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Difference between (Lectures, SB)

Expressions researched:
"difference between"

Notes from the compiler: VedaBase query: "difference between" not " no difference between" not "what is the difference between" not "not * difference between" not "no * difference between"

Lectures

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.2 -- London, August 15, 1971:

So we should remember this is the difference between other bodies and this body. Here, we become awakened that "Why I am conditioned?" Just like Sanātana Gosvāmī, when he approached Lord Caitanya Mahāprabhu... He was minister, great man, very opulent. So the first question was put before Lord Caitanya, 'ke āmi,' 'kene āmāya jāre tāpa-traya.' "My dear master, I have come to You to ask the first question, that 'What I am? Why I am conditioned to suffer three kinds of miserable condition of life always?' " Why you are using this fan? Because I am conditioned. I cannot bear too much heat or too much cold. As soon as I go out in the park, I was covering. So these questions should arise, that "Why I am conditioned? Sometimes I am covering, sometimes I want fan."

Lecture on SB 1.2.3 -- Rome, May 27, 1974:

Adhyātma-dīpam means... Just like ātmā, the soul, is within this body, but due to our darkness knowledge, insufficient knowledge, we cannot understand ātmā, Paramātmā. We cannot understand. So in the darkness, as you require a torchlight, similarly, Śrīmad-Bhāgavatam is just like the torchlight. You can see ātmā and Paramātmā. Adhyātma-dīpam. Dīpam means light, lamp. So why it is required? Atititīrṣatām. Just like light is required by a person who wants to go through the darkness but go to the light. Suppose here is light and there is tunnel, and in the tunnel you require some light, to go to the other part of the light. Similarly, this world, this material world, is full of darkness. That is the difference between material world and spiritual world. Material world means darkness wherein you cannot understand what is God, what you are. That is material world. They are very busy in this material world, but they do not know where they are going. Andhā yathāndhair upanīyamānāḥ (SB 7.5.31). Actually, they are darkness. The material world is darkness.

Lecture on SB 1.2.5 -- Melbourne, April 3, 1972, Lecture at Christian Monastery:

Śyāmasundara: What is your understanding of God? Is He apart from us or are we all together God?

Prabhupāda: Well, as you are apart from me, similarly, God is also apart from you. God is also an individual person as you are individual person, I am individual person, but the difference between God and you and me is this, that you know your business, I know my business. but God knows everyone's business. That is the difference.

Guest (4): (indistinct) ...man and God?

Śyāmasundara: What is the relationship between man and God?

Prabhupāda: Man is servant of God, and God is the Supreme. God is asamordhva. Nobody can be equal to Him, nobody can be greater than Him. This is our point.

Lecture on SB 1.2.6 -- Rome, May 24, 1974:

That is described. Saṁsāra-dāvānala-līḍha-loka-trāṇāya **. They... This materialistic life is always like the blazing fire in the forest. So trāṇā. How to get out of it. Trāṇā it is called. Trāṇā means to relieve from the suffering. Kāruṇya-ghanāghanatvam. So how these sufferings can be mitigated? So people have become so dull-headed, they cannot understand what is the real suffering, and neither they have any inquiries how to mitigate the sufferings. This is the position. Therefore they are called śūdras. Śūdras, they are like. A brāhmaṇa is intelligent. A brāhmaṇa... Therefore we are trying to make people brāhmaṇa so that he may become intelligent. Not śūdras. Others are trying to make them śūdras. Śūdras means to remain in ignorance, and brāhmaṇa means to remain in knowledge. That is the difference between brāhmaṇa and śūdra. And these two other classes, via media, kṣatriya and vaiśya. The brāhmaṇas are supposed to be the first-class men in the society. The kṣatriyas, the second class, the vaiśyas, the third class, and the remaining, all fourth class and fifth class.

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

So in the previous verse it has been discussed, what is first-class religion. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). In the lower animal life, lower species of life, there is no question of religion. We have discussed many times that there is a gradual process of evolution from low..., lower animal life to the human life. Aśītiṁ caturaś caiva. Aśīti means eighty, catura means four, lakṣām, eighty-four lakhs, 8,400,000. Non... To tell...(?) Janma paryayāt. This is the evolution. From lower animals, from fish to plants, trees, insects, reptiles, birds, beasts. In this way, we come to the human form of life, and this human form of life is meant for dharma. Practically also, we see that the state laws, state laws are meant for the human beings. State laws are not for the animals. Animals, they do not require to observe the state laws. Neither they are able to do so. That is the difference between animal and human being.

Lecture on SB 1.2.7 -- Hyderabad, April 21, 1974:

So the mission of human life is to acquire knowledge, jñānam, and vairāgyam, detachment. Jñānam means real identification, "What I am." In the conditioned stage of life we are passing on our days not in jñānam but ignorance, just like the animals. The animals, they have no jñānam. They are pulling on their life with the bodily concept of life. The dog is thinking, "I am dog. I am this body." He does not know whether he is "dog" or "cat". These names we have given him. But he knows it well that "I am this body." So this is not jñānam. This chance is available when we are no longer cats and dogs but human being. Then we can understand that "I am not this body." This is the difference between cats and dogs and human beings. The cats and dogs, they do not know that they are not the body. They are spirit soul. That they do not know. They know simply that "I am this body, and the necessities of body must be fulfilled somehow or other." That is their business. Whole day and night, they are working just to fulfill the necessities of his body, because there is no jñānam.

Lecture on SB 1.2.7 -- Hyderabad, April 21, 1974:

So in a renounced... This vairāgya, vairāgya. Political vairāgya is different. The political vairāgya is that "I don't want things, anything, anything for me, but for my son, for my grandson, for my countrymen, for my this, that." Not like that. This vairāgya means vāsudeve: "I don't want anything personally for me, but I want everything for Vāsudeva." This is the difference between political mendicant and the spiritual mendicant. So these Gosvāmīs were spiritual mendicants, vairāgya. That vairāgya... Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat bhūtvā dīna-gaṇeśakau karuṇayā. Dīna. Dīna means this poor mass of people. They are very poor. Because they have no knowledge what is the aim of life, therefore poor in knowledge. Poor means one who is poor in knowledge. Material poverty, that is no consideration. That is coming and going. Tāṁs titikṣasva bhārata. That has been advised, that if you are little... Nobody is actually happy, even if you have got enough money. But still, there is unhappiness. But that they cannot understand. But actually, poverty is want of knowledge. Therefore the acquiring knowledge, that is real richness. That is real richness. That is called brāhmaṇa. Brahma jānātīti brāhmaṇaḥ. Therefore brāhmaṇa is respected by even the king. That was the system in India. Because they were rich in knowledge.

Lecture on SB 1.2.7 -- Hyderabad, April 21, 1974:

He is perfect in knowledge because the knowledge is being imparted by the Supreme Personality of Godhead from within. Tene brahma hṛdā ādi-kavaye (SB 1.1.1). As He did. He gave intelligence to Lord Brahmā how to create this universe. Similarly, He will give intelligence to you also if you become sincere in serving Vāsudeva. This is explained. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu (SB 1.2.7). And as soon as you are getting knowledge, naturally you will be reluctant to this material sense enjoyment. Material world means sense enjoyment, and spiritual world means not sense enjoyment for personal sense enjoyment, but enjoyment of the Supreme Personality of Godhead. This is the... We have to learn, one after another, what is difference between material and spiritual. That is explained in Caitanya-caritāmṛta very nicely in two lines, ātmendriya-prīti-vāñchā tāre bali kāma (CC Adi 4.165). Lusty desires, or kāma, materialism, what is that? Now, ātmendriya-prīti-vāñchā, when one wants to fulfill his own desires of the own senses, that is called kāma. And kṛṣṇendriya-prīti-icchā dhare prema nāma. The same thing, when you want to satisfy Kṛṣṇa, then you become devotee.

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

What are they? First of all duṣkṛtina. Duṣkṛtina means simply engaged in sinful activities. Kṛti. Kṛti means meritorious. But duṣkṛti, badly meritorious. They are using their brain for something atrocious, simply planning how to do harm to others. That is called duṣkṛtina. For his own sense satisfaction he is plan... That is called asura. Āsuraṁ bhāvam āśritāḥ. Asuras, they are simply planning for his own sense gratification. And devotees, they are simply planning how to satisfy Kṛṣṇa's senses. That is the difference. How Kṛṣṇa will be satisfied. Both of them are planning, but one is planning for his own sense satisfaction and the other is planning how to satisfy the senses of Kṛṣṇa. This is the difference between asura and deva. There are two classes of men: deva and asura. Dvau bhūta-sargau loke 'smin daiva āsura eva ca (BG 16.6). Āsuras tad-viparyayaḥ. Viṣṇu-bhaktaḥ smṛto daiva āsuras tad-viparyayaḥ. Those who are devotees of the Lord, servants of the Lord, they are called deva, or demigods. Āsuras tad-viparyayaḥ. And the asuras are just opposite. Just like Hiraṇyakaśipu, Prahlāda, the father and son. Prahlāda is deva because he is devotee of Kṛṣṇa. And Hiraṇyakaśipu, because Prahlāda is devotee of Kṛṣṇa, he's trying to always tease him. Although he is a five-years-old-boy, his son, his beloved son, but since he became Kṛṣṇa conscious, he became the enemy of the asura, Hiraṇyakaśipu. This process is existing from very, very time immemorial, two classes.

Lecture on SB 1.2.9-10 -- Delhi, November 14, 1973:
What is the aim of life? This is described here, dharmasya hi āpavargyasya. The human life begins when he accepts religion. That is the beginning of human life, and that is the difference between human life and dog's life. The dog is engaged always for eating, sleeping, sex life and defending. The hog is also engaged always searching after where is food. Although the food is stool, he is busy. And as soon as his body is little strong by eating stool, immediately sex life, without any distinction whether it is mother or sister or daughter. It doesn't matter. This is hog's life, by nature's example.
Lecture on SB 1.2.11 -- Vrndavana, October 22, 1972:

As we are living beings, living entities, Kṛṣṇa is also living entity. He's not a dead stone. He's living entity. And as we have got all the propensities of living entity, He has got all the propensities of living entity. Here we are pervertedly... A young boy likes to love a young girl. A young girl likes to love a young boy. But wherefrom these natural propensities come? Because it is there in Kṛṣṇa. Ahaṁ sarvasya prabhavaḥ (BG 10.8). So there cannot be any question of impersonalism. Because by studying the sample living entity, you can understand the chief living entity. Kṛṣṇa is the chief living entity, supreme living entity. So we are samples. Whatever propensities we have got, Kṛṣṇa has also got. But we have got in a limited proportion. Kṛṣṇa has got unlimited proportion. The... Take the same example. The loving propensity, yupat..., yupatidvan yatha yuna,(?) this is natural. But we may finish... Because it is perverted, we may finish these loving propensities within time and space. But Kṛṣṇa's loving propensity is not finished within time and space. It is eternal. That is the difference between Kṛṣṇa and ourself.

Lecture on SB 1.2.14-16 -- San Francisco, March 24, 1967:

Now this mentality, to have some attraction to hear about Vāsudeva... Vāsudeva-kathā means Kṛṣṇa, to hear about Kṛṣṇa. Kṛṣṇa has many activities. In the world there are many scriptures-undoubtedly they accept God. But there is no information of God's activities. That is the difference between Śrīmad-Bhāgavatam and other scriptures. In Bhagavad-gītā Kṛṣṇa is speaking about Himself personally, and Śrīmad-Bhāgavatam also speaking about Kṛṣṇa spoken by Vyāsadeva. Practically the subject matter is the same. In the Bhagavad-gītā the Supreme Personality of Godhead speaking Himself, and in the Śrīmad-Bhāgavatam, the compiler, the author, Vyāsadeva, he is speaking of Kṛṣṇa. So kṛṣṇa-kathā. This is full of kṛṣṇa-kathā. These two important Vedic literature is full of kṛṣṇa-kathā. And Caitanya Mahāprabhu... We are worshiping Caitanya Mahāprabhu. He is supposed to be... He is incarnation of Kṛṣṇa. So He also advised everyone, yāre dekha tāre kaha kṛṣṇa-kathā.

Lecture on SB 1.2.15 -- Los Angeles, August 18, 1972:

So this is called intelligence. And cats and dogs, they are suffering; they don't mind. "Oh, I..." They forget. You have got experience. A cat is coming to eat some milk here; you chastise, you... But again it comes, again it comes. Because it is animal. And the difference between animal and man is... Suppose there is very palatable dish. So man, unless he is offered, although he is greedy, although he is hankering after that food, but he's awaiting the invitation, "Yes, you can take." But cats and dogs, without invitation, catches. That is the difference between the man and animal. Animal cannot control; man can control. Although he is hungry, he can control, out of civility: "How can I taste without invitation?" So that is the difference. Therefore, the conclusion is, man's life is meant for control. Not like animal: "I want to eat, immediately catch it." A cat and dog or a cow or a bull-rape. As soon as there is a female, immediately rapes. So there is no punishment. But if you do that on the street, raping, immediately you will be criminal. So that is the difference. The inclination is there, both in the animal and both and in the human being. But a human being supposed to be controlled. That is human life. The more you control, you become perfect. And though, the more you become loose, you are animal. That is the difference.

Lecture on SB 1.2.23 -- Los Angeles, August 26, 1972:

So it is like that. There are living entities who are eternally conditioned and there are living entities eternally liberated. The eternally liberated souls, living entities, they are with Kṛṣṇa, they're dancing with Kṛṣṇa, because they have no other desire than to satisfy Kṛṣṇa. That is the difference between eternally conditioned and eternally liberated. Eternally liberated means they have no other desire. All these gopīs, all the cowherds boys, all the cows, all the trees, all the water, all the father, mother, friends, they're simply trying to satisfy Kṛṣṇa. That is Vṛndāvana. They have no other business. That is Vṛndāvana. The central point is Kṛṣṇa. And here, in this material world, everyone is trying to satisfy himself. His center is he himself. Therefore he's exploiting others, he's cheating others, he's making so many things, bluffing, because he wants to enjoy himself. That's all. This is the difference between spiritual world and material world. If you want to satisfy yourself, your senses, that is material. And if you want to satisfy Kṛṣṇa, Kṛṣṇa's senses, then it is spiritual. This is the difference. So either do it here or go to Vaikuṇṭha, Goloka, do there—the business is the same.

Lecture on SB 1.2.23 -- Los Angeles, August 26, 1972:

Prabhupāda: There is a difference between ordinary form and Viṣṇu form. Ordinary forms, they are controlled by Viṣṇu. Go on... nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti (Kaṭha Upaniṣad 2.2.13). That is the Vedic injunction. Go on.

Pradyumna: "When Viṣṇu or the Personality of Godhead appears in the material world, He comes to deliver the conditioned living beings who are under the material energy. Such living being appears in the material world with intention of lording it over falsely, and thus becomes entrapped by the three modes of nature. As such, the living entities have to change the material coverings for undergoing different terms of imprisonment. The prison house of the material world is created by Brahmā, under instruction of the Personality of Godhead, and at the conclusion of a kalpa, the whole thing is destroyed by Śiva. But so far maintenance of the prison house is concerned, it is done by Viṣṇu, as much as the state prison house is maintained by the state. Anyone, therefore, who may wish to get out of this prison house of material existence, which is full of miseries like repetition of birth, death, diseases and old age, must please Lord Viṣṇu for such liberation. Lord Viṣṇu is worshiped by devotional service only, and if anyone has to continue the prison life in the material world, he may ask for relative facilities from the different demigods like Śiva, Brahmā, Indra, Varuṇa, etc., for temporary relief. No such demigods can, however, release the imprisoned living being from the conditioned life of material existence except Viṣṇu. As such, the ultimate benefit may be derived from Viṣṇu, the Personality of Godhead."

Prabhupāda: Just like one is a prisoner. So if he pleases the superintendent of prison, he can get some little facilities. Now I have seen, practically, that one young boy, he was imprisoned for some criminal act. So he was typing in the office of the jail superintendent. So that means he was educated, but he was put into ordinary prison term. He was breaking some stone. But he satisfied the jail superintendent that "I am not accustomed to this. However, I can serve you in some other way." So, he saw that "He is educated. He knows. All right. You come to my office. Just help me, in typing."

Lecture on SB 1.2.24 -- Vrndavana, November 4, 1972:

Here in Vṛndāvana so many pilgrims, they come from all parts of India; now all parts of world, they're coming. But it is kept in such unclean state to discourage people not to come here. That is the idea, so that people, educated people, modernized people may not come here. They do not want. That is the policy, I am seeing. They are introducing in the Vṛndāvana area so many industrial things so that the spiritual atmosphere is to be killed. That is the policy is going on. Nobody... The chur..., I mean to say, the temples are neglected. No question of improvement. The whole idea is not to come here: "Please do not come." They cannot say directly, but this is the idea going on.

But this is due to wrong direction of civilization. They do not know what is the aim of civilization. The aim of civilization is to understand Viṣṇu, the Supreme Personality of Godhead. But they're missing the point. They're thinking motor tire civilization, very nice road and running motorcar in seventy, eighty miles speed, that is civilization. Not to understand Viṣṇu. That is the difference between materialism and spiritualism.

Lecture on SB 1.2.27 -- Vrndavana, November 7, 1972:

So anyone who is trying to utilize fully the advantage of this human form of life, being desire, desirous of becoming liberated from these material clutches and acts accordingly, he's a brāhmaṇa. Mumukṣavaḥ. Others, who are not brāhmaṇas, those who are influenced by the material ignorance and passion, rajas-tamaḥ-prakṛtayaḥ, their business is how to get money, how to get beautiful woman, and how to have many followers. Caitanya Mahāprabhu denies this. Caitanya Mahāprabhu says, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye (Cc. Antya 20.29, Śikṣāṣṭaka 4). Caitanya Mahāprabhu says, "My dear Lord, Jagadīśa, I don't want riches," dhanam, na janam, "neither good," I mean to say, "progeny or followers," na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāma... Sundarīṁ kavitām, "very poetic, beautiful wife." Na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye. "I don't want all these things." Just see. This is the difference between sattva-guṇa and rajo-guṇa. Rajas-tamaḥ-prakṛtayaḥ, those who are influenced by the passion and ignorance, their desire is śriyaiśvarya-prajepsavaḥ. Śrī. Śrī means beauty. Śriyaiśvarya, opulence, śriyaiśvarya. And prajā, good progeny. That nāti. Nāti.

Lecture on SB 1.2.28-29 -- Vrndavana, November 8, 1972:

So vāsudeva-paraṁ jñānam. All scientific research should be to know Vāsudeva. In Boston I was invited in the Massachusetts Technological Institute? Yes. So I, first of all I questioned the students that "You have got technological department. So where is the technology where we can understand the difference between a dead man and a living man? What is the thing is lost that a body's called dead body? What is that technology." So I talked on this point. The students appreciated very much. Actually, there is no technology why a man is dead. What is the machine, what is the component part of the machine is missing? You can replace it. But where is that technology? There is no technology. Because there is no knowledge with reference to Vāsudeva. Simply superficial. Bahir-artha-māninaḥ. They do not know what is the purpose of knowledge. They're taking interest, taking care of this bahir-artha, external things. Bahir-artha-māninaḥ. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). This is knowledge, svārtha-gatim, to approach Vāsudeva, Viṣṇu. But without that knowledge, they are simply taking outward. Just like Darwin's theory. He has no knowledge. He's simply studying this body. That's all.

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

Unfortunately, the modern advancement of education has no information what is that spiritual world. He has... They have no information. They are concerned with this material world only. That is also not perfectly. But there is spiritual world. Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6), Kṛṣṇa says. There is another, another manifestation of His internal potency. That is eternal, blissful and full of knowledge. Here, in this material world, material world means it is not eternal, not blissful and not full of knowledge. This is material world. In the Viṣṇu Purāṇa it is said: avidyā-karma-saṁjñānyā tṛtīyā śaktir iṣyate. This manifestation of energy is full of ignorance. The nature of this world is called darkness, tamasi, tama. Tamasi mā jyotir gama. So sad-asad-rūpayā cāsau guṇa, guṇamaya aguṇaḥ. Kṛṣṇa, when He's called aguṇa, or nirguṇa, that means He's not affected by these material modes of nature. Above material nature. We are affected. We living entities, we are affected by the material modes of nature, sattva-guṇa, rajo-guṇa, tamo-guṇa. But Kṛṣṇa is not affected. That is Kṛṣṇa..., difference between Kṛṣṇa and ourself.

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

So those who are in the darkness of this material creation, they consider Kṛṣṇa as one of the human beings. As a great scholar says, when Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65), the scholar points out that "It is not to Kṛṣṇa. It is the..., it is up to the inner soul which is within Kṛṣṇa." There is no "within" and "without" Kṛṣṇa. Kṛṣṇa..., as we have got difference between within and without, Kṛṣṇa has no such difference. And those..., one who does not know, they think, such persons thinks Kṛṣṇa as one of the products of material creation. That is not the fact.

sa evedaṁ sasarjāgre
bhagavān ātma-māyayā
sad-asad-rūpayā cāsau
guṇamayāguṇo vibhuḥ

Vibhu. He's vibhu, we are aṇu. That is the difference. Kṛṣṇa is vibhu, unlimited. We are limited. So we, we cannot be equal to Kṛṣṇa. The Māyāvāda philosophy that there is no difference between jīva and Bhagavān... There is sufficient difference. He is vibhu; we are aṇu. Aṇor aṇīyān mahato mahīyān. He's the greatest of the great, and He's the smallest also. So Kṛṣṇa cannot be equal..., or nobody can be equal to Kṛṣṇa, or greater than Kṛṣṇa. Kṛṣṇa is asamordhva. Nobody can be equal or greater than Kṛṣṇa. Everyone is below Kṛṣṇa.

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

But our philosophy is different. We do not want to become Kṛṣṇa. We are trying to become Kṛṣṇa's servant. That is the difference between Māyāvāda philosophy and Vaiṣṇava philosophy. Caitanya Mahāprabhu teaches us how to become the servant of the servant of the servant of the servant of Kṛṣṇa. Gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsānudāsaḥ (CC Madhya 13.80). The one, a person who is the lowest of the servant of Kṛṣṇa, he's first-class Vaiṣṇava. He's first-class Vaiṣṇava. Śrī Caitanya Mahāprabhu therefore teaches us:

tṛṇād api sunīcena
taror api sahiṣṇunā
amāninā mānadena
kīrtanīyaḥ sadā hariḥ
(CC Adi 17.31)

This is the Vaiṣṇava philosophy. We are trying to be servant. We don't identify with anything material. As soon as we identify with anything material, we become under the clutches of māyā. Kṛṣṇa-bhuliyā. Because, as soon as I forget my relationship with Kṛṣṇa... I am eternal servant of Kṛṣṇa. Caitanya Mahāprabhu says, jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). That is the eternal identification of the living entity, to remain servant of Kṛṣṇa.

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

We living entities, we are also vibhinnāṁśa. We are also part and parcel, but we are separated. Therefore we haven't got the full potency of God. We have got potencies of God. The six potencies, namely opulence, fame, strength, beauty, knowledge and renunciation, we have also got these in minute quantity. Whatever we see here, the richest man in the world, that is only minute particle of the richness of God. Because we are part and parcel, minute part and parcel. Therefore we have got all the opulences in minute form. Just like gold and a minute particle of gold. Chemically analyze the small particle of gold has got all the composition as the original big gold. A drop of sea water... Chemically, a drop of sea water has got all the composition as the big sea water. Similarly, we have got all the qualities of God, but in minute quantity. That is the difference between God and ourselves. Or in other words, you can study God also by studying yourself. Whatever propensities you have got, that is also there in God. Everything. Otherwise wherefrom it comes? Because I am part and parcel, if I have got all these propensities, naturally, in full and without any inebriety, those things are present in God.

