Camara fan

Expressions researched:
"camara fan" |"camara" |"camaras"

SB Canto 3

SB 3.15.38, Translation and Purport:

The sages, headed by Sanaka Ṛṣi, saw that the Supreme Personality of Godhead, Viṣṇu, who was formerly visible only within their hearts in ecstatic trance, had now actually become visible to their eyes. As He came forward, accompanied by His own associates bearing all paraphernalia, such as an umbrella and a cāmara fan, the white bunches of hair moved very gently, like two swans, and due to their favorable breeze the pearls garlanding the umbrella also moved, like drops of nectar falling from the white full moon or ice melting due to a gust of wind.

In this verse we find the word acakṣatākṣa-viṣayam. The Supreme Lord cannot be seen by ordinary eyes, but He now became visible to the eyesight of the Kumāras. Another significant word is samādhi-bhāgyam. Meditators who are very fortunate can see the Viṣṇu form of the Lord within their hearts by following the yogic process. But to see Him face to face is a different matter. This is only possible for pure devotees. The Kumāras, therefore, upon seeing the Lord coming forward with His associates, who were holding an umbrella and a cāmara fan, were struck with wonder that they were seeing the Lord face to face. It is said in the Brahma-saṁhitā that devotees, being elevated in love of God, always see Śyāmasundara, the Supreme Personality of Godhead, within their hearts. But when they are mature, the same God is visible before them face to face. For ordinary persons the Lord is not visible; however, when one can understand the significance of His holy name and one engages himself in the devotional service of the Lord, beginning with the tongue, by chanting and tasting prasāda, then gradually the Lord reveals Himself. Thus the devotee constantly sees the Lord within his heart, and, in a more mature stage, one can see the same Lord directly, as we see everything else.

SB Canto 4

SB 4.8.58, Purport:

It is recommended here that even if one cannot arrange to worship the forms of the Lord with all recommended paraphernalia, one can simply think about the form of the Lord and mentally offer everything recommended in the śāstras, including flowers, candana pulp, conchshell, umbrella, fan and cāmara. One can meditate upon offering and chant the twelve-syllable mantra, oṁ namo bhagavate vāsudevāya. Since the mantra and the Supreme Personality of Godhead are nondifferent, one can worship the form of the Lord with the mantra in the absence of physical paraphernalia. The story of the brāhmaṇa who worshiped the Lord within his mind, as related in Bhakti-rasāmṛta-sindhu, or The Nectar of Devotion, should be consulted in this connection. If paraphernalia is not present physically, one can think of the items and offer them to the Deity by chanting the mantra. Such are the liberal and potent facilities in the process of devotional service.

SB 4.15.15, Translation:

The demigod of air, Vāyu, presented King Pṛthu with two whisks (cāmaras) of hair; the King of religion, Dharma, presented him with a flower garland which would expand his fame; the King of heaven, Indra, presented him with a valuable helmet; and the superintendent of death, Yamarāja, presented him with a scepter with which to rule the world.

SB Canto 8

SB 8.10.16-18, Translation:

For that battle the most celebrated commander in chief, Mahārāja Bali, son of Virocana, was seated on a wonderful airplane named Vaihāyasa. O King, this beautifully decorated airplane had been manufactured by the demon Maya and was equipped with weapons for all types of combat. It was inconceivable and indescribable. Indeed, it was sometimes visible and sometimes not. Seated in this airplane under a beautiful protective umbrella and being fanned by the best of cāmaras, Mahārāja Bali, surrounded by his captains and commanders, appeared just like the moon rising in the evening, illuminating all directions.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.60.8, Translation:

Her hand adorned with rings, bangles and the cāmara fan, Queen Rukmiṇī looked resplendent standing near Lord Kṛṣṇa. Her jeweled ankle-bells tinkled, and her necklace glittered, reddened by the kuṅkuma from her breasts, which were covered by the end of her sāri. On her hips she wore a priceless belt.

SB 10.71.17, Translation:

The Lord's army boasted royal umbrellas, cāmara fans and huge flagpoles with waving banners. During the day the sun's rays reflected brightly from the soldiers' fine weapons, jewelry, helmets and armor. Thus Lord Kṛṣṇa's army, noisy with shouts and clatter, appeared like an ocean stirring with agitated waves and timiṅgila fish.

SB 10.80.23, Translation:

By fanning him with her cāmara, the divine goddess of fortune personally served that poor brāhmaṇa, whose clothing was torn and dirty and who was so thin that veins were visible all over his body.

SB 10.81.17, Translation:

He treated me just like one of His brothers, making me sit on the bed of His beloved consort. And because I was fatigued, His queen personally fanned me with a yak-tail cāmara.

