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Different types of... (Lectures, BG)

Expressions researched:
"different type of" |"different types of"

Notes from the compiler: VedaBase query: "different types of" or "different type of" not "different type of body" not "different types of body" not "different types of bodies" not "different types of material bodies" not "different types of temporary body"

Lectures

Bhagavad-gita As It Is Lectures

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

Prabhupāda: So there are mention of various types of musical instruments. Those instruments are no longer in use. But different types of bugles, drums, kettledrums, as they use in modern days. So the same principle. By musical instruments, the soldiers are kept alive so they can fight nicely. Sa śabdas tumulo 'bhavat: "When simultaneously all the instruments were sounded, it become tumultuous." Next verse. Tataḥ śvetair hayair yukte mahati syandane sthitau. Read it.

Pradyumna (leads chanting, etc.):

tataḥ śvetair hayair yukte
mahati syandane sthitau
mādhavaḥ pāṇḍavaś caiva
divyau śaṅkhau pradadhmatuḥ
(BG 1.14)

Translation: "On the other side, both Lord Kṛṣṇa and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells."

Prabhupāda: So you have seen the picture. Kṛṣṇa is driving four white horses. (reads from purport:) "In contrast with the conchshell blown by Bhīṣmadeva, the conchshells in the hands of Kṛṣṇa and Arjuna are described as transcendental." Kṛṣṇa is transcendental. Nārāyaṇaḥ paro 'vyaktāt. Kṛṣṇa is not of this material world. Kṛṣṇa's body, Kṛṣṇa's activities, everything of Kṛṣṇa, they are transcendental. They are not of this material world. Divyam. In the catuḥ-śloki Bhāgavatam it is said when Kṛṣṇa was instructing Brahmā, aham evāsam evāgre: (SB 2.9.33/34/35/36) "Before this material creation, I was existing." In the Vedas also, it is said, eko nārāyaṇa āsīt. "Before creation, only Nārāyaṇa was there."

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

Īśvara, the Supreme Lord, Kṛṣṇa. Īśvara means the Supreme, īśvara means controller. But the supreme controller is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Control everyone of us, we are controller. We control our family, our society, our business, our factory. There are different kinds of controller. So in that sense everyone is īśvara, but different types of īśvara. But the supreme īśvara.... Supreme means nobody controls Him, but He controls everyone. That is Supreme. Here we are controller, but we are also controlled, somebody else, superior than me. Therefore we cannot be called supreme controller. Supreme controller is Kṛṣṇa.

When Kṛṣṇa was present on this planet, nobody could control Kṛṣṇa, but He controlled everyone. Nobody could control Kṛṣṇa. So therefore the great saintly persons, even Brahmā, they have decided, that īśvaraḥ paramaḥ kṛṣṇaḥ: (Bs. 5.1) "The Supreme controller is Kṛṣṇa." He controls even Brahmā, ādi-kavaye. In the Śrīmad-Bhāgavatam it is said, tene brahma hṛdā ādi-kavaye (SB 1.1.1). Tene, He instructed Brahmā śabda-brahma, Vedic knowledge, hṛdā, through heart. That is Hṛṣīkeśa. You can argue that "Brahmā was the first creature within this universe. So how he could be instructed by somebody else?" No. The somebody else is always there within the heart, Hṛṣīkeśa. Hṛṣīkeśa means controller. Sarvasya cāham... Kṛṣṇa says in the Bhagavad-gītā, sarvasya, in the fifteenth chapter, sarvasya ca ahaṁ hṛdi sanniviṣṭaḥ: "I am sitting in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca: (BG 15.15) "From Me, one remembers and one forgets also." Forgets also. If you want to forget Kṛṣṇa, so Kṛṣṇa will give you such intelligence that you will forget Him forever. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11).

Lecture on BG 1.16-19 -- London, July 16, 1973:

That is also another responsibility of kṣatriya. If a girl proposes, "I want to marry you," a kṣatriya cannot refuse, he cannot refuse. He must marry that girl, even at the risk of life. This is kṣatriya spirit. One rākṣasī, she wanted to marry Bhīma. So Bhīma refused, she was a rākṣasī. So she complained to Mahārāja Yudhiṣṭhira that I wanted to marry Bhīma but he has refused. And Yudhiṣṭhira Mahārāja compelled Bhīma, "You must marry. Even though she is rākṣasī, you are kṣatriya you cannot refuse." This was the system, very nice system, brāhmaṇa, kṣatriya, vaiśya, śūdra. Don't work now, you should hear. You cannot divert your attention.

So all these kings on the side of the Pāṇḍavas, they were relatives, so they joined. So when they blew their different types of conchshell, then the other side were trembled, "Oh, they have gathered so much strength." Because Duryodhana thought that for, continually for thirteen years Pāṇḍavas were banished, so they could not gather any good amount of soldiers. But when they saw that so many kings from different parts of the world have joined them, so they became frightened. That is described in the next verse, sa ghoṣo dhārtarāṣṭrāṇāṁ hṛdayāni vyadārayat. They are just like heart-broken: "What is this? They have gathered so much great, great fighters." Nabhaś ca pṛthivīṁ caiva tumulo 'bhyanunādayan. You read this verse.

Lecture on BG 1.16-19 -- London, July 16, 1973:

Pradyumna:

sa ghoṣo dhārtarāṣṭrāṇāṁ
hṛdayāni vyadārayat.
nabhaś ca pṛthivīṁ caiva
tumulo 'bhyanunādayan
(BG 1.19)

Translation: "The blowing of these different conchshells became uproarious, and thus, vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhṛtarāṣṭra."

Prabhupāda: So enemy, when one enemy fights, the other party, well-equipped, strong, so it breaks the heart of the enemy. That happened. So there is nothing to especially... The breaking of the heart by vibrating different types of conchshell from the side of the Pāṇḍavas, it broke the heart of the dhārtarāṣṭrāṇām. Dhṛtarāṣṭra, his sons, one hundred sons. So from Dhṛtarāṣṭra, Dhārtarāṣṭra, dhārtarāṣṭrāṇāṁ hṛdayāni vyadārayat. And it resounded both in the sky or on the surface. So I think that's all. (end)

Lecture on BG 1.20 -- London, July 17, 1973:

"Kṛṣṇa says that you always think of Him; you can say also, Think of me." This meaning, they are distorting. So Kṛṣṇa says man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65), and this Dr. Radhakrishnan says, "It is not to the Kṛṣṇa person." Just see. Just a big scholar, doctor of philosophy, he cannot understand Kṛṣṇa. Kṛṣṇa says directly, man-manā bhava mad-bhaktaḥ (BG 9.34). He is interpreting in a different way.

Therefore this word is used here, hṛṣīkeśa. Hṛṣīkeśam idaṁ vākyam, hṛṣīkeśam tadā vākyam idam āha mahī-pate (BG 1.20). Mahī-pate, "O King..." Sañjaya was addressing Dhṛtarāṣṭra. He's a king. So mahī-pate. Hṛṣīkeśaṁ kapi-dhvajaḥ. Kapi-dhvajaḥ is nominative. So "He said..." Kapi-dhvajaḥ. Kapi-dhvajaḥ is also significant. Kapi-dhvajaḥ, Arjuna, on his... Just like nowadays also, every nation has different types of flags, so Arjuna also had his flag on the... Dhvajaḥ. Dhvajaḥ means the flag. The flag was on the top of his chariot. And it was marked with Hanumān, Vajrāṅgajī, Vajrāṅgajī, Hanumān, who fought for Lord Rāmacandra. He is fighting for Kṛṣṇa. So he is also following the footsteps of Vajrāṅgajī.

Vaiṣṇavism is like that. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Mahājano yena gataḥ sa panthāḥ. Vaiṣṇava should follow his previous mahājana, authority. That is Vaiṣṇavism. We don't manufacture ideas. We don't commit such rascaldom. We simply accept the behavior or the activities of previous ācāryas. There is no difficulty. There is no difficulty.

So in the fighting principle, Arjuna is fighting for Kṛṣṇa. He is following the previous fighting ācārya, Hanumānji. Therefore he has depicted his flag with Hanumān, that "Hanumānji, Vajrāṅgajī, kindly help me." This is Vaiṣṇavism. "I have come here to fight for Lord Kṛṣṇa. You fought also for the Lord. Kindly help me." This is the idea. Kapi-dhvajaḥ. So any activities of the Vaiṣṇava, they should always pray to the previous ācārya, "Kindly help me. Kindly..." This is, Vaiṣṇava is always thinking himself helpless, helpless. And begging help from the previous ācārya.

Lecture on BG 1.23 -- London, July 19, 1973:

One is by nature ānandamaya. We are searching after ānanda, bliss, but we do not know where to get bliss. We are trying to get bliss in this material world by eating meat, eating wine, drinking wine, by sex. They are trying to get ānanda. That is not ānanda. Ānanda is what is satyānanda. These ānandas, these pleasures—flickering, for few minutes, for few hours. That is not ānanda. Ānanda means satyānanda, real ānanda, real ānanda. What is that real ānanda? Brahma-sukha. That ānanda is in exchange with the Supreme Brahman. Brahma-saukhyam anantam (SB 5.5.1). That is anantam, unlimited ānanda. Therefore ramante yoginaḥ anante (CC Madhya 9.29). Therefore those who are actually yogis, bhakti-yogīs... There are different types of yoga. So they ramante, they enjoy, ramante yoginaḥ anante, along with the ananta, unlimited. Kṛṣṇa is unlimited. When you join with Kṛṣṇa in His rāsa dance as gopīs, or as cowherds boy, play with Him, or become His father and mother, Yaśodā, Nanda Mahārāja, Yaśodā-rāṇī, or become servant, or even become like water Yamunā, or land in Vṛndāvana and trees or fruits or flowers, any way, or cows and calves... Join with Kṛṣṇa. Then you get ānanda, real ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Sac-cid-ānanda-vigraha (Bs. 5.1). That is the description in all Bhāgavatam, how the Kṛṣṇa's associates are enjoying life. Kṛta-puṇya-puñjāḥ (SB 10.12.11). Śukadeva Gosvāmī said, "These boys who are playing with Kṛṣṇa, oh, they are not ordinary boys." Kṛta-puṇya-puñjāḥ: "They have amassed the effects of pious activities for millions and trillions of births. Now they have come to play with Kṛṣṇa."

Lecture on BG 1.41-42 -- London, July 29, 1973:

According to Darwin's theory, 5000 years ago, men were uncivilized, uncivilized. Now this literature is written by uncivilized men. Just see. So highly intellectual writings, they were uncivilized. Now they have become civilized. That is Darwin's theory. We are now making progress. So Arjuna said that patanti pitaro hy eṣāṁ lupta-piṇḍodaka-kriyāḥ (BG 1.41). Piṇḍodaka. In Calcutta, there was a big scientist. His name was Sarpisirat. He was speaking in a, he was atheist number one, he was speaking that: "This piṇḍodaka, by offering piṇḍa, prasāda and water, it will go to my forefather. So just give me to eat downstairs whether I can eat upstairs?" This reasoning. But he does not know that how much there are different types of eating. They do not know there is eating in the subtle body also. The ghosts also, they eat. But the method is different. So even a big scientist speak like that, then how the ordinary people...? Yad yad ācarati śreṣṭhaḥ, lokas tad anuvartate (BG 3.21). If the so-called advanced in education they speak so irresponsibly, naturally, others will follow. Therefore, at the present moment, the whole generation is covered with ignorance and darkness. No clear knowledge. And without clear knowledge, whatever we do... Just like in darkness, whatever we act, that is simply embezzlement. That's all. It is not very correctly understood. Therefore we have no correct knowledge, no correct activities, and, and the result is narakayaiva. So you can read next verse.

Lecture on BG 1.41-42 -- London, July 29, 1973:

So jāti-dharma. Jāti, nowadays it has been taken as "national." But here, jāti-dharma means...Just like one is born in brāhmaṇa jāti, kṣatriya jāti, vaiśya jāti, śūdra jāti. So each jāti, they have got different types of responsibilities. So when the unwanted children, irresponsible children, they do not follow any more the tradition, the family tradition, or jāti-dharma, so they create a class of population in the varṇa-saṅkara. So everything becomes topsy-turvy, hellish condition. And actually it has so happened. Now there is no more jāti-dharma. Everyone is engaged somehow or other to fill up the belly. Formerly, formerly there was stricture. The brāhmaṇas, the kṣatriyas, and the vaiśyas, these three higher castes, there were certain restrictions. The brāhmaṇa would not do this or the brāhmaṇa must do this. So that is called jāti-dharma. A brāhmaṇa cannot accept service from anywhere. I have discussed many times. A kṣatriya also cannot. And vaiśya cannot. Only the śūdra can become servant of others. Paricaryātmakaṁ karma śūdrasyāpi svabhāva-jam (BG 18.44). So, at the present moment, nobody can observe the strict rules and regulations, that "I am born in a brāhmaṇa family. I cannot accept anyone's service." Then you will have to starve. Because he has no brahminical capacity... By education, by culture, he's a śūdra, although falsely he's claiming that he is a brāhmaṇa or kṣatriya. So his jāti-dharma, family tradition, family rituals, everything is lost due to this unwanted children. Unwanted children make everything topsy-turvy. So Arjuna is visualizing all the future calamities. But there is one remedy. It is a fact that jāti-dharma we have lost. No more we can be called strictly following the jāti-dharma. No more can one present himself strictly as a brāhmaṇa or kṣatriya. Everything is lost now, by the influence of Kali-yuga.

Lecture on BG 2.1-10 and Talk -- Los Angeles, November 25, 1968:

So far we do, that is pure. So pure devotee does not mean one has to become immediately cent percent pure. But if he sticks to the principle that "We'll follow a pure devotee," then his actions are... He is as good as a pure devotee. It is not I am explaining in my own way. It is the explanation of Bhāgavata. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). We have to follow the footprints of pure devotees. It is said that tarkaḥ apratiṣṭhaḥ. If you want to become pure by your arguments and logic, that is not possible. I may be defeated by another strong man who is stronger in argument than me, so this is not the way of becoming purified, tarka, simply arguing. Tarkaḥ apratiṣṭhaḥ smṛtayo vibhinnāḥ (CC Madhya 17.186) . Śrutayaḥ, scriptures. Suppose somebody sticks to the scriptures. So scriptures, there are different types of scripture. So they are vibhinna. Vibhinna means different types. So how we can become purified by, even by following the scriptures? Tarko 'pratiṣṭhaḥ smṛtayo vibhinnā na cāsāv ṛṣir yasya mataṁ na bhinnam. Muni means thoughtful, philosophers. If we follow a particular type of philosopher, that is also not perfect because I may be under the care of a philosopher, frog philosopher. So that is also not sure. Tarko 'pratiṣṭhaḥ smṛtayo vibhinnā na cāsāv ṛṣir yasya mataṁ na bhinnam, dharmasya tattvaṁ nihitaṁ guhāyām.

Lecture on BG 2.3 -- London, August 4, 1973:

So this is Gauḍīya-Vaiṣṇava philosophy. It requires time. So the activities of Kṛṣṇa, the rascals, if they simply see that "Kṛṣṇa is enticing Arjuna to fight; therefore Kṛṣṇa is immoral," that is, means wrong vision. You have to see Kṛṣṇa with separate eyes. Therefore Kṛṣṇa says in the Bhagavad-gītā, janma karma me divyaṁ ca. Divyam (BG 4.9). These transcendental activities of Kṛṣṇa, if anyone can understand, simply if anyone can understand, then he becomes liberated immediately. Liberated. Not liberated ordinary liberation, but for going back to home, back to Godhead. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). The greatest liberation. There are different types of liberation also. Sāyujya sārūpya sārṣṭi sālokya sāyujya... (CC Madhya 6.266). Five kinds of liberation. So sāyujya means to merge into the existence, Brahman, brahma-laya (merging in the impersonal). That is also liberation. The Māyāvādīs or the jnani sampradāya, they want to merge into the existence, Brahman existence. That is also mukti. That is called sāyujya-mukti. But for a devotee, this sāyujya-mukti is just like hell. Kaivalyaṁ narakāyate. So for Vaiṣṇava, kaivalyam, to, monism, to merge into the existence of the Supreme, is compared with hell. Kaivalyaṁ narakāyate tri-daśa-pūr ākāśa-puṣpāyate (Caitanya-candrāmṛta 5). And the karmīs... Jñānīs are anxious to merge into the existence of the Brahman effulgence, and the karmīs, their highest aim is how to be elevated in the higher planetary system, Svarga-loka, where Lord Indra is there, or Brahmā is there. That is karmī's ambition, to go to the heaven. They all, except Vaiṣṇava philosophy, in all other literature, all other scripture, means Christian and Mohammedan, their aim is how to be elevated to the heaven.

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

Prabhupāda: Now I see here there is not at all any difference. The only difference is that you people are fair complexioned, your bodies are white and they are colored or they are not so white. But there are white men also. In India you'll find varieties of color, beginning from this American, European color down to the black negro color. You find in India. We have so many colors. And actually I give you my frank admission that when I was in India I was thinking the Americans may be of different type of people or they may be thinking in otherwise. They may be... So, so many differences. But here I see there is no difference at all. No difference at all. Only some bodily features. Even I study the pigeons, I see, oh, this same pigeons are here, what, playing just like Indian pigeons. Even I see the sparrow. So there is no difference.

Woman: There is.

Prabhupāda: Eh?

Woman: There is. Besides the sparrows, the other birds, as a rule, here in America are bigger than the birds in Europe.

Prabhupāda: Yes.

Woman: The same kind of bird are bigger here.

Prabhupāda: Yes. Yes, yes, yes, yes. I admit that. I admit that. They are stout and strong. They are stout and strong. Yes. The squirrel, I see. I saw the squirrel in the park. Oh, they are also bigger.

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

"I am master," and try to become the servant of the Supreme. That is called liberation. Liberation does not mean that after liberation we'll have a big, gigantic form or so many hands, so many legs. Liberation means to become liberated from the wrong consciousness. That is liberation. The wrong consciousness is that "I am master." So we have to change this consciousness. That is Kṛṣṇa consciousness movement. One has to understand thoroughly that he's not master. He's servant. He's completely dependent on the supreme will. If we do not surrender unto the supreme will, then we have to surrender unto the will of māyā. We have to remain a servant. If we don't..., reject service, or servitude of the Supreme Lord, then we have to become the servant of the senses. That is māyā. Actually, that is going on. The whole world is serving different types of senses. Senses are one, the same, but they have got different desires. So they are servant of different desires.

Now the Kṛṣṇa consciousness movement is... It is not manufactured by us. We get it from Bhagavad-gītā: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Kṛṣṇa says that "You give up all these nonsense desires. You surrender unto Me." That is the whole purpose of Bhagavad-gītā. We are dictated by different types of desires, which is dictated by māyā, and we want to become master falsely. This is called illusion. This is called māyā. Actually, you are not master. How we can become master? Because we may be very scientifically advanced.

Lecture on BG 2.16 -- London, August 22, 1973:

I've already explained. In India, of course, materially, five hundred, five thousand years ago, materially also, India was very opulent. Why five thousand years? Even five hundred years or four hundred years, India was so opulent that Europeans were attracted to go to India. Even during the time of Mogul Empire. It was so opulent. Those who have gone to India, you'll find if you visit in Delhi, the Red Fort. Red Fort you'll find there are pictures of birds and trees on the wall and the eyes of the bird is now hole or some parts. Means it was bedecked with jewel. On the wall there was decoration of birds. Just like we paint now. There is also paint. But that is not painting. Set up with stones, and the eyes and other parts of the bird, or trees, flowers, they are bedecked with different types of jewels. Now all these jewels have been taken away when British government was there, and they are now protected in the British museum. So far I have heard. But the jewels were taken away. That's a fact. Anyone can see that. So material opulence and... Of course, in India, it was not considered to have a big tin car or plastic plates. Material opulence means jewels, gold, silk, butter, that is material opulence. Not plastic pots or plastic bucket, plastic cloth. It has no value. So anyway, India was concerned material opulence, whatever is gotten from the nature, not by industry, not engaging oneself in industry. Therefore, India, the leaders of India now, they are finding that on account of our negligence to the material side of life, we have become poor.