Lecture on SB 1.3.19 -- Los Angeles, September 24, 1972:

So everything is there. God is there. His name is there. His address is there. His law is there. Everything is there. But the rascals will not accept it. That is the position. Therefore we have to follow the mahājana. So Bali Mahārāja is one of the mahājana. How he became mahājana? Because he's surrendering fully unto the Supreme Personality of Godhead. This Vāmanadeva, incarnation of... Keśava dhṛta-vāmana-rūpa. So the incident is that Bali Mahārāja was very powerful, and he conquered the whole universe, even the demigods all. So Viṣṇu is always in favor of the demigods because demigods, they are also devotees. The difference between sura and asura... Asura means envious of the demigods. That is called asura. Sura-dviṣa. The another name of the asura, "those who are envious of devotees." That is the only business. There, two classes of men are always there. Sometimes one class in more in number, and other class is more in number. But two classes. Dvau bhūta-sargau loke (BG 16.6). "There are two classes of men, living entities." Daiva āsura eva ca. "One is called daiva, demigods, and the other is called āsura." So who is daiva? Viṣṇu-bhakto bhaved daiva. "Those who are devotees of the Supreme Personality of Godhead, Lord Viṣṇu, they are called demigods, or Vaiṣṇava." All Vaiṣṇavas are demigods. And those who are not... Āsuras tad viparyayaḥ. "Anyone opposite number, against Viṣṇu, they are all called asuras."

Lecture on SB 1.3.20 -- Los Angeles, September 25, 1972:

So to become too much materially opulent means that is another danger. Bhaktivinoda Ṭhākura has said therefore, jaḍa-vidyā jato māyāra vaibhava. The expansion of material advancement... Material advancement means expanding the sense gratificatory process. That is material. The more you expand how to satisfy your senses, that is material. And the more we expand how to satisfy Kṛṣṇa, that is spiritual. That is the difference between material and spiritual. It does not mean that material stone, material, and spiritual means it becomes zero. They are thinking like that. Śūnyavādi. They think spiritual means just the opposite number of material. "So material, we have got variegated experience, solid experience, so make it zero." That is not spiritual. That is simply negation. That philosophy is the Buddha philosophy, that "You are suffering from some disease painful, so I cut your throat. That's all. Everything finished. No more suffering. Zero. Make it zero." No. The process should be, if you are diseased, if you are suffering, the suffering should be stopped. Not that to kill you to stop the suffering. No. That is our philosophy.

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

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

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

So now, according to this formula, idaṁ hi viśvaṁ bhagavān... Then forgetfulness of Bhagavān. Forgetfulness of relationship with Bhagavān, Kṛṣṇa, is materialism. The... Actually, everything is Bhagavān, but when we forget the relationship of this world and Bhagavān, Kṛṣṇa, that is materialism. Just like we are offering some foodstuff to Kṛṣṇa. So Kṛṣṇa is eating matter? No. Kṛṣṇa cannot eat matter. He is spirit. Then how we are offering the same rice and ḍāl to Kṛṣṇa which is also being cooked in the hotel? The thing is that here is the sense that "This rice or ḍāl is given by Kṛṣṇa." There is remembrance of Kṛṣṇa. Therefore it is spiritual. And there, in the hotel, they do not know Kṛṣṇa. Therefore it is matter. That is the difference between matter and spirit. Actually, everything is emanation from Kṛṣṇa, so there cannot be anything matter. Idaṁ hi viśvaṁ bhagavān. But the forgetfulness... The material world is... What is this material world? The material world is everyone is forgetting Kṛṣṇa. Their only business is to forget Kṛṣṇa. Therefore it is material. But if Kṛṣṇa consciousness is there, the mat..., no more material world.

Lecture on SB 1.3.30 -- Los Angeles, October 5, 1972:

So here it is explained that people are very much fond of this universal form. They cannot imagine that a person—Kṛṣṇa is a person—He can work so wonderfully. Because he cannot do it. How he can do? He is very small. They do not understand that a small fire and big fire. Just like spark. Spark is also fire, so spark can also burn, but it can burn very small portion. Suppose a spark falls on your cloth. It will burn immediately. It will make immediately black. But it is very small. Similarly, the difference between Kṛṣṇa and me is that He is great, God is great, and I am small. Although qualitatively we are one. The same: big fire and small fire. Similarly, we have got also the same qualities, approximately, but very small quantity. We can play very wonderful by discovering some machine, say, the machine, what is called, which goes to the moon planet? Capsule. Or we float something in the sky, sputnik. But that is imitation of God. God is floating gigantic planets like sun, moon, in the space. You cannot do that. You can float a small sputnik.

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

So Nārada says, naiṣkarmyam apy acyuta-bhāva-varjitaṁ na śobhate jñānam alaṁ nirañjanam. (aside:) Before the Deity, not like that. Yes. That "Even there is advanced knowledge for getting liberation, and if there is no mention of acyuta..." Acyuta-bhāva. Acyuta-bhāva means bhakti, acyuta-bhāva. Just like here, in this temple, there is Acyuta-bhāva. Acyuta-bhāva means Kṛṣṇa consciousness. There may be another room in the neighborhood, but the difference between this room and that room: here the atmosphere is acyuta-bhāva, Kṛṣṇa conscious. The other room is not that. Similarly, Nārada says, "Even high, elevated discussions of knowledge, how to get out of this designated or decorated body to self-realization platform, spiritual realization, but if that is acyuta-bhāva-varjita, if there is no mention of Kṛṣṇa consciousness," Vyāsadeva, er, Nārada says, na śobhate, "that does not look very well." Therefore the devotees, they're not very much interested with the dry philosophical speculation because there is no acyuta-bhāva. There is no Kṛṣṇa consciousness. They, they, they have been described as vāk-cāturyam, simply jugglery of words, Māyāvādī philosophical speculation.

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

So Vyāsadeva is teaching Nārada Muni, idaṁ viśvaṁ bhagavān. Īśvarad prapañca na pṛthak.(?) This world is not different from Kṛṣṇa, na pṛthak. Pṛthak means different. The world is not... But that does not mean Kṛṣṇa has lost His personality. This is the difference between Māyāvāda philosophy and Vaiṣṇava philosophy. Māyāvāda philosophy is: "If the whole cosmic creation is God, then where is God again separately?" That is their poor fund of knowledge. That is God who, expanding Himself in so many ways, still He remains as He is. That is God. Otherwise, how He is God? It is material thing. If by expanding, He loses His identity, then it is material. In the material sense, that we experience. The same example: you take one big paper and cut into pieces and throw it. The original paper is lost. That is material. But in the Īśopaniṣad we hear that pūrṇasya pūrṇam ādāya pūrṇam idaṁ pūrṇam adaḥ pūrṇaṁ pūrṇāt udacyate, pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate (Īśo Invocation). Just like when Kṛṣṇa was sporting on this earth as cowherd boy, Brahmā became doubtful, "How is that? Kṛṣṇa has become a cowherds boy here?" So he wanted to test whether He's Kṛṣṇa. So he, he sifted all the cows and cowherds boys from the pasturing ground, and again he saw that millions times the same cows, boys and cowherd, cows and cowherd boys, are present there. So that is Kṛṣṇa.

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

"Kṛṣṇa" means... When I say "Kṛṣṇa," Kṛṣṇa means God. God is one. That is Kṛṣṇa. Others, they admit that God is one. But they do not know who is that one God. That is their defect. That is the difference between us and others. They do not know... Just like if I say that "Have you got any father?" So he'll say, "Yes, I have got my father." "Now, who is your father?" "I do not know." That's not a very good credit. Because without father, mother, there is no existence. So everyone knows I have got a father. But who is my father, that I do not know. At least, in India, one who cannot say his father's name, immediately he becomes degraded. Just like the Jābāla Satyakāma. Jābāla Satyakāma, he, he was... He went to Gautama Muni, "Please initiate me." And according to Vedic conclu..., initiation is meant for the brāhmaṇa. Brāhmaṇa, kṣatriya and vaiśya. Not for the śūdras. Śūdras are not initiated. And in the Kali-yuga, because everyone is a śūdra, therefore he's first of all given training to become a brāhmaṇa. Then the sacred thread is offered. This is the process. Because actually, initiation cannot be given to anyone except a brāhmaṇa. So kalau śūdra-sambhavaḥ: "In the Kali-yuga, everyone is śūdra." That is to be accepted without any disagreement. Kalau śūdra-sambhavaḥ.

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

We have heard from authorities. There is no question of inquiring. What is the... Even if you don't quote, you can assert firmly that everyone is a śūdra. How? Now, guṇa-karma-vibhāgaśaḥ (BG 4.13). Bhagavad-gītā says this classification is made, guṇa-karma. So what is the karma at the present moment? They're seeking service. The so-called education means seeking service, master. Paricaryātmakaṁ karma śūdrasyāpi svabhāva-jam (BG 18.44). This is śāstra. Anyone who is attached to give service to others or, without giving service to others, he cannot live, that is, he's śūdra. He has no independent existence. Just like I was showing, the dog. Unemployed. Lean and thin and... Because he has no master. The same dog, when he has got a master, he'll be stout and strong, and he'll, as soon as you... "Owf! Owf! Bow! (laughter) I have got my master." So this is śūdra. Śūdra is compared with the dog. A dog is never happy without a master. Then it is a street dog. That is the difference between household dog and a street dog. So in this age practically you see, unless there is employment, he's a street dog. That is the proof that everyone is a śūdra. That is the proof.

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

varūpa Dāmodara: But the difference between the transcendentalists and the scientists is that they do not know the standard of research.

Prabhupāda: Yes. Therefore we say they are fools. Why do we say mūḍhāḥ? Because they do not know. And our business is easy. We take Vedic version, Kṛṣṇa's version, Brahmā's version, Vyāsadeva's version, and accept. That's all. Which one is easiest? Our business is very simple. You ask your father... A child asks his father, "Father, what is this?" The father says, "This is microphone, my dear child." And he will, "Mother, this is microphone." So when he says this "Mother, this is microphone," is he correct or not?

Svarūpa Dāmodara: Yes, he is.

Prabhupāda: He's correct. He may be child. But because he has accepted the words of his father, the statement is correct. So our process is that. Take the version of the authority, Kṛṣṇa, and you repeat it. Your version is perfect. This is our policy. Therefore Caitanya Mahāprabhu says, "You rascal scholar, philosopher, scientist, don't manufacture anything. Yāre dekha tāre kaha kṛṣṇa-upadeśa (CC Madhya 7.128). That's all. You become master." Yāre dekha tāre kaha kṛṣṇa-upadeśa (CC Madhya 7.128). You become master. You can teach others. A spiritual master. That's all. And if, whatever little success I have got—only for this reason. I have never said anything which is not spoken by Kṛṣṇa. I never said, "In my opinion." I never said. You are so many students. I never said that to you. What is my opinion? One should know, "What is the value of my opinion? I am imperfect being." This is called tṛṇād api sunīcena taror api sahiṣṇunā. If one thinks, "Oh, I am big scholar. I am this. I am that," you are rascal. You have to simply carry the message of Kṛṣṇa. But for your understanding you can make research work.

Lecture on SB 1.5.32 -- Vrndavana, August 13, 1974:

Ah! So in this way māyā is always entrapping him. We are always suffering three kinds of suffering—adhyātmika, adhibhautika, adhidaivika—and we think, "Now we are very happy. Now we have got this electric fan, or air-conditioned room. So Yamarāja will not be able to enter, and I am secure. I have got good bank balance and good wife, good children..." No, no, no. This is illusion. Na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ (SB 5.5.4). So long you will possess this material body, so you'll have to suffer. That is described here, tāpa-traya. Tāpa means miseries, and traya means three. So cikitsitam. A sane man, when he's suffering, he goes to the doctor, physician: "Sir, I am suffering from disease. Give me some medicine." So he takes medicine. That is sane man. And insane man, he does not go to the physician for treatment. He thinks, "This is natural. What is that?" This is the difference between foolish man and sane man.

Lecture on SB 1.7.15 -- Vrndavana, September 13, 1976:

So Kṛṣṇa's pastimes is going on. Somewhere, or elsewhere it is going on. Therefore His pastimes are called nitya-līlā, nitya-līlā-prakāśa. This vṛndāvana-līlā is nitya-līlā: it is going on continuously somewhere or other within this material world. And the spiritual world, it is permanently there. So the Pāṇḍavas, they are associates of the nitya-līlā. They are not ordinary human beings. Wherever there is kṛṣṇa-līlā, they go. Therefore Arjuna asked Kṛṣṇa that "How can I believe that You, first of all, many millions of years ago You spoke this philosophy to the sun-god?" Kṛṣṇa replied, bahūni me janmāni... What is that verse? Ah, bahūni me vyatītāni janmāni tava cārjuna. "Arjuna, both you and Me were together, and we have passed through many different līlās. But you have forgotten; I remember." That is the difference between God and the living entities. They cannot be equal. We forget... The Māyāvādī's philosopher, they put this argument that "Because we have forgotten. Now in māyā we have forgotten that we are God." So what kind of God he is if he forgets? God never says "I have forgotten." Kṛṣṇa says, vedāhaṁ samatītāni: (BG 7.26) "I know past, present, future." So where is the question of forgetting? So if somebody forgets, that God is different from the God who does not forget. Therefore we have to accept two. Immediately you have to accept dvaita-vāda: one forgetting-God and one not-forgetting-God. You cannot accept one. That is not possible.

Lecture on SB 1.7.30-31 -- Vrndavana, September 26, 1976:

That is also according to our different forms of life. In one small insect, it may live for few minutes; some of them for few hours, some of them for few days, and some of them for few months, some of them for few years. And this yearly, we live, we human being, we live for a hundred years, and the demigods, they live for ten thousands of years. But wherever you live, either as insect or as demigod, there is no rescue from the process of janma-mṛtyu-jarā-vyādhi (BG 13.9). That you cannot escape. Either you become a small insect or you become as powerful as Lord Brahmā, you have to die. There is no escape. Brahmā, he has the greatest amount of years to live. His life is... We have calculation in the Bhagavad-gītā, that sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ (BG 8.17). Sahasra-yuga. One yuga means forty-three lakhs of years multiplied by one thousand. That is the one daytime duration of Brahmā. Ahar rātri means morning to evening. Morning to evening, that is sahasra-yuga, one thousand times of forty-three lakhs of years. Similarly night. Then day and night becomes one day. Similarly one month, and then twelve months, a year—such hundred years. So there is difference between our hundred years and his hundred years. Similarly, ant's hundred years and my hundred years different.

Last portion of Questions & Answers -- Chicago, July 4, 1974 :

Prabhupāda: ...as well as the difference between cats and dogs and human being. And everything is there. Those who are following, they are happy, practically you can see. And those who are not following, they are unhappy. Yes.

Devotee (1): Śrīla Prabhupāda, what do you consider is Gaurasundara's position presently?

Prabhupāda: That you can, everyone can understand. (slight laugh) There is no explanation required.

Lecture on SB 1.8.23 -- Mayapura, October 3, 1974:

Therefore it is said that anvayād itarataś ca abhijñaḥ. How does He know? Now, svarāṭ. Because to know means we require some master, some teacher... But because He is the Supreme Being, He does not require any teacher. Svarāṭ. Svarāṭ means independent. Vedāhaṁ samatītāni (BG 7.26). He knows everything automatically. That is the difference between God and ourself. Just like Kṛṣṇa said that "I spoke this philosophy to the sun-god," and Arjuna became doubtful: "What Kṛṣṇa is saying? He is my contemporary. I do not know how He knows." So he questioned that "Kṛṣṇa, how can I believe You, that you spoke this, this philosophy to the sun-god millions and millions of...?" So Kṛṣṇa explained, "Yes, at that time, you were also there because you are My constant friend. But the difference is you have forgotten; I have not forgotten. That is the difference." Svarāṭ. Abhijñaḥ. We are not fully abhijñaḥ. We do not know.

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

And He's the eternal time. Everything is going on within the time. The time... Our time calculation is past present, and future. This is relative. The other day we were discussing. This past, present, future is relative term. The, for a small insect, the past, present and future is different from my past, present and future. Relative term. Similarly Brahmā's past, present and future is different from my past, present and future. But Kṛṣṇa has no past, present and future. Therefore He's eternal. We have got past, present and future because we change this body. Now we have got this body... It has got a date. In such and such date I was born by my father and mother. Now this body will stay for some time. It will grow. It will produce some by-product. Then it will become old. Then dwindle. Then vanish, finish. No more this body. You accept another body. this body's finished. The history of this body, past, present, and future, finished. You accept another body. Again your past, present and future begins. But Kṛṣṇa has no past, present, futures because He does not change His body. That is the difference between ourself and Kṛṣṇa.

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

Now, if the Supreme Lord, God, has no hand, no leg, then how He can walk? Just like Sākṣi-gopāla. Sākṣi-gopāla, He was Deity, apparently showing as made of stone, and the devotee's asking, "My Lord, Gopāla, You have to come to give witness." So Gopāla was smiling and said, "How you expect a Deity can walk that I shall go to give witness for you?" The bhakta said, "If the Deity can speak and smile, He can walk also." That is the conviction of devotee. And the other party, they agreed that "If Gopāla comes to give witness, my sister will be given to you." He... Because he's atheist, he is thinking that "How the Deity will come? He'll never come. Then I shall not have to fulfill my promise." He is... He was confident like that. That is the difference between a devotee and nondevotee. The nondevotee cannot understand. They will take it that "Once you say that God has no eyes, then how He can see? God has no leg. Then how can He walk? God has no hand. Then how can He accept your offering?" Therefore the conclusion should be that ajo 'pi, although Kṛṣṇa never takes birth, and again He takes birth. He has taken birth. Therefore His birth is not like our birth. This is to be understood. He has no birth, but He has taken birth. Therefore, an intelligent man will conclude that His birth is not like our birth.

Lecture on SB 1.8.35 -- Los Angeles, April 27, 1973 :

Our neighbors are envious: "How these people dancing and chanting and eating?" (laughter) Because they are working hard like cats and dogs, and we have no such responsibility. We haven't got to go to office or factory. Just see, practical example. This is only a little tinge of spiritual life. Simply you are trying to come to the spiritual life, a sample. (break) ...so much enjoyment in the sample, just imagine what is reality. Anyone can realize. This is practical. You take to spiritual life, we are inviting! "Please come, join us. Chant, dance with us. Take prasādam, be happy." "No, no, we shall work." (laughter) Just see. What is our business? We are canvassing simply, "Please come." "No." "Why?" "I shall work like cats and dogs," that's all. So, just try to understand. This is the difference between spiritual life and material lie. Material life means you have to work. You will be forced. Avidyā-karma-saṁjñānyā tṛtīyā śaktir iṣyate. When analyzing the energy of Kṛṣṇa in the Viṣṇu Purāṇa it is said, viṣṇu-śaktiḥ parā proktā. Viṣṇu, Viṣṇu's energy is parā, superior energy or spiritual energy. Parā. Parā and aparā, you have read in the Bhagavad-gītā. Apareyam itas tu vidhi me prakṛtiṁ parā. When Kṛṣṇa is analyzing, two kinds of nature, parā and aparā, inferior and superior. This is also nature, bhūmih, āpaḥ, analo, vāyuḥ, land, water, fire, air. This is also Kṛṣṇa's nature. Kṛṣṇa says vidhi me prakṛtiḥ aṣṭadhā. "These eight kinds of material nature, they are My nature, they are My energy.

Lecture on SB 1.8.42 -- Mayapura, October 22, 1974:

So I asked him this question. He was old man. He was a, I think, older than me. He was eighty-four. So he said, "Yes, I'll die peacefully." You see? This question does not bother even any man. And I talked with that Professor Kotovsky in Moscow. He also said, "Swamiji, after death, everything is finished." You see? Big, big men in Europe, very exalted position, they do not know even that there is life after death. They do not know. And in India, I think, when I spoke in Calcutta, the American Consulate... There is a club, Indo-American Cultural. They invited. So they gave me the subject matter for speaking: "East and West." So in that meeting I said that "We don't make any such distinction, 'East' and 'West.' Because everything belongs to Kṛṣṇa. But there is little difference between East and West. What is that difference? Here even an ordinary man, a cultivator, uneducated villager, he believes in the next birth. He believes. He's afraid of committing sin-'Oh, I'll have to suffer in my next life." And in the Western world, the big, big men like Lord Fenner-Brockway and Professor Kotovsky, they do not know that there is life after death."

Lecture on SB 1.8.52 -- Los Angeles, May 14, 1973:

So here one of the most important points is surākṛtaṁ bhūta-hatyām. Surākṛtam means things becoming impure simply by touching liquor. Liquor is so impure. Just like you have got a very big pot of milk, but if you put one drop of wine in it, it becomes immediately impure. You can analyze chemically—immediately impure. That surā, liquor, has become our daily affair. We are so impure. And bhūta-hatyā, and killing of animals. The modern civilization means large-scale arrangement for killing animals and large-scale arrangement for distilling liquor, especially in the Western countries. And India is also now following. So this is the position of the world. What is being condemned by Mahārāja Yudhiṣṭhira, that, those items at the present moment are being encouraged by the government. This is the difference between this government and Mahārāja Yudhiṣṭhira's government. You can just imagine.

Lecture on SB 1.9.3 -- Los Angeles, May 17, 1973:

Vibhāgaśaḥ. There must be division. But people are very much anxious to make classless society, no division. And that is Kṛṣṇa consciousness society. We have no such division. Division means under the jurisdiction of the three modes of material nature. That is division. Otherwise, brāhmaṇa, kṣatriya, vaiśya, śūdra, these divisions are calculated when one is under the control of the material nature. But if you become devotee, the material nature has no more any control over you. That is the difference between a perfect Kṛṣṇa conscious person and a perfect, I mean to say, mundane person. The difference is that a Kṛṣṇa conscious, a devotee, is no more under the influence of the three modes of material nature. But ordinarily, everyone should be..., is—"he should be" not.(?) He is under the control. Therefore they are called dvija-śreṣṭhāḥ, the best of the brāhmaṇas. Even a brāhmaṇa is also under the control of material nature. But the same brāhmaṇa, when he becomes a Vaiṣṇava, a devotee, he becomes the best of the brāhmaṇas. Ataḥ pumbhir dvija-śreṣṭhāḥ (SB 1.2.13). Or he becomes ṛṣi. Viprarṣe. Rathena. Rathena. They were not walking, all these respectable personalities, brāhmaṇas and bhagavān.