SB 10.81.29-32, Translation:

In Sudāmā's home were beds as soft and white as the foam of milk, with bedsteads made of ivory and ornamented with gold. There were also couches with golden legs, as well as royal cāmara fans, golden thrones, soft cushions and gleaming canopies hung with strings of pearls. Upon the walls of sparkling crystal glass, inlaid with precious emeralds, shone jeweled lamps, and the women in the palace were all adorned with precious gems. As he viewed this luxurious opulence of all varieties, the brāhmaṇa calmly reasoned to himself about his unexpected prosperity.

SB 12.11.18, Translation:

Playfully carrying a lotus, which represents the various opulences designated by the word bhaga, the Supreme Lord accepts service from a pair of cāmara fans, which are religion and fame.

CC Adi-lila

CC Adi 5.192, Translation:

Some of them played horns and flutes, and others danced and sang. Some of them offered betel nuts, and others waved cāmara fans about Him.

CC Madhya-lila

CC Madhya 13.20, Translation:

The decorations included bright mirrors and hundreds and hundreds of cāmaras (white whisks made of yak tails). On top of the car were a neat and clean canopy and a very beautiful flag.

CC Madhya 14.109, Translation:

“Take as many printed cloths, small bells, umbrellas and cāmaras as there are in my storehouse and in the Deity's storehouse."

CC Madhya 14.129, Translation:

The palanquin was also surrounded by people carrying umbrellas, cāmara whisks and flags, and it was preceded by musicians and dancing girls.

CC Madhya 14.130, Translation:

The maidservants were carrying water pitchers, cāmara whisks and boxes for betel nuts. There were hundreds of maidservants, all attractively dressed and wearing valuable necklaces.

CC Madhya 24.334, Purport:

(22) One should dry the entire body of the Lord with a towel. (23) A new dress should be put on the Lord's body. (24) A sacred thread should be placed on His body. (25) Water should be offered for cleansing His mouth (ācamana). (26) Nicely scented oils like liquid sandalwood pulp should be smeared over the Lord's body. (27) All kinds of ornaments and crowns should be placed on His body. (28) Then one should offer flower garlands and decorative flowers. (29) One should burn incense. (30) Lamps should be offered. (31) Precautions should always be taken so that demons and atheists cannot harm the body of the Lord. (32) Food offerings should be placed before the Lord. (33) Spices for chewing should be offered. (34) Betel nuts should be offered. (35) At the proper time, there should be arrangements so that the Lord may take rest in bed. (36) The Lord's hair should be combed and decorated. (37) First-class garments should be offered. (38) A first-class helmet should be offered. (39) The garments should be scented. (40) There should be Kaustubha jewels and other ornaments offered. (41) A variety of flowers should be offered. (42) Another maṅgala-ārati should be offered. (43) A mirror should be offered. (44) The Lord should be carried on a nice palanquin to the altar. (45) The Lord should be seated on the throne. (46) Again water should be given for the washing of His feet. (47) Something again should be offered for eating. (48) Evening ārati should be offered. (49) The Lord should be fanned with a cāmara fan, and an umbrella should be placed over His head. (50) The Hare Kṛṣṇa mantra and approved songs should be sung. (51) Musical instruments should be played. (52) One should dance before the Deity. (53) One should circumambulate the Deity.

Nectar of Devotion

Nectar of Devotion 36:

Those who are constantly engaged in the personal service of the Lord are called anugas, or followers. Examples of such followers are Sucandra, Maṇḍana, Stamba and Sutamba. They are all inhabitants of the city of Dvārakā, and they are dressed and ornamented like the other associates. The specific services entrusted to the anugas are varied. Maṇḍana always bears the umbrella over the head of Lord Kṛṣṇa. Sucandra is engaged in fanning with the white cāmara bunch of hair, and Sutamba is engaged in supplying betel nuts. All of them are great devotees, and they are always busy in the transcendental loving service of the Lord.

Nectar of Devotion 37:

The first symptom of anubhāva, or engagement in a particular type of service, is exemplified by Dāruka, a servant of Kṛṣṇa who used to fan Kṛṣṇa with a cāmara, a bunch of hair. When he was engaged in such service, he was filled with ecstatic love, and the symptoms of ecstatic love became manifest in his body. But Dāruka was so serious about his service that he checked all of these manifestations of ecstatic love and considered them hindrances to his engagement. He did not care very much for these manifestations, although they automatically developed.

Krsna, The Supreme Personality of Godhead

Krsna Book 60:

Once upon a time, Lord Kṛṣṇa, the Supreme Personality of Godhead, the bestower of all knowledge upon all living entities, from Brahmā to the insignificant ant, was sitting in the bedroom of Rukmiṇī, who was engaged in the service of the Lord along with her assistant maidservants. Kṛṣṇa was sitting on the bedstead of Rukmiṇī, and the maidservants were fanning Him with cāmaras (yak-tail fly-whisks).

