BG 18.54 brahma-bhutah prasannatma... cited (Lec SB)

Expressions researched:
"He never laments" |"One who is thus transcendentally situated at once realizes the Supreme Brahman" |"becomes fully joyful" |"brahma-bhutah prasannatma" |"equally disposed toward every living entity" |"he attains pure devotional service unto Me" |"mad-bhaktim labhate param" |"na socati na kanksati" |"samah sarvesu bhutesu"

Notes from the compiler: VedaBase query: "18.54" or "He never laments" or "One who is thus transcendentally situated at once realizes the Supreme Brahman" or "becomes fully joyful" or "brahma-bhutah prasannatma" or "equally disposed toward every living entity" or "he attains pure devotional service unto Me" or "mad-bhaktim labhate param" or "na socati na kanksati" or "samah sarvesu bhutesu"

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.3 -- London, August 24, 1971:

Liberation means sufficient knowledge to understand that one is not this body. That is called liberation. So after liberation there is activity. That they do not know. They think after liberation there is no other activity. Some of them say that when the waterpot is full, there is no more sound. It is solid. But our philosophy is that when one is liberated, his actual life begins. What is that actual life? The actual life is to be engaged in the transcendental loving service of the Lord. That is actual life. Therefore in the Bhagavad-gītā it is said,

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

After being brahma-bhūtaḥ, not simply by knowing ahaṁ brahmāsmi. No. One must realize, assimilate, how he is Brahman. Brahman means the same thing as the Absolute Truth. So we, all living entities, being part and parcel of the Supreme Brahman, Kṛṣṇa, certainly we are Brahman. There is no doubt about it. But if one stops activities of Brahman realization, then he falls down.

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

Vedic principle is varṇāśrama-dharma. So this varṇāśrama-dharma is in relationship with this body. But we are not this body. Dehāntaraṁ prāp..., we are changing our body. So sometimes we may become a śūdra, sometimes we may become brāhmaṇa—that is change. But when you come to the platform of the soul, na hanyate hanyamāne śarīre (BG 2.20), that dharma, when it begins, the dharma of the soul, that is called bhāgavata-dharma, because when one is, uh... I mean, in the platform, on the platform of understanding soul, that is called brahma-jñāna, ātmā-jñāna. So when one comes to the platform of brahma understanding, that is called brahma-bhūta (SB 4.30.20). Brahma-bhūtaḥ prasannātmā: (BG 18.54) when you come to that platform, understanding of the soul, then you become joyful, free from material anxiety. Just like you are on a ship and it is in danger on the ocean, tottering. At any moment you can drown. But somehow or other, if you come to the land, you feel safety, "Now I am safe." Similarly, this bodily consciousness—"I am Indian," "I am American," "I am Hindu," "I am Muslim," "I am this," "I am that"—that is just on the tottering sea. But if you come immediately on the spiritual platform, then prasannātmā, "Now I am safe." Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). To Brahman realized soul, he has no more any hankering, nor any lamentation. So long we are on the bodily platform, we are hankering and lamenting. We are hankering for things which we do not possess, and we lament for things we lose. There are two business: to gain some material profit or lose it. This is bodily platform. But when you come to the spiritual platform, there is no more question of loss and profit. Equilibrium. So brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu (BG 18.54). Because he has no more hankering and lamenting, there is no more enemy. Because, if there is enemy, then there is lamenting, but if there is no enemy, then samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām (BG 18.54). That is the beginning of transcendental activities, bhakti.

Lecture on SB 1.2.5 -- New Vrindaban, September 4, 1972:

According to the Vedic culture, a learned brāhmaṇa, very gentle, sober, learned brāhmaṇa... Whoever is learned, he must be gentle and sober. Vidyā dadāti namratā. That is the test of education. Demonic life is not education. A learned man means he must be sama-darśinaḥ. There are different types of living entities, and the learned brāhmaṇa is considered to be the topmost. Vidyā-vinaya-sampanne brāhmaṇe gavi (BG 5.18), a cow, hasti, an elephant, śuni, the dog, śva-pāka, caṇḍāla, dog-eater. There are different varieties of living entities, but one who is paṇḍita, learned, he sees everyone on the same level. Why? He does not see the outward tabernacle; he sees the soul within everyone. Brahma-darśanam. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). So that brahma-darśanam is possible when actually one is contact with Brahman, the Supreme. Therefore the central point is missing. And everyone is manufacturing his own way of spiritual knowledge.

Lecture on SB 1.2.5 -- Aligarh, October 9, 1976:

When mind is engaged at the lotus feet of the Lord... As it is stated in the Śrīmad-..., sa vai manaḥ kṛṣṇa-padāravindayor (SB 9.4.18). When the mind is fixed up in the lotus feet of the Lord, then the words are used, the vibration of the tongue used... Vacāṁsi vaikuṇṭha-guṇānuvarṇane. Then the words are utilized for describing about the spiritual world. The spiritual world is called Vaikuṇṭha. There is no kuṇṭha, anxiety. That is spiritual world. When you become spiritualized, brahma-bhutaḥ prasannātmā (BG 18.54). There is no more kuṇṭha. This is the sign of becoming brahma-bhūtaḥ. At the present moment we are jīva-bhūtaḥ. Manaḥ saṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Therefore our struggle for existence is with the mind and the six senses. But when your existence is spiritualized, then brahma-bhūtaḥ, you have no more anxieties. That is the sign. Brahma-bhūtaḥ prasannātmā na śocati na Prasannātmā means na śocati na kāṅkṣati (BG 18.54).

We have got two diseases in the material world. One is śocati, and the other is kāṅkṣati. The things which we haven't got we desire to possess, kāṅkṣati. And the things which we possess, it will be spoiled, it will be lost. Cāṇakya Paṇḍita says that everything in this material world is temporary. Smaro nityam anityatam. So when we engage our mind in these temporary things, that is śocana and akāṅkṣa. And when we are elevated to the spiritual platform, then there is no more śocana and akāṅkṣa. This is the symptom. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu (BG 18.54). At that time it is possible to re-establish samatā. We are very much anxious to re-establish our universal brotherhood, but from the material platform it is not possible. Unless we come to the platform of brahma-bhūtaḥ, we cannot expect samaḥ sarveṣu bhūteṣu. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). These things are there in the Bhagavad-gītā.

So considering from all these point of view, Bhagavān Kṛṣṇa, the Supreme Personality of Godhead, He's teaching us that paro dharmaḥ. We have distinguished parā and aparā. Apareyam. The material elements, mind, intelligence, and ego, they are all material. Aparā. Itas tv viddhi me prakṛtiṁ parām jīva-bhūtaṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). So we have to come to that spiritual platform, brahma-bhūtaḥ platform. Samaḥ sarveṣu bhūteṣu. That is wanted. That kind of religious system is explained in the Śrīmad-Bhāgavatam. Paro dharmo. And others, they are aparo dharma. Aparā, inferior.

Lecture on SB 1.2.6 -- New Vrindaban, September 5, 1972:

At the present moment we are all working on the platform of bodily concept of life but when you come to the platform of understanding that ahaṁ brahmāsmi, I am not this matter, I am spirit soul, then my occupational duty changes. Not... That is my real occupational duty, because I am really spirit soul. Therefore,

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

When we come to the platform of brahma-bhūtaḥ... At the present moment we are jīva-bhūtaḥ. We are thinking that I am this body, but when you come to the platform that I am Brahman, I am part and parcel of Kṛṣṇa, or God, then my duty changes. That is called bhakti. That is explained in the Bhagavad-gītā, mad-bhaktiṁ labhate parām (BG 18.54). When, after being brahma-bhūtaḥ, after being liberated from material concept of life, that is called brahma-bhūtaḥ, ahaṁ brahmāsmi.

Lecture on SB 1.2.6 -- Hyderabad, April 18, 1974:

Paṇḍita, one who is actually learned, sama-darśinaḥ, he does not see that "Here is a learned brāhmaṇa and here is a dog." He knows that in the dog also the same spirit soul is there, and here is a learned brāhmaṇa, the spirit soul is there. So he is acting on account of possessing different body. Paṇḍitaḥ sama-darśinaḥ (BG 5.18).

Therefore yato bhaktir adhokṣaje, when one is transcendental to the material senses, then bhakti begins. Yato bhaktir adhokṣaje. Bhakti is not ordinary thing. In the Bhagavad-gītā it is also said,

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

Who is eligible to execute devotional service, bhakti? Those who are engaged in devotional service, they are not in the material platform. We should understand that. Yato bhaktir adhokṣaje ahaituky apratihatā. And bhakti is not a business. Anywhere we go, there is business. "If you give me this, then I shall love you. If you satisfy my senses, then I shall love you." Similarly, the other party, he or she also says, "If you satisfy my senses, then I love you. If there is no sense gratification, then I don't love you." That is business.

Lecture on SB 1.2.6 -- Mauritius, October 5, 1975:

Mukti means when we give up our false engagements and we are engaged properly in our original constitutional position. That is called mukti. So this bhakti means mukti. Because bhakti means to be engaged in devotional service of the Supreme, therefore that is mukti. And bhakti begins after mukti. That is also explained in the Bhagavad-gītā:

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate param

(BG 18.54)

Brahma-bhūtaḥ. We are all Brahman. The Māyāvādī philosophers, they are very busy to realize his Brahman position. So we are Brahmans. That is a... Because we are part and parcel of God. God is Para-brahman. So we are part and parcel of God. We are not parabrahman, the Supreme Brahman, but we are Brahman. Ahaṁ brahmāsmi, this realization, "I am not this body," that is called brahma-bhūtaḥ.

Lecture on SB 1.2.6 -- Mauritius, October 5, 1975:

My duty is to assist God, to serve God." That is called brahma-bhūtaḥ. Otherwise, being jīva-bhūtaḥ, we are engaged in this material world, struggling with the material energy. That is called jīva-bhūtaḥ. And brahma-bhūtaḥ means to realize that "Why I am unnecessarily struggling with this material world? I do not belong to this material world. I am spirit soul. My business is spiritual." That is brahma-bhūtaḥ. And as soon as one understands this position, then prasannātmā, he becomes immediately happy, joyful. Just like if you are doing something for which you have no necessity, and when you come to realize that "I am unnecessarily wasting my time in this way," naturally, if you become joyful that "Why I am wasting my time in this way?" that is brahma-bhūtaḥ stage. Brahma-bhūtaḥ prasannātmā (BG 18.54). Prasannātmā means joyful stage, no more anxiety. We are full of anxiety on account of our material conception of life, unnecessarily. So many leaders came and gone. So long they were living, they were always concerned. In our country... Just like Mahātmā Gandhi, he came, big leader. Or in other countries, Churchill came or Hitler came. So long they were living, they were always anxiety, full of anxiety, fighting with one another. Now they are not existing. What is the loss there? But unnecessarily they were busy, that "Without me, my country will be finished, and this will be vanquished." Unnecessarily.

Lecture on SB 1.2.6 -- Mauritius, October 5, 1975:

If you want actually peace, then you must be engaged in the service of the Lord. And before being engaged in the service of the Lord you should be qualified, brahma-bhūtaḥ prasannātmā (BG 18.54). Brahma-bhūtaḥ. As soon as you become brahma-bhūtaḥ, you are jolly. What is the symptom of jolliness? Na śocati na kāṅkṣati. Na śocati means "does not lament." We are always lamenting for the things which we have lost, and we are always hankering for things which we haven't got. This is our business. So long we do not get, we hanker. And when we get, then "How to keep it?" That is anxiety. And when it is lost, that is also anxiety. This is the material position. And when you come to the spiritual position there is no such thing—no more lamentation, no lamenting, no hankering. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu (BG 18.54). At that time it is possible to see that everyone is equal because he can see. He does not see "Here is American." He does not see "Here is Indian." He does not see "Here is a brāhmaṇa." He does not see "Here is a dog." He sees all living being part and parcel of God. That is called samaḥ sarveṣu bhūteṣu. That equality is possible when you are brahma-bhūtaḥ. Samaḥ sarveṣu bhūteṣu. Artificially you have opened this United Nation, but your conception is, "I am Indian," "I am American," "I am Hindu," "I am Muslim." So how it can be, there can be unity? It is not possible. That is not brahma-bhūtaḥ stage. That is prakṛta stage, identifying with this body. So long you identify with this body when you are in the material conception of life, there is no question of spiritual understanding, there is no question of joyfulness, there is no question of freedom from lamentation and hankering and there is no question of equality. It is all false show.

Lecture on SB 1.2.6 -- Mauritius, October 5, 1975:

If one is lover of God, then he is lover of everyone because he knows everyone is part and parcel of God. If you love your father, then you love your brother. But if you do not know who is your father, then how you can say "universal brotherhood"? This is all hypocrisy. You first of all know. You must first of all know what you are, what is God, what is your relationship with God. And when it is perfectly understood, then there is the possibility of samaḥ sarveṣu bhūteṣu, paṇḍitāḥ sama-darśinaḥ (BG 5.18).

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

(BG 5.18)

Paṇḍitāḥ, one who is actually learned, he sees everyone on the equal level. Who are they? Vidyā-vinaya-sampanne brāhmaṇe. A brāhmaṇa who is very learned and very gentle, vidyā-vinaya. Education means one is very gentle and learned.

Lecture on SB 1.2.7 -- Vrndavana, October 18, 1972:

Brahma-bhūyāya. At the present moment, in our conditional state, we are jīva-bhūta. And when we become actually situated in our spiritual platform, that is called brahma-bhūtaḥ. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). So everything, there is link. So bhakti-yoga means detachment and knowledge. Somebody thinks like that, foolishly, that "Bhaktas are generally fools and rascals, and therefore they take to bhakti-yoga." But actually that is not bhakti-yoga. One who has taken to bhakti-yoga, he cannot be fools and rascals. He must be very learned. Svayam eva sphuraty adaḥ.

Lecture on SB 1.2.7 -- Delhi, November 13, 1973:

The so-called university education, D.H.C., Ph.D., they are simply expansion of ajñāna. He is again... Therefore the more a person is so-called scientist, educated, he is more godless. That means he is going deeper and deeper into the ajñāna. Because jñāna means to know God. That is not real jñāna. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Not ajñānavān. So if you do not God, if you do not know what you are, if you do not know what is your relationship with God, then what is your jñāna? That jñāna, for eating, sleeping, mating, the cats and dogs they have got. Do you mean to say to have better knowledge how to eat nicely, how to sleep more nicely or to have sexual intercourse nicely, is that jñāna? No. They are all ajñāna. They are the business of the cats and dogs. Real jñāna is to know ahaṁ brahmāsmi. Brahma-bhūtaḥ prasannātmā na śocati na... (BG 18.54). That is real jñāna.

Lecture on SB 1.2.7 -- Delhi, November 13, 1973:

Mukti means to get out of the influence of the sattva-guṇa, rajo-guṇa, tamo-guṇa. That is mukti. Now, here is the assurance by the Lord Himself: "Anyone who is engaged in unadulterated, without any mixture, without any adulteration, pure bhakti, then..." Avyabhicāreṇa bhakti-yogena yaḥ sev... Same thing as it is said in the Bhāgavata. Bhakti-yogena. Bhakti-yogaḥ prayojitaḥ (SB 1.2.7). Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). He immediately becomes transcendental to these material modes of nature and he becomes Brahman. Brahma-bhūtaḥ prasannātmā na śocati na... (BG 18.54). These things are there.

Lecture on SB 1.2.8 -- Hyderabad, April 22, 1974:

So for proper upkeep of the human society, there must be a brahminical class, brāhmaṇa class, the kṣatriya class. They are all equal because my hand is as much important as my brain. But although comparatively my brain is more important than my hand, that is comparative. But you require the brain. So at the present moment, why the society is chaotic condition? Because there is no brāhmaṇa. That is the defect. So society must be divided in the material stage of this brāhmaṇa, kṣatriya, vaiśya, śūdra. And gradually, everyone should be educated to become brāhmaṇa. Athāto brahma jijñāsā. Brahma-bhūtaḥ. Then he will understand what is bhakti.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

And when you attain to the stage of bhakti, then your life is successful. This is the process.