Lecture on SB 1.9.48 -- Mayapura, June 14, 1973:

This is the difference between India and foreign countries. They are receiving this message of Kṛṣṇa consciousness very seriously. Here they are rejecting. Indians, they're rejecting. There is a proverb: āpanār dhana bilāye diye bhikṣā māge parer dvāre(?). They have lost their own culture, and they are now beggars. They are going to beg from door to door in the foreign countries. When I was speaking in Berkeley University sometimes in the year 1966, one Indian student stood up and he said, "Swamiji, what this Kṛṣṇa consciousness movement will do? We require now technology." So I replied, "Yes. You are after technology. So you are a beggar. I am not a beggar. I have come here to give something. That is the difference. I have come here to give some culture, and you have come to imitate the Western civilization by technology. That is the difference. You'll remain a beggar, I shall remain a giver. That is the difference." So still I am maintaining that position of giving, not taking. Before me, so many swamijis went there. They did not give, but they took something and came here and advertised themselves as foreign-returned sannyāsī and exploited the people. They lost even their original dress. Everyone knows, I have never changed my dress. Rather, I have given the dress to the foreigners, and they have taken it. The Ramakrishna mission people came to request me that I dress myself in coat, pant, hat. Because they are doing. Their so-called swamis, they are dressed in coat, pant, hat.

Lecture on SB 1.9.48 -- Mayapura, June 14, 1973:

So Kṛṣṇa is the supreme pure. We are also pure, because we are part and parcel of Kṛṣṇa. Just like a small particle of gold is also gold. The value is gold. It is not iron or something low-grade metal. The same. Similarly, as Kṛṣṇa... Ajo 'pi sann avyayātmā. In the Bhagavad-gītā it is said Kṛṣṇa is aja. He never takes birth. Bhūtānām īśvaro 'pi san. Although He is the Lord of all living entities, still, by His desire, He appears. Our appearance in this material world is also the same desire, but that is not independent. Our desire... (aside:) Who is talking there? He must stop. That portion is simply talking-camp. Just like these frogs or toads, they're talking whole day and night, ca-ca ca, ca-ca ca. Actually we have got tongue, and these frogs, they have got also tongue. So they are using their tongue, ca-ca ca, inviting snakes: "Please come here and eat me." That is their business. Nature's way. So if we simply talk like the frogs without any kṛṣṇa-kathā, then we are inviting death very soon. So don't waste your time, ca-ca ca. That is my request. It is our habit because we are no better than frogs also. We are also living entity. But we have got the chance to stop this ca-ca ca and chant Hare Kṛṣṇa. This chance we have got. The frogs, they haven't got that chance. They cannot chant Hare Kṛṣṇa. That is the difference between the frog and myself. So similarly, if we waste our time in that ca-ca ca, then we are no better than the frogs. We are no better than the frogs.

Lecture on SB 1.10.1 -- Mayapura, June 16, 1973:

So yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ na sa siddhim avāpnoti: (BG 16.23) "Anyone who avoids or disregards the injunction of the śāstras and acts whimsically, he will never get perfection." Na sukhaṁ na parāṁ gatim. Therefore our principle is, this Kṛṣṇa consciousness movement means we strictly follow Kṛṣṇa. Our leader is Kṛṣṇa. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). So everyone requires a leader. I have talked many times that "Leader must be followed." When I was talking with Professor Kotovsky in Moscow, I asked him, "Where is the difference between your philosophy and our philosophy? You are following Lenin. We are following Kṛṣṇa. So we have to follow one leader. You cannot avoid it." So he was silent. He could not reply. So to become perfect, to achieve perfection, one has to follow a leader. So why should we follow the misleaders, the rascal leaders? Let us follow the perfect leader, Kṛṣṇa, and become perfect.

Lecture on SB 1.15.24 -- Los Angeles, December 3, 1973:

In the Bhagavad-gītā you know... (aside:) It is disturbing, the child. In the Bhagavad-gītā that... What I was speaking? Enjoying and suffering. Bhagavad-gītā, Kṛṣṇa says that "This place..." The supreme authority says, "This place, this material world, is duḥkhālayam aśāśvatam: (BG 8.15) it is the place for suffering." That is a fact. One person is trying to accept suffering as enjoying, and another person is trying to end actually suffering. This is the difference between sane and insane person. I'll give you a practical example, that in the prison, government prison house, there are some prisoners who are called first-class prisoners. They are given special favor by the government. So... And there are third-class prisoners also. But both of them are prisoners. And prison is not meant for comfortable life. It is meant for suffering. The Bhaktivinoda Ṭhākura therefore sings, anādi karama-phale paṛi' bhavārṇava-jale taribāre nā dekhi upāya. One who is sane person, he knows that "I may be first-class prisoner, that does not mean I am not prisoner. I am prisoner." The suffering of the prison house, that I have no independence to do anything, that is prison life.

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

So spiritual life means anxiety-less. This is the difference between material life and spiritual life. Brahma-bhūtaḥ prasannātmā (BG 18.54), in the Bhagavad-gītā it is described what is spiritual life. As soon as you are identified with the Absolute Truth, Brahman, then symptoms will be prasannātmā, jubilation: "Oh, I do not belong to this material world. I belong to the spiritual world. I am part and parcel of Kṛṣṇa. Why should I suffer so many things?" That is jubilation. Brahma-bhūtaḥ prasannātmā (BG 18.54). The prasannātmā means na śocati na kāṅkṣati. He has no lamentation, no hankering. Here people are always full of anxieties because they have got hankering, "I want this. I want that." And there is lamentation. What they possess, if it is lost, they cry, "Oh, my things are lost." And what they do not possess, they hanker. So their anxiety is there, either he possesses or not possesses. This is material anxiety. If you have no money, then you will hanker after money, "How to get money, how to get money, how to get money?" And when you get money, then how to utilize it, how to, where to keep it, in the bank, or in the house, or who will take away? Somebody will take away. So where is anxiety-less? You possess or not possess, the real disease is anxiety. So when one becomes brahma-bhūta (SB 4.30.20), self-realized, identified with the Absolute Truth, then he has no more anxiety. This is the best education, when you become anxiety-less. That is perfection of education.

Lecture on SB 1.15.34 -- Los Angeles, December 12, 1973:

That is the difference between God and ourself. Eko bahūnām. God is also two hand. But the mūḍhas: "Because God has got two hands, therefore He is also like me." That is mūḍha. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). "Because God comes as human being with two hands, two legs, one head, therefore He is one of the, one of..." No. It is miscalculation. Just like in the hospital, there are so many patients lying down on the bed, and when the doctor comes, if the patient thinks, "Now he is also patient," how is that? He is not patient. He has come to treat patient. Similarly, God may come like us. Because otherwise he will not accept. If He something... God never incarnates with four-handed viṣṇu-mūrti. This will be something extraordinary. So He comes like exactly like us, but He is not one of us. That is God consciousness, Kṛṣṇa consciousness.

Lecture on SB 1.15.34 -- Los Angeles, December 12, 1973:

Yes. This is goodness. One may be intoxicated. When he comes to his senses that "This is not good," then he is godly. That is the difference. But the demon cannot understand that. They continue. Just like our devotees. They are all godly. Because they had some bad habits, it doesn't matter. But they have given up. That is difference between the demons and the devotees. A devotee understands what is what and he does according to the direction of God. Therefore he is demigod. And the demons, they will never agree. That is the difference. Yes?

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

This is sign of a perfect God conscious or Kṛṣṇa conscious. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). One who has understood God, he is paṇḍita, learned. Without being learned, a fool, rascal, cannot understand what is God. One who understands God means he is paṇḍita, he is learned because he has got the knowledge. Veda, Veda means knowledge. What is the purpose of knowledge? Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). That is Veda, that is knowledge. Any kind of knowledge, it doesn't matter whether it is political or scientific or philosophical or mathematical—there are different—but the ultimate aim should be to understand what is God. That is knowledge. Because you, human being, you are advancing in knowledge, but what is the goal of knowledge? The goal of knowledge is to understand God. That is the difference between dog and me. He has no goal of knowledge. He is simply eating, simply jumping and barking, that's all. That is a dog's business. If you go on like that, eating, sleeping and begetting children and barking in political conference, then you are dog. You are not God or godly. Nobody can become God, that is... But you can become godly. Similarly, people have become just like cats and dogs. This is dharmasya glāniḥ.

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

So spiritual realization is difficult for persons, asadbhiḥ. Why it is difficult? Viṣayātmabhiḥ. Because they are simply attracted by the four principles of material life: eating, sleeping, sex life and, one day, death. They cannot. One must be above this interest. One must be very sane man, that "These kinds of interests are there in the animals. So if I am also interested in only these things, then where is the difference between this dog and me?" Something more.

That information is given in the Bhagavad-gītā. Avināśi tu tad viddhi yena sarvam idaṁ tatam. Yena sarvam idam. This body is perishable, asat. But there is another sat, means permanent thing. What is that? Avināśi tu tad viddhi. You try to understand that thing, which is eternal. What is that? Yena sarvam idaṁ tatam, that which is spreading all over your body. You pinch your body. You feel pain. Why? Because there is consciousness. The consciousness is permanent. And as soon as the consciousness is gone, you chopped up your hand, no response. So take... It is a very nice statement. Tat, that consciousness, is avināśi, is eternal. Where is the difficulty?

Lecture on SB 1.16.6 -- Los Angeles, January 3, 1974:

So there are two things: pravṛtti and nivṛtti. But asuras, demons, they do not know "In which way I shall guide my pravṛtti and which way I shall guide my nivṛtti." This is the paśu. "In which way I will..." Pravṛtti and nivṛtti, these two things are there, but the difference between a demon and demigod is that a demon does not know how to direct these two propensities, pravṛtti and nivṛtti. And a demigod knows how to guide these two things, pravṛtti and nivṛtti. These two...One who does not know... Pravṛttir eṣā bhūtānāṁ nivṛttis tu mahā-phalā. Śāstra says that these things... Just like, loke vyavāyāmiṣa-madya-sevā nityā hi jantor na hi tatra codanā. This eating, sleeping, mating and defending, every animal, every small animal, knows it very well, how to eat, how to sleep, how to have sex intercourse and how to defend. These four things, everyone knows by nature. So this is called pravṛtti. Pravṛtti. But it has to be made nivṛtti, stop. They do not know what is the perfection.

Lecture on SB 1.16.7 -- Los Angeles, January 4, 1974:

So that is the difference between a child in the womb and a grown-up woman. You see? That is by nature. They forget. Strī-śūdra-dvijabandhūnāṁ trayī na śruti-gocarā (SB 1.4.25). Therefore Mahābhārata was created by Vyāsadeva, Vedic instruction through history, to battle of Kurukṣetra. Because strī, śūdra, woman, śūdra and dvija-bandhu... Men born in high-class family, but behavior is different, they are called dvija-bandhu. So they cannot understand the Vedic lessons directly. It is not possible. They have no such intelligence. Strī, śūdra and dvija-bandhu. So Vedānta-sūtra says, janmādy asya yataḥ anvayād itarataś cārtheṣu (SB 1.1.1). They cannot understand. Therefore through Mahābhārata they are instructed. History. History they can hear. So Prahlāda Mahārāja says, "It is the duty of a human being, even from childhood, kaumāra..." Kaumāra means from the age of fifth year up to tenth year. This is called kaumāra. So people should be educated about this, that the problem is how to stop janma-mṛtyu-jarā-vyādhi (BG 13.9). This education. This is called Bhāgavata instruction. You are noting. We are talking on the Śrīmad-Bhāgavatam. The subject matter is how one shall transfer himself from this material world to the spiritual world and thereby stop birth, death, old age and disease. This is the whole subject matter.

Lecture on SB 1.16.21 -- Hawaii, January 17, 1974:

But this is not the process of human civilization. Therefore, at the present moment, the population is so much degraded. There is no restriction. That is the difference between animal life and human life. Human life is meant for restriction. The more you restrict your material sense gratification, the more you are advanced. This is the standard. Not that "Because I have got the tendency to act like this, let me do it unrestrictedly." That is not human civilization; that is cats' and dogs' civilization. Human civilization means tapasya, austerity. Tapo divyaṁ putrakā yena śuddhyet sattvam (SB 5.5.1). Sattva. We have to purify our existence. That is the aim of human life. We have to purify our existence.

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

Then the mother and father will eat his own children. This is world, this Kali-yuga, everything. No food will be produced. Now by your talent, you are producing nice food, but producing food, the, tilling the ground some way or other, by machine or by this way... There must be rain, so many conditions. But time will come when there will be no rain. Then what you will do with your tractor and machine? You'll have to eat the tractor. (laughter) That's all. What you will do? There will be no rain. It is said that "There will be cloud, there will be lightning, but there will be no rainfall." These are stated in the Śrīmad-Bhāgavatam. This is the result of our sinful life, restriction. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ, ahaṅkāra-vimūḍhātmā (BG 3.27). These rascals are thinking, "We are master." What master you are? You are under the control of nature fully. And they are, these rascals are thinking, "I am free. There is no God. I am free." So, gradually... (break) ...don't you appreciate how, the difference between them and ordinary people? Don't you feel it? You are already known as "the bright-faced." Is it not?

Lecture on SB 1.16.24 -- Hawaii, January 20, 1974:

So Kṛṣṇa is acting everywhere by His energy. This kāla, this time, is another form of Kṛṣṇa. Just like Kṛṣṇa has got various forms, advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Advaita, one, without a second. Acyuta, does not fall. That is the difference between Kṛṣṇa and ourself. We are part and parcel of God, Kṛṣṇa, but Kṛṣṇa is acyuta, He does not fall down. We fall down. This is the difference. The example is... Just like the fire, big fire, and the sparks, they are also fire. The quality of big fire and the small sparks of fire, they're the same. Therefore qualitatively, we are one with Kṛṣṇa. As Kṛṣṇa has got propensities, we have got also propensities. Kṛṣṇa has got creative power, we have also got creative power. In this way, compare anything. In minute quantity... Kṛṣṇa has got independence, full independence; we have got independence, but not full independence. But we have got independence. So that is the difference. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Kṛṣṇa has got various forms, but His real form is Kṛṣṇa. God has got many forms, but the original form is that, playing on flute, curved in three places with barhāvataṁsam asitāmbuda-sundarāṅgam, with a feather on the head. These are Vedic description of Kṛṣṇa. It is not an artistic paint, but it is taken from the Vedic literature, what is the original form of Kṛṣṇa. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. That is original form. Kṛṣṇas tu bhagavān svayam (SB 1.3.28).

Lecture on SB 2.1.1-2 -- New York, April 19, 1973:

So varīyān eṣa te praśnaḥ kṛto loka-hitam (SB 2.1.1). Loka-hitam. Actually our, this movement is the prime welfare activities to the human society, loka-hitam. It is not a business. Business means my hitam, my benefit only. It is not. It is Kṛṣṇa's business. Kṛṣṇa's business means Kṛṣṇa is for everyone; therefore Kṛṣṇa's business is meant for everyone. We therefore welcome everyone. There is no distinction. "Come here and chant," loka-hitam. And a sādhu, a saintly person should always think of loka-hitam. That is the difference between sādhu and ordinary man. Ordinary man, he thinks only of himself, or expanded himself, for family, for community, for society, for nation. These are all expanded selfishness. Expanded. When I am alone, I am thinking of my benefit only. When I am little grown up, I think of my brothers and sisters, and when I am little advanced, I think of my family. Little advanced, I think of my community. Little advanced, I think of my country, my nation. Or I can think of the whole human society, internationally. But Kṛṣṇa is so big that Kṛṣṇa includes everyone. Not only human society, animal society, bird society, beast society, tree society—everything. Kṛṣṇa says, ahaṁ bīja-pradaḥ pitā: (BG 14.4) "I am the seed-giving father of all these forms." There are 8,400,000 different kinds of forms. Kṛṣṇa claims "They, all of them, are My part and parcel living entities, but they are now covered by different dress only. But they are living entities." This is Kṛṣṇa consciousness vision.

Lecture on SB 2.1.1-5 -- Boston, December 22, 1969:

So the subject matter for hearing for the ordinary person, those who are engaged in family matters, gṛheṣu gṛha-medhinām... So does it mean to become a family man is bad? No. It does not mean. But if you become gṛhamedhī, that is particularly said, gṛheṣu gṛhamedhī. Gṛheṣu, living in family life, but in family life there are also two classes of men: gṛhastha and these gṛhamedhī. Therefore I say that each and every word of Śrīmad-Bhāgavatam, you will have new enlightening, new. Difference, there is difference between gṛhastha and gṛhamedhī. Gṛhamedhī, just like ordinary persons, their household life means they have made the home as the center of their existence. Just like I was seeing just now the rooms of our gṛhastha, householder, boys and girls. Things are scattered. (laughter) But if you go to another person's, gṛhastha (gṛhamedhī), you will find their apartment nicely decorated, chairs, cushions, and sitting place, but they have no vision about self. And here, although we see that household affairs, their resting place, is not so nicely decorated, but their aim is Kṛṣṇa. So that is the difference between gṛhamedhī and gṛhastha. Gṛhamedhī means they simply want to decorate their apartment and children and wife. That is their end of life. That is all. They have no other business. Apaśyatām, blind of the value of life. Whereas the gṛhastha, he is not blind about the value of his life. He is simply looking forward, how to become successful, Kṛṣṇa conscious. So those who are blind of the point of self-realization, such householders, they have got many subject matter of hearing in the newspapers.

Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968:

Caitanya Mahāprabhu said, "It doesn't matter whether a person is gṛhastha or a sannyāsī or a brāhmaṇa or not brāhmaṇa. It doesn't matter. Simply if one is Kṛṣṇa conscious, if he is elevated in Kṛṣṇa consciousness, then he is just, I mean to say, eligible to become the spiritual master." Yei kṛṣṇa-tattva-vettā sei guru haya (CC Madhya 8.128). Tattva-vettā means one who knows about the science of Kṛṣṇa. That means fully Kṛṣṇa conscious. Sei guru haya. Sei means "he." Guru means "spiritual master." He doesn't say that "One has to become a sannyāsī or a brahmacārī. Then he can..." No. But here the word is used, gṛhamedhī, not gṛhastha. Gṛhastha is not condemned. If one lives in regulative principle with wife and children, so that is not disqualification. But gṛhamedhī, gṛhamedhī means he has no higher ideas or higher understanding of spiritual life. Simply living with wife and children like cats and dogs, he is called gṛhamedhī. That is the difference between these two words, gṛhamedhī and gṛhastha.

Lecture on SB 2.1.3 -- Vrndavana, March 18, 1974:

You get freedom from the cage, but if you do not get to eat something, how long you'll live? Therefore they prefer again to come to the cage. That fiftil... Because they have no other way. Therefore this Māyāvāda philosophy, voidism, impersonal philosophy, is not very good. You cannot remain impersonal or in void because your position is..., because you are living entity, because you are part and parcel of the supreme living entity, Kṛṣṇa. Kṛṣṇa is ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). He is always full of jubilation. So you also, being part and parcel of Kṛṣṇa, you also want jubilation. But how you can get jubilation, how you can be jubilant in the sky, in the zero? This is the difference between Māyāvāda philosophy. Therefore you cannot be happy even by getting free from this encagement, material world, and if you place yourself in impersonalism and voidism, that will not help you. Try to understand it. That will not help you.

Lecture on SB 2.2.5 -- Los Angeles, December 2, 1968:

So you try to love God and you'll see that you're loving even an ant. There are many examples I can cite in the history, how a man became universal lover. I have told you many times the story of a hunter. The hunter was taking pleasure by killing animals half, and when the same hunter became a devotee, he was not prepared to kill even an ant. So this is love of Godhead. This is the science. The same hunter who was killing every day so many animals, when he became a great devotee of Lord, he was not willing—because he becomes vastly learned. To become lover of God means fully enlightened in consciousness. He sees that "Here is an ant. This living entity, a small living entity, is also part and parcel. By his own work, he has got this insignificant body as an ant. I have got this human form of body, but that does not make any difference between the soul and the soul." Paṇḍitāḥ sama-darśinaḥ (BG 5.18). When it becomes actually... When a man becomes actually learned, he's sama-darśī. He sees everyone on the equal level. I was seeing just this evening the Ten Commandments. Now, in the Ten Commandments, the one commandment is that "Thou shall not kill."

Lecture on SB 2.3.1-3 -- Los Angeles, May 22, 1972:

In this way, after he is satisfied, "Sir, if you kindly give me this contract." (laughter) "Or if you give me this post." The ultimate aim is his post and contract, not to satisfy the person. No. He's spending some money for his own sense gratification. Similarly, all these pūjās... The demigod pūjā, that is for his sense gratification. That's all. Kṛṣṇa, therefore, condemns this: kāmais tais tair hṛta-jñānā yajante anya-devatāḥ (BG 7.20). This very kāma. These words, kāma, kāmas, kāma, kāma. So Kṛṣṇa also says... So you won't find any difference between Bhagavad-gītā , or Śrīmad-Bhāgavatam, or any Vedic literature. It is to be understood through proper channels. So all these kāmas have been condemned by Kṛṣṇa. Kāmais tais tair hṛta-jñānā yajante anya-devatāḥ. The persons who go to worship other demigods like Devī, Māyā, Durgā, Śiva, or Indra, Candra, so many ... There are 33, I mean to say, crores. One crore equal to?

Lecture on SB 2.3.14-15 -- Los Angeles, May 31, 1972:

Just like in this house, we are living. And (in) the next house, they are also living. So what is the difference? The difference is here, Kṛṣṇa is center. That's all. Therefore it is temple. And the next door, a house. That is the difference between house, ordinary house, and temple. There is no difference. It is also made of bricks and stones and wood, that is also made of bricks and stones. They are also live, they also cook, they also eat. Everything is the same, practical. But the difference is there is no Kṛṣṇa, here is Kṛṣṇa. That is the difference. That is Kṛṣṇa consciousness. So when I walk on the street and go anywhere, I simply think how these nice bungalows, house, but still, they're not satisfied. It is "For Sale." Why? There is no Kṛṣṇa. Aprāṇasyeva dehasya maṇḍanaṁ loka-rañjanam. Just like a body, beautiful body, lying down on the street, dead. Nobody cares. Because the life is not there. The spirit soul is not there. Nobody cares. Similarly, bhagavad-bhakti-hīnasya jātiḥ śāstraṁ japas tapaḥ.

Lecture on SB 2.3.15 -- Los Angeles, June 1, 1972:

So this is the difference between sādhana-siddha and nitya-siddha. Gaurāṅgera saṅgi-gaṇe, nitya-siddha kari' māne, se yāya vrajendra-suta-pāśa. Gauḍa-maṇḍala-bhūmi, yebā jāne cintāmaṇi, tāra haya vrajabhūme vāsa. So nitya-siddha means he has no chance to forget Kṛṣṇa. That is called nitya-siddha. And sādhana-siddha means by following the regulative principles, the rules and regulations, one revives his Kṛṣṇa consciousness. Both things are siddha because you cannot revive Kṛṣṇa consciousness without being Kṛṣṇa conscious. It may be covered. So nitya-siddha means he does not get covered by the influence of material nature about his natural devotional tendency to serve Kṛṣṇa. He never becomes covered. This is difference. Kṛṣṇa gives him chance to get birth in such a family. Just like Parīkṣit Mahārāja, that he never gets the chance of forgetting Kṛṣṇa. So one who does not get the chance of forgetting Kṛṣṇa is called nitya-siddha. This is the difference.

Lecture on SB 2.3.20 -- Los Angeles, June 16, 1972:

The same earholes, you hear some radio message, some materialistic news, some advertisement, so many things you can hear. And in the same earholes, you can hear Hare Kṛṣṇa. So the hearing is there. But when you hear something for your sense gratification, that is material, and when you hear something about Kṛṣṇa, that is spiritual. This is the difference between material and spiritual. The things are already there. You have got your ears; you have got your tongue; you have got your hand; you have got your leg; you have got your eyes; everything is there. You can utilize it for material purpose and for spiritual purpose. How you can utilize? If you change your consciousness, then you can realize. So if you change your consciousness to Kṛṣṇa consciousness and utilize the senses for that purpose ... Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Just like you are American and I am Indian. We are not concerned about hearing about Indian and American.