Lecture on BG 2.16 -- London, August 22, 1973:

The whole effort was how to conquer over birth and death. So modern people they do not understand that birth and death can be conquered. They can imagine it. Sometimes they say that "By scientific advancement, someday we shall become immortal." They also expect to become immortal. But, expect or not expect, here is the information from Bhagavad-gītā. Kṛṣṇa says; He's not speaking something nonsense or utopian. It is fact that we should be interested in the permanent, permanent life, not temporary life. This life, this material life is temporary. We may live for ten years or ten hours. There are living entities, they live for ten minutes and there are living entities who are living for ten millions or ten billions of years. Just like in the Brahmaloka, they live billions of years. So all these duration of life, different types of duration of life, are there within this material world, but still, it is not permanent. Even if you live for ten billions of years or you live for ten minutes or ten seconds, it is nonpermanent. That is being explained here. Nāsato vidyate bhāvaḥ. Asataḥ, or this material body, it has no endurance, it will not endure, it will not be permanently existing. Nābhāvo vidyate sataḥ: And the soul is permanent. He, it has no change; it will never be nonexistent. Kṛṣṇa is explaining. When Kṛṣṇa says, "My dear Arjuna, you, Me, and all these kings and soldiers assembled here, it is not that we did not exist in the past," so what is that? That means we are not this body. This body was not existing in the past in my past life, or duration of life. But as I am soul, I am existing now, I did exist in the past, and I will exist in the future. That is sat. Therefore, spirit has no such change.

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

Our facility is, because we accept the Vedas as authority, therefore the knowledge is there, ready. If somebody asks me or you, "Can you say how many forms of living entities are there within the water?" it is very difficult. Even the biologists cannot say. Although they are very expert. I cannot say. But our facilities, we can immediately say, there are nine hundred thousand. Although I have never experimented, neither seen personally, but because it is explained in the Vedic literature, I can say you correctly. Therefore in the Vedānta-sūtra it is said that you want to see or perceive directly anything... Just like so many rascals come, they challenge, "Can you show me God?" So... Yes. We can show you God, provided you have got the eyes. God can be seen by different type of eyes. Not these eyes. That is stated in the śāstra. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Indriya means these senses, these material senses. With these material senses, you cannot experience directly what is the form of the Lord, what is His quality, what does He do. So many things we want to know about the Supreme. But śāstra describes the qualities of the Lord, the form of the Lord, the activities of the Lord. You can learn. Śāstra-yonitvāt. Yoni means source, source. Śāstra-yonitvāt. Śāstra-cakṣus. Your eyes should be the śāstra. Not these blunt eyes. Everything we also experience by śāstra, by book.

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

You have no measuring means, and because now our material senses, it is not possible. You can simply understand by consciousness. Just like when Caitanya Mahāprabhu fainted in the Jagannātha temple, Sarvabhauma Bhaṭṭācārya examined that there was no consciousness. Even the abdomen was not moving. When you actually you have consciousness and you breathe, the abdomen moves. But Caitanya Mahāprabhu's abdomen was tested by Sarvabhauma Bhaṭṭācārya. It was also not moving. So he thought that "This sannyāsī might have died." But he again tried. He brought a little cotton swab and put before His nostril, and when he saw the swab, the fibers little moving, then he became hopeful, yes. So everything has got a different type of calculation, measurement. But so far the soul is concerned, it is said here, aprameyasya, there is no source of measurement. There is no source. Therefore, the so-called materialist science, they say there is no soul. No, there is soul. This is the proof there is soul. This is the proof. What is that proof? First of all there is consciousness. This is the proof. But you cannot measure. The place is also located. The soul is there in the heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61).

So the soul is in the heart and Kṛṣṇa is also in the heart. Because they remain both together. So place is also located. You can perceive also by consciousness where there is presentation of soul, but if you want to measure by experiment, that is not possible. Therefore it is called aprameya. Prameya means direct perception. I can see or I can touch, I can handle. So that is... Kṛṣṇa says no, it is not possible. Aprameya. Then, how I shall accept? Now Kṛṣṇa says. So how I can believe Kṛṣṇa? Kṛṣṇa says ukta, it is already settled up by authorities. Ukta. This is paramparā system. Kṛṣṇa also says ukta. Kṛṣṇa does not say that "I speak," no. Ukta, there is Vedic evidence. Where it is? In the Upaniṣads there is.

Lecture on BG 2.23 -- Hyderabad, November 27, 1972:

They are called Vaikuṇṭhalokas. And the topmost of the Vaikuṇṭhalokas is Kṛṣṇaloka. So from Kṛṣṇa's body, the Brahman effulgence is coming out. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Everything is existing in that Brahman effulgence. Sarvaṁ khalv idaṁ brahma. In the Bhagavad-gītā also it is said, mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ (BG 9.4). Everything existing on His effulgence, Brahman effulgence...

Just like the whole material world, innumerable planets, they are existing on the sunshine. The sunshine is impersonal effulgence of the sun globe, and there are millions of planets resting on the sunshine. Everything is happening on, on account of the sunshine. Similarly the Brahman effulgence coming out, the rays coming out from the body of Kṛṣṇa, and everything is resting on that Brahman effulgence. Actually, different types of energies. Just like from the sunshine there are different types of colors, energies. That is creating this material world. Just like we can experience practically. When there is no sunshine in Western countries, when there is snow, all the leaves of the tree immediately falls down. It is called fall, the season. It remains only wood, piece of wood only. Again, when there is spring season, the sunshine is available, all at a time, they become green. So as the sunshine is working in this material world, similarly the ultimate bodily rays of the Supreme Personality of Godhead is the origin of all creation. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). On account of the Brahman effulgence, millions and millions of brahmāṇḍas, or universes, are coming out.

Lecture on BG 2.23 -- Hyderabad, November 27, 1972:

The spirit soul cannot be burned. If it would have been burned, then according to our Hindu system, we burn the body, then the soul is burned. Actually, the atheists think like that, that when the body's burned, everything is finished. Big, big professor, they think like that. But here, Kṛṣṇa says, nainaṁ dahati pāvakaḥ: "It is not burned." Otherwise, how it exists? Na hanyate hanyamāne śarīre (BG 2.20). Everything is very clearly stated. The soul does not burn; neither it can be cut into pieces. Then: na cainaṁ kledayanty āpaḥ. Neither it is moistened. It cannot be wet in touch with water. Now in the material world we find that anything, however hard it is... Just like stone or iron, it can be cut into pieces. There is separated machine or instrument. It can be cut... Anything can be cut into pieces. And anything can be melted also. It requires a different type of temperature only, but everything can be burned and melted. Then anything can be moistened, can be wet. But here it is said, na cainaṁ kledayanty āpo na śoṣayati mārutaḥ: neither it can be evaporated. That is eternity. That means any material condition cannot affect the soul. Asaṅgo 'yaṁ puruṣaḥ.

In the Vedas it is said this living entity is always without any touch with this material world. It is simply a covering. It is not in touch. Just like my body, the present, this body, although it is covered by the shirt and the coat, it is not attached. It is not mixed up. The body keeps always separate. Similarly, the soul always keeps separate from this material covering. It is simply on account of various plans and desires that he's making for lording over this material nature. Everyone can see. The, every living being is trying to lord it over the material nature. That is his disease. He wants to lord it. He's servant, but artificially, he wants to become Lord. That is the disease. Everyone... Ultimately, when he fails to lord it over the material world, he says, "Oh, this material world is false. Now I shall become one with the Supreme." Brahma satyaṁ jagan mithyā. But because the spirit soul is part and parcel of Kṛṣṇa, so by nature, he is joyful. He is seeking after joy. Every one of us, we are working so hard to find out some pleasure of life.

Lecture on BG 2.23-24 -- London, August 27, 1973:

Atomic bomb is fiery, and if you manufacture another bomb which is watery, then you can counteract. Because fight means I charge you with some kind of weapon. You have to protect yourself by the counteraction. That was going on. So nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ.

So it is quite natural to understand that if there is living entity within the earth, within the water, even in the air... That we experience. In the air there are so many living entities. In the water, unvisible, not seen by the naked eyes. By microscope, we can see so many germs are there in the water, in the air. So why not in the fire? Fire is also one of the material elements. Therefore, the sun planet, although it is fiery planet, there is inhabitation of different type of human being who may be called as demigods. But there are similar buildings, similar persons, cities, motorcars, everything. Everything is there. Otherwise, how Kṛṣṇa could go there and says that imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1), unless it is exactly a planet like this where living entities, houses, roads, cars and everything is there? As Kṛṣṇa advented Himself within this planet, He came here, Kṛṣṇa can go anywhere. Kṛṣṇa, when He was present, He was going anywhere. Sometimes within the waters, sometimes within the walls of the universe, sometimes in the spiritual world. He went to the spiritual world, taking Arjuna with Him. Arjuna also went with Him. And He saw the Kāraṇodakaśāyī Viṣṇu in the spiritual world. These things are there, described in the Śrīmad-Bhāgavatam. He could go anywhere. They were going to the heavenly planets. That is Kṛṣṇa. Not Guruji. (laughs) That one slap, and he's blind. Not like that. Kṛṣṇa could go, Kṛṣṇa can do... All, this is called omnipotent, all-powerful. So unless we think of Kṛṣṇa possessing unconceivable powers, we cannot understand Kṛṣṇa.

Lecture on BG 2.39 -- London, September 12, 1973:

So far the body is concerned, that is now fully analyzed. Now buddhir yoge tv imām, another department of knowledge, buddhi-yoga. Buddhi-yoga means spiritual life. That is buddhi-yoga. Just like you'll find in the Tenth Chapter. Kṛṣṇa says to Arjuna, buddhi-yogaṁ dadāmi tam. When there is talk between the spirit, supreme spirit, Kṛṣṇa and the individual spirit, subordinate spirit, the living entity... Kṛṣṇa is the Supreme Being, and we are subordinate being. So these people at the present moment, they do not know. But we have to take instruction from Vedas. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). The Supreme Being, He is eko yo bahūnāṁ vidadhāti kāmān. He is supplying the necessities of life, kāmān, whatever we require. There are so many things for birds, beasts, human being, different types of fruits, flowers, milk. Everything is being supplied by Kṛṣṇa. Therefore He's Supreme Being. How He can be supreme? Just like in a family the father is considered to be supreme. Why? Because he takes care of the whole family, he is supreme. Similarly, the Supreme Person, Kṛṣṇa, He takes care of the whole creation, material and spiritual, innumerable universes, and therefore He's sup... So when we act according to the direction of the Supreme... Because we are subordinate. This is our position. A subordinate position is that he must act according to the direction of the master or the supreme. That is natural. Everyone is acting like that. So that is called buddhi-yoga. When you act according to the direction of the Supreme, Kṛṣṇa, or His representative, that is called buddhi-yoga. That is real... Buddhi means intelligence, and yoga means linking, connecting.

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

Tyaktvā sva-dharmaṁ caraṇāmbujaṁ hareḥ. This dharma means according to social and spiritual position. Somebody is brahmacārī, somebody is householder, somebody is vānaprastha, somebody is sannyāsī, somebody is brāhmaṇa, somebody kṣatriya, somebody's vaiśya, somebody's śūdra. This is Vedic division of social and spiritual life. So each position has got different types of occupational duties. These are mentioned in the Bhāgavata. Brāhmaṇa has got to do: śamaḥ damaḥ śaucaṁ titikṣā. Kṣatriya-śauryaṁ vīryaṁ yuddhe cāpalāyanam. In this way, there are some prescribed duties. But these are all material considerations. People cannot even follow systematically the material system so that you can live peacefully so long you are in this material world. The modern civilization is so condemned. They do not know even how to live peacefully. If these divisions are there, four divisions: brāhmaṇa, kṣatriya, vaiśya, śūdra, and brahmacārī, gṛhastha, vānaprastha, it will be very systematic. People will be automatically enlightened. That is real human civilization. If the society, human society, does not at all adopt this system of social life, there cannot be any peace. Still, in India, although it is fallen so much, in the interior village you'll find the social divisions are maintained and they live very peacefully. Very peacefully. Those who have gone into the interior village, they have seen. And everyone can elevate himself to Kṛṣṇa consciousness. Sva-karmaṇā tam abhyarcya (BG 18.46). It is not that because one is śūdra or one is gṛhastha, vānaprastha, he cannot. No. For Kṛṣṇa worship, for everyone the door is open. That is explained here. Even if you think that "If I take to Kṛṣṇa consciousness, join this international movement, I will be deviating from my real duty." So that also you can do. What is your real duty? This is temporary duty. Suppose you are a very nice brāhmaṇa or nice kṣatriya, nice businessman, nice politician. Your career will be lost if you think, by joining this Kṛṣṇa consciousness movement, your career will be lost.

Lecture on BG 2.46-62 -- Los Angeles, December 16, 1968:

So Bhagavad-gītā... You'll find in the Fifteenth Chapter. The Lord says, vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). The purpose of all scriptures and Vedas is to know Kṛṣṇa or God. And the Upaniṣad says, yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. If you simply understand the Supreme Absolute, then you understand everything. So this Kṛṣṇa consciousness means it includes everything. The karmīs' activities, fruitive actions, the jñānīs', philosophers' speculation, the yogis' mystic power, and bhaktas', devotees' worship of the Lord—everything is included. Just like if you have got a millions of dollar, then ten dollar is there, five dollar is there, twenty dollar is there, everything is there. So if you take to Kṛṣṇa consciousness, then you take all kinds of... All the well, all the purpose of different type of well is served in the river of Kṛṣṇa consciousness. That example is said. It includes everything. Just like Kṛṣṇa consciousness, we are... Take practical example. We are Kṛṣṇa conscious. Now take any religion and take their highest conclusion—it is there in Kṛṣṇa consciousness. Take for example Buddhism. They say nonviolence. Oh, we are nonviolent. Christianism, love of God. Oh, we are simply meant for loving God. Mohammedan, servant of God, to render service to the Lord. Oh, we are twenty-four hours engaged in the service of the Lord. Yogis—samādhi, always in samādhi, absorbed in the thought of the Supreme. We are always absorbed in the thought of Kṛṣṇa. So take any religion, any process, any well. This river, Kṛṣṇa consciousness, will overflood everyone. There cannot be any comparison. What is there? How much water is there in the well? In the river, unlimited. Thousands of wells can be merged into the river. This example is given. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. If you know Kṛṣṇa, you know everything. You know science, you know mathematics, you know philosophy, you know geography, everything. There is no dirth of knowledge. Don't think that a Kṛṣṇa conscious person actually, he can be a foolish man. No.

Lecture on BG 2.46-62 -- Los Angeles, December 16, 1968:

Tamāla Kṛṣṇa: "Comprehending all kinds of prayer three times a day, taking a bath early in the morning, offering respects to the forefathers, etc. But when one is fully in Kṛṣṇa consciousness and is engaged in His transcendental loving service, one becomes indifferent to all these regulative principles because he has already attained perfection of life. If one can reach the platform of understanding by service to the Supreme Lord Kṛṣṇa, he has no longer the duty to execute the different types of penances and sacrifices recommended in the revealed scriptures."

Prabhupāda: Śrī Caitanya Mahāprabhu, when He started this movement, He preached that simply by chanting you'll get all perfection, and the brāhmaṇas of Navadvīpa, they rebelled against Him, that "This boy..." He was boy of twenty years or less than that. This boy is preaching something against the Vedic religious system. So in other words, they were afraid of their priestly profession. Because if everyone takes to simply chanting Hare Kṛṣṇa and forgets all ritualistic activities, then how they will live? They were priestly class, they were getting some money by their followers. But Caitanya Mahāprabhu had no such desire. He simplified the whole thing. Harer nāma eva kevalam (CC Adi 17.21). Simply chant Hare Kṛṣṇa and you become elevated to the highest platform. Actually it is so. You can see from the behavior of our students. They simply took this chanting, now see their behavior, see their character. It will automatically. That is the result. Ihā haite sarva-siddhi haibe tomāra. Lord Caitanya said, every kind of, all kinds of perfection will follow. Simply you begin chanting Hare Kṛṣṇa sincerely. Yes. Go on.

Lecture on BG 3.14 -- Sanand, December 27, 1975:

So karma... Everyone has got different types of occupation. As it is stated in the Bhagavad-gītā, brahma-karma, kṣatriya-karma, vaiśya-karma, śūdra-karma. Sva-karmaṇā tam abhyarcya saṁsiddhiṁ labhate naraḥ (BG 18.46). There is no... In the worship of Kṛṣṇa, there is no such distinction that only the brāhmaṇas can offer prayers or worship to Kṛṣṇa, but everyone can offer. Māṁ hi vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ. Even less than the śūdras, they can also take the advantage of worshiping Kṛṣṇa. So yajñārthe karmaṇo 'nyatra. This karma should be performed for executing yajña. (aside:) Why... Translate.

So this yajña... Formerly yajña was performed very gorgeously. So many mounds of ghee and grains were put into the fire. But in this age, Kali-yuga, there is neither ghee nor grains to offer in the fire, yajña fire. Therefore in this Kali-yuga the yajña is performed by chanting the holy name of the Lord.

So I do not wish to take very much time. I have got another engagement. My only submission is that you produce enough quantity of food grains. Don't waste your time by producing tobacco. Besides that, in the śāstra it is forbidden, striya sūnā pāna dyūta yatra pāpaś catur-vidhā (SB 1.17.38). Striya, avaidha, illicit sex, striya, sūnā, jīva ko hatya, killing the animals. Striya sūnā pāna... Pāna means smoking also. Drinking liquor and smoking. Dhūma pāna. This pāna is forbidden. Striya sūnā pāna dyūta, and dyūta means gambling. So these four things, they are considered as sinful activities.

Lecture on BG 3.27 -- Melbourne, June 27, 1974:

Puruṣa. Puruṣa means the enjoyer. Everyone of us sitting in this hall, we have got different mentality to enjoy differently, different dress, different mentality, different opinion, because everyone of us we are individual. So this individuality is both in spiritual world and the material world. But in the material world our individuality is different on account of associating or infecting different qualities of the material nature. Just like there are different types of patients in the hospital. Why? Because each and every one of them is infected by different types of germs of disease.

Here it is explained, puruṣa, the living entity, prakṛti-stha, being in this material world. Prakṛti means this material world. We do not belong to this material world. Just like a person in the prison house, he is a citizen, but when he goes into the prisonhouse, he has got different sense, different, I mean, punishment, different dress. They are also dressed differently. So similarly, we are all criminals. Criminals. What is that criminality? Because we have forgotten God. This is criminality.

Lecture on BG 3.27 -- Melbourne, June 27, 1974:

Yes. You forced Kṛṣṇa to allow you to come. Just like sometimes a child forces his father. Father says, "My dear son, do not do this. Do not go there." But he insists, "Oh, I must go. I must go." "All right, you go at your risk. That's all. And you suffer. What can be done?" Because you are son of God—God has got independence, full independence, almighty—therefore you have acquired the quality of your father. You have got little independence. So God does not interfere with your little independence. If you persist that "I must go and enjoy independently," so God says, "All right, you can go." This is the position. You have to take sanction. That is a fact. But when you persist, God sanctions. And you come and enjoy. Beginning from Lord Brahmā down to the worms in the stool, gradually, according to your work, according to your desire, you manufacture your different types of body and enjoy and suffer. That's all. That is explained. Prakṛti-stho hi bhuṅkte prakṛti-jān guṇān. And as soon as you, entangled in different types of punishment, not enjoyment but punishment.

So in this way, being punished in different types of life, when we come to the sense... That sense can come in human form of life. When we understand that "I have traveled through, in, transmigrated from many species of life, but every life I can see, not that I have forgotten. Even if I have forgotten, I can see the suffering of the cats, dogs, tiger, man, bulldog and everyone. So I had all these lives in the past. Evolutionary process, I have come to this human. So I suffered all these things. So when the question comes, "Why shall I suffer?" then the inquiry—this is called, Vedānta-sūtra, athāto brahma jijñāsā—the inquiry of God begins. That is human life. Yes.

Lecture on BG 3.27 -- Madras, January 1, 1976:

Indian (2): If I understand Bhagavad-gītā and also you (?), Kṛṣṇa has given different type of methods for different type of people of different advantages (?). He's talking about (Sanskrit), all these things. Arjuna questioned Kṛṣṇa. He asked the difference between the two kinds of worship. One is the worshiping the form; other is worshiping the guṇas (?). And actually we find it difficult to understand. What can you enlighten us on this point, that why Kṛṣṇa has given a different type of (?) and these two different type worships? One is the form worship; another is the formless worship, which He explains to Arjuna.