Krsna Book 60:

Rukmiṇī was very eager to get the opportunity to serve her husband, the Supreme Personality of Godhead. She therefore wanted to serve the Lord personally and took the handle of the cāmara from the hand of a maidservant and began to move the fan. The handle of the cāmara was made of gold and bedecked with valuable jewels, and it became more beautiful when taken by Rukmiṇī because all of her fingers were beautifully set with jeweled rings. Her legs were decorated with jeweled ankle bells, which rang very softly between the pleats of her sari. Rukmiṇī’s raised breasts were smeared with kuṅkuma and saffron; thus her beauty was enhanced by the reflection of the reddish color emanating from her covered breasts. Her high hips were decorated with a jeweled lace girdle, and a locket of great effulgence hung on her neck. Above all, because she was engaged in the service of Lord Kṛṣṇa—although at that time she was old enough to have grown-up sons—her beautiful body was beyond compare in the three worlds. When we take account of her beautiful face, it appears that the curling hair on her head, the beautiful earrings on her ears, her smiling mouth and her necklace of gold all combined to shower rains of nectar, and thus it was definitely proved that Rukmiṇī was none other than the original goddess of fortune, who is always engaged in the service of the lotus feet of Nārāyaṇa.

Krsna Book 60:

Rukmiṇī was conscious that her husband was not an ordinary human being. He was the Supreme Personality of Godhead, the master of the three worlds. By the way He was speaking, she was afraid of being separated from the Lord, for she had never heard such harsh words from Kṛṣṇa before. Thus she became perplexed with fear of separation, and her heart began to palpitate. Without replying to a word of Kṛṣṇa's statement, she simply cried in great anxiety, as if drowning in an ocean of grief. She silently scratched the floor with her toenails, which reflected reddish light on the floor. The tears from her eyes mixed with the black cosmetic ointment from her eyelids and dropped down, washing the kuṅkuma and saffron from her breasts. Choked up on account of great anxiety, unable to speak even a word, she kept her head downward and remained standing just like a stick. Due to extremely painful fear and lamentation, she lost all her powers of reason and became weak, her body losing so much weight that the bangles on her wrists became slack. The cāmara with which she was serving Kṛṣṇa immediately fell from her hand. Her brain and memory became puzzled, and she lost consciousness. The nicely combed hair on her head scattered here and there, and she fell down straight, like a banana tree cut down by a whirlwind.

Krsna Book 69:

Nārada saw that Lord Kṛṣṇa was sitting with Rukmiṇīdevī, the mistress of that particular palace, who was holding the handle of a cāmara whisk. Even though there were many thousands of maidservants equally beautiful and qualified and of the same age, Rukmiṇīdevī personally was engaged in fanning Lord Kṛṣṇa. Kṛṣṇa is the Supreme Personality of Godhead, worshiped even by Nārada, yet as soon as Kṛṣṇa saw Nārada enter the palace, He got down immediately from Rukmiṇī’s bedstead and stood up to honor him. Lord Kṛṣṇa is the teacher of the whole world, and in order to instruct everyone how to respect a saintly person like Nārada Muni, He bowed down, touching His helmet to the ground. Not only did Kṛṣṇa bow down, but He also touched the feet of Nārada and with folded hands requested him to sit on His chair. Lord Kṛṣṇa is the Supreme Personality, worshiped by all devotees. He is the most worshipable spiritual master of everyone. The Ganges water, which emanates from His feet, sanctifies the three worlds. All qualified brāhmaṇas worship Him, and therefore He is called brahmaṇya-deva.

Krsna Book 80:

The brāhmaṇa, being very poor, was not dressed nicely; his clothing was torn and dirty, and his body was very lean and thin. He appeared not very clean, and because of his weak body, his bones were distinctly visible. The goddess of fortune Rukmiṇīdevī personally began to fan him with the cāmara fan, but the other women in the palace were astonished at Lord Kṛṣṇa's behavior in receiving the brāhmaṇa in that way. They were surprised to see how eager Lord Kṛṣṇa was to welcome this particular brāhmaṇa. They wondered how Lord Kṛṣṇa could personally receive a brāhmaṇa who was poor, not very neat or clean, and poorly dressed; but at the same time they could realize that the brāhmaṇa was not an ordinary living being. They knew that he must have performed great pious activities; otherwise why was Lord Kṛṣṇa, the husband of the goddess of fortune, taking care of him so much? They were still more surprised to see that the brāhmaṇa was seated on the bedstead of Lord Kṛṣṇa. They were especially surprised to see that Lord Kṛṣṇa had embraced him exactly as He embraced His elder brother, Balarāmajī, because Lord Kṛṣṇa used to embrace only Rukmiṇī or Balarāma, and no one else.