Lecture on SB 2.3.20 -- Bombay, March 24, 1977, At Cross Maidan Pandal:

Devotees: Jaya! (applause)

Indian man (6): It is said that first athāto brahma jijñāsā, and then it is said athāto brahma jijñāsā. It is said by one Yājñavalkya. Is there any difference between these two?

Prabhupāda: So brahma-jijñāsā, spiritual inquiry. So the cat and dog cannot inquire. It is not possible. But when you have got this human form of body, especially born in India and especially born in a Brahman family, if you misuse your life like cats and dogs, that is a great loss.

Indian man (7): Idol worship, impersonal, considered as a stepping stone. Is it fact?

Prabhupāda: I don't follow. What is that?

Tamāla Kṛṣṇa: "Is worshiping the idol a stepping stone?"

Indian man (7): Idol worship, mūrti-pūjā, is considered as a stepping stone only. When you attain something, then you need not do.

Prabhupāda: So unless you step one by one, how you can go to the topmost? You have to.

Lecture on SB 2.4.2 -- Los Angeles, June 26, 1972:

That's all right. So, virūḍhāṁ mamatām. Virūḍhām. Just like you have seen some big trees, standing for so many, many years. The root is firmly captured. You have seen, experienced. The business is to stand up for 10,000 years, but the root is capturing the earth like anything, strong. This is called virūḍhām, attraction. Suppose when you have got sense, improved consciousness, human being, if one asks you to stand up here for one hour, it will be so troublesome. And even if you are forced to stand up for one hour, you'll feel so much uncomfortable. But this tree, because it has not developed consciousness, it is standing up for 10,000's of years, and in open atmosphere, tolerating all kinds of excessive heat, rain, snowfall. But still, it is capturing. This is the difference between developed consciousness and undeveloped consciousness. A tree has also consciousness. Modern science, they have proved, they have got consciousness. Very much covered, almost dead.

Lecture on SB 2.8.7 -- Los Angeles, February 10, 1975:

So that is the difference between Kṛṣṇa and ordinary living being. Kṛṣṇa remembers everything, knows everything. Vedāhaṁ samatītāni: (BG 7.26) "I know everything." That is Kṛṣṇa. But we do not know. That is the difference. Kṛṣṇa is not impersonal. He's also a person, but He is not a person like us, like you, like me. His personality is supreme. Nobody is greater than Him. Na tasya kāryaṁ karaṇaṁ ca vidyate na tat-samaś cābhyadhikaś ca dṛśyate. These are the Vedic information. He's individual, but He has nothing to do. He's such individual. Just like Kṛṣṇa is here. The whole world is going on under Kṛṣṇa's direction, but He has nothing to do. He's enjoying with Śrīmatī Rādhārāṇī. That is Kṛṣṇa's position. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). He has to create one universe or destroy one universe—He hasn't to take any attention. He's engaged in His pleasure—Kṛṣṇa, the reservoir of pleasure. His pleasure is never disturbed by all these activities. He's so perfect.

Lecture on SB 2.9.2 -- Melbourne, April 4, 1972:

Department store. But they are ivābhāti; they are not fact. Ivābhāti. It appears like ladies and gentlemen and so many things, but they are not fact. Therefore ivābhāti. Iva means "It appears like that." It is not fact. But actually there are ladies and gentlemen. It is simply an imitation. So spiritual world, actually. And it is ivābhāti; it appears like that. But those who are fools, they are attached to this ivābhāti. If somebody goes, "Oh, here is nice beautiful woman. Let me embrace," that is foolishness. That is ivābhāti. That is difference. So therefore this very word is used, ivābhāti. Actually it is all matter. But they have been changed into different forms. The Māyāvadi philosophers, they say "It is ivābhāti. There is no form. Therefore make it formless." But our is that ivābhāti means there is form, but this is simply imitation. That is the difference between Māyāvada and They say "Because it is false therefore reality must be zero. It is formless. It must be zero." Śūnyavādi. Nirviśeṣa śūnyavādi. There are no varieties. They will say "No varieties," and somebody will say, "No. It is zero." We say, "No. There is variety." This is ivābhāti. It appears like the reality. It is not real thing. The real is different. A comparison is given: just like water, the desert. There is no water, but it appears like water. But that does not mean there is no water. As soon as you say, ivābhāti, that there is reality, but this is not. It appears like reality. That is the actual meaning of ivābhāti. Iva, like. Ābhāti, appears. The snake... (end)

Lecture on SB 2.9.13 -- Melbourne, April 12, 1972:

So this superior energy, when it acts on it, then it can work. Therefore, similarly, here this whole material world is made of the inferior energy. Both the energies are of Kṛṣṇa. They are emanating from Kṛṣṇa. But one is inferior energy; the other is superior energy. That's all. This is the difference between material world and the spiritual world.

So in the spiritual world there is no need of making mechanical arrangement because everything is spirit. There is no need of mechanical arrangement. That we cannot accommodate with our poor brain at the present moment. But simply try to understand that as we find here superior energy and inferior energy, without the superior energy the inferior energy has no value. This tape recorder, so long the superior energy is handling, it is giving the desired result. But if you don't handle, if some superior energy, some human being, does not tackle it, it has no value; it is matter only. It is matter. Out of its own accord it cannot act. But if it was made of spirit, then out of his own accord it can play. There is no need of handling. Just like if I ask you, "Bring me a glass of water," so immediately the glass of water is here. But if I ask this, "Give me a glass of water," it cannot. That is difference between matter and spirit. So in the spiritual world there is no need of artificial, mechanical arrangement. Everything is living force. That is the difference. And the Māyāvādī philosophers... Therefore they are called Māyāvādī. They are so fool that even in Kṛṣṇa they find difference, that Kṛṣṇa has got a soul. Just like Dr. Radhakrishnan states, "It is not to Kṛṣṇa the person, but within." He is such a fool that he does not know that there is no within and without Kṛṣṇa. And he is trying to comment on Bhagavad-gītā. He does not know what is Kṛṣṇa. He's distinction, making distinction.

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

There are, in the spiritual world, there are Vaikuṇṭhalokas. There are inhabitants, the devotees. They're all liberated persons. They're akṣara. They do not fall down. Kṣara akṣara. We are kṣaras. We have fallen down in this material world. But there are devotees in the spiritual world, in the Vaikuṇṭhaloka, they never come down. Never come down in this material world, but they are also persons like us, but eternal persons, with full knowledge and life of blissfulness. That is the difference between them and us.

So that is tattva-jñāna. Unless we understand the varieties of the Absolute Truth, if we simply stick to the indefinite, impersonal feature of the Absolute Truth, then there is chance of falling down. Generally, they fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). Because they are not allowed to enter into the Vaikuṇṭha planets, they simply remaining in the Brahman effulgence, and that does not stay. They fall down. Again they come down in these material varieties. We have seen many, many sannyāsīs. They first of all give up... Brahma satyaṁ jagan mithyā: "The jagat is mithyā." And ahaṁ brahmāsmi: "I have no more anything to do. I have become Nārāyaṇa." Then he comes down again to feed the daridra-nārāyaṇa. That's all. He becomes Nārāyaṇa, but he comes to take activities in feeding... But why? It is mithyā. You have already left. Why do you come here again? That means he hasn't got anything.

Lecture on SB 3.25.23 -- Bombay, November 23, 1974:

So You are going away to Dvārakā? No, no, no, this is not good. Better we may again go to that suffering so that we can remember You always." So the devotee sometimes welcomes suffering because that is an opportunity of remembering Kṛṣṇa very constantly. Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). So when a devotee suffers, he thinks that "It is due to my past misdeeds. So I am suffering not very much, a very little, on account of Kṛṣṇa's grace. So it doesn't matter." So after all, it is, everything, in the mind, suffering and enjoying. So a devotee's mind is trained up in Kṛṣṇa consciousness. Therefore he does not care for suffering. That is the difference between a devotee and nondevotee.

Therefore it is said that tapanti vividhās tāpā na etān mad-gata-cetasaḥ. Just like Prahlāda Mahārāja. So how much suffering he had to undergo, the five-years-old boy, and his father was putting in dangers, sometimes under the feet, leg of the elephant, sometimes throwing from the mountain, sometimes on burning oil, sometimes amongst the snakes, so many ways. But he was silent. Haridāsa Ṭhākura. Haridāsa Ṭhākura was a Muhammadan by birth. So he became a very good devotee and always chanting Hare Kṛṣṇa. That was his fault.

Lecture on SB 3.25.26 -- Bombay, November 26, 1974:

Therefore here it is said, bhaktyā pumāñ jāta-virāga. Bhakti is so powerful that if you engage yourself in the bhakti-mārga or bhakti-yoga... Here it is said, ṛjubhir yoga-mārgaiḥ (SB 3.25.26). Ṛjubhiḥ means very easy to perform. How? Now, dṛṣṭa-śrutān mad-racanānucintayā. Dṛṣṭa. You can see Kṛṣṇa. Kṛṣṇa is kind enough. Although Kṛṣṇa is beyond our vision—we cannot see with these eyes Kṛṣṇa—but Kṛṣṇa has agreed to be seen by you or by us. How? He has assumed this arcā-vigraha. Kṛṣṇa, this vigraha-don't think it is stone. Even it is stone you think, but Kṛṣṇa can become visible before you like a stone, because you cannot see beyond stone. That is Kṛṣṇa's mercy. Because your eyes or senses are so imperfect that you cannot see Kṛṣṇa present everywhere in His original spiritual... We have got difference between spiritual and material. We have got because we are imperfect. But Kṛṣṇa has no such distinction. Because He is Absolute, He can become spiritual, He can become material, as He likes. That does not make any difference of Kṛṣṇa. Then how Kṛṣṇa is almighty, all-powerful? He can change matter into spirit, spirit into matter. That is Kṛṣṇa. So don't think that, as the atheist class men, they think, that "They are worshiping an idol." Even it is an idol, still Kṛṣṇa. That is absolute. That is absolute nature of Kṛṣṇa. Even you think it is stone, it is metal, it is wood, still, He is Kṛṣṇa.

Lecture on SB 3.25.39-40 -- Bombay, December 8, 1974:

Anyway, Kṛṣṇa is Paramātmā. He is present everywhere. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). That is viśvato-mukham. He is living in everyone's heart. That is the difference between Kṛṣṇa and me. Kṛṣṇa and me, that is the difference. Aham. Here it is said, mām eva viśvato-mukham. Mām eva. Kṛṣṇa or Bhagavān, He says mām eva, but what is the mām eva? He is not a person like me or you. He is viśvato-mukham. He, Kṛṣṇa, says in the Bhagavad-gītā that this body is the field of, kṣetra, field of activities. Idaṁ śarīraṁ kṣetram ity abhidhīyate. Kṣetra-kṣetrajña. And the owner of the body or the occupier of the body, not owner... We are not actually owner of this body. Because as soon as there will be order that "You vacate this body," you have to immediately vacate. Therefore we are not owner; we are occupier. This is a machine given by Kṛṣṇa.

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

So as soon as you focus your mind upon Kṛṣṇa or Viṣṇu, that is bhakti-yoga. Either you do it by meditation or do it twenty-four hours by practical application of your activities for Kṛṣṇa, that is called bhakti-yoga. And that is called samādhi. Even if you are going to some place for Kṛṣṇa's business, to see the police commissioner or going to the court for some degree or..., because you are doing—you are concentrating your mind on Kṛṣṇa—that is called yoga, bhakti-yoga. Bhakti-yoga is so, so easy. Yat karoṣi yaj juhoṣi yad aśnāsi, yat tapasyasi kuruṣva mad-arpaṇam (BG 9.27). The result should be given to Kṛṣṇa. After working so hard day and night... People are working so hard day and night, but the result, they are enjoying. And a bhakti-yogī, the same thing—they are also working day and night, but the result is for Kṛṣṇa. This is the difference between bhakti-yogī and ordinary karmīs. Therefore ordinary karmīs, they cannot understand that the bhaktas are on the transcendental platform. They think, "They are like us. By sentiment, they are chanting and dancing." No. That is not. It is bhakti-yoga. And that is based on jñāna and vairāgya.

Lecture on SB 3.26.2 -- Bombay, December 14, 1974:

What is that material world? Material world means forgetting Kṛṣṇa. Kṛṣṇa is covered. Kṛṣṇa is there, Kṛṣṇa is aṇḍāntara-stha-paramāṇu, but they have no Kṛṣṇa consciousness. Whole world, you analyze, there is no Kṛṣṇa consciousness, there is no (indistinct). Rather they are declining, "There is no God." "God is dead." "I am God." "You are..." Because they have no information, no information of, that is material world. That is the difference between material world and spiritual world. Spiritual world means there is full consciousness of the existence of God, and material world means to full forgetfulness of God. This is the difference between material world and the spiritual world. So if you bring, in the material world also, Kṛṣṇa consciousness, then it is spiritual world. How it is possible? Yes, it is possible. Just like you put one iron rod in the fire. It will become gradually warm, warmer, warmer, then the iron rod will be red hot and if that redness you will touch anywhere, it will burn you. It is no more iron rod, it is fire. So you keep yourself always in Kṛṣṇa consciousness, then even if you possess this material body, you will be in the spiritual world. This is called jñānam. Jñānam ātma-darśanam, jñānaṁ niḥśreyasāya.

Lecture on SB 3.26.3 -- Bombay, December 15, 1974:

But there is another consciousness. So don't mix it up, that Kṛṣṇa consciousness. That consciousness-sarva-kṣetreṣu bhārata: that Kṛṣṇa is present everywhere. Sarva-kṣetreṣu. That is the difference between Kṛṣṇa... Kṛṣṇa says, kṣetra-jñaṁ ca aham: "I am also kṣetra-jña. I am also soul, but I am Supersoul." How? Now, sarva-kṣetreṣu bhārata: "I am present in everyone's body." I am not present in your body. You are not present in my body. I am present in my body. Dehino 'smin yathā dehe (BG 2.13). But Kṛṣṇa is present, everyone's body. That is the distinction between Kṛṣṇa and me. You don't make one. How? You cannot understand what is going on pains and plea..., in my body. I can understand. Then how you are present in me? How you have become Kṛṣṇa? How you have become God? This is the God's qualification. Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu (BG 13.3). If you can understand everyone's pains and pleasure, then you are God. If you cannot say what is my pains and pleasure and you come as God, then I am not going to accept. What kind of God you are? God must be present everywhere. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). That is God. That is one of the God's feature. Māṁ ca kaścit... There is another verse, that "I know everyone's position, but nobody knows Me." That is the distinction between living entity and God. God knows everything, but we do not know God. We do not know God.

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

Living entities, they have knowledge. That is the difference between matter and living entities. Living entities, they have got knowledge. The dull matter still requires to be developed. They are also covered knowledge. There is knowledge, but it is covered. Just like the tree: it is also a living entity, but the knowledge is more covered than the moving living entities. There are two kinds of living entities: moving and not moving, sthāvara-jaṅgama. Sthāvara means standing, cannot move. And jaṅgama means moving. So jaṅgama is better than this sthāvara. And amongst the sthāvara, there are varieties. The insects, ants, reptiles, serpents, they are also jaṅgama. But one is better than the other, one is better than the other, and finally we come to this position, human being, moving, but better than all the lower animals, insects. Development, development of consciousness. But originally we are all pure living entities. We are contaminated by the modes of material nature. The more we are contaminated, our consciousness is covered. Therefore it is said, guṇair vicitrāḥ.

Lecture on SB 3.26.7 -- Bombay, December 19, 1974:

So we are conditioned soul, but the Supersoul... The Māyāvādī philosophers, they do not admit the existence of Supersoul. They think there is one soul. We are... They speak of our conditioned life as līlā. This is not very good philosophy. One has got the body of a hog, and he is eating stool, and the Māyāvādī philosopher says that it is līlā. God is eating stool; it is līlā. Just see the philosophy! Because we say kṛṣṇa-līlā... Kṛṣṇa, the Supreme Personality of Godhead, He is dancing with the gopīs or playing with the cowherds boy or becoming the child of Mother Yaśodā. We say it is līlā. The Māyāvādī philosopher says... Because they do not two, make two. Their philosophy is one. So the pig or the hog eating the stool, they say it is also līlā. Kṛṣṇa is dancing with the gopīs, that is also līlā, and because they do not make two, therefore... We cannot say, of course. They say that God is also, has become pig and they, eating stool, that is also līlā. This is the grossest offense on the feet of the Lord, to bring Him to the status of ordinary living being who is not independent. Dependent, it is clearly said. Therefore they manufacture these words, "daridra-nārāyaṇa," "this Nārāyaṇa," "that Nārāyaṇa," because they do not make any difference between Nārāyaṇa and the ordinary living entity. This is their philosophy.

Lecture on SB 3.26.8 -- Bombay, December 20, 1974:

So the Kaṁsa was thinking of killing Kṛṣṇa always. He was also Kṛṣṇa conscious, always thinking of, but how to kill Kṛṣṇa. That is the difference between the demon and the devotee. The demons are also Kṛṣṇa conscious, but they are Kṛṣṇa conscious in the opposite way, how to kill Kṛṣṇa. And devotees, they are Kṛṣṇa conscious, but not like the demon. They are always thinking how to serve Kṛṣṇa. Both of them are Kṛṣṇa conscious. Therefore, this is... Because these demons are also Kṛṣṇa conscious, they cannot be called devotee. They cannot be called devotee. But they get the good result of Kṛṣṇa consciousness because by thinking of Kṛṣṇa, "Kṛṣṇa..." And when they are killed by Kṛṣṇa, they get immediately liberation. That is the absolute position of Kṛṣṇa. Either you go to Him as enemy or you go to Him as friend, your result is the same. So somehow or other, come to Kṛṣṇa consciousness. But the demonic Kṛṣṇa consciousness is not bhakti. That is not bhakti.

Lecture on SB 3.26.11-14 -- Bombay, December 23, 1974:

So these four, twenty-four elements is covering the spirit soul. This body is made of these twenty-four elements. But above this, there is the soul. And above that, there is the Supersoul. So the atheists, they do not believe in the soul or Supersoul. But they have to believe in these twenty-four elements. Therefore European philosophers, they like this Sāṅkhya philosophy of another Kapila. Here is Kapiladeva. He is the incarnation of God. But another, there is imitation Kapila. He is atheist Kapila. The Sāṅkhya-kārikā, that is very much liked by the European philosophers, because in that Sāṅkhya-kārikā these twenty-four elements are studied very minutely, without any reference to the soul and the Supersoul. That is the difference between two, Sāṅkhya philosophy, atheist Sāṅkhya philosophy, and theist Sāṅkhya philosophy.

Lecture on SB 3.26.18 -- Bombay, December 27, 1974:

Just like agni, fire, eka-deśa-sthita, is there is one place, localized. Agni does not move, but heat moves. That you have got experience. You have big fire in one place. The fire does not move, but you can feel the existence of fire by heat and light. Similarly, Bhagavān does not move. He has got immense power. Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). He moves by His energy. That is the difference between the Māyāvāda philosopher and Vaiṣṇava philosopher. Vaiṣṇava philosopher says the Bhagavān is staying in one place. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). He is staying. In the śāstra we understand that Kṛṣṇa... Vṛndāvanaṁ parityajya na padam ekaṁ gacchati: "Kṛṣṇa does not leave even by a step Vṛndāvana." He always remains there. So in the Brahma-saṁhitā also, it is stated that goloka eva nivasaty akhilātma-bhūtaḥ. He is always living in Goloka Vṛndāvana. He does not require to move. That is His inconceivable potency. Suppose I am sitting here. Suppose I have got to do something in my apartment. So unless I go there, that business cannot be performed. This is my position. But Kṛṣṇa, although He does not leave even by a step Goloka Vṛndāvana... He is always enjoying in company with Śrīmatī Rādhārāṇī: ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). His only business is ānanda, sac-cid-ānanda-vigraha (Bs. 5.1).

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

So there are innumerable forms and innumerable names, advaitam acyutam anādim ananta-rūpam (Bs. 5.33), but they are all one. There is no difference, advaita. This is the conception of spiritual understanding, because these forms, each form, has got a separate planet. Just like here in this material world, each demigod has got a separate planet. The demigod Candradeva... He is also demigod. So he has got a separate planet which is called Candraloka. Similarly Sūryaloka, Varuṇaloka, Vāyuloka, Indraloka, many. There are hundreds and thousands of demigods, and they have got their different planets. Similarly, the Lord in the spiritual world has got multiforms, and the each and every form is the predominating Deity of the Vaikuṇṭha planets. The spiritual planets are called Vaikuṇṭha planets. The material planets, they are not Vaikuṇṭha; they are kuṇṭha. Here, in these planets, anyone living, he is always full of anxiety, kuṇṭha. In the Vaikuṇṭha planets there is no such thing as anxiety. That is the difference between the spiritual and material planets. Vaikuṇṭha planets means without any anxiety. Here everyone is full of anxiety, whatever he may be. He may be Lord Brahmā or he may be Mr. Ant, small, very insignificant. Everyone is full of kuṇṭha. Sadā samudvigna-dhiyām. Samudvigna, fully anxious, "What will happen next? What will happen next? How things will go on?" This anxiety. He may be very rich man or very poor man. The anxiety must be there. Why? Sadā samudvigna-dhiyām asad-grahāt: (SB 7.5.5) "Because they have accepted this material body."

Lecture on SB 3.26.29 -- Bombay, January 6, 1975:

So ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ. Kṛṣṇa is enjoying, sac-cid-ānanda-vigraha (Bs. 5.1), by expanding His ānanda-cinmaya-rasa, transcendental bliss and spiritual, cinmaya, not material. And so unless we do not know the difference between the material and spiritual, we should not try to understand Kṛṣṇa's pleasure potency. If we try to understand Kṛṣṇa's pleasure potencies, then we will misunderstand that "Kṛṣṇa is also like us. He is enjoying amongst the young girls. Let us imitate it." That is falldown. Yes. That is called sahajiyā. But Kṛṣṇa's this enjoyment is not material. They are all spiritual. They are explained in the Śrīmad-Bhāgavatam, that when the gopīs came to Kṛṣṇa, they came in their spiritual body. The material body was lying down with their husband. The husband could not know that "My wife has gone to Kṛṣṇa." These are explained in the Śrīmad-Bhāgavatam.

Lecture on SB 3.26.32 -- Bombay, January 9, 1975:

So to get out of this, only the mercy of Kṛṣṇa... He can do everything. He can immediately take out from this entanglement. Otherwise how he is Almighty? I cannot get out. The fish cannot get out, but the, if the fisherman wants, he can get him out immediately and throw in the water. Then he gets life again. Similarly, if we surrender to Kṛṣṇa, He can get out immediately. And He says, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ (BG 18.66). You simply surrender. As the fisherman is seeing, "Fut! Fut! Fut!" but if the fish surrenders... He wants to surrender, but he does not know the language. Therefore he remains within the network. But if the fisherman likes, he can take it out and throw in the water. Similarly, if we surrender to Kṛṣṇa... For that surrendering process this human life is meant. In other life, the fish cannot, but I can. That is the difference between the life of the fish and my life. The fish entangled in the network, he has no power. He is doomed. So doomed, doomed, in this way, by nature's mercy, he gets evolution. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. The living entity is entangled in the network of this material nature. He has to go through nine lakhs' species of this aquatic life. There are nine lakh species of fish in the water. Who knows it? The śāstra says. One who has seen. Who has seen how many varieties of fishes are there? But there are many, many varieties. From the śāstra we get information of the whale fish, timi. And there is another fish which is called timiṅgila. Timiṅgila means he is so big that he swallows up this timi, whale fish, like a small... (makes gulping sound) Finished. (laughter) They are called timiṅgila. So you have not seen. We have not seen. But the śāstra says.

