Disagreement (Lectures)

Expressions researched:
"disagree" |"disagreeable" |"disagreed" |"disagreeing" |"disagreement" |"disagreements" |"disagrees"

Bhagavad-gita As It Is Lectures

You may disagree, but what is the principle? Do you mean to say the state is wrong, the government is wrong?

Lecture on BG 2.9 -- Auckland, February 21, 1973:

Prabhupāda: No, that I explained, that Kṛṣṇa was advising to kill, to fight. That... He is explaining that killing of the body is not killing of the soul.

Woman (1): But you can't... Your body might be an illusion, but to you it's real. And if you abused your life, then

that's...

Prabhupāda: Fighting is a kṣatriya's duty, you see. Just like I can give you one example. Just like one man is ordered by the state that "This man should be hanged." Does it mean that the state is enemy of this man?

Woman (1): I disagree with hanging completely.

Madhudviṣa: She also disagrees with hanging.

Prabhupāda: You may disagree, but what is the principle? Do you mean to say the state is wrong, the government is wrong?

Woman (1): (Yes)

Prabhupāda: Well, that is an individual opinion. But according to śāstra, we have to understand that... Suppose your dress, something unclean dress, you have got. So if somebody says that "You take out this unclean dress. Get a...," so is that very (sic:) enimating. Because after all, the soul is within the body. So if the body has become unclean, or some other reason, the body has to be changed, so that is not lack of love. Therefore we have to understand actually what we are. Am I this body or something else?

Individual person means you have got your own opinion, I have got my own opinion. Therefore sometimes we disagree. Because you are individual, I am individual. And because we are all individuals, as part and parcel of God, then God also must be individual. This is study.

Lecture on BG 2.11 -- Edinburgh, July 16, 1972:

Just like you take a drop of water from the ocean. You can understand what are the chemical composition of the ocean. You can understand. So that is called meditation. To study oneself, "What I am." If one has actually studied himself, then he can understand God also. Now take, for example, "What I am." Even you meditate upon yourself, you can understand that you are an individual person. Individual person means you have got your own opinion, I have got my own opinion. Therefore sometimes we disagree. Because you are individual, I am individual. And because we are all individuals, as part and parcel of God, then God also must be individual. This is study. As I am a person, so God is also person. God cannot be imperson. If we take God as the original father, supreme father... The Christian religion believes. All other religion believes. And we also believe, Bhagavad-gītā. Because Kṛṣṇa says, ahaṁ bīja-pradaḥ pitā (BG 14.4), "I am the original father of all living entities." So if God is father of all living entities and we all living entities, we are individual person, how God can be imperson? God is person. This is called philosophy; this is called logic.

The pilot is there. Machine is there also, but the floating is depending not on the mechanical arrangement, but on the pilot. Is there any disagreement? If the pilot is not there, the whole machine immediately will fall down.

Lecture on BG 2.30 -- London, August 31, 1973:

The spirit is there; therefore, the gigantic universe is resting on the spirit. Either the supreme spirit Kṛṣṇa, or the small spirit. There are two kinds of spirit. Ātmā and paramātmā. Īśvara and parameśvara. So the matter is explained by Kṛṣṇa, apareyam itas tu viddhi me prakṛtiṁ parāṁ yayedaṁ dhāryate. Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). So spirit is bearing. Everything is explained in Bhagavad-gītā. The gigantic big, big planets, why it is floating weightless in the air? That is also explained. Gām āviśya aham ojasā dhārayāmi (BG 15.13). That, just try to understand. A big 747 airplane taking five hundred, six hundred passengers is floating, flying in the sky without any difficulty. Why? Because the pilot is there. Not the machine. Don't think that it is gigantic machine; therefore it is flying. No. The pilot is there. Machine is there also, but the floating is depending not on the mechanical arrangement, but on the pilot. Is there any disagreement? If the pilot is not there, the whole machine immediately will fall down. Immediately. Similarly, the statement in the Bhagavad-gītā, gām āviśya aham ojasā. Kṛṣṇa enters into the gigantic planet. He is within the... Aṇḍāntara-stha-paramāṇu-cayāntara-stham. It is stated in the Brahma-saṁhitā.

I may disagree with my father in so many points of view, but if somebody asks you, "Who is your father?" oh, I will have to say the same enemy, who I have taken as my enemy.

