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Confirmation (Lectures, BG)

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Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG Introduction -- New York, February 19-20, 1966:

The speaker of the Bhagavad-gītā is Lord Śrī Kṛṣṇa. He is mentioned in every page of the Bhagavad-gītā as the Supreme Personality of Godhead, Bhagavān. Of course, "bhagavān" is sometimes designated to any powerful person or any powerful demigod, but here bhagavān is certainly designated to Śrī Kṛṣṇa, a great personality, but at the same time we must know that Lord Śrī Kṛṣṇa, as He is confirmed by all the ācāryas... I mean to say, even Śaṅkarācārya, Rāmānujācārya, Madhvācārya, Nimbārka Svāmī and Śrī Caitanya Mahāprabhu and many others. In India there were many authoritative scholars and ācāryas, I mean, authorities of the Vedic knowledge. All of them, including Śaṅkarācārya, has accepted Śrī Kṛṣṇa as the Supreme Personality of Godhead. The Lord Himself has also established Himself as the Supreme Personality of Godhead in the Bhagavad-gītā.

Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

Impersonal Brahman realization is the realization of His sat part, eternity. And Paramātmā realization is the realization of sat-cit, eternal knowledge part realization. But realization of the Personality of Godhead as Kṛṣṇa is realization of all the transcendental features like sat, cit, and ānanda, in complete vigraha. Vigraha means form. Vigraha means form. Avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ (BG 7.24). People with less intelligence, they consider the Supreme Truth as impersonal, but He is a person, a transcendental person. This is confirmed in all Vedic literature. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). So, as we are also persons, individual living beings, we are persons, we have got our individuality, we are all individual, similarly the Supreme Truth, the Supreme Absolute, He is also, at the ultimate issue He is a person. But realization of the Personality of Godhead is realization of all the transcendental features like sat, cit, and ānanda, in complete vigraha. Vigraha means form. Therefore the complete whole is not formless.

Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

Those who are directed by lust, only they worship the demigods other than the Supreme Lord, Kṛṣṇa. We also may remember that when we speak of "Kṛṣṇa" it is not a sectarian name. The "Kṛṣṇa" name means the highest pleasure. It is confirmed that the Supreme Lord is the reservoir, is the storehouse of all pleasure. We are all hankering after pleasure. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). The living entities or the Lord, because we are full of consciousness, therefore our consciousness is after happiness. Happiness. The Lord is also perpetually happy, and if we associate with the Lord, cooperate with Him, take part in His association, then also we become happy. The Lord descends on this mortal world to show His pastimes in Vṛndāvana full of happiness.

Introduction to Gitopanisad (Earliest Recording of Srila Prabhupada in the Bhaktivedanta Archives):

The Supreme Lord has diverse energies, innumerable energies, which we cannot conceive. But great learned sages, liberated souls, they have studied and they have summarized the whole energies into three parts, into three headings. The first is... All the energies are viṣṇu-śakti. All the energies, they are different potencies of the Lord Viṣṇu. Now, that energy is parā, transcendental. And kṣetra-jñākhyā tathā parā, and the living entities, kṣetra-jña, they are also belonging to the group of that superior energy, as it is confirmed in the Bhagavad-gītā also. We have already explained. And the other energies, the material energy is tṛtīyā karma-saṁjñānyā (CC Madhya 6.154). The other energy is in the mode of ignorance. So that is material energy.

Introduction to Bhagavad-gita As It Is -- Los Angeles, November 23, 1968 :

Devotee: The last sentence was, "Bhagavān sometimes mean any, any, means any powerful person or demigod, but here it means Kṛṣṇa. This is confirmed by all the great..."

Prabhupāda: Now this bhagavān, you have heard, many times I have explained, bhaga. Bhaga means opulence. There are six kinds of opulences. What is that? Wealth, and then influence, strength, reputation and knowledge, beauty and renunciation. Is it not six? If a man is wealthy, very rich, just like in your country Rockefeller, Ford, there are many rich men in your, the..., your country is very rich. So if one is very rich he is called opulent. If a man is very reputed, famous man, he is also opulent.

Introduction to Bhagavad-gita As It Is -- Los Angeles, November 23, 1968 :

Devotee: "This is confirmed by all the great teachers, including Śaṅkara and Śrī Caitanya Mahāprabhu. In India there are many authorities on Vedic knowledge and they have virtually all accepted Śrī Kṛṣṇa as the Supreme Personality of Godhead. We should therefore accept the Bhagavad-gītā as it is, directed by the Supreme Personality of Godhead..."

Prabhupāda: And here is an important fact. The other day while I was walking, I saw one advertisement of tourist agent. India, (indistinct) can view wonderful land. The wonderful land. Anyway, so I asked Karttikeya(?), "So India is considered very wonderful?" He said "Yes." Anyway, India is still considered the land of spiritual cultivation. Even one Chinese author, he has written that if you want to study religion, then you have to go India. He is impartial. He is not Indian nor an American or any country. He is Chinese.

Lecture on BG 1.13-14 -- London, July 14, 1973:

As Kṛṣṇa says, disciplic succession, all the ācāryas will say the same thing. They will not change, they will not interpret. They can explain. But the original fact is not distorted. That is ācārya. Ācārya will never say that "Kṛṣṇa is material. Kṛṣṇa... There was no such thing as Kṛṣṇa. There was no such battle, Battle of Kurukṣetra. These are all imaginary." So if we don't want to be cheated, then we should take Kṛṣṇa as He is presenting Himself and as it is confirmed by the ācāryas. Then our knowledge is perfect.

Lecture on BG 1.15 -- London, July 15, 1973:

So anyone within this material world, they are prisoners. Bhrāmayan yantrārūḍhāni māyayā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Lord Kṛṣṇa as Hṛṣīkeśa, He is sitting in everyone's heart as Paramātmā, and He is guiding. This is confirmed in the Vedas that two birds are sitting on one tree. These two birds, one is Kṛṣṇa and another, the living entity, Paramātmā and jīvātmā. The jīvātmā is eating the fruit, and Paramātmā is simply becoming witness. Anumantā upadraṣṭā. Paramātmā is seeing, Hṛṣīkeśa is seeing that you are doing this. So we may forget what nuisance we had done in our last life, but Paramātmā is there, witness; you have to get a body according to your work. Karmaṇā daiva-netreṇa (SB 3.31.1). You are working, that is being witnessed by the Paramātmā. And He is also giving advice. Because we have forgotten Kṛṣṇa, we have rebelled against Kṛṣṇa. We want to act according to our whims.

Lecture on BG 1.24-25 -- London, July 20, 1973:

So Caitanya Mahāprabhu began to smile that "Even if I take the all the living entities of the universe, but do you know, this universe is only one fragmental part of other, all other universes. There are many other universes." And He compared that "In a bag where, bag full of mustard seeds..." Just imagine, a big bag of mustard seeds. "And this universe is just like one mustard seed." There are so many universes, so many universes. And it is confirmed in the Brahma-saṁhitā: yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Jagad-aṇḍa. Jagad-aṇḍa means this universe. Brahmāṇḍa, jagad-aṇḍa. Koṭi, innumerable. Jagad-aṇḍa-koṭi. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam (Bs. 5.40). And each universe there are innumerable planets. And each planet is different from others. This is God's creation. And these rascals are manufacturing God.

Lecture on BG 1.40 -- London, July 28, 1973:

The Bhāgavata says, Śukadeva Gosvāmī says, that: Kirāta-hūnāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanā khasādayaḥ (SB 2.4.18). Yavana, mlecca yavana. They, they are called... They are also counted amongst the caṇḍālas. Ye 'nye ca pāpāḥ, even lower than that. Ye 'nye ca pāpāḥ śuddhyanti. They becomes purified. How? Prabhaviṣṇave namaḥ. When they are initiated to become Kṛṣṇa conscious. So if a, one may argue, "How it is possible to make a caṇḍāla a Vaiṣṇava?" No, that is possible. Prabhaviṣṇave namaḥ. Viṣṇu is so powerful, omnipotent. He can do that. So only by Viṣṇu mantra, by becoming a Vaiṣṇava, one can transcend all this restriction, sociology. They can be. That is confirmed by Kṛṣṇa: māṁ cāvyabhicāriṇī bhakti-yogena yaḥ sevate sa guṇān brahmātītyaitan brahma-bhūyaya kalpate (BG 14.26). Immediately he transcends. He's in the Brahman platform. One who has taken very seriously this devotional service, he's no more on this material platform. So long we are in the material platform, these distinction, brāhmaṇa, ksatriya, vaiśya, varṇa-saṅkara, they are considered. But when one is transcendentally situated, simply in pure, unalloyed service of the Lord, he's no more in the material platform. He's in the spiritual platform.

Lecture on BG 1.44 -- London, July 31, 1973:

Although two things are similar, externally it appears the same thing, but there is great difference. Whatever you do for your own satisfaction, for the satisfaction of your whims, that is mahā-pāpa, great sin. The same thing, when you do for Kṛṣṇa, that is opening your path to liberation, back to home, back to Godhead. This is difference. You have to change the consciousness. What you are doing? For whom you are doing? For yourself or for Kṛṣṇa? This is Kṛṣṇa consciousness. And that is the perfection of life. In whatever position you are, whatever you are doing, it doesn't matter. That is confirmed in the Śrīmad-Bhāgavatam,

ataḥ pumbhir dvija-śreṣṭha
varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya
saṁsiddhiṁ hari-toṣaṇam
(SB 1.2.13)

Hari-toṣaṇam means to satisfy the Supreme Lord, Hari. That is perfection. It doesn't matter what you are doing. Varṇāśrama-vibhāgaśaḥ. First of all, "whatever doing," it does not mean whatever nonsense you are doing, that will be accepted. No. Varṇāśrama-vibhāgaśaḥ. According to Vedic civilization, there is division of varṇa: brāhmaṇa, kṣatriya, vaiśya, śūdra. So activities must be done according to the varṇāśrama prescription. A brāhmaṇa is ordered to do like this. Satyaḥ śamo damas titikṣa ārjavam. You should practice this. A kṣatriya should practice this.

Lecture on BG 1.44 -- London, July 31, 1973:

So Kṛṣṇa consciousness movement means we have to act everything for Kṛṣṇa under proper direction. We cannot manufacture that "I am doing for Kṛṣṇa." Then that is another misleading. Therefore we require the guidance of the spiritual master. Kṛṣṇa. Guru-kṛṣṇa-kṛpāya (CC Madhya 19.151). In the Caitanya-caritāmṛta, that you have to seek the mercy both of Kṛṣṇa and guru, not that you have become so advanced that you are directly in connection with Kṛṣṇa and whatever you are doing, it is mercy. No. Don't think like that. It must be guided, it must be confirmed by guru. Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151). Bhakti line is there. So our business is, Kṛṣṇa consciousness movement is that we have to satisfy Kṛṣṇa. That reference by that Professor Zaehner, that one rogue, he did by his whims, and he alleged that "After reading Bhagavad-gītā violence, he committed this violence."

Lecture on BG 1.45-46 -- London, August 1, 1973:

My principle should be, "If Kṛṣṇa is satisfied, then everything is all right." But while we are in the mundane platform, we should not concoct the idea that "Kṛṣṇa is pleased; let me do that." No. That you, cannot do. You have to follow the rules and regulations. But if you think that it is... You cannot think; neither you can manufacture. So either you should hear from Kṛṣṇa directly or... That is not possible because we are not in touch with Kṛṣṇa at the present moment. We are trying to see Kṛṣṇa through the transparent medium of spiritual master. So we cannot manufacture that "This is Kṛṣṇa's desire." No. You have to get it confirmed from the transparent medium, spiritual master. These are the principles.

Lecture on BG 2.1 -- Ahmedabad, December 7, 1972:

Indian (2): ...the Pāṇḍavas. So if we do our work so perfect, we can't do it. Otherwise, we... So I am an imperfect devotee. But the question, you see, I was wondering ... all the worldly duties sincerely and honestly to our capacity pride is necessary or inevitable. "Oh, I'm a brāhmaṇa. I'm worshiping God." But pride is necessary that we must do in our own hand. I cannot.

Prabhupāda: Yes. If your life is so made that in every step you are feeling presence of Kṛṣṇa, then it is Kṛṣṇa consciousness. That is the first-class yoga, as it is confirmed by Kṛṣṇa:

yoginām api sarveṣāṁ
mad-gatenāntar-ātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ
(BG 6.47)

Just like these boys, they are being trained up to think of Kṛṣṇa twenty-four hours. Kīrtanīyaḥ sadā hariḥ (CC Adi 17.31). Just like we have constructed this pandal. Our business is to preach Kṛṣṇa. So the energy employed for constructing this temple, that is also Kṛṣṇa, that energy. Somebody is doing... Anything... Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. If our activities are always dovetailed for Kṛṣṇa's satisfaction, that is called vairāgya. Vairāgya. A man is engaged in business. That's all right. But if the fruit of that business is made, is meant for Kṛṣṇa, then sva-karmaṇā tam abhyarcya (BG 18.46).

Lecture on BG 2.4-5 -- London, August 5, 1973:

Everyone. Because they want to be competitor of Kṛṣṇa. Kṛṣṇa says that bhoktāram: "I am the supreme enjoyer." Sarva-loka-maheśvaram: (BG 5.29) "I am the Supreme proprietor." And the Vedas also confirm, īśāvāsyam idaṁ sarvam (ISO 1). "Everything is the property of the Supreme Lord." Sarvaṁ khalv idaṁ brahma. These are Vedic injunctions. Yato vā imāni bhūtāni jāyante: "From whom everything has come." Janmādy asya yataḥ (SB 1.1.1). These are Vedic versions. But still, we, because we are enemies, "No, why Kṛṣṇa shall be the proprietor? I am the proprietor. Why Kṛṣṇa shall be God only. I have got another God. Here is another God."

Lecture on BG 2.7 -- London, August 7, 1973:

So guru is Kṛṣṇa. Here is the example given by Arjuna. Pṛcchāmi tvām. Who is that tvām? Kṛṣṇa. "Why you are asking Me?" Dharma-sammūḍha-cetāḥ (BG 2.7). "I am bewildered in my duties, dharma." Dharma means duty. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Sammūḍha-cetāḥ. "So what I have to do?" Yac chreyaḥ. "What is actually my duty?" Śreyaḥ. Śreyaḥ and preyaḥ. Preyaḥ... They are two things. Preya means which I like immediately, very nice. And śreya means ultimate goal. They are two things. Just like a child wants to play all day. That is childish nature. That is śreya. And preya means he must take education so that in future his life will be settled up. That is preya, śreya. So Arjuna is asking not preya. He's asking instruction from Kṛṣṇa not for the purpose of confirming his śreya. Śreya means immediately he was thinking that: "I shall be happy by not fighting, not by killing my kinsmen." That, he was, like a child, he was thinking. Śreya. But when he came to his consciousness... Not actually consciousness, because he's intelligent. He's asking for preya, uh, śreya. Yac chreyaḥ syāt. "What is the, actually, my ultimate goal of life?" Yac chreyaḥ syāt. Yac chreyaḥ syāt niścitaṁ (BG 2.7). Niścitam means fixed-up, without any mistake. Niścitam.

Lecture on BG 2.8 -- London, August 8, 1973:

People become perplexed. Indrāri vyākulaṁ lokaṁ mṛdayanti yuge yuge. So when, at that time, Kṛṣṇa comes. Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28). There are list of names of the incarnation of Kṛṣṇa and God, or God. But after mentioning all the names, the Bhāgavata indicates that: "All the names listed herewith, they are partial representation of Kṛṣṇa. But the name, Kṛṣṇa is there. He's real, original Personality of..." Kṛṣṇas tu bhagavān svayam. And He comes... Indrāri-vyākulaṁ loke. When people are too much embarrassed by the onslaught of the demons, He comes. And He also confirms. This is śāstra. One śāstra says He comes in this condition. And Kṛṣṇa says: "Yes, yadā yadā hi dharmasya glānir bhavati bhārata tadātmānaṁ sṛjāmy aham: (BG 4.7) at that time, I come."

Lecture on BG 2.8-12 -- Los Angeles, November 27, 1968:

Devotee: "Kṛṣṇa clearly says that in the future also the individuality of the Lord and others, as it is confirmed in the Upaniṣads, will continue eternally. This statement of Kṛṣṇa is authoritative."