Lecture on SB 3.26.44 -- Bombay, January 19, 1975:

So he is getting so much credit, and the scientists also saying, "There is no need of God. Now we have solved all the questions." But nobody is giving credit to Kṛṣṇa who is floating millions and trillions of stars and planets in the air. So by taking Kṛṣṇa's stock, the petroleum or gas, we become scientist and fly the airplane, and Kṛṣṇa has given the petrol, and He has no credit. He has no credit. That is the difference between demons and bhakta. A bhakta sees in everything presence of Kṛṣṇa. "Oh, here is Kṛṣṇa's energy is there. Here is nice taste. Oh, here is Kṛṣṇa." Raso 'ham apsu kaunteya (BG 7.8).

So Kṛṣṇa has manifested Himself in so many ways by His different energies. We have to learn simply to know or see how Kṛṣṇa is working. So here it is stated that rasa-mātrād vikurvāṇād ambhaso daiva-coditāt. Kṛṣṇa Kṛṣṇa is working there. Vikur..., transformation, does not take place automatically. Just like the other day I gave you the example: there is oil and there is soda, but you can transform into soap by mixing together. That mixing process does not take place automatically. There is Kṛṣṇa or Kṛṣṇa's part and parcel, the living entity. We are also Kṛṣṇa's part and parcel. So scientist is working. A devotee sees that Kṛṣṇa is working. That is the difference between nondevotee and devotee. A nondevotee will give credit to the scientist, who is working subordinately under the orders of Kṛṣṇa. That is stated also in the Bhagavad-gītā: sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). In everyone's heart Kṛṣṇa is there.

Lecture on SB 3.26.47 -- Bombay, January 22, 1975:

Therefore Narottama dāsa Ṭhākura has described this Hare Kṛṣṇa mantra, "not of this material sky." Golokera prema-dhana, hari-nāma-saṅkīrtana. Hari-nāma-saṅkīrtana, this is not a material sound. And in the Vedānta it is stated, śabdād anāvṛtti. By chanting the spiritual sound... The impersonalists, they chant oṁkāra. Praṇavaḥ sarva-vedeṣu. All Vedic mantras are preceded by the spiritual oṁkāra. That oṁkāra... Kṛṣṇa says, akṣarāṇām akāro 'smi. Vedeṣu, praṇavaḥ sarva-vedeṣu, A, U, M, These are described in the Bhagavad-gītā. So either you vibrate oṁkāra or Hare Kṛṣṇa mantra, they belong to the spiritual world. This sound does not belong to this material. Material sound, if you chant once, twice, thrice, you will feel disgusted. But spiritual sound, if you chant twenty-four hours, you will never feel disgusted, but you will feel more and more spiritual bliss. That is the difference. Actually, you see these boys and girls and others, they are chanting Hare Kṛṣṇa practically from early in the morning, 5:00 till 10:00, daily, but nobody is feeling any disgust. They like to chant. That is the difference between material sound and spiritual sound.

Lecture on SB 4.14.14 -- November 16, 1971, Delhi:

So He is known as thief, Kṣīra-corā. He is famous as a great thief. Still people go to see Him, how nice this thief is. That is the difference between Kṛṣṇa and ourself. When we are thief, we are beaten by shoes. And when Kṛṣṇa is thief, He is worshiped by devotees. Just like Kṛṣṇa is worshiped as Raṇacora, who left the war field. When a man leaves the war field, he is called coward. But Kṛṣṇa, everyone knows for pastimes He left the war field. It was in the Gujarat province. Kṛṣṇa as the Raṇacora who left the war field. That is cowardice; still He is worshiped. That is absolutism. Kṛṣṇa in any condition, He is Kṛṣṇa. Either as Kṣīra-corā Gopīnātha, or as a taunter to the gopīs, or any way in the material world which is abominable. But when Kṛṣṇa does it, because He is absolute, it is good. That is absolutism. You cannot accuse Kṛṣṇa that "Oh, You have done like this." Whatever He has done, it is right. So just last evening one boy was criticizing Kṛṣṇa that "Why Kṛṣṇa makes this distinction stri-śūdra-vaiśya as pāpa-yoni?" So this is Godlessness, that we dare to criticize Kṛṣṇa.

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

Bhavānanda:

mahat-sevāṁ dvāram āhur vimuktes
tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam
mahāntas te sama-cittāḥ praśāntā
vimanyavaḥ suhṛdaḥ sādhavo ye
(SB 5.5.2)

"One can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities. These personalities are impersonalists and devotees. Whether one wants to merge into the Lord's existence or wants to associate with the Personality of Godhead, one should render service to the mahātmās. For those who are not interested in such activities, who associate with people fond of women and sex, the path to hell is wide open. The mahātmās are equipoised. They do not see any difference between one living entity and another. They are very peaceful and are fully engaged in devotional service. They are devoid of anger, and they work for the benefit of everyone. They do not behave in any abominable way. Such people are known as mahātmās."

Prabhupāda: So Mr. Jyesthish(?) Gandhi, ladies and gentlemen, the instruction of Ṛṣabhadeva is very important. Ṛṣabhadeva was the father of Mahārāja Bhārata, under whose name this planet is called Bhāratavarṣa. So before retirement, Ṛṣabhadeva instructed His one hundred sons about the aim of life. So this is Vedic civilization. So He says, "My dear boys, don't spoil your life by living like hogs." This very word has been used. Nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Viḍ-bhujāṁ. Viḍ-bhujāṁ means there are hogs who are very much enthusiastic to eat stool. So why this particular animal has been named? Because we can find especially in Indian villages, the hogs, day and night, they are working very hard to find out where there is stool.

Lecture on SB 5.5.1-8 -- Stockholm, September 6, 1973:

So the, this intelligence, that is difference between the animal and the man. If one hundred men was being taken away like that, immediately the man who was taking to kill them, immediate, why one hundred, ten men would have been sufficient, or two men would have been sufficiently stronger. They would not tolerate. Similarly we are also being driven by the laws of nature to accept these inconveniences, repetition of birth, death, old age, and disease. But at the present moment, why at the present moment, always, these people, these rascal people, they do not know that we can be rescued from this repetition of birth, death, old age and disease. They have no idea. And that is civilization. How to get out of this birth, death, old age, and disease, that is civilization. But no one, nobody knows, scientists no, philosopher no, politician. They can concede that there is such possibility.

Lecture on SB 5.5.2 -- Boston, April 28, 1969:

All right, artificial laws, but there is some meaning. You cannot violate. Similarly, all the laws, all the books, all the scriptures, all knowledge, everything is meant for the human being, not for the animals. That is the difference between animal and man. The man follows restriction; animal cannot. Because man has got developed consciousness. He should know what is the aim of life. Therefore he should not live just like animals. He should be just like human being. That is the crossing stage of devel... In the ordinary way, we have evolved our life from lower animals, lower species of animals, to this human form of life. No (?) where another junction to promote yourself still higher, higher, higher life, unto the liberation life. But if you don't follow the restrictions, then you again glide down to lower animals' life. If you like, you can do that. Here is a chance. You haven't got to work so hard like the animals. God has given you so many facilities. You can live very nicely, better than animals. Therefore you must be better habits, I say, better habits than the animals.

So anyway, all the scriptures, restrictions, laws, everything, they are meant for human beings, not for the animals. Therefore a human being must follow them for perfection. You cannot imitate the animals. The animals... The dog has sex life in the street. Can you do that? You'll be immediately criminal. Why? You can say, "Oh, I am free. I can do this." Why this restriction? That means restriction is meant for human life, and follow the restriction is the human life. That is the difference between animal life and human life.

Lecture on SB 5.5.2 -- London, September 17, 1969:

This is the difference between devotees and nondevotees. But both the devotees and nondevotees, they must obey the laws of Kṛṣṇa. There is no exception. There is no exception. This is māyā. He is being forced, the nondevotee is being forced to act. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). He's under the spell of the modes of material nature, and he's being forced to act under the spell of material nature, but he is thinking, "I am free. I don't care for God." This is called māyā. He is being kicked by māyā, but he'll not agree to abide by the orders of Kṛṣṇa. He'll agree to be kicked by māyā. That is his business. That he will agree. "Yes, let me be kicked by māyā." So nobody is free. By constitutional position nobody is free from the laws of God. But those who are voluntarily accepting, they are devotees. And those who are not accepting, falsely declaring themselves independent, they are nondevotees. This is the difference. Any question? Uttamaśloka, you were not here? I did not see you.

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

This is also injunction of Kṛṣṇa. What Kṛṣṇa said, Caitanya Mahāprabhu said the same thing. The difference is that Kṛṣṇa commanded as the Supreme Personality of Godhead, but Caitanya Mahāprabhu—He's also Kṛṣṇa—He's teaching as a devotee of Kṛṣṇa. That is the difference. The same thing. Kṛṣṇa said that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), and Caitanya Mahāprabhu said, yāre dekha tāre kaha kṛṣṇa-upadeśa (CC Madhya 7.128). He never said that "Whatever I am saying, you say." No, this is not paramparā system. A guru or a preacher or an ācārya does not manufacture anything concocted. He says the same thing. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). That is the difference between ācārya and a bogus man. A bogus man says something, that "Now I say like this." No, who are you? No. Evaṁ paramparā-prāptam, Kṛṣṇa says. We have to accept that. So, therefore Ṛṣabhadeva says that mahat-sevāṁ dvāram āhur vimukteḥ (SB 5.5.2). If you want to be free from this entanglement, then mahat-sevā.

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

cyutānanda: Is there any difference between Śiva and Kṛṣṇa?

Prabhupāda: Yes. There is no difference and difference also. Just like milk and yogurt, dahi. Dahi is nothing but milk, but still it is not milk. That is the example. That... What is dahi? Dahi is transformation of milk. But you cannot say it is milk. Will you accept dahi instead of milk? Or will it act the same way? No. So everything is like that. Acintya-bhedābheda-tattva. Kṛṣṇa has explained this fact. What is that?

mayā tatam idaṁ sarvaṁ
jagad avyakta-mūrtinā
mat-sthāni sarva-bhūtāni
nāhaṁ teṣu avasthitaḥ
(BG 9.4)

"Everything is resting in Me." But if you'll see, if you say, "Then everything is Yourself..." No. Nāhaṁ teṣu avasthitaḥ, Kṛṣṇa is everything; at the same time everything is not Kṛṣṇa. This is called acintya-bhedābheda, simultaneously one and different. So Lord Śiva is also expansion of Kṛṣṇa. Ahaṁ bīja-pradaḥ pitā (BG 14.4), that form is Lord Śiva. So but, he said that dadhi vikāra. Dadhi. Dadhi means yogurt. Milk is transformed into yogurt, dahi. And when it is dahi, it is no more milk. This is the idea. If you require milk for some purpose and if I give you dahi, "That is same thing, sir. Why don't you take?" "No. It will be different effect."

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

Guest (5): I would like to ask this question. You said that Hare Kṛṣṇa helps us along with the path of God realization. Take a simple thing like assuming I was hungry and I said, "food, food, food." That will not necessarily fill me. I'll still be hungry. How could the mere repetition of words bring about God realization?

Prabhupāda: "Food, food, food." (laughter) That is the difference between God's name and material name. In the material name the food, the name of food and actually food—rice, dahl, capati, food—they are different. They are different. But in the spiritual world, God and His name is the same.

Guest (4): But the significance that we give to the word "food" is the creation of man's mind, the word "God" is the creation of man's mind. We attach spiritual significance to one word and not to the other. But if you speak of everything emanating from God, that ultimately means everything He is.

Prabhupāda: Yes. So if you become intelligent more, then you'll inquire, "Wherefrom the food comes?" At the present moment you may chant "food, food, food," and you get food. Then, if you are intelligent, you'll inquire, "Wherefrom the food came?" That is the next step.

Lecture on SB 5.5.2 -- Vrndavana, October 24, 1976:

Pradyumna: "Translation: One can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities. These personalities are impersonalists and devotees. Whether one wants to merge into the Lord's existence or wants to associate with the Personality of Godhead, one should render service to the mahātmās. For those who are not interested in such activities, who associate with people fond of women and sex, the path to hell is wide open. The mahātmās are equipoised. They do not see any difference between one living entity and another. They are very peaceful and are fully engaged in devotional service. They are devoid of anger, and they work for the benefit of everyone. They do not behave in any abominable way. Such people are known as mahātmās."

Prabhupāda:

mahat-sevāṁ dvāram āhur vimuktes
tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam
mahāntas te sama-cittāḥ praśāntā
vimanyavaḥ suhṛdaḥ sādhavo ye
(SB 5.5.2)

So in the previous verse it was recommended, tapo: "Don't live the life of cats and dogs." This is the advice. But be tapasvi. Tapasya. Human life is meant for tapasya, and tapasya means beginning tapasā brahmacaryeṇa (SB 6.1.13). This is tapasya. Tapasya begins with brahmacarya, celibacy. No sex life. That is tapasya.

Lecture on SB 5.5.5 -- London, September 3, 1971:

So what is difference between material energy and spiritual energy? Material energy means one works for his own sense gratification, and spiritual energy means one works for sense gratification of Kṛṣṇa. That's all. There must be some sense gratification, working. But when we work for our personal sense gratification, that is called māyā. He cannot personally be satisfied without Kṛṣṇa. Just like in this body, different parts of the body, they cannot enjoy independently. If you get nice cake, you have to put it to the stomach; then you'll get energy. And if you want... This finger caught the cake and want to utilize themself, that is not possible. It must give it here. And then the energy will be distributed. This is the difference. The materialistic persons, they are simply taking things for enjoying themselves. That is māyā. They cannot enjoy them. But if you take through Kṛṣṇa, then it is spiritual life. That is the difference between material and spiritual.

Lecture on SB 5.5.5 -- London, September 3, 1971:

When you try to satisfy your own senses, that is lust. And when you satisfy..., when you try to satisfy the senses of Kṛṣṇa, or God, that is called love. Here in this material world so-called love is personal sense gratification. A girl loves a boy, she has got the intention for personal sense gratification. Or the boy loves the girl, he has also the same, personal sense gratification. But the gopīs' love for Kṛṣṇa is not for personal sense gratification, but for Kṛṣṇa's sense gratification. That is the difference between gopī's love and people's lust.

So love cannot be possible within this material world because every one has got the intention to satisfy his senses. Therefore love is not possible in the material world. Love is possible only in the spiritual atmosphere. When we know how to love Kṛṣṇa, or God, then our life is... Yayātmā suprasīdati. By that love you'll be fully satisfied. Ahaituky apratihatā yayātmā suprasīdati. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). So this Kṛṣṇa consciousness movement is to train people how to satisfy the senses of Kṛṣṇa. Then all problems will be solved.

Lecture on SB 5.5.19 -- Vrndavana, November 7, 1976:

And because we do not understand—everything we try to test with our limited understanding—therefore we do not believe in the activities of the Lord, and we are deceived in that way. God is all-powerful, but when we hear that God at the age of seven years age, old, He lifted the Govardhana Hill, immediately we dismiss, "Oh, this is all mythology." Why? If He has got inconceivable power—He is all-powerful—is it very difficult for Him to lift the Govardhana Hill? "No, we don't believe in God. Even if we believe, we want to believe in our own way." That is bhāvyam, conceivable. But He is durvibhāvyam. You cannot conceive. Two contradict things. Just like here Kṛṣṇa said, Ṛṣabhadeva, that sattvaṁ hi me hṛdayaṁ yatra dharmaḥ. The dharma and adharma, they are two contradictory thought. But He is the source of dharma and adharma both. Janmādy asya yataḥ (SB 1.1.1). Adharma, which we hate, that is also coming from God. Janmādya asya yataḥ. Otherwise... That is explained here. Pṛṣṭhe. Pṛṣṭhe kṛto me yad adharma ārāt. So adharma is also there in God—on the back side. So is there any difference between back side and front side? Advaya-jñāna, absolute. No.

Lecture on SB 5.5.27 -- Vrndavana, November 14, 1976:

So we are rascals, we do not know what is that mṛtyu saṁsāra vartmani. We have dismissed everything, all instruction of the śāstra, all instruction of Kṛṣṇa, all instruction of guru. We have all dismissed, "Oh, these are all mythology. There is no life after death." This is going on, maha... Ahaṅkāra vimūḍhātmā. Vimudhātmā. This is the position. We should understand that what is our position. But they have become so dull, just like a stone or a tree. You cut it; it does not respond, does nothing. But if there is life, little pinching—immediately, "Why you are pinching?" That is the difference between life and dead body, or jada and cetana. So long one is not conscious, he's as good as the stone or the wood. Therefore sometimes Vaiṣṇava poets say that amāra lid pasanta bolo na, pasan hole bolo yato(?). We have created such a strong heart of material existence that it does not respond even after suffering so much. This is our position.

Lecture on SB 5.5.31 -- Vrndavana, November 18, 1976:

This is the difference between material body and spiritual body. It doesn't matter. The Māyāvādīs, they cannot think of, that material body can be so beautiful, neither they can think of, that the Supreme to possess a body... But He possesses body. The description of the body is there. But it is not like our body. Therefore nirākāra means His body, ākāra, or form, is not like ours. That is to be understood. He is sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda vigrahaḥ (Bs. 5.1). Vigraha means body. He has got body, but not a body like ours. That is misunderstanding. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). And He expands His body into millions of other bodies. Just like when Kṛṣṇa was present upon this earth, He married sixteen thousand wives, and He expanded Himself also into sixteen thousand forms. And each and every form is differently engaged. Nārada was astonished when he heard that Kṛṣṇa has married sixteen thousand wives, and with each and every wife He is different engaged.

Lecture on SB 5.5.34 -- Vrndavana, November 21, 1976:

This is the formula: īhā yasya harer dāsye karmaṇā manasā vacā. We act three ways: by our bodily activities, by the mind, and by words. So if we engage our body Body means senses. What is this body? So long the hand is working, the eyes are working, the legs are working, all these different karma and jñāna, indriyas, they are working, then it is body. Otherwise, if the indriyas do not work, then it is dead matter. Indriyāṇi parāṇy āhur (BG 3.42). So these indriyas, so long the indriyas are working, that means my body is working, I am alive. Therefore if we engage our indriyas in the service of Kṛṣṇa, then this material..., not This is not material activities. To engage the senses in the matter of serving Kṛṣṇa, these are not material activities. These are all spiritual activities. And the difference between the Māyāvāda philosophy and Vaiṣṇava philosophy, that the Māyāvāda philosophy, they want to stop activities. They think stopping of all activities is perfection, śūnyam, śūnyavādi. Nirviśeṣa-śūnyavādi. Simply stop material. But what is the positive engagement? That they do not know. That is the difference. Positive engagement means serving Kṛṣṇa. That positive engagement means, engagement means, acting means, the employment of the senses.

Lecture on SB 5.6.7 -- Vrndavana, November 29, 1976:

Bhagavān, in His any form, He is mukta-liṅga. As we have got liṅga, deha, liṅga, this material body, and we have got our spiritual body also... The spiritual body is covered by the material coating. This is not our actual body. But in the case of Supreme Personality of Godhead, there is no such difference. Deha, dehī. As we have got difference... Dehino 'smin yathā deha. Deha and dehī. Dehī means the owner of the body. Just like I say, "It is my body." I don't say, "It is I body." Everyone has got this experience. Even a child, ask him, pointing out to the finger. He will say, "It is my finger." Nobody says, "I finger," because there is difference between the body and the spirit soul. This is to be understood.

Lecture on SB 5.6.8 -- Vrndavana, November 30, 1976:

There was no change, as there was no change between the statement of Viśvanātha Cakravartī Ṭhākura and Narottama dāsa Ṭhākura. Sādhu śāstra. As śāstra, there is no change. Not that "Modernize. The śāstra should be changed." No. That is nonsense. That is not śāstra. Śāstra cannot be changed. "Circumstantially, it will be changed, seasonal changes." No. That is not śāstra. Śāstra means it is perpetual. What Kṛṣṇa said five thousand years ago or Kṛṣṇa said some forty millions of years ago to the sun god... Imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). He says, "I am talking to you that purātanaṁ yogam." Not that "Because it has passed millions of years and now it is a different time, so I will have to change." No. He said, "I am talking to you that very old system." Is it not? Just see. The śāstra cannot be changed. God's word cannot be changed. Then what will be the difference between God and ourself? He is always perfect. He is always perfect. What He said forty millions of years ago, what He said five thousand years ago, that is also correct up to date. That is śāstra. Not that "So many years have passed and it has become old. Now let us reform it and put it into new way." No. You can put the same thing in a new way, but you cannot change the principle. Sādhu śāstra guru-vākya, tinete kariyā aikya. Śāstra is never changed. And the sādhu... Sādhu means who follows the śāstras. He is sādhu. He also does not change. Sādhu, śāstra. And guru? Guru means who follows the śāstra and sādhu. So there are three, the same. A guru will not change, that "It was spoken five thousand years ago. That is not applicable now. Now I am giving you something new, jugglery." He is useless. Sādhu śāstra guru-vākya tinete kariyā aikya. Yaḥ śāstra-vidhim utsṛjya vartate kāma kārataḥ, na siddhim avāpnoti (BG 16.23). These things are there.

Lecture on SB 6.1.1 -- Melbourne, May 21, 1975:

Similarly, God, Kṛṣṇa, is the supreme father. So so far the activities are concerned, the same. But the difference is that God is great; we are small. That is the difference. God can create the so many planets. Just like the sun globe, it is... There are other globes also. They are bigger than sun. Anyway, the sun is very big. So God has created this big globe, means fourteen hundred thousand times bigger than this earth—or even this earth—floating in the air. You can float a big 747 airplane also floating in the air, but you cannot make a globe like sun and floating in the air. That is the difference between you and God. The creative power is there. Because we are part and parcel, the value is there. Just like gold mine and a small particle of gold. So small particle has... It will be called gold, and it has got some value. But not as good as the gold mine. This is the difference between God and ourself. We should understand. So if we give up this service to the senses and we engage ourself in the service of the great... Everyone wants to serve the great. That is natural. If one is serving ordinary mercantile firm, he is thinking of getting some service in the government office. That is very secure. So if we seek our service to the supreme government, Kṛṣṇa, or God, then we will be happy. That is Kṛṣṇa consciousness movement.

Lecture on SB 6.1.6 -- Bombay, November 6, 1970:

There was topics of the different hellish conditions of life according to different sinful activities. There is description in the Śrīmad-Bhāgavatam, Fifth Canto, the different planetary systems of this universe, how each and every planet is different from the other by its atmosphere, by its inhabitants, dealings. Just like modern scientists, they are finding difference between this planet and the moon planet. They say that there is no living entity. That is not fact. They... Even though they have reached the moon planet, it is not a fact that there is no living entity. Accepting they reached the moon planet, they might have gone to the part where it is desert or barren land, because in each and every planet there is such possibility. In our, this planet also, when I was passing through the Suez Canal, it is horrible desert. So if somebody drops in that Arabian desert and concludes that there is no living entity in this planet, it is simply foolish. Similarly, these people are going, maybe going... First of all, I don't believe they have gone, frankly speaking. Even they have gone, they are landing in some part of the moon planet where there is no inhabitation.