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

We are eternally related with the Supreme Lord, just like the father and the son is eternally related. That relation cannot be cut off. A father may become, a son may become rebellious to his father, but he cannot say that "he is not my father." Is it possible? No, that is not possible. How can it be possible? I may disagree with my father in so many points of view, but if somebody asks you, "Who is your father?" oh, I will have to say the same enemy, who I have taken as my enemy. Similarly, as the father and the son, the relationship cannot be cut off, similarly, our relationship with the Supreme Lord cannot be cut off. It is not possible. If we want to cut off our relationship with the Supreme Lord, or God, by artificial means, then the result will be that we shall be more and more unhappy.

Nobody is master. So this false conception of becoming master is called māyā, illusion. Nobody is master. Therefore one who disagrees to become servant of God, he is befooled.

Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969:

The Caitanya-caritāmṛta says, therefore, "The master is only Kṛṣṇa." Ekale īśvara kṛṣṇa āra saba bhṛtya: (CC Adi 5.142) "Only Kṛṣṇa, or God, is master, and everyone is servant." Yāre yaiche nācāya se taiche kare nṛtya: "Each servant is dancing according to the order of the Supreme." That's all. Nobody is master. So this false conception of becoming master is called māyā, illusion. Nobody is master. Therefore one who disagrees to become servant of God, he is befooled. It is said, "But those who, out of envy..." He is constitutionally servant, but he is envious: "Why shall I become God's servant? I shall become God." You see? Everyone is claiming, "Oh, everyone is God. Why? What is the use of becoming servant of God? I am God." This is enviousness. So if one refuses to serve God and become envious, "disregard these teachings and do not practice them regularly are to be considered bereft of all knowledge." Because he is servant, but he is thinking, "I am master. I am not serving anyone." This is māyā, bereft of all knowledge.

Then you mean to say disagreement, agreement, the same thing? Then I cannot follow you.

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

Prabhupāda: How? Do you agree with me? Do I agree with you?

Guest (2): Er... Not truly.

Prabhupāda: Yes. We do not agree. Therefore your consciousness, different; my consciousness, different. When we agree, then it is the same. When we come to the point of agreement, then it is the same.

Guest (2): It's the same, even we disagree because disagreement is a part of the same supreme soul.

Prabhupāda: Then you mean to say disagreement, agreement, the same thing?

Guest (2): Yes.

Prabhupāda: Then I cannot follow you.

We are all defective. We cannot give our opinion. That is the disagreement with our preaching and others.

Lecture on BG 4.19 -- Bombay, April 8, 1974:

So this is the paramparā system. Kṛṣṇa said to the sun-god Vivasvān. Vivasvān exactly transferred the message to Manu. Manu transferred the message to Mahārāja Ikṣvāku. Mahārāja Ikṣvāku is the first king of the Sun Dynasty, sūrya-vaṁśa, kṣatriya, the forefather of the dynasty where Rāmacandra, Lord Rāmacandra appeared. So the... That is ācārya. So we have to accept. At the present moment, the ācārya, Kṛṣṇa, is instructing Arjuna. So Arjuna is ācārya. One who is speaking exactly like Arjuna, he's ācārya. Not that one is speaking nonsense according to his own opinion. What is he? What is his value? We are all defective. We cannot give our opinion. That is the disagreement with our preaching and others." We are preaching that nobody can give opinion on the Bhagavad-gītā if he does not come in the disciplic succession as it is spoken by Kṛṣṇa. Evaṁ paramparā-prāptam (BG 4.2). Otherwise it is naṣṭaḥ. Sa kāleneha yogo naṣṭaḥ parantapa. It is lost. So kāma, this kāma, lusty. "I am very learned scholar. I can give my opinion on the Bhagavad-gītā. I can translate it in a different way. I can screw out some meaning by jugglery of words, grammatical jugglery.

The present age is called Kali-yuga. Kali-yuga means the age of quarrel and disagreement. Nobody agrees with any other man.

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

The present age is called Kali-yuga. Kali-yuga means the age of quarrel and disagreement. Nobody agrees with any other man. Everyone has got his own theory; everyone has got his own philosophy. So therefore it is called Kali-yuga. And if I don't agree with you, you fight with me. Therefore it is called Kali-yuga. So this is the only method recommended in this age: kalau tad dhari-kīrtanāt. Simply by chanting the holy name of God, one can attain perfect self-realization, which was attained by the yoga system in the Satya-yuga, which was attained in the Tretā-yuga by performing great sacrifices, and which was performed in the Dvāpara-yuga by large-scale temple worship. That thing can be attained by the simple method hari-kīrtanāt. Hari means the Supreme Personality of Godhead; kīrtanāt—by glorifying Him.