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

Yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13), sa eva go-kharaḥ: "If one is in the bodily concept of life, he is no better than the cows and asses." This is the verdict of the śāstra. So you cannot understand the Absolute Truth on the platform of bodily concept of life. You must get yourself on the transcendental platform, and bhakti is the transcendental platform for the activities of the spirit soul.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

You can attain bhakti when you are already Brahman realized person, or perfect brāhmaṇa. Brahma jānātīti brāhmaṇaḥ.

So when you have realized, when you are a brāhmaṇa, when you have complete knowledge of Brahman, that is the beginning of bhakti life. Not that by bhakti one comes to the Brahman realization platform. One who has got complete understanding of Brahman, he can make progress to the bhakti platform.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

After all these qualifications, making oneself brahma-bhūta (SB 4.30.20) and prasannātmā, no more lamentation, no more hankering, always joyful, jubilant, blissful... This is the symptom for Brahman realization. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu (BG 18.54). Then he can see on equal level to all living entities. Samaḥ sar... Then he can enter mad-bhaktiṁ labhate parām.

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

We cannot understand God with these blunt senses. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). The present senses, they are simply after material gratification. So how they can understand Kṛṣṇa? That is not possible. Therefore it is said, jñāna-vairāgya-yuktayā (SB 1.2.12). You can understand after jñāna. Jñāna means brahma-bhūta (SB 4.30.20), one who understands ahaṁ brahmāsmi: "I am not this material body; I am spirit soul." So brahma-bhūtaḥ prasannātmā (BG 18.54). Now we are designated by this bodily relationship: "I am American," "I am Indian," "I am brāhmaṇa," "I am kṣatriya," "I am black," "I am white," "I am strong," "I am weak," "I am fatty," "I am thin," so many. These are all designation. So one has to become free from the designation. That is jñāna. Sarvopādhi-vinirmuktam (CC Madhya 19.170). Upādhi. This upādhi. The bodily conception of life is called upādhi.

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

Ahaṁ brahmāsmi. Lord Śaṅkarācārya, he preached this gospel to the world that we are not this matter. We are Brahman, spirit soul. So that, when that spiritual realization will be actually done, then your symptoms will change. What are those symptoms? Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati: (BG 18.54) "When one is situated in his own spiritual consciousness, then he will have no hankering and no lamentation, lamentation for loss or hankering for gain." Two things are going on in this material world.

Lecture on SB 1.2.19 -- Los Angeles, August 22, 1972:

So if you are actually situated on the platform of Kṛṣṇa consciousness, not fully, a little advanced, then these things will be visible. Tadā ceta etair anāviddham. And when you stop, when you are able to stop this pinching in your heart by these two modes of material nature, passion and greediness-tadā ceta etair anāviddhaṁ sthitaṁ sattve prasīdati-prasīdati, then you become joyful. That is the stage of joyfulness.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

That is stated in the Bhagavad-gītā. When you have come to this status, joyful, no more pinching by these two modes of material nature, joyful, that is called brahma-bhūta stage, the platform of liberation.

So the next stage is brahma-bhūta (SB 4.30.20). So brahma-bhūta stage means na śocati na kāṅkṣati. No more hankering, no more demanding. Na śocati na kāṅkṣati. Because here the business is we hanker after something which we do not possess, and if we lose something which we possessed, then we lament. This is our business. Some... First of all, we possess. Then, by nature, we lose it. When it is lost, then we cry. So these two things are material position, na śocati... But when you come to the brahma-bhūta stage, spiritual platform, then these two things will be absent. Na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu. Then you will be able to see everyone on the spiritual platform. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). Then you are learned. You are seeing the cats and dogs and a human being, a learned man, because you don't see the dress, outward covering, tabernacle, but you see, "Here is a spirit soul, part and parcel of Kṛṣṇa." That is universal brotherhood. Not by passing resolution with the United Nations and fighting. That is not possible. You have to come to the stage of spiritual platform; then there is question of love, brotherhood, equality, fraternity, otherwise, all bogus propaganda. It's not possible. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām (BG 18.54). Then real, pure devotional service begins. Then we become completely fit to serve Kṛṣṇa. Kṛṣṇa accepts your service at that time.

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

So at least he's free from the lusty desires and greediness. The whole world is working, especially in Western countries, you see... They are working so hard. They have got their nice motorcar, nice roads, and very, very nice ways also, fly over, one road is flying over another road, another road. Very good facility for driving motorcar, and they have got enough motorcar also. Every third man has got a car. But what are these civilization? Kāma and lobha, lustiness and greediness. That's all. The basic principle is lust and greediness. That's all. This is their qualification. So anyone who has become free from this lusty and greedy status of life, he's advanced. He's advanced. Kāma-lobhādayaś ca ye. Because these lusty desires and greediness will not help him at any time to realize his self or to realize God. That will not be helpful.

So at least, if he comes to the platform of goodness, sattva-guṇa, then he can at least understand that "I am not this body. I am spirit soul. My duty is different from these bodily activities." Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). The lusty and greediness keeps one always in lamentation and hankering. Na śocati na kāṅkṣ... Na kāṅkṣati. Kāṅkṣā. These people, they have no end of their kāṅkṣā, hankering. One after another, one after another, one after a... Sarva-kāma. In the śāstra they are called sarva-kāma. There is no end of their lusty desires. So naṣṭa-prāyeṣu abhadreṣu. By the hearing process, one becomes gradually free from the lusty and greedy platform, and he comes to the platform of knowledge. And at that time he can understand at least that "I am not this body. I am spirit soul. And what is my duty as spirit soul?" That duty, if he understands, that is, as it is stated in the Bhagavad-gītā, samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām (BG 18.54). That is the duty. When he comes to this platform that "My duty is to execute devotional service," that is required. He comes to the platform. Or at least, in between sattva-guṇa and śuddha-sattva. Sattva, sattva-guṇa, without being contaminated by the other two guṇas, modes of nature, namely, ignorance and passion. Pure. That is devotional stage.

Lecture on SB 1.2.19 -- Calcutta, September 27, 1974:

Without becoming a brāhmaṇa, nobody can become a Vaiṣṇava. Or, when one is Vaiṣṇava, it is to be understood that he is also brāhmaṇa. The common word... In India it is said, brāhmaṇa-vaiṣṇava. Brāhmaṇa should become Vaiṣṇava. Or one who is Vaiṣṇava is already a brāhmaṇa. Brahma jānātīti brāhmaṇaḥ. So a Vaiṣṇava not only knows brāhmaṇa, er, Brahman, but he knows Paramātmā and he knows Bhagavān. So Brahma jānātīti brāhmaṇa. Simply by knowing Brahman, one can become a brāhmaṇa. But a Vaiṣṇava, not only he knows what is Brahman, but he knows further, what is Paramātmā and what is Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is present in three features: Brahman, Paramātmā and Bhagavān. So Brahman realization is the first. Ahaṁ brahmāsmi. That is the self-realization: "I am not this body." Ahaṁ brahmāsmi. That is called brahma-bhūta (SB 4.30.20) stage. Brahma-bhūtaḥ prasannātmā (BG 18.54). That is the statement in the Bhagavad-gītā.

Lecture on SB 1.2.19 -- Calcutta, September 27, 1974:

Here is, also it is stated that sthitaṁ sattve prasīdati. Everyone is hankering after how to be peaceful in mind. Everyone. Everyone says, "Swamiji, kindly say how I can get peace of mind." The peace of mind, how it can be attained is stated here: sthitaṁ sattve prasīdati. If you fix up in sattva-guṇa, not in the rajo-guṇa, tamo-guṇa. Tamo-guṇa is the life of the karmīs. Tamo-guṇa and rajo-guṇa. Or rajo-guṇa is actually karmīs, and sattva-guṇa is the life of jñānīs. And after coming to the sattva-guṇa, being peaceful in mind, that is called... (baby crying-pause) ...brahma-bhūtaḥ prasannātmā (BG 18.54). You have to come to the platform of sattva-guṇa. Then you'll be prasannātmā.

Prasanna means happy mode of life. Brahma-bhūtaḥ prasannātmā (BG 18.54). What is the happy mode of life? Na śocati na kāṅkṣati. He does not lament. He does not hanker. Here in the material world we are hankering. We want this... Dhanaṁ dehi rūpaṁ dehi yaśo dehi rūpavatī bhāryāṁ dehi. Dehi dehi. That is hankering. This is not the stage of brahma-bhūta. Brahma-bhūta stage means na śocati na kāṅkṣati. He does not hanker. Neither he laments. Then samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām (BG 18.54). Then bhakti begins, when actually you are in peace of mind. With disturbed mind (you) cannot execute devotional service. Therefore in the beginning, if somebody all of a sudden becomes a Vaiṣṇava and in a solitary place, "I am chanting," that is cheating. How you can be...? How you can chant? You cannot, because your mind is not fixed up. Your mind is not... Na śocati na kāṅkṣati. Unless you are purified, your mind is always disturbed. That is the material condition. The mind must be disturbed.

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

Those who are contaminated with tamo-guṇa, rajo-guṇa, they can create their own God. There are different types of "God" also. In one sense everyone is God. God means the controller. So everyone is to some extent a controller. But as I have explained several times, real controller means who is not controlled by others. That is God. If I am controlled by the material nature, daivī hy eṣā guṇamayī mama māyā duratyayā... (BG 7.14). Birth, death, old age and disease, if I am controlled by these conditions of nature, then how I can become God? God is never controlled. Therefore one who can understand God must be free from the contamination of this material nature. Mukta-saṅgasya.

This is also confirmed in the Bhagavad-gītā:

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

When one has realized Brahman, prasannātmā, prasannātmā, brahma-bhūtaḥ prasannātmā... Here also it is said, evaṁ prasanna-manasaḥ. The same thing you will find everywhere. There cannot be any contradiction. Prasanna-manasa and prasannātmā, the same thing. So how one can become prasannātmā or prasanna-manasa? That is described here. Bhagavad-bhakti-yogataḥ. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ (SB 1.2.20). If you accept bhagavad-bhakti-yoga, devotional service to the Lord, you shall be prasanna-manasa. You shall be always feeling jolly. If I am not jolly, if I am not prasanna-manasa, that means māyā has attacked me.

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

When one comes to the platform of goodness, then he becomes prasanna-manasa, because he is not attacked by the modes of ignorance and passion, means laziness, sleep and foolishly active. Foolishly active is more dangerous than less active. Because if one is dangerous, it is better not to become very much active, because... Just like this monkey. You will find always very active, but nobody likes them. As soon as a monkey comes, everyone drives them away: "Get out! Get out! Get out!"

Therefore we should not be lazy and sleepy, at the same time not foolishly active. We must come to the real standard of life, goodness. Then we can begin our devotional service. That is also confirmed in the Bhagavad-gītā:

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

After being brahma-bhūta (SB 4.30.20), after understanding clearly ahaṁ brahmāsmi, one can take to transcendental loving service of the Lord, not before. Before, if we take bhakti-yoga... Of course, we shall become gradually brahma-bhūta also... Bhakti-yoga is so nice that it does not depend on any condition. Ahaituky apratihatā. Apratihatā means not under any condition. You can begin, in whichever position you are, you can begin immediately.

Lecture on SB 1.2.30 -- Vrndavana, November 9, 1972:

So advancement of knowledge means to understand his real position and act accordingly. That is knowledge. That is perfection of knowledge. Simply to understand that "I am Brahman" is not perfection. You have to still go further. Simply to understand that "I am Brahman," "I have now realized myself as Brahman," that is not perfection of knowledge. Brahma-bhūtaḥ prasannātmā (BG 18.54). One who becomes realized souls, self-realized, he becomes immediately perfectly joyful. Because our all lamentation is due to our material identification. Śocati kāṅkṣati. We are simply lamenting for our loss, and we are simply hankering for some gain. This is material activities. Everyone is struggling to gain something which he does not possess, and he's lamenting for something which he has lost. But when he realizes himself that "I have nothing to gain and nothing to lose; I have nothing to do with this material world," that is called brahma-bhūtaḥ. That is Brahman realization. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu (BG 18.54). At that time, he realizes that all living entities, they are spirit soul, paṇḍitāḥ sama-darśinaḥ (BG 5.18). That is equal vision—not the bodily vision. So long we have got bodily vision, there cannot be any equality. That is not possible. When one sees only to the spiritual existence of a living entity, there is question of seeing equally, equal vision, universal brotherhood. That is possible. Not on the bodily platform. That is not possible.

Lecture on SB 1.2.30 -- Vrndavana, November 9, 1972:

So after acquiring this knowledge, the life of devotional service begins.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

That is required. And in that stage of devotional life, one can understand what is Kṛṣṇa. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). That is tattvataḥ understanding. In another place it is said, in the Bhagavad-gītā, uh, Śrīmad-Bhāgavatam: evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ (SB 1.2.20). Unless one becomes jubilant, joyful, by executing devotional service, he cannot understand what is Kṛṣṇa. It is not possible.

Lecture on SB 1.3.17 -- Los Angeles, September 22, 1972:

So every one of us, spirit soul, part and parcel of God. Now we are embarrassed due to our ignorance. So when this ignorance is moved, we become enlightened, that is called brahma-bhūta (SB 4.30.20), self-realization, spiritual realization.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

So without being brahma-bhūta, that "I am spirit soul," Kṛṣṇa consciousness does not become very perfect. If we are in the bodily concept of life, then it is rather difficult. It will take time. Because unless you come to the platform to understand that you are not this body, you are spirit soul, the actual devotional service does not begin.

Lecture on SB 1.7.6 -- Geneva, May 31, 1974:

Ātmānam, the soul, spirit soul, on account of his being bewildered, he is thinking that "I am depending on this material nature." Tri-guṇātmakam. "I am depending on these three material qualities, sattva-guṇa, rajo-guṇa, tamo-guṇa." Therefore, one who is strictly follow the principle, bhakti-yoga principle, he is not touched by the tri-guṇa. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). Immediately he is in his original position, brahma-bhūta (SB 4.30.20). Brahma-bhūtaḥ prasannātmā na śocati (BG 18.54). This is the science. And so long one is captured by māyā, covered by māyā, his position is sammohito jīva ātmānaṁ tri-guṇātmakam. He is thinking that "I am something of this material nature." Tri-guṇātmakam. Paro 'pi, although he is transcendental, spirit soul, paro 'pi manute anartham, he is thinking so many problems. Anartham.

Lecture on SB 1.7.6 -- Vrndavana, April 23, 1975:

We are thinking that we are enjoying this electric fan, but actually we are suffering; therefore the electric fan is required. So why this electric fan is required? Because the body is anartha; it has created the situation. The same electric fan will be a trouble, a misery in winter season. The same body, the same electric fan—sometimes it is pleasing, and sometimes it is not pleasing. Therefore the conclusion is this body is anartha, not required. But people do not know that without this material body we can exist. Actually we are existing in spiritual body, and this material body is a covering of the spiritual body. Just like your shirt and coat are covering of your real body, similarly, this material body is covering of the spiritual body. We have got our spiritual body. So when a person comes to the understanding that "This body is anartha, unnecessarily imposed upon me," that is called knowledge. That is called brahma-jñāna. Brahma-bhūtaḥ prasannātmā (BG 18.54).