Prabhupāda: Yes, Upaniṣad says nityo nityānām. Now, nitya means eternal, and the Supreme Lord is the supreme eternal, and we individual souls, we are also many eternals. So He is the leader eternal. Eko bahūnām... How He is leader? Eko bahūnāṁ vidadhāti kāmān. That one, singular number eternal, person, He is supplying all the needs of other eternals. These things are clearly said in the Vedas. And actually we are experiencing. Just like in Christian theology, the individual goes to the church and prays God, "Give us our daily bread." Why he's asking God? Of course, this atheist class of men are now teaching them, "Where is bread? You are going to church. You come to us; we shall supply you bread." So this Vedic thought is there also. The Vedas say, eko bahūnāṁ vidadhāti kāmān. That supreme one eternal, He's supplying, He's maintaining all other individual eternals. And Bible also enjoins that "You go, ask for your bread to God."

Lecture on BG 2.8-12 -- Los Angeles, November 27, 1968:

Devotee: "Therefore the Māyāvādī explanation of the Gītā is a most misleading presentation of the whole truth. Lord Caitanya has forbidden us to read commentaries made by the Māyāvādīs and warns that one who takes to understanding of the Māyāvādī philosophy loses all power to understand the real mystery of the Gītā. If individuality refers to the empirical universe, then there is no need for teachings of the Lord. The plurality of the individual souls and of the Lord is an eternal fact, and it is confirmed by the Vedas as above mentioned."

Prabhupāda: So you read very carefully Bhagavad-gītā. You have to meet so many opposing elements; so you have to argue and convince them. Hm. (saṅkīrtana party enters and offers obeisances) So, what is your report?

Tamāla Kṛṣṇa: Yesterday we sold 125 magazines and collected twenty dollars. Today, so far, Junior Dave(?), he has sold... How many have you sold today?

Junior Dave: Eighty-five.

Tamāla Kṛṣṇa: Eighty-five today so far.

Prabhupāda: And there is night.

Lecture on BG 2.11 -- Rotary Club Address -- Hotel Imperial, Delhi, March 25, 1976:

The inhabitants of those planets are very opulent. The material happiness available in those planets are hundreds and thousand times better than in this planet. So it is confirmed in the Bhagavad-gītā that sun planet is also inhabited by living beings. But their body is made of fire. That is the difference. Just like here our body is made of earth. Earth, air... Earth, water, air, fire, ether—these are the five material elements. In some planet the earth is prominent; in some planet the water is prominent; in other planet the fire is prominent. So this is the creation of God, different varieties. That is confirmed in the Bhagavad-gītā:

athavā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham idaṁ kṛtsnam
ekāṁśena sthito jagat
(BG 10.42)

This material world, composed of many millions of universes, that is one-fourth creation of the Supreme Personality of Godhead. Ekāṁśena sthito jagat.

Lecture on BG 2.11 -- Rotary Club Address -- Hotel Imperial, Delhi, March 25, 1976:

This is confirmed in another place, yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13). This kuṇape, this bag of three elements, kapha pitta vāyu, or, take it, the skin, muscle, veins, bones, urine, stool, blood—what you will find if you dissect this body? They are all material things. What is blood? It is also water, red water. The urine, this is also water. And this bone, bone is nothing but earth hardened. If you take plaster of Paris... They sometimes show artificial bone also in the medical college. But that is not. That is bone. That is earth. So do you think this combination of this earth, water, air, fire, is life? Can you produce life? You take... You can get enough earth, water, air, pus, stool, urine, blood. You manufacture one life. That you cannot do. This is called analysis.

Lecture on BG 2.12 -- New York, March 7, 1966:

In Germany there are great, great scholars, in England, in Japan, in all countries. So why? Because it is spoken by a great personality. Apart from... We may... We Hindus, we accept Him the Supreme Personality of Godhead, but others, even not accepting Him the Supreme Personality of Godhead, they accept it as, at least, that He was a great personality. Therefore, besides the Hindu community, others, they are also consulting the knowledge. Now, my point is that when such a great personality, and when a..., we accept Him as the Supreme Personality of Godhead, then His version is right. What He says, that from our practical experience we can conclude that every individual persons who were in the past individuals, they are also individuals at the present, and they'll continue to be individuals, and this is by our common sense, but it is confirmed by Śrī Kṛṣṇa, whom we call the Supreme Personality of Godhead, and He is accepted as a great personality. He says, na tu eva ahaṁ jātu nāsam: "Don't think that I was not in existence." That means "I was in existence," not that "Just now I have come before you as God, as Śrī Kṛṣṇa. I was Śrī Kṛṣṇa in the past also, and I am Śrī Kṛṣṇa at the present.

Lecture on BG 2.12 -- New York, March 7, 1966:

We are all individual persons. God is also individual person. It is confirmed in the Vedic literature. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). Nityo nityānām. Nitya means eternal. We are all eternal. This is plural number. So amongst all the eternal living entities, He is the chief. This is a definition of God, is given in the... Nityo nitya. Cetanānām, nit..., cetanaś cetanānām: "We are all conscious, conscious beings." So He is the supreme conscious. He is the supreme conscious. Now, of course, there are some yogic schools. In America you'll find. They do not believe in God. But it is not actually... The yoga principle does not deny the existence of God. God is there.

Lecture on BG 2.12 -- New York, March 9, 1966:

That means this aham, Śrī Kṛṣṇa. And na tvam: "And you." That means Arjuna. And na ime janādhipāḥ: "Neither all these kings." He's dividing the whole audience into three: "Myself, yourself and they." And again He confirms it, sarve: "all." He never identifies into one. So this is the version of Śrī Kṛṣṇa. Now, if I say that our interpretation of aham, I, myself, yourself, and he, or she, different vision, this is due to our ignorance. You can say. Because I am ignorant, it may be my mistake, that I see differently from you. But Śrī Kṛṣṇa, Lord Śrī Kṛṣṇa, cannot see like that. He is above all this ignorance because He's all-perfect. And we have already defined that the Supreme Lord is full of knowledge. So... He's full of knowledge, supreme knowledge. Now, if the Supreme Personality, with full knowledge... He cannot commit any mistake.

Lecture on BG 2.13 -- Pittsburgh, September 8, 1972:

It is eternal, śāśvata, existing forever. Na hanyate hanyamāne śarīre (BG 2.20). By annihilation of this body, the soul does not die. Because... This is also confirmed in the Upaniṣads, Vedas: nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ vidadhāti kāmān. The God is also eternal, and we are also eternal. We are part and parcels of God. Just like gold and fragments of gold; both of them are gold. Although I am fragment, a particle of gold or the spirit, still, I am spirit. So we get this information that both God and we, living entities, we are eternal. Nityo nityānām, nitya means eternal.

Lecture on BG 2.13 -- Manila, October 12, 1972:

Just the tip of your hair you divide into one hundred parts, and again take that one-hundredth part and divide again into another hundred parts, that means one ten-thousandth part of the tip of hair is the length and breadth of the soul. So how you can see? You can simply perceive that there is soul, and it is confirmed by the authority of Vedas. And how the soul passing from one body to another, that also you can hear how it is passing. The example is given, just like this some good smell, flavor, is passing by the air and you smell, you feel, "Oh, very nice smell." But you cannot see the smell, neither the carrier of the smell. The carrier of the smell is the air, and the smell, it is still finer. But when it comes before your nose, the instrument, you understand that there is very nice flavor passing. You can experience, although you cannot see, you cannot touch, you cannot taste. So it is not that, that sometimes things which are beyond the test of our material senses, they are not existing. That is foolishness. We must accept that our senses are imperfect. So how we can understand everything by the test of experimental knowledge? No.

Lecture on BG 2.13 -- Hyderabad, November 18, 1972:

So here is Kṛṣṇa. From śāstric evidences, by His opulences, by His power... Because Bhagavān means full of six opulences. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47). He must be the richest. He must be the strongest. He must be the most famous. He must be the most beautiful. He must be the great renouncer. In this way, that is the definition of God. So that definition is confirmed by Lord Brahmā: īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Īśvara means controller. Unless one is powerful, how he can control? So every one of us is little, a small controller. Somebody controls in his office. Somebody controls in his family life. Somebody controls a few factories. There are controllers. But nobody can say that "I am the supreme controller." That is not possible. The supreme controller is Kṛṣṇa.

Lecture on BG 2.13-17 -- Los Angeles, November 29, 1968:

One whose knowledge is not perfect, they think imperson, everything homogeneous. And one whose knowledge is perfect... Vedas also confirm it... Just like in the Īśopaniṣad, there is a verse in which it is stated that "Please withdraw Your effulgence so that I can see Your real face." Just like the sun globe. You cannot see it perfectly due to the dazzling sunshine. But the sun globe is there, and in the glow there are living entities, and there is a principal head man, god. They are not man because their body is made of fire. So similarly, the first, impersonal impression, Brahman, then further advanced, Supersoul, and when further advanced, the Supreme Personality of Godhead, Kṛṣṇa. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). First realization, Brahman, impersonal; the second realization is Paramātmā, Supersoul; and the last realization is the personal form of God, Kṛṣṇa.

Lecture on BG 2.17 -- Hyderabad, November 22, 1972:

Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). That Supersoul is present both in you and in me. Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). Sarva-kṣetreṣu bhārata. In every living entity. Sarva-kṣetreṣu. It is confirmed in the Vedic sūtras, Brahma-sūtra: aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. Eko 'py asau racayituṁ jagad-aṇḍa-koṭim (Bs. 5.35). That Supersoul is present within this universe. Because that Supersoul is present within this universe, Kṛṣṇa says, viṣṭabhya aham: "I enter within this world." Ekāṁśena sthito jagat: (BG 10.42) "I do not enter, but My plenary portion, ekāṁśena, Paramātmā..." The Kṣīrodakaśāyī Viṣṇu, He enters. The Garbhodakaśāyī Viṣṇu, He enters within this universe. And the Kṣīrodakaśāyī Viṣṇu enters into everything, even in the atom. Therefore it is working. So that consciousness is there. Because the universal consciousness of Viṣṇu is there, therefore everything within the universe is working so nicely. Not that nature... Nature, you can compare with your body... The material nature is there, but without the soul's presence, the consciousness being there, it will not work.

Lecture on BG 2.18 -- London, August 24, 1973:

It is in the Upaniṣad, Śvetāśvatara Upaniṣad. This is called Vedic evidence. In another, in the Śrīmad-Bhāgavatam, there is evidence. What is that? Keśāgra-śata-bhāgasya śatadhā, sadṛśaṁ jīvaḥ sūkṣma (CC Madhya 19.140). Sūkṣma, very fine. Jīvaḥ sūkṣma-svarūpo 'yaṁ saṅkhyātītaḥ kalpate. This jīva, not one, two, three, four—you cannot calculate. Asaṅkhya. So these are evidences in the Vedic literature. So we have to accept it. Kṛṣṇa confirms it and actually also you cannot measure. But we get evidence, the presence of the soul, presence of the soul. Still, how we can say there is no soul? No. This is foolishness. The whole world is going on under this foolishness. Not only now, before also. Like Cārvāka Muni, he was atheist, he did not believe. Lord Buddha also said like that, but He cheated. He knew everything because He is incarnation of God.

Lecture on BG 2.20-25 -- Seattle, October 14, 1968:

Viṣṇujana: "...confirm this concept of two kinds of souls by comparing them to two friendly birds sitting on the same tree. One of the birds, the individual atomic soul, is eating the fruit of the tree, and the other bird is simply watching his friend. Of these two birds, although they are the same in quality, one is captivated by the fruits of the material tree, while the other is simply witnessing his activity. Kṛṣṇa is the witnessing bird and Arjuna is the eating bird. Although they are friends, one is still the master and the other is the servant."

Prabhupāda: That is the eternal relationship. These are confirmed in Vedic literature just like Śvetāśvatara Upaniṣad, Muṇḍaka Upaniṣad. The system is whatever is mentioned in the Vedas, that is authoritatively accepted. That is the Vedic understanding. If there is some evidence in the Vedas... Just like in law court, if there is some section in the lawbook, then the lawyers, the judge, accept it. "Yes, it is like this." Similarly knowledge. Vedas means knowledge. So perfect knowledge is there. Therefore if the evidence is there in the statement of Vedas, that is the proof. Śabda-pramāṇa. There are three kinds of evidences. Pratyakṣa, direct sense perception, and śabda-pramāṇa, evidence from the Vedic statement, and anumāna, aitihya, historical or hypothesis. So out of all evidences, the evidence which is called, derived from Vedic statement, that is accepted as most authoritative.

Lecture on BG 2.20-25 -- Seattle, October 14, 1968:

Even iron is being burned, any metal, any hard thing, stone is being burned, everything is being burned. But here it is said that soul cannot be burned. So does it mean that it is stronger than iron and stone? But it is very fragmental, minute, atomic portion. But it cannot be burned. So all these symptoms... Cannot be burned, cannot be cut into pieces. So here the Māyāvādī theory will fail. If the soul cannot be cut into pieces, then how the soul has become enwrapped with māyā? They give the example, ghaṭākāśa-poṭākāśa. Of course, they say that it is covered, it is not cut into pieces. But the soul is separated, I mean to say, a separate identity constitutionally. That will be confirmed in the Fifteenth Chapter. Mamaivāṁśo jīva-bhūtaḥ sanātanaḥ (BG 15.7). Sanātana means eternally. Eternally the example just like fire and fire sparks. The fire sparks are part and parcel of the fire. Similarly the soul, individual soul, is part and parcel of the Supreme. But that part and parcel is eternally. Not that being covered by māyā, it has become individual. No. Individual permanently. Permanently individual. As God is permanently individual, so every one of us living entities, we are permanent.

Lecture on BG 2.20-25 -- Seattle, October 14, 1968:

It is not that by māyā we have been separated, cut into pieces, fragment. It is clearly stated it cannot be cut. If it is not cut, cannot be cut, then how I have become fragment? That I am not cut fragment. I am eternal fragment. That is confirmed in the Fifteenth Chapter, sanātana, eternal. Try to understand. Just like you take a paper, you cut into pieces. That is cut. But here it is said that the spirit cannot be cut. Then how we have become fragment pieces, different individuals? That means we are eternally so. We are eternally individual. It is not that by the influence of māyā you have been cut into pieces. No. Here it is said you cannot be cut. Another, it cannot be burned. If you study one verse of Bhagavad-gītā, you understand so many things. It cannot be burned. Now if it cannot be burned, then in fire also there is soul. The materialists say that in the sun globe, it is impossible to have living entities there. No. Because it cannot be burned. So impossible, possible. So this Vedic knowledge that sun planet is a planet just like other planets, and it is fiery, and the residents are also fiery body.

Lecture on BG 2.20-25 -- Seattle, October 14, 1968:

Unbreakable, again. The Māyāvādī theory that it has broken parts by māyā. No. Unbreakable. That means eternally we are individual, separated. Just like we are sitting, all individual. This is our eternal position. Kṛṣṇa is confirming that "Arjuna, yourself, Myself, and all these people who are assembled here, they're all individuals. They existed in the past, and they'll continue to exist in the future." So this is a confirmed truth, that every living entity is individual and Kṛṣṇa is also individual. And that is also stated in the Vedas. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He is the chief of all these individual living entities. That is the difference. He is the chief. Just like you have accept me the chief of your group. But that does not mean in all other respects we are all one. You have got the same feeling; I have got the same feeling. You have selected me, or I have got some extraordinary qualification, I am controlling you. Similarly Kṛṣṇa has got the extraordinary quality by which He can control the whole situation.

Lecture on BG 2.20-25 -- Seattle, October 14, 1968:

The Supreme Lord has no legs and hands, but still, He accepts whatever we offer. Now we are accepting, we are offering here foodstuff, Kṛṣṇa. So it is confirmed that He accepts. Now He is... We do not know how far away He is staying in Vaikuṇṭhaloka. There is no limit of measurement. Then how He's accepting? It is said that javana, He is accepting our offerings. So He must be accepting with His hand. So He can stretch His hand so many millions and trillions miles away. Therefore when it is said that He has no hand, that means He has no hand like us, limited. But that does not mean He has no hand. He has hand unlimited. Unlimitedly He can stretch. That we cannot conceive. Because we have got this three-feet hand. So Kṛṣṇa must have at least four-feet. That's all.

Lecture on BG 2.27-38 -- Los Angeles, December 11, 1968:

Still, in the modern society, which is so proud of scientific advancement, so far soul is concerned, it is amazement. Nobody understands, still. And those who are hearing about the existence of soul, some of us also in amazement. It is a mysterious thing. And even after hearing... Just like some student. There are many students, they are reading Bhagavad-gītā, which confirms from the very beginning the existence of soul, but still, Bhagavad-gītā they are reading daily, they cannot understand what is soul. Amazement.