Prabhupāda: The personal form and impersonal form, there are two conception. But Kṛṣṇa explains this that mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā (BG 9.4). Avyaktam, impersonal. That is another form of Kṛṣṇa. He says, mayā: "By Me." "I am all-pervading." Mayā tatam idaṁ sarvam. That is sarvaṁ khalv idaṁ brahma. Because He is expanded everywhere, that is impersonal. And... But as māyā, He says, "by Me." Then He's person. So the whole creation is Kṛṣṇa's expansion of energy.

Just like the sunshine. Sunshine is also the same quality, heat and light, as the sun globe or the sun god. But the sunshine is impersonal, and the sun globe is localized. And within the sun globe there is sun god. So that is the main source of everything. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Brahmaṇaḥ ahaṁ pratiṣṭhā. The brahma-jyotir is also staying in Kṛṣṇa. Kṛṣṇa is the source of brahma-jyotir. So impersonal or personal, whatever you take, that is Brahman. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11).

Lecture on BG 3.27 -- Madras, January 1, 1976:

Prabhupāda: No. Regular life... Just like Arjuna. Arjuna understood Bhagavad-gītā. So before understanding Bhagavad-gītā, he was a soldier. After hearing Bhagavad-gītā, he remained a soldier. He did not give up the battlefield—"Now, Kṛṣṇa, I have understood. I give up everything. I am now going to be sannyāsī." No. That is not required. You have to understand what Kṛṣṇa wants you to do. That is Kṛṣṇa consciousness. That you can do in any position. It doesn't require. Karma-phala-tyāga. That is advised by Kṛṣṇa. Kṛṣṇa says, sarva-dharmān parityajya (BG 18.66). We have manufactured different types of religious system. And they can be grouped. Some of them are within the group of tyāga, and some of them are within the group of bhoga. Bhoga and tyāga. The karmīs, they are after bhoga, and jñānīs, they are after tyāga. Kṛṣṇa says that "You have to give up both of them, this bhoga and tyāga, both of them. You have simply to surrender unto Me." There is no question of bhoga and tyāga.

Indian (11): (indistinct) But how do we just meditate and get in touch with that Brahman? (break)

Prabhupāda: ...does not say that you go everywhere...

Indian (12): But simply they say that you just have to meditate, transcendental meditation...

Prabhupāda: No, what they say, I do not know. I know what Kṛṣṇa says. That's all. (laughter)

Indian (12): I wanted to know...

Prabhupāda: We are not concerned with others. We are pushing on... Kṛṣṇa consciousness means our mission is to present before you what Kṛṣṇa says. That's all. We are not concerned what other says. We are not con...

Indian (13): Lord Kṛṣṇa (indinstinct) by meditation?

Lecture on BG 4.1 -- Bombay, March 21, 1974:

"It is like this." Just like in the Vedas it is said how many different varieties of lives are there. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati, kṛmayo rudra-saṅkhyakāḥ. Exact number, that so many varieties of lives are there. Nine hundred thousand species life in the water. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Two million varieties of trees, plants, like that. Kṛmayo rudra-saṅkhyakāḥ. Eleven lakhs varieties of insects. Pakṣiṇāṁ daśa-lakṣaṇam. There are ten, one million types of birds. Similarly, three million types of animals, and four hundred thousand different types of humankind. Everything is exactly calculated. That is called Vedic knowledge. Because it is... How the perfection of knowledge comes? Here it is said, imaṁ vivasvate yogaṁ proktavān aham (BG 4.1). Kṛṣṇa says. Aham avyayam. The knowledge is perfect. Avyayam. Avyayam means "that cannot be diverse or deviated." Perfect. Avyayam. Without any deviation. Therefore if you want to know perfect knowledge, then you have to hear from Kṛṣṇa.

Lecture on BG 4.1-2 -- Columbus, May 9, 1969:

He is present everywhere. It is not that because Kṛṣṇa was speaking with Arjuna in the battlefield of Kurukṣetra, therefore He was not in the Goloka or Vaikuṇṭha. Not only Goloka, Vaikuṇṭha, everywhere. You'll find in the Bhagavad-gītā Kṛṣṇa is here also, now. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Kṛṣṇa is everyone's heart. In your heart there is Kṛṣṇa. In my heart there is Kṛṣṇa, everyone's heart. So Kṛṣṇa is not like that.

Therefore, advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Ananta means unlimited—but one, advaita. There is no difference. Just like the electricity power. I give you a crude example. Unlimited factories are running in electricity. Different types of work is being utilized by electric energy, but the electricity is one. Similarly, God is one, but He can expand. That is His potency. Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport).

In the Bhagavad-gītā you will understand in the Thirteenth Chapter that Kṛṣṇa says, kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). The living entity... I am living entity; you are living entity, every one of us. I am living in this body; you are living in this body. We have got different bodies. So Kṛṣṇa said that "The living entity is the proprietor or the knower of the particular body." But He says again, kṣetra-jñaṁ cāpi māṁ viddhi: "I am also knower of this particular body," sarva-kṣetreṣu bhārata, "in every body." Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). He is in every body, in every atom. That is Kṛṣṇa.

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

And śāstra, how we can consult śāstra. Śāstra, we have to go somebody who knows śāstra. Therefore the Vedic injunction is tad-vijñānārthaṁ sa gurum eva abhigacchet, śrotriyam (MU 1.2.12). If you want to know what is your actual interest, then you have to approach a guru. And who is guru? Śrotriyam, who knows śāstra. Śrotriyam. And not only knows, but the result must be there, brahma-niṣṭham, means Kṛṣṇa consciousness. Brahma-niṣṭham means fully dependent on Kṛṣṇa.

This is the process. We must know, we must find out guru who knows śāstra, the essence of śāstra, Vedic, Vedas. What is the essence of Vedas? Vedānta. Vedānta means to know Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). Kṛṣṇa says. All... There are different types of Vedas. Sāma, Yajur, Ṛk, Atharva. Then one-hundred-eight Upaniṣads. Then Vedānta-sūtra. Then Purāṇas, Rāmāyaṇa, Mahābhārata. And the viṁśati, twenty kinds of dharma-śāstra, Manu-saṁhitā. So many things.

So what is the purpose of all these śāstras? Kṛṣṇa says, "The purpose is to know Me." And in Vedānta, the Upaniṣad confirms it, yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. If you try to know Kṛṣṇa, if you try to know Kṛṣṇa, then... Or if you understand Kṛṣṇa, then you, know everything. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. This is the knowledge, to understand Kṛṣṇa.

And Kṛṣṇa also confirms this, janma karma me divyaṁ yo jānāti tattvataḥ: (BG 4.9) "Simply if one understands tattvataḥ, in truth, what I am, why I descend, why I become a child of Yaśodā, why I become son of Vasudeva, janma, and why I act, why I take part in the battlefield..."

Lecture on BG 4.11 -- Bombay, March 31, 1974:

The Absolute Truth, tattva, that is tattva. Vadanti tat tattva-vidaḥ. Who can speak of tattva unless one is completely conversant with the tattva? Tattva means truth. So vadanti tat tattva-vidaḥ. Those who are conversant with the Absolute Truth, they say. What do they say? Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). The Absolute Knowledge without any duality, advayam.

What is that? Now, Brahman, Paramātmā and Bhagavān. The Absolute Truth is described in different ways by different people according to angle of vision. But the object is the same. There may be different types of religious systems, but the object is Kṛṣṇa. Somewhere it is openly expressed, and somewhere it is covered. Just like Brahman, Brahman realization, impersonal realization, Brahman realization.

For the jñānīs, those who are seeking out the Absolute Truth by speculative knowledge, they want to make these varieties of material world as void. The Buddha philosophy, śūnyavādi. Because they are disgusted with these material varieties, therefore they want something opposite. That opposite is voidism, śūnyavāda. The śūnyavāda or, little more further, that is brahmavāda, without any varieties, simply the light, brahma-jyotir.

Lecture on BG 4.11 -- Bombay, March 31, 1974:

The Śaṅkara, impersonal philosophy was established. But again, the ācāryas, Rāmānujācārya, Madhvācārya and other Vaiṣṇava ācāryas.. . At last, Caitanya Mahāprabhu. They established that brahma satyam means brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). Both, three, Absolute Truth.

So these are the philosophical development. So Kṛṣṇa is summarizing this philosophical development here in this one line, that mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ. Either you follow Buddha philosophy or Śaṅkara philosophy or Vaiṣṇava philosophy, the ultimate goal is Kṛṣṇa. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). So you have to approach Kṛṣṇa through these different types of philosophy. They are partial realization. Just like Brahman realization means eternity realization. Paramātmā realization means eternity and knowledge. And Bhagavān realization means eternity, knowledge and blissfulness. Sac-cid-ānanda. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). If you realize Kṛṣṇa, then you realize simultaneously... Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. You realize Brahman, you realize Paramātmā, and you realize Bhagavān.

That is our duty. Therefore Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Because ultimately Kṛṣṇa. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate, ahaṁ sarvasya.. (BG 10.8). And Kṛṣṇa says... Vedānta says also, janmādy asya yataḥ (SB 1.1.1). Brahman, Paramātmā, they are expansion of Kṛṣṇa. Kṛṣṇa is the original. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). This is the truth. Therefore Kṛṣṇa says that either you follow the Brahman path or Paramātmā path, either as a jñānī or yogi or as a bhakta...

Lecture on BG 4.11 -- Geneva, June 1, 1974:

They are, along with the gopīs, playing the flute and many musical instruments, dancing. That is the definition given in the Vedānta-sūtra. Ānandamayo 'bhyāsāt, means "by nature jubilant." There is no moroseness. There is no unhappiness. That is the kingdom of God.

Now, Kṛṣṇa says, ye yathā māṁ prapadyante: "According to the degree of surrender, one comes nearer and nearer." Kṛṣṇa is manifested in three features, namely, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11), means He is revealed as impersonal Brahman, as localized Paramātmā, or the Supersoul, or as the Supreme Personality of Godhead Kṛṣṇa. There are three different types of transcendentalists. They are called the jñānīs, the yogis and the bhaktas. Jñānīs means those who are trying to understand the Absolute Truth in impersonal feature, brahma-jyotir. The jñānīs means those who are mental speculators, philosophers, neti neti. They are trying to understand the Absolute Truth by dint of their limited knowledge. They are called jñānīs. And the yogis, the mystics, they are trying to find out the Supreme Personality of Godhead within the heart. Because the Lord is situated in everyone's heart as Supersoul.

In the Vedic literature it is said that dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). "Yogis, mystics, they are meditating and trying to find out the Supreme Personality of Godhead, or the Supersoul, Paramātmā, within the heart." And the bhaktas, or the devotees, they are directly contacting the Supreme Personality of Godhead face to face. Just like Kṛṣṇa appeared, and the bhaktas met Him face to face. Not everyone could understand that Kṛṣṇa is the Supreme Personality of Godhead, but the bhaktas could understand. That is vṛndāvana-līlā, pastimes. Vṛndāvana-līlā, Kṛṣṇa manifests just to attract us that how you can meet the Supreme Personality of Godhead face to face.

Lecture on BG 4.11-18 -- Los Angeles, January 8, 1969:

Prabhupāda: It (the microphone) is not fixed up right.

Tamāla Kṛṣṇa: "But Kṛṣṇa is only fully realized by His pure devotees. Therefore, Kṛṣṇa is the object of everyone's realization, and as such anyone and everyone is satisfied according to one's desire to have Him. One devotee may want Kṛṣṇa as the supreme master, another as his personal friend, another as his son, and still another as his lover. Kṛṣṇa rewards equally all the devotees in their different intensities of love for Him. In the material world the same reciprocations of feelings are there and they are equally exchanged by the Lord with the different types of worshipers. The pure devotees both here and in the transcendental abode associate with Him in person and are able to render personal service to the Lord and thus derive transcendental bliss in His loving service. As for those who are impersonalists and who want to commit spiritual suicide by annihilating the individual existence of the living entity, Kṛṣṇa helps them also by absorbing them into His effulgence. Such impersonalists do not agree to accept the eternal, blissful Personality of Godhead, and consequently they cannot relish the bliss of transcendental personal service to the Lord..."

Prabhupāda: Yes.

Tamāla Kṛṣṇa: "...and they extinguish their individuality."

Prabhupāda: God realization, there are three aspects: brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is realized in three aspects—Brahman, Paramātmā, and Bhagavān. Brahman, the impersonal conception of the absolute truth, that is called Brahman. And Paramātmā is localized aspect of the Absolute Truth. And Bhagavān is the ultimate realization, Personality of Godhead.

Lecture on BG 4.12 -- Bombay, April 1, 1974:

For them, worshiping the Supreme Lord is most beneficial. And those who are interested in the matter of temporary benefit, dhanaṁ dehi, rūpaṁ dehi, yaśo dehi. Just like by worshiping Goddess Durgā we want all these things. But we forget that whatever we get, material benefit, with the end of this material body, everything is lost. That is also stated in the Bhagavad-gītā, that "At the end, I, as death, I take away all your material possession." Sarva-haro mṛtyuḥ.

So that is not good. We, because we are eternal—nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13)—we should be after eternal happiness, eternal benefit. That should be our business. Therefore we should not be karma-ja, not karmī. Neither we should become jñānīs. We should become yogi. And what kind of yogi? Bhakti-yogī. Because there are different types of yoga practices. Out of that, bhakti-yoga is the topmost. Because Kṛṣṇa says, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Without being in the bhakti-yoga, neither you can be happy, nor you can understand what is Kṛṣṇa and what is your relationship with Kṛṣṇa. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ (SB 1.2.20). If you want to be happy, then bhagavad-bhakti-yogataḥ, it can be possible. Nityaṁ bhāgavata-sevayā. That is stated, naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā (SB 1.2.18).

Lecture on BG 4.12 -- Vrndavana, August 4, 1974:

So here the same word is used, that alpa-medhasa. It is very technical. Alpa means "very little" brain substance. Those who have got very little brain substance, they try like this. Kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ. "Why little brain substance? He's getting profit from the demigods." Then brain substance little means he does not know what is his actual aim of life. He does not know. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). Those who are trying to be happy within this material world, worshiping different types of demigods and taking benefit very soon, but he, because his brain substance is very little, he does not consider it that "How long I shall enjoy it? How long I shall enjoy?"

Kṛṣṇa says in the Bhagavad-gītā, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna (BG 8.16). Even if you, by activities, pious activities, or worshiping different demigods, you go to the Brahmaloka, where the standard of life is very, very great, life is also, duration of life is very, very great, so that is not permanent. But our problem is that we are permanent, eternal, and we are trying to be happy in the nonpermanent condition of life. This is called less brain. My problem is that I am the spirit soul... Nityaḥ śāśvataḥ. I am eternal, śāśvataḥ. Na hanyate hanyamāne śarīre (BG 2.20). I do not die even after the annihilation of this body. Then where is my eternal body? This question should be raised by the human form of life. Athāto brahma jijñāsā.

But instead of athāto... Jīvasya tattva-jijñāsā. Jīvasya, the only business is "How, what is the aim of life, how I shall be eternally happy, how I shall get my eternal life." That is the problem. But they do not consider the real problem. They think, "Immediately I require some money. So let me worship Lord Śiva or Lord..., this, Goddess Durgā, or Gaṇeśa, or Sūrya..." There are so many, recommended. So that is condemned in the Bhagavad-gītā that tad bhavaty alpa, antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām (BG 7.23).

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

The same example. If you infect some disease and the after result, you must suffer from that disease. This is nature's law. Similarly, kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu (BG 13.22). That is explained in Bhagavad-gītā. Why one gets low grade life and why one gets high grade life? What is the reason? That is explained by Kṛṣṇa, that kāraṇaṁ guṇa-saṅgo 'sya. The reason is as he is being infected by the different qualities of material nature. Therefore we have to be very careful. There are three qualities and mixed qualities. Originally three qualities: sattva-guṇa, rajo-guṇa, tamo-guṇa. Then three multiplied by three, mixture, then it becomes nine. Then nine multiplied by nine it becomes eighty-one. Different, just like color mixture. So therefore there are 8,400,000 species of life, this mixture of qualities. Karmaṇā daiva-netreṇa (SB 3.31.1). We are infecting different types of qualities of material nature, and we are becoming fit for the next life.

But next life there is, tathā dehāntara-prāptiḥ (BG 2.13). People do not know it. Therefore we should be very careful to take instruction from Bhagavad-gītā, and make our life successful, following the rules and regulation as it is prescribed there. Otherwise we are animals.

The animals, they cannot follow any rules and regulation. Animal, you ask animal, dog, that "You become a brahmacārī." That is not possible. That is not possible (laughs). It is for human being. These āśramas, the four āśramas and four varṇas, they are all meant for human society, not that it is restricted in a certain area or certain country or certain community. No. It is meant for the whole human society. Bhagavad-gītā is meant for the whole human society.

Lecture on BG 4.17 -- Bombay, April 6, 1974:

We are getting different types of bodies. Just like we are sitting, so many people, ladies and gentlemen. Everyone's bodily feature is different from the other. So why there are different features? We are all human being. Why we have got different types of bodies? Not only in human society. The animal society, the bird society.... It is all karmaṇā, by our personal fruitive action. Karmaṇā daiva-netreṇa. This law we do not know. We work irresponsibly without knowing the result of our work. Therefore we are getting different types of bodies, different types of situation, different type of occupation, so many things. Therefore people should be trained, as Kṛṣṇa said in the beginning, that cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13).

The four classes of men, according to quality, they should be engaged in different types of occupation, guṇa-karma. First of all, guṇa. Guṇa means quality. In the material world also, practically we see, if we want to work in a certain type of occupation, first of all it is examined whether I have got the quality. Suppose if I want to work as an engineer, so I must possess the quality first of all, whether I can act as an engineer. Similarly, if I want to work as a lawyer, then I must have the quality, qualification.

Lecture on BG 4.17 -- Bombay, April 6, 1974:

Similarly, different type of quality, different type of qualification, and then different type of work. Guṇa-karma-vibhāgaśaḥ. So that requires guidance. And who is the guide? The father is the guide, the king, the government is the guide, the elderly, guru is the guide. There must be guide. Gurur na sa syāt pitā na sa syāj jananī na sā syāt (SB 5.5.18). In this way.... Sva-jano na sa syāt na mocayed yaḥ samupeta-mṛtyum. These laws are unknown at the present moment in this age. There are so many gurus, so many fathers, so many relatives, so many husbands. There are so many guides, but they do not know what is the aim of life. Therefore śāstra says that "If you do not know what is the aim of life, you should not become a guru, you should not become a father, you should not become a mother." Jananī na sā syāt.

So what is the aim of life? The aim of life... Na mocayed yaḥ samupeta-mṛtyum. Samupeta-mṛtyum. We have got this disease, mṛtyu, we have to die. We are making so many plans for our happiness, but where is the plan for stopping your death? That is the ultimate goal of life, but they do not know it. Na mocayed yaḥ samupeta-mṛtyum. Kṛṣṇa says... Everything is explained in the Bhagavad-gītā.

Therefore we are repeatedly asking everyone to study Bhagavad-gītā as it is. Don't become a learned scholar and interpret foolishly or differently from Bhagavad-gītā. Everything is there.

Lecture on BG 4.17 -- Bombay, April 6, 1974:

Similarly, either you become brāhmaṇa or you become kṣatriya or you become vaiśya or śūdra, if you are not attached to the service of the supreme whole, then you are useless brāhmaṇa, useless kṣatriya, useless vaiśya. This is the purpose. Therefore Kṛṣṇa has begun that cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). Therefore one has to understand what is the meaning of these different types of activities. Karmaṇo hy api boddhavyaṁ boddhavyaṁ ca vikarmaṇaḥ. Vikarmaṇaḥ means if you cannot work which will satisfy Kṛṣṇa, that is vikarma. That is vikarma, forbidden. Because the real purpose of working is to satisfy Kṛṣṇa. He is the center. He is the center of all activities. Sva-karmaṇā tam abhyarcya saṁsiddhiṁ labhate parām (BG 18.46). Simply by satisfying the central point, Kṛṣṇa, then you get saṁsiddhi. It doesn't matter whether you are a śūdra or a brāhmaṇa or engineer or lawyer. The real point is how to satisfy Kṛṣṇa.