Lecture on SB 1.7.6 -- Hyderabad, August 18, 1976:

So dharma-artha-kāma-mokṣa. People are busy, at least those who are human beings. Dharmeṇa hīnāḥ paśubhiḥ samānāḥ. Beginning with dharma. Economic development, artha. Dharma-artha-kāma, sense gratification. And at the end, mokṣa. Above mokṣa is bhakti. Mokṣa is described in the Bhagavad-gītā,

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

Without being on the platform mokṣa, nobody can enter into the bhakti. It is a misconception that bhakti helps mokṣa. Somebody says, it is not the opinion of the śāstra. Bhakti begins when one is already liberated. Mokṣa. Brahma-bhūtaḥ prasannātmā (BG 18.54). Without Brahman, without Brahman realization, ahaṁ brahmāsmi, there cannot be jubilation, prasannātmā. This is the sign. What is prasannātmā? Na śocati na kāṅkṣati. The material disease is everyone is hankering after something which he hasn't got. And when he loses that thing, he's lamenting. These two business. Śocati kāṅkṣati. So brahma-bhūtaḥ prasannātmā (BG 18.54), when one is actually self-realized, brahma-bhūtaḥ, na śocati na kāṅkṣati. This is the symptom. Then samaḥ sarveṣu bhūteṣu. Then it is possible to see equally everyone. Paṇḍitāḥ sama-darśinaḥ (BG 5.18).

So that is liberated stage. So when one has come to the liberated stage, from there he can begin mad-bhaktiṁ labhate parām (BG 18.54). Bhakti means the activities of the liberated stage. That is not material things. So this Kṛṣṇa consciousness movement is little difficult to understand because these activities are for the persons who have already attained mokṣa. Sa guṇān samatītyaitān brahma-bhūyāya kalpate.

Lecture on SB 1.7.9 Excerpt -- Vrndavana, September 8, 1976:

That does not mean you will have to stop your activities. The other part of the activities, they will begin after stopping these material activities. That is explained in the Bhagavad-gītā, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). One who is ātmārāma, brahma-bhūtaḥ, ahaṁ brahmāsmi, I am not this material body, no more I have to do anything for this material body. Ātmārāma. Brahma-bhūtaḥ prasannātmā (BG 18.54). People are anxious, especially the karmīs, how to maintain this body, but when one comes to the conclusion that "I am not this body," naturally his interest for maintaining the body, diminishes. Practically, it becomes nil. Nidrāhāra-vihārakādi-vijitau **, you will find from the behavior of the Gosvāmīs, they practically conquered over the necessities of this body. But that does not mean he has to cease all activities. The Māyāvāda philosophy, they say that when one becomes brahma-bhūtaḥ, ātmārāma, he has nothing to do any more. No. The śāstra does not say that. Śāstra says that when you become ātmārāma, or brahma-bhūtaḥ, your material anxieties, material activities, they become stopped. Brahma-bhūtaḥ prasannātmā (BG 18.54), prasannātmā, he has nothing to do.

Lecture on SB 1.7.9 Excerpt -- Vrndavana, September 8, 1976:

Suppose if somebody is assured that now, henceforward you haven't go to do anything, everything will come automatically, naturally one becomes prasannātmā, very jolly. I am free from the anxieties. Because this material world means full of anxieties, sadā samudvigna-dhiyām, that is material world. And when you come to the spiritual platform, there is no anxiety, no na śocati na kāṅkṣati. That is anxiety-free. So anxiety-free does not mean you haven't got to do anything. Your material life is purified, sarvopādhi vinirmuktaṁ tat paratvena nirmalam (CC Madhya 19.170). When we become free from the designation, "I am this body, therefore I am American, I am Indian, I am the father of this family, so I have got my wife, I have got my children," so many things, this is material relationship, so... (break—end)

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

Caitanya Mahāprabhu has said, out of many millions of karmīs, one jñānī is good, śreṣṭha. And out of millions of jñānīs... Simply jñāna, theoretical knowledge, is not good. It must be practical. Jñāna, the result of jñāna is to become liberated, mukti. Simply I am very jñānī and I am doing all nonsense, this is not jñāna. He must be liberated from material attachment. Brahma-bhūtaḥ prasannātmā (BG 18.54). This is the stage of perfection of jñāna. Na śocati na kāṅkṣati. He has nothing to do with the material world. That is jñānī. Therefore the karmīs, they are very much attached to the material activities, and jñānī is not attached—not attached neither interested. That is real jñānī. Therefore Caitanya Mahāprabhu said koṭi-karma-niṣṭha-madhye eka jñānī śreṣṭha. Out of millions of karmīs, one jñānī is śreṣṭha. We sometimes differ with the Māyāvādī philosophers. But they are jñānīs. They are better than the karmīs. There is no doubt.

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

Unless one is highly learned, unless one has learned what is Brahman, he cannot become brāhmaṇa. Brahma jānātīti brāhmaṇaḥ. So not only one should be brāhmaṇa, but he should become a Vaiṣṇava. Still higher. From brāhmaṇa platform he has to come to the Vaiṣṇava platform.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

One has to become brahma-bhūta (SB 4.30.20). That is brāhmaṇa. The sign is na śocati na kāṅkṣati. He does not care for anything material. 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).

Lecture on SB 1.7.47-48 -- Vrndavana, October 6, 1976:

Ahaituky apratihatā. That is explained. Ahaituky apratihatā yayātmā suprasīdati. If you become situated in Kṛṣṇa consciousness, then you'll be so satisfied that in any circumstances nobody will be able to give you any trouble. This is Vaiṣṇava. Yayātmā suprasīdati. Ātmā, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). There is no question of lamenting. But still, a Vaiṣṇava laments not for his own purpose. Just like Prahlāda Mahārāja says that na udvije para. Kṛṣṇa is para. Nṛsiṁha-deva is para, the Supreme. "O the Supreme, I am not at all disturbed." Naivodvije para duratyaya-vaitaraṇyāḥ. Why? Tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ (SB 7.9.43). "Because by the grace of Nārada Muni I have learned this art, how to chant Your holy name. That I have learned." Tvad-vīrya-gāyana. "I learned or not learned, but whenever I chant, then I merge into the ocean of nectarean."

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.

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

So our business is not to realize simply that "I... ahaṁ brahmāsmi." That is stated in the Bhagavad-gītā, brahma-bhūtaḥ prasannātmā (BG 18.54). When you understand that you are not this body but you are spirit soul, then, actually, if you realize, then, if I understand... Na jāyate na mriyate vā. The soul does not die. Then here the karmīs are working very hard because he's upset that "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.

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

So this is the..., people do not know what is devotional service. Devotional service means... Just like Kuntī was praying, "My dear Kṛṣṇa, kindly help me how can I give up this affection of my family, the Pāṇḍavas and the Vṛṣṇis." This is required. This is the first sacrifice, not prākṛtena vaśaṁ gataḥ. Then it is... Actually, the perfection of life is no more affection for anything material: brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). That is the beginning, when we have lost complete affection for... We are not cruel; that is not another... But we know, we should know, that this is not required. This is simply moha. This is simply moha. This is illusion. It has no meaning. It is simply entanglement. That one must know. That is called vairāgya. Vairāgya-vidyā. Sarvabhauma Bhaṭṭācārya wrote hundred verses appreciating Śrī Caitanya Mahāprabhu, of which two verses are available, because when he sent the hundred verses glorifying Śrī Caitanya Mahāprabhu, He immediately torn the papers, but the devotees collected the torn papers and saved one or two ślokas.

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

Sattva-guṇa, we have to go above the sattva-guṇa, śuddha-sattva. Then again we revive our original position of joyfulness. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). This is the joyfulness: no lamentation, no hankering. We hanker after something which we want, and we lament for something which we lose. Here there are two business: something gaining and something losing. Just like businessmen. They have got two businesses: either to make profit or to lose. At the end of the year they calculate, "Whether we are loser or gainer?" But in the spiritual world there is no such thing as to gain or as to lose. There is nothing... Absolute. That is Absolute.

Lecture on SB 1.15.29 -- Los Angeles, December 7, 1973:

So spiritual life means anxiety-less. This is the difference between material life and spiritual life. Brahma-bhūtaḥ prasannātmā (BG 18.54), in the Bhagavad-gītā it is described what is spiritual life. As soon as you are identified with the Absolute Truth, Brahman, then symptoms will be prasannātmā, jubilation: "Oh, I do not belong to this material world. I belong to the spiritual world. I am part and parcel of Kṛṣṇa. Why should I suffer so many things?" That is jubilation. Brahma-bhūtaḥ prasannātmā (BG 18.54). The prasannātmā means na śocati na kāṅkṣati. He has no lamentation, no hankering. Here people are always full of anxieties because they have got hankering, "I want this. I want that." And there is lamentation. What they possess, if it is lost, they cry, "Oh, my things are lost." And what they do not possess, they hanker. So their anxiety is there, either he possesses or not possesses. This is material anxiety.

Lecture on SB 1.15.31 -- Los Angeles, December 9, 1973:

Pradyumna: Translation: "Because of his possessing spiritual assets, the doubts of duality were completely cut off. Thus he was freed from the three modes of material nature and placed in transcendence. There was no longer any chance of his becoming entangled in birth and death, for he was freed from material form." (SB 1.15.31)

Prabhupāda: Viśokaḥ, without any bereavement. Brahma-sampattyā, by achieving spiritual assets. This is the sign how one is advanced in spiritual life. That will be tested by this word viśokaḥ, without any bereavement. That is explained in Bhagavad-gītā the same thing: brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). Prasannātmā means there is no more lamentation and no more hankering. That is prasannātmā. We are subjected to two things. Aḥ... If our possessed... If our possession is lost, then we lament, and if we don't possess, then we hanker. So here, viśokaḥ sampattyā. When one is fully identified with Brahman... Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). So when you fully surrender and you become freed from other desires: only surrender to Kṛṣṇa. That is our only business. No more any other business. That is brahma-sampattyā. Sanātha-jīvitam.

Lecture on SB 1.15.35 -- Los Angeles, December 13, 1973:

God consciousness person, God conscious person, what is the symptom of God conscious person? That is also explained in the Bhagavad-gītā. What is that?

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

(BG 5.18)

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

This is sign of a perfect God conscious or Kṛṣṇa conscious. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). One who has understood God, he is paṇḍita, learned. Without being learned, a fool, rascal, cannot understand what is God. One who understands God means he is paṇḍita, he is learned because he has got the knowledge. Veda, Veda means knowledge.

Lecture on SB 1.16.8 -- Los Angeles, January 5, 1974:

Khasādayaḥ, the Mongolians. Khasādayaḥ means who does not grow sufficiently mustaches and beard, this Mongolian group. Kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ. Yavana, the mlecchas, yavanas, means those who are Muhammadans and others. So they are also included. Nṛ-loke. Because it is nṛ-loka. Every human being. Superficially, externally, there may be, this nation is better than that nation. That is fact. The Aryans and non-Aryans. There are divisions: civilized, noncivilized; educated, noneducated; cultured, noncultured; black, white; this and that. There are... Externally these divisions... But that distinction is of the body.

But spirit soul is not this body. He is spirit. That quality is one. There is no such distinction, "This is better," "This is lower," "This is black," "This is white," "This is civilized." In the spirit soul platform, everyone is one, one. Samaḥ sarveṣu bhūteṣu. Samaḥ. Samatā. Samatā means equality. Where? Brahma-bhūtaḥ prasannātmā (BG 18.54). When one is self-realized, ahaṁ brahmāsmi... "I am not this body. I am not Christian, I am not Hindu, I am not black, I am not white, I am not fat, I am not thin. I am Brahman." Brahmāsmi. That is called Brahman. "I am spirit soul, part and parcel of God. My only business is to serve God, because I am part and parcel of God." Just like I have given several times: the part and parcel of my body is this finger. What is the duty? To serve the whole body. I ask the finger, "Come here immediately. Do this." "Yes." Natural. If I am part and parcel of God, then my only duty is to serve God. That's all. I have no other duty.

Lecture on SB 1.16.16 -- Los Angeles, January 11, 1974:

We have got so many dirty things with us. So one has to become nirmalam. Sarvopādhi-vinirmuktam. First business is to become free from the designation. If you think yourself that "I am American," "I am Christian," "I am Hindu," "I am Indian," "I am black," "I am white," these are all designation. So sarvopādhi-vinirmuktam, when you become transcendental to all designation, when you come to the platform to understand that "I am not this body; I am spirit soul," brahma-bhūtaḥ prasannātmā (BG 18.54), then you become happy.

So long we are with designations, we are not happy. To become designationless means feeling complete happiness. That is the test. If you simply artificially say that "I am not identifying with this body," that is fact. But real identification with..., identification with the body will be realized when you don't feel pains and pleasure. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam, hṛṣīkeṇa. When your senses will be purified in that way, without any designation, then you can begin devotional service.

Lecture on SB 1.16.22 -- Hawaii, January 18, 1974:

So this is going on. This is called illusion. He has no connection with all these things. When one realizes that "I have no connection with this body, this country, this wife, these children, this soc... They're all illusory," that is called liberation. That is called brahma-bhūtaḥ prasannātmā (BG 18.54). People are suffering, identifying himself with these false things, which is not. Ātmānaṁ tri-guṇātmakam. Tri-guṇa, these, all these materials, they are manufactured by the three modes of material nature, and he's, he has no connection with the material nature. But somehow or other, he is now fallen in the ocean of the... Just like you have no connection with ocean. Your place of living is land. But some way or other, if you are thrown in the Pacific Ocean, that is a very troublesome business. You have to swim always. You have to protect... But still, you are unsafe. It doesn't matter you are a very great swimmer, doesn't matter. When you are in the Pacific Ocean, you are in danger. So similarly, when that very man is taken away from the Pacific Ocean and put into the land, then he becomes prasannātmā, "Oh, I am saved." Brahma-bhūtaḥ prasannātmā. "Now I am on the saved..." Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54), that when one is in full knowledge that "I have nothing to do with this material world, that everything made by the material nature, that is illusion, I have nothing to do with anything of them, I am spirit, ahaṁ brahmāsmi. I am spirit soul. Now I have my business with the spiritual world," that is liberation. That is liberation. And the means which help you to come to that position, that is called spiritual life, sanātana-dharma.

Lecture on SB 2.1.1 -- Vrndavana, March 16, 1974:

When you come to this understanding, that "I am not this body, I am spirit... Ahaṁ brahmāsmi," then... Brahmāsmi, finished? The Māyāvādī says as soon as you come to this conclusion, brahma-bhūtaḥ, then your business is finished. No. Your business begins there. That is the verdict of Bhagavad-gītā.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

After being liberated, brahma-bhūtaḥ, then bhakti begins. People misunderstand that by bhakti one gets mukti. No. One who is engaged in bhakti, he is always... He has already got mukti. Muktir mukulitāñjali sevate 'smān. Bilvamaṅgala Ṭhākura says that if one has attained to the platform of bhakti, then mukti is hankering after his feet: "What can I do for you?" Muktiḥ svayaṁ mukulitāñjali sevate 'smān dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ.

Lecture on SB 2.1.1 -- Vrndavana, March 16, 1974:

A devotee doesn't require mukti. Janmani janmani tvayi bhaktiḥ. If you are situated in the devotional service of the Lord, then you are already mukta. Avyabhicāriṇī.

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

(BG 14.26)

Brahma-bhūtaḥ prasannātmā... (BG 18.54). This is the verdict. So for a devotee mukti is not very big thing. Mukti's already there if he's actually a pure devotee. A pure devotee means just like Caitanya Mahāprabhu says. He has no other desire. Na dhanaṁ na janaṁ na sundarīm (Cc. Antya 20.29, Śikṣāṣṭaka 4). Everyone is desiring in this material world for riches, wealth, dhanam, and janam, good family, high aristocratic family, or good followers, leader, minister. Janam.

Lecture on SB 2.1.7 -- Paris, June 15, 1974:

Stha means situated. Tiṣṭhati iti stha: "One who stays." Not flickering. Permanently. Nairguṇya. This nairguṇya means devotional service. This is nairguṇya. That is stated in the Bhagavad-gītā,

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

(BG 14.26)

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

Everything is there. So nairguṇya means one who is twenty-four hours engaged in devotional service, he's in the nairguṇya platform, no more influenced by these material qualities. Māṁ ca yo 'vyabhicāreṇa (BG 14.26). Avyabhicāreṇa means without any flaw, without any fault. Simply according to the restriction, or instruction of the śāstra and spiritual master, one is strictly following and engaged in devotional service. Then he is sa guṇān samatītyaitān (BG 14.26). He can conquer or surpass over the three modes of material nature. And his stage is brahma-bhūtaḥ. Brahma-bhūyāya kalpate.