Lecture on BG 2.28 -- London, August 30, 1973:

So our main concern is that I am not temporary. My body is temporary. Now I am working for the body. That is illusion. Ahaṁ mameti (SB 5.5.8). Then what is real fact? Real fact is that I am spiritual particle, and the whole spirit is Kṛṣṇa, or God. Therefore, as part and parcel of God it is my duty to serve God. That is spiritual life, bhakti-yoga, That is called svarūpa. And in another place, the Bhagavad-gītā confirms it that sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). When I realize that I am not this body, then immediately I transcend the three modes of material nature: sattva-guṇa, rajo-guṇa, tamo-guṇa. Under the bodily concept of life, I am influenced by one of the modes of material nature and acting.

Lecture on BG 2.31 -- London, September 1, 1973:

Brāhmaṇa must be well-versed in the Vedic literature and he must preach also, make others also brāhmaṇa, paṭhana pāṭhana. Not that "I have become brāhmaṇa. So there is no need of others becoming brāhmaṇa. There will be competition." Just like in India they have become very much afraid that I am making Europeans and Americans brāhmaṇas, so they are very much against me. They come to fight with me. In Hyderabad they came to fight. "Sir, you are making brāhmaṇas, these Europeans and Americans? This is not good." "And why not?" So we had some discussion. So actually it is not that brāhmaṇa is made by birth. Brāhmaṇa means, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). By quality and work. Similarly, everything, by quality and work. This is confirmed by Nārada Muni.

Lecture on BG 2.31 -- London, September 1, 1973:

Those who are in Kṛṣṇa consciousness, those who have decided to serve Kṛṣṇa only, they are no longer in the categories of sva-dharma, the bodily sva-dharma, brāhmaṇa, kṣatriya, vaiśya, śūdra, or brahmacārī, vānaprastha. He is transcendental. That is confirmed in every śāstra. So so far we are concerned, Kṛṣṇa conscious, so long our bodily concept of life is not completely eradicated, we must follow the sva-dharma of the body. Brāhmaṇa, kṣatriya, vaiśya, śūdra, ity ādi. But when actually advanced, that is mahā-bhāgavata. We should not imitate that, but our process is the more we advance in Kṛṣṇa consciousness, we become transcendental to this bodily concept of life, brāhmaṇa, kṣatriya, vaiśya, śūdra.

Lecture on BG 2.36-37 -- London, September 4, 1973:

Either it is happiness or distress." This is brahma-bhūta (SB 4.30.20). Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). A devotee is always prasannātmā, because his happiness is to serve Kṛṣṇa. His only business is to see Kṛṣṇa happy, that's all. This is devotion. There may be loss or gain, there may be victory or defeat, there may be distress or happiness, it doesn't matter. He's not affected with this duality. That is being taught now. Real Bhagavad-gītā begins here. Kṛṣṇa is teaching. In the last also... This will go on in different languages up to the end of the Bhagavad-gītā. Mām ekaṁ śaraṇaṁ vraja. That's all. Saṁsiddhir hari-toṣaṇam (SB 1.2.13). Bhāgavata also confirms this. You do not look after whether it is loss or gain, but you have to see whether Kṛṣṇa is satisfied. That's all. That is your only business. That is your only business.

Lecture on BG 2.40 - London, September 13, 1973:

In another place it is also said, yoga-bhraṣṭo 'bhijāyate. Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate (BG 6.41). Yoga-bhraṣṭa: falling down from devotional service, he gets next chance again. He gets birth in very good family, rich family, and pure family, brāhmaṇa family, so that again he'll be given chance. "Now, you begin again." These are explained, you'll find. Therefore, Nārada Muni says that even if he is, for the time being, failure, then there is no loss. But on the other hand, ko vā artha āptaḥ abhajatāṁ sva-dharmataḥ. Suppose one is very nicely executing his occupational duty, he's a businessman, very routine work, doing business, making profit and everyone appreciates his routine work. Even if he does so, or he is a very nice brāhmaṇa, nice kṣatriya, so he has done his duty very nicely, but he has not taken to Kṛṣṇa consciousness. Śāstra says, what he has gained? What he has gained? In many places it is confirmed, in Bhāgavata, that,

ataḥ pumbhir dvija-śreṣṭhā
varṇāśrama-vibhāgaśaḥ
svanuṣṭhitasya dharmasya
saṁsiddhir hari-toṣaṇam
(SB 1.2.13)

Take to Kṛṣṇa consciousness means the way how you can please the Supreme Lord. But if by executing your so-called occupational duty of the body, if you do not take care of taking to Kṛṣṇa consciousness or pleasing the Supreme Lord, then you have no gain. You are simply working for nothing, wasting your time. You are thinking that "I'm doing my duty very nicely. I'm a brāhmaṇa, I'm doing my duty." "I am businessman doing my duty," "I'm scientist." "I am..." Actually, you are not doing your duty.

Lecture on BG 2.49-51 -- New York, April 5, 1966:

Now, Bhagavad-gītā also confirms that, once begun, this spiritual life, then he's not loser in the sense that his human life is guaranteed in the next birth. In the ordinary duty, you do not know whether you'll have again this human body or not. There is no certainty. That will depend on your quality of work. But here, if you begin your spiritual life, sacrificing all other duties, then your next life as human being is guaranteed, guaranteed. You'll find in Bhagavad-gītā that śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate (BG 6.41). Bhraṣṭa. Bhraṣṭa means one, yoga-bhraṣṭa, one who is prosecuting the yoga system... The yoga sys... Yoga system I have already explained. Yoga system means the transcendental process by which we realize ourself, we link up our life with self-realization. That is called yoga.

Lecture on BG 2.51-55 -- New York, April 12, 1966:

Īśvara, every one of us, īśvara. The translation of īśvara word is "god." Now, god, god means, īśvara means controller. So every one of us is controller, but Kṛṣṇa is the supreme controller. He has no controller. I am controller, I am Brahman, but at the same time, I have got superior controller over me. But Kṛṣṇa is called Paraṁ Brahma, or the īśvara parama, the supreme controller, because He has no controller over Him. That is the acceptance of Arjuna. This is the mode of studying Bhagavad-gītā. If we don't interpret in our own way. If we really want to study Bhagavad-gītā, then here is the confirmation by Arjuna how he understands Kṛṣṇa after hearing Bhagavad-gītā. Not only that, he also... In the Eleventh Chapter you'll find that Arjuna will request Kṛṣṇa to show him His gigantic universal form. Because he, Arjuna, as he is, he accepted Kṛṣṇa that He's God undoubtedly.

Lecture on BG 2.51-55 -- New York, April 12, 1966:

We have already noted, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda... Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sac-cid-ānanda-vigrahaḥ means His body is full—full of bliss, full of knowledge, and it is eternal. That is completely distinct from this body. So when there is description of the Lord that He is formless, He is formless means He is not of this form. He has got a sac-cid-ānanda-vigrahaḥ (Bs. 5.1), a different element. Therefore He's called pavitra. And paramaṁ bhavān: "You are the Supreme Original." Puruṣaṁ śāśvataṁ divyam ādi-devam ajaṁ vibhum. So "You are Puruṣa." Puruṣa means enjoyer. "In the Vedic literature, about Yourself...," āhus tvām ṛṣayaḥ sarve, "all the great sages accept You, the Supreme Lord." Āhus tvām ṛṣayaḥ sarve devarṣir nāradaḥ. Devarṣir nārada. I have already spoken to you about Nārada. He has also accepted Him. That means authorities. He's quoting authorities. Not that "I am personally accepting you as such, but there are many authorities, many authorities." So we have to understand about the science of God from the extraordinary activities and confirmed by the authorities, accepted by the revealed scriptures. Then we have to accept. You see? Not blindly. So Arjuna is giving such evidences. Asito devalo vyāsaḥ svayaṁ caiva bravīṣi me: "You are accepted by such authorities like that, and I have the opportunity that I hear all this from You directly. I am fortunate enough that I am become Your..., I am related in friendship with You, and I am hearing."

Lecture on BG 3.8-13 -- New York, May 20, 1966:

Now, as soon as a living being is born in this material world, he has got many obligations. He has got obligation to the different demigods. Why obligation? Now, because just like the sun is also one of the demigods. He is supplying you light, so you have got some obligation. Don't you have any obligation? If you have got obligation to the electric powerhouse for supplying this light, which you are enjoying now, have you got no obligation to the sun who is supplying so much profusely light? Yes, you have got. The Vedic literature confirms it that you are indebted to the sun. Similarly, you are indebted to the moon. Similarly, you are indebted to air. And so many things we are taking advantage of the supernatural power. So we are actually indebted. Similarly, we are indebted to the ṛṣis, great sages, because they have left behind them all this Vedic knowledge. You are taking advantage. Just like this Bhagavad-gītā, or any scripture, any book of knowledge.

Lecture on BG 3.8-13 -- New York, May 20, 1966:

At one stroke he becomes liquidated from all obligation. And in the Bhagavad-gītā you will find this statement confirmed in the last portion of Bhagavad-gītā. The Lord says that ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: "If you surrender unto Me..." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). The Lord says that "You have not do. You have to do nothing. You simply surrender unto Me." Sarva-dharmān parityajya (BG 18.66). "You have got so many obligations; it is right. But it is impossible for you." Of course, there are systems how to liquidate your obligation. But especially in this age, oh, who is going to satisfy the demigods? Who is going to satisfy the forefathers? Who is going to satisfy the so many obligation with ordinary living being? Nobody is going. But if you don't satisfy your indebtedness, then there will be reaction. But if you surrender unto the Supreme Lord, you will be protected from all reaction. Therefore it is very easy. By one installment we become free from all obligation.

Lecture on BG 3.8-13 -- New York, May 20, 1966:

Pāpebhyaḥ means the reaction of sins. Now, if I don't repay my indebtedness to the persons to whom I am obliged, then I have become sinner. I am sinner. Just like I owe to you $100 or $1,000. I don't pay you. So then I become a culprit in the consideration of the state law. I have to pay you. Similarly, all indebtedness has to be liquidated. If you are unable to liquidate, then you will be a sinner. But you can save yourself from the reaction of all sins if you surrender unto the Supreme Lord. Sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundaṁ parihṛtya kartam. You have got some duties, but if you give up all your duties and simply surrender unto the Supreme Lord, then you are liquidated at once. This is the version of Bhāgavata and this is confirmed in Bhagavad-gītā by the Supreme Personality of Godhead Śrī Kṛṣṇa, that "If you surrender unto Me, giving up all your other obligation, then I shall give you all protection." Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66).

Lecture on BG 3.11-19 -- Los Angeles, December 27, 1968:

Tamāla Kṛṣṇa: "As one has to work in ordinary life by the direction of the state, similarly one has to work under the direction of the supreme state of the Lord. Such instructions in the Vedas are directly manifested from the breathing of the Supreme Personality of Godhead. It is said all the four Vedas, namely the Ṛg Veda, Yajur Veda, Sāma Veda and Atharva Veda, are emanations from the breathing of the great Personality of Godhead. The Lord, being potent, can speak by His breathing air, as it is confirmed in the Brahma-saṁhitā."

Prabhupāda: Yes. We should not think how it is that Lord gave His laws through breathing. Because with breathing we cannot speak anything. That means I am calculating the strength of God with my capacity. The Brahma-saṁhitā says no. Aṅgāni yasya sakalendriya vṛttimanti. The every part, or every limb, of the body of Kṛṣṇa, the Supreme Personality, can act of other limb. Just like I can see through the eyes only. But Kṛṣṇa can see through His finger also. That is His omnipotency. Omnipotency means every limb has got the potency of all other limbs. That is called omnipotency. We speak of omnipotency, but we do not know the meaning of omnipotency. This is omnipotency, that by His glance God created this world by His glance. Sa īkṣata sa asṛjata. These are Vedic hymns. So we can say that how is that, simply God saw and there was creation? Yes. That is omnipotency. Why do you think in terms of your capacity? That is materialism. As soon as you think of God in my capacity, that is materialism. You have to accept as it is said in the Vedas. Then you understand what is God. Otherwise you cannot.

Lecture on BG 3.17-20 -- New York, May 27, 1966:

I never told in this meeting, but he told me that somebody told him I have got fifteen children. This is misunderstanding. If I say... He asked me, "Swamiji, how many children you have got?" I told him I have got at home three boys and two girls. And he told me that "I understood that you have got fifteen children." So that means, anyway, if you want to know about me, then you must know from me. That is authentic. That is authentic. Or from a confidential person who is confidence of me. Similarly, if you want to know Kṛṣṇa, then here is Bhagavad-gītā, spoken by Kṛṣṇa Himself. You just try to understand and you learn Kṛṣṇa. Or you learn confirmation. Suppose if you cannot understand Kṛṣṇa by reading Bhagavad-gītā, or by hearing Bhagavad-gītā, then you know that Bhagavad-gītā was spoken to Arjuna, and Arjuna has admitted about his understanding in the Tenth Chapter. So just try to understand Arjuna. How he understands? Either you understand Kṛṣṇa directly, or you understand through the authority who was spoken directly by the Lord.

Lecture on BG 3.21-25 -- New York, May 30, 1966:

Now, here He says which I was going to explain from Vedic scripture. So Kṛṣṇa says, na me pārthāsti kartavyam: "I have nothing to do." He has nothing to do; still, He is so powerful? Yes. That is confirmed in the Vedic scripture, that Brahman, the nature of Brahman, is described like this, na tasya kāryam karaṇaṁ ca vidyate: "The nature of Brahman is that He has nothing to do." He has nothing to do. That is the difference between God and ourself. We have to do everything to achieve a certain aim, but God has nothing to do. Na tasya kāryaṁ karaṇaṁ ca vidyate na tat-samaś cābhyadhikaś ca dṛśyate: "And nobody is found who is equal to Him and or greater than Him." Nobody is found. These are the definition in the Vedic literature, that "God has nothing to do. Nobody is equal to Him, and nobody is greater than Him."

Lecture on BG 3.25 -- Hyderabad, December 17, 1976:
In which way we have to engage our brain and talent they do not know. That is the difference between a devatā and an asura. Asura does not know. Asura thinks that he will live forever and let him prepare big, big plans for material comforts. This is asuric civilization. He'll not be allowed to stay here. Duḥkhālayam aśāśvatam (BG 8.15). It is the place for suffering so that we can understand our position. But these fools, they do not take the suffering into consideration. They are making plans for more suffering. This is foolish civilization. They cannot... The so-called scientists, they are talking in jugglery of words, advancement. And as we were discussing this morning, any intelligent can ask, "So what you have solved? What kind of solution you have made of this problem of birth, death, old age and disease? Have you solved this problem?" That they will not say, "Yes." "Yes, we are trying after millions of years it may be possible." That is also... "It may be that we shall live forever." They say like that. Now, who is going to live for millions of years to see, to confirm your proposal? Everyone will be finished within fifty, sixty years.
Lecture on BG 4.1-6 -- Los Angeles, January 3, 1969:

Actually the sun is always there. But owing to our defective, insufficient eyesight we must calculate the appearance and disappearance of the sun in the sky. And because His appearance and disappearance are completely different from that of any ordinary common living entity, it is evident that He is eternal in blissful knowledge by His internal potency, and He is not contaminated by material nature. The Vedas confirm that the Supreme Personality of Godhead is unborn, and yet He still appears to be taking His birth in multi-manifestations. The Vedic supplementary literature also confirms that even though the Lord appears to be taking His birth, He is still without change of body. In the Bhāgavatam He appears before His mother as Nārāyaṇa with four hands and the decorations of the six kinds of full opulences. His appearance in His original eternal form is His causeless mercy, according to the Viśvakośa dictionary.

Lecture on BG 4.2 -- Bombay, March 22, 1974:

It is spiritual, avyayam. Avyayam means "that does not perish." Anything material, it perishes. But spirit soul, or spiritual anything, everything, that is imperishable, avyayam. So knowledge of Bhagavad-gītā, as Kṛṣṇa is avyayam, the spirit whole, whole spirit, paraṁ brahma, paraṁ dhāma (BG 10.12), Supreme Spirit, similarly His words, Bhagavad-gītā, is also spirit, Supreme Spirit. Abhinna. There is no distinction. Therefore we are giving so much importance to the... The so-called scholars may take it as ordinary book, but one who is serious about Bhagavad-gītā, he does not take Bhagavad-gītā, the words of Bhagavad-gītā or the teachings of Bhagavad-gītā, as ordinary teachings. This is confirmed. Therefore it is so important.

Lecture on BG 4.5 -- Montreal, June 10, 1968:

Kṛṣṇa, now it is established that He hasn't got this material body. It will be confirmed in the Tenth Chapter also: avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). Rascals... Mūḍha means rascals. Most ignorant, he is called mūḍha, or an ass. So this word is used there, mūḍha. Mūḍha means rascals. "Rascals, they decry upon Me, Kṛṣṇa, because I am here just like an ordinary man. Mānuṣīṁ tanum āśritam. Because I have appeared here as an ordinary man, as Kṛṣṇa, as Arjuna's friend or the son of Devakī and Vasudeva, or the descendant in the Yadu dynasty, so many things. Avajānanti. They are decrying Me, neglecting." Why? Paraṁ bhāvam ajānantaḥ. "They do not know the real constitutional position of Me." Paraṁ bhāvam. Paraṁ bhāvam means "the supreme truth about Me." That supreme truth is partially explained here, that tāny ahaṁ veda sarvāṇi. "I know past, present, and future, but you do not." This is paraṁ bhāvam.