Always who is thinking of Kṛṣṇa within himself, śraddhāvān, with faith and knowledge, he is first-class yogi. So how this first-class yoga system helps me? Because the other yoga systems, they will disagree, that "Simply by thinking of Kṛṣṇa within one's heart, how one becomes perfect?"

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

Always who is thinking of Kṛṣṇa within himself, śraddhāvān, with faith and knowledge, he is first-class yogi. So how this first-class yoga system helps me? Because the other yoga systems, they will disagree, that "Simply by thinking of Kṛṣṇa within one's heart, how one becomes perfect?" That is explained from the Seventh Chapter of Bhagavad-gītā, how simply by understanding Kṛṣṇa, you become well aware of everything, this yoga system. In the Vedas also it is stated, kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. If you, if you simply understand Kṛṣṇa, then you know everything. Kṛṣṇa is the root of everything. Therefore Kṛṣṇa says, śrī-bhagavān uvāca.

Here, at the present moment, in this age, everyone disagrees with other, and they fight. Therefore it is called Kali-yuga.

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

Just like the same way, as there is summer season; after summer season, there is rainy season; after rainy season there is winter season. Similarly, there are four yuga, namely Satya-yuga, Tretā-yuga, Dvāpara-yuga and Kali-yuga. Satya-yuga means perfect age. Then Tretā-yuga—one-fourth less of perfection. Then Dvāpara-yuga—three-fourth, er, half less; and then Kali-yuga—three-fourths less. Three-fourths bad elements and one-fourth good elements, and that is also very rare. But if you, if we take to Kṛṣṇa consciousness, we become transcendental. We have nothing to do with these seasonal changes of Kali-yuga. That is recommended. Kalau. Kalau nāsty eva nāsty eva nāsty eva gatir anyathā. If we take to Kṛṣṇa consciousness, then we are not affected by the bad effects of Kali-yuga. That is recommended. (break) Kali-yuga is disagreement and fight. This is called Kali-yuga. Here, at the present moment, in this age, everyone disagrees with other, and they fight. Therefore it is called Kali-yuga.

In the spiritual world there is no disagreement. That God is great and we are small, there is no disagreement. That is spiritual world. And the material world means "God is great, we are small"—there is disagreement.

Lecture on BG 7.5 -- Nairobi, November 1, 1975:

We are under control. In the material atmosphere we are fully under control. But when we are spiritually free, still we are under control, because God remains the great and we remain the small. Therefore in the spiritual world there is no disagreement. That God is great and we are small, there is no disagreement. That is spiritual world. And the material world means "God is great, we are small"—there is disagreement. That is material world. Try to understand the distinction between material world and spiritual world.

Here in this material world the living entities is actually the small particle of God, but there is disagreement. He is falsely thinking that "I am as good as God." This is material life.

Lecture on BG 7.5 -- Nairobi, November 1, 1975:

The living entity is very minute particle of God, but in the spiritual world everyone is aware of his position. The living entities, they know "What is my position? I am a small particle of God." Therefore there is no disagreement. Everything is going on nicely. Here in this material world he is actually the small particle of God, but there is disagreement. He is falsely thinking that "I am as good as God." This is material life. And liberation means... When we are free from this wrong conception of life, that is liberation.

Everyone is trying to be very happy, comfortable, but it is being finished within a second. Is it not a fact? Is there any disagreement on this point?

Lecture on BG 7.14 -- Hamburg, September 8, 1969:

So everyone is trying to be very happy, comfortable, but it is being finished within a second. Is it not a fact? Huh? Is there any disagreement on this point? That is the problem. Everyone is trying to solve this problem in his own way. They are manufacturing different ways only, but the problem is not solved. The problem is there. Here in America, whenever I meet some gentleman in the street and he understands that I am coming from India, he says, "Oh, India is very poverty-stricken." You see. So... As if there is no problem in America. There is one problem, food scarcity. But I told him that "You have got also many problems. You are not problem-free." So there is... Suppose you have got some pain here. Sometimes we think that "If pain would have been here, then it would have been nice. Here it is very painful." So pain, here or there, it is pain. You see.