Krsna Book 81:

The brāhmaṇa thought, "It is most pleasurable to see Lord Kṛṣṇa, who is most devoted to the brāhmaṇas. How great a lover He is of the brahminical culture! He is the Supreme Brahman Himself, yet He reciprocates with the brāhmaṇas. He also respects the brāhmaṇas so much that He embraced to His chest such a poor brāhmaṇa as me, although He never embraces anyone to His chest except the goddess of fortune. How can there be any comparison between me, a poor, sinful brāhmaṇa, and the Supreme Lord Kṛṣṇa, who is the only shelter of the goddess of fortune? And yet, considering me a brāhmaṇa, with heartfelt pleasure He embraced me in His two transcendental arms. Lord Kṛṣṇa was so kind to me that He allowed me to sit on the same bedstead where the goddess of fortune lies down. He considered me His real brother. How can I appreciate my obligation to Him? When I was tired, Śrīmatī Rukmiṇīdevī, the goddess of fortune, began to fan me, holding the cāmara whisk in her own hand. She never considered her exalted position as the first queen of Lord Kṛṣṇa. I was rendered service by the Supreme Personality of Godhead because of His high regard for the brāhmaṇas, and by massaging my legs and feeding me with His own hand, He practically worshiped me! Aspiring for elevation to the heavenly planets, liberation, all kinds of material opulence, or perfection in the powers of mystic yoga, everyone throughout the universe worships the lotus feet of Lord Kṛṣṇa. Yet the Lord was so kind to me that He did not give me even a farthing, knowing very well that I am a poverty-stricken man who, if I got some money, might become puffed up and mad after material opulence and so forget Him."

Bhagavad-gita As It Is Lectures

Lecture on BG 13.8-12 -- Bombay, October 5, 1973:

By remembering, yaḥ smaret puṇḍarīkākṣam, the lotus-eyed Kṛṣṇa, if you always think, that is śuci. And in Bengali there is a word, poetry, muci haya śuci haya yadi kṛṣṇa bhaje. If one is Kṛṣṇa conscious, even if he is born in a cobbler's family, muci... In India there are two things, muci and śuci. Śuci means perfect brāhmaṇa, and muci means cobbler, the shoemaker. So muci haya śuci haya yadi kṛṣṇa bhaje. If one becomes Kṛṣṇa conscious, even if he is born in the family of a muci, camāra, he can become a brāhmaṇa. And śuci haya muci haya yadi kṛṣṇa tyaje. And if he gives up Kṛṣṇa, even if he's born in a brāhmaṇa family, he becomes a muci.

Lecture on BG 16.7 -- Hyderabad, December 15, 1976:

Just like we are protecting cows. We cannot kill for the skin, but these asuras, they are killing thousands and thousands of cows for getting the skin, only for the skin. So if you are interested in the skin, if you are interested in the flesh, so at least wait for the time the animal will die. There is no doubt about it. So at least let him, let her die natural death. Why you should kill? You can take at that time the skin, the bone, the hoof. Whatever you like, you can take, the flesh. So in India there is a class. They are called cāmāra. They are called opposite, muci. Śuci and muci. The first class is śuci, brāhmaṇa, and the last class is the muci. The last class men, muci, they... As soon as your animal is dead you give them information. They will come. They'll take the animal. They will get the skin for nothing. So they'll tan it and make shoes for selling. So they will get the raw materials free of charges, so they can make shoes. Tanning with oil and keeping it in the sunshine, the skin becomes soft and durable, and then you can prepare shoes. A class of men, muci. So there was no problem. And the bones you gather together and keep in a place. In due course of time it will become very good fertilization. And they can eat the flesh also. Only the cobbler class, the muci class, they eat this cow's flesh after taking the dead animal. So after killing, everyone eats, so why not wait for the natural death and eat it?

Srimad-Bhagavatam Lectures

Lecture on SB 1.7.11 -- Vrndavana, September 10, 1976:

So a pure devotee of Kṛṣṇa is also addressed Bhagavān. Pure devotee. Not that a magician. A pure devotee. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). Bhagavān bādarāyaṇiḥ adhyagān mahād ākhyānam. This is mahād ākhyānam. It is not ordinary ākhyānam. Śrīmad-Bhāgavatam. Amalaṁ purāṇam. He was liberated person, but being to hear about Kṛṣṇa more and more, this is not material; this is spiritual. Mahad ākhyānaṁ nityaṁ viṣṇu-jana-priyaḥ. Nityam. Bhāgavata is not for a saptāha. Bhāgavata is meant for nityam. Nityaṁ bhāgavata-sevayā. Naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā (SB 1.2.18). Not that one is completely free from the modes of material nature, but prāyeṣu: almost finished. Naṣṭa-prāyeṣu abhadreṣu. Then he becomes interested. Nityaṁ bhāgavata-sevayā. Or by serving Śrīmad-Bhāgavatam regularly, nityam. As it is said, nityaṁ viṣṇu-jana-priyaḥ. Viṣṇu-jana and hari-jana. Hari-jana does not mean cāmāra and bangi. Hari-jana means... Cāmāras and bangis can be elevated to hari-jana but not by rubber-stamp, "Viṣṇu-jana." Viṣṇu-jana and hari-jana, the same thing. So viṣṇu-jana-priyaḥ. Those who are viṣṇu-jana, their most favorable subject matter of understanding is Śrīmad-Bhāgavatam amalaṁ purāṇam.