Lecture on SB 6.1.6 -- Honolulu, May 7, 1976:

So the, this nature is an instrument only. The actually worker is Kṛṣṇa. That is described in the Bhagavad-gītā: mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). But these rascals, they are praising the machine. They have no information that who is the person, what is the brain behind this machine. That is ignorance. That is the difference between the so-called scientists and devotee. A devotee knows that all these wonderful things which are happening, behind this thing there is Kṛṣṇa. And Kṛṣṇa says—we believe that. And that's a fact. If you paint a very nice flower, how much labor you require. Still, it cannot be so beautiful as the natural flower. So don't think the natural flower has come accidentally. No. It was done by the machine manipulated by Kṛṣṇa. That is Kṛṣṇa understanding. It is confirmed in the śāstra, parasya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). Para, the Supreme, His energies are multi-energies. They are acting the same way the machine is working. You can see potency or the power of a person. Just like you see airplane: the pilot is sitting there, pushing one button. Immediately the turning, such a huge machine is turning, simply by putting button. So this is an arrangement of energy. Similarly, the whole material world is working by putting the button, pushing the button. Don't think it is going on automatically or accidentally. These are all rascaldom. There is hand in everywhere.

Lecture on SB 6.1.11 -- New York, July 25, 1971:

This is called tapasya. And in the Vedas it is said that those who are executing the regulative life of tapasya, they are brāhmaṇas. Etad viditvā yaḥ prayāti sa eva brāhmaṇaḥ. Etad aviditvā yaḥ prayāti sa kṛpaṇaḥ(?). These are the Vedic injunctions. One who is dying... Everyone is dying. Nobody can live here permanently. That's a fact. But one who is dying after executing the life of tapasya, he's a brāhmaṇa. And one who is dying like cats and dogs, without any execution of tapasya, he's called kṛpaṇa. The two words are there in the Vedic literature: one is brāhmaṇa and one is kṛpaṇa. Kṛpaṇa means miser, and brāhmaṇa means liberal, broad-minded. Brahma jānāti iti brāhmaṇaḥ, or one who knows the Supreme, the Absolute Truth, he's brāhmaṇa. And one who does not know, that is animal. This is the difference between animal and man. Man should be educated to understand the Absolute Truth. Therefore in the human society there is school, colleges, universities, philosophers, scientists, mathematician. Because human life is meant for knowledge. The animal life, they're not required to take education. They are simply busy with how..., with the business how to eat, how sleep, how to mate and how to defend. That's all.

Lecture on SB 6.1.12 -- Honolulu, May 13, 1976:

So Śukadeva Gosvāmī is explaining how to become perfect gentleman. That is culture. If we do not accept education, culture, then where is the difference between a man and dog? There is no difference. So the Vedic civilization means everything under rules and regulation. That is Vedic civilization. Animal cannot be brought under rules and regulations. That is not possible. Therefore that is the speciality of human society, that the more one society follows the rules and regulation, he is to be considered civilized. Just like throughout the whole history there are civilization, Aryan civilization, Aryan and non-Aryan. What is the difference? Aryan means progress. One who is progressing towards the perfection of life, they are called Aryans, and those who are degrading towards animal propensity, they are non-Aryans. This is the difference. Aryan culture.

Lecture on SB 6.1.12 -- Honolulu, May 13, 1976:

So Kṛṣṇa, when found Arjuna, that he was in the battlefield and Kṛṣṇa Himself is guiding him and becoming the chariot driver, and He saw that "Arjuna is declining to fight?" He became surprised. So He chastised him, kutas te kaśmalam idaṁ viṣame samupasthitam anārya-juṣṭam. Aryan, ārya, ārya. "So this is not for a gentleman, business. You are behaving like non-Aryans." Non-Aryan. So this is the difference between culture and nonculture, that... There is a Bengali proverb that one girl was to dance on the stage. So in Indian civilization the girls or the woman, they cover their head with..., from superiors. So nāste vase guntala(?). She has gone to dance on the stage, and she is pulling on the veil. "Now, where is the opportunity of here to become a household wife? You have come to dance." So similarly, Arjuna was chastised that "You have come to fight, and now you are becoming very nonviolent, atheist..., er, theist. What is...? So this is anārya. You have to do your duty in proper place." That is Aryanism. That is ārya. Ārya-samāj means one who knows his duty, how to do it in proper time. So kṣatriya, his duty is to fight, to defend from the hands of the enemy. So he was declining to fight, so He chastised him, "Non-Aryans. You are not Aryan.

Lecture on SB 6.1.15 -- Nellore, January 8, 1976:

So there are two kṣetrajñas. One kṣetrajña is the jīva, soul, and another kṣetrajña is Paramātmā, Bhagavān. (break) ...clearly distinguished by Kṛṣṇa that kṣetra-jñaṁ cāpi māṁ viddhi: "You are not only kṣetrajña." The jīva soul is kṣetrajñā. He knows, just like you know, I know, "It is my body." So there are two kṣetrajñas. One kṣetrajña I am. Just like I know this is my body, you know this is your body, but I do not know what is going on in your body, you do not know what is going on in my body. Therefore Kṛṣṇa says ca, eva, kṣetrajñaṁ ca api māṁ viddhi: "Not only you are kṣetrajña; I am also kṣetrajña because I am Parambrahman, or Supersoul." But what is difference between these two kṣetrajñas ? The difference is that one kṣetrajña knows about his own body, but the super-kṣetrajña, he knows everyone's body. So in this way if we understand our position, that Kṛṣṇa, or the Supreme Personality of Godhead, is the great and we are small, that is perfect knowledge. Therefore Kṛṣṇa commands, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). As the master commands the servant that "What, rascal, you are doing? What I say, you do it." (break) There are two living entities: one, the superior, who orders, and the other, inferior, who carries out the order. This is further explained in the Fifteenth Chapter of the Bhagavad-gītā. Sarvasya cāhaṁ hṛdi sanniviṣṭho mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). He says, Lord Kṛṣṇa said, that "I am situated in everyone's heart. I am giving order." Mattaḥ smṛtir jñānam. And then the jīvātmā gets knowledge and carries it out.

Lecture on SB 6.1.16 -- Denver, June 29, 1975:

So we have to work. If we want happiness, then we have to work. There is no doubt about it. But Kṛṣṇa says that yānti deva-vratā devān (BG 9.25). Somebody is working to become happy within this material atmosphere by becoming very big man within this world, or a little more intelligent, they are not happy in this life, but they want to become happy in the next life. Sometimes they go to the higher planetary system. So yānti deva-vratā devān pitṛn yānti pitṛ-vratāḥ (BG 9.25). So as you work, you get the desired result. But at the last line, Kṛṣṇa says, mad-yājino'pi yānti mām: "If you work or if you worship Me, then you come to Me." Then where is the difference between going to Kṛṣṇa and keeping within this material world? The difference is ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna (BG 8.16). In this material world even if you go to the topmost planet, Brahmaloka, still, there is birth, death, old age and disease. Or you have to return back again. Just like these people are going to the moon planet and again coming back here. So this kind of going and coming back here is not good. Yad gatvā na nivartante (BG 15.6). If you go to such planet wherefrom you haven't got to come back again to this material world, that is highest perfection. That is Kṛṣṇaloka.

Lecture on SB 6.1.25 -- Chicago, July 9, 1975:

So the śūnyavādī and the nirviśeṣavādī, they want to make these varieties of enjoyment zero. That is called nirvāṇa philosophy, Buddha philosophy, that "These varieties of enjoyment is followed by painful condition, so you should make this variety zero." Just like sometimes one commits suicide. When these varieties become intolerable, social condition unbearable, then he commits suicide. So this śūnyavādī, māyāvādī, means it is spiritual suicide, because they have no information of the spiritual varieties. Anādṛta-yuṣmad-aṅghrayaḥ. They do not know that these varieties of enjoyment can be executed with the Supreme Personality of Godhead, and that will endure eternally, and we shall enjoy eternally. That they cannot understand. That is the difference between Vaiṣṇava and others. They, being disgusted... Brahma satyaṁ jagan mithyā, Śaṅkara's philosophy, impersonalist, that "Take to Brahman. The so-called varieties of enjoyment in this material world is mithyā, false. So take to Brahman, merge into the Brahman, and remain there perpetually. Don't seek after these varieties of enjoyment."

Lecture on SB 6.1.30 -- Philadelphia, July 14, 1975:

So difference between this prime, or the Supreme Person, and these... Difference is that eko yo bahūnāṁ vidadhāti kāmān. We different living entities, we are planning differently. Just like children. Somebody is playing with the motorcar toy, somebody is something, somebody is..., a doll, and the parents are supplying, "All right, you take this doll. You take this. You take this. You take this." So we are playing like that, making plan. So God is supplying all the... But He wants that "My dear child, you are now grown up. You have got this human form of body. You don't play like this and waste your time. You take education and know things as they are." That is called athāto brahma jijñāsā. The Vedānta-sūtra: "Now you have got human form of life. You try to understand what is God." That is the main business. Unfortunately, we are misled by blind leaders. We have been engaged in studying the body, that's all.

Lecture on SB 6.1.34-39 -- Surat, December 19, 1970:

Mālatī: Prabhupāda? Can you explain more about preyaḥ and śreyaḥ?

Prabhupāda: Yes. Śreyaḥ means ultimate benefit, and preyaḥ means immediate sense gratification. That is called... That is the difference between śreyaḥ and preyaḥ. That's all right.

Revatīnandana: So the transcendentalists are śreyaḥ? And the karmīs and others are...

Prabhupāda: Yes, they are after preyaḥ. Those who are after śreyaḥ, they should follow the catur-āśrama, varṇāśrama. The varṇāśrama, according to Vedic system, the four kinds of varṇas or social caste, and four kinds of spiritual order, āśramas. That is the beginning of preyaḥ. Without this acceptance of these principles, according to Vedic principles, one is not considered as human being or civilized man. Because that is a system, if we follow that system, gradually we rise to the platform of śreyaḥ. If anyone does not follow regulative principles, it is very hard for him to come to the standard of śreyaḥ. But in this age, in Kali-yuga, every man is so fallen that he cannot follow any regulative principles according to the Vedic scriptures. As such, they have been accepted as śūdras. Kalau śūdra-sambhavaḥ: "In this age everyone should be accepted as śūdra." But then how to elevate them? For elevating them, this..., not the Vedic system is to be followed but Pañcarātriki.

Lecture on SB 6.1.40 -- San Francisco, July 21, 1975:

In the Śrīmad-Bhāgavatam, in the beginning also, it is described, janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ (SB 1.1.1), abhijñaḥ. Now, God created this world. Everyone knows, those who are religious, either Hindu, Muslim, Christian, that God has created. Now, creation means He must be very expert. You do not see that this cosmic manifestation, the earth, water, air, fire, so nicely arranged, and they are being mixed up and so many other things are happening. Everything is perfectly, perfectly being done. So this perfect knowledge, how Kṛṣṇa or God received? Wherefrom He got this perfect knowledge? That is the difference between our knowledge and Kṛṣṇa's knowledge, God's knowledge. That is called abhijña: He knows everything perfectly, without going to anyone else. Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca (Cc. Madhya 13.65, purport). This is the Vedic statement, that "The Absolute Truth is so perfect, He has got so many potencies, that everything is being done so perfectly." Just like one artist. If he wants to paint one picture, one flower, he has to give his attention is so many ways. He has to move the brush in such a way and take this color, different colors. It requires so many artistic sense and so much good sense, so many things. It does not come. One who is not artist, not painter, he cannot paint.

Lecture on SB 6.1.40 -- Los Angeles, June 6, 1976:

So that is Veda. What is... Just like the law means what the government says. You cannot manufacture law. Similarly, veda nārāyaṇaḥ sākṣāt. What Nārāyaṇa says, that is Veda. There is no other authority. And one who follows the Nārāyaṇa, he is also authority. Śaṅkarācārya says, nārāyaṇaḥ paraḥ avyaktāt. Nārāyaṇa is transcendental. He's not anybody of this material world. Nārāyaṇaḥ paraḥ avyaktāt. Avyaktāt anasambhavaḥ. Avyakta. The cosmic manifestation, this is called vyakta, and when it is not manifested, it is called avyakta. Just like a house is manifestation of the five elements: earth, water, air, fire. So earth, water is there already, but that is not manifested as the house. But the same combination, it becomes a house, big skyscraper building. This is difference between vyakta and avyakta. Avyakta means the whole material energy, when it is not manifested, that is called avyakta; and when it is manifested it is called vyakta. Nārāyaṇa paro 'vyaktāt. That means Nārāyaṇa is not of this material world. God is nothing of this material world. He's transcendental. Para, nārāyaṇa paro 'vyaktāt. Para means superior, transcendental.

Lecture on SB 6.1.41-42 -- Surat, December 23, 1970:

The difference between material world and spiritual world is that here in this material world these three qualities are acting. Therefore we find so many different varieties of men. There are three qualities: the quality of goodness, the quality of passion, and the quality of ignorance—sattva, rajas, tamas. Now, these qualities, again mixed up, they create several varieties of... Just like three multiplied by three becomes nine. Nine multiplied by nine becomes eighty-one. Eighty-one multiplied by eighty-one, it becomes so many varieties. Expert color men, they take three colors—that blue, red, and yellow—and mixes the color, and varieties of color is manufactured. Similarly, these three guṇas, originally they are coming from the Supreme Personality of Godhead.

Lecture on SB 6.1.41-42 -- Surat, December 23, 1970:

It is stated in the Bhagavad-gītā that the three qualities are also emanated or generated from the Supreme Personality of Godhead. And the three qualities are represented by Brahmā, Viṣṇu, Maheśvara. The quality of goodness is represented by Viṣṇu, the quality of passion is represented by Brahmā, and the quality of darkness is represented by Lord Śiva. By the quality of goodness this whole material world is maintained, and by the quality of passion the whole material world is created, and by the quality of ignorance the whole material world is again annihilated. Bhūtvā bhūtvā pralīyate (BG 8.19). The nature of this material world is that it becomes manifest at a certain time and again it disappears. That is the difference between material world and spiritual world. Spiritual world is eternal. There is no question of occasional appearance and occasional disappearance. Paras tasmāt tu bhāvo 'nyaḥ (BG 8.20). In the Bhagavad-gītā you will find the description that "There is another nature, bhāva." Bhāva means... Svabhāva, bhāva, these are the Sanskrit terms of the nature. So that nature is vyaktāvyakta. This nature is vyakta and avyakta, manifest and nonmanifest. So, and above this, beyond this manifested and nonmanifest material nature, there is another, spiritual nature, which is sanātana. Sanātana means eternal. And it is also stated, yasmin sarveṣu api naśyatsu na vinaśyate: "When everything is annihilated, that sanātana nature is not annihilated. That sanātana nature remains as it is." That is the spiritual nature and material nature.

Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975:
So every living entity who has forgotten Kṛṣṇa, trying to imitate Kṛṣṇa, that is sinful. So these sinful activities we are doing in ignorance, in lower grade of life. Just like cats and dogs and birds and trees and the..., they do not know, there is no capacity. They are so much covered with ignorance that a tree is standing, you cut it: there is no protest because it is so dull. Similarly, you take the animal, slaughterhouse, it cannot protest. These are the symptoms of ignorance. And as soon as there is awakening of Kṛṣṇa consciousness or advanced consciousness, then if I pinch you, immediately you protest, "Why you have pinched me?" That is the difference between the lower-grade life and higher-grade life. So if in the higher-grade life we do not understand Kṛṣṇa, then we are making suicide, cutting our own throat. That is sinful. So here is a chance, the human form of body. Death will come to the dog and to me also. Then where is the difference? The difference is so long I am living, I can try to understand Kṛṣṇa; others cannot. If we miss this opportunity, then we are committing suicide. This is the verdict of the śāstra.
Lecture on SB 6.1.44 -- Los Angeles, June 10, 1976:

This material world is karma-kṛt—you have to do something. Kṛṣṇa has explained that "Without acting, you cannot even maintain your body and soul together." Śarīra-yātrāpi te na prasiddhyed akarmaṇaḥ. If you become idle, then you cannot even maintain your body. That is the difference between civilized man and uncivilized man or developed country... (aside:) Stop that. Developed country and undeveloped country. Just like America. This land was inhabited by the Red Indians. They could not do anything, but the Europeans, when they migrated, they made it so beautiful country. So karma-kṛt, one has to work. This material world is so made. Tṛtīyā karma-saṅgā anyā śaktir īṣyate.

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

So we have to train up our bhāva, our thoughts. If we keep always in Kṛṣṇa thoughts, then naturally at the time of death we may remember Kṛṣṇa. That is success. Then immediately tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). Immediately you are transferred to the Kṛṣṇaloka, and according to your desire, you become amongst the gopīs or the cowherds boys or the cows and the calves. They are all equal. There is no... That is spiritual world. Here there is difference between the man, woman, cows, or trees, or flowers. No. In the spiritual world there is no such difference. The flower is also devotee, living. The flower wants to serve Kṛṣṇa as flower. The calf wants to serve Kṛṣṇa as calf. The gopīs want to serve Kṛṣṇa as gopī. They are all the same, but according to the varieties—yesterday I was speaking of the variety—varieties of desires to serve Kṛṣṇa... So that is spiritual world. And material world? The same varieties are there, imitation, but everyone wants to satisfy sense gratification. There is no desire for serving Kṛṣṇa. That is the difference between material world and the spiritual world. In the spiritual world all the varieties are there, and they are all spirit. There is no touch of matter. They are all conscious. When the flower is there in the hand of Kṛṣṇa, in the lotus hand, he is conscious. He is enjoying that "I wanted to serve Kṛṣṇa as flower; now I am enjoying." That is spiritual. They are all conscious. So in this way we shall keep ourself always Kṛṣṇa conscious. Then, even though we fall down just like Bharata Mahārāja fell down, became... He lost one birth. He became too much attached to that animal. He forgot his daily routine work. And the description is there in the, I think, which canto? What?

Lecture on SB 6.1.63 -- Vrndavana, August 30, 1975:

Therefore Kṛṣṇa openly says, sarva-dharmān parityajya mām ekam śaraṇaṁ vraja (BG 18.66). The Ajamila, he was brāhmaṇa, undoubtedly, but he fell a victim to māyā. But you know the story of Haridāsa. He was young man at that time, and one man instigated a prostitute, young prostitute, to deviate him, but she was unable. On the other hand, the prostitute became a Vaiṣṇavī. This is the difference between a devotee and a nondevotee. A nondevotee cannot surpass the stringent laws of material nature. But a devotee can do that because a devotee is not affected by the influence of material nature. It is stated in the Bhagavad-gītā that,

māṁ cavyabhicāriṇi
bhakti-yogena yaḥ sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
(BG 14.26)

"Anyone who is strictly engaged in devotional service, he surpasses the influence of the laws of material..." Sa guṇān samatītya etān. He can surpass. Sa guṇān samatītyaitān brahma-bhūyāya kalpate. This is the only way. Otherwise how these European and American boys and girls, they are living strictly under regulative principle—no illicit sex, no meat-eating, no intoxication up to drinking tea, and no gambling? How they can surpass them? It is possible when one is a devotee, pure devotee. That is possible.

Lecture on SB 6.1.67 -- Vrndavana, September 3, 1975:

So his brahminical qualities is supposed to be included. A Vaiṣṇava is already a brāhmaṇa. We give a Vaiṣṇava the sacred thread, the mark of becoming a brāhmaṇa, because without becoming a brāhmaṇa, nobody can come to the platform of Vaiṣṇava. That is the idea. Nobody should come to the platform of śuddha-sattva without being elevated to the sattva-guṇa platform. So this man... Sattva-guṇa... He was already sattva-guṇa. He was son of a brāhmaṇa. He was being trained up very nicely. But because it was not śuddha-sattvata, therefore he fell down, even on the sattva-guṇa platform. But when one is on the śuddha-sattva... Just like Haridāsa Ṭhākura. This man was brahminically qualified, but as soon as he saw that a śūdrāṇī and śūdra were engaged in lusty affairs, he fell down. But see the behavior of Haridāsa Ṭhākura. Because he was situated on the śuddha-sattva-guṇa and... Although he was young man, one, another young prostitute came to deviate him, and he remained in his position. Rather, he converted the prostitute to become a devotee. This is the difference between sattva-guṇa and śuddha-sattva-guṇa. If you keep yourself on the śuddha-sattva-guṇa, then you will be able to convert others to become devotees. Therefore it is not difficult. It is very easy also.

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

So here, yasyāṅke śira ādhāya. Suppose I am sleeping very comfortably, feeling secure by keeping my head on your lap, yasyāṅke śira ādhāya lokaḥ svapiti, and dreaming very happily. Svaya dharmam adharmaṁ vā na he veda yathā paśuḥ. You cannot expect all men to understand what is religion and what is not religion, general mass of people. So what is the position of a person or any being who does not know to make distinction what is dharma and adharma? So they have been described. He is described as yathā paśuḥ. Paśuḥ. Paśuḥ means animal. An animal cannot make distinction what is right or what is wrong. That is not possible. Therefore it is said, dharmeṇa hīnā paśubhiḥ samānāḥ: "One who is ignorant of dharma-adharma, he is no better than paśu." Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhiḥ narāṇām. Āhāra, eating. I eat, the dog eats, the cat eats. I sleep, the dog sleeps, and the cat sleeps. I have sex desire, I satisfy it. The cats and dogs also satisfy it. And I am also afraid of my enemy; the cats and dogs are also afraid of enemy. Then where is the difference between cats and dogs? The difference is that I can be trained up to become religious; the cats and dogs cannot be trained. That is the difference. Dharmeṇa hīnā paśubhiḥ samānāḥ. So if I don't take education and enlightenment how to become religious, I do not know how to distinguish between right and wrong, then yathā paśu—then I am as good as animal.

Lecture on SB 6.2.11 -- Allahabad, January 16, 1971:

Just like Arjuna. Arjuna is killing, engaged in killing. People may think that "Oh, Arjuna is not very good man. He is killing his grandfather, he is killing his, what is called, nephews, and devastating the whole family. Oh, he is not a good man." Sometimes comment, people comment like that. But Kṛṣṇa says, bhakto 'si priyo 'si me: (BG 4.3) "You are My very dear friend." Just try to understand. In the estimation of the material world he is a very good man, er, he is not a good man because he is killing his own kinsmen. But in the estimation of Kṛṣṇa, he is dear friend and devotee. So that is the difference between a devotee and good man of this world. A devotee is naturally very good man, but when he acts just like a bad man on behalf of Kṛṣṇa, he does not fall down. He still remains a pure devotee.