Lecture on SB 2.1.7 -- Paris, June 15, 1974:

So when you are actually on the Brahman... Now, everyone can say, "I am now in the brahma-bhūtaḥ." The symptom is there. You cannot cheat. What is that? Brahma-bhūtaḥ prasannātmā (BG 18.54). If you are actually on the brahma-bhūtaḥ platform, then the symptom will be prasannātmā: Jolly, always. There will be no more moroseness. Always jolly. That is the first symptom. "Oh, I am now free from the material clutches." Because as soon as you are actually engaged in devotional service, there will be no more, I mean to say, punishment by the material nature. Brahma-bhūtaḥ prasannātmā na śo... (BG 18.54). Therefore he's always jubilant, prasannātmā. What is the meaning of prasannātmā? Prasannātmā means na śocati na kāṅkṣati. He does not desire anything, does not lament for anything. That is brahma-bhūtaḥ stage. If there is something lost, "Never mind. Kṛṣṇa desired loss. That's all right." And if there is gain, he does not jump over, "Oh, I have gained this. I have gained this." Like monkey. (laughter) No. Everything Kṛṣṇa's. I am engaged in Kṛṣṇa's service. Suppose if there is some loss. So it is Kṛṣṇa's desire. And if there is some profit, it is Kṛṣṇa's money. I don't possess anything. Why shall I jump? Jump, of course, we can jump. "O Kṛṣṇa, we have gained so much thing, so many things for Kṛṣṇa." That is another... So na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu. Then he's equal to everyone. He understands that everyone is a spirit soul. Some way or other, he's entangled in this material body. So because I am now...Mad-bhakti... Prasannātmā na śocati, samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate par... Then he's fit for transcendental service to the Lord.

Lecture on SB 2.3.18-19 -- Los Angeles, June 13, 1972:

He will never accept anyone's service. That is brāhmaṇa. Uñcha-vṛtti. If he has no income, he will go on the field ... And when the grains are taken away, some grains fall down. They will pick up all those grains and live on that. Still, they will not go to anyone that "I am hungry. Give me something." No. Uñcha-vṛtti. So our education ... And why we were so independent? Because the education was very high, Vedic education. Satisfied with Brahman realization. Brahma-bhūtaḥ prasannātmā (BG 18.54). Not very long ago, say about 300 years ago, there was a brāhmaṇa, a very rigid brāhmaṇa, in Kṛṣṇa-nagara, near our Māyāpur. And brāhmaṇa's business, he was teaching. So the king of that place, means a big zamindar, Rājā Kṛṣṇa-candra ... By his name, that place is Kṛṣṇa-nagara. So he heard about the brāhmaṇa, very learned brāhmaṇa, but very poor. So he one day came to him and asked him, "Brāhmaṇa, can I help you any way?" So he said, "No, I don't require any help from you."

Lecture on SB 2.3.18-19 -- Bombay, March 23, 1977, At Cross Maidan Pandal:

So what kind of body we are going to have? What change is going to take place? There is no knowledge. So at least in India this condition should be changed, to keep people in ignorance of this bodily concept of life—"I belong to this community." "I belong to that community." "I belong to this body." "I belong to that body."—No. They should be educated to become brahma-bhūtaḥ.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

Sama-sarveṣu bhūteṣu. India's education is not to distinguish that "Here is an Englishman," "Here is a German," "Here is a Christian," "Here is a Hindu," "Here is a Muslim." Samaḥ sarveṣu bhūteṣu. Because India's realization of knowledge is brahmānubhūti, brahma-bhūtaḥ. Then, when one comes to the standard of brahma-bhūtaḥ knowledge, he'll be happy.

Lecture on SB 2.9.1 -- Tokyo, April 20, 1972:

Trivikrama: Śrīla Prabhupāda? You were just saying that we are not fallen. Actually this is an illusion thinking that we are fallen. Yet I read...

Prabhupāda: The same example. In dream I am not attacked by the tiger, but I am thinking, "Oh, tiger is there." It is simply dreaming condition.

Trivikrama: But so many Vaiṣṇavas are praying...

Prabhupāda: So as soon as you understand that "This is not... I am not in contact with tiger. It is all a dream," then you are delivered. Similarly, as soon as you understand, "All this material condition of life we are simply dreaming; I am actually servant of Kṛṣṇa," then you are liberated. That is Kṛṣṇa conscious. If you keep in Kṛṣṇa consciousness, that "I am eternal servant of Kṛṣṇa," then you are liberated. Sa guṇān samatītyaitān brahma-bhūyaa kalpate (BG 14.26), Kṛṣṇa says. Immediately brahma-bhūtaḥ. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). He has no more lamentation, no more hankering. Samaḥ sarveṣu bhūteṣu. He can see everyone on equal vision. Because he knows, "Here is also another living entity." He is not a Chinaman. He is a part and parcel of God. He is not a Christian. He is not a Hindu. He is simply thinking like that. So give him Kṛṣṇa consciousness. That is real benefit, to bring him to the original position.

Lecture on SB 3.25.5-6 -- Bombay, November 5, 1974:

Prasannātmā. So long one is in the bodily concept of life, he's conditioned. He's conditioned. He's conditioned; he's not liberated. And when one understands fully that he's not this body, he's pure soul, bhāgavata, when he realizes, then that stage is called liberated. So liberated stage is not final. If you simply understand that you are not this body, you are a spirit soul, that is not sufficient. You must act as Brahman. You must act as Brahman. Then you will stay.

So,

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

So bhakti is attainable for the liberated person. Bhakti is not for the conditioned soul. Bhakti is for persons who are already liberated. How it is possible? Yes, it is possible.

Lecture on SB 3.25.18 -- Bombay, November 18, 1974:

There are two kinds of prakṛtis: parā-prakṛti and aparā-prakṛti. Aparā-prakṛti means this material world, and daivī-prakṛti is the spiritual world. So immediately, as soon as he understands this philosophy of life, that "I am uselessly serving this material world or the society, friendship, country and so on, so on, without serving Kṛṣṇa," that is called jñāna, knowledge. And as soon as one comes to this knowledge, that knowledge is, that position is called brahma-bhūta (SB 4.30.20) stage. Brahman realization.

That is stated in the Bhagavad-gītā: brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). As soon as one comes to this platform of knowledge, then he becomes prasannātmā. "Oh, why I am serving these nonsense? I forgot that I am a spirit soul, minute particle of Kṛṣṇa. My business is to serve Kṛṣṇa." Just like... I have already explained. Part and parcel means serving the whole. That is called part and parcel. Any example you can take. In office there are so many workers, but they are working for satisfaction of the whole. Similarly, the whole is Kṛṣṇa. Anything, we individually or anything, they are meant for Kṛṣṇa's satisfaction.

Lecture on SB 3.25.18 -- Bombay, November 18, 1974:

So we have to learn this, what Kṛṣṇa says. We have to understand Kṛṣṇa by tattva, by truth. Then we become liberated. That is called jñāna-vairāgya. And as soon as you become learned scholar about Kṛṣṇa, then you become immediately detached to this material world, and... Jñāna-vairāgya-yuktena bhakti-yuktena (SB 3.25.18). Then real bhakti begins. That is also confirmed in the Bhagavad-gītā:

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

Bhakti begins there, where jñāna-vairāgya is complete. Not that foolish person... But one can say that "In our society there are not many very learned scholars." No, there are learned scholars.

Lecture on SB 3.25.18 -- Bombay, November 18, 1974:

So this ahaṁ mameti, this is ajñāna. So when one is jñānī, then this influence of material nature, ahaṁ mameti (SB 5.5.8), will be reduced to nil. That is, it is said, prakṛtiṁ ca hataujasam. "Now no more prakṛti can disillusion me that I am this body, and in bodily relation everything is mine." This ajñāna, ignorance, is immediately mitigated, and he becomes free. Brahma-bhūtaḥ prasannātmā (BG 18.54). "Then I do not belong to all these things. Why I am falsely inclined to all these things? So it will come, how?" This bhakti-yuktena.

Lecture on SB 3.25.19 -- Bombay, November 19, 1974:

The Bhāgavata says there..., tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ (SB 1.5.18). Now, not only in cats' and dogs' life, even in heavenly life and other life, we are simply inquiring, "Where is my sense gratification? Where is my sense gratification?" That kind of inquiry will not help you. Tasyaiva hetoḥ prayateta. You should inquire for something which you never did before. That is brahma-jijñāsā. Athāto brahma jijñāsā. "What I am?" I am thinking, "I am this body," and I am engaged, but actually I do not get any pleasure, any happiness. But when I get information that "When you'll be realized, self-realized, brahma-bhūtaḥ prasannātmā... (BG 18.54). When you'll be self-realized, Brahman realized, then you'll be prasannātmā..." Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. These are the shastric injunctions.

Lecture on SB 3.25.27 -- Bombay, November 27, 1974:

Ahaṁ brahmāsmi"—this brahma-jñāna will immediately make him happy. That is the symptom of a person who has attained brahma-jñāna.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

That is the basic principle of bhakti. So here the same thing is explained, jñānena vairāgya-vijṛmbhitena. Jñānena. Therefore this class is held to awaken jñāna. Either you read these books, you hear from realized soul—that will awaken your jñāna, knowledge. Or otherwise if you cannot do this... Both things should be done. You chant Hare Kṛṣṇa. Very simply.

Lecture on SB 3.25.29 -- Bombay, November 29, 1974:

Everyone is misguided, everyone is acting in this world under the bodily concept of life. And they are very very much unhappy on account of this. Because as soon as one understands that "I am not this body," he immediately becomes Brahma-bhūtaḥ prasannātmā. Prasannātmā means, what do you mean by prasannātmā? Na śocati na kāṅkṣati (BG 18.54). No more material desire. That is brahma-bhūtaḥ. Everyone is trying for material sense gratification—the animals, the beasts, the birds, and the human being. That is material world. He is simply śocati and kāṅkṣati. When there is loss he is crying, and when there is no possession he is hankering. These are the two diseases of material existence.

Lecture on SB 3.25.29 -- Bombay, November 29, 1974:

So when one is brahma-bhūta (SB 4.30.20), he realized that "I am not this body, I am pure spirit soul," ahaṁ brahmāsmi, then the next stage is naśocati na kāṅkṣati. That is the. But that is not all. That is not all. That is not steady. Brahma-bhūtaḥ prasannātmā na śocati na... (BG 18.54), samaḥ sarveṣu bhūteṣu. At that time, because he is not in the bodily platform of life, he does not see the body but he sees the soul. So as spirit soul we are one. Simply we are differently dressed in different body on account of our desire and karma. So one who has realized that "I am not this body," he does not make any difference of body.

Lecture on SB 3.25.29 -- Bombay, November 29, 1974:

He does not make any difference that "Here is a learned brāhmaṇa and here is a dog." Because he knows the learned brāhmaṇa has got a different body and the dog has got a different body. Ultimately the dog is also a spirit soul and the brāhmaṇa is also a spirit soul. That is his vision. It does not mean that he's so fool he makes a brāhmaṇa equal to the dog. No. That is not. But he knows the fact what is the dog and what is the brāhmaṇa. That is Brahman realization. Samaḥ sarveṣu bhūteṣu. Then mad-bhaktiṁ labhate parām (BG 18.54). Then the real bhakti begins.

Lecture on SB 3.25.29 -- Bombay, November 29, 1974:

I have given this example that you have got a very nice sputnik, airplane, you can go many thousands and millions miles up. But if you don't get any shelter either in the moon planet or any other planet then you come back again. The same example. Similarly, you may become brahma-bhūtaḥ, Brahman realized, but if you simply remain in the impersonal or void... Brahma-bhūtaḥ means to make this material world null and void and you come to the another world, spiritual world. So if you cannot enter into the spiritual world, mad-bhaktiṁ labhate parām (BG 18.54), if you simply remain brahma-bhūtaḥ, then you will fall down. Because you are by nature seeking ānanda, blissful life. So if you do not get varieties of life... Just like we want varieties in this material world. This material world is simply imitation of the spiritual world. So we are attached to the varieties; therefore we are seeking ānanda. But because it is material and we are spiritual being, we cannot enjoy this ānanda, material varieties fully. There are so many defects, inebrieties, and we are seeking that spiritual variety. So if you don't enter into the spiritual world with spiritual variety then you will again fall down. That is called bhakti-yoga.

Lecture on SB 3.25.29 -- Bombay, November 29, 1974:

So understanding of Bhagavān means understand of Brahman and Paramātmā. But understanding of Brahman or Paramātmā is not understanding Bhagavān. Therefore the Brahmavādīs, the Paramātmavādīs, they are impersonalists. They cannot understand the Supreme Being Personality of Godhead, Kṛṣṇa. They cannot understand. That is the defect. Therefore some yoga system, jñāna-yoga system, or dhyāna-yoga system, and there is bhakti-yoga system. That bhakti-yoga system is the perfect. And jñāna-yoga system or dhyāna-yoga system, that is partial understanding, Paramātmā feature. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). In that way you can understand, you can come to the platform of understanding samaḥ sarveṣu bhūteṣu. But that is not perfection. Still you have to go. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām (BG 18.54). After realizing samaḥ sarveṣu bhūteṣu, this principle, then you will have to enter into the devotional service, parā-bhakti. Parā-bhakti means transcendental. Bhakti means parā. Bhakti does not mean material.

Lecture on SB 3.25.29 -- Bombay, November 29, 1974:

If you want real life, prasanna... Brahma-bhūtaḥ prasannātmā (BG 18.54). If you take to bhakti, automatically you become prasannātmā. Yayātmā suprasīdati. What is that? Ahaituky apratihatā bhakti. Without any motive. "I shall serve Kṛṣṇa with a motive," that is also good in this sense, that he is pious, he has approached Kṛṣṇa. He is not impious like the atheist, like the nonbeliever. But he is good, although he has approached... Just like Dhruva Mahārāja. Dhruva Mahārāja worshiped Kṛṣṇa with a motive. But after being perfect in devotional service he becomes without motive. When he saw actually Kṛṣṇa, he said, "No, no, no. I don't want anything from You." Svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42). "I don't want any benediction." That is bhakti. Ahaituky apratihatā.

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

We are simply interested with this temporary body: "I am this body." I am not this body. I am spirit soul. I am within this body. This is knowledge. This is called siddhi. So long I am thinking, "I am this body," then I am cats and dogs. They are thinking like that. But when I know that "I am not this body. I am the spirit spark, spirit soul. I am encaged within this body," that is knowledge. That is knowledge. So those who are self-realized spirit soul, they can see.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

That bhakti means they can see God, Kṛṣṇa, and they can serve Him. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Bhakti means to engage your senses, hṛṣīka, in the service of the Hṛṣīkeśa. That is bhakti.

Lecture on SB 3.25.36 -- Bombay, December 5, 1974:

Aviśuddha-buddhi. They have been described as aviśuddha. Viśuddha means very purified, and "a" means "not." Aviśuddha-buddhayaḥ (SB 10.2.32). Their intelligence is not yet perfectly purified. Aviśuddha-buddhayaḥ. Ye 'nye 'ravindākṣa. They are thinking that "Now we have become liberated." No. That is not liberation. Here is liberation. Why? Hṛtātmano hṛta-prāṇāṁś ca bhaktiḥ. When the mind and the senses are all absorbed in Kṛṣṇa, that is the bhakti state. Mad-bhaktiṁ labhate parām (BG 18.54). The people think that bhakti is a sentiment thing. No. It is above liberation. Above liberation. Unless one is not liberated, he cannot stand on the platform of bhakti. That is bhakti. That is called parā-bhakti. Aparā-bhakti and parā-bhakti.