But that education is lacking. So our Kṛṣṇa consciousness movement is teaching how to serve Kṛṣṇa from any position. It doesn't matter. Whether you are a brāhmaṇa, kṣatriya, vaiśya, śūdra, lawyer, engineer, or film actor or anything, it doesn't matter, but whether you are trying to satisfy Kṛṣṇa. That is the point. If you have no such sense, "I have to satisfy Kṛṣṇa," then it is śrama eva hi kevalam.

Lecture on BG 4.19-25 -- Los Angeles, January 9, 1969:

Prabhupāda: Go on.

Devotee: "Some yogis perfectly worship the demigods by offering different sacrifices to them and some of them offer sacrifices in the fire of the Supreme Brahman."

Purport: "As described above, a person engaged in discharging duties in Kṛṣṇa consciousness is also called a perfect yogi or a first-class mystic. But there are others also who perform similar sacrifices in the worship of demigods, and still others who sacrifice to the Supreme Brahman, or the impersonal feature of the Supreme Lord. So there are different kinds of sacrifices in terms of different categories. Such different categories of sacrifice by different types of performers only superficially demark varieties of sacrifice. Factual sacrifice means to satisfy the Supreme Lord, Viṣṇu and is also known as yajña."

Prabhupāda: Just like a small example. Now you are paying some tax in the waterworks department. So this waterworks department or the director of the waterworks department may be considered as a demigod. But the money you sacrifice for payment in the waterworks department, that goes to the government. The waterworks department or the man in charge, director of the waterworks department does not consume that.

Similarly in the Vedic rituals there are many sacrificial ritualistic ceremony, demigods, but in that sacrifice there is Viṣṇu also. Therefore Viṣṇu is called Yajñeśvara, the master of the sacrifice. The demigods cannot accept the result of the sacrifice. Viṣṇu is there. Of course, we have no experience of these performances. That is a Vedic ritual performance. Actually the demigods, they cannot accept anything from you. But the sacrificer, he approaches a demigod for quick result for material benefit and these things will be explained in the Eighth Chapter of the Bhagavad-gītā.

So this is the process. Ultimately it goes to the Absolute Truth. So those who are intelligent, they directly makes connection with the Absolute Person or the Supreme Personality of Godhead Kṛṣṇa. Then everything is automatically done. Go on.

Lecture on BG 4.24-34 -- New York, August 12, 1966:

This verse we have been discussing in our last meeting about the sacrifice. And there are different types of sacrifice recommended according to the different classes of men. There are generally three classes of human beings: those who are under the influence of the modes of goodness, and those who are under the modes of passion, and those who are under the modes of ignorance. The whole Vedic scriptures, they are also divided into three divisions according to these modes of material nature. There are eighteen Purāṇas. Purāṇas means supplementary to the Vedas. The Vedas, they are written in very difficult language, but in order to explain them to the ordinary person there are Purāṇas, Mahābhārata, Rāmāyaṇa.

(coughing) (aside:) It is disturbing to me. (pause)

The Vedic principle is described... According to these modes of material nature, there are eighteen Purāṇas. Out of that, six Purāṇas are in the modes of goodness, and six Purāṇas are in the modes of passion, and six Purāṇas are in the modes of goodness (ignorance). So there are different varieties of sacrifices according to the different class of men. The whole idea of Vedic literature is to give chance to every human being to develop spiritual consciousness under certain rules and regulations. So what is applicable to the persons who are in the modes of ignorance, they are not applicable to the persons who are in the modes of goodness, or those who are in the modes of passion, they are not applicable to the modes of goodness. The gradual process of evolution.

Lecture on BG 4.24-34 -- New York, August 12, 1966:

Now, just like there are recommendations of animal sacrifice. There are many different types of sacrifice. There is recommendation of animal sacrifice also in the Vedic literatures. And what is that? That is a sort of restriction to the animal-eaters. Indirectly it is restriction, but it is sanctioned also by sacrifice in the Vedas. Just like the Vedic principle says that if you want to eat flesh, don't eat flesh which is not offered in the sacrifice, which is not offered in the sacrifice.

Now, those who have been in India, perhaps you have seen the goddess Kālī. The goddess Kālī, before the goddess Kālī a goat sacrifice is offered. But the Vedic principle says that if you want to take flesh, then you must sacrifice the goat before the goddess Kālī and then you can take. And that prescription is also very difficult because on the dark moon night the goat has to be sacrifice and there are so many paraphernalia and the mantra, the hymns chanted there... The goat is, I mean to, whispered within the ear that "The man who is sacrificing you, he will be responsible for your life, and for yourself, you are going to get the next life as human being without waiting for the evolutionary process." The animals... There is an evolutionary process.

That is accepted in Darwin's theory also, anthropomorphism. What is that? Anthropology, yes. Not anthropomorphism. Anthropology. Anthropology, there is evolutionary process. So that is accepted in the Vedic literature also.

Lecture on BG 4.24-34 -- New York, August 12, 1966:

Now, Kṛṣṇa is concluding these different types of yajña. He says that śreyān dravyamayād yajñāj jñāna-yajñaḥ parantapa. Jñāna-yajña, jñāna-yajña means... This is jñāna-yajña, which we are doing here. We are discussing Bhagavad-gītā very scrutinizingly and trying to understand every verse with reference to the Vedic reference and as far as our logic and argument goes. So this is called jñāna-yajña.

And dravyamaya-yajña means, just like yesterday, day before yesterdays, discussed that in the altar of fire we have to sacrifice clarified butter, grains, or sometimes animal sacrifice. They are called dravyamaya-yajña. So Kṛṣṇa says, śreyān dravyamayād yajñāt. That dravyamaya, that sacrificing goods or other things in the yajña, from that type of yajña, śreyān dravyamayād yajñāj jñāna-yajñaḥ parantapa. Jñāna-yajña, this philosophical discussion, logical discussion of the aim of life from authorized books like Bhagavad-gītā, Śrīmad-Bhāgavatam, if we have discussion, this is called jñānamaya-yajña, with knowledge, jñānamaya-yajña.

So why jñānamaya-yajña is preferred? Sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate. Because after all, we have to acquire that knowledge which will make me a surrendered soul to the Supreme. That's it. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). So jñāna also means that to understand our position, to understand what is God, to understand what is our relationship with God, to understand why we are in this material world and what is our next life, wherefrom we have come, where we have the right knowledge, you can understand all these things. And when you understand everything, the path is clear, you can clearly understand that "I am the part and parcel of the Supreme; therefore my duty is to render transcendental service to the Supreme." That is the highest yajña, highest jñāna, knowledge, knowledge, yajña. So Kṛṣṇa advises that jñānamaya-yajña, sacrifice... Sacrifice.

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

Pradyumna: (leads chanting) Translation: "Some yogis perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrifices in the fire of the Supreme Brahman."

Prabhupāda: There are different types of yajña, sacrifices, and the person who offers sacrifices, he is called yogi. Daivam evāpare yajñaṁ paryupāsate. Yajñam and yoginaḥ. Generally, the Vedas are divided into three types of yajña: karma-kāṇḍa, jñāna-kāṇḍa and upāsanā-kāṇḍa. Generally, the yajñas are performed for satisfying the Supreme Personality of Godhead. But one who hasn't got the chance of understanding the Supreme Personality of Godhead, they offer different types of yajña for satisfying the demigods. Here it is said, daivam: "in the matter of satisfying the different demigods."

In the śāstra it is recommended... After all, performance of yajña means to get the necessities of life. In the śāstra it is recommended that "If you want this type of benefit, then you offer yajña or try to satisfy this kind of demigod." There is a list in the Śrīmad-Bhāgavatam. "If you want education, you worship this demigod; if you want very beautiful wife, then you worship this goddess; if you want good health, then you worship this demigod; if you want victory..." So many ways.

And we have got different types of demands. So... But that is recommended in the śāstra, in the Vedas, because gradually, one has to be taken to the transcendental position. To worship a type of demigod for certain type of benefit, at least it indicates that you can get the benefit from higher authorities. Indirectly the higher authority is accepted. Or otherwise we become atheist. To save the general people from atheism, there is recommendation for worship of different types of demigods.

Lecture on BG 4.28 -- Bombay, April 17, 1974:

Pradyumna: "These sacrifices may be fitted into various divisions. There are persons who are sacrificing their possessions in the form of various kinds of charities. In India, the rich mercantile community or princely orders open various kinds of charitable institutions like dharma-śālā, anna-kṣetra, atithi-śālā, anāthalaya, vidyāpīṭha, etc... In other countries too, there are many hospitals, old age homes and similar charitable foundations meant for distributing food, education and medical treatment free to the poor. All these charitable activities are called dravyamaya-yajña. There are others who, for higher elevation in life or for promotion to higher planets within the universe, voluntarily accept many kinds of austerities such as cāndrāyaṇa and cāturmāsya. These processes entail severe vows for conducting life under certain rigid rules. For example, under the cāturmāsya vow the candidate does not shave for fours months during they year, July to October, and does not eat certain foods, does not eat twice in a day and does not leave home. Such sacrifices of the comforts of life is called tapomaya-yajña. There are still others who engage themselves in different kinds of mystic yogas like the Patañjali system for merging into the existence of the Absolute, or haṭha-yoga or aṣṭāṅga-yoga, for particular perfections. And some travel to all the sanctified places of pilgrimage. All these practices are called yoga-yajña, sacrifice for a certain type of perfection in the material world. there are others who engage themselves in the studies of different Vedic literatures, specifically the Upaniṣads and Vedānta-sūtras, or the Sāṅkhya philosophy. All of these are called svādhyāya-yajña, or engagement in the sacrifice of studies. All these yogis are faithfully engaged in different types of sacrifice and are seeking a higher status of life. Kṛṣṇa consciousness is, however, different from these because it is the direct service of the Supreme Lord. Kṛṣṇa consciousness cannot be attained by any one of the above-mentioned types of sacrifices but can be attained only by the mercy of the Lord and His bona fide devotee. Therefore, Kṛṣṇa consciousness is transcendental."

Prabhupāda:

dravya-yajñās tapo-yajñā
yoga-yajñās tathāpare
svādhyāya-jñāna-yajñāś ca
yatayaḥ saṁśita-vratāḥ
(BG 4.28)

So charity, or sacrificing your possession for the benefit of others, this is also yajña. But they are called karma-kāṇḍa yajña, fruitive activities. By such performance of yajña, one can elevate his material position.

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

So there are some scholars, analytical study like this. Now, the point is that Kṛṣṇa says that "All kinds of sacrifices, whatever sacrifice you can undertake..." There are different kinds of, mentioned, dravya-yajña, jñāna-yajña, yoga-yajña, so many. There are different types of yajña. But here Kṛṣṇa concludes, "All the different types of yajña," sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate, "whatever yajña you can perform, that's all right. But that is the different steps, different steps to come to the point of real knowledge."

Just like you have got your Empire State Building here and a two-story building. So you go up, you go to the twenty-fifth floor, you can go to the fiftieth floor, you go to the seventieth, seventy-five, eighty—in this way, unless you reach that one-hundred-second story, that is not the perfect progress. That is also progress. Suppose if you have gone to the eighty-fifth story, that is also progress from the downwards. That's all right.

But the highest, highest perfection of knowledge is, so far we study from the Bhagavad-gītā, it is said, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Bahūnāṁ janmanām ante. Bahūnām means after many, many births of culturing knowledge, when he comes to the real knowledge, real, perfect knowledge. Bahūnāṁ janmanām ante jñānavān. Not the fools, but jñānavān. He especially mentions jñānavān. Jñānavān māṁ prapadyate. Jñānavān the sign is that jñānavān surrenders unto the Supreme Lord Kṛṣṇa. That is the highest stage of knowledge.

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

Just like people are trying. The same thing which they have got at home... Just like a naked woman. They are still going to the theater to see naked dance. You see? What is that? They have no idea. The same thing. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30), chewing the chewed, trying to find out in which naked dance there is pleasure. That's all. So when one comes to the knowledge that "I have seen so many different types of naked dance and naked woman. What I have got? What I have gained? What satisfaction is there? Why I am not satisfied?" That is knowledge. That is knowledge.

Just like Bilvamaṅgala Ṭhākura. You have heard the story of Bilvamaṅgala Ṭhākura. There are many stories. So he was very much fond of his girlfriend prostitute. So when one night when he approached there within torrents of rain and with great difficulties, the woman was sympathetic. She said, "Bilvamaṅgala, you are so much attracted with this flesh and bone. Oh, if you had been so much attracted to Kṛṣṇa, how you would have been." Oh, immediately he turned: "Yes." So he immediately went back and went to Vṛndāvana.

So these are the points of knowledge. You see? One... When one is struck with that knowledge, that "What I have gained? I have tried life after life, hours after hours, days after days, this sense gratification. What I have got?" this is knowledge. Then searching begins. Go on.

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

Revatīnandana: "And such understanding is beneficial for such a person, who easily understands the transcendental activities of the Lord. In the beginning of this chapter, the transcendental activities of the Lord were discussed by the Supreme Lord Himself. One who does not understand the instructions of the Gītā is faithless and is considered to be misusing the fragmental independence awarded to him by the Lord. In spite of such instructions, one who does not understand the real nature of the Lord as the eternal, blissful, all-knowing Personality of Godhead is certainly fool number one. This ignorance of the so-called student of Bhagavad-gītā can be removed by the gradual acceptance of the principles of Kṛṣṇa consciousness. Kṛṣṇa consciousness is awakened by different, by different types of sacrifices to the demigods, sacrifice to Brahman, sacrifice in celibacy, sacrifice in household life, sacrifice in control of the senses, sacrifice in practicing mystic yoga, sacrifice in penance, sacrifice of material possessions, sacrifice in studying the Vedas, and sacrifice in observing the scientific social institution of varṇāśrama-dharma, or the divisions of the human society. All of these are known as sacrifice, and all of them are based on regulative action. And within all these sacrifices, the important factor is self-realization. One who seeks that objective is the real student of the Bhagavad-gītā."

Prabhupāda: Yes. Self-realization, "what I am." If one aims to that objective, then his study of Bhagavad-gītā is nice. Yes.

Revatīnandana: "But one who doubts the authority of Kṛṣṇa falls back. One is therefore advised to study the Bhagavad-gītā or any other scripture with a bona fide spiritual master, with service and surrender. A bone fide spiritual master is in the disciplic succession from time eternal, and there is not the slightest deviation from the instruction of the Personality of Godhead as it was imparted millions of years ago to the sun-god, from whom the instructions of the Bhagavad-gītā has come down to the earthly kingdom."

Prabhupāda: It is not very difficult. Just like in this Bhagavad-gītā the Supreme Personality of Godhead says that He is the Supreme, and He is advising, man-manā bhava mad-bhaktaḥ: "Just try to think of Me only, always." Man-manā bhava mad-bhaktaḥ: "And become My devotee." Mad-yājī: "Just worship Me." Māṁ namaskuru: "Just bow down unto Me." So simply these four processes, if one can do, He says, mām evaiṣyasi asaṁśayaḥ: (BG 18.68) "Surely, without any doubt, you shall come to Me."

Lecture on BG 5.3-7 -- New York, August 26, 1966:

Yat sāṅkhyaiḥ prāpyate sthānaṁ tad yogair api gamyate (BG 5.5). Now, Kṛṣṇa is stressing that the ultimate goal of life which you can achieve by analytical study and metaphysics and philosophy, the same thing you can also reach by direct Kṛṣṇa consciousness. Not that you have to wait. This is the direct means. It is specially suitable for this age. How many people, they are fit for studying philosophy? Very few. It requires very learned knowledge to understand philosophical truth. Therefore Lord Caitanya is... He said, kalau nāsty eva nāsty eva nāsty eva gatir anyathā: "In this age, there is no other way, no other way, no other way than this particular way of chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare." "No other way, no other way, no other way" means, according to Vedic system, there are different types of spiritual realization in different ages. Just like in the... Kṛte yad dhyāyato viṣṇum. Kṛte means in the Satya-yuga, when people used to live for millions of years. At that time it is recommended that they should take to meditation for self-realization. Then in the next age... Kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ (SB 12.3.52). And the next age it is recommended that they should sacrifice. They should perform costly sacrifice. But that is not possible also. And in the Dvāpara-yuga. Dvāpare paricaryāyām. The temple worship was introduced in the Dvāpara-yuga. Kalau tad dhari-kīrtanāt. And in the, this age, it is called Kali-yuga, the age of quarrel and fight. In this age the only means is hari-kīrtana.

If you chant Hare Kṛṣṇa, so all enemies and friends, and learned and fools, rich and poor, man, woman, black, white, yellow, oh, everyone can take part. There is no distinction. There is no distinction, and you derive the same profit. That is recommended. So here also, Kṛṣṇa says, ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati. So therefore we have to accept the favorable circumstances. In this age, in this difficult age, if we find the same result by being Kṛṣṇa conscious and chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, then I, we should take advantage of it. Why should we stick to certain other principles? That is also good. That's all right, but this is favorable in the present circumstances. That is the point.

Lecture on BG 7.1 -- Los Angeles, March 12, 1970:

Prabhupāda: Arjuna's mother was known as Pṛthā. Pṛthā. Her father's name was Mahārāja Pṛthu. Therefore Arjuna is known as Pārtha. Sometimes Arjuna is addressed as Pārtha. It comes from the meaning, root meaning of Arjuna's mother's father, grandfather. Go on.

Devotee: Purport: "In the first six chapters of the Bhagavad-gītā, the living entity has been described as nonmaterial spirit soul who is capable of elevating himself to self-realization by different types of yogas. At the end of the Sixth Chapter it has been clearly stated that the steady concentration of the mind upon Kṛṣṇa, or in other words, Kṛṣṇa consciousness, is the highest form of all yoga. By concentrating one's mind upon Kṛṣṇa one is able to know the Absolute Truth completely, but not otherwise. The impersonal brahma-jyotir or localized Paramātmā is not perfect knowledge of the Absolute Truth, because it is partial."

Prabhupāda: Yes. Impersonal... Just like sunshine and the sun disc and the inhabitants of the sun globe. In one sense, they are one unit. You cannot separate sunshine from the sun disc or the sun disc from the inhabitants or the predominating deity of sun planet. They are all in light, but still there is difference. Sunshine is coming within your room. Although the sun disc and the sunshine is not different, still, when you realize what is sunshine, that does not mean you realize what is the sun disc. This is very practical. To understand what is sunshine does not mean to understand what is sun disc. You can have some idea: "The sun disc is also light, and it has got heat. It is illuminating." These ideas you can get, but not exactly what is the temperature of that sun disc, how you can live there. There are so many things to learn. Therefore, impersonal Brahman, understanding of impersonal Brahman, is not perfect knowledge.

Lecture on BG 7.1 -- Los Angeles, March 12, 1970:

Devotee: "Different types of yogas are only stepping stones on the path of Kṛṣṇa consciousness. One who takes directly to Kṛṣṇa consciousness automatically knows about brahma-jyotir and Paramātmā in full."

Prabhupāda: Yes. Suppose... The same example. If you can understand the sun disc, then automatically you understand what is sunshine. But understanding sunshine, you cannot understand the sun disc. That is not possible. Therefore the origin should be understood. Root should be understood. Then everything will be under... That is knowledge. That will be explained in this chapter. Go on.

Devotee: "By practice of Kṛṣṇa consciousness yoga one can know everything in full, namely the Absolute Truth, the living entities, the material nature, and their manifestations with paraphernalia."

Prabhupāda: What you have to learn? What is knowledge? Five things you have to learn. What is your experience within this world? You have experience, this material nature. You are seeing this. That's a fact. And you are seeing also... (aside:) Thank you. Come on. You are experiencing also the living entities, so many living entities. That's a fact. So material nature is a fact, the living entities, they are also fact, and there is some controller of this material nature and the living entities. That is also fact. You cannot say that you are the controller or material nature is controller. There is a supreme controller. That is God. That is also another fact. And time. The... Everything is done within time. Time is also a different, relative measure according to the... Your time is different from the time of another animal or another living entity. Just like Brahmā's time. You cannot calculate one day of Brahmā because your time and his time is different. Similarly, a small microbic animal, his time and your time is different. So he cannot calculate your time. So time is relative.