Lecture on BG 4.7 -- Montreal, June 13, 1968:

I purposely translate the word dharma as occupational duty. Everyone has got occupational duty. Śrīmad-Bhāgavatam also confirms it, ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ, svanuṣṭhitasya dharmasya. The same word, dharma. Svanuṣṭhitasya, prescribed duty. Svanuṣṭhitasya dharmasya saṁsiddhiḥ, the perfection. How you are perfected by discharging your occupational duty, how it is tested. That test is svanuṣṭhitasya dharmasya saṁsiddhiḥ. Your occupational duty will be perfect when? Saṁsiddhir hari-toṣaṇam (SB 1.2.13). When you satisfy the Supreme Lord by your occupational duties.

Lecture on BG 4.7 -- Montreal, June 13, 1968:
As soon as there is decadence of people's love of Godhead... That means when people become forgetful, almost forgetful. Because at least some people remember that there is God. But generally, in this age, they are forgetful. That is dharmasya glāniḥ. And by forgetting God the people cannot be happy. That is also another cause. People are thinking that "God is dead. We have no obligation to God. There is no God." This sort of thinking will never make the people happy. And actually, it is happening. They have become atheistic. The modern civilization is Godless, but people are not happy. Therefore God or His representative comes when people forget his relationship with God. So real religion is to understand what is our relationship with God. And then the relationship is, as it is found in the Bhagavad-gītā and confirmed by great ācāryas like Lord Caitanya.
Lecture on BG 4.7 -- Montreal, June 13, 1968:

Here Kṛṣṇa, because He is Supreme Soul, Supreme Personality of Godhead, He means that dharma, or occupational duty on the spiritual platform. He does not mean dharma or occupational duty on the gross bodily platform or subtle mental platform. He means dharma, the occupational duty on the spiritual platform. And that is confirmed by Lord Caitanya. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). That real constitutional position of the living entity, especially of the human being, is to accept servitorship of Kṛṣṇa. So in other word, when there is discrepancy in the matter of Kṛṣṇa consciousness, at that time Kṛṣṇa comes. Kṛṣṇa descends. Kṛṣṇa descends.

Lecture on BG 4.7 -- Montreal, June 13, 1968:

In the Viṣṇu Purāṇa also, the same thing is confirmed, parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat. Whatever we are experiencing, that is simply action and reaction of the different energy of the Supreme Lord. Parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat. So when we understand Kṛṣṇa perfectly, then this distinction of superior, inferior, will disappear.

Lecture on BG 4.7-9 -- New York, July 22, 1966:

Of course, there are, in scriptures, there are many, many good examples. But it is a fact that anyone who takes to Kṛṣṇa consciousness, he doesn't require to endeavor for becoming a good man, I mean to say, separately. That Kṛṣṇa consciousness will help him to be the best man in the world. Api cet su-durācāraḥ. And there are other confirmation in the Bhāgavata, that yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ: (SB 5.18.12) "Anyone who has attained the Kṛṣṇa consciousness, he attains all good qualities automatically." And harāv abhaktasya kuto mahad-guṇāḥ: "Anyone who is not in Kṛṣṇa consciousness, or God consciousness..." When I speak of Kṛṣṇa, you can take it as God.

Lecture on BG 4.7-10 -- Los Angeles, January 6, 1969:

Tamāla Kṛṣṇa: "The impersonalists and the yogis attain liberation only after much trouble and many, many births. Even then the liberation they achieve, merging into the impersonal Brahmajyoti effulgence of the Lord, is only partial, and there is a risk of returning again to this material world. But the devotee, simply by understanding the transcendental nature of the body and the activities of the Lord, attains the abode of the Lord after ending this body and does not run the risk of returning again to this material world. In the Brahma-saṁhitā it is stated that the Lord has many, many forms and incarnations. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Although there are many transcendental forms of the Lord, they are still one and the same Supreme Personality of Godhead. One has to understand this fact with conviction although it is incomprehensible to mundane scholars and empiric philosophers. As stated in the Vedas: eko devo nitya-līlānurakto bhakta-vyāpī hṛdy antarātmā: 'The one Supreme Personality of Godhead is eternally engaged in many many transcendental forms in relationships with His unalloyed devotees.' This Vedic version is confirmed in this verse of the Bhagavad-gītā personally by the Lord. Anyone who accepts this truth on the strength of the authority of the Vedas and of the Supreme Personality of Godhead and who does not waste time in philosophical speculation obtains the highest perfectional stage of liberation."

Prabhupāda: Yes. This is very important point. The process of understanding knowledge. The modern tendency is to understand by dint of one's sense perception. That is not possible. There are many things, especially spiritual matters; nobody can understand by simple speculation. So one has to accept the authority. So according to Vedic culture, the Vedas are the authority. If there is some information in the Vedas, you accept it, authority. That is very nice system.

Lecture on BG 4.9 -- Montreal, June 19, 1968:

This is also confirmed in the Bhagavad-gītā. Māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate (BG 14.26). If anyone is seriously engaged in devotional service, avyabhicāreṇa, without any fault... That means according to the rules and regulations as they are mentioned. Rules and regulations are required so long we do not develop that love of God. When actually one develops love of God, there is no question of rules and regulations. Automatically he obeys all the rules and regulations.

Lecture on BG 4.10 -- Bombay, March 30, 1974:

In Bhagavad-gītā also it is confirmed,

athavā bahunaitena
kiṁ jñātena tavārjuna
viṣṭabhyāham (idaṁ kṛtsnam)
ekāṁśena sthito jagat
(BG 10.42)

Ekāṁśena. "One My plenary portion..." Mahā-Viṣṇu. For creation of this material world. Ekāṁśena sthito jagat. And what is that ekāṁśa? That is described also. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ (Bs. 5.48). Loma-vilajā. And innumerable universes are coming out from the hair holes of the body of Mahā-Viṣṇu. Niśvasita-kālam athāvalambya. His breathing. He is, within the Kāraṇa Ocean, Causal Ocean, He is sleeping. Yaḥ kāraṇārṇava-jale bhajati sma yoga-nidrām (Bs. 5.47). Yoga-nidrā. And while He's sleeping in His yoga-nidrā, innumerable universes are coming out through His breathing and from the air holes.

Lecture on BG 4.10 -- Bombay, March 30, 1974:

Knowledge is there that "I am a spirit soul. I am part and parcel of Kṛṣṇa. And Kṛṣṇa is the Supreme. Therefore my business is to serve Kṛṣṇa." This is jñāna. And if one does not know this, he is rascal. That's all. No jñāna. This is jñāna. Therefore it is confirmed by Kṛṣṇa: bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Jñāna means he must surrender to Kṛṣṇa. That is jñāna.

Lecture on BG 4.10 -- Vrndavana, August 2, 1974:

Kṛṣṇa says, "The purpose is to know Me." And in Vedānta, the Upaniṣad confirms it, kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. If you try to know Kṛṣṇa, if you try to know Kṛṣṇa, then... Or if you understand Kṛṣṇa, then you, know everything. Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. This is the knowledge, to understand Kṛṣṇa. Kṛṣṇa also confirms this, janma karma me divyaṁ yo jānāti tattvataḥ: (BG 4.9) "Simply if one understands tattvataḥ, in truth, what I am, why I descend, why I become a child of Yaśodā, why I become son of Vasudeva, janma, and why I act, why I take part in the battlefield..."

Lecture on BG 4.11 -- New York, July 27, 1966:

Just like in political parties there are many leaders, but I like some particular type of political pursuit. Someone likes Democratic political pursuit; someone likes Congress political pursuit; someone likes Communist political pursuit. So we have got different desires. So practically, if we study very minutely, then we are not following the leadership but we are following our particular lust. I have got a particular lust within me, and when I find somebody corroborating with that particular lust, oh, I accept him, that leader. That is my position. Therefore I do not follow anyone's leadership, but I follow my own leadership. That is the lust. I want to do, I like to do something, and if somebody says, "Oh, yes, it is very nice," "Oh, you are my leader. If you confirm my lust, then you are my leader." That is the material leadership.

Lecture on BG 4.11-12 -- New York, July 28, 1966:

Now, the supreme leader is Śrī Kṛṣṇa. That we do not know. Supreme leader, the leadership is accepted, but we do not know that the supreme leader is the Supreme Lord, or Kṛṣṇa. So that is informed in the Vedic literature, and in the Bhagavad-gītā also, the same thing is confirmed, that ye yathā māṁ prapadyante: "Now, everyone is under My leadership, everyone. There is no exception." Especially He mentions the manuṣya. Manuṣya means the human being. The human being especially mentioned here because amongst all the human beings in this lower status of our existence, the human being is considered the highest perfectional stage of living condition. And especially human being has the prerogative to understand the supreme leadership of Śrī Kṛṣṇa.

Lecture on BG 4.11-12 -- New York, July 28, 1966:
There are other persons who are distressed and in need of some wealth or inquisitive or really research worker in the field of understanding what is the Absolute Truth. And this morning we were discussing in the morning class that the person who are research scholar in the matter of understanding the nature of Kṛṣṇa, transcendental nature of Kṛṣṇa, he is called jñānī, or philosopher, and he is accepted, with bhakti, with devotional service, he is accepted as special for the attention of the Supreme Lord. Now, everyone... Therefore everyone is following the leadership or the representative of the leadership. Now you will find in the Bhagavad-gītā. When there is some specific qualification of a person, just like political leader or some spiritual leader... Leader there must be. So suppose a political leader or religious leader is there, and thousands of people are following him. So that is confirmed in the Bhagavad-gītā, that they are invested with certain power of Śrī Kṛṣṇa. Yad yad vibhūtimat sattvaṁ mama tejo 'ṁśa-sambhavam. So everyone is following directly or indirectly the supreme leadership of Kṛṣṇa. And the perfectional stage of accepting that leadership is when we accept Śrī Kṛṣṇa as our direct leader.
Lecture on BG 4.11-12 -- New York, July 28, 1966:

Just like in this atomic age, you know, the material energy ends in the atomic portion, atoms, paramāṇu. Similarly, this is... Material energy is called lower energy, and there is another energy which is called spiritual energy. So both the energies, they are emanating from the Supreme Lord. In the Vedānta-sūtra also, it is confirmed, janmādy asya yataḥ: (SB 1.1.1) "All energies, they are coming, emanating, from the Supreme." In the Bhagavad-gītā also, you will find the same thing confirmed. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8): "I am the fountainhead," Lord Śrī Kṛṣṇa said. "I am the fountainhead of everything." So now to understand how everything is He, so two energies are working in this world in our experience. One is superior energy, or the higher energy, and the other is the inferior energy. The inferior energy is matter, and the superior or the higher energy is the spirit soul.

Lecture on BG 4.14 -- Vrndavana, August 6, 1974:

So this question was put forward by Parīkṣit Mahārāja before Śukadeva Gosvāmī, "How Kṛṣṇa danced with others' wives and sisters, like that?" This is against principle of dharma. So just to clear the position of Kṛṣṇa... Kṛṣṇa is personally said, personally saying also, and this is confirmed by Śukadeva Gosvāmī that tejīyasāṁ na doṣāya (SB 10.33.29). Kṛṣṇa cannot be polluted.

Lecture on BG 4.14 -- Vrndavana, August 6, 1974:

In another place it is also confirmed: janma karma me divyaṁ yo jānāti tattvataḥ. If one understands Kṛṣṇa's activities, Kṛṣṇa's birth and Kṛṣṇa's form, Kṛṣṇa's attributes, if one can understand tattvataḥ, in truth, not by mental speculation. In truth, as it is, then what happens? Tyaktvā dehaṁ punar janma naiti (BG 4.9). He does not get any more material body after leaving this body.

Lecture on BG 4.15 -- Bombay, April 4, 1974:

Just like if you go to a scientist man, you don't inquire whether he is a brahmacārī or sannyāsī or gṛhastha. You require the knowledge. That is also confirmed by Śrī Caitanya Mahāprabhu. Śrī Caitanya Mahāprabhu says,

kibā vipra, kibā nyāsī, śūdra kene naya

yei kṛṣṇa-tattva-vettā, sei 'guru' haya

(CC Madhya 8.128)

It doesn't matter whether one is a brāhmaṇa, kibā vipra, kibā śūdra, or one is śūdra, kibā vipra, kibā nyāsī, kene naya, or whether he is a sannyāsī. Yei kṛṣṇa-tattva-vettā, one must know the science of Kṛṣṇa. The science of Kṛṣṇa is being explained by Kṛṣṇa Himself.

Lecture on BG 4.15 -- Bombay, April 4, 1974:
Systematic human society means
varṇāśramācāravatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam
(CC Madhya 8.58)

This is required, varṇāśrama. That is again confirmed here, evaṁ jñātvā kṛtaṁ karma pūrvair api mumukṣubhiḥ. Mumukṣubhiḥ. The real business is mumukṣā, how to get out of this business of repetition of birth. People do not know it. They do not know what is the aim of life. The aim of life is mumukṣā. This human life is meant for that, to get out of the cycle of birth and death. The animal cannot know this. Therefore it is called mumukṣubhiḥ, "one who wants to get rid of this business of repetition of birth and death."

Lecture on BG 4.16 -- Bombay, April 5, 1974:

So this should be our motto of life, that you should act if Kṛṣṇa is pleased. This is good work. That is confirmed in many places in Śrīmad-Bhāgavatam. Ataḥ pumbhir dvija-śreṣṭhāḥ. Sūta Gosvāmī said in the meeting of great learned scholars and brāhmaṇas in Naimiṣāraṇya. He said, dvija-śreṣṭhāḥ: "O best of the brāhmaṇas who have assembled here to hear me..." Dvija-śreṣṭhāḥ. Ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. Again that varṇāśrama. Without varṇāśrama, it is a rascal society. That's all. It is not even human society. It is animal society. But that we have lost now. Again it is said, varṇāśrama-vibhāgaśaḥ. Ataḥ pumbhir dvija-śreṣṭhāḥ. He was speaking amongst the very learned scholars and brāhmaṇas.

Lecture on BG 4.18 -- Bombay, April 7, 1974:

If we regulate this system—brāhmaṇa, kṣatriya, vaiśya, śūdra—then although they are engaged as a śūdra or as a brāhmaṇa or as a kṣatriya or as a vaiśya, still, they are not becoming entangled in such karma. That is called akarmaṇi ca karma. Karmaṇi. Karmaṇi means there must be result, but you have to make it akarma, no result, no result. And that is bhakti-yoga. This is confirmed in the Brahma-saṁhitā.

yas tv indra-gopam athavendram aho sva-karma-
bandhānurūpa-phala-bhājanam ātanoti
karmāṇi nirdahati kintu ca bhakti-bhājāṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Bs. 5.54)

The very vivid example is Arjuna. Arjuna acted as a kṣatriya, but he was not entangled in the result of activities by a kṣatriya, because he was doing everything under the instruction of Kṛṣṇa. This is called akarma. If you act... The same thing. You may be a brāhmaṇa, you may be a kṣatriya, you may be a śūdra. It doesn't matter. If you act according to the order of Kṛṣṇa, by the order of Kṛṣṇa, then your karma will not entangle you. Because or you are doing according to the order of Kṛṣṇa, therefore you are performing yajña. By your occupational duties, you are performing yajña. Because yajña means to satisfy the Supreme Lord. Varṇāśrama... This varṇāśrama program is there to satisfy the Supreme according to one's quality and karma. That is called varṇāśrama.

Lecture on BG 4.20 -- Bombay, April 9, 1974:
Kṛṣṇa is reality. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). Those are mūḍhas, the same mūḍhas, because He has come in the form of a human being, they say, "This is māyā. This Kṛṣṇa has come.... The impersonal Brahman has assumed a body, accepting this body given by māyā." This is the Māyāvāda philosophy. But actually Kṛṣṇa does not come. Because Kṛṣṇa says, daivī hy eṣā guṇa-mayī mama māyā (BG 7.14). Māyā is controlled by Him. How He can accept subordinance of māyā? No. So Vaiṣṇava philosophy is very perfect philosophy according to the śāstra and Vedas. All the ācāryas confirm. So we have to follow this. Then our life will be successful.
Lecture on BG 4.20-24 -- New York, August 9, 1966:

So these sacrifices means unless they are performed very nicely, according to the rules and regulations as they are mentioned in scripture, they will not produce the desired result. That is the way of sacrifice. Now, here it is said, brahmārpaṇaṁ brahma haviḥ. Now, where is the butter, where is the grain, and where is the qualified brāhmaṇa who can chant the mantras, hymns, very nicely, so that we can get the result? So any kind of sacrifice at the present age is impossible. It is not possible. The only sacrifice—that kīrtana, saṅkīrtana-yajña. That is possible, which you have just now tried. This was introduced, and this is recommended in Bhāgavata. This is authoritative. And when Caitanya Mahāprabhu... Lord Caitanya Mahāprabhu is the incarnation of Kṛṣṇa. That is confirmed in Mahābhārata, Bhāgavata, Purāṇa, Upaniṣad.