How ultimate problem can be solved? The problem is there, you agree everyone? Or you have disagreement, there is no problem.

Lecture on BG 7.14 -- Hamburg, September 8, 1969:

But intelligent persons should think of how this ultimate problem can be solved. So what will be the answer? How ultimate problem can be solved? The problem is there, you agree everyone? Or you have disagreement, there is no problem. You think there is no problem? Eh? Problem there is, you think? So how to solve it? They have tried their utmost. It is not solved. Then what is the solution? That solution is there in the Bhagavad-gītā in the Seventh Chapter.

In that individuality there is no disagreement. In this individuality there is always disagreement. Therefore in spite of individuality, there is oneness.

Lecture on BG 8.5 -- New York, October 26, 1966:

You are individual always. Just try to understand your present position. Yes. You are merged in the matter. I am merged into the matter. But still you keep your individuality, I keep my individuality. Similarly, when you merge in the spirit, why the individuality should be stopped? Only difference is, at the present moment the soul and the matter, they qualitatively different. And when you get spiritual body, the quality of the body and the soul is the same. But individuality must continue. How can you stop individuality? But that individuality and this individuality is different. In that individuality there is no disagreement. In this individuality there is always disagreement. Therefore in spite of individuality, there is oneness.

The individuality is there. But the center is Kṛṣṇa. Therefore there is no disagreement.

Lecture on BG 8.5 -- New York, October 26, 1966:

If there is no display of individuality, then you'll have to come back again to this display of individuality in the material world. Because everyone... Individual means he has got his own choice. If I tell you that "You can come here, but you haven't got any choice," then you won't like to sit down here. You can sit down here, you can go out immediately. That's your choice. But if I make the condition that "You can sit down here without your choice," oh, you will hate to come here. "Oh, I don't care for your meeting." That is individuality. But that choice may be very nice, and that choice may be very bad. That is different thing. But you have got your choice. That is individuality. So in the spiritual world the choice is there to serve Kṛṣṇa. Somebody is thinking, "I shall serve Kṛṣṇa like this." Somebody is thinking, "I shall love Kṛṣṇa like this." The choice is there. The individuality is there. But the center is Kṛṣṇa. Therefore there is no disagreement.

Everyone, two parties, when there is something disagreement, the two parties will say that, "You are in wrong," the other party will say, "You are..." Now who will decide it? That who is wrong?

Lecture on BG 9.34 -- New York, December 26, 1966, 'Who is Crazy?':

We are assembly of crazy fellows. And, similarly, we call others who do not associate with us, they are crazy fellows. So there is, we have written pamphlet, booklet, "Who is Crazy?". Now how to decide? You are thinking the Swamiji and the party, they are crazy. And we are thinking those who are materially engaged, they're crazy. Now how to decide it? Can you suggest any way how to decide it, how, who is crazy? Who will decide it? Everyone, two parties, when there is something disagreement, the two parties will say that, "You are in wrong," the other party will say, "You are..." Now who will decide it? That who is wrong? Can you suggest any one of you who'll decide? The world is going on in partyism and each opposite party is thinking that the other party is crazy. Now who will decide who is actually crazy? The actual... Then you have come to the point of reason, who is crazy?

Even the most insignificant person, he thinks of himself as very important. Nobody wants to submit to anyone. This propensity is very prominent in this age, Kali-yuga. Therefore it is called Kali-yuga, means disagreement.

Lecture on BG 13.1-2 -- Miami, February 25, 1975:

Disciple means who voluntarily accepts the spiritual master to be..., regulate. Disciple means one who is regulated by higher authority. He is disciple. The higher authority is called the spiritual master, and the person who voluntarily submits to him for being regulated, he is called disciple. Everyone is very much puffed up. This is material condition. Even the most insignificant person, he thinks of himself as very important. Nobody wants to submit to anyone. This propensity is very prominent in this age, Kali-yuga. Therefore it is called Kali-yuga, means disagreement. "Why shall I accept your proposition? I am also independent, I can think independently." This is the general propensity. But to understand the transcendental subject matter, one has to become submissive.

You have got some different system of philosophy. And if I want to become a ṛṣi, then I must disagree with you.