Lecture on BG 7.1 -- Gainesville, July 29, 1971 University of Florida:

Actually, this human form of life is meant for researching this: athāto brahma jijñāsā. The Vedānta-sūtra says. This human form of life is meant for searching out about Brahman, or the spirit, Absolute Truth. So the yoga system means that brahma-jijñāsā, to search out the Brahman principle within this material body. Matter and spirit. So that searching out, as recommended in the Bhagavad-gītā by Kṛṣṇa Himself... And Arjuna said that "The system You are recommending, or the haṭha-yoga system, is not possible for me." But Kṛṣṇa assured him that Arjuna was the greatest of all yogis. He, I mean to say, pacified him by saying that "Don't bother because you are unable to practice haṭha-yoga system, you are not a yogi. You are the best yogi. You are the best yogi." Why? He gave this formula, that yoginām api sarveṣām: (BG 6.47) "Of all different types of yogis..." There are haṭha-yogī, jñāna-yogī, dhyāna-yogī, bhakti-yogī, many, karma-yogī. There are many yogis. But Kṛṣṇa said, "Of all the yogis, the one yogi who is constantly thinking of Me within himself..." Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā. Mad-gata. Kṛṣṇa says mad-gata. Means "simply upon Me, Kṛṣṇa." Antar-ātmanā, "within the heart." Sa me yuktatamaḥ: "He is the first-class yogi."

Now who can think of Kṛṣṇa always within himself? That is also very easy to understand. If you love somebody, then you can think of him always within yourself. Otherwise it is not possible. If you love somebody, then naturally you'll think of him always. That is described in the Brahma-saṁhitā:

Lecture on BG 7.1 -- Madras, February 14, 1972:

If anyone wants God realization, then they..., he must take to this process of chanting, kīrtanīyaḥ sadā. In the Śrīmad-Bhāgavatam also, it is said by Śukadeva Goswāmī when he was teaching it, Mahārāja Parīkṣit, about the symptoms of this kali-yuga. There are many symptom, just like you know how in the Twelfth Canto, Second, Third Chapter, the different types of faulty conditions of this yuga are mentioned there. For example, there is statement, svīkāra eva ca udvāhe: "In this Kali-yuga, simply by agreement the marriage ceremony will be performed." That is actually happening, especially in European country. Then, lāvaṇyaṁ keśa-dhāraṇam. In the Kali-yuga... Just see how five thousand years they predicted that are happening now. Lāvaṇyaṁ keśa-dhāraṇam: "If one keeps long hair, then he thinks that 'I have become very beautiful.' " So these things have been ensured, as practically these are being, European and American countries, the boys are keeping long hair. They have (indistinct) hair. Lāvaṇyaṁ keśa-dhāraṇam. So there are so many symptoms, everything. Now we have to wait for the last symptom, when there will be no milk, no sugar and no grains. That day, we shall have it. The Kali-yuga is so serious. But Sri Śukadeva Goswāmī said to Parīkṣit Mahārāja, kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ: "My dear King, although I have described so many faulty things in this age, there is one great benefit." Kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ. What is that? Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet (SB 12.3.51). Simply by chanting "Kṛṣṇa," kīrtanād eva kṛṣṇasya. Especially it is mentioned, kīrtanād eva kṛṣṇasya nāma. Not that, as you say something, any nāma you can do. No. Kṛṣṇasya. In another place also it is stated, śravaṇaṁ kīrtanaṁ viṣṇoḥ.

Lecture on BG 7.1 -- San Diego, July 1, 1972:

Pradyumna: "In the Seventh Chapter of Bhagavad-gītā, the nature of Kṛṣṇa consciousness is fully described. Kṛṣṇa is full in all opulences, and how He manifests such opulences is described herein. Also, four kinds of fortunate people who become attached to Kṛṣṇa and four kinds of unfortunate people who never take to Kṛṣṇa are described in this chapter. In the first six chapters of Bhagavad-gītā, the living entity has been described as nonmaterial spirit soul, which is capable of elevating himself to self-realization by different types of yogas. At the end of the Sixth Chapter, it has been clearly stated that the steady concentration of the mind upon Kṛṣṇa, or in other words, Kṛṣṇa consciousness, is the highest form of all yoga. By concentrating one's mind upon Kṛṣṇa, one is able to know the Absolute Truth completely, but not otherwise. Impersonal brahma-jyotir or localized Paramātmā realization is not perfect knowledge of the Absolute Truth because it is partial. Full and scientific knowledge is Kṛṣṇa, and everything is revealed to the person in Kṛṣṇa consciousness. In complete Kṛṣṇa consciousness one knows that Kṛṣṇa is ultimate knowledge beyond any doubts. Different types of yoga are only stepping-stones on the path of Kṛṣṇa consciousness. One who takes directly to Kṛṣṇa consciousness automatically knows about brahma-jyotir and Paramātmā in full. By practice of Kṛṣṇa consciousness yoga, one can know everything in full, namely the Absolute Truth, the living entities, the material nature and their manifestations with paraphernalia. One should therefore begin yoga practice as directed in the last verse of the Sixth Chapter. Concentration of the mind upon Kṛṣṇa, the Supreme, is made possible by prescribed devotional service in nine different forms, of which..."

Prabhupāda: There are many persons who like meditation. Nowadays, it is very popular, especially in your country. But when we ask them what is the subject of meditation, they cannot say. Can you say what is the subject of meditation? Anyone who is little aware of this meditation? What is that meditation?

Lecture on BG 7.1 -- San Diego, July 1, 1972:

Here, twenty-four-hours' meditation. Even during sleeping. Twenty-four hours means during sleeping also. Life should be melded, molded in such a way that twenty-four hours you'll be able to think of Kṛṣṇa. So we are engaging our students in so many Kṛṣṇa activities. They are going to the park, chanting Hare Kṛṣṇa, or distributing literature. All these activities, remembering Kṛṣṇa. They have no other, I mean to say, thought except Kṛṣṇa. So this fifteen minutes, twenty-minutes, sitting, is all right. But one who is twenty-four hours thinking of Kṛṣṇa or Viṣṇu, how far he is advanced, that can be imagined. Therefore Kṛṣṇa says personally, yoginām api sarveṣām: (BG 6.47) "Of all the yogis..."

There are different types of yogis. It is, it is not that... Just like we do some other business, twenty-three hours, forty-five minutes, and fifteen minutes we sit down for meditation. No. Twenty-four hours. Kīrtanīyaḥ sadā hariḥ. Sadā means twenty-four hours. That is recommendation of Caitanya Mahāprabhu.

Lecture on BG 7.1 -- Bombay, January 13, 1973:

That means Kṛṣṇa is so famous. Everyone knows.

So aiśvaryasya. And when He was present, He showed His riches. Nārada Muni wanted to see how Kṛṣṇa is managing His sixteen thousand wives, 16,108 wives. So when Nārada Muni came, he entered each and every palace. There were 16,108, all marble palaces, bedecked with jewels. There was no need of electricity or light at night, all the palaces were so bedecked with jewels. And the furnitures were made of ivory and gold. Opulences. The gardens were full of pārijāta trees. And, not only that, Nārada Muni saw that Kṛṣṇa was present with each and every wife and He's doing..., He was doing different types of business also. Somewhere He was sitting with His wife, children. Some..., somewhere marriage ceremony was going on of His children. Somebody... So many, all. Not one kind of engagement. So this is called opulence, riches. Not that possessing a few tolās of gold, one becomes God. No. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29), suhṛdam... Kṛṣṇa declares that "I am the supreme enjoyer." Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram. "I am the proprietor of the planets." That is richness. Power. So far strength and power is concerned, Kṛṣṇa, when He was three months old, on the lap of His mother, He killed so many demons.

Lecture on BG 7.1 -- Bombay, January 13, 1973:

Yoginām. There are many yogis, many different types of yogis. But the best yogi, the foremost yogi, best of all is he... Who? Yoginām api sarveṣāṁ mad-gatena: "Simply in relationship with Me, thinking of Me." Mad-gatenāntar-ātmanā. Within the core of heart, always thinking of Kṛṣṇa. Mad-gata. Yoga process means to concentrate the mind upon the Supreme Personality of Godhead, generally Lord Viṣṇu. So Lord Viṣṇu and Kṛṣṇa, there is no difference. They are the same. Kṛṣṇa is the original Viṣṇu. So the first-class yogi is he who is always concentrating his mind upon Kṛṣṇa. Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā, śraddhāvān. Unless you have got śraddhā, you cannot make any progress. Śraddhā. Śraddhā means faith. Just like you have all came. You have got little faith or more faith. There is faith. Without faith, how you could come here and spare some time for understanding Kṛṣṇa, or hearing about Kṛṣṇa? So this is the beginning, śraddhāvān. Śraddhāvān bhajate yo mām. With faith.

That faith begins... In the Bhagavad-gītā, the Kṛṣṇa is creating that faith, personally. He's speaking about Himself to create your faith. Kṛṣṇa says that "You are searching after the Supreme." Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). Aham ādir hi devānām (Bg 10.2). So in this way Kṛṣṇa... Not advertising Himself, but He is presenting Himself. Because He comes down to establish real religious system. Yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7). Dharma-saṁsthāpanārthāya. He has come. He came to establish real religious principle. Real religious principle means to accept the codes of Kṛṣṇa. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19).

Lecture on BG 7.1 -- Sydney, February 16, 1973:

If you want actually peace of your mind or yourself, then you must learn how to love God. Because you are hankering to love the Supreme, but because you have no information of the Supreme, you are placing your love to your body, your society, your country, your family, or if you haven't got anything to love, then you get a dog, cat, and you love it. The loving propensity is there. This is the psychology. Now that loving propensity can attain its perfection, and as soon as you reach that perfectional point, you become happy. This is the formula for happiness. Everyone is trying to become happy, peaceful. That peacefulness, that happiness can be attained only when you increase your attachment or love for the Supreme Personality of Godhead. This is the meaning of Kṛṣṇa consciousness movement. We are not teaching any kind of faith. There are many different types of faith, so, but unfortunately, maybe due to the slackness of this movement or religious movement, people have lost all faith in religious movement. Maybe there are many reasons. But it cannot be left aside. You cannot give up. If you want actually peace of the mind, peace of yourself, then you must try to love God. That is the only way. Sa vai puṁsām paro dharmo (SB 1.2.6).

Lecture on BG 7.1 -- Sydney, February 16, 1973:

That is Sixth Chapter. I am speaking from the Seventh Chapter. This Sixth Chapter of Bhagavad-gītā concludes with this verse, that yoginām api sarveṣām. There are different types of yogis, but the most important yogi, or the topmost yogi, is he. Who? "Who is always thinking of Me," Kṛṣṇa says. Who is always thinking of God. He's first-class yogi. Yoginām api sarveṣāṁ mad-gatenāntarātmanā. Yoga means that: always thinking of God. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogina. The yogi's business is that he's always meditating upon the form of the Supreme Personality of Godhead. That is yogi. Mad-gatenāntarātmanā. These are the Vedic version, that dhyānāvasthita. Dhyāna means meditation. Dhyānāvasthita-tad-gatena: just being absorbed in the form of God, Kṛṣṇa. One who is meditating, dhyānāvasthita-tad-gatena manasā,(?) mind is so trained up that mind cannot think of anything else except God, that is perfection of yoga. Mind..., we, our mind cannot be vacant. We must think of something in the mind. Not for a second we can make our mind vacant. That is not possible. So this vacancy, this mind's business—thinking, feeling and willing—when all of them are engaged in the Supreme Personality of Godhead, that is called perfect yoga system, or the topmost yoga system.

Lecture on BG 7.1 -- Upsala University Stockholm, September 8, 1973:

So attachment we have got. That we cannot deny. Everyone. We have got some attachment for something. That attachment should be transferred for Kṛṣṇa. That is called Kṛṣṇa consciousness. We are attached to something with consciousness, not blindly. So we have got the consciousness. When we turn our attachment, or train ourself to increase our attachment for Kṛṣṇa, that is called bhakti-yogam. Bhakti-yogam. You have heard the name of yoga. Yoga means connecting link. So if you practice this bhakti-yoga, then, gradually, you increase your attachment for Kṛṣṇa. That is the... It is stated also in the Bhagavad-gītā: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). "If you practice bhakti-yoga, that is called bhaktyā, then you can understand Me. Not otherwise."

There are different types of yoga system, bhakti-yoga, jñāna-yoga, karma-yoga, haṭha-yoga, dhyāna-yoga. So many yogas. But the bhakti-yoga is the supermost. That is stated in the last chapter. I am reading before you the Seventh Chapter. At the end of the Sixth Chapter, Kṛṣṇa says:

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

Yoginām api sarveṣām. One who practices yoga system, he's called yogi. So Kṛṣṇa says, yoginām api sarveṣām: "Of all the yogis..." I have already stated. There are different kinds of yogis. "Of all the yogis..." Yoginām api sarveṣām. Sarveṣām means "of all yogis." Mad-gatenāntar-ātmanā: "One who is thinking of Me within himself." We can think of Kṛṣṇa. We have Kṛṣṇa's form. Kṛṣṇa Deity, we worship. So if we engage ourself in the worship of the Deity, the form of Kṛṣṇa, which is nondifferent from Kṛṣṇa, or, in the absence of Deity, if we chant the holy name of Kṛṣṇa, that is also Kṛṣṇa. Abhinnatvān nāma-nāminoḥ (CC Madhya 17.133). Kṛṣṇa is Absolute. Therefore, there is no difference between Him and His name. There is no difference between Him and His form. There is no difference between Him and His picture. There is no difference between Him and His topics. Anything about Kṛṣṇa is Kṛṣṇa. This is called absolute knowledge. So either you chant the Kṛṣṇa's name or you worship Kṛṣṇa's form—everything is Kṛṣṇa.

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

So Kṛṣṇa has body, but not a body like us. That is stated in the Vedas. Apāṇi-pādo javano grahītā paśyaty acakṣuḥ. Paśyaty acakṣuḥ. He has no eyes, but He sees. Then what is that seeing power? That means He has got a different type of eyes, but He has got His eyes. He is not nirākāra, but not ākāra like us. His body is sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat, cit, ānanda. Sat means eternal, and cit means full of knowledge, and ānanda means full of bliss. So His body is made of such qualities. Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Then you can compare your body. If we compare, if I think of my body, it is not sat. Sat means eternal. This body will be finished. So it is not sat. It is asat. Sat means which exists, and asat means which does not exist. Therefore, how you can say Kṛṣṇa's body and my body is the same? No.

Then cit. Cit means knowledge, and our body is full of ignorance. We cannot understand knowledge. We have no knowledge immediately what is beyond this wall. If you ask me what is beyond this wall, then I will have to ask some of my disciples, "What is there beyond this wall?" Therefore it is not cit, not full of knowledge. But Kṛṣṇa knows, He says in the Bha..., vedāhaṁ samatītāni: (BG 7.26) "I know everything past, present, and future." When Arjuna enquired... Kṛṣṇa, Arjuna, he is also playing just like Kṛṣṇa's friend. So he enquired for dissipation of the ignorance that "My dear Kṛṣṇa, You are saying that You spoke this philosophy, Bhagavad-gītā, formerly to the sun-god." Without asking Him, "How did You go? How did You return?" he simply asked that "Kṛṣṇa, I know that You are my contemporary.

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

Who is the first-class yogi? There are many different types of yogi. But who is the topmost yogi? Yoginām api sarveṣām. Who is that? Mad-gatena antar-ātmanā: "One who is thinking of Me always." That is perfect yoga. So that statement, that "One who is thinking of Me always, he is perfect yogi," so that is now being explained. It is the conclusion of the Sixth Chapter, and in Seventh Chapter Kṛṣṇa explains how you can think of Kṛṣṇa twenty-four hours. This is being explained. Therefore He says, mayy āsakta-manāḥ pārtha. How you can think of somebody else unless you are very much attached to him? Just like a boy is attached to some girl or a girl is attached to some... That is natural. So when he becomes too much attached, he always or she thinks always. Otherwise it is not possible. To come to this attachment platform you have to learn how to love Kṛṣṇa. Otherwise how it is possible? Unless you love somebody, how can you think of him twenty-four hours? That is not possible.

So this mayy āsakta, Kṛṣṇa is summarily... But the ācāryas, they have defined how we can... We have got attachment. Every one of us got this propensity or the quality of attachment to others. The wife is attached to husband; husband is attached to wife. The son is attached to the father; father is attached to the son. Everyone. That attached you increase, then to your family, to your community, to your society, to your country, to your nation. The attachment is there. You cannot say that "I have no attachment for anything." That is not possible. When... Sannyāsī.

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

When we speak "Kṛṣṇa," please try to understand I am speaking of the Supreme Lord. Kṛṣṇa means "all-attractive," Bhagavān. Here it is said in the Seventh Chapter, śrī-bhagavān uvāca. Bhaga. Bhaga means opulence. You use the word bhāgyavān, bhāgya. From this word, bhaga, it has come bhāgya. Bhāgya means fortune, opulence. So Bhagavān means all-fortunate, all-opulent. That is Bhagavān. That definition is given by Parāśara Muni. The wealthiest man, aiśvaryasya samagrasya. Aiśvarya means wealth, and samagra means all, complete. We may be very rich; you may be very rich; but nobody can claim that "All the riches belong to me." Nobody can say. Only Bhagavān can say. Just like Kṛṣṇa says in the Bhagavad-gītā, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). He says, "I am the enjoyer of all activities." Just like there are so many different types of activities, but the result of the activity is enjoyed by somebody. He is called bhoktā. Just like in a very big business establishment so many activities are going on, but the enjoyer of the result of the activities is the proprietor or the managing director, something like that. Similarly, Kṛṣṇa says, bhoktāraṁ yajña-tapasām. We are engaged in different types of austerities, penances, and performing yajñas, but who is the bhoktā? Bhoktā, Kṛṣṇa says, "I am the bhoktā, I am the enjoyer." Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: "And I am the proprietor of everything within this universe." Not only in this universe, there are many other millions of universes. Therefore says, sarva-loka-maheśvaram. There are different lokas in each and every universe. And maheśvaram, mahā īśvara, the supreme proprietor. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram, suhṛdaṁ sarva-bhūtānām (BG 5.29). Although He is so great, still, He is friend of all living entities. Sarva-loka-maheśvaram, suhṛdam... jñātvā māṁ śāntim ṛcchati. This is the culture. If anyone can understand that God is the proprietor of everything, God is the enjoyer of all activities, the resultant action, God is the supreme friend of everyone—simply by understanding these three formulas, one attains real platform of peaceful life. That is peaceful life.

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

Therefore the Vedantist, those who are expert in Vedic knowledge—and the word is also there—they have selected the chief name of God as Kṛṣṇa. Kṛṣṇa means "all-attractive." God has actually no name, but His name is designated according to His activities and action. Just like Pārtha-sārathi. Pārtha-sārathi, the name is given to Kṛṣṇa because He acted as the chariot driver of Pārtha. He is addressed as Devakī-nandana. So Devakī-nandana is not His name, but because He acted, He appeared as the son of Devakī, He is called Devakī-nandana. He is called Yaśodā-nandana. Similarly, all the names of God... Actually, what you say, that there is no name of God, but He has His name, but the name is designated according to His activities. That means that God has His activities, and according to the different types of activities, He has got millions and trillions of name.

So our this propaganda, "Chant the holy name of God"... So somebody may decline that "Why shall I chant the name of Kṛṣṇa? This is Hindu name," or "Indian name." But Caitanya Mahāprabhu says that if you decline to chant the particular name "Kṛṣṇa," then if you have got your name of God, you can chant that also. We are not dogmatic. If you have got actually the name of God, you chant that. That is His instruction.