Lecture on SB 3.25.43 -- Bombay, December 11, 1974:

We get different types of body on account of association with these material modes of nature, sattva-guṇa, rajo-guṇa, tamo-guṇa. But if you are situated in the devotional service of the Lord, you immediately become on the platform of brahma-bhūtaḥ prasannātmā (BG 18.54), immediately. Ahaṁ brahmāsmi—this is simply theoretical. That is theoretical knowledge, that "I am brahma." But when you are actually in devotional service, then that is practical. You are no more in the material platform. You are on the Brahman platform.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

So by situated, being situated on the spiritual platform, automatically you achieve your original status, constitutional position, brahma-bhūtaḥ prasannātmā (BG 18.54). Then you are able to enter into the kingdom of God, or the spiritual world. Tato māṁ tattvato jñātvā. Here also it is said, praviśanty akuto-bhayam. Praviśanti. You have to enter. You are not destroyed.

Lecture on SB 3.26.5 -- Bombay, December 17, 1974:

By the colorful mixture of these modes of material nature, there are so many varieties, varieties of the modes of nature." But if you want to be out of this colorful material life and you realize yourself, ahaṁ brahmāsmi, "I am Brahman, and I am the same quality as God," then you have to engage yourself in devotional service.

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

(BG 14.26)

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

So try to come to the platform of sattva-guṇa. Not sattva-guṇa-brahma-bhūta (SB 4.30.20), transcendental, spiritual platform. Come to this brahma-bhūta; then your life will be successful. And if you want to live this colorful life—sometimes Brahmā, sometimes dog, sometimes cat, sometimes human being, sometimes king, sometimes worm of the stool—in this way, if you like this colorful life... The colorful life is going by the modes of material nature.

Lecture on SB 3.26.10 -- Bombay, December 22, 1974:

Kṛṣṇa said that "The living entities, they are My part and parcel. They are as good as I am." But because the part and parcel of gold is also gold... It is nothing else. It may be small gold, but it is gold. Similarly, we may be very small fragmental part of the Supreme Person, Brahman, but we are Brahman. This is Brahman. Ahaṁ brahmāsmi. This is Brahman realization. It is not very difficult. If you simply understand that "I am part and parcel of Kṛṣṇa," that is Brahma-jñāna. Brahma-bhūtaḥ prasannātmā (BG 18.54). It does not take very much time, but it requires little brain, that "If I am part and parcel of God, then I must be qualitatively the same." Part of gold is also gold.

Lecture on SB 3.26.16 -- Bombay, December 25, 1974:

Abhayaṁ sattva-saṁśuddhiḥ, in the Bhagavad-gītā it is said. Bhayam is there, fearfulness is there, so long our existence is not purified. Then there is bhayam. And when existence is purified, then there is no bhayam, no fearfulness. Just like Prahlāda Mahārāja was put to so many trials or tribulation by his father, but he was never afraid of. This is the sign of spiritual advancement, because so long I identify myself with this matter, there will be bhayam, and when I am out of this conception of material existence, when I understand that "I am spirit soul," ahaṁ brahmāsmi, then there is no more bhayam, no fearfulness.

Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). This is the symptom of abhayam. Therefore Kṛṣṇa's lotus feet are described, abhaya-caraṇāravinda re. Bhajahuṅ re mana śrī-nanda-nandana-abhaya-caraṇāravinda re. If we take shelter of the lotus feet of Kṛṣṇa, which is called abhaya-caraṇa, no more bhayam. Bhayaṁ dvitīyābhiniveśataḥ. When, so long we think that "I am something of this material existence," there will be bhayam. And when we realize that "This material existence is superficial. I have nothing to do with it," asaṅgo 'yaṁ puruṣaḥ, "I have no connection with it," then there is no bhaya, no fearfulness.

Lecture on SB 3.26.16 -- Bombay, December 25, 1974:

Somebody is thinking, "I am Indian." Somebody is thinking, "I am American," "Hindu," "Muslim," "Christian," "black," "white." So many ways we are thinking. Viparyayo 'smṛtiḥ. Our real identity is when we understand that "I am not Hindu, not Muslim, not Christian, nor American, nor Indian, but I am eternal servant of Kṛṣṇa." Then there is no more fear. That is fear... Bhajahuṅ re mana, śrī-nanda-nandana-abhaya-caraṇāra...

Therefore the Vaiṣṇava poet advises that "You take to the shelter of the lotus feet of Kṛṣṇa." Abhaya-caraṇāravinda re: "Just be engaged in the devotional service of the abhaya-caraṇa, Kṛṣṇa's..." Then your existence will be purified and you will have no more fear. Brahma-bhūtaḥ prasannātmā (BG 18.54). You will be... This material life, so long we are conscious of this material existence, we are always fearful, full of anxieties.

Lecture on SB 3.26.21 -- Bombay, December 30, 1974:

Everyone is seeking peace of mind. People come to spiritual societies or some other way. Everyone is searching after some peace, śāntam. Śānti. The śānti can be attained when this sattva-guṇaṁ svaccham, when the sattva-guṇa, your status will be on the sattva-guṇa and completely cleansed. Then you can get śānti. Completely cleansed means... That is explained in the Bhagavad-gītā, na śocati na kāṅkṣati: "There is no lamentation, and there is no hankering." Then it is śānti. As soon as there is some hankering, you cannot have śānti. That is not possible. And as soon as there is some possession, you cannot be without lamentation. The two things material, they are ruling over us. We are hankering after something which we do not possess, and what we possess, if it is lost, then we are lamenting. So śānti means no hankering, no lamenting. That is called śānti.

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

Only on the spiritual platform and when you are engaged in the service of the Lord, then you will get this position, svacchatvam avikāritvaṁ śāntatvam. Iti cetasaḥ vṛttibhir lakṣaṇaṁ proktam. How one has become Kṛṣṇa conscious, there are, these are the symptoms, the brahma-bhūtaḥ prasannātmā na śocati na... (BG 18.54). We have to understand by the symptoms. If somebody says, "I am very rich man," so generally we want to see the symptoms: "Oh, he is very rich man. Oh, he has got this car. He has got this house. He has got this..." Then we can understand he is rich man. But if these symptoms are not there, how we can understand that he is rich man? Similarly, Kṛṣṇa consciousness means these are the symptoms: svacchatvam avikāritvaṁ śāntatvam. When you attain these three stages, these symptom, then you are perfectly Kṛṣṇa conscious.

Lecture on SB 3.26.28 -- Bombay, January 5, 1975:

By nature they are ānandamaya, always jolly. And here also, in this material world, when we become free from this material concept of life, bodily concept of life, when we are fully aware of the thing that "I am not this material body; I am spirit soul, ahaṁ brahmāsmi," he also becomes jolly because he acquires the spiritual quality. Brahma-bhūtaḥ prasannātmā. That is the sign. Prasannātmā. Na śoc... Prasannātmā. What does it mean, prasannātmā? Na śocati na kāṅkṣati: (BG 18.54) "There is no hankering, and there is no lamentation." Then it is possible to see everyone on the equal level. Samaḥ sarveṣu bhūteṣu.

Lecture on SB 3.26.35-36 -- Bombay, January 12, 1975:

Rāgānugā, rāga-bhakti is executed following the footprints of the devotees in Vṛndāvana. That is called rāga-bhakti. Kṛṣṇa's personal associates. Not to become directly Kṛṣṇa's personal associate, but following the footprints of Kṛṣṇa's eternal associates, we can come to the stage of rāga-bhakti. That is called parā-bhakti. That parā-bhakti is required.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

So this Kṛṣṇa consciousness movement is gradually developing up to the stage of rāga-bhakti or parā-bhakti. Then life is successful. In that way we should not be disturbed by these ethereal interactions. As it is stated here, mṛdutvaṁ kaṭhinatvaṁ ca śaityam uṣṇatvam eva ca. We are disturbed by these things. Suppose we are lying on the floor. It is kaṭhinatvam: it is very hard.

Lecture on SB 3.26.35-36 -- Bombay, January 12, 1975:

So the sat-saṅga is very important, association. Therefore we have named this, "Kṛṣṇa conscious society." Anyone can join it. It doesn't matter what he is. And actually, it is... Practically we are doing. We are collecting, recruiting members, from all parts of the world without any distinction. The distinction is there in the material platform. In the spiritual platform there is no such distinction. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). Samaḥ sarveṣu bhūteṣu. That is the vision of the devotees. They see only the spirit soul, part and parcel of Kṛṣṇa. Their sympathy is for the spirit soul, that "Here is a spirit soul, and he is part and parcel of Kṛṣṇa. He is now bound up by this material bondage. Let me try to rescue him." Prahlāda Mahārāja said, śoce tato vimukha-cetasa, māyā-sukhāya bharam udvahato vimūḍhān (SB 7.9.43). They have become foolish.

Lecture on SB 3.28.17 -- Nairobi, October 26, 1975:

Don't be rascal and fools, that you do not understand what is the potency of Hare Kṛṣṇa mantra. If you become so rascal and fool, if you do not understand, then you are animal. Here is a practical example. How it has become possible that the white Americans, Europeans, and other colors and the black African, they have forgotten everything? When they chant Hare Kṛṣṇa and dance, do they remember that "I am African," "I am American," "I am Indian"? No. Brahma-bhūtaḥ. (devotee laughs) (aside:) Why you are laughing? It is so important thing.

So this is brahma-bhūtaḥ stage.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

This is brahma-bhūtaḥ stage, practical, not that "I am Brahman. I am the same God." These rascals have spoiled the whole thing. Here is brahma-bhūtaḥ stage, when you forget your material identification and you become one in connection with Kṛṣṇa, that "We are all devotees, servants of Kṛṣṇa. Let us enjoy, chant Hare Kṛṣṇa and dance."

Lecture on SB 3.28.17 -- Nairobi, October 26, 1975:

When you think like that, that "I am eternal servant of Kṛṣṇa," then all these dirty things will automatically vanish.

That is brahma-bhūtaḥ stage. Brahma-bhūtaḥ prasannātmā (BG 18.54). As soon as you become realized soul, that "My position is that I am eternal servant of Kṛṣṇa." I am nobody's servant. But if one becomes Kṛṣṇa's servant, he becomes everyone's servant. That is the Kṛṣṇa consciousness. Why you are trying to preach Kṛṣṇa consciousness all over the world? Because we have accepted this principle, that "I am Kṛṣṇa's servant. Kṛṣṇa wants to deliver these rascals from this misconception of life, so let me do something for Kṛṣṇa." This is Kṛṣṇa consciousness.

Lecture on SB Questions & Answers -- Hyderabad, April 10, 1975:

So not only ordinary human being. What they can understand about God? Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. What is the perfection of life? One must know. The perfection of life is to understand that "I am not this body; I am spirit soul." Ahaṁ brahmāsmi. That is perfection of life, when one can understand.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

So after becoming Brahman realized soul, when he is fully liberated from material contamination—goodness passion or ignorance—prasannātmā, na śocati na kāṅkṣati, he has no material hankering, neither he laments for any material loss. Samaḥ sarveṣu bhūteṣu, when he visions all living entities as spirit soul, mad-bhaktiṁ labhate parām (BG 18.54), at that time he is eligible to understand what is bhakti. And bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). If you become bhakta, if you have got the opportunity to come to that platform, then you can understand God. Otherwise, God is not so easy to understand.

Lecture on SB Questions & Answers -- Hyderabad, April 10, 1975:

These are the different, nine items of bhakti-yoga. If you take all of them or some of them or at least one of them, you become transcendental to all these material qualities. Sa guṇān samatītyaitān (BG 14.26). All these material qualities one can transcend and remain in the Brahman platform. Brahma-bhūyāya kalpate. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). This is the process. It is not that we shall possess this quality, certain percentage, that quality, certain percentage. No. Above all qualities. That should be the aim of life. Then we shall be in the Brahman platform or in the spiritual platform, and then our life will be successful. Otherwise, struggle for existence... Bhūtvā bhūtvā pralīyate (BG 8.19). We take one type of body according to the contamination of material modes of nature. We suffer or enjoy, then again we die, again we accept another body. In this way it continues, and we remain entangled in this material world.

Lecture on SB 5.5.1 -- Bombay, December 25, 1976:

If you take to the platform of Kṛṣṇa consciousness, then we can overcome the jurisdiction of the guṇas. That is also advised by Lord Kṛṣṇa to Arjuna: traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. This whole world is being conducted by the three guṇas, and if you want to go above the three guṇas, then you have to take to this platform, nistraiguṇya. Nirguṇa. Is called nirguṇa. Nirguṇa does not mean no quality. No. Nirguṇa means nirastaḥ yatra, material qualities. Do not think, as some philosophers think like that, that after being brahma-bhūtaḥ, as it is stated, brahma-bhūyāya kalpate, then business is finished. No. Business is not finished.

That is also explained in the Bhagavad-gītā:

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate param

(BG 18.54)

When you come to this platform of transcendence, brahma-bhūtaḥ... Because we are going on under the wrong impression that "I am this body." This is the most fallen condition of the present human society.

Lecture on SB 5.5.1-2 -- London (Tittenhurst), September 13, 1969:

They are all transcendental and eternal. And you can also become one of them as soon as you are freed from this material contamination. That is practice of Kṛṣṇa consciousness. Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6). If you practice Kṛṣṇa consciousness, and at the end of life, if you continue, then next life you also become brahma-bhūtaḥ prasannātmā (BG 18.54). You also associate with the same. And there will be no distinction at that time—either Kṛṣṇa and Rādhā or all expansions—because they are all spiritual. Oneness. That oneness. Your question was that the oneness. Because there is no disagreement, there is no dissension. Everything is in harmony, spiritual harmony; therefore one. Any other question? You have any question? No? All right.

Lecture on SB 5.5.1-2 -- Paris, August 12, 1973:

The symptoms of saintly person is given, mahāntas te sama-cittāḥ praśāntā vimanyavaḥ suhṛdaḥ sādhavo ye. Who is saintly personality? That is given here, mahāntas te sama-cittāḥ. Sama-cittāḥ means they are equipoised, means they're not agitated by the worldly activities. That means, it is described in the Bhagavad-gītā, brahma-bhūtaḥ prasannātmā (BG 18.54). This, one of the qualification is sama-cittāḥ, not disturbed by worldly activities, because in the worldly activities either you make some profit or you make some loss. So our position is when we get some profit we are very jubilant, but when we are losing something we are very morose, unhappy. But a mahānta is equipoised. He is neither very happy when he makes profit, neither at all sorry when he makes losses.

Lecture on SB 5.5.1-2 -- Bombay, March 25, 1977:

We are living in a different way. This is not mukti. This is conditioned. I am living as Indian condition, I am living as European condition. This is not mukti. You must live in your original form. That is called mukti. Muktir hitvā anyathā rūpam. Now we are living anyathā rūpam. Somebody is living as Indian, somebody is living as European, somebody as cat, somebody as dog, somebody... This is anyathā rūpam. You must realize yourself,

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate param

(BG 18.54)

So Dr. Jyestish(?) gave stress on bhakti. That is very good idea. So simply by becoming bhakta... Kevalayā... Kecid kevalayā bhaktyā vāsudeva-parayaṇaḥ. Kevalayā bhakta. Simply if you take to the process of bhakti... That is recommended in the Bhagavad-gītā also. Bhaktyā mām abhijānanti. If you want to know God, if you want to know the relationship with God, if you know what is your business after understanding God, then bhakti.

Lecture on SB 5.5.2 -- Hyderabad, April 11, 1975:

We should know "What I am." That is Vedānta-sūtra. Athāto brahma jijñāsā. This is human life. Jīvasya tattva-jijñāsā. These dharma, artha, kāma, mokṣa (SB 4.8.41, Cc. Ādi 1.90), the Bhāgavata has rejected. Dharmaḥ projjhita-kaitavo 'tra (SB 1.1.2). Atra, dharmādi-kāma-mokṣa-projjhitaḥ. Prakṛṣṭa-rūpeṇa ujjhita—thrown away. Śrīla Śrīdhara Svāmī, the most authorized commentator of Śrīmad-Bhāgavatam, he said, atra mokṣa-vāñchā api nirastam(?). Dharmaḥ projjhita-kaitavaḥ atra, that is also kaitava. Kaitava means cheating. Above that, above mokṣa, that is spiritual platform. That is to be understood.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

After realizing Brahman identification, ahaṁ brahmāsmi, that is called brahma-bhūta (SB 4.30.20). And the symptom of that brahma-bhūta stage is na śocati na kāṅkṣati. There is no more lamentation. So long we are in the bodily platform, there are two things prominent, lamentation and aspiration, hankering, two things. We hanker after things which we do not possess, and what we possess, if we lose, then we cry. This is our position. So if actually he's Brahman realized, then he has no more hankering or lamentation. Na śocati na kāṅkṣati. Then samaḥ sarveṣu bhūteṣu. Then, from that platform, you can think of equality, not on the material platform. It is not possible.