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

Kṣatriya's duty is to save the citizen from being injured by others. That is kṣatriya. Even an animal. Animal..., just like this Kali was trying to kill cow. Mahārāja Parīkṣit was on his tour. He saw that a black man was trying to kill a cow. So immediately he took his sword, "Who are you, rascal? You are trying to kill a cow in my kingdom?" That is kṣatriya's duty. Kṣatriya's duty is to give protection from injury for the safety of the citizen. The citizen must feel safety, that "We have got such a nice king. There is no fear of anything." It is said in the Bhāgavatam there was no anxiety. The citizens should feel so much safe, that "We have such a nice king that we have no danger at all. Not being injured, not our property being stolen or injustice given." That is the real government—when the citizens will feel completely safe. That requires kṣatriya. Not these cāmāra, bhangis, and śūdras voted and become the president and minister. That will not be successful. That is not possible. There must be trained-up kṣatriyas, then there will be good government. Trained.

Lecture on SB 5.5.23 -- Vrndavana, November 10, 1976:

Rukmiṇī. He (she) took immediately the camara. He (she) said, "My husband is respecting." But he was dressed very poorly, lean and thin. Brāhmaṇa, because they refuse unnecessary necessities of life, sometimes they look very poor, poverty-stricken. They are not poverty-stricken. They are the richest. Mahātmānas tu māṁ pārtha daivīṁ prakṛtiṁ śritāḥ, bhajanty ananya-manaso (BG 9.13). Those who are engaged in bhajana never think of their poverty. No. They are not poor. Otherwise, if Sudāmā Vipra, externally he looked very poor, lean and thin, not very nice cloth... Kṛṣṇa is: "My dear friend, sit down here." He brought water, washed the feet, just respectable person, guru, brāhmaṇa. This is etiquette. Kṛṣṇa is showing personally. He is the king. He is the Supreme Personality of Godhead. He also respects a brāhmaṇa. When Nārada used to come to Kṛṣṇa, immediately He would get down from the seat and offer obeisances, and Nārada was smiling, "Just see Kṛṣṇa's līlā."

Lecture on SB 6.1.49 -- New Orleans Farm, August 1, 1975:

Caitanya Mahāprabhu's mission is that paropakāra, benefit of the human society. All living entities within this material world, they are in ignorance, all 8,400,000 different forms of life. (aside:) This nearby come, the... Come near. Yes. This is specially meant for driving away the flies. (laughter) Yes. This cāmara is meant for that. Even it is touching body, there is no harm. So all living entities, they are ajñaḥ; they have forgotten what is the value of life. So in the human form of life, where there is chance of getting the real light, if they spoil in this way like cats and dogs, the whole world, what is the position of the world? Very precarious condition. So paropakāra. Therefore those who have got enlightenment, they should try to raise these rascals who are in ignorance. That is Caitanya Mahāprabhu's mission. Caitanya Mahāprabhu therefore says, bhārata-bhūmite manuṣya janma haila jāra: "Anyone who has taken birth in Bhārata-varṣa, India, as human being, not cats and dogs," janma sārthaka kari, "first of all make your life successful," then paropakāra, "then distribute the knowledge." This is Caitanya Mahāprabhu's mission. How? Why He is stressing on Indian? Now, because it is in India you will find these śāstras, the Bhagavad-gītā and Śrīmad-Bhāgavatam and many others, not in other places. The four Vedas; then the explanation of the Vedas, Upaniṣad; summarization of the Vedas, Vedānta-sūtra; then historically explanation, Purāṇas; then actual history, Mahābhārata, Rāmāyaṇa—so these things are available in India. And one should take advantage of this śāstra and make his life successful and then preach all over the world.