Lecture on SB 6.3.18-19 -- Gorakhpur, February 12, 1971:

So rakṣanti bhakti, tad-bhaktimataḥ parebhyo mattaś ca. Now, Yamarāja says mattaś ca. Not only from the enemies, but mattaḥ means "my men," the Yamadūtas. Because they were surprised. The Yamadūtas were surprised: "How is that? Some four-handed, very good-looking persons came and checked our duty." So therefore Yamarāja said that "The devotees are protected from the Yamadūtas by the men of Yamarāja." Mattaś ca, martyān atha sarvataś ca. Therefore a devotee has nothing to fear. He is protected from the attack of enemies, from the attack of Yamadūtas. How is that? There are many hundreds and thousands of instances—Prahlāda Mahārāja, Haridāsa Ṭhākura... But don't think that a devotee will not have enemies. A devotee may have anything. Oh, he may be attacked by enemies. He may be attacked with severe type of diseases and so many things. But he will be protected. That is the difference between a devotee and a nondevotee. A nondevotee is neglected. That is stated by Prahlāda Mahārāja, that people may discover so many antibiotics or antiseptics for giving protection, or "anti—" measures, but unless he is given protection by Kṛṣṇa, all those "anti—" devices will not protect, help him. That is certain.

Lecture on SB 7.5.1, Pandal Lecture -- Bombay, January 12, 1973:
As soon as we desire to enjoy... Because constitutionally we are not enjoyer; we are enjoyed. We are not predominator, but we are predominated. That is our position. And Caitanya Mahāprabhu says, jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). Our real position is to remain eternal servant of Kṛṣṇa. This is our real position. But because we have got little independence... Because we are part and parcel of Kṛṣṇa... Kṛṣṇa is supremely independent. abhijñaḥ sva-rāṭ. Description of Kṛṣṇa, the Supreme Personality of Godhead, is there in the Śrīmad-Bhāgavatam: janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ sva-rāṭ (SB 1.1.1). Sva-rāṭ means fully independent. Kṛṣṇa is fully independent. But because we are part and parcel of Kṛṣṇa, we are minutely possessing almost, not all, all the qualities of Kṛṣṇa in proportionately in minute quantity. Just like the particle of gold is also gold. That is nothing else but gold. But the value of that particle is different from the gold mine. Our relationship with Kṛṣṇa is like that. Kṛṣṇa is just like the gold mine, and I and you, just like gold earring. The gold earring or gold finger ring or any golden ornament, that is gold undoubtedly, but is not as big as the gold mine. That is the difference between God and ourself. That is the difference. Qualitatively, we are one, being part and parcel of the Supreme Absolute Truth, but quantitatively we are different. Therefore, simultaneously, we are one and different. This is called acintya-bhedābheda tattva. Acintya. We cannot conceive in our present status of life that one thing can be equal and different from another. But if we think over it (a) little soberly, we can understand.
Lecture on SB 7.5.30 -- Mauritius, October 2, 1975:

So this way our life is being spoiled, and it can be stopped only by Kṛṣṇa consciousness. But this Kṛṣṇa consciousness... Prahlāda Mahārāja saying that "This Kṛṣṇa consciousness cannot be achieved by gṛha-vratānām." Gṛha-vratānām means those who are interested in this family life or sense gratification life. For them it is very difficult. The talking was going on between the father and the son. The son is Prahlāda. He is a devotee. And the father, Hiranyakasipu, he is materialistic person. He is interested in money and women. So this is the difference between devotee and nondevotee. So father was challenging his son, "Where you got this Kṛṣṇa consciousness?" So the son replied flatly that matir na kṛṣṇe parataḥ svato vā: "My dear father, this Kṛṣṇa consciousness cannot be achieved by speculation or by hearing from others." Matir na... Parata means hearing from others, and svataḥ, svata means personally by mental speculation or philosophical speculation. Mitho. Mitho means by congregational meeting, by conferences. Why? Now, gṛha-vratānām. If one is addicted to this material way of life, he cannot understand, or cannot be convinced, about Kṛṣṇa consciousness.

Lecture on SB 7.5.30 -- Mauritius, October 2, 1975:

This morning there was press representative. So they came to take some information. Our first information is that we are trying to bring human being to the standard of human being from the standard of cats' and dogs' life. This is Kṛṣṇa consciousness... Cats' and dogs' life means these adānta-go, uncontrolled senses. That is cats' and dogs' life. Just like one dog, one female dog, is surrounded by one dozen male dogs. Why? Adānta-gobhiḥ: they cannot control their senses. On the street they are having sex. They cannot control the senses. Adānta-gobhiḥ. So human life means control the senses. That is human life. If you remain like cats and dogs, adānta-gobhiḥ, without controlling the senses, then where is the difference between dog and you? There is no difference. Actually that is being accepted at the present moment. The so-called civilization means to allow the senses to enjoy as far as possible. This is advancement of civilization.

Lecture on SB 7.6.1 -- San Francisco, March 6, 1967:

So so many things are there. Unless you become quite alert in this world, how you can live?" The child said, "My dear father, perhaps you do not know what is your self-interest." Yes. He was always challenging his father. Five years old boy, and his father, the most powerful atheist king, and he was talking very freely. At last, when the boys was challenging always the father, the father inquired, "You rascal, under whose strength you talk with me so freely?" The boy replied, "My dear father, by whose power you are talking so freely, I am also talking by His power." (laughter) So that is the difference between atheist and theist. The child knew, "My dear father, you are so proud of your strength, of your material assets, but you do not know by whose grace you have got all these things. But I know. I know. Therefore by whose power you are so puffed up, by His power I am so humble." That is the difference. That is the difference. "The power is acting equally within you and within me, but you want to be puffed up, so He is helping you how you become more and more puffed up and go to hell." (laughter)

Lecture on SB 7.6.1-2 -- Stockholm, September 6, 1973:

I am reciting some verses from Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the essence of Vedic literature. It is said nigama-kalpa-taror galitaṁ phalam idam (SB 1.1.3). Just like a big tree. What is the essential thing in the big tree? That is the fruit. Suppose a mango tree. Big mango tree. But what we want from the mango tree? The mango. And if the mango is ripened, still, it is very nice. So it is compared, nigama-kalpa-taror galitaṁ phalam (SB 1.1.3). Nigama means Vedic literature. Veda, Veda means knowledge. Vetti veda vidoḥ vinte vid vicaraṇe. So vid-dhātu, those who are Sanskrit scholars here, they'll understand. Vid means to know, knowledge. So Vedic literature means to receive knowledge, authoritative knowledge. Not false knowledge. False knowledge, there is difference between false knowledge and authoritative knowledge. So far we are concerned at the present moment, whatever knowledge we are giving or accepting, they are more or less false knowledge. Not authoritative knowledge.

Lecture on SB 7.6.1-2 -- Stockholm, September 6, 1973:

Yes. Actually, there is nothing as materialism. Materialism means forgetfulness of God, that's all. Just like in the Bhagavad-gītā it is said, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca, aparā, prakṛtir me bhinnā aṣṭadhā (BG 7.4). Materialism means that you are dealing with earth, water, fire, air, or the ether, or mind, intelligence, so far. These are the subject matters of studying materialism. But God says: "They are My separated energies." These matters, you have not produced this earth, water, air, fire. That's a fact. That is produced by the energy of God. So while dealing with material things, if you remember that this material thing is produced by God then you are perfect. And if you theorize that it has dropped from the sky, then you are materialistic. That is the difference between materialist and spiritualist. A spiritualist knows that wherefrom this earth has come, wherefrom the water has come, wherefrom this fire has come. Then he is spiritualist, God conscious. And one does not know, he's ignorant. Actually, that is the fact. But one who is ignorant of the fact, he's materialist. And one who knows the source of this material elements, he is spiritualist. That is the difference. Therefore the conclusion is one who does not know God, he is materialist and one knows God, he is spiritualist.

Lecture on SB 7.6.3 -- Toronto, June 19, 1976:

Last night we discussed about, that a dog is running from this side to that side. So he's feeling some pleasure. Similarly, we also, so-called civilized man, we are also running on a car, this side and this side. So the same thing—the dog's race. But we are thinking, because we are running on a car, we are civilized. But the business is that dog's race. So Prahlāda Mahārāja's point is that we should try to understand the value of life. We should not waste our time by dog's race, either on four legs or on four wheels. That is the point. Therefore he says, sukham: the happiness is due to the senses. Sukham aindriyakam. Aindriyakam means, indriya, indriya means senses. Daityā. He's addressing his friends. They're all born of daitya family. Daitya family means they're simply after sense gratification. That is called daitya family. And human family, or devata family... There are two classes: daitya and devatā. Daitya means they do not know anything, just like animals, simply after sense gratification. They are called daityas. And devatā means they are fully aware of the existence of God, their relationship with God, duty with reference to God, they are called devatās. That is the difference between daityas... So Prahlāda Mahārāja, circumstantially, because he was to deliver the daityas, so he took his birth, by the will of the Supreme Lord, he took birth in a daitya family. Sometimes devotees come in a particular type of family to deliver the community or the society. So here the class friends were all daityas, born of daitya family. They are not born of very enlightened family. So therefore he's addressing, daityā. Sukham aindriyakaṁ daityā deha... (aside:) Sit properly.

Lecture on SB 7.6.3-4 -- San Francisco, March 8, 1967:

rabhupāda: And there is no secret; it is open. It is open.

Guest (1): I don't think there's just one mantra, sir. I feel that the entire mantra would be Om. And so Hare Kṛṣṇa Rāma would be just one part of Om. Now, isn't that true?

Prabhupāda: Is there any difference between Om and Hare Kṛṣṇa?

Guest (1): Yeah, Om is the total, isn't it?

Prabhupāda: Huh?

Guest (1): Well, okay. I'll reword that. Isn't Om the total expression sound of nature?

Prabhupāda: Yes. Do you know the definition of Om?

Guest (1): The Bhagavad-gītā defines it.

Prabhupāda: It is in the Bhagavad-gītā said, akṣarāṇām oṁkāro 'smi. Kṛṣṇa says that "Amongst the alphabets, I am oṁkāra." Therefore oṁkāra is not different from Kṛṣṇa. As soon as we say "Kṛṣṇa," the oṁkāra is there.

Lecture on SB 7.6.11-13 -- New Vrindaban, June 27, 1976:

So here the verse is given, yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ kaṇḍūyanena karayor iva duḥkha-duḥkham (SB 7.9.45). The real purpose of life is how to become detached from this material life. That is perfection. People are being educated how to become attached. That is the difference between Kṛṣṇa consciousness and so-called human civilization. But the thing can be made easy if we attach our mind to Kṛṣṇa. Just like we are actually doing. It is not that we are all liberated persons. We have got so many attachments to family, wife, country. But along with it, if we try to increase our attachment for Kṛṣṇa, automatically there will be detachment. Automatically. Without endeavoring separately. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ (SB 1.2.7). Vāsudeva, Kṛṣṇa. If we become engaged in bhakti-yoga... Bhakti-yoga means,

śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
(SB 7.5.23)

Iti puṁsārpita, all for Kṛṣṇa. Hear about Kṛṣṇa, chant about Kṛṣṇa. Śravaṇaṁ kīrtanaṁ viṣṇoḥ, not for others. Hearing and chanting Viṣṇu. Smaranam, remembering Kṛṣṇa. Arcanam, this is arcanam. Vandanam, offering prayers.

Lecture on SB 7.6.14 -- New Vrindaban, June 28, 1976:

So more we become implicated in this material world, the more we suffer from the threefold miseries, adhyātmika, adhibhautika, adhidaivika. But by the grace of māyā we forget them on account of our pleasing atmosphere in the family—kuṭumbha-rāmaḥ. Therefore it is said ramante yoginaḥ anante (CC Madhya 9.29). Those who are yogis... There are many different types of yogis. Of all of them, bhakta-yogis, ramante yoginaḥ anante. The difference between yogi and bhogī—there are two classes. Bhogī means those who are trying to enjoy this material world, they are called bhogī. And there is another word, rogī. Rogī means diseased. Neither yogi nor a bhogī. Yogi means transcendentalist, trying to go back to home, back to Godhead, they are called yogi. And those who are only interested with this material happiness, they are called bhogī. And those who are neither of them, they are called rogi. So those who are yogis, they are first class.

Lecture on SB 7.6.20-23 -- Washington D.C., July 3, 1976:

Prabhupāda: Stand up and say. They'll be glad to hear. (laughter)

Svarūpa Dāmodara: We make a prerequisite, saying that in order to understand the difference between life and matter, the basic requirement is to have some understanding of the Absolute Truth. Like in mathematics and physics and in chemistry, there are certain axioms from which the knowledge... (break) ...and theories are produced from these axioms. Similarly, if one would accept Absolute Truth, the axiom of the truth, in order to understand the basic meaning of God, the difference between life and matter, the requirement is very scientific. (indistinct) axioms (indistinct) so we take Absolute Truth source of everything.

Prabhupāda: Yes. In the Bhagavad-gītā, the Absolute Truth, Kṛṣṇa, is explaining Himself. Absolute Truth is the ultimate end, Vedānta. The subject matter of knowledge is Absolute Truth. Athāto brahma jijñāsā. So we have got this human form of life to inquire about the Absolute Truth. Jijñāsuḥ śreyaḥ uttamam. Tasmād guruṁ prapadyeta jijñāsuḥ śreyaḥ uttamam (SB 11.3.21). Unless one is jijñāsuḥ, inquisitive, there is no need of accept a so-called fashionable guru. To accept guru is not a fashion, style, that "Everyone has guru; I'll have a guru." No. The śāstra says, tasmād guruṁ prapadyeta jijñāsuḥ śreyaḥ uttamam. One should accept guru when he is inquisitive, jijñāsuḥ. What about? Śreyaḥ uttamam. The Absolute or the auspicity beyond this material world. Uttamam. Tamaḥ means darkness, ignorance.

Lecture on SB 7.7.19-20 -- Bombay, March 18, 1971:

So, Prahlāda Mahārāja, whatever he is saying—he's an authority—we should accept. Ātmā, nitya—eternal. Avyaya—inexhaustible. Avyaya, śuddha. Śuddha means pure, without any contamination. Śuddha, eka. Eka means individual. Eka. Kṛṣṇa is also individual and the living entity is also individual, eka. Kṣetra-jña—fully conscious of his bodily activities, kṣetra-jña. Āśraya—the basic principle. As I am, I am spirit soul, I am the basic principle of development of this body, similarly Kṛṣṇa is the basic principle of development of this universe. That is the difference. I know where is the pains and pleasure, what are the defects and favorable condition in my body, but I do not know what is favorable for your body. Therefore I am not kṣetra-jña, conversant with your bodily activities, but Kṛṣṇa knows. kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). Kṛṣṇa says that "I am also kṣetra-jña, knower of the body, but I know everyone's body." That is the difference between Kṛṣṇa, Paramātmā, the Supersoul, and the individual soul. The Māyāvādī philosophers, they make one. That is not possible. Kṣetra-jña, āśraya, avikriya—unchangeable. Sva-dṛk—he can see himself by contemplation, by meditation. Sva-dṛk, hetuḥ—cause.

Lecture on SB 7.7.30-31 -- Mombassa, September 12, 1971:

Those who are desiring to enter into the higher planetary system where demigods live, Candraloka, Sūryaloka, Indraloka, Varuṇaloka, Vāyuloka, Brahmaloka, Dhruvaloka, Bhūr, Bhuvar, Svar, there are different millions of..., vibhūti-bhinnam. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam (Bs. 5.40). In the brahma-jyotir of Kṛṣṇa, there are innumerable planets. The spiritual portion, there are innumerable Vaikuṇṭhas. Vaikuṇṭha means... Kuṇṭha means anxiety. Where there is no anxiety, simply pleasure, that is our life. Here also we want a very happy life without any anxiety. That is our tendency. We try to make a very nice comfortable house, a very good bank balance, all secure so that I can live there very comfortably. That competition is going on. But that is not possible here. Here saṁsāra-dāvānala. This saṁsāra, it is meant for suffering. Dāvānala, just like forest fire. Nobody sets in the forest fire, but it takes automatically. So however you may try to live here comfortably, happily, peacefully, eternally, it is not possible. That is the difference between this temporary material manifestation and eternal, eternal Vaikuṇṭhaloka, spiritual world.

Lecture on SB 7.9.1 -- Mayapur, February 10, 1977:

So these bad habits, kāma krodha-kāma means lust; krodha means anger—so if they are also coming from God, then how we can neglect it? How we can reject it? So there is no need of rejecting. That is the Narottama dāsa Ṭhākura's... You cannot reject. That is not possible. As you are a living being, there must be kāma, krodha, lobha, moha, mātsarya. You cannot reject it. You cannot make it zero. That is impersonalism. But it has its proper use. That you have to know. Unless you know the proper use of everything, everything... Proper use means it must be used for Kṛṣṇa. Then it is proper use. Otherwise it is misused. There is no such thing as bad. Everything is good when it is used for Kṛṣṇa. That is the difference between material and spiritual. Spiritual, everything is good, and material, everything is bad. You cannot make any distinction. When a thing is used materially it is bad. Therefore in the Caitanya-caritāmṛta it is said, dvaite bhadrābhadra sakali samāna. Dvaite—means in this world of duality—everything is bad. They have invented some artificial meaning, "This is good, this is bad," but actually everything is bad in the material world. There is nothing good. And just the opposite: in the spiritual world, everything is good.

Lecture on SB 7.9.7 -- Mayapur, February 27, 1977:

So Prahlāda Mahārāja's position is nitya-siddha. Gaurāṅgera saṅgi gane nitya-siddha boli māne. Caitanya Mahāprabhu, when He came... Not only He, but others also. Just like with Kṛṣṇa so many devotees, they descended. Just like Arjuna. Arjuna is nitya-siddha, nitya-siddha friend. When Kṛṣṇa said that "I spoke this philosophy of Bhagavad-gītā to the sun-god...," imaṁ vivasvate yogaṁ proktavān aham avyayam... (BG 4.1). That is so many millions of years ago. To clear the matter, Arjuna inquired that "Kṛṣṇa, You are of my age. How I can believe that You spoke this philosophy so many millions of years ago?" So what Kṛṣṇa replied, you know, that "My dear Arjuna, both you and Me, we appeared many, many times. The difference is that you have forgotten. That means you were also present at that time because you are My nitya-siddha friend. Whenever I appear, you also appear. But you have forgotten; I have not forgotten." That is the difference between jīva and śiva, or Lord, that we are minute part and particle of the Supreme; therefore we may forget. But Kṛṣṇa does not forget. That is the difference. So nitya-siddha. Prahlāda Mahārāja is to be understood as nitya, mahā-bhāgavata, nitya-siddha. They appear to complete the līlā of Kṛṣṇa.

Lecture on SB 7.9.8 -- Hawaii, March 21, 1969:

Where do you get such strength before me?" Immediately, "My dear father, from the same source wherefrom you have got your strength, and you are so proud of your kingdom and material acquisition, I also got this, by the same source. But you are revolted; I am not revolted. But the source is the same. You cannot be so powerful without Kṛṣṇa." Even the demons... The only difference is the demons wanted like that, so Kṛṣṇa has, "All right. You take this demonic power." That's all. But it is out of causeless mercy of Kṛṣṇa even the demons are so proud, but they have taken taken their mercy from Kṛṣṇa to go to hell. And the devotees take the mercy of Kṛṣṇa to render Him loving service. That is the difference between the demons and the devotees. Everyone achieves... Whatever facilities he has got in his life, it is all from Kṛṣṇa. Without Kṛṣṇa nobody can have anything, either demonic or devotional. The difference is that the demons, they do not know what to ask from Kṛṣṇa. The devotees know what to ask from Kṛṣṇa. That is difference. Suppose if you go to a king and he says, the king gives you open order that "Whatever you like, you can ask from me. I shall give you." And if you ask from the king, "My dear king, please give me a plate of ashes," is that very intelligence? The king is asking that "Whatever you want, you ask from me. I shall give you," and if somebody asks from him, "Give me a plate of ashes," is that very nice? So that intelligence, the demons, they haven't got. They are asking from God that "Give me this. Give me riches. Give me power. Give me material name, fame. All these things give me. I don't want anything." So Kṛṣṇa is giving them.

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

Although the atheist class of men may think that they are engaged in idol worship, it is not idol. Those who are atheist, they may see idol, stone. But those who are devotees, they see sākṣād brajendranandana hari. Just like Caitanya Mahāprabhu, when He entered the Jagannātha temple, as soon as He saw Jagannātha, immediately fainted, "Oh, my Lord, here You are." So it is a question of vision. Somebody is going to Jagannātha temple, he is seeing a wooden carved statue, that's all. And he is surprised, "Why for this wooden carved statue so many people are coming?" Because they are not devotee, they cannot understand. But one devotee, thousands and millions of devotees are going every year. Are they going to worship an idol? So this is the difference between the devotee and the nondevotee. A devotee knows that everything belongs to Kṛṣṇa and everything is the manifestation of Kṛṣṇa's energy. Therefore, they want to employ everything to the service of the Lord, and they remain always blissful, transcendental. Thank you very much. Hare Kṛṣṇa.

Lecture on SB 7.9.10 -- Montreal, July 12, 1968:

So Prahlāda Mahārāja says that proud man who is simply proud of his qualification of this body, he cannot even purify himself, and what to speak of purifying his family. But this man who is born even in the family of a dog-eater, but because he has engaged himself fully and solely in the service of the Lord, he not only purifies himself, but he purifies his whole family. Sa-kulam. This very word is prāṇaṁ punāti sa-kulaṁ na tu bhūrimānaḥ. Yata bhakti-hīnasya trai-guṇa garbhayoḥ(?) bhavanti. Here is a very nice commentary by Śrīdhara Swami that the difference between a devotee and nondevotee is this—that a nondevotee is simply proud of his acquisition. That's all. He has no other qualification. But a devotee, because he is humble and meek, he thinks that "All these nice qualifications which Kṛṣṇa has given me, or God has given me, so much wealth, so much education, so much beauty, oh, let me engage these things to the service of Kṛṣṇa." That is the difference between a devotee and nondevotee.

There is a very nice verse of Cāṇakya Paṇḍita, the difference between a great soul and a poor soul.

Lecture on SB 7.9.10 -- Montreal, July 12, 1968:

The difference between devotee and nondevotee is that if a devotee is rich man, then he will think, "Oh, Kṛṣṇa has entrusted me with so much money. So it is Kṛṣṇa's money. Let me spend it for Kṛṣṇa." Prahlāda Mahārāja, Bhisma Mahārāja, and Yudhiṣṭhira Mahārāja, and many, many great kings, they were very rich, but they engaged their money for the service of Kṛṣṇa. Similarly a devotee, if he is educated, he tries to apply his educational qualification in describing Kṛṣṇa by so many literatures, so many publications. That is the proper use. And Bhāgavata says, as I have several times explained before you, that svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (SB 1.2.13). If you want to see the perfection of your acquisition, if you want to take... Suppose you are a very great, learned man. Now you think over whether by becoming such learned man your life has become successful. That test is when you will see that you have engaged your learning in the service of Kṛṣṇa, then it is successful. Otherwise it is finished with this body. Similarly, take anything—learning, beauty, or wealth, or anything, whatever you possess. There are many good things to possess in this material world. But if that good thing is engaged in the service of Kṛṣṇa, or God, then it is success. Otherwise it is simply a burden, or it is finished as soon as this body is finished.