Lecture on SB 5.5.2 -- Hyderabad, April 11, 1975:

So long we are in this material platform, bodily concept of life, then there will be distinction: "I am Indian," "You are American," "You are Englishman," "You are this," "...that," so many things, so many designations. Therefore, if you want to rise up to the platform of spiritual realization, then the formula is sarvopādhi-vinirmuktam. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). That is the beginning. That means beginning is the brahma-bhūta platform. Brahma-bhūta... (SB 4.30.20). Same thing. It is, Nārada Pañcarātra, sarvopādhi-vinirmuktam, and brahma-bhūtaḥ prasannātmā (BG 18.54), Bhagavad-gītā, the same thing. Wherever you find the Vedic literature, the same thing. Therefore it is authority. There is no contradiction. In the material platform you write one book, I write one book, then I disagree with you, and you disagree with me. That is material platform. But in the spiritual platform, there is self-realized platform. There is no mistake, there is no illusion, there is no imperfect senses and there is no cheating. That is spiritual platform. So the Bhagavad-gītā says, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54).

Lecture on SB 5.5.2 -- Hyderabad, April 12, 1975:

Heart is cleansed means you understand that you are not this material body. That is cleansing of heart. Everything is going on on this misunderstanding that "I am this body." "I am Indian," "I am American," "I am this," "I am that." This is the grossest type of misunderstanding. So that becomes clear. Then you stand on your own position, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). There are so many things we'll gradually follow. Therefore if we chant Kṛṣṇa's name without any offense... There are ten kinds of offenses—but in the beginning, even there is offense, you go on chanting and gradually, as your heart will be cleansed... That is explained by Śrī Caitanya Mahāprabhu.

Lecture on SB 5.5.2 -- Hyderabad, April 13, 1975:

So we do not know that we are now living conditional life, virupa, which is not my svarūpa. This is the science that svarūpa can be perceived, can be realized. That is described in the Śrīmad Bhagavad-gītā: brahma-bhūta. Brahma-bhūta (SB 4.30.20), spiritual realization, that is also not svarūpa. That is the beginning of self-realization.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

That is svarūpa. After Brahman realization, when one is perfectly free from all material anxieties, that is beginning of svarūpa. And then the conception of equality, samaḥ sarveṣu bhūteṣu, paṇḍitāḥ sama-darśinaḥ (BG 5.18). Those who are learned, they have no such distinction that "I am Indian," "You are American," "You are Bengali," "I am Andhra," and this... No. This is all virūpa, all virūpa. Sarvopādhi-vinirmuktam (CC Madhya 19.170). We have several times explained, we have to be free from all these designation. That is svarūpa, designationless.

Lecture on SB 5.5.2 -- Hyderabad, April 13, 1975:

In the next verses it is said, mahāntas te sama-cittāḥ. Then what is the symptoms of mahātmā? He says, Ṛṣabhādeva says, sama-cittāḥ. Equilibrium, not disturbed by material conditions. Sama-cittāḥ, sama sarveṣu bhūteṣu. The same thing. Sama-cittāḥ praśāntā. Peaceful. Praśāntā. Pra means prakṛsta rūpena, fully blissful. And when one can become fully praśāntā, fully peaceful? When he has no more desire. Anyābhilāṣitā-śūnyam (Brs. 1.1.11), no more desire. Brahma-bhūtaḥ prasannātmā (BG 18.54). Everything is described. So praśāntātmā. It is described in the Caitanya-caritāmṛta, so long you will want something there is no question of praśāntā. So therefore Caitanya-caritāmṛta says bhukti mukti siddhi kāmi-sakali aśānta. Bhukti means karmis. Karmis means those who are working very hard to get some material benefit. They are called karmīs, either in this world or the next world or heavenly planet, there are different types of karmīs. So the bhukti... Bhukti means bhoga, sense enjoyment. They are called karmīs. So bhukti or mukti. Mukti means liberation to get out of this material contamination.

Lecture on SB 5.5.2 -- Hyderabad, April 13, 1975:

Acyutānanda: How to see Lord Kṛṣṇa? Can anybody see Him by chanting the holy name Hare Kṛṣṇa mantra? Is it possible for a human being in his short period of life?

Prabhupāda: Yes. If he develops love for Kṛṣṇa. That I have explained the other day, premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). If you develop love for Kṛṣṇa, premā, premā pum-artho mahān, that is the recommendation by Śrī Caitanya Mahāprabhu that dharma, artha, kāma, mokṣa (SB 4.8.41, Cc. Ādi 1.90) is not the aim of life. Premā pum-artho mahān. After liberation...

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu (bhūteṣu)

mad-bhaktiṁ labhate parām

(BG 18.54)

When one is engaged in devotional service, loving devotional service, then he can increase his love for Kṛṣṇa. The love for Kṛṣṇa is there. In the Caitanya-caritāmṛta it is said, kṛṣṇa...

Lecture on SB 5.5.2 -- Johannesburg, October 22, 1975:

And how I can understand who is mahat, or great soul? So that description is given. Mahāntas te sama-cittāḥ: equilibrium. They are kind to everyone. There is no discrimination. Sama-cittāḥ. That means spiritual realization, to see everyone on equal level.

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

(BG 5.18)

In another place it is said, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu (BG 18.54). This is sama-cittāḥ, equally disposed to everyone, not that "He is American, so I shall be kind to him," or "He is Indian. I shall be kind to him," "He is black, I shall be kind to him." No. Everyone. Pāṇḍitāḥ sama-darśinaḥ (BG 5.18). Sama-cittāḥ. This is the qualification of great soul. There is no distinction that "He is such and such person. Therefore I have no business with him." No. The preaching Kṛṣṇa is preaching to everyone. Christ is preaching to everyone. They are called mahānta. Mahānta means great soul.

Lecture on SB 5.5.3 -- Hyderabad, April 15, 1975:

Sama-darśī means he has no distinction. Why you should make distinction between poor and rich? That is sama-darśī. As soon as you make distinction, then your vision is imperfect. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu, samata (BG 18.54). Not that I distinguish between this particular class to another particular. That is not brahma-darśana, neither it is sama-darśana.

Lecture on SB 5.5.3 -- Vrndavana, October 25, 1976:

So everything, in Kali-yuga, everything is being misused. But śāstra has given us direction who is brāhmaṇa, who is mahātmā. So here one type of mahātmā is given: mahāntas te sama-cittāḥ. They are equal. Brahma-bhūtaḥ prasannātmā (BG 18.54). Samaḥ sarveṣu bhūteṣu. That is mahātmā. He has realized, Brahman realized, so he has no discrimination, either man to man or man to animal.

Lecture on SB 5.5.24 -- Vrndavana, November 11, 1976:

When your mind and consciousness will not be contaminated by the modes of ignorance and passion, that is śuddha-sattva. That is śuddha-sattva. That is spiritual platform, vasudeva. Then Vasudeva will beget Kṛṣṇa. Sattvaṁ viśuddhaṁ vasudeva-śabditam. So if we purify our existence, another Kṛṣṇa comes or Kṛṣṇa's devotees come. They come in śuddha-sattva. Sattvaṁ paramaṁ pavitram. Then naturally there is śamo damo titikṣa ārjavaṁ jñānaṁ vijñānaṁ āstikyam (BG 18.42). Naturally there is brāhmaṇa behavior. And when one becomes brāhmaṇa, pure, no material contamination, then bhakti appears, after becoming brāhmaṇa or brahma-bhūtaḥ, not material platform. Brahma-bhūtaḥ prasannātmā (BG 18.54). In the material platform, jīva-bhūtaḥ. But in the spiritual platform, brahma-bhūtaḥ.

So ahaṁ brahmāsmi: "Yes, I am already Brahman because my constitutional position is part and parcel of Para-brahman." Kṛṣṇa is Para-brahman. Paraṁ brahma paraṁ dhāma pavitraṁ (BG 10.12), pavitraṁ paramam, this same thing, pavitraṁ paramam. So naturally, because we are part and parcel of the pavitraṁ paramaṁ, Para-brahman, we are also the same thing, a small particle, aṁśa. Mama aṁśa. Aṁśa and aṁśi. A small grain of gold, by quality it is gold, not that because it is small, it is something else. It is the same thing.

Lecture on SB 5.5.24 -- Vrndavana, November 11, 1976:

Brahma-sūtra-padaiś caiva hetumadbhir viniścitam. So we cannot go beyond the śāstra. We must follow. So in the śāstra it is said, in the Kali-yuga people are so fallen, they cannot be persuaded to so many rules and regulation, but kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet (SB 12.3.51). Simply that is special facility for these fallen... You chant Hare Kṛṣṇa regularly and you become liberated from the material contamination. And as soon as you become liberated, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu (BG 18.54). We have no distinction that "Here is American," "There is European," "Here is Indian," "Here is African." No. Samaḥ sarveṣu, even animals. Samaḥ sarveṣu bhūteṣu. Then bhakti begins. That is practical.

Lecture on SB 5.6.1 -- Vrndavana, November 23, 1976:

That atmā-tattva begins after being liberated.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate param

(BG 18.54)

That is atmā-tattvam. One should know simply understanding ahaṁ brahmāsmi, "I am not this body; I am a spirit soul." That is also knowledge, at least, than the karmīs. Karmīs, they have been described by Viśvanātha Cakravartī Ṭhākura as mūḍhas, asses. They do not know what is the aim of life, simply working. Śva-viḍ-varāhoṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ (SB 2.3.19). So in śāstra, the human being who has no knowledge of atmā-tattva, such person is compared with four kinds of animals.

Lecture on SB 5.6.3 -- Vrndavana, November 25, 1976:

So that brahma-bhūtaḥ position can be attained. If we strictly follow the rules and regulation of brahmacārī or brāhmaṇa, then it is possible. Otherwise it will be simply formality. Practical life, brahma-bhūtaḥ. And how do I know that he has become brahma-bhūtaḥ? Prasannātmā (BG 18.54), no more moroseness, always jolly in any condition of life. Not that "For want of this, one is suffering." There is no want. That, that mentality, that attitude, should be increased. And when it is fully increased, then he's fully satisfied, ātmārāma. That is called ātmārāma. Just like Dhruva Mahārāja. He said, svāmin kṛtārtho 'smi, "Oh, I am fully satisfied." Naivodvije para duratyayā-vaitaraṇyās tvad-vīrya-gāyana-mahā amṛta-magna.

Lecture on SB 5.6.11 -- Bombay, December 29, 1976:

So long we are in the jurisdiction of three modes of material nature, up to that time we shall disagree with one another and there will be trouble. Therefore the Vaiṣṇava religion is meant for the peaceful person. No trouble. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām (BG 18.54). Those who have come to the stage of seeing everyone on the equal terms... Equal terms means spiritually. That we invite everyone. There is no discrimination. We don't care for the designations. We invite everyone to leave aside the designation and come in your original form and be Kṛṣṇa conscious and be happy, for which we are prepared to take all kinds of incon... There is no inconvenience, but suppose in the old age I am traveling all over the world. People think that I have taken some hardship. But for Kṛṣṇa's sake, even it is hardship... Actually, there is no hardship.

Lecture on SB 6.1.8-13 -- New York, July 24, 1971:

Ahaṁ brahmāsmi. This is realization of knowledge. When he comes to this knowledge, then he becomes happy.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

When one comes to understand that "I'm spirit soul," ahaṁ brahma, "I'm not this matter," so immediately he becomes jolly, prasannātmā. And what is the sign of jolliness? Na śocati na kāṅkṣati. He has no more any hankering, no more any lamentation. Within this world, everyone is subjected to these categories of life. We are lamenting for the loss and we are hankering for some gain. But real gain is to understand oneself, what I am.

Lecture on SB 6.1.11 -- Honolulu, May 12, 1976:

Ahaṁ brahmāsmi: "I am spirit soul, part and parcel of God." That is knowledge. We have to come to that. That is brahma-bhūtaḥ.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

So this Kṛṣṇa consciousness movement is to purify the designation. And so long we are in the darkness of this designation, that "I am this," "I am that," "I am this," "I am that," that is ignorance. Suppose a thief—he is thinking that "If I do not steal, I cannot exist. I'll die. So I cannot stop stealing. I must go on." So this is ignorance. But if he thinks over that "The cats and dogs and the birds and beasts, they are very nicely eating. They are not stealing anyone's... Whatever he gets by the grace of God, he is happy," this is knowledge. Vimarśanam. Vimarśanam. Īśāvāsyam idaṁ sarvam (ISO 1). Everything God's property.

Lecture on SB 6.1.15 -- New York, August 1, 1971:

Piśācī means ghost. When one man is ghostly haunted, he speaks so many nonsense. Similarly, when one is entangled by the illusory energy, māyā, he also speaks all nonsense. At last he speaks that "I am God." That is the last snare of māyā. So they are not, they cannot be liberated, because they are under the false impression still. Anyone who is under the false impression, or anyone who is attracted by false knowledge, he's under the clutches of māyā. When there is right knowledge, right conception of life, then one is liberated. That is called brahma-bhūta (SB 4.30.20). And Kṛṣṇa says in the Bhagavad-gītā: brahma-bhūtaḥ prasannātmā (BG 18.54). As soon as you get right knowledge, you become jolly. First jolliness is due to "Oh, I was in such false notion so long. Oh, how fool I was." Then you become happy that "Now I am no longer fool. I was thinking that I'm God. But now I can understand that I am God's eternal servant." That gives him liberation and he becomes prasannātmā, jolly.

Because that is the right situation. Brahma-bhūtaḥ prasannātmā, na śocati na kāṅkṣati (BG 18.54). Na śocati. He has no lamentation. Because if anyone knows that I am a small particle, spiritual spark, and protected by the Supreme Lord, then where there is scope of my lamentation? Just like a small child, so long he knows that "My father is standing by me, I am free. Nobody can touch my body..." Because he's confident that if there is any danger, "My father is there." Similarly, this surrender means completely to have faith that "I have no danger because God, Kṛṣṇa, is protecting me. I am now fully surrendered, prasannātmā." That is called prasannātmā. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). He has no lamentation, and he has no desire also. Na śocati na kāṅkṣati. He's hankering after something. The whole material world, one who is not God conscious, is simply hankering, hankering. Or, if he loses something, he's lamenting. That is two business are there. But a God conscious person, Kṛṣṇa conscious person, has no lamentation, no hankering. If anything is lost, he knows that it is God's wish. "God desired this. That's all right." And he knows that "Everything is provided by God; why shall I hanker?" Na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu. Then universal brotherhood: "As I am part and parcel of God, my brother is also, my friend is also, the dog is also like that, the cow is also like that. They're all part and parcel of God as spirit, as spiritual spark. Therefore they're all equal. Why shall I envy him? Why shall I utilize(?) him? Why shall I trouble him?" These good consciousness, good qualities, automatically develop. Harāv abhaktasya kuto mahad-guṇāḥ. Yasyāsti bhaktir bhagavaty akiñcanā. Anyone who has developed Kṛṣṇa consciousness, all the good qualities of the demigods will manifest in his body. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ (SB 5.18.12). The demigods are supposed to be very highly qualified. So all the godly or demigodly qualities will manifest. They are... Vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca. The Vaiṣṇava becomes the ocean of mercy to others.

