So there is a division, that those who are worshiper of the Supreme as mother—just like the worshiper of Goddess Kālī—that means those who are accepting the Absolute as mother, they are called śaktas. The śakta... The Vaiṣṇava, they are also śakta, because they are also accepting another pure energy, personal energy, or internal energy of Kṛṣṇa. That is also śakti. And the materialist also, they are also accepting another energy. The one energy, spiritual energy is in our normal condition, and material energy in..., is our abnormal condition. The Kṛṣṇa consciousness practice means you have to transfer yourself from this material energy to the..., under the control..., from the control of material energy, under the control of spiritual energy. That's all. That spiritual energy is Rādhārāṇī. You have to become under the control. That, I'll give you one concrete example. Just like a person is always under the control of government as citizen. When he is outlaw, he is under the criminal law, and who is law-abiding, he is under civil law. He cannot say that "I cannot remain within the law of the government." He has to. That is his position. Artificially he may deny, but he will be forced. Similarly, our position is part and parcel of the Supreme Lord. And as part and parcel we have to render service. If we voluntarily render service, out of love, that is spiritual energy. And we are forced to render service under pressure, that is material energy. In the material energy we are forced. Who wants to become... Suppose you are American. If somebody says, "Would you like to become a dog next life?", would you like? Anybody would like? What do you think? (laughter) But according to his work, he will be forced to accept. There is no saying, "No, no. I don't like this sort of life." No. He will be forced. That is material energy. Forced, just like criminal law. "Oh, you have to go to the prison." "I don't want." You will be forced. "I don't want." He will be arrested, immediately. There is sufficient power. There is police, thre is military, there is so many things. You cannot say no.
Concrete (Lectures)
Lectures
Bhagavad-gita As It Is Lectures
So this renunciation is recommended. If we simply remain in material opulence and enjoyment, that will be our disqualification for entering into the kingdom of God. Too much attachment, too much increasing of material civilization means that next life is very much dark. Bhogaiśvarya. God. Too much attachment, too much increasing of material civilization means that next life is very much dark. Bhogaiśvarya-prasaktānām (BG 2.44). Just like the other day I was explaining, rāja-putra ciraṁ jīva. "Oh, the son of royal order, you live forever. Because you do not know, next life is very dark for you. Because you do not cultivate any Kṛṣṇa consciousness. You have got money, and you are enjoying sense enjoyment, and as soon as this body will be finished, no more your control. Then you are completely under the control of material nature, and you'll have to accept a body as you have done in this life, because this life is preparation for the next life." You have got very concrete example. Just like President Kennedy. He was young man, very rich man, and he got the president post with great endeavor, spending so much money. He had his wife and children. But in one moment everything finished. Everything finished.
Just like... I'll give you a concrete example. In India, you know, Mahatma Gandhi was the leader. But you know that at the last stage he was killed. That means the leader could not satisfy the public, neither public was satisfied with the leader. This is the material leadership. Nobody can... Just like we see so many criticisms of President Johnson. The other day I was seeing in the paper. They have given some caricature. So this is going on. Nobody is satisfied. Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ.
You are giving definition in the... Just like you do not know what it is. You say simply "It is not this," that's all. But you do not know what it is. That is not concrete definition. If I say, "This is not watch. This is not book. This is not light. This is not microphone." I can go on thousands of years saying, "This is not, this is not, this is not," but that does not mean it is this. And if you know it immediately say, "It is glass, spectacle." That means you do not know it. Simply negation, "This is not, this is not, this is not," is not the realization of the Absolute. You must give concrete idea of the Absolute. That is transcendental meditation.
So you are working, you are not realized. But we are giving concrete absolute truth. That is Kṛṣṇa. That is explained in the Bhagavad-gītā, how He is concrete Absolute. It is just like this. You are studying this article. You are simply trying to understand it. "It is not this, it is not this, it is not this." But if you take it from an authorized person who knows what it is, that "This is spectacle," your knowledge is immediately there. So here the Absolute is speaking about the Absolute. So if you understand Him, Kṛṣṇa, then immediately understand Absolute. Yes.