Nectar of Devotion Lectures

The Nectar of Devotion -- Vrndavana, November 6, 1972:

Just like when there was political movement in India, the Britishers, they presented so many problems. Just like the untouchables, the Muhammadans, and so many things. The Britishers they put forward these problems (because) they were not willing to separate the British rule. Only some high class, higher section of the Hindus, they are trying to separate the British rule. At that time, Gandhi stamped the camaras (?) and the bhaṅgis as harijana. But means as soon as there was the word "harijana," immediately a person would be considered coming from the camaras and the bhaṅgis. But such exalted title, harijana, is offered to personalities like Nārada, Brahma, those who are actually associates with Hari. But according to śāstra, there is no objection to accept these camaras and the bhaṅgis or any low-grade family to make him harijana, provided he accepts the lotus feet of Kṛṣṇa in a regular way, by the Vaiṣṇava vidhāna. Just (as) recommended by the Gosvāmīs, Sanātana Gosvāmī: tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām. Dīkṣā-vidhānena, by the proper initiative process, one can become dvija, twice-born.

The Nectar of Devotion -- Calcutta, January 28, 1973:

So we should take care of everyone. That is the verdict of Caitanya Mahāprabhu, verdict of Kṛṣṇa. Now we are doing that in our Māyāpur. All the Muhammadans and Hindus, they are taking prasādam together. This has been a unique thing. People are very much appreciating. But some of them, some envious persons are there. They are taking it otherwise. Why? In Jagannātha Purī, still the regulation is that anyone can come and take together jagannātha-prasādam. It doesn't matter whether he's a baṅghi, camara or brāhmaṇa. They take actually. Prasāda. Prasāda is transcendental, nirguṇa. So prasāda should be taken together. If you have got really sense of prasāda... If we think it is dahl, capati, then it is another thing. Otherwise, if you have got the sense of prasāda, then there should be no distinction. It should, it can be... "Prasādam, I am taking prasādam, which is nirguṇa." So these are the conclusions. So unless we come to the conclusion of Vaiṣṇava cult, it is very difficult. The Vaiṣṇava cult conclusion should be taken. Otherwise we cannot preach. Without becoming Vaiṣṇava, one cannot become guru.

1974 Conversations and Morning Walks

Morning Walk -- March 16, 1974, Vrndavana:

Prabhupāda: Samaḥ damaḥ titikṣavaḥ ārjavaṁ jñānaṁ vijñānam. You do not read Bhagavad-gītā, you are publishing for selling. It will be read by others. We are simply to make money? These are in the Bhagavad-gītā. Don't you read it?

Devotee: Yes I read it. The qualities of a brāhmaṇa is given, along with the qualities of all the other varṇas.

Prabhupāda: We have..., taking sacred thread has qualities less than śūdra. Camaras, cobblers. Camara means expert in skin. I am white, I am black, I am this, I am that. That is camara. Expert in skin. (break) People are very receptive?

Devotee: Yes, especially Gujarati and Marwari communities.

Prabhupāda: Ah.

Morning Walk -- March 30, 1974, Bombay:

Dr. Patel: Sarvarthā vartamānaḥ means whatever action we do... (break)

Prabhupāda: ...yoga. But when I come to know that I am eternal part and parcel and engage Myself in the service of the Lord, then I am liberated. Even one may call me, "You are bhangi, you are camara, you are this or that," but I do not belong to these things. I belong... Gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ (CC Madhya 13.80). That's all.

Dr. Patel: Now, these, these two lines have the... (break) ...anye sāṅkhyena yogena karma-yogena cāpare.

Prabhupāda: Yes. This sāṅkhya-yoga... Sāṅkhya-yoga does not mean this atheist Kapila sāṅkhya-yoga. There is another Kapila; he is imitation. That is Kapila, Devahūti-putra Kapila. That sāṅkhya-yoga. Sāṅkhya-yoga. That is described in the Śrīmad-Bhāgavatam, Third Canto.

1975 Conversations and Morning Walks

Morning Walk Through the BBT Warehouse -- February 10, 1975, Los Angeles:

Prabhupāda: Śiva-jvara. Oh, he's a wonderful child. He is English. He's so busy. He wants to do everything. Yes.

Paramahaṁsa: He was playing karatālas very nicely.

Prabhupāda: Not only that, he's a born devotee. He'll take the ārati lamp and do like this and try to open the door. Anything you... Whatever he has seen others are doing, he'll do.

Paramahaṁsa: He was using the cāmara and the peacock fan.

Prabhupāda: And he chants also. He picks up the words.

1976 Conversations and Morning Walks

Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana:

Prabhupāda: These are all artificial. The harijana word was used by Gandhi unnecessarily for a class of men who are not fit for the position. Harijana means "the men of Hari." Just like Nārada. Nārada is called harijana. Great devotee is called harijana, "the persons related with Hari." But if you select some bhangis and camaras and keep them as he is and rubberstamp it, "Here is a harijana," what will be the effect? There is no harm to pick up a low class man and to elevate him to the position of harijana. There is no impediment. You can do. But if you keep him a low class man and if you stamp him harijana, then what will be benefit? Just like we are initiating selected men. "Are you ready to follow these rules and regulation? When he says, then "Come on. Become harijana." Not that "I'll keep myself in that same abominable condition of life and I shall become harijana." So this "harijana" word has come from Gandhi. He did not try to make him real harijana. He simply rubberstamped him. So what is the value of this harijana?

Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana:

Prabhupāda: That is another misgiving. They will never be able to learn Sanskrit, and neither it is possible that by learning Sanskrit they will be elevated. There are many Sanskrit scholars. So how they are elevated? They are rotting. It is not a good suggestion, this. If the harijana actually becomes harijana, then it will benefit. That training we can give. This Kṛṣṇa consciousness movement is that we can make a harijana, a so-called, I mean to say, camaras, bhangis... Now they understand harijana means he must be a camara or bhangi. But that is not the actual... harijana means devotee, "The man of Hari." So in spite of their illiteracy in Sanskrit language, we can make him harijana, actually. So why do you take the trouble of learning Sanskrit? Kṛṣṇa says in the Bhagavad-gītā, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). Pāpa-yoni means low-grade birth. So anyone. That includes the camaras, bhangis, they can be purified if they take to the shelter of Kṛṣṇa. Because Kṛṣṇa says, ahaṁ tvāṁ sarva pāpebhyo mokṣayiṣyāmi. The best thing is to induce them to come to Kṛṣṇa. Then they will be purified. And the simple method is recommended by Kṛṣṇa Himself and Caitanya Mahāprabhu, His incarnation: this kīrtana. Engage them in saṅkīrtana movement which is being pushed by this Kṛṣṇa consciousness movement and they will be purified. They don't require to learn Sanskrit even. As he, it is. Let them chant Hare Kṛṣṇa and they will be purified. And if you want to teach them Sanskrit, it will take three thousand years. (laughter) That is impossible.

Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana:

Puṣṭa Kṛṣṇa: I think one more question then would be appropriate because it kind of ties in which this last question. "Number seven: Hinduism has always renewed or revitalized itself according to the need of the times. In today's context, are any correctives called for, and if so, who will bring them about and how can they be brought about and made acceptable to all the masses?

Prabhupāda: First of all, who will take it? Kṛṣṇa has given already according to the time, He has summarized the whole Vedic scripture in the Bhagavad-gītā, but who is taking it? And Caitanya Mahāprabhu and all the ācāryas, they have explained how to accept Kṛṣṇa consciousness or Kṛṣṇa's instruction. So first thing you must be ready to take the presentation according to the time and circumstances. Then everything will be all right. If you manufacture your own way of life, if you do not take it from the authority, then it will be failure. Just like this harijana. Harijana is very good idea, make everyone harijana. But harijana is being picked up from the lowest class of men, the bhangis and camaras. That is recommended in the Bhagavad-gītā, papa-yoni. But how this pāpa-yoni can be purified? Māṁ hi pārtha vyapāśritya. By accepting Kṛṣṇa as everything, that means full surrender. Then he can be, even if he's pāpa-yoni, he can be rectified. But if there is no question of surrendering to Kṛṣṇa and if you rubberstamp a low class man that he has become harijana, how it will be effective? The condition is there, māṁ hi pārtha vyapāśritya.

Garden Conversation -- October 9, 1976, Aligarh:

Indian: He has no locana.

Prabhupāda: And he has called Padma-locana. Similarly, this harijana movement is a farce because they remain the Cāmāra and Bhangis, and still they are called harijana. The same thing. No locana, but padma-locana. Everyone has got right. You can become the most advanced devotee. There is no hindrance. But they must be trained up as harijana. Not that artificially you simply rubberstamp harijana. Therefore that movement is failure. We have no objection to make anyone... Kṛṣṇa says māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). Pāpa-yoni, lower class. Janma-aiśvarya-śruta-śrī, these four things, to take birth in high class family, janma, aiśvarya, to become very rich, and śruta, to become very learned scholar, and śrī, beautiful, these four things are there whose background is pious life. Otherwise, not possible. Janmaiśvarya-śruta-śrī (SB 1.8.26). So those who are just the opposite—means not born in very high class family, not... They say "accident." No, it is not accident. According to śāstra, karmaṇā daiva-netreṇa (SB 3.31.1), there is superior examination. Yamarāja is there. Now, this man is now dead, this soul is now changing body. What kind of body he'll get next? That is judged by the superior authority. Just like in the office a person is promoted. So his record is examined, how he has worked honestly to the interest of the establishment. All this consideration. Then he's given increment of salary or promotion to higher post. This is common sense. So it is not accident. A man is born from the very beginning, a rich man's son. That does not mean that it is accident. Daiva-netreṇa. By a superior arrangement he is given the chance to take birth in a aristocratic family or rich family or educated family or in a beautiful family.