Lecture on BG 7.1 -- Nairobi, October 27, 1975:

Otherwise he is not sādhu. Kṛṣṇa says in the Bhagavad-gītā, api cet su-durācāro bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ (BG 9.30). That is sādhu. You cannot create sādhu unless he is devotee of Kṛṣṇa. Bhajate mām ananya-bhāk. He is sādhu. So if you want to increase your advancement in Kṛṣṇa consciousness, then you have to intermingle with the person who is sādhu, who are sādhu, mean devotees. Ādau śraddhā tataḥ sādhu-saṅgaḥ. But sādhu-saṅgaḥ... Then gradually you will be inclined to execute devotional service as the sādhus are doing, chanting Hare Kṛṣṇa mantra, offering ārati, offering foodstuff, dressing, so many things. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyam... (SB 7.5.23). The nine different types of methods, that is called bhajana-kriyā. And ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā tato 'nartha-nivṛttiḥ syāt (Cc. Madhya 23.14-15). Then anartha, all unwanted things which you have learned unfortunately, that will be finished. If you mix with, intermingle with sādhu, then you will be purified, and things which are not required at all—artificially you have learned by bad association—that will be... Anartha-nivṛttiḥ syāt. Nobody learns to smoke from the very birth. He has to eat something. He drinks milk, the child. He doesn't say, "Give me a cigarette," but you have learned it by bad association. This is called anartha. You have learned it, drinking tea, coffee, not from the beginning of your life but by bad association. Then this is anartha. So if you engage yourself in devotional service, then these things will disappear automatically. You'll find in our temple, we are cooking so many nice preparations. Perhaps you have tasted some of them. But we are not preparing tea or coffee or meat—nothing. These are anarthas. What is the necessity?

Lecture on BG 7.1-3 -- Stockholm, September 10, 1973:

That is stated in this Bhagavad-gītā. Sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ (BG 14.4). There are different species of life and different forms of life. Sarva-yoniṣu. "As many forms are there," Kṛṣṇa says... Tāsāṁ mahad yonir brahma ahaṁ bīja-pradaḥ pitā: "Their mother is this material nature, and I am the seed-giving father." So God is attractive for everyone and God is equal to everyone. There is no distinction for God that "Here is an animal, here is a man, here is a tree." No. Every living entity is part and parcel of God. That is our understanding of God consciousness, or Kṛṣṇa consciousness.

So we are practicing this bhakti-yoga... Amongst the... There are different types of yoga system. As I have already explained that God is realized as impersonal Brahman, as localized Paramātmā or the Supreme Personality of Godhead. Therefore the process of linking with Him, it is called yoga, and there are different processes of yoga system, out of which three are principle: jñāna-yoga, haṭha-yoga and bhakti-yoga. So bhakti-yoga is the topmost. That is described in the Bhagavad-gītā:

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

Of all the yogis, the yogi who is always thinking of Kṛṣṇa with love and faith... It is not very difficult. Kṛṣṇa says, "He is first-class yogi." So how to become the first-class yogi, that is described in this Seventh Chapter of the Bhagavad-gītā. Kṛṣṇa says personally. If you want to understand God, it is better to understand from God Himself. Instead of speculating what is God, better to understand God from the words of God.

Lecture on BG 7.2 -- London, March 10, 1975:

Ah. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (SB 1.2.13). Everyone has got different type of activities. Formerly it was divided into four: the brāhmaṇa activity, the kṣatriya activity, the vaiśya activity, and the śūdra activity. Now it has been developed at the present moment, so many. But if you again connect all of them, they will come to the same categories or divisions. Some intelligent class of men, they are working day and night about understanding the Absolute Truth or the truth. Just like the theosophists, the philosophers, the theologists, the scientists, so many brain workers, they are working to discover better way of life, how the human society should be more and more happy. So this is the work of the brāhmaṇas. But nowadays the brain is not utilized for understanding Brahman, but for understanding the ways of higher standard of life, sense gratification. Anyway, that is intelligent work. Next the administrative work. Next the productive work. And next the worker, general worker. The same brāhmaṇa, kṣatriya, vaiśya, śūdra.

So Bhagavad-gītā recommends that you work for Kṛṣṇa. If you are engineer, so you use your talent, how to construct a very wonderful temple for Kṛṣṇa. That will be success of your learning engineering. Svanuṣṭhitasya dharmasya. Anyone has got a particular talent. So how to make that talent successful? Now, svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (SB 1.2.13).

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

So in the human society there must be some program how to cultivate such knowledge which can give me relief from this repeated birth and death. That is perfect human society. Otherwise those who are being carried away by the waves of material nature like cats and dogs, that is not proper human society. Human society means which society is making advance in spiritual knowledge, the Aryans. The Aryans means those who are advanced in spiritual knowledge. They are called Aryans. Ārya. Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu (BG 7.3). There are 400,000 species of human beings, different types of human beings. Kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ (SB 2.4.18). There are so many varieties, they are considered lowest, low-grade. They cannot realize what is the aim of life. Kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ. Kirāta, the black race. Sometimes it is interpreted: the Africans or the south part of our country. Kirāta. Huns. These Huns are supposed to be inhabitants of the northern region of Russia. Some of them migrated into Germany. Kirāta, hūṇa, āndhra, pulinda, pulkaśa. There are so many different names. Of course, if we research from history, from the world history, we can find out where there are. But there are varieties of human beings. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu (BG 7.3). All human beings are not of the same standard. There are different standards. But Kṛṣṇa is so kind, Kṛṣṇa is so powerful, that anyone out of this human society can be claimed to become a Vaiṣṇava. Anyone. That is the statement of Śukadeva Gosvāmī. Kirāta-huṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ, ye 'nye ca pāpāḥ (SB 2.4.18). These names are mentioned, but there are many others whose names are not mentioned. Ye 'nye ca pāpāḥ. They are called pāpāḥ. Pāpa means very sinful life. Yad-apāśrayāśrayāḥ. If such persons, such lower-grade persons even, they take shelter of a pure devotee, then they become purified. Śudhyanti, they become purified. How? Prabhaviṣṇave namaḥ. That is the special prerogative power of Lord Viṣṇu. He can deliver anyone in any condition of life. Prabhaviṣṇave namaḥ. That is extra, extraordinary, inconceivable power.

Lecture on BG 7.3 -- Nairobi, October 29, 1975:

That's all. Whole day working for eating, sleeping, sex and defense, that's all. They are not manuṣyas. Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhiḥ narāṇām. Eating... I eat; dog eat. So what is the difference between eating between the dog and me? He is eating according to his taste, I am eating also. The eating business is there in the dog also. Don't think that because you are eating on table, chair, plates, nice preparation... It is eating. People are taking that "Because I am eating on table, chair and nice dish and nice preparation, therefore I am civilized." The śāstra says that it may be different types of taking the eatables, but it is eating. That is even in dog. It does not make any difference. You are not civilized. Similarly sleeping. The dog can sleep on the street without caring for anything. We cannot sleep without nice apartment. So eating, sleeping, mating... Similarly, sex intercourse. Dog has no shame. It can enjoy sex on the street, but we have got some restriction, but the sex is there. Similarly, defense also, bhaya. Bhaya means to take care of fearfulness. That is there in the dog and in you also. It does not make any difference. Because you have got, discovered atomic bomb for defense, it does not mean that you are better than a dog. This is shastric injunction. Because he has to defend himself according to his intelligence and you are defending yourself according to your intelligence.

Lecture on BG 7.6 -- Hyderabad, December 11, 1976:

He is the cause of matter and He's cause of spirit also. So sarvaṁ khalv idaṁ brahma. Everything is from Brahman. Kṛṣṇa is the Supreme Brahman. And Vedānta-sūtra, janmādy asya yataḥ: (SB 1.1.1) "Everything is coming from Him." Therefore Kṛṣṇa said, etad yonīni: "Although this yoni, the different types of living entities, are there, eight million, four hundred...," etad yonīni bhūtāni sarvāṇīty upadhāraya, ahaṁ kṛtsnasya, "they are all caused by Me." Ahaṁ kṛtsnasya. Kṛtsnasya means "of everyone." "Their body is also Mine, and they are spirit soul. They are also Mine."

So everything is Kṛṣṇa's. So therefore this body, I am claiming, "It is my body." It is not my body. It is Kṛṣṇa's. Kṛṣṇa is giving you. Just like father gives the dress to the children. Actually the dress belongs to the father. So when we understand this body is also Kṛṣṇa's energy, I am also Kṛṣṇa's energy, my intelligence is Kṛṣṇa's energy, and my identification is also with Kṛṣṇa, in this way when we realize fully, that is Kṛṣṇa consciousness. And when Kṛṣṇa withdraws, then it is finished. This Kṛṣṇa, when He withdraws the spirit soul from the body, then the body remains, and in due course of times the body becomes... "Dust thou art, dust thou beist." This is mixed up, pañca. Pañca-tattva prāpta. Again the body is mixed up. Just like from the earth you make so many different types of forms. Again, when it is broken, it falls down on the earth, and in due course it becomes earth again.

Lecture on BG 7.18 -- New York, October 12, 1966:

No. Same quality in the sense because these five elements are present there. Without these five elements, no material thing exists. So somewhere the fire is prominent. Somewhere the air is prominent. Somewhere water is prominent. Somewhere earth is prominent. So in this planet, or in some other earthly planet, earth is predominant. Similarly, there are other planets also. So don't think that other planets are vacant. No. So far Vedic literatures are concerned... Just like modern scientists. They are calculating that the moon is full of dust, but according to Vedic literature moon is not full of dust. There are also higher living entities. And from..., from your practical reason also, you can just understand that a lump of dust cannot be so brilliant so that it is illuminating the whole earth. It is not possible. Anyway, let the scientists go on with their own research work. So far we have got information from Vedic literature, all the planets—sun planet, moon planet, Venus—they are all full of living entities, and they have got different types of body.

So as it is not impossible with certain type of qualification to enter into different types of planets, similarly, you can enter into the planet where the Supreme Lord also there. That is also possible. You'll find in the Bhagavad-gītā:

Lecture on BG 9.2 -- New York, November 22, 1966:

Rāja-vidyā rāja-guhyam. Rāja-guhyam. Rāja-guhyam means confidential, very confidential. It is not possible to accept this Kṛṣṇa consciousness very easily, but by the mercy of Kṛṣṇa and by the mercy of Lord Caitanya, it is very easily delivered to us through this chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. Lord Caitanya has discussed a very analytical study of the living entity. He has analyzed that the living entities... There are innumerable living entities all over the universe. If you dig earth, you'll find many living entities. If you make a study of the air, you'll find many living entities. If you go deep into the water, you'll find living entities. So all over the universe there are full of different types of living entities. And He has divided all these living entities into two classes. Some are moving and some are not moving. Just like trees, plants, grass, they cannot move. Stone. Stone has also life, but it is not developed conscious. It is too much covered, stone life. Similarly, a person, even in human body, if he does not understand his position, he's almost stonelike. So these are stones, trees, grass and so many others. They are "not-moving" living entities. And there are moving entities just like aquatics, beasts, birds, reptiles, human being, demigods, oh, celestial angels, so many. There are moving. So out of the moving entities, very small number are human beings. There are 8,400,000's of species of life. Out of that, only 400,000 species of life are this human body.

Lecture on BG 9.2 -- Melbourne, April 20, 1976:

There is another nature. You cannot deny it. Where God's kingdom, creation, how far it is, and how widespread it is—by your imagination you cannot determine. The so-called advancement of scientific knowledge is useless in the estimation of the total creation. This creation, material creation, is one-fourth exhibition of the total creation. And the three-fourth exhibition of the total creation is the spiritual world. So there are also... Like here we have got so many planets and each planet is full of living entities, as this planet is full of living entities, similarly, in other planets, upper, middle, down, there are millions, millions of different types of living entities. It is a false statement that "Only on this planet there is living entities; in other planets there are no living entities." That is nonsensical. There are living entities exactly like this. Maybe the climate, the situation, little different. Just like your climate, India climate... Even on this planet there are different climatic situations, European, American, Australian, Asian. So that is God's varieties of creation.

So we have to take knowledge from the perfect person. So what is the difference between this material world and the spiritual world? In the material world we are conditioned, and in the spiritual world we are liberated. This is the difference. In material... What is conditioned life? Conditioned life means subjected to the rules and regulation of the material nature. That is conditioned life. Just like we have got this body. This is also a condition of the material nature. We have got different types of bodies, why? Because we are conditioned. According to our karma we have got different types of body, 8,400,000's of bodies. So liberated life means not to go under the condition of this material nature. That is liberated life. In the conditioned life there are four defects. Out of many other conditions, so far our knowledge is concerned, that is defective. Why? Because we commit mistakes. Every one of us, we commit mistake, we are illusioned, our senses are imperfect, and we have a tendency to cheat. This is four defects of conditioned life. But the liberated life they have no such conditions.

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

By your blunt senses, you can not understand what is Kṛṣṇa, what is Kṛṣṇa's name, what is Kṛṣṇa's form, what is Kṛṣṇa's activity. Therefore Kṛṣṇa, by His causeless mercy, has come before us in the form of stone so that we can see Him. Because we cannot see beyond stone. We cannot see beyond wood. And wood and stone is also not beyond Kṛṣṇa. That is also Kṛṣṇa. So Kṛṣṇa has given us the facility to worship Him in the way as we can understand. It is not that Kṛṣṇa.... Kṛṣṇa is stone, because Kṛṣṇa says bhūmir āpo 'nalo vāyuḥ. He can take service from this, any form. There are eight kinds of forms. Either you paint, either you make a form from wood, from stone, from jewels, and according to Vedic system there are so many different types of Deities. So Kṛṣṇa can accept your service in any way. That is Kṛṣṇa's omnipotency. He has got omnipotency. But we can handle. If we simply, if we want to worship the gigantic virāṭ-rūpa of Kṛṣṇa, if you want to dress Him with cloth, where is such..., where is there such amount of cloth? How you can do it?

So it is Kṛṣṇa's kindness that He has appeared before you in a small form, so according to your capacity, you can make very nice dress, and Kṛṣṇa, you can dress Him. And by dressing Him, Kṛṣṇa will understand that "Here is my devotee. He is giving Me some service." This is the position. Therefore temple worship, the Deity worship is necessity for the kaniṣṭha-adhikārī. Simply if you think that "Kṛṣṇa is everywhere. I shall think of Kṛṣṇa, meditate on Him," that is not possible. Meditation, that is also regu..., requires good qualification. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). But Kṛṣṇa, by His kindness, arca-mūrti, a child can see also Kṛṣṇa. Any innocent, any illiterate man can see, any man can see—a brāhmaṇa can see, śūdra can see. Therefore the Deity worship so important.

Lecture on BG 9.4 -- Melbourne, April 22, 1976:

So next life they are going to become fish. Yes. Because yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). If you at the time of death, if you think of that, how to swim very nicely within the water, that means next life nature will give you a fish life. You get it. That is God's mercy. Why you artificially try to become a fish? You become actually fish. That is nature's gift. So you'll get. Yaṁ yaṁ vāpi smaran. This is stated in the Bhagavad... Because whatever we practice in our life, so that concept of life, that imagination, continues.

Just like you dream. What do you dream? Whatever you think always, you dream like that. It is mental activities. So those who are trying to become fishlike, nature offers him a actual body of fish. That is transmigration of the soul. We are desiring different types of desires and we are getting a body. This is nature's law. Just like you infect some type of contagious disease. You suffer from that disease. Nature's way. It will be automatically manufactured. That is the disease. Similarly, the body will be automatically manufactured. This is the nature's law. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). You are under the control of the material nature and if you are manufacturing different ideas, nature will give you the facility to have such body. That is called transmigration of the soul. Therefore we find so many varieties of forms of life within the water, on the land, so many plants, so many varieties of trees, so many varieties of insect, so many varieties of birds, beast, and then human life, then civilized life.

Lecture on BG 9.20-22 -- New York, December 6, 1966:

Now, Lord Kṛṣṇa has described different types of transcendentalists. First He has described about the mahātmā, mahātmā, the great soul. And their symptoms have been described, that satataṁ kīrtayanto mām (BG 9.14). They are engaged twenty-four hours, cent percent, in the transcendental loving service of the Lord, yatantaś ca dṛḍha-vratāḥ, and trying to serve the Lord very carefully with vow. So they are first-class transcendentalists or the great soul. And then? Second-class? Those who are trying to understand the Supreme, the Absolute Truth, by identifying himself with the Supreme, that "I am, I am the Supreme." This I have already explained. This "I am Supreme" means "I am part and parcel of the Supreme, of the same quality." So these people, these devotees, not exactly devotees, transcendentalists, they, doing that, when they are little more advanced and if by chance they get association of another pure devotee, then he can understand that "I am not Supreme, but I am the part and parcel of the Supreme." Then he makes further advance and the ultimate goal, as I have several times explained before you, ultimate goal is to know Kṛṣṇa, or the Supreme Lord. That is the ultimate goal.

Lecture on BG 9.20-22 -- New York, December 6, 1966:

Just the opposite. Here, just like when we become intoxicated, we become addicted to so many sinful actions, it is soma-pāḥ. When we drink soma-rasa, it is just the opposite. We become freed from all sinful reaction. That soma-pāḥ is recommended here also. So either they try to go to other planets, or they manufacture here soma-pāḥ, soma-rasa. Of course, at the present moment we have no such facility. But from Bhagavad-gītā it is understood that there was a method.

Anyway, the process is mentioned, described in the Vedic literature, trai-vidyā. Trai-vidyā means Vedas. There are three kinds of knowledge in the Vedas, trai-vidyā: karma-kāṇḍa, upāsanā-kāṇḍa, and jñāna-kāṇḍa. Karma-kāṇḍa means this, how we can adjust material happiness or material living very nice. That is called karma-kāṇḍa. And then upāsanā-kāṇḍa. Upāsanā-kāṇḍa means how to worship the Supreme Lord or the demigod or different types of... There are demigods. The demigods are living beings like us, but they are very powerful. So that upāsanā-kāṇḍa, worship of different demigods is also mentioned there in the Vedas. That is called upāsanā-kāṇḍa. And jñāna-kāṇḍa. Jñāna-kāṇḍa means knowledge, philosophical. So therefore Veda is known as trai-vidyā, trayī. Trayī means three kinds of knowledge there are. So the persons who are more or less materialists—they are not transcendentalists—they take shelter of this Vedic trai-vidyā, three kinds of knowledge. And to prepare themselves to be transferred in other planets they become freed from all sinful reaction.

As I have several times mentioned that your standard of living in America is very nice. So others, people from other parts, they also try to come here and settle here. But you have got restriction, visa department. There is restriction department. You do not allow. So similarly, if you want to go to the moon planet, then you have to qualify yourself. You have to obtain the visa. That is mentioned in the Bhagavad-gītā.

Lecture on BG 9.22-23 -- New York, December 8, 1966:

Avidhi-pūrvakam. Now Kṛṣṇa says... Of course, in India there are different types of worship. That I have already explained. Mostly they worship Lord Kṛṣṇa, mostly. At least 80% of the people, they are Viṣṇu worshiper. And 20% of the people, Hindus, they are worshiper of different gods and impersonalists, like that, still. So here Kṛṣṇa says... But because that is recommended in the Vedic literature. Why? The Vedic literature... That I explained the other day, that worship of different gods, that is also along with Viṣṇu worship. Ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param. Viṣṇu is the central point. Without Viṣṇu worship, with(out) Kṛṣṇa worship, no other worship is successful. So here, those who worship other gods in this conception, that because God is everything, therefore the, any demigod, because the demigod... People, those who are less intelligent, they worship demigod to take immediate effect. Just like a man who is diseased, he is recommended to worship the sun. Sun. Now, that is effective. I may worship... Because when sun is worshiped you have to go to the sunshine and offer something, water and some pradīpa. There are some paraphernalia. So if a diseased man goes to the sunshine, he is actually... He is cured. Sunshine has got... Scientifically also, it has got ultraviolet rays. So one keeps... If he does not take any medicine, if he simply sits down in sunshine, he will be cured. Nature's way. So either you take this way or that way... But one thing is that those who are worshiping sun for cure of disease, for them Bhagavad-gītā says, antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām (BG 7.23). Antavat tu phalaṁ teṣām.