So diseased condition means contaminated by māyā. This is external. So our philosophy, Kṛṣṇa consciousness movement, is not to stop desiring but purify desiring. And how you can purify it? By Kṛṣṇa consciousness. If you desire... Just like—concrete example—if I desire a very nice apartment for my personal sense gratification, this is diseased desire. And if I desire a nice costly temple for Kṛṣṇa, that is purified desire. So desire is there. You are sitting here in a very nice room, very cleansed, very good atmosphere. But this desire is purified desire. And if you require similar room for your sense gratification, that is impure desire. So desire there must be. But when it is desired for Kṛṣṇa it is purified desire. And when it is desired for non-Kṛṣṇa then it is impurified. So those who are desiring for Kṛṣṇa, they are not behind any enjoyment. They are rather in perfect enjoyment. These Kṛṣṇa conscious students, they are desiring for Kṛṣṇa nice prasādam, so they are not bereft. Practically they are enjoying but it is Kṛṣṇized. Therefore their everything is becoming purified.
Everyone is hankering after what is God, what is the nature of God. Somebody says there is no God, somebody says God is dead. These are all doubts. But here Kṛṣṇa says, asaṁśaya. You'll be doubtless. You'll feel, you'll know perfectly well that God is there, Kṛṣṇa is there. And He is the source of all energies. He is the primeval Lord. These things you will learn without any doubt. The first thing is we do not make progress in transcendental knowledge on account of doubts, saṁśayaḥ. These doubts can be removed by culture of real knowledge, by real association, by following the real methods, the doubts can be removed. So Kṛṣṇa consciousness persons, they are not after will-o'-the-wisp, phantasmagoria. No. They're actually making progress to the concrete Supreme Personality of Godhead.
Srimad-Bhagavatam Lectures
So these kinds of plans... Just like Rāvaṇa. He said, "What is the use of becoming devotee? Oh, if you want to go to the heavenly planet, I shall make a solid staircase, reinforced concrete, and you can go there. There is no need of endeavoring for austerities, penances, no." So these people are trying like Rāvaṇa, that "We shall take you to the moon planet, Venus planet, this planet, and give us money. Now we spend. You go on spending... In future, in future." So these karmīs are just like phantasmagoria, will o' the wisp. And jñānī, they are also merging into the effulgence of Brahman. That is also another foolishness, because actually nobody can remain in that. Just like we are feeling happy here because we have got so many friends here, ladies and gentleman, and you are talking. Now, if it was vacant, nobody is here. Sometimes in our temple, That's not very good. Nobody likes to sit. Is it a fact? Every day, because we are so many, it is very pleasing to sit down.
So, one has to be vipaścit, learned, to understand the interest of life, self-interest. Everyone is working, especially the karmīs, the jñānīs, the yogis, and mixed devotees, they are working for self-interest. The devotees also, so long there is self, there is self-interest also. So there is little difference, that the devotees, they work for Super-self-interest. There is self, but it is Super-self-interest. And the karmīs, jñānīs, yogis they work for individual self-interest. Self-interest there must be. That is the difference between lust and prema, or love. It has been defined in the Caitanya-caritāmṛta, what is the difference between lust and love. It appears almost the same but Kṛṣṇadāsa Kavirāja Gosvāmī has given a definition very clear, ātmendriya-prīti-vāñchā-tāre bali 'kāma' (CC Adi 4.165). When one is interested for his personal sense gratification, that is called kāma or lust, and kṛṣṇendriya-prīti-icchā dhare 'prema' nāma, and when one is interested for satisfying the senses of Kṛṣṇa, that is prema. And the concrete example is there in the Bhagavad-gītā, that in the beginning Arjuna was thinking of interest of the family. How can I kill my brother, my nephews, my master, teacher, my grandfather, in terms of his family interest.
"If the wife is not chaste and friend is cheater, or śaṭham..." Śaṭham means duplicity, not very sincere friend. Outwardly he's showing he's very good friend, but inwardly he has got some intention. Such friend, duplicity, and unchaste wife, duṣṭā bhāryā śaṭhaṁ mitraṁ and bhṛtyaś cottara-dāyakaḥ, and servant giving reply, and sa-sarpe ca grhe vasaḥ, and in your room if there is a snake... Of course in this big, big concrete building there is no question of snake, but in cottages, huts, made with mud, earth, there are sometimes snakes. So Cāṇakya Paṇḍita said, "If you live with a duṣṭā bhāryā and a duplicity friend and an answer-giving servant and a snake, then you are sure to die sometime. You'll be cheated."