Lecture on SB 6.1.46 -- Detroit, June 12, 1976:

So that is a fact. If you don't make Kṛṣṇa the center, never mind the varieties of qualities are there... That will continue. It is everywhere, the varieties will be there. But if Kṛṣṇa is the center, the varieties will be very nice bouquet, bunch of flower. And without Kṛṣṇa, it is all useless. So make Kṛṣṇa center. Then these varieties of guṇa, mixture of guṇa, that will not... Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). This will not affect our spiritual position. Kṛṣṇa says: sa brahma-bhūyāya, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). So the aim is how to make people brahma-bhūtaḥ. Ahaṁ brahmāsmi. Ahaṁ brahmāsmi does not mean that I have become Bhagavān or God. No. I am not matter; I am spirit soul. That is ahaṁ brahmāsmi. This is called Brahman realization. And when one is in Brahman realization, then that is the peaceful condition of life. Brahma-bhūtaḥ prasannātmā (BG 18.54). So take this Kṛṣṇa consciousness movement. I am very pleased that you are doing, endeavoring. So do it very nicely and... Apratihatā. And this Kṛṣṇa consciousness movement cannot be checked by any material impediments. Ahaitukī apratihatā yayātmā suprasīdati. This devotional service to Kṛṣṇa can be done by anyone, by everyone, in any place, in any condition. This is Kṛṣṇa consciousness movement, to become happy and peaceful.

Lecture on SB 6.1.50 -- Detroit, August 3, 1975:

So human life begins when one is inquisitive to know, "Why I am suffering?" That is human life. And if he keeps himself in darkness—"Oh, this is... Suffering is suffering. Let me enjoy..." Sometimes they want to forget the suffering by another suffering, drinking or LSD, to forget suffering. That is another suffering, another suffering so much so that one becomes crazy and commits suicide. This is going on, a very precarious life. And human life is the only opportunity to rectify these mistakes and come to his original position, constitutional position, means the spiritual platform.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

That is wanted. Brahma-bhūtaḥ. As soon as one becomes brahma-bhūtaḥ, then immediately he becomes prasannātmā, jubilant, just like one is suffering from a disease, and some way or other, when he is relieved from that disease, immediately he becomes jubilant. That is required. That is wanted. Brahma-bhūtaḥ prasannātmā (BG 18.54). And when one becomes jubilant, then, in that attitude, one can enter into devotional service of the Lord, not in the material condition, which is always suffering. Duḥkhālayam aśāśvatam (BG 8.15). But we go on suffering just like animal. Animal is being taken to the slaughterhouse; still, he is eating very jubilantly. Next item, he will be killed. So this kind of consciousness is called animal consciousness.

Lecture on SB 6.1.50 -- Detroit, August 3, 1975:

To understand Kṛṣṇa is not so easy thing. Manuṣyāṇāṁ sahasreṣu After many, many millions of persons, one tries to become siddha. Siddha means to understand what he is, jñāna. That is brahma-bhūtaḥ prasannātmā (BG 18.54). And yatatām api siddhānām... (BG 7.3). Just like there are two classes of transcendentalists: the Māyāvādī and the Vaiṣṇava. That is all over the world. So Māyāvādī, they are supposed to be siddhas. They are not siddha, but they are trying to become siddha, to understand the spiritual position. Neti neti: "I am not this; I am not this; I am not this." But they are not siddhas. Siddhas, when they will understand that vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19), when they will understand Kṛṣṇa, that "Kṛṣṇa is everything," sa mahātmā, that mahātmā, not this ordinary mahātmā, "Nārāyaṇa, namo nārāyaṇa..." He is ordinary. Sa mahātmā sudurlabhaḥ. Very rare mahātmā. Who is? Vāsudevaḥ sarvam iti sa mahātmā: (BG 7.19) "Vasudeva, Kṛṣṇa, is everything." That is siddha. Siddha. And again, yatatām api siddhānāṁ kaścid vetti māṁ tattvataḥ (BG 7.3).

Lecture on SB 6.1.50 -- Detroit, June 16, 1976:

This body means the combination of the so many, twenty-four elements. So long we'll be entangled within this network of twenty-four elements, it is called conditioned life. And mukti, liberated, means no more entanglement. Muktir hitvā anyathā rūpam. We are now entangled in these twenty-four elements, and mukti means we are not entangled. Muktir hitvā anyathā rūpam. Because we are entangled, we are thinking otherwise. "I am American," "I am Indian," "I am this," "I am that," "I am that," "I have got so many duties." These things. But when one understands that these so-called duties and entanglement of these twenty-four elements of matter, "I do not belong this. I am aloof, I aloof," this understanding is called brahma-bhūtaḥ prasannātmā (BG 18.54). At least theoretically if we understand, then our duty changes. Prasannātmā, fixed up. That whatever I am doing now, I am doing with this material, for the benefit of this material, not for my personal benefit. I am not these twenty-four elements. This is called mukti.

Lecture on SB 6.1.61 -- Vrndavana, August 28, 1975:

As soon as you come on the platform of Brahman, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54), then you will be able to. Otherwise you will not be able to. If you don't come on the transcendental platform, then you will not be able to.

Lecture on SB 6.2.1 -- Vrndavana, September 5, 1975:

So this Kṛṣṇa consciousness movement we are pushing on. We have no such distinction. Samaḥ sarveṣu bhūteṣu. Not that "They are Europeans. They cannot take to this religion." This is in the andha-kūpa, andha. Andhā yathāndhair upanīyamānās te 'pīśa-tantrya uru-dāmni baddhāḥ (SB 7.5.31). Such class of men are subjected to the punishment by the Yamaduta.

Lecture on SB 6.2.5-6 -- Vrndavana, September 9, 1975:

Brain is a machine. Just like typing. You are typing. The machine is not typing. You are typing. Unless there is touch of Brahman, nothing can work. So when we realize this, that is called brahma-bhūtaḥ prasannātmā (BG 18.54), when we understand that "I am simply instrumental." That is also explained in the Bhagavad-gītā. Bhramāyan sarva-bhūtāni yantrārūḍhāni māyayā (BG 18.61). Actually we are under the direction of Kṛṣṇa, and he has given us this machine, this body, and we are wandering throughout the whole universe. Ei rūpe brahmāṇḍa bhramite kono bhāgyavān jīva. This is our position. We have got this machine, and we are wandering throughout the universe in different planets and different forms of life, and we do not know what is the aim of life.

Lecture on SB 6.2.14 -- Vrndavana, September 17, 1975:

Vaikuṇṭha is Kṛṣṇa or Viṣṇu. Vigata-kuṇṭhād yasmād iti vaikuṇṭha. Here in the material world you are always filled up with kuṇṭha, anxieties. And if you go to Viṣṇu or Kṛṣṇa, then there is no more kuṇṭha, full freedom without anxiety. Because even if you realize yourself that you are part and parcel of Para-brahman, when you realize Brahman yourself, not this body, immediately you become jolly. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). There are many sannyāsīs who are brahmavādī. So as soon as they feel "Ahaṁ brahmāsmi," they are no more in anxiety of this material world. And if you increase that—Brahman, Paramātmā, Bhagavān That simple Brahman realization, it is knowledge that "I am not this, but I am that." Neti. But that knowledge will not be sufficient. You have to make progress further because we are by nature ānandamāya.

Lecture on SB 6.2.15 -- Vrndavana, September 18, 1975:

And bhakti means when you are freed from the upādhi, then bhakti begins.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

Then bhakti begins. Bhakti is not for the person who is not liberated, because as soon as you begin bhakti, devotional service, you immediately come to the liberated platform.

Lecture on SB 6.2.15 -- Vrndavana, September 18, 1975:

Just like cataract operation of the eyes does not mean pluck out the eyes. No. The eyes will remain; the cataracts will be taken away. Then you will see. So when your material conception of life is finished, ahaṁ brahmāsmi. That is called ahaṁ brahmāsmi. And to simply realize ahaṁ brahmāsmi will not stay. You have to go further.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

If you make further advance, then your Brahman activities will begin, and that is called bhakti, parā-bhakti.

Lecture on SB 7.5.22-30 -- London, September 8, 1971:

Śaṅkarācārya taught his philosophy, to develop your consciousness to the platform of Brahman understanding. When one understands himself that "I am not this body, I do not belong to this material world. I am spirit soul," that is Brahman understanding. Brahma-bhūtaḥ prasannātmā (BG 18.54). At that time he becomes very jolly. So there are many different process of austerity to come to this platform of Brahman understanding, but if one is engaged in this devotional service, sravanam kīrtanam visnu, he is to be understood as already on the Brahman platform. Therefore Prahlāda Mahārāja says, "I think such person has studied completely. His knowledge is perfect." Tan manye adhītam uttamam.

Lecture on SB 7.6.1 -- Montreal, June 10, 1968:

Arjuna, he was suffering from this material disease, he was thinking about his relationship with this body and Kṛṣṇa treated him, that "You are not this body." Similarly, everyone wants to be treated, that he is not body, he's spirit soul. Then he'll understand his real position. At that time, brahma-bhūtaḥ prasannātmā (BG 18.54). Oh, as soon as he understands, "Oh, I am spirit soul, I have got a spiritual kingdom," so many things, then brahma-bhūtaḥ prasanna, he has no more any anxiety for this material condition of life. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). He has no more any anxiety, no more any desire. Samaḥ sarveṣu bhūteṣu, and he looks equally to everyone. Mad-bhaktiṁ labhate, and again engages himself in the matter of Kṛṣṇa consciousness. This is awakening. And the Vedas say uttiṣṭhata jāgrata prāpya varān nibodhata. "My dear sir, you have got this human body. Just wake up. Don't sleep any more like animals." Prāpya varān nibodhata, "You have got this fortunate body. Just utilize it." Tamasi mā jyotir gamaḥ. "Don't remain in darkness. Come to the light." These things are to be learned.

Lecture on SB 7.6.1 -- Madras, January 2, 1976:

Everyone is engaged in this bodily engagement, so-called, so many isms, all the activities of the world, because on account of this bodily conception of life. So when one becomes freed from the bodily conception of life he comes to the understanding of Brahman identification, and that is the beginning of mukti. That is not mukti.

Therefore in the Bhagavad-gītā it is said that brahma-bhūtaḥ prasannātmā (BG 18.54). As soon as one realizes that "I am not this body, so why I should be interested in so-called social life or political life or this life, that life, because they are all due to this bodily conception of life?" So when one understands that "I am not this body, so what business I have got, this bodily conception of activities?" Prasannātmā, "I have no responsibility. I have no more responsibility with this bodily platform," prasannātmā, he gets relieved of so many engagements on account of this body: "I am Indian. I am a Hindu. I am brāhmaṇa. I am chief of this family. I have to take care of the so many persons," and so on, so many responsibilities. And so he feels relieved: "No, I have no responsibility." Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). If he does not identify himself with this matter, then if the matter is lost or gained what he has got to do with it? Na śocati na kāṅkṣati. Because you have got material attachment, therefore something material lost we lament and something material we do not possess, we hanker. The two kinds of diseases. So brahma-bhūtaḥ means these things are the symptom: he is joyful, prasannātmā, na śocati na kāṅkṣati, and samaḥ sarveṣu bhūteṣu. Then he can see.

Vidyā-vinaya-sampanne brāhmaṇi gavi hastini, śuni caiva śva-pāke..., paṇḍita... (BG 5.18). He has become paṇḍita. Samaḥ sarveṣu bhūteṣu. When these conditions are fulfilled, mad-bhaktiṁ labhate parām (BG 18.54)—then he enters into devotional service. So devotional service is not a sentiment. It is most scientific, just to become freed from the contamination of this material world. That means one who is devotee, he is already mukta, he is liberated.

Lecture on SB 7.6.7 -- Vrndavana, December 9, 1975:

All men, whole, throughout the whole world, they are under this bodily concept of life, and they cannot find out where is the soul, "Where I, where I am." So they are all fools and rascals. So if one comes by cultivation of knowledge, spiritual knowledge, comes to understand that "I am within this body," that is called brahma-bhūtaḥ, brahma-jñāna, ahaṁ brahmāsmi.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

In this way the beginning of devotional life is there. Take advantage of Kṛṣṇa consciousness and make your life perfect.

Lecture on SB 7.6.9 -- Vrndavana, December 11, 1975:

And as soon as you are slack, immediately the other two base qualities will attack you. Therefore it is very difficult to keep pure goodness. Take for example: goodness is brāhmaṇa. How at the present moment the brāhmaṇa, the hereditary brāhmaṇa, by birth, how they have fallen on account of attack of these base qualities. But they're trying to keep their brahminical platform in spite of being polluted by the other two base qualities. Therefore the Caitanya-caritāmṛta author's statement that ei bhāla, ei manda, saba bhrama: even if you are raised to the brāhmaṇa quality, there is always chance of falling down. Therefore you have to keep always in the transcendental platform, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati... (BG 18.54). Even from brahma-bhūtaḥ platform one falls down. One who is already mixed, or merged into the Brahman, they fall down.

Lecture on SB 7.6.9 -- New Vrindaban, June 25, 1976:

Because everyone loves, so-called love. He loves his sense gratification. A young boy loves a young woman for his sense gratification, not for her sense gratification. Similarly she also. So in this material, this cheating is going on. I want to satisfy my lusty desires, but it is going on in the name of love. There cannot be any love in this material world. Because love is between spirit and spirit. But if we try to love the Supreme Spirit, Kṛṣṇa, then we shall understand how our love can be spread in the spiritual world. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu...

(BG 18.54)

When we come to the spiritual platform, then actual love begins. Mad-bhaktiṁ labhate parām. That love begins... If we can love Kṛṣṇa, then, through Kṛṣṇa's love, we can expand our love for everyone.

Lecture on SB 7.6.9 -- New Vrindaban, June 25, 1976:

Nobody loves nobody; that is all professional business. If we actually love Kṛṣṇa, then we can expand our love: patriotism, socialism, this "ism," that... Just like we are trying to spread this Kṛṣṇa consciousness movement all over the world because on account of love. Someway or other, we have come in contact with Kṛṣṇa. We are understanding that these people are in māyā or in ignorance, they do not know how to become happy. So our little attempt is "Let them become Kṛṣṇa conscious." This is out of love. Samaḥ sarveṣu bhūteṣu. Everyone is suffering for want of Kṛṣṇa consciousness, therefore we are taking so much trouble. This is at least one side, that Kṛṣṇa wants them to deliver, and if we work on behalf of Kṛṣṇa, that is also love. We love Kṛṣṇa.

Lecture on SB 7.6.9 -- New Vrindaban, June 25, 1976:

This is the only meaning. If we become pure devotee of Kṛṣṇa, then my love will be extended to everyone. Not only my society, but to everyone. It is not that "This is my children, that is other's children." All children. All human being. Not my countrymen—all other countrymen. Not only human beings, but even animals also. That is sneha. It is not that "I am safe, and let the animals be killed in the slaughterhouse." No, that is not love. Love means for everyone. Samaḥ sarveṣu bhūteṣu. Equality to all living entities. That is real love. That is real concern, Kṛṣṇa consciousness. A lover of Kṛṣṇa will hesitate to kill even one ant. You know the story, Mrgrari. That is love. Because one has got... Just like this child. If I like I can kill him, there is no difficulty. But does it mean that I shall kill him? No. Similarly, a small ant, anyone can kill. No. Here is a living entity, part and parcel of Kṛṣṇa. Samaḥ sarveṣu—he should not be unnecessarily killed. We should be careful, not that "Trample over the ants and let them be killed." No, everything should be carefully done. Of course, we cannot stop this, but we should be careful, and if it is done, then if we remain Kṛṣṇa conscious, Kṛṣṇa will excuse.

Lecture on SB 7.7.25-28 -- San Francisco, March 13, 1967:

Our happiness is our life. Ānandamayo 'bhyāsāt. In the Vedānta-sūtra, you'll find that this verse, ānandamayo 'bhyāsāt. As God is full of joy, similarly, we are also part and parcel of God; we are also full of joy. So we have to treat ourself, how to go that platform of joyfulness. That is explained in the Śrīmad Bhagavad-gītā: brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). You can simply become joyful, without any anxiety. When? Brahma-bhūtaḥ: when you understand yourself, when you understand your spiritual existence. That is Brahman Prahlāda Mahārāja analytically, self-analysis.