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

Suppose you have given somebody power of attorney to do some business. So after finishing the business, if you see the paper, not very favorable, it has not been done very nicely, still you have to accept. Because your representative has signed it. Yes. Therefore yasya prasādād bhagavat-prasādaḥ **. Kṛṣṇa not satisfied, but if your guru is satisfied, then Kṛṣṇa must be satisfied. This is Kṛṣṇa's obligation. Because He has sent representative. Kṛṣṇa has... ācāryaṁ māṁ vijānīyān (SB 11.17.27). Kṛṣṇa says: "ācārya, that is I am." Ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit. "Never try to neglect ācārya. Nāvamanyeta. Neither think of ācārya as ordinary person. Vedic injunction is one must approach understand all this subject matter.

Jñāna, knowledge and the... Books, volumes of books on any subject matter. As there are different types of magazines for differents of books. Big, big philosophers. Just like written philosophy on the sex impulse. To understand. This is rascaldom. Nobody is how to laugh, how to cry, how to eat, and how to enjoy sex life. No school, college is required to understand these things. These are everyone knows. Volumes of books are required to understand this real knowledge here.

Try to understand: kṣetra-kṣetra-jña. This body and the living entity, soul, who is working with this body, or working on this body. We get, a certain type of body to fulfill our certain type of desire.

Lecture on BG 13.1-3 -- Durban, October 13, 1975:

A small insect, a full-stop-like size, it has also the same anatomical, physiological structure of the body and the same way, jumping and enjoying. You might have seen. So there is no difference between the bodily construction. Everyone has got heart and everything, complete. But according to the desire and karma we are getting different types of body.

This is called material existence. So long we shall desire to enjoy this material world, God will give us facility to possess a similar body so that we can satisfy our desires. Therefore He is situated, witness. Anumantā upadraṣṭā. He is overseer. And without His sanction you cannot act, we cannot act. Therefore His name is anumantā; He gives sanction: "All right, you want to do it? Do it as you like."

But ultimately Kṛṣṇa advises that in this way we'll never be happy. This constant change, repeated change of body and different types of desire, if you continue, you will never be happy. Therefore He advises, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "You just surrender unto Me and just be engaged in My service. Then you will be happy." So here it is said,

kṣetra-jñaṁ cāpi māṁ viddhi
sarva-kṣetreṣu bhārata
kṣetra-kṣetra-jñayor jñānaṁ
yat taj jñānaṁ mataṁ mama
(BG 13.3)

So this is jñāna, knowledge. We must know what is the constitution of this body, who is the occupier of the body, who is the supreme occupier of this body, how they are acting, how the bodily changes are taking place and how we are suffering in this... I say purposefully, "suffering," because in the material world there is no enjoyment. It is illusion. It is only suffering. Only suffering. Duḥkhālayam aśāśvatam (BG 8.15). This place is duḥkhālayam, simply for suffering. And if you say, "Never mind it is. I shall stay here and continue like this," then it is aśāśvatam. That also will not be allowed. You cannot stay. You have to change the position. This is material condition of life.

Lecture on BG 13.2 -- Melbourne, April 4, 1972:

That is not knowledge. Anyone... Just like dog and cat. Dogs and cats, they have no idea that the dog is not this body. It is a soul also. It has taken a dog's body. Cat is also a soul, but by his karma, by his destiny, by his past work, he has to accept this body. A tree, that is also a soul, but by his past karma or action, he has taken this body of the tree. So we should understand from the authority, as Kṛṣṇa says, that idaṁ śarīraṁ kṣetram: "It is a field. It is a concession or..." Field is exactly the term. "Field of work," as we say generally, in the field of activities." So it is field. And I have given a chance to occupy this field and act accordingly. Try to understand. I have got a different type of field, and I have to work on it and reap the result out of it and suffer pains and pleasure. That is already settled up. As soon as I have got a particular type of body, my pains and pleasures are already settled up, already settled up. You cannot make any improvement or degradation.

Therefore śāstra says that, Vedic literature says that

sukham aindriyakaṁ daityā
deha-yogena dehinām
sarvatra labhyate daivād
yathā duḥkham ayatnataḥ

These are very important instructions. Prahlāda Mahārāja says... He was instructing his class friends. He was a five years old boy. And he said, "My dear friends, that the material happiness..." Material happiness means sense gratification. This is material happiness. Everyone is materialistic, or materially advanced, means he has got better facility for satisfying the senses. That is material life. And spiritual life means he does not satisfy his own senses, but he satisfies the senses of God. That is spiritual life.

Lecture on BG 13.4 -- Paris, August 12, 1973:

On this planet, may be some thousands, not four hundred thousand, not all of them are here. Yet here also in the human forms we find so many differences. The Europeans, the Americans, the Africans, the Indians, the Chinese, different forms. That also can be counted, maybe hundred, two hundred different types of forms of human beings. But there are four hundred thousands. Four hundred thousand. That is the human race.

And eight millions other forms. Eight millions. The aquatics, the trees, these plants, the grass and the insects. We have experience how many different types of insects are there in Māyāpur. During night, so many different types of insects come to the fire, to the light. This is another illusion. These insects, they are coming, being attracted by the beauty of the light. The electric light, it is not open. Otherwise, these insects come in the burning fire and die. Beauty. Captivated by the beauty of the fire. So actually it is going on. We are attracted by the beauty of māyā and exactly we are falling to the fire and dying.

So there are so many instructions. Even if you study simply these eight million four hundred thousand different kinds of... So how to study them? Kṛṣṇa is explaining. Tat kṣetram. Tat kṣetram means that kind of, that body, there are so many. Tat kṣetram yac ca yadṛk. How they have attained different types of body? The soul is there. Soul, we have already explained, is the kṣetrajñam. But except the followers of Vedic knowledge, nobody knows. Just like the Christian people they say there is no soul of the animals. And how is not? Kṣetrajñam. Soul is there, everywhere, but they have got their different types of bodies. Therefore Kṛṣṇa says, tat kṣetram. Tat kṣetraṁ yac ca yadṛk ca. How they have got different? Kṛṣṇa has already explained in the fifteenth chapter, they are all Kṛṣṇa's part and parcels.

Lecture on BG 13.4 -- Paris, August 12, 1973:

Who told me just now, in the car? So mostly the so-called educated circle, they are agnostics. They do not believe in God, they do not believe in the soul, and still they are passing on as educationists, learned scholars, professor. This is the pity. Therefore one should learn from Kṛṣṇa, this education system at the present moment, you cannot learn anything positively. They are all vague.

Here Kṛṣṇa says, try to understand, each and every body, tat kṣetram. Why one soul has got a godly body and one soul has got dog body, one soul has got very beautiful body, another soul has got very ugly body? So one has got nails and jaws, one has very nice beautiful hand, fingers. There are varieties. Kṛṣṇa says that sa ca yo yat prabhavaś ca. Prabhavaś ca. And each body has got a different type of influence. Each type of body. This is God's creation.

There are innumerable planets. Each planet has got a different atmosphere. Just like we have got experience within this planet, Europe has got another atmosphere, India has got another atmosphere. Similarly, all the planets, they are of different atmospheres and each and every planet there are varieties of living entities. Just imagine the living entities are eight million four hundred thousand species. So even if you divide so many thousands and hundreds, still, eight million. This is God's creation. God's creation means all these living entities, they want to enjoy this material world in a different capacity and God has given the facility, "Yes, you can enjoy. You can enjoy." He is giving facility. Sarvasya cāhaṁ hṛdi sanniviṣṭo (BG 15.15). He's sitting, God is so kind, Kṛṣṇa is so kind.

Lecture on BG 13.4 -- Paris, August 12, 1973:

So he gave evidence, "My lord, so far my knowledge concerned, I have tested so many men, everyone is insane. It is a question of degree. Now if you consider that he was insane, you, that is your business to punish him, or not punish him. But so far my knowledge is concerned, I have studied so many men and I have found they are all insane." Actually that is the position.

What does it mean, insanity? When his brain is not acting nicely. That is insanity. So anyone who is in this material world, they are against God consciousness. That is the sign of insanity. He's under the strict regulation of God, still he defies, "There is no God. There is no God, I am God." This is insanity. Piśācī pāile yena mati-cchana haya. So how these different types of insanity is visible, that will be explained, Kṛṣṇa. Tat kṣetraṁ yac ca yadṛk ca. Not one kind of body or one kind of insanity, different types of insanities. Yac ca yadṛk ca yad vikārī. This vikārī means transformation. Everyone's brain is vikārī, not in order. Yat vikārī yataś ca yat. How such kind of transformation, vikārī, this derangement has taken place. Sa ca yo yat prabhavaś ca. And prabhavas, everyone, every living entity has got a particular type of prabhavaḥ.

Just like a small bird, immediately he can fly in the sky. And although we are very intelligent, if I want and if you want to fly in the sky, no you cannot. Although he's supposed to be very intelligent, scientist, but I cannot fly. But a small bird will immediately fly. That is his prabhavaḥ. You must have to admit that this is his special power. Similarly, a vulture, he goes four miles up and his eyes are very small. But from the four miles away he will find out where there is a dead body, immediately jump over. And we have got so many big eyes. But we cannot say, after... This spectacle required. You cannot see even one feet. So this is his prabhavaḥ, influence. A vulture, most, but a nasty bird, still it has got so much influence that you cannot compete with him. So you'll find in every creature, every living entity, a special prerogative than the others, than the others. So, with the body.

Lecture on BG 13.4 -- Miami, February 27, 1975:

That we have already discussed, that idaṁ śarīraṁ kṣetram ity abhidhīyate. Every different particular living entity... Not particular. We are all living entities, part and parcel of God. But we have entered into different types of bodies according to our desire. That's it. According to... We have got desires, different types of desires. The eight million four hundred thousand bodies means, at least, we have got eight million four hundred thousand different types of desires. That we have to learn from authorities like Kṛṣṇa.

Therefore He says, tat samāsena me śṛṇu: "You try to understand." You cannot speculate. Is there any psychologist who can say that how many different types of thinking, feeling, willings are there? No, they cannot say. But we must know from Kṛṣṇa, the Supreme Personality of Godhead, that these eight million four hundred thousand species or forms of life are there because there are eight million four hundred thousand different types of desires, exactly eight million four hundred thousand.

This is called Vedic knowledge. Exactly what is the fact, that is stated there. So our process of understanding, this Kṛṣṇa consciousness movement—we do not hear from any bogus person. We hear from Kṛṣṇa. Therefore Kṛṣṇa says for us, those who are Kṛṣṇa conscious, tat samāsena me śṛṇu: "From Me because I am the supreme authority, Kṛṣṇa." Kṛṣṇa says that mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: (BG 7.7) "There is no more superior authority than Me." So we get knowledge from superior authority. That is the process of acquiring knowledge.

Lecture on BG 13.5 -- Paris, August 13, 1973:

"Whether Englishmen are coming to attack? Whether Germany...? Therefore there must be atomic bomb. I shall throw. Therefore you must give me tax." These things are simply the trying to solve the problems of fearfulness. That's all. Defense. So this fearfulness is there in the dog, in the hog, in the small sparrow bird, everywhere.

You have seen the sparrow bird. As soon as one, they land, want to eat something, like this, like this. He's afraid. "Is not somebody coming to kill me?" That's all. Everywhere. In the aquatic also. Everyone is afraid for life. But Kṛṣṇa has given them different types of defensive measures. It is learned from the śāstra that the fish, they can, by the waves of the water, they can understand that "Few miles away there is enemy." They can understand. And they become immediately defensive, how to protect. Because this is struggle for existence. I want to eat you; you want to eat me. Jivo jīvasya jīvanam. This is going on. So everyone is afraid. Everyone is taking defense.

Even tiger is also afraid. Do you know that? Tiger is also. Tiger has become very powerful animal. Everyone is afraid of. He can catch anyone and kill him and eat him. Unfortunately he does not get the opportunity of catching anyone. The tiger cannot eat every day very nicely. He gets once in a week a chance or once in a fortnight a chance to capture an animal. Therefore he kills and keeps it for eating daily. It is not that... Just like you are getting daily Bhagavat-prasādam, nice dish. Nobody is supplying to tiger. Nobody is going to tiger's front: "Sir, kindly kill me and eat me." No. Nobody's going. Everyone has got to struggle. Na hi suptasya siṁhasya praviśanti mukhe mṛgaḥ. This is the statement. This material world is so made that even the lion, if he keeps himself sleeping... Because lion is considered to be the king of the forest. So if he thinks that "I am the king of the forest. So why shall I work? Let me sleep, and my eating animals will come and enter into my mouth..." No. You have to struggle. You have to struggle. You have to find out.

Lecture on BG 13.18 -- Bombay, October 12, 1973:

Jyoti. Jyoti means light. There are different types of light. There is lamp. There is candle. There is electric bulb. The power also, they are different powers: one hundred powers, fifty powers, twenty-five... There are different grades of jyoti. But there is supreme jyoti.

Just like this moon. The moon. This night is full moon. This moon has got its illumination, but wherefrom this illumination comes? It comes from the sunshine. The sunshine is reflected on the moon, and the moon has become illuminating source. Just like in a mirror when there is reflection of the sunshine, the mirror can also reflect another dark place, not independently. Everyone... In childhood everyone has played with a mirror. Just put a mirror in front of the sunshine, and the reflection is there, and you can pass on the reflection in the darkest place and it will be illuminated. Have you got experience? Yes. Similarly, neither the mirror has got reflection, neither the dark place can be illuminated by the mirror. But when the sunshine is there on the mirror, the mirror acts as illuminating agent, and it dissipates the darkness of a corner. So sunshine is the source of all light.

In the material world we have got experience that sunshine, jyoti, prakāśa... But wherefrom the sunshine comes? Sunshine is also a reflection of another jyoti, or illumination. That illumination is called brahma-jyotir. And wherefrom that brahma-jyotir emanates? That emanates from Kṛṣṇa. Just like the sunshine is emanation from the sun globe, and the sun globe is fiery, illuminated, on account of the persons within the sun globe. They have got some bodily rays. That rays is emanating from their body. Therefore the whole sun planet looks like fiery planet. And from there the illumination comes, and it is reflecting on the moon, and the moon is illuminating the whole dark night. This is called pūrṇimā. So one is borrowing the illumination from the other. But there is the supreme source of illumination. That is Kṛṣṇa.

Lecture on BG 13.18 -- Bombay, October 12, 1973:

So there are difference of scientists' opinion, but according to Vedic literature we understand that there are innumerable planets, and one of the planets is the moon planet. Nakṣatrāṇām ahaṁ śaśī. Nakṣatrāṇām: "Among the stars and planets," Kṛṣṇa says, "I am the moon."

So jyotiṣām api jyotis tamasaḥ param. So this jyoti, this illumination, is beyond this material world. And because there is illumination, that illumination is reflected in the material world. You will find the reflection, bluish reflection, in the sky. It means that brahma-jyotir is bluish because it is coming out from the blue body of Kṛṣṇa. Therefore it is bluish. We see the sky bluish, and in darkness we see, although it is darkness, there is some brightness in the sky. Always the sky is... The sky is everywhere, but the covering is seven times covered by different types of material elements, and that brahma-jyotir is penetrating through the covers, and little reflection we can see in the sky. So therefore, here it is said,

jyotiṣām api taj jyotis
tamasaḥ param ucyate
jñānaṁ jñeyaṁ jñāna-gamyaṁ
hṛdi sarvasya viṣṭhitam

Viṣṭhitam. Kṛṣṇa is situated in everyone's heart. Actually He is knowledge, and He is the object of knowledge, jñeyam, and one should try to understand Kṛṣṇa. Jñānaṁ jñeyaṁ jñāna-gamyam. And He is in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Simply we have to know the process how to know Him. That is explained already, We have discussed. Amānitvam adambhitvam ahiṁsā kṣāntir ārjavam (BG 13.8), ācāryopāsanam, indriya, vinigrahaḥ, bhakti-yoga... Māṁ ca yo 'vyabhicāreṇa bhakti-yogena... (BG 14.26). These things are already discussed. So human life is meant for understanding this. Athāto brahma-jijñā... These are all Brahman subject. They are not material subject matter. Tattva-vastu. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11).

Lecture on BG 13.20 -- Bombay, October 14, 1973:

Anukūla. Anukūla means favorably. Kṛṣṇānuśīlanam, Kṛṣṇa consciousness. Always thinking how to make Kṛṣṇa happy. That is bhakti. Ānukūlyena kṛṣṇānuśīlanam. Just like gopīs, the first-class example are the gopīs or the inhabitants of Vṛndāvana. They are all trying to make Kṛṣṇa happy. That is Vṛndāvana. If here also, if you try to make Kṛṣṇa happy, this can be converted into Vṛndāvana, Vaikuṇṭha.

But that attitude we haven't got. We have got... By the influence of māyā, we have become puruṣa. We want to enjoy. "Why this Kṛṣṇa shall enjoy? I shall enjoy. I am Kṛṣṇa. I am God." This is going on.

So the enjoyable is this matter, this material world, and the living entities, they are trying to enjoy. They are not actually enjoyer. They are suffering. They are becoming entangled because by this enjoying spirit we are developing different types of mentality, and at the time of death, according to that mentality, I get the next body. That means by this enjoying spirit I am getting entangled. I am not becoming free. If at the time of, if I live like dogs, dog mentality, then naturally at the time of death my mentality will be like a dog and naturally I get a dog's body. Then I enjoy. The dog is also enjoying. They forget. The animals... The ant is also enjoying, and Lord Brahmā is also enjoying. So this puruṣa spirit is material life.

So that puruṣa... Puruṣa means the living entity. Kṛṣṇa says here that prakṛtiṁ puruṣaṁ caiva viddhy anādī. Anādī, eternal. It is not temporary; it is eternal. There are five things: the living entities, the prakṛti, God, and the work... There are... Prakṛtiṁ puruṣaṁ caiva viddhy anādī. Anādī means eternal. It is not created. It is there but it becomes manifested. Just like in the Bhagavad-gītā it is said, bhūtvā bhūtvā pralīyate (BG 8.19).

Lecture on BG 13.22 -- Bombay, October 20, 1973:

Here every living entity is situated anyathā-rūpam. Anyathā-rūpam means otherwise, which is not his nature. His nature is to serve, but he is staying here not as servant but as master. (aside in Hindi)

So puruṣaḥ prakṛti-stho hi bhuṅkte (BG 13.22). Bhuṅkte means "enjoys." Prakṛti-jān guṇān. Prakṛti... He has come here to enjoy, but he is enjoying not the prakṛti, but prakṛti-jān guṇān, means the qualities of the prakṛti. There are three qualities of the prakṛti: goodness, passion and ignorance. Prakṛti-jān guṇān. These, these are products of material world. It is therefore described in another place, daivī hy eṣā guṇamayī (BG 7.14). Guṇamayī mama māyā duratyayā. This illusory energy is... There are three qualities, qualitative. Some of them... Therefore we find different types of species of life.

Every living entity has associated with a particular type of guṇa. There are three guṇas, namely, goodness, passion, and ignorance, and if you mix them up, then it becomes nine. Three into three equal to nine. And again if you mix up, nine into nine, then it becomes eighty-one. Therefore there are eight million four hundred thousand species of life. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Nine hundred thousand species in the water. Similarly, birds, beasts, trees, insects, animals. Then we come to the human form of life. These different types of bodies are meant for enjoying in a different spirit.

Everyone is trying to enjoy. But he is enjoying... He is not enjoying the prakṛti, but he is enjoying the association of the guṇa. Puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān, kāraṇaṁ guṇa-saṅgo 'sya (BG 13.22). So every living entity is suffering or enjoying. There is no enjoyment. Everyone is suffering, but he... That is called māyā. He is suffering but he takes it as enjoying. Even the hog, the pig, he is eating stool, but he is thinking that he is enjoying. He is enjoying. He enjoys a certain type of food according to his quality.

Lecture on BG 13.22 -- Bombay, October 20, 1973:

So by pious activities you can get all these things. And impious activities, the opposite number: in a family, abominable, pāpa-yoni, lower-grade family, not very beautiful, not educated, suffering in so many ways. So either you get this life or that life, the janma-mṛtyu-jarā-vyādhi is there. It is not that because you have got very beautiful body and born in very high-class family and highly educated, you will avoid janma-mṛtyu-jarā-vyādhi. That is not possible. The real problem is janma-mṛtyu-jarā-vyādhi.