Press Conference -- December 16, 1976, Hyderabad:

Prabhupāda: Given protection. If Kṛṣṇa says, go-rakṣya... He doesn't say only give protection to the milk cow.

Guest (8): Once they expire, how do you propose to expose of the body?

Prabhupāda: Then they can eat, those who are eating cows. Just like in our country the cāmāras, they take away and take the skin for preparing shoes and eat the flesh and use the bone. So we request those who are flesh eaters, that "Wait up to the natural death. Why you are killing?"

Guest (9): So you support actually government ban of slaughter.

Prabhupāda: Certainly.

1977 Conversations and Morning Walks

Room Conversation Varnasrama System Must Be Introduced -- February 14, 1977, Mayapura:

Prabhupāda: These things were not going nicely. Therefore gradually it broke. But if things are going nicely, people will be happy. They will not revolt. You have to keep the citizens satisfied in all respects. You must know the necessity how people are satisfied. You have to arrange the government in that way. Then there will be no revolution. Mass of people, if they are satisfied, they will not revolt. But they do not know the process. The "demoncracy," the common man is allowed to vote. He has no knowledge and he's voting. This is most condemned process. Camara-bhangi, a sweeper, he is voted to become Minister of Defense. His business is to cleanse the street, and now he's voted to become because he has got number of votes. So many bhangis, they vote, "Yes, he is our leader. He should be Defense Minister." You have to do that. This is democracy. His business is to sweep, and he's voted a defense minister.

Room Conversation Varnasrama System Must Be Introduced -- February 14, 1977, Mayapura:

Prabhupāda: There cannot be exploitation if things are made in order. Just like kṣatriya should be trained up as kṣatriya. Then he is king. Not that a bhangi by vote becomes a king. This is education.

śauryaṁ tejo dhṛtir dākṣyaṁ

yuddhe cāpy apalāyanam

dānam īśvara-bhāvaś ca

kṣātraṁ karma svabhāva-jam

(BG 18.43)

He must be very powerful, very strong, strongly built. You have seen the picture, Rāmacandra? Sturdy body. You see. Lakṣmaṇa. Because kṣatriya. They should be trained up as kṣatriya. Therefore the varṇāśrama college is required to train people who is able to become a brāhmaṇa, who is able to become a kṣatriya, who is able to become... In this way division must be. And according to the quality and work there must be division for cooperation. There is a big scheme. They have lost. They do not know. All bhangis, camara, śūdras, they are simply given vote. That's all. Where is the training?

Hari-śauri: But what is the use of having big strong body if now they're using airplanes and tanks and guns.

Room Conversation with Ram Jethmalani (Parliament Member) -- April 16, 1977, Bombay:

Prabhupāda: That is sarvopādhi-vinirmuktam (CC Madhya 19.170).

Ram Jethmalani: That is the only way to have a world movement. Must do. Cut across these...

Prabhupāda: Yes. So harijanas, Muslims, these are... And camara-bhangi. These are designations. Or brāhmaṇa, bodily concept of life. So according to our śāstra, so long one continues this bodily concept of life, he is animal. Either you call I am bhangi, or you call I am brāhmaṇa, you are animal. This is the verdict of the śāstra. What is the difference? The conception is the same. "I am dog." "I am brāhmaṇa," "I am Indian," "I am American." That "I am" with the bodily identification is there.

Talk About Varnasrama, S.B. 2.1.1-5 -- June 28, 1977, Vrndavana:

Prabhupāda: Oh, yes. There are many devotees, Vaiṣṇava. Hui(?) dāsa, a great Vaiṣṇava.

Tamāla Kṛṣṇa: Who?

Prabhupāda: A famous Vaiṣṇava, Hui(?) dāsa, he's coming from the bhangis. Everyone is given chance. Socially there may be distinction. Spiritually everyone is given equal chance. Kṛṣṇa says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). Pāpa-yonayaḥ means these bhangi, cāmāras. And they are not upstart: "Now I have become Vaiṣṇava. Therefore I shall become equal with the brāhmaṇa." No. He is satisfied with his own... They are cooking. Oh, you'll like to cook, er, eat. I have seen it.

Room Conversation with Mr. Myer -- July 2, 1977, Vrndavana:

Prabhupāda: Let him do. We are prepared to cooperate with him. We can give him good advice. We are not going to become prime minister. We have no such policy. Neither president. We kick all these. We have no time even. Even they offer, we'll not take. We are not interested in this. But for the welfare of the whole human society we can give them good advice if you like. That is our duty. Actually the legislative assembly should be filled up with men like us, Parliament, to give advice. But all loafer class, bhangis, cāmāras, they are filling up.

Mr. Myer: All (indistinct).

Prabhupāda: Yes. Therefore the disaster came, Indira.