Ajñāna-mūlaḥ apārtho 'pi puṁsaḥ svapna ivārpyate. Although it is just like dream, say, ten years before or twenty years before, oh, I was in India. I was a family man. I was sitting with my wife and children and doing something else. Now that thing is now dream. So we are passing... Just like at night we dream something, so this is also another kind of dream, because this is concrete dream, and at night we see abstract dream. The quality is dream. Sometimes we are in abstract dream, and sometimes we are in concrete dream. This is also dream. We do not know how many lives we have passed before this, hundreds and thousands and millions. "Oh, sometimes I have been a cat." Oh, that is now dream. Sometimes I might have been a dog. Not might have been, because the evolution is there. We are coming by evolutionary process from aquatics to vegetable life, from vegetable to, I mean to say, reptile life, then, from bird's life, then beast's life, then uncivilized life. Then we have come to the civilized form of life under the grip of nature. So we have passed so many status of life. So they have become now dream. If somebody says, "Oh, forty millions of years before, you were a tree," so will you believe it? It is dream. But actually I was, by nature's law.
So Prahlāda Mahārāja confirms the same statement. Prahlāda Mahārāja is also a sādhu because he is a devotee. Narottama dāsa Ṭhākura has said that if you want to make concrete progress in spiritual life, then you have to corroborate the statement of the scriptures, the statements of saintly person, and statements of the spiritual master-three things. Why three things? Because a spiritual master means he does not place anything which is not in the scriptures. He does not say that "My theory is like this." That is not a spiritual master. Similarly sādhu, saintly person, also does not say anything which is not mentioned in the scriptures. He does not manufacture anything by mental concoction. And what is śāstra, scriptures? They are statement of different saintly persons and spiritual masters. Therefore one has to corroborate these three things: scriptures, and statement of saintly persons, and statement of spiritual master. The spiritual master is via media. The disciple, if he cannot understand the statement of the scriptures or any saintly person, he submits his doubts before the spiritual master and he clears it. In this way we have to make progress.
Sri Caitanya-caritamrta Lectures
So tvāṁ śīla-rūpa-caritaiḥ parama-prakṛṣṭaiḥ. Parama means highest class superiority which is not possible for ordinary men. They take it as miracle or something, a story or allegory. But actually it is not. Just like when Lord Rāmacandra appeared, He made a bridge between India and Ceylon. There is no history in the world that one has made bridge over the ocean, Indian Ocean. And how the bridge was made? Not in the present, modern way, that making concrete on the ground and then pillars and then... No. The stones were floating. The Rāmacandra assistants, all the monkeys, what kind of engineers are they? They could bring, order, "Bring some stone." They had very good health. What is that? Gorilla. So they brought big, big stones, and they began to float. Now, one may inquire or may question, "How stone can float?" Why stone cannot float? If this big, big lump of matter, earthly planet and other planets, they are floating in the air, why the stone cannot float? If God likes, it will float. That is God desire. It is God's plan. Now, you can see that a ship on the ocean with 50,000 tons, it is floating. And take a grass and put it, or take a, I mean to say, a small needle. Put it on the ocean; it will go at once down. It is simply question of arrangement. A small needle will go down immediately to the depth of the sea, and a ship with 50,000 tons of loading, it is floating. So if a man can make such arrangement by some way or other that he can float a 50,000 tons of ship floating on this, I mean to say, ocean, is it not possible for God to float a stone on the ocean? Is there any reason to disbelieve it? There is no reason. And we can see. By God's energy these big, big lumps of planet, they are floating in the air. So as He likes... That is called omnipotency. If He likes, one thing will float. If He does not like, it will go down.
You have to see so many Vedic literatures, and you have to understand the instruction of Upaniṣads and logic, and so many things there are to, I mean to say, back your understanding. So teṣām kleśala eva... Their, their profit is that the trouble which they accept for studying so many Vedic literatures to prove that the Absolute Truth is not person, that trouble is their profit and nothing more. Kleśala eva, teṣām asau kleśala eva śiṣyate: "They do not get any other profit except that troublesome business." That's all. Teṣāṁ kleśala eva śiṣyate. How it is? The example is, nānyad yathā sthūla-tuṣāvaghātinām: "Just like husking the grain to take out the skin." Now, there are many grains which are skin over. So there is process of taking out the skin out of the grain. So if the grain is already taken out, only the skins are left. Then, if you husk on it and beat to get out the grains, so there is no possibility to get any grains from them because the grain is already taken out. So that is the trouble. Simply, I mean, beating the skin is no good. We must have some concrete result. That concrete result is one who is directly engaged in the transcendental service, loving service of the Supreme Lord. That is recommended.
Festival Lectures
Indian lady: How does one contact the spiritual master? Through a book can you contact the spiritual master?
Prabhupāda: No, you have to associate.