So kāraṇaṁ guṇa-saṅgo 'sya sad-asad... Sad-yoni (BG 13.22), high-class life, and asad-yoni, pāpa-yoni... So why one is born in lower grade family? Why one is born in high-grade family? Kāraṇaṁ guṇa-saṅgo 'sya. The cause is as he has associated with different types of qualities. So unfortunately, this science, that there is birth after death, and there is, actually, we are experience, we are seeing, but they do not inquire. They think that one can improve. That is not possible. Unless he changes the quality, he cannot improve. That is not possible. They do not know it. They are falsely trying to improve the position. Nobody is trying to become poor. Everyone is trying to become rich. But it is not possible. Because he has got a particular type of body, and that body is already destined, and he has to achieve happiness or suffer distresses according to the body.

Therefore śāstra says, tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ: (SB 1.5.18) "You should try for that thing which you did not receive in your past lives." Past life, by our pious activities or impious activities, we have got a different type of body, here or in higher planetary system. That's all right. But that is not solution of my problem. The real problem is janma-mṛtyu-jarā-vyādhi (BG 13.9). So we should try, we should save time and utilize it, how to get out of this janma-mṛtyu-jarā-vyādhi. That is the whole Vedic civilization.

Lecture on BG 13.22-24 -- Melbourne, June 25, 1974:

Prabhupāda: Because you desire to fall down. Here it is explained that "Don't fall down." And as soon as you associate with the material nature, then you fall down.

Devotee: Śrīla Prabhupāda, I can't understand why we should have an impure desire when we are already serving...

Prabhupāda: Because you have got little freedom. Why one is not coming here and going to the liquor shop? It is his desire. Because he has associated with a different type of material quality... The same man who was drinking, now, as soon as they come in our association, he becomes a saint. Why? The American government spent millions of dollars to stop this habit of intoxication, LSD. And as soon as the same man comes to our society, he immediately gives up. Why? It is practical. Immediately. At the initiation time we ask that "You don't touch all these things." Yes. That's all. See practically. Especially in the Western countries they are habituated to all these things, meat-eating, illicit sex, intoxication, gambling. How they give it up? Association. We are opening so many branches all over the world to give opportunity of association. It is not a business firm. Just to give spiritual association, chance. Why you are going the street saṅkīrtana? We are giving chance: "Come here, be saved." It is not business.

So this Kṛṣṇa consciousness movement is the topmost philanthropy, welfare activities to the human society. Those who are intelligent, they are understanding. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu (BG 13.22). Others they are associating with different qualities of the material nature, and nature is prepared, "Come on, sir, you take this body." You are not scientist, so-called scientist can save you. When this body is finished, then you are under the control of material nature. Whatever body she will offer you, you have to accept. You cannot say "No, no. I cannot accept this body." "No, no. You are nothing. You are under my grip."

Lecture on BG 13.23 -- Bombay, October 22, 1973:

A nice body, born in rich man's family or brāhmaṇa's family, scholar's family, janma, opulence, aiśvarya, beauty, beautiful body, and very good education—these distinctions are there because the paramātma-puruṣa is observing the activities of the jīvātma-puruṣa. And according to his karma according to his desire, He is giving a different type of body. Īśvaraḥ sarva...

Another place it is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). "That Supreme Personality of Godhead as Paramātmā, Antaryāmī, is situated in everyone's heart." Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā: (BG 18.61) "And He is directing māyā to give him a particular type of body and he is moving with that body." Yantra. Just like if you get a car, according to the price, you can get car. You can get a Rolls Royce car, Chevrolet car, Cadillac car or a Ford car or Ambassador car or a Jeep. So as you can pay for it, you get a different type of car, and you can travel, similarly, according to your karma, good and bad, you are getting a type of body. There are eight million four hundred thousand species of body. You can get one of them and suffer and enjoy.

Tathā dehāntara-prāptiḥ (BG 2.13). You have to change your body. Next body you can get a cat's body or dog's body, a tree's body or a demigod's body or a Brahmā's body or a Indra's body, Indian body, American body, serpent body, insect body, bird's body, aquatic, any, any, There is no guarantee. That will be awarded to you according to your karma. Unfortunately, they do not know it. Just like animals. The animals do not know how to get a better body.

Lecture on BG 13.26 -- Delhi, September 22, 1974:

You have seen the Hindus. They offer oblations to the forefathers. So they will go the Pitṛloka. Yānti bhūtejyā bhūtāni. And those who are ordinary, materialistic persons, they remain in this world. And mad-yājino 'pi yānti mām. "And those who are Kṛṣṇa conscious, they will come to Me." Kṛṣṇa says. So why not become Kṛṣṇa conscious and go directly back to home, back to Godhead? This is our mission. You have to prepare for the next life.

So there are so many different types of next life. Beginning from Brahmaloka down to the... Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna (BG 8.16). So why should we try for making a better position within this material world? Why? Why should we waste our time like that? We have seen that to occupy the post of president, Mr. Nixon, how much he had to work in the beginning. I was at that time in America. He was advertising, "America needs now Nixon." So he had to spend millions and millions of dollars, so many cliques and so many intricacies, political... But it is gone, the presidency. Somehow or other. And now he is dragged down. Now he's offered position.

So similarly, going to the higher planetary system, you have to undergo so many austerities, penances... Or even if you can go to the Brahmaloka or Brahman effulgence... Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). There is no security in any place. But Kṛṣṇa says, yad gatvā na nivartante tad dhāma paramaṁ mama: (BG 15.6) "But you can go at a place wherefrom you haven't got to return. That is My paraṁ dhāma." So why not that? Mad-yājino 'pi yānti mām (BG 9.25). So if you worship Kṛṣṇa... The simple thing... Kṛṣṇa has agreed to take your service. Because you cannot see Kṛṣṇa physically. You can see. This Kṛṣṇa, when He's present in, this mūrti, Deity, He's physically present. Because you cannot work without Kṛṣṇa's being physically present. Kṛṣṇa is everything.

Lecture on BG 15.1 -- Bombay, October 28, 1973:

So this is the description of Vedic literature. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). That will be described. Veda means knowledge. Vetti veda vida jñāne. Vid-dhātu. From vid-dhātu, the word Veda has come, which means knowledge. There are different kinds of knowledge, and all kinds of knowledge you can get perfectly from the Vedas. There is Dhanur-veda, Āyur-veda, Ṛg-veda, Sāma-veda, different branches of Veda, but the objective of studying Vedas means to understand Kṛṣṇa. Vedaiś ca sarvaiḥ. All kinds of Vedas. Any book of knowledge. There are different types of book of knowledge. So if by studying the books of different types of knowledge one comes to the understanding of knowing the Supreme Personality of Godhead Kṛṣṇa, then his knowledge is perfect.

Therefore Kṛṣṇa says, bahūnāṁ janmanām ante (BG 7.19). After studying Vedas, speculative knowledge, bahūnāṁ janmanām ante jñānavān, when one is actually a wise man, bahūnāṁ janmanām ante jñānavān māṁ prapadyate, he surrenders to Kṛṣṇa. Why? Vāsudevaḥ sarvam iti (BG 7.19). Because Kṛṣṇa is everything. Parasya brahmaṇaḥ śaktiḥ. Whatever we see, whatever we experience, that is, everything, Kṛṣṇa's energy. This material world is also expansion of Kṛṣṇa's energy. Similarly, the spiritual world is also expansion of Kṛṣṇa's energy. The brahma-jyotir is also expansion of Kṛṣṇa's energy. Paramātmā is also expansion of Kṛṣṇa's plenary portion. In this way, when one understands perfectly well that whatever we are experiencing, that is Kṛṣṇa's energies...

Lecture on BG 16.2-7 -- Bombay, April 8, 1971:

Now, Arjuna is encouraged because Arjuna was thinking in the terms of material calculation. Just like Gandhi introduced this nonviolence. That is material calculation. It is all right. To become nonviolent is good qualification. But from spiritual calculation... Spiritual calculation means that surrendering unto Kṛṣṇa and then act. The difference between bhakti-yoga and ordinary karma is this: that when one's senses are purified under the direction of Kṛṣṇa or His representative, that is bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. What is bhakti? Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). One has to become purified, sarvopādhi-vinirmukta. At the present moment we are encumbered with different types of designations. "I am Indian," "I am Christian," "I am Hindu," "I am Muslim," "I am this," "I am that." They are all upādhis. But when one comes to the understanding that "I am eternally servant of Kṛṣṇa," that is liberation. That is sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Being identified with Kṛṣṇa's interest, he becomes nirmalam. That is mukti. Nirmalam means mukti. So long we are contaminated we are not mukta; we are conditioned. And as soon as we become nirmalam, that means mukti.

Lecture on BG 16.5 -- Hawaii, January 31, 1975:

Don't think in that way, just like it is stated in the English dictionary: "Kṛṣṇa, one of the Hindu gods." But Kṛṣṇa does not say that "I am the Hindu god." They have made in the dictionary, "Kṛṣṇa, one of the Hindu gods." They have no knowledge about Kṛṣṇa. Kṛṣṇa says, sarva-yoniṣu kaunteya: (BG 14.4) "In all species of life." There are 8,400,000 species of life. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Nine lakh species in the water, and trees and plants, there are two million species. Similarly, insects, sthāvarā lakṣa-viṁśati. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati, kṛmayo rudra-saṅkhyayaḥ. Eleven lakhs species, 1,100,000 species of insects, serpents, snakes, like that, gradually developing from water, fish, to... As the water dries up, then they come out as grass, as vegetables. Then grow, different types of trees, plants, creepers. Then gradually develops to become insects, flies. Then develops to serpents.

In this way, this is evolution. The Darwin's theory, he does not know. He has caught up some words from this Padma Purāṇa and tried to give his own invention. The evolution is already there. But this is the evolution. From aquatics to plants, trees, then insect, then bird, then beast, then human being, civilized and not civilized. Then demigods, then others. That is the evolutionary process. So Kṛṣṇa says that sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ: (BG 14.4) "All kinds of forms that are coming out of the 8,400,000 species of life," tāsāṁ mahad yonir brahma ahaṁ bīja-pradaḥ pitā, "I am the seed-giving father, and the material body is given by the material nature." Just like father gives the seed, impregnates the mother, and the mother supplies the body. The body belongs to the mother, and the spirit soul belongs to... Not be... To the supreme father. But it comes through the material father. Actually the supreme father is Kṛṣṇa. Therefore He says, ahaṁ bīja-pradaḥ pitā. So Kṛṣṇa is for everyone. Kṛṣṇa is not monopolized. This is a wrong theory, "He is a Hindu god." No. He is for everyone. Otherwise how you Americans, Europeans and others outside India, how you are accepting? Because originally Kṛṣṇa is your father, everyone's father. Mamaivāṁśo jīva (BG 15.7), all living... Not only you, but the animals, the trees, the plants, the insects, the serpent, the aquatics, the fish—everyone the son of Kṛṣṇa. This is daivī sampat.

Lecture on BG 16.6 -- South Africa, October 18, 1975:

He says, teṣāṁ satata-yuktānām. Anyone who is twenty-four hours engaged in serving the Lord, bhajatām... This is called bhajana, always engaged in Kṛṣṇa's service, bhajana-prīti..., with love and faith. To such person, He gives a direction. What is that direction? Buddhi-yogaṁ dadāmi tam: "I give him that buddhi-yoga." What for? Yena mām upayānti te. "By the process by which he is anxious to come to Me, I give intelligence, 'Yes, come this way. You come to Me.' " And those who are not devotee, they want to eat and sleep and sex life and defense in different types of bodies. The dog is also defending with his claws and teeth. The tiger is also defending. The man is also defending. And man is also have sex life, or the tiger has also sex life. The dog has also sex life. The dog is eating. The man is eating. In these affairs they offer, "Give me this facility, my Lord. I want to eat without everything with any dis..." "All right. You take the body of a hog and you eat stool." This direction. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11). So as you want...

So these different types of want is different type of people. A demon's want is different and a demigod's want is different. But Kṛṣṇa in both cases is the director. If he wants to prosper in this line, "All right, take My direction. Do it. You become a first-class demon like Hiraṇyakaśipu, Rāvaṇa, and become very powerful and create a situation by which both you and your whole family will be killed." That direction is there. And to a demigod, devotee, His direction he has. He he goes back to home. He plays with Kṛṣṇa as cowherds boy. He dances with Kṛṣṇa as gopī. He becomes Kṛṣṇa's father, Kṛṣṇa's mother. Clear it. Is it clear or not?

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

There are many people; they do not like us because we are preaching God consciousness. This is our fault. Even in our country, in India, the government do not like us because nowadays, everywhere practically, the demonic people being very much increased, the government is also demonic. So they do not like people in divine nature. They will tolerate all kinds of noise, barking of the dogs, the motor car passing, the aeroplane on overhead. But as soon as there is kīrtana, they're disturbed. They'll tolerate so many different types of noise, but they'll not tolerate kīrtana. That is from the very beginning.

In New York, when we started this movement, so in the morning, at seven o'clock, we used to hold our class, and there was little sound. Immediately the tenants from upwards, they'll come down and complain. Sometimes they will call for police. And on the street, Second Avenue, there is always big, big trucks and motor cars going on, heavy sound. Then in your country the garbage carrier sound, the digging sound. So many sound they'll tolerate. And as soon, "Hare Kṛṣṇa," "Oh, it is intolerable." (laughter) This is demonic, the demonic. They'll not hear. Because that will do good to them by hearing, they'll not accept it.

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

The modern scientists, philosophers, Western people, they don't accept that God is the creator of everything. And their theory of creation is the chemical composition. One gentleman has written one book, "Chemical Evolution." They think that chemical combination is the cause of life. So the asuras' theory of creation is aparaspara-sambhūtaṁ kim anyat kāma-haitukam. It is a chance theory, but we don't accept. We are preaching against them, writing books against them. We are challenging this atheistic theory of creation. So this asuric... The Kṛṣṇa consciousness movement is against the asuras. Every time, always, Kṛṣṇa also comes down to kill the asuras. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). (break) Asuras cannot flourish by their atheistic theory. Unless one comes to Kṛṣṇa consciousness, he has to be put into the different types of asuric yoni to suffer in this material world. And if we continue this Godless civilization, Kṛṣṇa says here,

tān ahaṁ dviṣataḥ krūrān
saṁsāreṣu narādhamān
kṣipāmy ajasram aśubhān
āsurīṣv eva yoniṣu
(BG 16.19)

He keeps them always put into this asuric yoni, everlastingly forgetting the Supreme Personality of Godhead, and suffer in this material world. So so long we remain in the asuric tendency, then we cannot understand Kṛṣṇa.

Lecture on BG 16.11-12 -- Hawaii, February 7, 1975:

Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). So we have to do like that, not like the asuras or demons. Thinking must be there, but if you think of this body—how to keep it very comfortably, how to enjoy senses, how to have more money, how to have more men or women, how to see naked dance, how to do, how to this, how to this—then you are demon. And at the time of death, naturally we shall think of. Then I get again demonic life or animal life or tree life.

There are so many different forms of life. That is in our presence. Before us there are so many examples. If you get a life of a tree, naked... Tree is naked. He's not ashamed to remain naked. And for ten thousand years you stand up. Wherefrom this life comes? It requires thought. Why the world is not full of one kind of forms of life? Why there are different types of life? Because different desires and nature's law. Nature's law, there is no excuse, the same thing, that if a child even touches fire, nature is not very merciful. It will burn. Similarly, at the time of death we have to think very rightly. That is required. That is human life. You have to train yourself in such a way that at the time of death you think of Kṛṣṇa.

Therefore Kṛṣṇa advises, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65), mām evaiṣyasi asaṁśayam. Asaṁśayam, without any doubt. If you want to go back to home, back to Godhead, which is known as Kṛṣṇaloka, Vaikuṇṭhaloka... Vaikuṇṭhaloka means... Kuṇṭha means this anxiety, and vaikuṇṭha... Vigata-kuṇṭha. Vigata means without. There is no more any anxiety. That is Vaikuṇṭhaloka, spiritual world. Material world is kuṇṭha. Kuṇṭha means anxiety, full of anxiety, and Vaikuṇṭha means there is no anxiety. Everything is freedom. Sac-cid-ānanda. Vaikuṇṭha life means sac-cid-ānanda. Kṛṣṇa's body is sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Not only Kṛṣṇa's body, anyone who lives in the spiritual world, his body is spiritual body, and spiritual body means sac, cit, ānanda. Sat means eternal. Spiritual body never annihilates. The material body annihilates. Every one of us, we have got now material body. It will annihilate. But in the spiritual world, when you have got spiritual body, it does not annihilate. Eternal. Eternal life. And cit means knowledge. So in this material body we have no knowledge. Even if we have got..., now imperfect knowledge, limited knowledge. But in the spiritual life you have got full knowledge. That is spiritual life. And ānanda.

Lecture on BG 16.13-15 -- Hawaii, February 8, 1975:

Tat-paratvena nirmalam. Sarvopādhi-vinirmuktam (CC Madhya 19.170). I am desiring now with upādhi, designation. I am Indian; I am desiring in a way. You are American; you are desiring in another way. Similarly, cat is desiring another way. The dog is desiring another way. Everyone has got desires, different types of desire. Child is desiring some way or other. The boy is desiring another way. So the desire is on account of this body, different desire. So when we become transcendental to the bodily concept of life, then we come to the spiritual platform. In that platform the only one desire is how to serve Kṛṣṇa. That is required, not to become desireless but to purify the desire. That is bhakti.

Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Nirmala means without any dirt, cleansed completely, crystal clear. That is required. The senses will be there, the mind will be there, the intelligence will be there, I'll be there—everything will be there, but we have to cleanse the desire, purify the desires. Āśā-pāśa-śatair baddhāḥ. Here, the demons, they're also desiring, but baddhāḥ: they are becoming conditioned. But a devotee, he's also desiring, but he's mukta, means liberated. Therefore in the Bhagavad-gītā it is said, yajñārthe karmaṇo 'nyatra, karma-bandhanaḥ: "You work for performing sacrifice, performing sacrifice." Sacrifice, yajña... Yajña means to satisfy the Supreme. That is sacrifice. I sacrifice my own convenience. I take all kinds of troubles... There is no trouble. It is pleasure, just like the mother takes all kinds of trouble for the little child, but she does not think that is trouble. That is pleasure. When you do something out of love, that is pleasure. That is not trouble. So in the transcendental platform, devotional service, anything you do, that is pleasure. That is not trouble. Just like you are dancing here. Actually, bodily, there is some trouble because you are perspiring, but you are not feeling the trouble; you are feeling pleasure.

Lecture on BG 18.45 -- Durban, October 11, 1975:

In every respect we can render service. In all positions we can render service to Kṛṣṇa. And that is being taught here: sve sve karmaṇi, sve sve karmaṇy abhirataḥ. You are a medical man. You are giving service. You can also be engaged in giving service to Kṛṣṇa. Sve sve karmaṇi. Or you are a businessman or you are engineer, whatever you may be. Sve sve karmaṇi. Everyone has got a particular type of duty, engagement. That is dharma. So sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ. He can become perfect. Saṁsiddhiṁ labhate naraḥ. Svakarma-nirataḥ siddhiṁ yathā vindati tac chṛṇu: "I will explain to you," Kṛṣṇa says. Now the svakarmaṇa, svakarma...

Of course, now we are engaged in so many different types of duties, but the Vedic civilization, there are four divisions of society and four division of spiritual enlightenment. It is called varṇa and āśrama. Four varṇas means brāhmaṇa, kṣatriya, vaiśya, śūdra. This is social arrangement. And spiritual arrangement-brahmacārī, gṛhastha, vānaprastha and sannyāsa. So we are known, advertised, as Hindu. Actually there is no such word in the whole Vedic literature, Hindu. It is a name given by the Mohammedans on account of the river Sindu. They pronounced sa as ha. So the Sindu was mispronounced as Hindu and the side, or this side of Indus River, who resided, they are called by the Mohammedans as Hindus. The Hindu name is given by the Mohammedans. Actually, our dharma is varṇāśrama-dharma, four varṇas and four āśramas. That is the real name, varṇāśrama-dharma. The whole Vedic culture is dependent on varṇāśrama. It is meant for everyone, not that it is meant for Indians only, no. Four varṇas and four āśramas.

Page Title:Different types of... (Lectures, BG)
Compiler:Visnu Murti, RupaManjari
Created:17 of Nov, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=105, Con=0, Let=0
No. of Quotes:105