bhaktyā. This is only possible through devotional service. Kṛṣṇa was so near to the Pāṇḍavas on account of their devotion. Nārada Muni eulogized the Pāṇḍavas that "Jñānīs and yogis, they cannot reach even, but by your devotion, He is living with you as friend. Not only as friend, but sometimes as your order-carrier." Pāṇḍavas sometimes, during their negotiation with Duryodhana, sometimes asked Kṛṣṇa, "Kṛṣṇa, You take this letter and deliver to Duryodhana." Agreed, "Yes, I will go." So ordinary peon. Then ordinary chariot driver, Pārtha-sārathi.

Lecture on SB 1.15.50 -- Los Angeles, December 27, 1973:

So the kṣatriyas were very chivalrous. In every action there is fight. And this gambling was allowed for the kṣatriyas. If the opposite party challenges, "I want to play with you gambling," "Yes." The kṣatriya cannot deny. If somebody, opposite party comes, "I want to fight with you," "Yes, come on." Just like Jarāsandha. Jarāsandha was requested by Kṛṣṇa and Arjuna and Bhīma that "We have come to you to fight with you. Any one of us, you can select, and that is our request." Jarāsandha, he immediately accepted, "Yes." So he rejected Kṛṣṇa and Arjuna. He said, "Kṛṣṇa is a coward. I do not wish to fight. And Arjuna, Arjuna is less strong then me, so I don't wish to fight with him. Now, the only combatant is Bhīma. So I shall fight with him." So during daytime they would fight, all day. And after daytime they are friends. All these three gentlemen, Kṛṣṇa, Arjuna and Bhīma, were guests of Jarāsandha. From evening, they will eat together, talk together, laugh together, and then in the morning they will fight. This is kṣatriya spirit.

Lecture on SB 1.15.50 -- Los Angeles, December 27, 1973:

So this Draupadī was achieved by Arjuna by piercing the eye of the fish. So when they came home in great jubilation, Arjuna said, "Mother..." No, Yudhiṣṭhira said, "Mother, we have got a great boon today." So mother was affectionate. She said, "All right, my dear boys. Just equally share amongst your brothers." So she was only woman. So by the order of Kuntī, although Arjuna achieved the hand of Draupadī, by the order of mother, she was divided amongst the five brothers. Therefore patīnām. Patīnām. And when she was insulted, because she was lost in the gambling... Bet was that "This time if you lose, then your Draupadī should be lost." So she was lost in that way.

So Karṇa was refused to take part in the sporting, piercing the eyes of the fish, because Draupadī actually knew that "Arjuna is my real husband. So if Karṇa takes part in this sporting..." Karṇa was powerful. He would gain. But she did not like Karṇa. Therefore at that time she said that "This sporting is meant for the kṣatriyas, not for the śūdras." Karṇa was known at that time as śūdra. You will find all these stories in the Mahābhārata. Karṇa was also Yudhiṣṭhira's brother, born of Kuntī before her marriage. So Kuntī did not disclose that Karṇa was her son, but he was raised by a śūdra. People knew that he was a śūdra. So Karṇa had a grudge against Draupadī. Therefore he planned to place her in the gambling game. And when the Pāṇḍavas were lost, now he wanted to retaliate the insult given by Draupadī during her svayaṁvara. So he advised... He was friendly to Duryodhana and brothers. "Now this lady is lost. Now we can deal with her as we like. She is our property." So she was lost. "So I want to see her naked in this assembly." So vastra-haraṇa. You know. But Kṛṣṇa saved her. So Draupadī knows very well Kṛṣṇa. Therefore it is said tadājñāya draupadī ca.

Lecture on SB 1.15.51 -- Los Angeles, December 28, 1973:

Therefore here it is said that bhagavat-priyāṇām. These Pāṇḍavas... Why one should be interested in the Pāṇḍavas' activities, Arjuna's fight with his brothers? There are so many other people, they are fighting with their brother, with their enemies. Why we are not recommended to hear about that thing? Why the Battle of Kurukṣetra? Because Arjuna is there, tadīyānām. We are not interested in any battlefield stories. Why we should be interested? There are so many cats and dogs fighting. So we are not interested. But why we are interested in the Bhagavad-gītā, Battlefield of Kurukṣetra? Tadīyānāṁ samarcanam. Because there is Arjuna. He is fighting. So to worship God is very good, but to worship the devotee of God is still very good. This is the... That is also admitted in the Bhagavad-gītā, na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ (BG 18.69). Kṛṣṇa says, yo māṁ mad-bhakteṣu. "Now, this Bhagavad-gītā... Anyone who is preaching this Bhagavad-gītā..." Na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ. Bhagavat-priyāṇām. Priya-kṛt. Priya means dear, very dear. So Kṛṣṇa said that na ca tasmān manuṣyeṣu: (BG 18.69) "Anyone who is preaching the message of Bhagavad-gītā to the suffering people of the world," Kṛṣṇa says, na ca tasmāt priya-kṛt "nobody is dearer to Me than him."

Lecture on SB 1.16.2 -- Los Angeles, December 30, 1973:

Prabhupāda: "Begotten." It should be "begotten." Who has corrected?

Pradyumna: Translation: "King Parīkṣit married the daughter of King Uttara and begot four sons, headed by Mahārāja Janamejaya." (SB 1.16.2)

Prabhupāda: Sa uttarasya tanayām. Mahārāja Parīkṣit, his mother's name was Uttarā, Uttarā. Means King Virāṭa, he had two issues, one son, one daughter. The son's name was Uttara and the daughter's name was Uttarā. This Uttarā was taught dancing by Arjuna. When Arjuna was staying at Mahārāja Virāṭa's house as an ordinary dancing master, they did not know that he is Arjuna. Because the promise was for one year, they should remain incognito. If they are detected, then again for twelve years they will be banished.

So Arjuna, Bhīma and others, they took different types of services in the house, palace, of Mahārāja Virāṭa. So he was appointed as a dancing master, teacher, to the daughter Uttarā. Just see. Arjuna was a great warrior, and he was expert dancing master also. So when it was disclosed that "These servants, they are the Pāṇḍavas. They remained here as ordinary servant," so Mahārāja Virāṭa was very much pleased, that "Such exalted persons are living in my house incognito." So he offered Uttarā to Arjuna, that "You marry my daughter. You have taught her dancing." So Arjuna said, "How can I marry her? I am teacher, and she is my disciple. She is my daughter. How can I marry her?" Then Arjuna said that "If you want to keep this daughter in our family, I have got a grown-up son, sixteen years old." That means Abhimanyu, the son of Subhadrā, this Subhadrā, Kṛṣṇa, Balarāma, Subhadrā. So Subhadrā was married to Arjuna, and the son was Abhimanyu. So Uttarā was married to Abhimanyu. And the son was Mahārāja Parīkṣit. Abhimanyu was just married and the war was declared.

Lecture on SB 1.16.5 -- Los Angeles, January 2, 1974:

So real reality is Kṛṣṇa consciousness. Therefore these sages, big, big great sages, they are hearing Sūta Gosvāmī. So they ask the reason "Why the king Mahārāja Parīkṣit punished that Kali in the dress of a king? 'So if you..., if possible, kindly describe the reason. And provided it will help our Kṛṣṇa consciousness." This is the condition. Yadi kṛṣṇa-kathāśrayam: "If there is connection with Kṛṣṇa." Just like the Bhagavad-gītā. It is a topics on the battlefield. Senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta (BG 1.21). Arjuna is asking Kṛṣṇa, "Please keep my chariot between the two phalanxes of armies." This is completely military proposal. But why we are interested to hear about Bhagavad-gītā? Because kṛṣṇa-kathāśrayam, because there is kṛṣṇa-kathā, there is instruction of Kṛṣṇa. Therefore we are interested. Otherwise, what is the use of hearing, "Somebody is fighting with somebody, and he's asking his chariot driver, 'Place my chariot in this position. Let me see who, whom I shall have to fight'?" So what is the use of? There is no use. People are interested in reading, but they are reading all so-called literature, poetry. But we are not interested in such, such kind of literature, because there is no kṛṣṇa-kathā. We are interested in Śrīmad-Bhāgavatam and Bhagavad-gītā. Why? Because it is kṛṣṇa-kathā. The same propensity. Everyone wants to read something. So we also want to read something. But we read Bhagavad-gītā, Bhāgavatam, Caitanya-caritāmṛta, because there is kṛṣṇa-kathā. We are not interested with any other rubbish literature, however nicely it is prepared.