Śyāmasundara: "Can you associate through a book?" she asked.
Prabhupāda: Yes, through books, and also personal. Because when you make a spiritual master you have got personal touch. Not that in air you make a spiritual master. You make a spiritual master concrete. So as soon as you make a spiritual master, you should be inquisitive.
English man: If the spiritual master, Prabhupāda, worships God through a demigod, is he bona fide?
Prabhupāda: No. He does not know how to worship. How he can be bona fide? Kṛṣṇa says, sarva-dharmān parityajya mām ekam (BG 18.66). Why he should go to the demigods? That means he has no knowledge. Kṛṣṇa says, mām ekam. Why should you go to others? That means he's insufficiently qualified. Why should you go to the demigods? What is the necessity? He's not bona fide. Because he has insufficient knowledge. Bona fide spiritual must be sufficiently knowledge. Kṛṣṇa says, mām ekam; God says, mām ekam. Why he should go to demigods? That is his proof that he's not bona fide.
Philosophy Discussions
Śyāmasundara: In fact, he calls the soul a bundle of perceptions, that it is nothing but a set or sequence of ideas.
Prabhupāda: But as soon as he says "ideas," there must be some concrete things.
Śyāmasundara: Yes. He admits that the external world is full of concrete things, but he thinks that we are also one of those things because we are only a bundle of perceptions. Our consciousness is only made up of our observations of material nature.
Prabhupāda: Yes. So far direct perception is concerned, it is like that. But indirect perception, taken from authorities, that is different.
Prabhupāda: That moral law is... What is moral in one circumstance is immoral in another circumstance. That means again imperfectness of idea.
Śyāmasundara: He calls the end the golden rule, that one should act...
Prabhupāda: That is simply abstract ideas. He does not give any concrete example.
Śyāmasundara: He gives the example of breaking a promise.
Prabhupāda: Breaking a promise is sometime moral. Just like Kṛṣṇa broke His promise, Himself. Kṛṣṇa broke His promise. He promised that "In this fight, this war, I shall not take a weapon." But when Arjuna was jeopardized by the fighting of Bhīṣma, He immediately took some weapon and approached Bhīṣma, because Bhīṣma promised that either Kṛṣṇa has to break His promise or Arjuna will die, two things... "Tomorrow I shall fight in this way, then Arjuna will die, unless Kṛṣṇa takes special step." That means He has to break His promise. So he wanted to see that Kṛṣṇa breaks His promise to protect His devotee. That was his idea. So when He broke His promise, he gave up fighting. "That was my purpose, that You have to break your promise to protect your devotee."
Śyāmasundara: No, he says that whatever is, is right, and that this good and this reason in its most concrete form is God. God governs the world.
Prabhupāda: Yes. That also we admit because in the Bhagavad-gītā it is said, yad yad vibhūtimat sattvam, mama tejo 'ṁśa-sambhavam, whenever there is some extraordinary power, it should be understood that it is derived partially from God's power. That we accept. So the dominance of American nation is God's favor. We can accept that. Now, if you put on the head representative like Mr. Nixon or some other, then it will deteriorate. If you spread Kṛṣṇa consciousness and if you make your president Kṛṣṇa conscious, then actually you will be God's empowered nation. Let the president become Kṛṣṇa conscious man. Why not? You are American, you can also capture the post. You can become senator, you can be congressman. So educate the American public (in) Kṛṣṇa consciousness, elect Kṛṣṇa conscious president and actually you will be God's favored nation is there. You have got the opportunity and the Kṛṣṇa consciousness movement is also in your hand, now it is up to you to utilize it and become actually the leaders of the world. That was my mission: "I shall go to America, and educate them, and they, if they follow, the whole world will follow." And that is coming to be true. You are all young men, it is in your hand. Now you make policy in that way. Just like the communists. A few communists, Stalin, Lenin, they formed a big communist party, now it is predominating all over the world. Similarly, you are so many nice, young, flowers, intelligent young Americans you have understood the philosophy, and now it is up to you to spread this "ism". You don't become stagnant—"Now I have understood Kṛṣṇa consciousness, I shall sit down and chant Hare Kṛṣṇa."
Śyāmasundara: He said that God is the idea behind all concrete objects. Whatever is concrete there is a superior idea.
Prabhupāda: (indistinct) Idea can be changed so God becomes a thing which is subjected to the whimsical change of rascals. That is his idea.
Śyāmasundara: He says that God is the sum total of all concrete phenomenon.