Lecture on BG 4.24-34 -- New York, August 12, 1966:
Īśa-tantra, īśa-tantra means by the laws of God or by the laws of nature, they are bound up tight, hands and feet, and they are trying to get free from the control of the nature. So this struggle for existence is going on because they do not know that their self-interest lies in the understanding of his relationship with the Supreme Lord. And that is also confirmed in the Bhagavad-gītā, bahūnāṁ janmanām ante jñānavān māṁ prapadyate: (BG 7.19) "After many, many births, when a man is actually in full knowledge, he surrenders unto Me," the Lord says. That is the ultimate interest. That is the ultimate knowledge, that one should understand his relationship with Viṣṇu and surrender there. That is... Bahūnāṁ janmanām ante: (BG 7.19) "After many, many births," jñānavān, "who has actually acquired knowledge, he surrenders unto Me," the Lord says. But sa mahātmā sudurlabhaḥ: "But such a great soul is very rare."
Lecture on BG 4.24-34 -- New York, August 12, 1966:

Suppose this process... Just like Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate: (BG 7.19) "After many, many births of culture of knowledge, the person who has come to the highest point of knowledge, he surrenders unto Me." So similarly, if any person without any knowledge, if he surrenders only to Kṛṣṇa, he acquires all the knowledge. He has surpassed all stages. He has surpassed all stages. And that is also confirmed. If you say, "How he has gone, surpassed all stage?" That answer in Bhagavad-gītā you find,

teṣām evānukampārtham
aham ajñāna-jaṁ tamaḥ
nāśayāmy ātma-bhāva-stho
jñāna-dīpena bhāsvatā
(BG 10.11)

Teṣām: "Because he is a devotee, just to give, just to show him a special favor," teṣām evānukampārtham, "simply for showing a special favor, I Myself, from within, I light up the knowledge, I mean to say, searchlight, and he becomes..."

Lecture on BG 4.25 -- Bombay, April 14, 1974:

Actually Kṛṣṇa says mayā, "By Me," adhyakṣeṇa, "by My superintendency," mayādhyakṣeṇa, "everything is working." That is also confirmed in the Brahma-saṁhitā, sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni bibharti durgā (Bs. 5.44).

Lecture on BG 4.34 -- New York, August 14, 1966:

We are also expansion of God. So similarly, there are degrees of expansion, and the central point, or the primal Lord, is Śrī Kṛṣṇa. We have got evidences from various Vedic literature that Śrī Kṛṣṇa is the Supreme Personality of Godhead. The Bhāgavata confirms, ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28), that... There is a list of incarnation of Godhead. There are many thousands and thousands of incarnation, and there is a list. Especially in Caitanya-caritāmṛta there is a specific list. Now, after giving that list, the conclusion is made that ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam.

Lecture on BG 4.34 -- New York, August 14, 1966:

Similarly, in the Brahma-saṁhitā, another Vedic literature, that is also confirmed that

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
(Bs. 5.1)

There are many gods. Many gods means that in one sense we are also god. God means controller, that's all. God, the literary meaning of god, this word, is controller, īśvara. So every one of us has some controlling capacity, everyone. Either we control the family, or control the office, we control the state, we control the municipality, or so on, so on, everyone is a controller. But nobody is the supreme controller.

Lecture on BG 4.34 -- New York, August 14, 1966:

The surrender means full knowledge. After scrutinizingly studying all the process of self-realization or transcendental realization, when one comes to the perfectional point, he understands that vāsudevaḥ sarvam iti: (BG 7.19) "Vāsudeva, Kṛṣṇa, is everything." As it is confirmed in the Brahma-saṁhitā, that

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigraḥaḥ
anādir ādir govindaḥ
sarva-kāraṇa-kāraṇam
(Bs. 5.1)

Sarva-kāraṇa-kāraṇam means the cause of all causes. Just like my existence. I have got this body. The cause was my father. And the father, his father was cause. You go on searching, father, father's father, his father, grandfather, great-grandfather... Go on searching, searching, searching. Don't think that because you cannot see just now your great grandfather, there was no father of the grandfather. Don't think like that. There was. Although he is... Don't think that "Anything which is out of my sight, because I cannot see, so there is no existence." No. This conclusion is not good.

Lecture on BG 4.34-39 -- Los Angeles, January 12, 1969:

When you are convinced that "Swamiji knows the thing," when you are convinced, then you accept. Then you ask for initiation. Otherwise don't do it hesitatingly or knowing half. Therefore in the system it is enjoined that the spiritual master also observe the disciple at least for one year, and the disciple also studies the spiritual master at least for one year. So when both of them are convinced that "He can be my spiritual master" or "He can be my disciple," then the relationship is established. We initiate our students. The preliminary initiation is offering chanting. Then we observe at least for one year, how he is chanting, how he is doing. Then the second initiation confirms. That is the system.

Lecture on BG 4.39-42 -- Los Angeles, January 14, 1969:

So if I am part and parcel of God, therefore the qualities which I have got, then God has got the same quality. Now you study yourself. Then you can understand what is God. The same qualities are there, but it is unlimited; ours are limited. It is not difficult to understand God. Why they are bewildered to understand God? God is also... And it is confirmed in Bhagavad-gītā and all Vedic literature. God is just like us, a person, an individual person, but very powerful. That is the difference. My power... There are different kinds of power. Your power is different from another man. Another man's is different from another man, another man, go on, go on, go on. When you find the supreme man or Supreme Personality, He is God.

Lecture on BG 4.39-5.3 -- New York, August 24, 1966:

Suppose I am working. So suppose I am washing dishes. Oh, so that doesn't matter. I do not hate. Of course, in your country it is very laudable that you can accept any kind of work. It is very good. The same thing is confirmed. There is no question of hating any work. Dignity of labor is always nice. So na dveṣṭi na kāṅkṣati. But after working, the result he does not take. Suppose by doing some lower class of work I get some profit. If that is engaged in Kṛṣṇa consciousness, then I am sannyāsī—because I don't hate, but I offer the result to Kṛṣṇa. Oh.

Lecture on BG 6.30-34 -- Los Angeles, February 19, 1969:

Viṣṇujana: "In the Nārada Pañcarātra this is confirmed in this way: 'By concentrating one's attention on the transcendental form of Kṛṣṇa, who is all-pervading and beyond time and space, one becomes absorbed in thinking of Kṛṣṇa and then attains the happy state of transcendental association with Him.' Kṛṣṇa consciousness is the highest stage of trance in yoga practice. This very understanding that Kṛṣṇa is present as Paramātmā in everyone's heart makes the yogi faultless. The Vedas confirm this inconceivable potency of the Lord as follows: 'Viṣṇu is one and yet He is certainly all-pervading. By His inconceivable potency, in spite of His one form, He is present everywhere. As the sun, He appears in many places at once.' "

Prabhupāda: Yes, that example I have already given. As the sun can be present in many places simultaneously, similarly, Viṣṇu form or Kṛṣṇa can be present in everyone's heart, He is actually present: īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna (BG 18.61)—He's sitting. The localization is also stated. Hṛd-deśe. Hṛd-deśe means in the heart. So concentration of yoga means to find out from the heart where Viṣṇu is sitting. There is.

Lecture on BG 6.35-45 -- Los Angeles, February 20, 1969:

Devotee: "These are transcendental. Beyond both body and mind. Self-realization is sought by the path of knowledge, the practice of eightfold mysticism or by bhakti-yoga. In each of these processes one has to realize the constitutional position of the living entity, his relationship with God and the activities whereby he can reestablish the lost link and achieve the highest perfectional stage of Kṛṣṇa consciousness. Following any of the above-mentioned three methods, one is sure to reach the supreme goal sooner or later. This was asserted by the Lord in the Second Chapter. Even a little endeavor on the transcendental path of bhakti-yoga is especially suitable for this age because it is the most direct method of God-realization. To be doubly assured, Arjuna is asking Lord Kṛṣṇa to confirm His former statement. One may sincerely adopt the path of self-realization. But the process of cultivation of knowledge and the practice of eightfold yoga system are generally very difficult for this age. Therefore in spite of one's earnest endeavor one may fail for many reasons. The primary reason is one's not being sufficiently serious about following the process. To pursue the transcendental path is more or less to declare war on the illusory energy."

Prabhupāda: When we accept any self-realization process, it is practically declaring war against the illusory energy, māyā. So when there's a question of māyā or a question of fight or war there will be so many difficulty imposed by māyā, that is certain. Therefore there is a chance of failure. but one has to become very steady.

Lecture on BG 6.35-45 -- Los Angeles, February 20, 1969:

Devotee: "Kṛṣṇa consciousness is the perfect stage, being freed of all contaminations. This is confirmed in the Bhagavad-gītā. After many, many births in execution of pious activities when one is completely freed from all contaminations and from all illusory dualities, one then becomes engaged in the transcendental loving service of the Lord."

Prabhupāda: Yes. Yeṣāṁ tv anta-gataṁ pāpam. The exact verse in the Bhagavad-gītā is yeṣāṁ tv anta-gataṁ pāpam. Pāpam means sin. One who has completely ended sinful activities, janānāṁ puṇya-karmaṇām: persons who have simply executed pious activities. Such person becomes fixed up in Kṛṣṇa consciousness without any dualities. Because our mind is flickering, so dualities will always come. Whether I shall accept it or not. Whether I shall become Kṛṣṇa conscious or another conscious, these problems are always there. But if one is advanced by pious activities in the previous life, then he is fixed up steady, "I'll become Kṛṣṇa conscious." So this method, this chanting Hare Kṛṣṇa method, even in your previous life you did not act very piously or in this life, it doesn't matter. If you kindly take seriously this simple method, Hare Kṛṣṇa, chanting, you become immediately pure. But with determination that you'll not contact any more impious activities.

Lecture on BG 6.46-47 -- Los Angeles, February 21, 1969:

Kṛṣṇa knows better than you. Just like a child does not demand from the parents, "My dear father, my dear mother, give me this or give me that." The father knows what is the necessity of the child. So this is not very good business to ask God, "Give me this, give me that." Why shall I ask? If God is all-powerful, He knows my wants, He knows my necessities and that is also confirmed in the Vedas. Eko bahūnāṁ vidadhāti kāmān. That single one God is supplying all necessities of millions and trillions, innumerable, there is no count, living entities.

Lecture on BG 6.46-47 -- Los Angeles, February 21, 1969:

Devotee: "Failing to do this, he falls down. The Bhāgavatam confirms this as follows: 'Anyone who does not render service and neglects his duty unto the Primeval Lord, who is the source of all living entities, will certainly fall down from his constitutional position.' "

Prabhupāda: Yes.

ya eṣāṁ puruṣaṁ sākṣād
ātma-prabhavam īśvaram
na bhajanty avajānanti
sthānād bhraṣṭāḥ patanty adhaḥ

This is also very nice example. The Bhāgavata says that we are all parts and parcels of the Supreme. If we do not serve the Supreme, then we fall down from our specified place. What is that? The same example can be given, that this finger, if it becomes diseased and cannot render service to the whole body, it simply gives pain. The other aspect of the part and parcel, try to understand. If the part and parcel cannot render service regularly, that means it is painful. So any person who is not rendering service to the Supreme Lord, he's simply giving pain to the Supreme Lord. He's simply giving trouble. Therefore he has to suffer. Just like any man who is not abiding by the laws of the state, he's simply giving pain to the government and he's liable to become criminal. He may think that "I'm very good man" but because he's violating the laws of the state, he's simply torturing the government. This is simple.

Lecture on BG 6.46-47 -- Los Angeles, February 21, 1969:

Devotee: "Therefore, to become Kṛṣṇa conscious is the highest stage of yoga, just as when we speak of the Himalayas, we refer to the world's highest mountains, of which the highest peak, Mount Everest, is considered to be the culmination. It is by great fortune that one comes to Kṛṣṇa consciousness, on the path of bhakti-yoga and is well situated according to the Vedic directions. The ideal yogi concentrates his attention on Kṛṣṇa, who is called Śyāmasundara, beautifully colored as a cloud, His lotus-like face effulgent as the sun and His dress brilliant with earrings and His body flower-garlanded. Illuminating all sides is His gorgeous luster, which is called the brahmajyoti. He incarnates in different forms, such as Rāma, Nṛsiṁha, Varāha and Kṛṣṇa, the Supreme Personality of Godhead. And He descends like a human being as the son of mother Yaśodā and is known as Kṛṣṇa, Govinda, and Vāsudeva. He is the perfect child, husband, friend, master, and He is full of all opulences and transcendental qualities. If one remains fully conscious of these features of the Lord, he is called the highest yogi. This stage of highest perfection in yoga can be attained only by bhakti-yoga, as is confirmed in all Vedic literature."

Prabhupāda: Bhakti, in the Bhagavad-gītā you'll find, that bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). In the beginning Kṛṣṇa says that out of millions of people, one may understand Me actually, factually. And that same factually word is used in the Eighteenth Chapter, that "If one wants to know Me," Kṛṣṇa or God, "then he has to go through the process of bhakti-yoga." Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). That is clearly said. In the Vedas also it is said, simply through bhakti, devotional service, you can attain to the highest perfectional stage. Other yoga system there must be mixture of bhakti. But bhakti-yoga is unadulterated devotion. Therefore this direct process of bhakti-yoga is recommended for this age because they haven't got sufficient time to execute all the paraphernalia any other system of yoga. Thank you very much.

Lecture on BG 7.1 -- Los Angeles, December 2, 1968:

Nobody can make any solution of these sufferings. But if you want real solution, permanent solution, permanent life, then you become attached to Kṛṣṇa. Simple method. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan. That is the perfect form of yoga. All other yogas, they may help you to come to this platform of Kṛṣṇa consciousness, but if you fail to come to this platform of Kṛṣṇa consciousness, then all those troubles will be useless labor. That is not possible. If you take that slow process of yoga, it is not possible in this age. Not only in this age, five thousand years ago also. This is not possible. You may do your gymnastic feats, but it will never be successful. This yoga process, as it is confirmed by Kṛṣṇa in the last chapter... This is Seventh Chapter. In the Sixth Chapter also, He has said the very thing, that yoginām api sarveṣām: (BG 6.47) "The first-class yogi is he whose mind is always attached to Me, Kṛṣṇa."

Lecture on BG 7.1 -- Los Angeles, March 12, 1970:
If somebody even does not understand the philosophy of Bhagavad-gītā—simply he sticks to the hearing process—then there is the result. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ. Bhāgavata says, "One who is..." Just like these children. Our... We have got so many children, devotees here. It is not possible that they are understanding the subtle philosophical statements of Bhagavad-gītā, but because they are sitting and hearing, they are writing. You see? But whatever he writes, it is right. Just take by a practical example.

So this is confirmed in the Śrīmad-Bhāgavatam. Simply if one sticks to hearing, he may be a child, he may be a boy, he may be a woman or he may be some illiterate man, or anything, less intelligent—it doesn't matter, simply if he hears. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ. And Kṛṣṇa is there within your heart. As soon as Kṛṣṇa sees, "Oh, this, this is very nice. He is hearing about Me," He will help you. He will cleanse your heart.

Lecture on BG 7.1 -- Ahmedabad, December 13, 1972:

Now here is God Himself speaking. So recognized God by all sages: Vyāsadeva, Nārada, Asita. And later on by Rāmānujācārya, by Śaṅkarācārya, by Madhvācārya, by Viṣṇu Svāmī, by Caitanya Mahāprabhu, and then our Guru Mahārāja. So our method is very simple: evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). So we accept this paramparā system. I may not know what is God, but because my predecessors, ācāryas, confirm it, the "Here is Bhagavān," we accept it. That's all. We save so much trouble by mental speculation. We accept the paramparā system. Therefore... And we get the result. So that is the way.