Lecture on SB 7.9.10 -- Mayapur, February 17, 1976:

Kṛṣṇa says, nāhaṁ teṣu avasthitaḥ. Just like this microphone: it is Kṛṣṇa. But if I worship this microphone instead of the Deity, then I am a fool. Then I am fool. This is the mistake the Māyāvādīs commit. They put the argument, "If everything is Kṛṣṇa, everything is Brahman, so whatever I worship, that is Brahman." Kṛṣṇa says, "No. That is not. Everything is Myself." This is called simultaneously one and different, acintya-bhedābheda-tattva. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). This is there in the Brahma-saṁhitā. Kṛṣṇa is always in Goloka. Just like here is Kṛṣṇa. He's in Goloka, but He's so powerful, omnipotent... This is called omnipotency. In spite of His becoming in Goloka, He's everywhere. That is Kṛṣṇa. That is the difference between Kṛṣṇa and you or me. I am here; I'm not in upstairs. I'm here only. But Kṛṣṇa simultaneously can be everywhere. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). So many pretenders, they claim that they are God: "I am God." But are you present everywhere? Can you say what I am thinking now? No, that he cannot. Still, he claims, "God." Nonsense. How he can become God? If you cannot say what I am thinking now, then how you can become God? God is situated everywhere. Aṇḍāntara-sthaṁ paramāṇu-cayāntara-stham. Everywhere. Paramāṇu-cayāntara-stham. Even within the atom there is God. So how you can claim God? Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Then they will answer, "I'm not in God now I am God, but māyā... Therefore I cannot say now." That... "Why you have become under the control of māyā? Then māyā is greater than God. Then how you can become God? Māyā is greater than God." So they cannot answer this. Because their theory is foolish, they cannot answer all these things. Actually, unless one is a devotee, he'll have all these bad qualification.

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

I have understood. I have understood. Kṛṣṇa consciousness does not mean that you falsely make some attempt. The... Just like Arjuna. Arjuna understood the Kṛṣṇa philosophy, and it does not mean that he became a naked fakir and went away from the fighting place, and without any clothing he began to travel. Is it that? No. The only thing is that he changed the account. The account was on behalf of Kṛṣṇa. So you haven't got to make such renunciation that you have to live underneath a tree or give up your dress, become naked. No. That is not... You have misunderstood. You should dress himself properly, you should eat properly, you should work properly, but not on your account, but Kṛṣṇa's account. That is the thing. That's all. Nirbandhe kṛṣṇa-sambandhe yukta-vairāgya ucyate. That is the difference between Vaiṣṇava philosophy and Māyāvādī philosophy. The Māyāvāda philosophy says that brahma satyaṁ jagan mithyā, "This world is false and Brahman is truth. So let me become renounced of all this worldly relationship and try to be one with the Brahman." That is Māyāvāda philosophy. We don't say that. We say that because Brahman is satya, truth, and because the world is created by Brahman, so this is also truth. This is also truth. Pūrṇam idaṁ pūrṇam adaḥ pūrṇāt pūrṇam udacyate (Īśopaniṣad, Invocation). That is the version of Upaniṣad. The thing is, difference between Māyāvādī and Vaiṣṇava, they do not know the proprietorship. We know the proprietorship. We don't accept anything as "I am the proprietor." This is mistake. This is māyā. Actually... If I take, "It is Kṛṣṇa's," then I am liberated. Just try to understand. You are sitting here. You know that this apartment or this loft belongs to somebody.

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

Yes. That is also. Any place in the spiritual sky, they are eternal. If that is your question... Now either Viṣṇu planet or Kṛṣṇa planet, they are all in the spiritual world. Or the impersonal Brahman, that is also in the spiritual world. So somebody wants to be merged into the Brahman effulgence, so that is also a spiritual world. Somebody wants to go into the Viṣṇu planet, that is also in the spiritual world. And somebody wants to go to this Kṛṣṇa planet, that is also in the spiritual sky. But there are differences even in the spiritual sky. The difference between spiritual sky and material sky is that everything in the spiritual sky, they are eternal, and everything in the material sky, they are temporary. That's all. Oh, so many? You, you.

Lecture on SB 7.9.11 -- Montreal, August 17, 1968:

Nanda-kiśora: When a living entity becomes pure, purified, he is called sac-cid-ānanda, he has perfect knowledge. And Kṛṣṇa is also sac-cid-ānanda. Is that knowledge the same?

Prabhupāda: No. A living entity is subjected to be deluded by māyā. But Kṛṣṇa is not deluded by māyā. That is the difference between Kṛṣṇa and living entity.

Nanda-kiśora: But the knowledge that a pure devotee has, that's not the... Even though it's perfect knowledge...

Prabhupāda: No. It cannot be as perfect as Kṛṣṇa's. That is not possible. Because you are part and parcel of Kṛṣṇa. Just like a drop of ocean water and the vast mass of water, quantitatively they are different. Qualitatively they are one. Similarly, Kṛṣṇa has knowledge and you have knowledge, but the quantity of Kṛṣṇa's knowledge and your knowledge is different. He is full of all knowledge. You are almost full of all knowledge, but not exactly like Kṛṣṇa. And especially in your conditional life you are covered. All your knowledge is covered. Even that fragmental knowledge is also covered. Therefore you are in illusion. Because we are fragmental, therefore we are subjected to be covered by the illusory spell. Just like the sky and the sun. Sometimes there is covering by cloud. The cloud covers a few miles or the cloud covers the eyes of living entities like us, but the cloud does not cover the sun or the whole sky. That is not possible. But a fragmental portion of the sky is covered by cloud, and because we are very teeny, if the cloud is spread only for ten miles we think, "Now the sun is covered." The sun is never covered.

Lecture on SB 7.9.11 -- Montreal, August 17, 1968:

Prabhupāda: What is the difference of your material life and spiritual life?

Nanda-kiśora: One is for Kṛṣṇa, and one is for...

Prabhupāda: That is the difference between material mind and spiritual mind. Because you are thinking that you are this body, this is material conception. Therefore everything is material—mind, intelligence, and identification, everything material. Similarly, if you think, that thinking means mind, that you are Kṛṣṇa's, then everything is spiritual. That we have to practice. That is Kṛṣṇa consciousness. We have to keep ourselves always in Kṛṣṇa consciousness. Īhā yasya harer dāsye. And what is Kṛṣṇa consciousness? Kṛṣṇa consciousness means to... Īhā. Īhā means desire. Desire is a function of mind. So īhā means desire. So what is that desire? Īhā yasya harer dāsye. Anyone whose desire is to engage himself in the service of Kṛṣṇa. So whole Kṛṣṇa consciousness activity is purification of the mind, of the intelligence, of the ego, everything, purifying process. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). The impurification is that upādhi, designation. I'm thinking "I am American," "I am Indian." This is designation. Actually, spirit soul is neither American nor Indian nor Hindu nor Muslim. So one has to get out of this entanglement, material entanglement. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170).

Lecture on SB 7.9.12 -- Mayapur, February 19, 1976:

Kṛṣṇa said, but we do not take Kṛṣṇa's words. Śānti means we have to accept these three principles. What is that? Kṛṣṇa is the enjoyer; He is the master; He is the proprietor. Bhoktāraṁ yajña-tapasāṁ sar... You are performing yajña. You are performing tapasya, penances. You are observing brahmacarya. So many there are, different rules and regulations. But what is the idea? To serve Kṛṣṇa, or to satisfy... (break) Sense will remain. We do not become imperson, senseless or non-sense. No. The sense must be there. It should be purified. And as soon as we purify, then we have no other business than to satisfy Kṛṣṇa. And so long we are not purified, we satisfy our senses. This is the difference between karma and bhakti.

Thank you very much. Hare Kṛṣṇa. (end)

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

So he is praying, "My dear Lord, here the demigods are present." The demigods means Brahmā, Lord Śiva, and others, Indra. "They all have come here because You have appeared. So they are not troublesome like my father. They are not troublesome. Because my father was a demon, so he was against always, always against God. But these demigods, they are not like my father. So You pacify Yourself. Now my father is killed. That business is finished. Now, these people, they will never create any trouble, so You become pacified." That is the difference between demons and demigods. There are two classes of living creatures always. Either in this planet or any planet within this universe, there are two classes of living creatures. One is called the demon, and the other is called the demigod. What is the difference? The demigods are godly. They accept the existence of God, they obey the orders of God, they act in God consciousness or Kṛṣṇa consciousness, whereas the demons, they don't believe in God, they defy God's regulations, and they want to become imitation God. So Hiraṇyakaśipu was that type of demons, whereas the Brahmā and others, they were not that. So Prahlāda Mahārāja is saying that He īśa. Amy udvijanto bibhrataḥ sarve brahmādayaḥ sattva-mūrtayaḥ: "Now, because You have appeared in so fierceful appearance, these persons, these demigods, they have become afraid. So they are Your devotees. So for their pacification, please, You also become pacified."

Lecture on SB 7.9.13 -- Mayapur, February 20, 1976:

So, distinction between deva and asura. Brahmādayaḥ, beginning from Brahmā... Lord Brahmā is the supreme prajā-pati. From him, marīcy-ādi, ṛṣayaḥ, all great ṛṣis, they were born. Then, from them, other demigods—Indra, Candra, Varuṇa... So these devas, they are not like the asuras, disturbing elements. That is the difference between the asura and deva. The asura will create a situation which is very, very disturbing to the whole human society. And when there are so many asuras, disturbing elements, at that time the Supreme Personality of Godhead comes down, descends, in His incarnation. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8).

Lecture on SB 7.9.15 -- Mayapur, February 22, 1976:

So there is a description of different features of the body of Nṛsiṁha-deva, description of the face, the ear, the mane and the nails, everything, very, very fearful. But the nails, the significant word is here—ari-bhit nakhāgrāt. Ari-bhit. Ari means enemy, and these nails are meant for piercing the chest of the enemy, not of the devotee. Ari-bhit nakhāgrāt. Everything is fierceful to the enemy, to the demons, but to the devotees they're all beautiful. They are pleasing. That is the difference between the Personality of Godhead and material personality. Everything... God is all-good. Even God appears in such fierceful attitude, it is beautiful to the devotees. God's stealing... This is abominable, stealing, in this material world. But in the spiritual world, that stealing by Kṛṣṇa is worshipable. Makhana-chora, butter thief. The devotees like that "Kṛṣṇa should come to my house and steal my things, butter." That is the pastime of Vṛndāvana-līlā. Kṛṣṇa would go to every house and steal butter, and they would be very much pleased that "Kṛṣṇa has come to steal here." They would come, a formally complaint lodged before Yaśodāmayī, and Kṛṣṇa would be afraid.

Lecture on SB 7.9.15 -- Mayapur, February 22, 1976:

So here the fierceful attitude, very, very fierceful, that is very pleasing to Prahlāda Mahārāja. He said, nāhaṁ bibhemy ajita te 'tibhayānakāsya: "Your face is very fearful to the enemies, but it is very beautiful to me." Everything. Nāhaṁ bibhemy ajita te 'tibhayānakāsya jihvā. Everything fierceful... In the next verse Prahlāda Mahārāja will say that "This fierceful attitude of Your Lordship is not at all fearful to me, as it is fearful to me, this material existence." That he will explain, next verse. Trasto 'smy ahaṁ kṛpaṇa-vatsala duḥsahogra-saṁsāra-cakra-kadanād grasatāṁ praṇītaḥ. This material world is very, very fierceful to the devotees. They are very, very much afraid of. This is the difference. Materialistic persons, they are thinking, "This world is very pleasing. We are enjoying. Eat, drink, be merry and enjoy." But the devotees, they think, "It is very, very fierceful. How soon we shall get out of it?" My Guru Mahārāja used to say that "This material world is not fit for living for any gentleman." He used to say. "No gentleman can live here." So these things are not understood by the nondevotees, how much pinching this material world is. Duḥkhāla... Kṛṣṇa says it is duḥkhālayam aśāśvatam (BG 8.15). That is the difference between the devotee and nondevotee. The duḥkhālayam, they are trying to adjust how to make it sukhālayam. That is not possible.

Lecture on SB 7.9.18 -- Mayapur, February 25, 1976:

Therefore Prahlāda Mahārāja is giving warning that "I shall recite the narration of Your pastime which is composed by Brahmā." Viriñci. Viriñci means... Śiva-viriñci-nutam (SB 11.5.33). That is the secret of success. You cannot compose by whimsical way. No. That is not. That will not be possible. Therefore the next word is very important, when he says, pada-yugālaya-haṁsa-saṅgaḥ. Pada-yugālaya-haṁsa-saṅgaḥ. This is possible when we associate, saṅgaḥ... Saṅgaḥ means association. Whose association? Pada-yugālaya-haṁsa. One who is... Because Kṛṣṇa's feet is compared as lotus—"lotus feet," we say—so where there is lotus, there is haṁsa, swan. Swan, you'll find. That is the difference between the crows and the swan. Crows gather in a place, filthy place, where all rotten things are kept. The crows come there. Where all rotten things are there, all the crows will come. But when there is lotus, the crows will not go there; the haṁsa, swan, they'll go there. Even in the bird society there are classes: crow society, swan society, pigeon society, sparrow society. Everyone has got society. But one society is different from another society. Similarly, where there is kṛṣṇa-kathā, the crowslike men will not come.

Lecture on SB 7.9.18 -- Mayapur, February 25, 1976:

Why haṁsa is taken, paramahaṁsa? Haṁsa has the capacity... Haṁsa means swan. He has got capacity. If you give to the haṁsa milk mixed with water, the haṁsa has got the capacity, so it will drink the milk and reject the water. Therefore haṁsa. And paramahaṁsa, paramahaṁsa means although they are in the material world, they have kicked out the material things, but he has taken Kṛṣṇa. That's all. Kṛṣṇa is there. Everywhere is Kṛṣṇa. Īśāvāsyam idaṁ sarvam (ISO 1). Even in this material world there is Kṛṣṇa, but the haṁsa can take it, not the crows. The crows cannot take it. Therefore difference between the crows and haṁsas. So those who are in Kṛṣṇa consciousness, they are being trained up to become haṁsas, or they are haṁsas. They don't care for anything, material thing. They are concerned with Kṛṣṇa. Therefore paramahaṁsa. Kṛṣṇa is everywhere. Goloka eva nivasaty akhilātmā-bhūtaḥ (Bs. 5.37). But the devotees can take Kṛṣṇa from anywhere. Ihā... How it can be taken? What is the process? The process is this devotional service. If you are engaged in devotional service in anywhere, you are with Kṛṣṇa.

Lecture on SB 7.9.20 -- Mayapur, February 27, 1976:

So ephemerally heat is opposite to coolness, and coolness is opposite to heat. But both of them are working under the same energy; simply it is a question of adjustment by the expert electrician. So God is one, and His energy is also one, and there is no separation of energy from the energetic. Just like fire and heat. Heat cannot be separated from fire. But still, heat is not fire. I may be heated by high temperature, but if there is fire, then I will be burned—different action—although both of them are the same, heat and fire. Therefore the conclusion should be sarvedam akhilaṁ jagat parasya brahmaṇaḥ śakti. Parasya. Parasya means "of the Supreme Brahman." Supreme Brahman is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). And Arjuna also accepts Kṛṣṇa as Para-brahman. So everything is Kṛṣṇa. Therefore Kṛṣṇa said, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: (BG 9.4) "I am spread all over the creation.' Avyakta-mūrtinā. But you cannot see Kṛṣṇa. Here we know there is air, there is ether, there is light, there is heat—everything is here. We can see it, experience it, but avyakta-mūrtinā—Kṛṣṇa is invisible, imperson. That is the difference between person and imperson. There are philosophers who think that the Absolute Truth is person, and there are other philosophers, they think the Absolute Truth is imperson. But we followers of Caitanya Mahāprabhu, we accept both. He is person and imperson also at the same time, simultaneously.

Lecture on SB 7.9.36 -- Mayapur, March 14, 1976:

Therefore a neophyte person should not try to understand Kṛṣṇa's dancing with the gopīs immediately, because they do not know Kṛṣṇa. So here if we do something against the moral principles, we are liable to be punished. But Kṛṣṇa, about Kṛṣṇa it is stated in the Īśopaniṣad, apāpa-viddham. You know this. Apāpa-viddham. (aside:) Who is that? He does not become affected by any pāpa, apāpa-viddham. That is His nature. Etad īśanam īśasya. Just like we go into the fire—we become burned into ashes. But there are some others, not... We cannot see, but if Kṛṣṇa enters... Yes, there are many. Just like in the forest fire all the Vṛndāvana inhabitants they became very much afraid of the forest fire, Vṛndāvana, the cows and the cowherd boys and inhabitants. But they had no other means how to stop. They began to pray to Kṛṣṇa, "Kṛṣṇa, save us." So Kṛṣṇa swallowed up the fire. That is Kṛṣṇa. That is the difference between Kṛṣṇa and ourself. So this difference of Kṛṣṇa and Kṛṣṇa's greatness we can see when we have purified ourself, tīvra-tapasā pariśuddha-bhāvaḥ. Then it is possible. That is... The whole bhakti system means tīvra-tapasā pariśuddha-bhāvaḥ.

Lecture on SB 7.9.39 -- Mayapur, March 17, 1976:

So Prahlāda Mahārāja in another place has said also the same thing. When his father asked him, "What is the best thing you have learned, my dear boy, from your school?" so he immediately addressed his father as asura-varya. Why? Now, because this thing, free of anxiety, is not understandable by the asuras. They want anxiety. They'll create such situation. They'll put themselves in anxiety and try to come out of it. That is their heroic activities. This is the difference between the asura and the sura, devatā. The devatās, or the devotees... There are two different types of men. One is asura, and the other is devotee, just like Prahlāda Mahārāja and his father Hiranyakasipu. These two types of men are there in this world. And the difference we can see, that Prahlāda Mahārāja is simply satisfied with Kṛṣṇa. Prahlāda Mahārāja says,

naivodvije para duratyaya-vaitaraṇyās tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ

(SB 7.9.43).

Prahlāda Mahārāja, when he saw Nṛsiṁha-deva, very fierceful... Even mother Lakṣmī, the goddess of fortune, who is constant companion of the Lord, she also became afraid, and what to speak of other demigods like Brahma, Lord Śiva and Indra and so many others? All of them became afraid. Nobody could approach Him. He was so angry. But Prahlāda Mahārāja said that "I am not afraid." He said, "I am not afraid."

Lecture on SB 7.9.43 -- Visakhapatnam, February 22, 1972:

So the Vaiṣṇava and the Lord are equally respected, even by the demigods. A Vaiṣṇava is not different from the Supreme Personality of Godhead, advaya-jñāna. In the material world, there is difference between the master and the servant. But in the spiritual world, the servant is as much respectful as the master. That is spiritual world. Sri Caitanya Mahāprabhu says, gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ (CC Madhya 13.80). Vaiṣṇava means that to become the servant of the servant of the servant of the Lord. Caitanya Mahāprabhu said like that. We don't want...as the Māyāvādī philosophy, they want to become God, at once. No. Nobody can become God, that is not possible. Caitanya Mahāprabhu says that jīvera 'svarūpa' haya-nitya kṛṣṇa-dāsa (Cc. Madhya 20.108-109). The real identity of living entity is eternal servant of the Lord, Kṛṣṇa dāsa. In the Bhagavad-gītā it is clearly explained, mamaivāṁśo jīva-bhūta (BG 15.7). In the Bhagavad-gītā or any Vedic literature, there is no such mention that the jīva is as good as the Supreme Lord. It is never stated. Aṁśa, minute particles.

Lecture on SB 7.9.48 -- Vrndavana, April 3, 1976:

Everything is Kṛṣṇa, but not in everything His original form is manifested. Mayā tatam idaṁ sarvam avyakta. Avyakta means nonmanifest, nonmanifested. He is everything. It can be compared just like your most intimate friend or family member is playing in the stage. So he is playing there, but still, you cannot recognize him. Naṭo nāṭyadharo yathā, Kuntīdevī has said. Just like the dramatist, the actor... He has dressed himself in such a way that although the actor is your very intimate friend or family, you cannot see. A child, suppose his father is a big actor. He is playing on the stage. So another family member says to the child, "You see your father." But he says, "Where is my father? Where is?" Naṭo nāṭyadharo yathā. Everything Kṛṣṇa. Kṛṣṇa is everywhere, but because we are not Kṛṣṇa conscious, we cannot see Him. We are challenging, "Can you show me Kṛṣṇa?" You are seeing, but on account of material covering, you cannot see. Kṛṣṇa is there. Aṇḍāntara-sthaṁ paramāṇu-cayāntara-stham. He is everywhere. That is Kṛṣṇa. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). He is always in Goloka Vṛndāvana, but He is everywhere. That is Kṛṣṇa. That is the difference between Kṛṣṇa and ourself. We are sitting here, but we are not in our apartment. Limited. But Kṛṣṇa is unlimited. That is the difference. By foolishness we claim to become Kṛṣṇa, but that is foolishness. Kṛṣṇa is not like that, although He is present before us.

Lecture on SB 7.9.51 -- Vrndavana, April 6, 1976:

So nirguṇa, we have to remain nirguṇa. Then it is bhakti, and by that bhakti you can please Kṛṣṇa. That is called prema-vilāsa. The devotee is eager to please the Lord as He wants. (indistinct) When you are eager to satisfy the senses of Kṛṣṇa, that is called vilāsa. And when you want to satisfy your senses, that is called kāma. That is difference between kāma and vilāsa. So here within the material world, all activities are going on as (indistinct). You can expand. First of all you are satisfied by satisfying your senses. Just like a small child. You give you him something eatable, and immediately he puts it in the mouth. This is satisfaction. He wants to satisfy his senses. When he grows up, he may distribute that eatable to his other brother and sister. So this does not mean you have changed the quality of sense gratification. (indistinct) In the material world we see sometimes you are working for your family. But if you work for the nation, you become a very great man. But what is the basis? The basis is sense gratification. Very big, big politicians, they work for the nation, sacrifice their life, but that exalted politician, it is not nirguṇa, it is saguṇa. You can expand, expand, expand—unless you come to the point of satisfying the senses of Kṛṣṇa, you are saguṇa. And when you live to satisfy the senses of Kṛṣṇa, that is nirguṇa, that is (indistinct). In that state, you can satisfy Kṛṣṇa and your life is successful.

Lecture on SB 7th Canto -- Calcutta, March 7, 1972:

So this spiritual life means to come to the original position where everything will be tasty, everything will be tasty. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād ekātmānāv api deha-bhedaṁ gatau tau (CC Adi 1.5). Then we can understand what is spiritual life, what is spiritual love. So... But the material things cannot help us. That is the statement of..., nārādhanāya hi bhavanti parasya puṁso. Parasya puṁsaḥ. Not this material person—parasya. He is transcendental puruṣa, not puruṣa like us. Today this life I have got a dress of a puruṣa, next life I can get a dress of a female. Because here all are living entities, they are prakṛti. Actually they are prakṛti, but they are falsely dressed as puruṣa. Falsely dressed. Jīva-bhūtaṁ mahā-bāho (BG 7.5). They are superior, superior energy, superior prakṛti, but they are not puruṣa. So the Māyāvādī theory that by salvation means he becomes one with the Supreme. One with the Supreme, how it is possible? The Supreme is puruṣa and I am prakṛti. There must be difference between puruṣa and prakṛti. The prakṛti cannot..., a female cannot artificially become a male. That is not possible. And because we are trying artificially to become the supreme male, therefore, that is māyā. That is māyā. Māyā means which is not fact. Mā-yā, it is false. So falsely we are trying to be puruṣa, enjoyer. This whole world is struggling to become puruṣa, enjoyer, everyone. Nation-wide, society-wide, they are trying to be puruṣa.

Page Title:Difference between (Lectures, SB)
Compiler:Visnu Murti, Mayapur
Created:10 of Dec, 2011
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=166, Con=0, Let=0
No. of Quotes:166