Prabhupāda: That's all right but that means he has no clear knowledge. That's all. So therefore we can say they are rascals. And one who does not know God, he is rascal. Following, that is our philosophy(?). But because knowledge means to understand God. The animals, they do not understand God. Therefore they are called animal. Similarly, any man, any so-called (indistinct) does not know God, he is animal. He may be nicely dressed, that is another thing, but factually he is an animal, because he does not know God. That is the position of animals. What is the difference between man and animal? That is the difference, the animal cannot know what is God, the man can know. That is fundamental. It may be... There are difference of animals but no animal is able to understand God. And here the difficulty is that one is in the animal's position, he does not know God but he takes the position of teacher. That is the difficulty of this modern civilization. The person in position of animal is trying to teach others. Andhā yathāndair upanīyamānaḥ as Prahlāda Mahārāja says, "The blind man is trying to lead other blind men." That is the defect of the modern civilization. We, our Vedic civilization, not our (indistinct) everyone, we accept a teacher, Vyāsadeva, Kṛṣṇa. They must be beyond the, beyond suspicion.
Śyāmasundara: If God is not an idea but He's substance, how do you mean that, substance? How do you define substance?
Prabhupāda: You define substance. What is your definition of substance?
Śyāmasundara: Substance is the...
Prabhupāda: Concrete.
Śyāmasundara: ... the realization of the idea.
Prabhupāda: I know. Something concrete. (indistinct). Substance is concrete. The gold idea and... Just like you know gold, and you know a big mountain. So now you form an idea, the gold mountain. This is idea. But when you see actually gold mountain, that is substance. This is difference between idea and substance. But you have never seen gold mountain but you say gold mountain. You combine some idea. You are thinking, "There is gold. Now if I get the mountain, like gold." So that is idea. But when you actually find a (indistinct), "Here is a gold mountain." That is fact. That is substance.
Prabhupāda: Not created. Truth is there. Truth is revealed. As you make progress, so the truth becomes revealed. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11). Just like in Bhagavad-gītā it is said that "As one makes his surrendering process complete, I become revealed to him accordingly."
Śyāmasundara: But if an idea works when it is applied to concrete facts of experience, then it becomes a true idea, and we accept it as a true idea. So as we develop our experience, our life progresses, then we develop truth because we see that this idea works in my experience, so then it becomes true. Is this not the process?
Prabhupāda: Yes. That is our process. Just like one enters to Kṛṣṇa consciousness in the beginning by faith. He has on practical experience. But suppose somebody sees that "These people, Kṛṣṇa conscious people, appear to be very bright-faced," just like in your country they may have been known, the bright-faced. So he gets a little interest. So that interest increases. First of all he comes with little faith and interest, but as he associates with us, the interest increases. That is true. Otherwise why are they sticking?
Śyāmasundara: His experience proves that the ideas are true.
Prabhupāda: Guḍākeśa, who has conquered over sleeping.
Hayagrīva: It appears that Schopenhauer recommends about eight hours of sleep a night, and Kṛṣṇa says not too much or too little. But what is recommended in terms of sleep, just concretely?
Prabhupāda: Sleep should be avoided, but that is not possible. Therefore it should be adjusted to the minimum. Just like Gosvāmīs, they are sleeping not less, not more than two hours. Even we hear about some karmī, just like Napoleon, he was also not sleeping. He was taking rest on the back of the horse. I do not know whether it is so.
Hayagrīva: Yes.
Prabhupāda: But I know about Gandhi. He was sleeping when he is parking his car, because he was so busy.
Prabhupāda: You cannot see so many things. That does not mean that it does not exist. Your power of seeing is limited. Why you are depending on seeing?
Śyāmasundara: No. I want to take something that we all know, like "Two plus two equals four," that principle. There's no waterpot or anything visible involved, just a purely abstract principle, "Two plus two equals four."
Prabhupāda: Abstract or concrete, it doesn't matter. What is abstract for you is concrete for other. (break) ...Kṛṣṇa is concrete. Paraṁ satya, actually that is the only truth. So this idea, abstract and concrete, that is relative.
Śyāmasundara: Just like the idea, "The sum of the angles of a triangle equal 180 degrees."
Prabhupāda: This is calculation.
Śyāmasundara: It is calculation, but there's no...
Prabhupāda: Relative knowledge, because we cannot know beyond 180 degrees according to your geometrical calculation. But your calculation, everything is imperfect because you are imperfect. So because it is going on, for our purpose we take it as truth. That's all.