Lecture on BG 7.1 -- Ahmedabad, December 13, 1972:

So śāstra says that ṣaṭ-karma-nipuṇo vipraḥ. If one vipra is quite expert in executing the six kinds of business, and mantra-tantra-viśāradaḥ, and very well known in the Vedic mantras and hymns and everything complete, but if he is avaiṣṇava, if he is not Vaiṣṇava, he does not know viṣṇu-tattva, or kṛṣṇa-tattva, then he cannot become spiritual master. Avaiṣṇavo gurur na syād vaiṣṇavaḥ śva-paco guruḥ. But if a Vaiṣṇava, one who knows viṣṇu-tattva, kṛṣṇa-tattva, even if he's born in the family of śva-paca, the dog-eaters, caṇḍāla, he can be accepted as guru. So the real test is whether the guru is a Vaiṣṇava, whether he know the science of Kṛṣṇa. That is also confirmed by Caitanya Mahāprabhu:

kibā vipra, kibā nyāsī, śūdra kene naya

yei kṛṣṇa-tattva-vettā sei 'guru' haya
(CC Madhya 8.128)

A... It doesn't matter what he is, whether he's a sannyāsī or a gṛhastha or a brāhmaṇa or a su..., born in brāhmaṇa family or... It doesn't matter. Yei kṛṣṇa-tattva. Anyone who knows Kṛṣṇa, he can become guru, not others. So that is the statement of the śāstras. Avaiṣṇava cannot become guru.

Lecture on BG 7.1 -- London, March 9, 1975:

This is Vedic mantra. So yoga means to think of Kṛṣṇa. That is yoga. So it is also confirmed in the Sixth Chapter. We are reading Seventh Chapter. Kṛṣṇa says... Kṛṣṇa taught Arjuna how to practice yoga. Then He concluded His teaching on the yoga that,

yoginām api sarveṣāṁ
mad-gatenāntar-ātmanā
śraddhāvān bhajate yo māṁ
sa me yuktatamo mataḥ
(BG 6.47)

Who is the first-class yogi? There are many different types of yogi. But who is the topmost yogi? Yoginām api sarveṣām. Who is that? Mad-gatena antar-ātmanā: "One who is thinking of Me always." That is perfect yoga. So that statement, that "One who is thinking of Me always, he is perfect yogi," so that is now being explained. It is the conclusion of the Sixth Chapter, and in Seventh Chapter Kṛṣṇa explains how you can think of Kṛṣṇa twenty-four hours. This is being explained.

Lecture on BG 7.1 -- Fiji, May 24, 1975:

Just like India is facing about this caste system. So many are in favor of the caste system, so many in not favor. But Kṛṣṇa makes the solution. So there is no question of in favor or not in favor. The caste system should be designated according to the quality. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma (BG 4.13). Never says, "By birth." And in the Śrīmad-Bhāgavatam it is confirmed,

yasya yal lakṣaṇaṁ proktaṁ
puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet
(SB 7.11.35)
Clear instruction of Nārada Muni.
Lecture on BG 7.1 -- Nairobi, October 27, 1975:

When anartha-nivṛttiḥ syāt, when you are free from all these unwanted nonsense things—illicit sex, intoxication, gambling and meat-eating... This is anartha. Then you, being purified, then your faith in Kṛṣṇa becomes confirmed. Anartha-nivṛttiḥ syāt. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā anartha-nivṛttiḥ..., tato niṣṭhā (Cc. Madhya 23.14-15). Then you become firmly fixed up: "Yes, I shall continue, Kṛṣṇa." Niṣṭhā. How this niṣṭhā, artificial? No. Ruci, taste. You cannot do without Kṛṣṇa consciousness. That is called tato niṣṭhā rucis tataḥ, bhāvaḥ, "Oh, Kṛṣṇa is so exalted." Sādhakānām ayaṁ premṇaḥ prādurbhāve bhavet kramaḥ. This is the step-by-step increasing perfection of Kṛṣṇa consciousness. And when you are on the perfectional stage of Kṛṣṇa consciousness, then your human life is perfect. This is Kṛṣṇa consciousness movement.

Lecture on BG 7.1-2 -- Bombay, March 28, 1971:

So Caitanya Mahāprabhu also says the same thing. And we have to make it confirmed in three ways. What we hear from the sādhus, we shall have to consult whether these things are spoken in the śāstras. And whether the statements or śāstras are confirmed by guru, by the direct spiritual master. Sādhu-guru-śāstra-vākya tinete kariyā aikya. A sādhu will speak nothing which is not stated in the śāstras. So in this way Caitanya Mahāprabhu says that

ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva
guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja
(CC Madhya 19.151)

The śravaṇa-kīrtana is the beginning of Kṛṣṇa conscious life. One who is very fortunate, he's in meeting, he meets somebody who is a pure devotee and accepts him as his spiritual master. Therefore here it is stated, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. One has to take shelter of a bona fide spiritual master... A spiritual master is always bona fide.

Lecture on BG 7.1-3 -- Paris, June 13, 1974:

So our, this Kṛṣṇa consciousness movement is meant for understanding the Absolute Truth in complete, without any doubt, and without any incompleteness. This is also confirmed in the Eighteenth Chapter, that if you want to know God in completeness and without any doubt, then you have to take to bhakti-yoga process. It is said,

bhaktyā mām abhijānāti
yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā
viśate tad-anantaram
(BG 18.55)

The meaning is that "One can understand Me only by this bhakti-yoga process. And when one is fully aware of the Supreme Personality of Godhead, then he becomes fit to enter into the Kingdom of God." So the purpose of yoga practice is to promote or to leave this material atmosphere and enter into the spiritual atmosphere. All the yogis, the jñāna-yogī, they remain in the impersonal feature of the Absolute Truth. The dhyāna-yogī is practicing the localized aspect, but the bhakti-yogī, he is promoted directly in the planet which is called Goloka Vṛndāvana, and there he associates with the Supreme Personality of Godhead and enjoys life blissfully, eternally.

Lecture on BG 7.2 -- San Francisco, September 11, 1968:

Everything is personal. Paramātmā is described as four-handed Nārāyaṇa with śaṇkha, cakra, gadā, padma, with, I mean to say, ornaments. That is the feature of Paramātmā. You have seen the Viṣṇu-mūrti. That is Paramātmā. This voidness is an imagination, voidness. Actually God or Paramātmā or Kṛṣṇa, They are all sac-cid-ānanda-vigrahaḥ, transcendental forms. They are not material forms. Transcendental forms. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigraha means form. If we, part and parcel of Kṛṣṇa, we have got individuality, forms, how we can say that the Supreme has no form, no individuality? He has got complete individuality. And that is confirmed in the Vedas: nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He is the supreme living entity of all living entities. Just like we are living entities, but He is the Supreme. That's all. He is also living entity. Nityo nityā cetanaś cetanānām. The difference is eko bahūnāṁ vidadhāti kāmān. That one single There are plural number and singular number. That singular number one is providing the necessities of other singular number, plural number living entities. That is the difference. He is the maintainer, He is the predominator, He is the controller, and we are controlled, we are predominated, and we are maintained. That is the difference between me and God. Otherwise He is a living being just like us. He is more powerful.

Lecture on BG 7.3 -- Bombay, March 29, 1971:

In the Bhagavad-gītā at least, there is no such statement that a man becomes brāhmaṇa simply being born in a brāhmaṇa family or a man becomes śūdra simply by becoming born in a śūdra family. Guṇa-karma-vibhāgaśaḥ. This is also confirmed in the Śrīmad-Bhāgavatam. In the Śrīmad-Bhāgavatam, Śrī Nārada Muni instructs Mahārāja Yudhiṣṭhira:

yasya yal lakṣaṇaṁ proktaṁ
puṁso varṇābhivyañjakam
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet
(SB 7.11.35)

Nārada Muni said that if the symptoms or characteristics of a certain status of social order is found in other family... For example, if a śūdra-born boy is inclined to accept brahmanism or Vedic culture, he should be given the chance. That is accepted in the Pāñcarātriki-vidhi. Just like these boys, European and American boys and girls, they are, according to our śāstra, they are less than śūdras, or you can call them caṇḍālas. But they are being elevated to the status of the brāhmaṇa qualities by this Kṛṣṇa consciousness process. It doesn't matter.

Lecture on BG 7.4 -- Bombay, February 19, 1974:

One who is associating with the modes of goodness, they're being promoted to the higher planetary system. Those who are associating with the modes of passion, they will remain within this middle planetary system. And jaghanya-guṇa-vṛtti-sthāḥ, those who are most abominable, acting most abominably, jaghanya-guṇa, adho gacchanti. This is confirmation. Adho gacchanti: "Goes down," to the animal kingdom, to the beast, birds, reptiles, snakes so many things. There are eight millions forms. It is daivena, daiva-netreṇa. Netreṇa means "by supervision." Background of the supervision is Kṛṣṇa. Mayādhyakṣeṇa prakṛtiḥ sūyate ca-carācaram (BG 9.10). They are absolute.

Lecture on BG 7.4 -- Vrndavana, August 10, 1974:

Separated means... Kṛṣṇa explains in the Bhagavad-gītā that mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā. Kṛṣṇa is everywhere. As it is confirmed in the Brahma-saṁhitā,

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ
aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Bs. 5.35)

Kṛṣṇa, by His one plenary portion... When we say of Kṛṣṇa, Kṛṣṇa is not alone. Kṛṣṇa has unlimited expansions. Just like one expansion is Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Kṛṣṇa expands Himself. There are millions and trillions of living entities. Anantyāya kalpate. The living entities... Sa ca anantyāya kalpate. So Kṛṣṇa's expansion is also ananta. Not only within the heart of all living entities, but He is within the atom also. Aṇḍāntara-stha-paramāṇu-cayāntara. But this is only one plenary portion, expansion of Kṛṣṇa. Therefore in the morning we were studying... Or yesterday. That to understand Kṛṣṇa philosophically or in truth, it requires a little intelligence.

Lecture on BG 7.4 -- Nairobi, October 31, 1975:

According to Vedic system, there are three kinds of evidences: direct, and pratyakṣa... Pratyakṣa means direct. And then aitihya and śruti. Śruti. Śruti means hearing from the authority. Just like here we see that there is mind. Everyone knows mind, but it is confirmed by the śāstra because we are hearing from Kṛṣṇa which is called śruti. Similarly, when Kṛṣṇa says in the Second Chapter,

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
(BG 2.13)

Asmin dehe, "Within this body, there is the proprietor of the body," that you have to learn by hearing. If you want to see immediately, "Let me see where it is in the...," oh, your so-called scientific research cannot help you. You have to learn it simply by hearing from the authority. This is called śruti, śruti-pramāṇa, śruti-pramāṇa, evidence from śruti.

Lecture on BG 7.7 -- Bombay, April 1, 1971:

In the Śrīmad-Bhāgavatam also, the same thing is confirmed, that kṛṣṇas tu bhagavān svayam (SB 1.3.28). There is a list of different incarnations of God. In that list Lord Buddha's name is also there. Lord Buddha's name is described: kīkaṭeṣu bhaviṣyati. Buddho nāmnāñjana-sutaḥ kīkaṭeṣu bhaviṣyati. In Śrīmad-Bhāgavatam the Lord Buddha's name is mentioned as future incarnation. Bhaviṣyati, "will appear." Kīkaṭeṣu, "in the province of Gayā."So this is called śāstra. Because Śrīmad-Bhāgavatam was composed five thousand years ago and Lord Buddha appeared 2,600 years ago... Therefore five thousand years ago Lord Buddha's case was in the future. Therefore it is said bhaviṣyati, "He will appear." This is called śāstra. Trikāla-jña. Śāstra writers, they are not ordinary men.

Lecture on BG 7.7 -- Bombay, April 1, 1971:

Just like if you sit down on the bank of a river, you cannot keep an account of the waves, how many waves are passing, similarly, there is no account how many incarnations are coming out from Kṛṣṇa. But Kṛṣṇa is above all. Here Kṛṣṇa personally says, and it is confirmed by all the sages, authorities, formerly by great sages like Nārada Muni, Vyāsadeva, Asita, Devala, and in the modern age by all the ācāryas: Śaṅkarācārya, Madhvācārya Rāmānujācārya, Viṣṇu Svāmī—so many other ācāryas—Lord Caitanya. Everyone accepts that Kṛṣṇa is the Supreme Personality of Godhead. How can you deny? We have to be guided by the ācāryas. Ācāryavān puruṣo veda. One who follows the principles of ācāryas, he knows the things as they are. That is the verdict.

Lecture on BG 7.7 -- Bombay, February 22, 1974:

Religion does not mean "I have manufactured some religion, he has manufactured some religion, he has manufactured some religion, and another man has... Yes, all religions are right." Yata mata tata patha. No. That is nonsense. Religion is one. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is religion. Kick out all sorts of religious principles; simply surrender to God, or Kṛṣṇa. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). This is confirmed. That is first-class religion, which teaches how to surrender to God and how to become a lover of God. That is religion. Otherwise, they are simply cheating religion.

Lecture on BG 7.7 -- Bombay, February 22, 1974:

As it is explained here. And therefore Kṛṣṇa is the Supreme. And Kṛṣṇa confirms this fact: mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). This is required. This is required. We have to accept this. Kṛṣṇa says this. And Arjuna, who heard Bhagavad-gītā from Kṛṣṇa, he says, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣam ādyam (BG 10.12). Ādyam, "You are the original person. You are the original..." Puruṣam ādyam, in the Bhagavad-gītā. Ādyam. Therefore Kṛṣṇa says, mattaḥ parataraṁ nānyat (BG 7.7). This is all confirmed. The audience, Kṛṣṇa, I mean to say, Arjuna, is accepting, and Kṛṣṇa is confirming.

Lecture on BG 7.7 -- Bombay, February 22, 1974:

"Those who will not accept Me in one life, he has to wait for many, many lives, but to come to this conclusion, that vāsudevaḥ sarvam iti sa mahātmā... (BG 7.19)" If you actually want to become mahātmā, then you have to come to this point, that vāsudevaḥ sarvam iti (BG 7.19). That is mahātmā. Mahātmā does not mean by simply changing this dress. Mahātmā means who understands Kṛṣṇa. He's mahātmā because his soul is increased in dimension to understand Kṛṣṇa. Vāsudevaḥ sarvam iti sa ma... (BG 7.19). Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). As soon as you become mahātmā, then you are no longer under the control of this material nature. That is also confirmed. Mām eva ye prapadyante māyām etāṁ taranti te. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). Otherwise, you have to remain under the clutches of māyā and punished by him.

Lecture on BG 7.7 -- Vrndavana, August 13, 1974:

So Kṛṣṇa is admitted as the Supreme Personality of Godhead by all authorities. There is no doubt about it. And Kṛṣṇa personally confirms, mattaḥ parataraṁ nānyat: (BG 7.7) "There is no more superior being than Myself." So where is the difficulty to understand what is God? There is no difficulty. But if we are obstinate, if we do not try to understand what is God, that is a different thing. But everything is there. So we should take it for acceptance that nobody is superior than Kṛṣṇa. Bhāgavata says, kṛṣṇas tu bhagavān svayam (SB 1.3.28). Brahma-saṁhitā says, īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). So it is concluded. There is no controversy. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya, mayi sarvam idaṁ protam: (BG 7.7) "Everything is in Me."

Lecture on BG 7.7 -- Vrndavana, August 13, 1974:

It is already explained that Kṛṣṇa has got two energies. Just like heat and light, the energies of the fire. Similarly, Kṛṣṇa is enjoying His spiritual, blissful life. He is spiritual, sac-cid-ānanda-vigrahaḥ ānanda... (Bs. 5.1). Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). So He is in Vṛndāvana having His ānanda, spiritual bliss, enjoyment, with His associates, ever associ..., eternal associates, the gopīs, the cowherds boys, His mother, His father, mother Yaśodā, Nanda, Nanda Mahārāja. So He is enjoying in His abode, Goloka. That is also confirmed: goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). Still, He is present everywhere. Ekāṁśena sthito jagat (BG 10.42).

Lecture on BG 7.8-14 -- New York, October 2, 1966:

Just like for the electric engineer—the whole energy is electricity. Nothing. He has no distinction, "This is cold and this is hot." This is the philosophy. Matta eveti tān viddhi na tu, na tv ahaṁ teṣu te mayi. Everything is being generated. And the Vedānta-sūtra confirms it: janmādy asya yataḥ (SB 1.1.1), everything. "That is the Supreme Truth from where everything is emanating." That is Supreme Truth. So what we are thinking bad, good, that is bad and good for me, because I am conditioned, but because He is not conditioned, therefore for Him, there is no bad and good. He is not conditioned. I am conditioned; therefore I am feeling heat and cold. But because He is not conditioned, everything is all right for Him. So such is Kṛṣṇa.