Lecture on BG 13.5 -- Bombay, September 28, 1973:

Therefore Bhāgavata summarizes that tarko 'pratiṣṭhaḥ śrutayo vibhinnā nāsau ṛṣir yasya mataṁ na bhinnam. He's not a ṛṣi who's opinion is not different. Yes. You are a ṛṣi. You have got some different system of philosophy. And if I want to become a ṛṣi, then I must disagree with you. Just like in the modern days it is going on, scientific research, philosophical research. Therefore it is said, nāsau ṛṣir yasya mataṁ na vibhinnam: "One cannot become a rsi unless he gives his personal different opinion."

All the Vaiṣṇava sampradāyas, Rāmanujya Sampradāya, Madhvācārya Sampradāya, they all, I mean to say, disagree with the commentary of Śaṅkarācārya, Śārīraka-bhāṣya, Brahma-sūtra.

Lecture on BG 13.8-12 -- Bombay, September 30, 1973:

When the things are clear, in the Brahma-sūtra, all the sūtras are very clear. So you don't require any interpretation. You can expand, explain very elaborately. That is another thing. But you cannot go beyond the sutra. Śrī Caitanya Mahāprabhu therefore says, māyāvādī bhāṣya sunile haya sarva nāśa (CC Madhya 6.169). Māyāvādī bhāṣya means Śaṅkara, Śārīraka-bhāṣya of the Brahma-sūtra. If you hear the Śārīraka-bhāṣya, then you'll be doomed, you will be Godless. Therefore it has been forbidden by Caitanya Mahāprabhu. All the Vaiṣṇava sampradāyas, Rāmanujya Sampradāya, Madhvācārya Sampradāya, they all, I mean to say, disagree with the commentary of Śaṅkarācārya, Śārīraka-bhāṣya, Brahma-sūtra.

Srimad-Bhagavatam Lectures

In this age of disagreement there is no possibility of executing different process of self-realization.

Lecture on SB 1.2.6 -- Montreal, August 3, 1968:

Yajña means anything sacrificed for the satisfaction of Viṣṇu. That is called yajña. Yajña means to satisfy the Supreme Lord Viṣṇu. That is yajña. Now, in this age the Supreme Lord is satisfied simply by saṅkīrtana, or congregational chanting: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This is mentioned in the śāstra.

harer nāma harer nāma harer nāmaiva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

(CC Adi 17.21)

In this age of disagreement there is no possibility of executing different process of self-realization. No. They say that there are as many paths as one can manufacture. It may be true. But in this age, kalau nāsty eva nāsty eva nāsty eva gatir anyathā: "There is no other alternative, no other alternative, no other alternative in this age." Therefore an intelligent man will take up this Kṛṣṇa consciousness movement.

Kali-yuga means the age of dissension, disagreement. Nobody agrees with anybody.

Lecture on SB 1.2.6 -- London, August 26, 1971:

So there was big meeting of the sages, and Sūta Gosvāmī was on the chair. So amongst the audience, one sage, his name was Śaunaka, he was putting questions to the speaker and he was answering chapter by chapter. So one question was there, that in this age, Kali-yuga... Kali-yuga means the age of dissension, disagreement. Nobody agrees with anybody. Everyone is independent. That is the sign of... They don't... Unless they are forced, they don't care for any authority. Of course, we care or do not care, the authority is there. If I do not care, then I will be forced to care. That is the law of nature.

The symptom of Kali-yuga is disagreement, fight, quarrel. Kali means this quarreling, fighting, unnecessarily fighting.

Lecture on SB 1.3.25 -- Los Angeles, September 30, 1972:

You cannot manufacture your own religion. Religion is given by God. Religion means the law of God. That's all. So how you can manufacture your law? That is not possible. Even if you do manufacture, what is the benefit? It will not be accepted. It will not work. Suppose if you manufacture some law at home, will it be accepted by the public? No. Nobody will accept. So similarly, this Kali-yuga is so dangerous that gradually we are becoming involved in more difficulties. That is the way of Kali-yuga. The symptom of Kali-yuga is disagreement, fight, quarrel. Kali means this quarreling, fighting, unnecessarily fighting. Just like recently in India we have seen.

This is called Kali-yuga. Unnecessarily they will disagree, unnecessarily they will fight and spoil energy, spoil money.