Lecture on SB 1.16.12 -- Los Angeles, January 9, 1974:

The aim was... All the fights in Mahābhārata or in Rāmāyaṇa, it was meant for chastising the godless, godless. Just like Rāmacandra. Rāmacandra, Lord Rāmacandra, chastised Rāvaṇa. So he went to Laṅkā—they call Ceylon—and crossed the sea by making bridge. But what was the idea? The idea was that "This rascal demon is a godless person; so therefore he must be punished." He was punished not alone. Anyone who joined with him, everyone was punished. But Lord Rāmacandra did not occupy the land for His kingdom. He installed his brother Vibhīṣaṇa, who was a devotee in the place of Rāvaṇa. Just like Kṛṣṇa. Kṛṣṇa was taking part in the Battlefield of Kurukṣetra and inducing Arjuna that "You fight." Arjuna was not willing to fight, but He was inducing to fight.

So what is the purpose? Because the other party represented thieves, rogues, and demons. So Kṛṣṇa wants therefore that somebody must be king who is His representative, devotee. That is the whole plan.

Lecture on SB 1.16.17 -- Los Angeles, January 12, 1974:

So the question was, "How Mahārāja Parīkṣit punished this Kali-yuga?" The chapter name is "How Parīkṣit Received the Age of Kali." So why he punished the Kali? Because... Here it is said, pūrveṣāṁ vṛttim anvaham, tasya vartamānasya. He was situated always on the platform where his forefathers remained. This is called aristocratic. Every family or every caste... Family... First of all, there must be division. Then family. Community, society, then family. So Parīkṣit Mahārāja belonged to the royal family. His forefathers, own-Bhārata-vaṁśa, the Bhārata dynasty. Therefore you will find the members of the Bhārata dynasty is called Bhārata, Bhārata. Arjuna was addressed by Kṛṣṇa as Bhārata. Mahārāja Dhṛtarāṣṭra was also addressed as Bhārata. Vidura was addressed as Bhārata. Many times you have seen it.

So these descendants of the Bhārata dynasty, especially... Not especially. All of them. When Parīkṣit Mahārāja was born, so... I have told you already. Learned scholars in astrology, they were calculating the horoscope of the newly born child. So he was being described that "This child, this baby now born, he will be hero like this. He will be devotee like this. He'll be..." This horoscope made, in future what he will be. So Mahārāja Yudhiṣṭhira was anxious and he informed the learned brāhmaṇas that "This is all right. I thank you for your calculation. First of all, I want to know whether he will follow his forefathers. I want to know." That was the question. Because that Bhārata dynasty, they were rulers of the world, emperors and great devotees at the same time. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2).

Lecture on SB 1.16.20 -- Los Angeles, July 10, 1974:

That is required. Even if you want to go to heaven, then also you have to become busy and active. If you want to go back to home, back to Godhead, that also will require your business and activity. And if you want to remain here in this material world, that also required. Activity you cannot stop, but we have to consider the quality of activity. Quality of activity is bhakti. You have to work. You cannot remain inactive or lazy. You have to work. So Kṛṣṇa advises in the Bhagavad-gītā that "Work for Me." That is intelligence. Yat karoṣi yaj juhoṣi yad aśnāsi yat tapasyasi kuruṣva tad mad-arpaṇam (BG 9.27). This is life. Yat karoṣi, whatever you do. Everyone has to do something. Kṛṣṇa says, "Yes, you have to work. But work for Me." Just like Arjuna was advised. He is a military man. He used to fight. His occupation is, when there there is danger he must fight. A kṣatriya, kṣatriya's business is that. So Arjuna was advised that "You fight for Me, not for your sense gratification." That kind of fight and war is not allowed. Only for the satisfaction of the Supreme Lord you can fight.

So any field of activities, if we act for Kṛṣṇa, that is called yajña. Yajña means to act for the satisfaction of the Supreme Personality of Godhead or the supreme authority. Just like a good citizen. A good citizen means who is acting exactly to the regulative laws. He is good citizen. Even in ordinary driving car, if you exactly follow the rules and regulation of traffic transaction, if you stop when there is red light, if you start when there is green light, you don't go to the left, if you follow these rules and regulation, then there is no question of your being a criminal. But as soon as you do not follow, immediately you are criminal. You will get a ticket. Therefore the regulative life means...