Prabhupāda: Changing is the mind, not the person. Changing positions is of the mind. So he is identifying the person with the mind; therefore he is not a perfect philosopher.
Śyāmasundara: He says that this objective being, like these objects, he calls it "being in itself," and only these concrete phenomena are real. But he says these concrete phenomena are more than their phenomenal appearances. Just like this thing is more than what it appears to be, but it is no more than the sum total of all its appearances. In other words, this thing may appear like this, but it is more than this; it is all of its possible appearances, from the time it was clay, to the time the paint was applied, different things, in all its appearances, that is the reality of this thing. It is not just this thing; it is all of its appearances. But that is all. There is nothing more than that. It doesn't have any reality beyond its phenomenal appearances.
Prabhupāda: From where the material came, first of all? Beyond the material, the source of material?
Śyāmasundara: He says that "Material in itself is nonconscious, inert, fixed, opaque, uncreated, devoid of potency, lacking becoming, and without any reason for existing; therefore it is superfluous." In other words, existence doesn't have any meaning.
Prabhupāda: So what is the substance?
Śyāmasundara: Well, there is no meaning to anything. It's just here. There is no tracing out. It's not created; it's just here.
Prabhupāda: This kind of philosophy is stated in the Bhagavad-gītā as asuric philosophy, demonic philosophy, because the demons, they do not believe in any superior cause. They everything take as accidental. Just like a man and woman unite accidentally and a child is born. It is like that. There is no actually purpose. The Śaṅkara philosophy, atheistic Śaṅkara philosophy is also like that. Prakṛti and puruṣa meets. All of a sudden there is lust and they meet, and there is some product; otherwise there is no other cause. This sort of theory is called asuric.
Śyāmasundara: He says that opposite to this objective being is the subjective individual, which he calls "being for itself." And he says that the nature of this subjective individual is that it is incomplete, it has potency, but the structure is indeterminant. There is no mass or no density. These things all have density and mass—they are heavy, gross—but the "being for itself," or the subjective individual, has no mass or density.
Prabhupāda: This is like the sense and sense objects. Just like we have got the senses smelling. This is concrete. But the smell is not concrete.
Śyāmasundara: Subtle.
Prabhupāda: Subtle in this sense, that I cannot... Because we are so materialistic that our senses cannot perceive anything which is not concrete. But the highest philosophy, Vedic philosophy, the sense of smelling and the sense object, smell, simultaneously created. Unless there is smell, the nose has no value. Therefore the sense and the sense object, they are simultaneously created. Tan-mātrā. In Sanskrit word it is called tan-mātrā. Just like eyes and beauty, simultaneously. If there is no beauty, then there is no value of eyes. If there is no music, the ear has no value. If there is no soft thing, the touch has no value. Similarly, everything is created—the sense and the sense object and the controller of the senses—and that is...
Purports to Songs
Prabhupāda: Yes. Pāpī tāpī yata chilo, hari-nāme, uddhārilo. H-a-r-i, hari, nāme, n-a-m-e, nāme, uddhārilo, u-d-d-h-a-r-i-l-a. That means "These two Personality of Godhead, they, simply by distributing the transcendental chanting, Hare Kṛṣṇa, has reclaimed all conditioned and sinful souls." Pāpī tāpī yata chilo, hari-nāme uddhārilo. "And the concrete example for this activity is Jagāi and Mādhāi, the two brothers known by Jagāi-Mādhāi." J-a-g-a-i, Jagāi and Mādhāi, M-a-d-h-a-i. Pāpī tāpī yata chilo, hari nāme uddharilo, tā'ra sākṣī, tā'ra sākṣī. T-a-r, sākṣī, s-a-k-s-h-i, sākṣī, jagāi and mādhāi. And then last verse is hā hā prabhu nanda-suta, h-a-h-a, hā hā, prabhu, p-r-a-b-h-u, prabhu, nanda-suta, n-a-n-d-a-s-u-t-a. "My dear Lord Kṛṣṇa, son of King Nanda..." Vṛṣabhānu-sutā-yuta. V-r-i-s-a-b-h-a-n-u, vṛṣabhānu, sutā, s-u-t...
Pradyumna: V-s... Vṛṣa?
Prabhupāda: Vṛṣabhānu, b-h-a-n-u.
| Page Title: | Concrete (Lectures) |
| Compiler: | Rishab, Serene |
| Created: | 06 of Oct, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=26, Con=0, Let=0 |
| No. of Quotes: | 26 |