Lecture on SB 1.3.25 -- Los Angeles, September 30, 1972:

Now, since India has become independent, the Muslims have become Pakistan and the other part... They are not all Hindus. Suppose Hindus, they have become Hindustan. They organizedly fight. Now recently, last year, they fought and spent millions of dollars unnecessarily. This is going on. This is called Kali-yuga. Unnecessarily they will disagree, unnecessarily they will fight and spoil energy, spoil money. This is called Kali-yuga. The brain is so crazy that they do not consider that "Why you are fighting? Why you are spending money?"

"These people, my neighbors, they address me 'Panditji,' a learned man, and I am also such a fool that I accept that I am very much learned." "Why you disagree that you are not learned? You are learned."

Lecture on SB 1.5.13 -- New Vrindaban, June 16, 1969:

A brāhmaṇa is addressed as paṇḍita. Paṇḍita. Paṇḍita means learned, because brāhmaṇa's business is to become learned. So he was called "Panditji." But he was thinking that "People call me very learned man, but what sort of learned man I am?" So he submitted his defects to Caitanya Mahāprabhu, that grāmya-vyavahāre kahe paṇḍita, tāi satya māni: "These people, my neighbors, they address me 'Panditji,' a learned man, and I am also such a fool that I accept that I am very much learned." "Why you disagree that you are not learned? You are learned." Now, he said that tāi satya māni, āpanāra hitāhita kichui nā jāni: "I am so learned that I do not know what is my destination, what is good for me." This is the position of conditional life.

"In the Kali-yuga, everyone is śūdra." That is to be accepted without any disagreement.

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

And according to Vedic conclu..., initiation is meant for the brāhmaṇa. Brāhmaṇa, kṣatriya and vaiśya. Not for the śūdras. Śūdras are not initiated. And in the Kali-yuga, because everyone is a śūdra, therefore he's first of all given training to become a brāhmaṇa. Then the sacred thread is offered. This is the process. Because actually, initiation cannot be given to anyone except a brāhmaṇa. So kalau śūdra-sambhavaḥ: "In the Kali-yuga, everyone is śūdra." That is to be accepted without any disagreement. Kalau śūdra-sambhavaḥ. Because they have no saṁskāra. Asaṁskṛtāḥ kriyā-hīnā mlecchāḥ. One who is not undergone the reformatory processes, garbhādhāna-saṁskāra, upanayana-saṁskāra... There are ten kinds of saṁskāras, reformatory. One who has not gone, or one who is not permitted to undergo the saṁskāra, he's śūdra. Saṁskārād bhaved dvijaḥ. Everyone is born śūdra. By reformatory method, he becomes twice-born—by the spiritual master and Vedic knowledge. Vedic knowledge is the mother, and spiritual master is the father.

If you agree with the instruction of Kṛṣṇa and God, the whole human society will be peace and prosperity. If you don't agree, disagree, don't agree, disagree, then it is disruption.

Lecture on SB 1.7.2-4 -- Durban, October 14, 1975:

Perfect society is Kṛṣṇa consciousness. If you accept Kṛṣṇa as the center... Just like in a family if you accept the head of the family, your father, as the guiding principle, the family's happy. And if you disrupt with the opinion of the father, somebody goes away, somebody's not happy, the family is disturbed. Similarly, if you agree with the instruction of Kṛṣṇa and God, the whole human society will be peace and prosperity. If you don't agree, disagree, don't agree, disagree, then it is disruption. The instruction is there in the Bhagavad-gītā. You take it, you agree to it, and you become happy in this world and next world.

Kṛṣṇa gives His instruction. He's the supreme ruler. He gives this order "You require food grains." This is practical. Who will disagree with Kṛṣṇa.

Lecture on SB 1.8.18 -- Mayapura, September 28, 1974:

So many people are dying of starvation. If they cannot eat, how they will live? Therefore Kṛṣṇa gives His instruction. He's the supreme ruler. He gives this order: annād bhavanti bhūtāni: (BG 3.14) "You require food grains." This is practical. Who will disagree with Kṛṣṇa, that "We don't require food grains; we require bolts and nuts in the factory"? Who will say? This is practical. So they do not... Just like we see here that, that they do not grow food grains. They are growing jute because they will get some money, more money. But the rascal does not know that "I will get more money, and it will be taken away next by the food grain seller." So similarly, we are interested in industry, in plan-making, this, that, so many things. But Kṛṣṇa does not say that "You open slaughterhouse and industries and brothels and cinema." No. Kṛṣṇa does not say. Kṛṣṇa says, "Grow more food, rascal! You'll eat and become strong." And nobody is obeying Kṛṣṇa. Is it not? Practically try to understand Bhagavad-gītā and Śrīmad-Bhāgavata. Not by sentiment. And preach this philosophy all over the world.