Lecture on BG 7.8-14 -- New York, October 2, 1966:

Now, from here you can understand that the division of social orders, as it is confirmed in the Bhagavad-gītā, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13), that "The four division of human society is made by Me." How it is that? That guṇa-karma-vibhāgaśaḥ: "According to the material qualities and world." So in the Vedic literature in India you find there are four division of human society: the brāhmaṇa, the kṣatriya, the vaiśya and the śūdra. So that is natural. That is not artificial. People misunderstand that Indians have created a caste system. No. That caste system is everywhere—sarvam idaṁ jagat. Not only India, all universe is being conducted by that process. Even here also, you have got that caste system.

Lecture on BG 7.15-18 -- New York, October 9, 1966:

Now, those persons, those who are distressed and those who are poverty-stricken, they go to God. They pray to God. Now Kṛṣṇa is accepting their endeavor. Udārāḥ sarva evaite: "They are, all of them, these four classes of men, either he is..., he is coming to Me in distress or being poverty-stricken or as inquisitive or as real man of knowledge, they are welcome. They are welcome." Udārāḥ: "They are very good." Sarva evaite. "But, out of them," jñānī tu ātmaiva me matam, "still, that person who is in knowledge is very dear to Me, still." He is confirming it.

Lecture on BG 8.14-15 -- New York, November 16, 1966:

The Bhāgavata confirms it:

ye 'nye 'ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ
(SB 10.2.32)

It is said that "Persons who are interested of becoming liberated," ye 'nye 'ravindākṣa vimukta-māninaḥ, "simply by the concept of impersonal merging into the spiritual existence," so ye 'nye 'ravindākṣa, "they consider themselves that they are liberated." That is also point of liberation, but the Bhāgavata says that "Although they consider themself as liberated, the aviśuddha-buddhayaḥ..." Aviśuddha means their knowledge is not very pure, not yet pure. Aviśuddha-buddhayaḥ. The result is āruhya kṛcchreṇa paraṁ padaṁ tataḥ: (SB 10.2.32) "They can rise up to the Supreme Absolute platform by their penances and austerities, meditation." That is right.

Lecture on BG 8.15-20 -- New York, November 17, 1966:

So Kṛṣṇa says that in the Brahmaloka, in the highest planet of this universe, even you enter there... Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna: (BG 8.16) "My dear Arjuna, if you enter even to the highest planet, still, you'll have to accept that repetition of birth and death. You cannot get rid of it." Mām upetya. Again He says... As in the former verse, He says mām upetya: "If you reach to My planet, then you haven't got to come back again this, in this miserable material world," again He says, repeatedly, that "If you enter into the highest planet of this universe, still, your, that repetition of birth and death will continue. But mām upetya, if you come to My planet," mām upetya tu kaunteya punar janma na vidyate. Oh, that same very thing is again confirmed here, punar janma na vidyate: "Oh, there is no more rebirth, no more. You get your eternal life."

Lecture on BG 8.22-27 -- New York, November 20, 1966:

When a man is born, his horoscope is made, and when a man dies, how does he go, where he is going, what is his situation, by astronomical calculation they can say. So Kṛṣṇa also, accepting that principle, and He's confirming herewith that yatra kāle tu anāvṛttim. If some, at some particular time I leave this body, then I may become liberated. That means no more my birth in this material world. Similarly, if I die at a particular moment, I may..., I'll have to come back again in this material world. It is all chance. But that chance, accidentally or by some way or other one may have. But, for the devotee, there is no such chance. He is surely, he is surely. Because devotee... Sadā tad-bhāva-bhāvitaḥ (BG 8.6). A devotee is always in Kṛṣṇa consciousness. So there is no question of chance. He does not give any chance to think otherwise. Therefore he is guaranteed. But for others there are some chances like that, that in particular moment if he dies, if he leaves this body, then he can enter into the spiritual kingdom.

Lecture on BG 8.22-27 -- New York, November 20, 1966:

Lord Caitanya has confirmed this version, absolute version, in His prayer,

nāmnām akāri bahudhā nija-sarva-śaktis
tatrārpitā niyamitaḥ smaraṇe na kālaḥ
etādṛśī tava kṛpā bhagavan mamāpi
durdaivam īdṛśam ihājani nānurāgaḥ

He is praying, "My dear Kṛṣṇa, my dear Lord, Your name is always invested with all the potencies of Your person." Nāmnām. "You have got all the potencies in name, and You have made it so easy that we can chant without any hard-and-fast rules and regulations." Suppose if you have to establish one temple of Kṛṣṇa. You have got to observe so many rules and regulations. You have to spend money. You have to see its management. But here, by chanting, any man can have the same benefit of becoming nearer or in company with Kṛṣṇa always and derive all the benefits out of it. Of course, there is benefit when you are associated with Kṛṣṇa.

Lecture on BG 9.1 -- Vrndavana, April 17, 1975:

Our heart is desiring real pleasure, transcendental bliss. So if we are put into this desert, suta-mitā-ramaṇi-samāje, where is the benefit? This song is confirmed in the Śrīmad-Bhāgavatam that apaśyatām ātma-tattvam (SB 2.1.2). They do not know what is the aim of life. They are satisfied with this drop of water in the desert. It will never mitigate. Desert is very vast tract of land dry, and if somebody says, "All right, take one drop of water," then what is the meaning? It has no meaning. Similarly, we are spirit soul. We are hankering after Kṛṣṇa. That is our inner desire. And what happiness we shall get with this society, friendship or love? This is not possible. That is not possible. There is some happiness, temporary happiness, very small quantity, so-called happiness. It will never satisfy you.

Lecture on BG 9.2 -- Calcutta, March 7, 1972:

Anyone who is engaged in bhakti-yoga, in real process, he is immediately elevated to the brahma-bhūta (SB 4.30.20) stage, transcendental stage. This is material stage, jīva-bhūta stage. I am, when so long I am identifying myself with this body, this is called jīva-bhūta, material life. When I am above this consciousness... Just like Caitanya Mahāprabhu taught, jīvera svarūpa haya nitya kṛṣṇa-dāsa (Cc. Madhya 20.108-109). When one is firmly convinced that he is eternal servant of Kṛṣṇa and is engaged in His service, Kṛṣṇa confirms, "Yes!" Brahma-bhuyāya kalpate (BG 14.26). He immediately is elevated to the brahma-bhūta state.

Lecture on BG 9.3 -- Toronto, June 20, 1976:

This is confirmed in the Upaniṣad, that two birds are sitting on one tree. One bird is eating the fruit and another bird is simply observing. So the observing bird is Kṛṣṇa and the eating bird is the living entity. Two birds. In another place also Kṛṣṇa says kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). The question of the kṣetra-jña, the owner of the body and the body. In this Chapter, in the Thirteenth Chapter, it is discussed. So in that chapter Kṛṣṇa says that "I am also one of the owner of the body, but the difference of this singular individual body and Myself is this, that the individual soul knows about his own body. But so far I am concerned, I am present in everyone's body and I know everything of everyone's body." Just like you are a spirit soul, I am a spirit soul within this body. You know the pleasure and pains of your body. I know the pleasure and pains of my body. But Kṛṣṇa, he knows the pleasure and pains of your body and pleasure and pains of my body and everyone's body. That is Kṛṣṇa. That is Paramātmā. Jīvātmā and Paramātmā.

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

Durgā is so powerful that it can create..., she can create, she maintains, and she can annihilate everything; still she is working as maidservant under the direction of Govinda. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. And it is confirmed in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10).

Lecture on BG 9.10 -- Calcutta, June 29, 1973:

So we are confident because we have got our Kṛṣṇa's statement in the Bhagavad-gītā: mayādhyakṣeṇa (BG 9.10), "Under My superintendence". Mayādhyakṣeṇa prakṛtiḥ. Prakṛti is matter. Jaḍa-prakṛti. We have got many confirmation from the Vedic literature. Yato vā imāni bhūtāni jāyante. Imāni bhūtāni yataḥ jāyante. In the Vedānta-sūtra the same thing is confirmed: janmādy asya yataḥ, anvayāt (SB 1.1.1). The Bhāgavata explains, begins from this Vedānta-sūtra: janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ svarāṭ (SB 1.1.1).

Lecture on BG 9.10 -- Calcutta, June 29, 1973:

Bodha means knowledge, and budha means one who possesses knowledge. So those who are devotees of Kṛṣṇa, they are not rascals. They are not rascals. They are budhāḥ. Not only budhāḥ, but also bhāva-samanvitāḥ. Bhāva-samanvita means a person who has understood Kṛṣṇa or who is in Kṛṣṇa consciousness, he feels the presence of Kṛṣṇa everywhere. Bhāva-samanvitāḥ. Budhā bhāva-samanvitāḥ. The same thing is confirmed in the Caitanya-caritāmṛta. The mahā-bhāgavata, one who is advanced in spiritual consciousness, he sees everywhere Kṛṣṇa. And that is a fact.

Lecture on BG 9.10 -- Calcutta, June 29, 1973:

Kṛṣṇa is person. Simply go on searching. As we search. Here is a big man, and here is a bigger man. Here is another biggest man. So go on, go on, you go up to Brahmā. Then after Brahmā, Brahmā is also not the ultimate. Because from Śrīmad-Bhāgavatam we understand: tene brahma hṛdā ādi-kavaye (SB 1.1.1). Ādi-kavaye. Ādi-kavi (means) is Brahmā. Brahmā is also educated by superior person. Tene brahma hṛdā ādi-kavaye muhyanti yat sūrayaḥ. Brahmā is also educated. He's not self-sufficient. He gets education from Kṛṣṇa. Kṛṣṇa haite catur-mukha. So in this way, if we try to find out, if we'll find out, if we are actually sincere to find out the ultimate source of everything, then you will come to Kṛṣṇa. Which is confirmed by Kṛṣṇa: ahaṁ sarvasya prabhavaḥ (BG 10.8). Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). Kṛṣṇa says this. And we have to take it. With intelligence, with good brain. Otherwise, we cannot understand. Therefore those who are less intelligent, foolish rascals, they cannot understand Kṛṣṇa.

Lecture on BG 9.11 -- Calcutta, June 30, 1973:

Just like we direct, a big businessman, he is sitting in his room alone, but he is directing the whole factory, whole business, everything. That is being done. Although Kṛṣṇa is in Goloka Vṛndāvana, He has nothing to do... Why God has something to do? Then what kind of God He is? Here we see practically a big man, a big minister, a big prime minister or president, he is also sitting, giving direction. He has nothing to do. Similarly, Kṛṣṇa also, He has nothing to do. Kṛṣṇa is enjoying. Just like you see Kṛṣṇa's form, He is enjoying with Śrīmatī Rādhārāṇī. He has nothing to do. That is confirmed in the Vedic literature: na tasya kāryaṁ karaṇaṁ ca vidyate.

Lecture on BG 9.11 -- Calcutta, June 30, 1973:

Just like we direct, a big businessman, he is sitting in his room alone, but he is directing the whole factory, whole business, everything. That is being done. Although Kṛṣṇa is in Goloka Vṛndāvana, He has nothing to do... Why God has something to do? Then what kind of God He is? Here we see practically a big man, a big minister, a big prime minister or president, he is also sitting, giving direction. He has nothing to do. Similarly, Kṛṣṇa also, He has nothing to do. Kṛṣṇa is enjoying. Just like you see Kṛṣṇa's form, He is enjoying with Śrīmatī Rādhārāṇī. He has nothing to do. That is confirmed in the Vedic literature: na tasya kāryaṁ karaṇaṁ ca vidyate.

Lecture on BG 9.11 -- Calcutta, June 30, 1973:

Kṛṣṇa says, "Yes, I am the Supreme Personality of Godhead." If you don't believe it, then you have to cultivate knowledge for many, many births. You have to take birth and cultivate spiritual knowledge, again die, again come, again come, again take birth. This will go on continuously. Bahūnāṁ janmanām ante (BG 7.19). And if you are fortunate enough to become wise enough, then you will understand, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ: (BG 7.19) "Oh, Vāsudeva, Kṛṣṇa is everything." That is confirmed in the Śrīmad-Bhāgavatam,

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam
(SB 1.2.7)

If you become devotee of Vāsudeva, bhaja vāsudevam, then very quickly you will become jñānavān. First of all, one becomes jñānavān; then he surrenders to Vāsudeva. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is one process. Another process is you become a devotee of Vāsudeva, then jñāna, vairāgya, will automatically come. You'll... Because the human life, the perfection of human life is to accept jñāna and vairāgya. That is perfection. In our Vedic civilization, this is the process, perfection.

Lecture on BG 9.15 -- New York, December 1, 1966:

So nobody can be equal to God. Therefore we should be, instead of becoming God or instead of understanding God personally by our teeny knowledge and imperfect senses, better to become submissive. Give up this habit. Jñāne prayāsam udapāsya. Just give up this habit, foolish habit, that "I can know God." Just become submissive and try to hear from authorities. San-mukharitām. Who is authority? Authority is Kṛṣṇa and, or God, or His representative. Just like Lord Jesus Christ, he's representative of God. So he's authority. Similarly, any authorized incarnation. But that incarnation will never say that "I am God." "I am servant of God"—that is his representation. He'll never say, "I am God." That makes confirmation that he's representative of God. So he is authority, who does not say that "I am God," but he says, "I am servant of God. I am son of God. I am devotee of God." He is representative, real representative. So we have to hear from him. Jñāne prayāsam udapāsya namanta eva. I am just trying to explain to you the process of hearing. The process of hearing.

Lecture on BG 10.1 -- New York, December 30, 1966:

So it is our interest to know God. We are always full of anxieties. Nobody is free from anxieties. Nobody's free from miseries of this material world. And here is the process. And Bhāgavata confirms it: na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). We are making progress, but we do not know what is the ultimate goal of progress. That we do not know. Na te viduḥ.

Lecture on BG 10.1 -- New York, December 30, 1966:

Bhāgavata also confirms: na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā (SB 7.5.31). Durāśayā means some impossible hope. They are being conducted under the guidance of this illusory energy with some hope which is impossible to be fulfilled. Durāśayā. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ (SB 7.5.31). Why they are thinking of that impossibility? Impossible hope? Because they have taken, they are captivated by this material energy.

Lecture on BG 12.13-14 -- Bombay, May 12, 1974:

A devotee believes in this, that "I have nothing to do, simply to surrender to Kṛṣṇa. Then my all business is done." That is confirmed in the Caitanya-caritāmṛta, kṛṣṇe bhakti kaile sarva-karma kṛta haya: "Simply by serving Kṛṣṇa, all other duties are discharged." This is called dṛḍha-niścayaḥ. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), and the devotee takes it very seriously. That is called dṛḍha-niścaya. Dṛḍha means firmly convinced, "Yes, if I surrender to Kṛṣṇa, all other business is complete." That is confirmed in the Caitanya-caritāmṛta.

śraddhā-śabde viśvāsa kahe sudṛḍha niścaya
kṛṣṇe bhakti kaile sarva-karma kṛta haya
(Cc. Madhya 22.62)

This is the process. Dṛḍha-niścaya. Mayy arpita-mano-buddhiḥ: Mind and intelligence is always focussed towards the lotus feet of Kṛṣṇa, mayy arpita, to the form of Kṛṣṇa. That is real meditation. Dhyānāvasthita-tad-gatena paśyanti yaṁ yoginaḥ. You come to the temple, take the impression of this Rādhā and Kṛṣṇa, and always think of Him. That is the highest, topmost yoga system.

Lecture on BG 13.1-2 -- Bombay, December 29, 1972:

Etad yo vetti. So if you study, if you meditate on our body, so "I am this body. I am this finger." No. The answer will come: "No, I am not this body. I am... It is my body. It is my finger. It is my head." This is simple thing. And here it is confirmed by the Supreme Authority, Kṛṣṇa. And we can experiment it, that how it is that I am identifying myself with this body? Therefore śāstra says: yasyātma-buddhiḥ kuṇape tri-dhātuke (SB 10.84.13). This body is a, a product of the three dhātus. According to Ayurvedic system, kapha-pitta-vāyu. So anyone who is accepting this body made of three elements, kapha-pitta-vāyu, he is no better than go-kharaḥ. Sa eva go-kharaḥ (SB 10.84.13). An animal.

Lecture on BG 13.1-2 -- Paris, August 10, 1973:

Kṛṣṇa says that: "I know past, present, future, everything." That is confirmed in the Śrīmad-Bhāgavatam. Janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ (SB 1.1.1). Abhijñaḥ means one who knows. And Kṛṣṇa confirms it: "Yes, I know, past, present, future, everything." That is Kṛṣṇa. That is God. Therefore His order is supreme. So we have to follow His order. That is real religion. Puruṣa. Puruṣa is giving order.

Lecture on BG 13.3 -- Bombay, December 30, 1972:

Paramātmā or Bhagavān, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). All these three features of the Absolute Truth, Brahman, Paramātmā and Bhagavān, the ultimate cause is Bhagavān. As it is confirmed by Kṛṣṇa: brahmaṇaḥ ahaṁ pratiṣṭhā. The Brahman effulgence, that is standing on Kṛṣṇa. Kṛṣṇa is the source of Brahman effulgence.