Lecture on SB 7.9.3 -- Mayapur, February 17, 1977:

Although a devotee becomes associate whereas the demon who is killed by God, he does not become an associate... He is not qualified. But he enters into the spiritual kingdom. He gets liberation from this material bondage. So why a devotee should take the same position? Therefore, māṁ eti. Tato māṁ tattvato jñātvā viśate tad-anantaram. They viśate, enters, enters in the spiritual kingdom. Everyone who is liberated, he is entered.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate...

(BG 18.54)

But those who are devotees, they are allowed to enter into the planet, Vaikuṇṭha planet or Goloka Vṛndāvana planet. In this way one gets his original position. But if we do not take to bhakti, then we may enter into the Brahman effulgence, but there is chance of falling down.

Lecture on SB 7.9.4 -- Mayapur, February 11, 1976:

Those who are innocent, how to raise him in Kṛṣṇa consciousness. This is preaching. And dviṣatsu, upekṣaḥ, those who are atheist, don't associate with them. Don't associate with them. That is the madhyama-adhikārī.

And uttama-adhikārī, that is very rarely attained, this stage. Uttama-adhikārī, has only equal, one vision, samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate. The uttama-adhikārī, he does not think that "He is envious," or "he is this," or "he is that," he sees that everyone is engaged in Kṛṣṇa consciousness. That is not to be imitated. That Prahlāda Mahārāja is like that. He did not know who is his enemy and who is friend. No, he did not know. He is uttama-adhikārī, mahā-bhāgavata. So this mahā-bhāgavata, this word is very important in this verse, mahā-bhāgavato 'rbhakaḥ. Immediately, as soon as Brahmā requested, "My dear boy, please pacify." No hesitation, immediately he fell down.

Lecture on SB 7.9.4 -- Mayapur, February 11, 1976:

So either you come by sādhana-bhakti or naturally, the, when you come to the ultimate stage, everyone is nitya-siddha. So nitya-siddha, those who come from Vaikuntha, they are never fallen, never forgets Kṛṣṇa, that is nitya-siddha, and by the teachings of nitya-siddha mahā-bhāgavata, if one follows and then becomes by sādhana-siddha, by regulative principle, they also become nitya-siddha later on. And when one becomes nitya-siddha again, there is no difference between this living entity and that living entity, samaḥ sarveṣu bhūteṣu. So

tatheti śanakai rājan

mahā-bhāgavato 'rbhakaḥ

upetya bhuvi kāyena

nanāma vidhṛtāñjaliḥ

If you simply learn from Prahlāda Mahārāja, simply offer your obeisances, as under the instruction of Brahmā, if you follow the guru, Brahmā is the guru, guru's guru. Prahlāda Mahārāja's guru was Narada and his guru was Brahmā.

Lecture on SB 7.9.8 -- Montreal, July 1, 1968:

There is yoga system, there is jñāna system, jñāna-yoga, dhyāna-yoga, karma-yoga. There are so many yoga systems simply to come to the platform of this knowledge that "I am not this body." And as soon as one comes to this platform that "I am not this body," then what happens to him? Brahma-bhūtaḥ, self-realization. And what is that self-realization? What is the symptom? How I can understand that one is self-realized? Prasannātmā. He's jolly. (laughter) The... So long we do not come to that platform of knowledge, we are full of anxieties. And as soon as we come to the platform of knowledge that "I am not this body," the immediate symptom is joyfulness, prasannātmā.

How that prasannātmā is manifested? Everything is there. Na śocati na kāṅkṣati. Śocati means lamentation, and kāṅkṣati means hankering. These two things will disappear. Śocati, if we lose something, then we lament, "Oh, I have lost so much money. I have lost my son. I have lost my service," and so many things. And kāṅkṣati, kāṅkṣati means, "I haven't got this; I want this; I haven't got this." These two kinds of diseases makes us always full of anxieties. Why you are anxious? For these two things, Śocati and kāṅkṣati. Lamentation for the loss and hankering after which we do not possess.

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

Now the brahminical qualification is now fallen. They are not so very strict following the brahminical principles. So there is chance of falling down. But if you keep yourself on the transcendental platform, aprakṛti, that is, beyond the material world, then there is no falldown. Brahma-bhuyāya kalpate. Falldown there is, if you are neglectful, but generally there is no chance of falldown. Sa guṇān samatītyaitān brahma-bhūyāya kalpate. So you have to situate yourself in the Brahman platform. Brahman platform means pure, uncontaminated by the material qualities. That is called Brahman platform. Brahma-bhutaḥ prasannātmā (BG 18.54). There are many such statements.

Lecture on SB 7.9.9 -- Montreal, July 6, 1968:

Now, how God is satisfied? Ete dhanādaya dvādaśāpi guṇāḥ parasya puṁsaḥ ārādhanāya na bhavanti. You cannot purchase God by your all these material acquisitions. No. That is not possible. In the Bhagavad-gītā it is said, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: (BG 18.55) "One can understand Me simply by devotional service." Nobody can understand. Bhaktyā mām. What is that bhakti? That is also stated in the Bhagavad-gītā:

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate param

(BG 18.54)

When one is very advanced in knowledge, brahma-bhūtaḥ... Brahma-bhūtaḥ means one who has understood the Brahman, the Supreme. And a brāhmaṇa means brahma jānātīti brāhmaṇaḥ, one who has advanced to such knowledge. Therefore in India it is said that a brāhmaṇa is addressed as paṇḍitajī.

Lecture on SB 7.9.9 -- Montreal, July 6, 1968:

Paṇḍitajī means one who knows Brahman. Therefore brāhmaṇa's title is paṇḍita. And a kṣatriya's title is ṭhākura saheb, mahārāja. Not mahārāja-ṭhākura saheb. And a vaiśya's title is sethjī, and a śūdra's title is chowdari. There are respectable terms for the different classes of men. So this bhakti, it is not simply sentiment, but it is to understand actually what is God. It is science of God. Otherwise how it is said in the Bhagavad-gītā that brahma-bhūtaḥ prasannātmā? One who has understood the Supreme, the Absolute, he is called brāhmaṇa, brahma-bhūtaḥ. And the symptom is that... How can I understand that he is a brāhmaṇa and has understood Brahman? The immediate answer is brahma-bhūtaḥ. The test is, one who is completely in knowledge of Brahman, the symptom will be prasannātmā: he will be always cheerful. There is no question of anxiety for him. That is brahma-bhūtaḥ. Prasannātmā na śocati na kāṅkṣati (BG 18.54). There is no lamentation; there is no desire. That is brahma-bhūtaḥ stage. There is no desire.

Lecture on SB 7.9.9 -- Montreal, July 6, 1968:

And the brāhmaṇas, they do not require. They are so satisfied, but still, people persisted: "The brāhmaṇas should take some charity," because the idea is, if the brāhmaṇas accept the charity, that money goes directly to Brahman, or God. That is the idea. So brahma-bhūtaḥ prasannātmā (BG 18.54). When one is situated in that position, that he has no lamentation, no demand, no anxiety, that is called brahma-bhūtaḥ stage. And next, by becoming into brahma-bhūtaḥ stage, what are other symptoms? Samaḥ sarveṣu bhūteṣu: "Oh, he is equal to everyone." Then, when one has attained this perfection of life, then he can execute devotional service. Mad-bhaktiṁ labhate param. And by that devotional service, one can understand what is God.

Lecture on SB 7.9.10-11 -- Montreal, July 14, 1968:

Guest: But if I were to enter politics and..., and suppose I were to attack some people who have actually the leadership of foreign powers or something like that, and newspaper man would tell my opponents that that man has... (break)

Prabhupāda: Newspaper man has poor vision. He's seeing "Indian" and "American" and "Canadian." So his vision is poor. If anyone thinks that "This Swamiji is coming from India, and the Americans or Canadians, they are offering their respect in that way," so he has to expand his vision in Kṛṣṇa consciousness. That... Just like it is stated in the Bhagavad-gītā, that,

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

So these obei... (break) ...is taught, just like Kṛṣṇa is asking everybody, Arjuna, that mām ekaṁ śaraṇaṁ vraja. This is our system. Just like anyone who comes to the temple, he at once offers by falling flat, offering respect to the Deity. And the spiritual master is accepted as representative of the Deity. He's the living representative.

Lecture on SB 7.9.12-13 -- Montreal, August 20, 1968:

The purification is that gradually you become liberated from the influence of the materialistic modes. There are three modes of material nature. Somebody is in the modes of goodness; somebody is in the modes of passion; somebody is in the modes of ignorance. But in the Bhagavad-gītā it is said, māṁ cāvyabhicāriṇi bhakti-yogena yaḥ sevate: "Anyone who is engaged in transcendental loving service," sa guṇān samatītyaitān (BG 14.26), "he transcends the influence of these modes of material nature, and" brahma-bhūyāya kalpate, "he becomes Brahman realized." We are already Brahman, but we have to realize. And as soon as you realize... Brahma-bhūtaḥ prasannātmā (BG 18.54). As soon as we realize Brahman, immediately we become anxiety-less, prasannātmā.

Lecture on SB 7.9.13 -- Montreal, August 21, 1968:

The cow's body is also produced from this land. Why do you kill? It has got also right. But because he has no knowledge actually, therefore he is trying to protect his body, but he's not protecting the other's body produced from the land. This is want of knowledge. If he has real knowledge that "I am Brahman, I am spirit," then he can see, samaḥ sarveṣu bhūteṣu: "Oh, the spirit. The cow is also spirit soul, the dog is also spirit soul, I am also spirit soul. Otherwise how I am moving?" The cow is moving, the dog is moving.

Lecture on SB 7.9.13 -- Montreal, August 21, 1968:

This equal vision is possible for a learned man who sees a learned brāhmaṇa, a dog, an elephant, a cow, on the same basis. What is that basis? Spiritual understanding. So unless you are in the spiritual platform, the so-called knowledge has no value. That is not knowledge. That is ignorance. So real knowledge means spiritual knowledge, that "I am Brahman. I am spirit." Then,

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

Other things will follow, and he will be very jolly. This is... A person in knowledge should be in, I mean to say, happiness. That is a sign of knowledge. So one who is in knowledge, he is not disturbed. What was my answer? Huh? (break) Yad anyat tad ajñānam iti matam. Bhagavad-gītā, Bhagavān said.

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

The jñānīs, yogis, they try to detach from this material things by speculation, by knowledge. Brahma satyaṁ jagan mithyā. By speculating, jagan mithyā, "This world is false. Brahman, ātmā, spirit soul is satya, the truth," they do. But it is not possible. Simply by speculating, it is not possible. You have to engage yourself in bhakti.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

These are the processes to reach the platform of bhakti, devotion. But if you do not stick to the devotional platform, you'll fall down. However you may try to become detached from material things, unless you are fully engaged in bhakti, then by bhakti you'll be able to realize God realization. Bhaktyā mām abhijānāti (BG 18.55). Simply by bhakti one can understand.

Lecture on SB 7.9.49 -- Vrndavana, April 4, 1976:

Ahaṁ brahmāsmi: "I am not this matter." That is the first step of knowledge. Brahma-bhūtaḥ prasannātmā (BG 18.54). "Oh, I was so much busy with this lump of matter. Now I understand that I am spirit soul." Ahaṁ brahmāsmi. This is the first realization, self-realization.

Then,

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

Now, after being brahma-bhūtaḥ, realizing oneself that "I am not this body, I am spirit soul," he becomes relieved from all these anxieties. Because here in the material world it is full of anxieties because we are identifying with this body. This is the cause of anxiety. But as soon as I realize myself that "I am not this body; I am spirit soul," then all my anxiety is gone.

Lecture on SB 7.9.49 -- Vrndavana, April 4, 1976:

Na hanyate hanyamāne śarīre (BG 2.20). I am always very much anxious to give protection to my body. But we understand that na hanyate hanyamāne śarīre (BG 2.20). Even your body is annihilated, you are not annihilated. That understanding is lacking. One who understands-na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu. Then there is no fight between one nation to one nation, one animal to one animal, one man to one... There is no more. Samaḥ sarveṣu. Because that is the realization that "We are not this body." "I am neither dog, I am not man, I am not this, I am not that. This is all superficial. I am spirit soul. A dog is also spirit soul; the snake is also spirit soul; the tree is also spirit soul." Paṇḍitāḥ sama-darśinaḥ (BG 5.18). That is real knowledge, sama-darśinaḥ.

Lecture on SB 7.9.52 -- Vrndavana, April 7, 1976:

Our philosophy is stop foolish activities and begin real activities. That is bhakti. Bhakti is not stopping activity. Therefore we are engaging our devotees in so many activities. They are all spiritual activities. Spiritual activity is known as bhakti.

So,

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

The mad-bhaktiṁ labhate parām, this is, means, that spiritual activities. Spiritual activity... Ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167). Anuśīlanam. Anuśīlanam is activity, culivating. Anything you cultivate, that is not inactivity. There is activity. Rūpa Gosvāmī, he resigned from his ministership and came to Vṛndāvana under the order of Śrī Caitanya Mahāprabhu not to become an inactive person.

Lecture on SB Lecture -- Melbourne, May 19, 1975:

One who is paṇḍita, learned, he sees every one, them, on the same level. What is that same level? Spirit soul. He does not see the outward body. That is called brahma-darśin. Paṇḍitāḥ sama-darśinaḥ. And if one becomes situated in that position,

brahma-bhūtaḥ prasannātm

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

(BG 18.54)

When one is self-realized that he is not this body, he is the spirit soul, brahma-bhūtaḥ, then what are the symptoms? Now, prasannātmā: he becomes immediately very jolly. So long we are materially engrossed, bodily concept of life, there will be always anxiety. This is the test. Anyone who is in anxiety, means he is materially situated. And anyone who is elevated to the spiritual platform, he is prasannātmā. He is jolly. What is the meaning of prasannātmā? Na śocati na kāṅkṣati. He does not want anything, and if anything he has got, if he has lost, he does not cry for it. That's all. Here in the material world we are hankering after something which we do not possess. And if we possess something, if it is lost, then we cry. Two business: Śocana and ākāṅkṣa. Everyone is trying to be very big man. That is called ākāṅkṣa. And if he is lost of his possession, then he cries. So these two things will be finished if you become spiritually situated.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣat

samaḥ sarveṣu bhūteṣu...

(BG 18.54)

Unless one is spiritually realized, he cannot see equally everyone. Then samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām. Then one can become real devotee of the Lord, after surpassing the brahma-bhūtaḥ stage. So this bhakti line is not so easy. But by Caitanya Mahāprabhu's mercy we have installed the Deity here in your country. You are very fortunate that Caitanya Mahāprabhu has come to your country to teach you how you become free of all anxieties. This is Caitanya Mahāprabhu's mission. Everyone is full of anxiety, but everyone can be freed from all the anxieties if he follows the path chalked out by Śrī Caitanya Mahāprabhu. And what is Śrī Caitanya Mahāprabhu's instruction? Very simple.

Lecture on SB Lecture -- Melbourne, May 19, 1975:

Ceto-darpaṇa-mārjanam bhava-mahā-dāvāgni-nirvāpaṇam (CC Antya 20.12). And as soon as you become cleansed of your heart, then the anxiety... Na śocati na kāṅkṣati. You'll gradually increase. Then you will understand that "I am neither American, neither Indian, nor cat, nor dog, but I am the part and parcel of the Supreme Lord." Then, if you understand that you are part and parcel of the Supreme Lord, then you will understand your business. Just like in your body you have got so many parts and parcels. You have got the hands, you have got the legs, you have got the head, you have got the fingers, you have got the ear, you have got the nose—so many parts. So what is the business of all these parts of your body? The business of parts of the body to maintain the body properly, to serve the body. Just like this finger is there. I am feeling some incomfort; immediately my finger comes and serves, automatically.