Lecture on BG 13.13 -- Bombay, October 6, 1973:

Just imagine how heavy He is. So in this way we have to understand Kṛṣṇa. And if we understand Kṛṣṇa from that spirit, from that angle of vision, then we become perfect. As it is said here, jñeyaṁ yat tat pravakṣyāmi yaj jñātvā 'mṛtam aśnute. You become immortal. This is confirmed in the Fourth Chapter. Janma karma me divyaṁ yo jānāti tattvataḥ. If you simply understand Kṛṣṇa in truth, not superficially, but in fact, then what is the result? The result is tyaktvā dehaṁ punar janma naiti (BG 4.9). Punar janma, punar janma, next, again if I take a material body, then again I'll have to die. Anyone who has got this material body, he has to die. Janma-mṛtyu. One who is born, he must die. But here Kṛṣṇa says, punar janma naiti. "No more birth." Then there is no more death. Because if there is birth, there is death, and if there is no birth, there is no death. That is immortality, amṛta. That is amṛtatva. So amṛtatvāya kalpate.

Lecture on BG 13.15 -- Bombay, October 9, 1973:

In the next verse it is confirmed, sarvendriya-guṇābhāsam. He can see. Therefore He has got the eyes, guṇābhāsa, the origin of seeing power. But sarvendriya-vivarjitam. But He has no these material senses. When it is said sarvendriya-vivarjitam, "devoid of all senses," that means He's devoid of..., He has nothing to do with these material senses. He has got senses. He has got eyes, He has got ears, legs, everything. But they are not material. They are spiritual, but we cannot see spiritual.

Lecture on BG 13.15 -- Bombay, October 9, 1973:

Very easily and very happily it is performed. Just like the devotional service. One may be illiterate, one may be having no qualification, but the process is so nice, to prepare flower garland for Kṛṣṇa, to prepare food for Kṛṣṇa, for chanting Kṛṣṇa, for reading books for Kṛṣṇa, for hearing about Kṛṣṇa. You simply hear, you don't do anything. Simply if you hear, śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23), you become devotee. Simply by hearing. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. You remain in your place. It doesn't matter what you are, but if you simply hear about Kṛṣṇa, then you become devotee. It is so nice. You don't require any education. You don't require any money, don't require anything. You simply hear. That is also confirmed in the Śrīmad-Bhāgavatam.

Lecture on BG 13.15 -- Bombay, October 9, 1973:

The Māyāvādī philosophers, they say that "God, when He comes in this material world, He accepts a material body." That is rascaldom. He never accepts material body. That is confirmed in the Bhagavad-gītā. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). If God also accepts a material body, then what is the difference between God and ourself? He has nothing material. Everything spiritual. Everything spiritual. Even if He accepts material body, He can act spiritually. That is His power. Because material body, material energy is also His energy.

Lecture on BG 13.16 -- Bombay, October 10, 1973:

One has to understand. Very near. He has kindly come to you, near, so near that you can touch His lotus feet, you can offer Him some foodstuff, you can decorate. He's agreeing, "Yes, I will accept your..." Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). And before this, Kṛṣṇa has said, sarvataḥ pāṇi-pādaṁ tat. He has got hands and leg everywhere. In the Vedas also it is confirmed, apāṇi-pādo javana-gṛhītaḥ. Apāṇi-pāda, He has no hands and legs, but whatever you offer in sacrifice, He immediately accepts. How He accepts? How He accepts? That is called dūrastham. Very, very far away; at the same time, antike. Immediately... Provided you know the means. If you know, then you can see. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). That is God's power. He can remain far far, away, but He can immediately be approachable by the devotees.

Lecture on BG 13.16 -- Bombay, October 10, 1973:

If you simply speculate He'll remain dūre. Dūrastham antike ca. But if you surrender as Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja... (BG 18.66). Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). Simply by this process... He confirms it, that "Anyone who has taken this process..." Janma karma me divyaṁ yo jānāti tattvataḥ. So simply by this process... Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). These are things in the Bhagavad-gītā, plainly said. Unfortunately we do not read it, or even if we read it, we misinterpret it, or somebody mislead me. So-called scholars and so-called rascals mislead us, and we remain in the darkness.

Lecture on BG 13.17 -- Bombay, October 11, 1973:

This is another statement of Bhagavad-gītā, that the Lord, Supreme Lord, he is situated in everyone's heart, hṛd-deśe, particularly pointed out. Hṛd-deśe means "in the heart". Hṛt means heart. So modern medical science, they see that the energy is coming from the heart and as soon as the heart stops to work, it is said that the body is dead. So here also the same thing is confirmed. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). They cannot say, explain, why the heart stops, but here we get the explanation that as soon as the soul, both the soul and the Supersoul, leave this body, then it is only a lump of matter only. "Dust thou art; dust thou beist." It is developed from these material elements, five gross elements and three subtle elements, but so long... It works as long as the soul, the spirit soul and the Supersoul, remains.

Lecture on BG 13.17 -- Bombay, October 11, 1973:

We have discussed all these things. That is Kṛṣṇa. That is God. That He is in His... That is confirmed in the Īśopaniṣad. Īśopaniṣad. Īśāvāsyam idaṁ sarvaṁ yat kiñca jagatyāṁ jagat, tena tyaktena bhu... (ISO 1). And... So everywhere is Kṛṣṇa; everywhere is God. Sarvataḥ pāṇi-pādam. He has got hands and legs everywhere. And because he has got hands everywhere, therefore when you offer something to Kṛṣṇa, or God, with faith and love, He can accept. Not that because He is far, far away, therefore I am offering something with faith and love, He can not accept. No He can accept.

Lecture on BG 13.18 -- Bombay, October 12, 1973:
So one is borrowing the illumination from the other. But there is the supreme source of illumination. That is Kṛṣṇa. That is confirmed in the Brahma-saṁhitā: yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Yasya prabhā, the bodily rays of Kṛṣṇa, being illuminated... In that illumination, which is called brahmajyoti, there are innumerable Vaikuṇṭha planets. The Vaikuṇṭha are self-illuminated. Therefore in the spiritual world there is no darkness. Tamasaḥ param. Therefore is said here that taj jyotis tamasaḥ param ucyate: "That spiritual world is beyond this material world." This material world is called tamaḥ. Tamaḥ means darkness. Just like this night, it is darkness. Why it is darkness? By nature it is dark. Simply by the sunshine, moonshine, electricity, we keep it brightened for some time. Otherwise, by nature it is darkness.
Lecture on BG 13.19 -- Bombay, October 13, 1973:

Here, in this material world, it is all created by God. But how much He is detached, He does not live within this material world. He lives in His own abode, in the spiritual world. He has no attachment although He has created. That is also confirmed in the Bhagavad-gītā.

Lecture on BG 13.19 -- Bombay, October 13, 1973:
If you do not understand Kṛṣṇa you are studying Vedic literature, you are very good student of Vedas. That's all right. Have you understood Kṛṣṇa? "No sir." Then it is useless. Useless waste of time. Because it is said: vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). If you actually understand Vedas, then you must understand Kṛṣṇa. Jñānī, I am jñānī. What kind of jñānī? Simply a speculation? Waste your time? This is not this, this is not this, this is not this? Neti neti vicāra. This is simply called waste of... Kevala-bodha-labdhaye. That is confirmed in the Śrīmad-Bhāgavatam. Bhaktim udasya te vibho kliśyanti ye kevala-bodha-labdhaye. Kevala-bodha-labdhaye, simply to understand. And you can take any insignificant thing, and if you want to speculate upon it, you can write volumes of books, but what is the use of such knowledge? Simply waste of time.
Lecture on BG 13.20 -- Bombay, October 14, 1973:

It says, "As soon as we forget the real enjoyer and we want to enjoy, immediately that is called māyā." And as soon as we give up this mentality... That is confirmed by Bhagavad-gītā.

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
(BG 14.26)

As soon as you give up this mentality, that "I am the enjoyer," as soon as we change our mentality, that "Kṛṣṇa is enjoyer," then immediately we become liberated. That is stated in the Bhagavad-gītā. Avyabhicāreṇa bhakti-yogena yaḥ sevate, sa guṇān samatītyaitān (BG 14.26).

Lecture on BG 13.21 -- Bombay, October 15, 1973:

Pradyumna: Translation: "Nature is said to be the cause of all material activities and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world."

Prabhupāda: This is very funny, that you get the body according to your karma, but the, you are liable to enjoy or being suffering according to the body. The body is given by the nature. In another place it is confirmed, bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā (BG 18.61).

Lecture on BG 13.21 -- Bombay, October 15, 1973:

The living entity... Just like we, on this jeep car, we can move from here and there. Somebody has given you the car for movement. Similarly we are getting a yantra, a moving instrument, this body, with senses, different bodies. So I'm seated there and, but the movement is not in my direction. That is by nature's own way. Prakṛteḥ kriyamāṇāni, in another place it is confirmed,

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate
(BG 3.27)

This is our foolishness. So long we are under the clutches of māyā it is just like pulling by the ear, "Come here, sit down," like that. Prakṛteḥ kriyamāṇāni. But the illusory māyā, by the influence of illusory māyā, the living entity thinks that "I am doing this, I am doing that."

Lecture on BG 13.24 -- Bombay, October 23, 1973:

So karma, the karmīs are also working, and the devotees are also working, but karmīs are working—their words and mind is differently engaged. Because they are working very hard day and night, but they are thinking of, manasā, sense gratification. Karmaṇā manasā vācā And they are talking only sense gratification. Therefore their mind and words are engaged differently. But one whose mind, words, and activities are engaged in the service of the Lord, īhā yasya harer dāsye karmaṇā manasā vācā, so he may be situated in any position, jīvan-mukta sa ucyate, he is liberated. The same thing is confirmed here.

Lecture on BG 16.5 -- Calcutta, February 23, 1972:

"My dear Pāṇḍava, Arjuna, don't be afraid." Because as soon as Kṛṣṇa said that daivī sampad vimokṣāya, nibandhāyāsurī matā, so, nibhandāya āsurī matā, "I am fighting now." This is the business of āsurī. "I am now violent." So he became afraid that "Then I am also an āsurī sampat." That Kṛṣṇa immediately said, "No, no, no, don't be afraid." Mā śucaḥ. Mā śucaḥ sampadaṁ daivīm. "My dear Arjuna, you don't be afraid. Don't, don't be worried." Why? "Because you have no āsurī." "I am fighting." "You are fighting for Me; therefore you are not asura." Those who are fighting for their sense gratification, they're asuras, but if need be fighting for, for cause, right cause... Of course, everyone thinks right cause; therefore it should be confirmed. Just like Arjuna. Arjuna fought when he understood that "This fighting is right cause, it is sanctioned by Kṛṣṇa." Then it is right cause. You cannot make your right cause. You can not formulate that "This is right cause." That is mental concoction. You must get it sanctioned. That is a principle of daivī life, divine life.

Lecture on BG 16.5 -- Calcutta, February 23, 1972:

Perfection is, Kṛṣṇa says that "I am the origin of brahmajyoti." Therefore from the brahmajyoti one should make progress up to Kṛṣṇa. Just like sunshine. You are in, everyone, is sunshine. That's all right. But if you have got power, then you'll reach the sun planet, you'll see the sun-god, because the original source of the sunshine is the sun-god. Similarly, brahmajyoti, the origin of brahmajyoti is Kṛṣṇa, brahmaṇo hi pratiṣṭhāham. Brahmajyoti is emanating from the body of Kṛṣṇa. It is, it is confirmed in the Brahma-saṁhitā, yasya prabhā prabhavato jagand-aṇḍa-koṭi (Bs. 5.40). So in this way we make progress. So here Arjuna, although he was fighter, Arjuna did not change his position. He did not become a brāhmaṇa. After hearing Bhagavad-gītā it is not that he gave up his profession as a kṣatriya and went to Himalaya to become a brāhmaṇa, meditation. No. He became perfect by his own profession. How? Because he satisfied Kṛṣṇa. So you can be situated in any position. That does not matter. But try to satisfy Kṛṣṇa. That is Kṛṣṇa consciousness movement: how to satisfy Kṛṣṇa.

Lecture on BG 16.7 -- Hawaii, February 3, 1975:

We have already discussed the characteristic of divine nature and the characteristic of demonic nature. In the Viṣṇu Purāṇa this is also confirmed. Dvau bhūta-sargau loke daiva āsura eva ca (BG 16.6). There are two kinds of people all over the universe. There is asuraloka and devaloka, planet. So devāsura fight. That is going on perpetually, daiva and āsura, demonic nature and divine nature.

Lecture on BG 16.7 -- Sanand, December 26, 1975:

The purport is that if somebody takes to Kṛṣṇa consciousness, even he is born in the family of muci, then he becomes śuci. And if a person born in the brāhmaṇa family or kṣatriya family but he does not take to Kṛṣṇa consciousness, then he becomes a muci. This is also confirmed in the Bhagavad-gītā, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). Pāpa-yoni means muci, less than the śūdras. If he takes to Kṛṣṇa consciousness, te 'pi yānti parāṁ gatim, they are also eligible to go back to home, back to Godhead. So even a muci or a pāpa-yoni born in the low grade family, if he takes to Kṛṣṇa consciousness, he becomes a devatā. This is also confirmed in the Śrīmad-Bhāgavatam by Śukadeva Gosvāmī,

kirāta-hūṇāndhra-pulinda-pulkaśā
ābhīra-śumbhā yavanāḥ khasādayaḥ
ye 'nye ca pāpā yad-apāśrayāśrayāḥ
śudhyanti tasmai prabhaviṣṇave namaḥ
(SB 2.4.18)

So it doesn't matter where we are born. If we take to Kṛṣṇa consciousness, then he becomes a śuddha, śuci, purified, and he is eligible to go back to home, to back to Godhead. So to take the shelter of a pure devotee means he knows what is pravṛtti and what is nivṛtti. All our Vedic literature is meant for nivṛtti. Pravṛttir eṣā bhūtānāṁ nivṛttis tu mahā-phalā. These, all living creatures, who are struggling for existence in this material world, that is their pravṛtti, to enjoy this material world.

Lecture on BG 16.7 -- Sanand, December 26, 1975:

All our Vedic literature is meant for nivṛtti. Pravṛttir eṣā bhūtānāṁ nivṛttis tu mahā-phalā. These, all living creatures, who are struggling for existence in this material world, that is their pravṛtti, to enjoy this material world. But when one becomes inclined to nivṛtti, he becomes devatā. So this Kṛṣṇa consciousness movement which was inaugurated by Śrī Kṛṣṇa Caitanya Mahāprabhu is for nivṛtti-mārga. Nivṛtti-mārga means "No more material enjoyment. Let me make progress towards Kṛṣṇa consciousness." Therefore this devotional service or bhakti-yoga, it is called nivṛtti-mārga. This is confirmed in the Śrīmad-Bhāgavatam,

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam
(SB 1.2.7)

Bhakti-yoga... And Sarvabhauma Bhaṭṭācārya, he was a impersonalist, followers of the Śaṅkara philosophy. When he became convinced about the Vaiṣṇava philosophy, he wrote one hundred ślokas, prayers to Caitanya Mahāprabhu.

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

So cultivate Kṛṣṇa consciousness, and simply by cultivating Kṛṣṇa consciousness you will go back home, back to Godhead, and then you'll be happy." Kṛṣṇa confirms this. Duḥkhālayam aśāśvatam, nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ, mām upetya: (BG 8.15) "If somebody comes to Me," mām upetya, "then he does not come back again in this material world, who is duḥkhālayam aśāśvatam (BG 8.15)." This place is place for suffering. Because they do not know self-interest, the place of suffering they are accepting place of enjoyment. But actually it is place of suffering.

Lecture on BG 16.8 -- Tokyo, January 28, 1975:

One who has understood Kṛṣṇa as the Supreme Personality of Godhead, the supreme controller, the supreme maintainer, the Supreme Person, everything, only one, vāsudevaḥ sarvam iti (BG 7.19)—that is guru. But otherwise, he is not guru, one who has not understood Kṛṣṇa. Therefore Caitanya Mahāprabhu confirms, yei kṛṣṇa-tattva-vettā sei guru haya (CC Madhya 8.128). One who has understood Kṛṣṇa as the supreme controller, the Supreme Person, the supreme maintainer, and everything, the supreme, ultimate, then he can become guru.

Page Title:Confirmation (Lectures, BG)
Compiler:Visnu Murti, Gopinath
Created:25 of Jun, 2011
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=158, Con=0, Let=0
No. of Quotes:158