Arjuna became śiṣyas te 'ham: "I am now Your śiṣya, disciple. Now there is no question of disagreeing with You. Whatever You'll say, I will accept." So at last Kṛṣṇa said, "Surrender unto Me." And Arjuna did it.

Lecture on SB 1.8.19 -- Mayapura, September 29, 1974:

Guru means first of all the condition is praṇipāta, fully surrendered. Not that "If I like, then I shall carry your order. And if I don't like, then I shall not do it." That is not acceptance of guru. Praṇipāta. First of all, we must agree. So because friends and friends talking... A friend may agree with his friend. He may not agree with... That is friendly talk. But Arjuna became śiṣyas te 'ham: "I am now Your śiṣya, disciple. Now there is no question of disagreeing with You. Whatever You'll say, I will accept." So at last Kṛṣṇa said, "Surrender unto Me." And Arjuna did it. That is the whole purpose of Bhagavad-gītā. He changed his decision. He changed. He did not want to fight. That was his decision. But when he accepted Kṛṣṇa as guru and He said that "You must fight. It is my desire. Even you don't find these people are not going back home, they will be killed here, that is my already plan..."

If we simply agree to abide by the order of Kṛṣṇa, there is no disagreement, that is oneness.

Lecture on SB 1.8.27 -- Los Angeles, April 19, 1973:

Kṛṣṇa has no difference between body and self. He's simply self, spirit soul. So we have got now this body and self. I am self, but I possess this body. Then when actually we become dependent on Kṛṣṇa, as Kṛṣṇa is self-satisfied, similarly we can be also self-satisfied with Kṛṣṇa. Kaivalya, kaivalya-pataye namaḥ. The Māyāvādī philosophers, they, monists, they want to become one with the Supreme. As Supreme is self-satisfied, they also want to be self-satisfied by becoming one with the Supreme. Our philosophy is also the same, kaivalya. But we depend on Kṛṣṇa. We do not become one with, one with Kṛṣṇa. That is oneness. If we simply agree to abide by the order of Kṛṣṇa, there is no disagreement, that is oneness.

This God is equally kind, equally merciful, but we fight. We, I mean to say, disagree in religious principle.

Lecture on SB 1.8.28 -- Mayapura, October 8, 1974:

So samaṁ carantam... This God is equally kind, equally merciful, but we fight. We, I mean to say, disagree in religious principle. That is due to Kali. Not this Kali. Kali means due to our fighting spirit. It is not God. God is equal to everyone. We fight because we have got misconception. So we think that this religion is better than that religion, or that religion is better than... Every religion must be good, provided one is God conscious. We say that. So many people question in the Western countries, "Whether one can attain perfection by following Christian religion?" Why not? You can also attain. But who is following? First of all, let me see who is following Christian religion. The Christian religion says in the beginning, first commandment, "Thou shalt not kill," and you are simply killing.

Bhīṣmadeva's father was captivated by the young girl, Satyavatī, and he wanted to marry her. A kṣatriya could do that. But Satyavatī's father disagreed.

Lecture on SB 1.15.41 -- Los Angeles, December 19, 1973:

Just like Bhīṣmadeva. Bhīṣmadeva especially, his father gave him the benediction that so long he would not himself like to die, he'll never die, Bhīṣmadeva. He got this benediction from his father because his promise was very stern, severe. You know the story, that Bhīṣmadeva's father was captivated by the young girl, Satyavatī, and he wanted to marry her. A kṣatriya could do that. But Satyavatī's father disagreed. Although he was king, he could marry anyone he likes. But his (her) father... Still, with the permission of the parents. So the father denied, "No, no, I cannot give you my daughter to you." "Why?" "Because you have got grown-up son, and he will be the king. Why my daughter shall be married with you just like a maid-servant? No." So Bhīṣmadeva could understand that "My father desires to marry this young girl, Satyavatī, and there is some hindrances." So he approached, that "Why don't you give my father your daughter?" So he said, "Because you are his eldest son. You will become king." So he immediately promised that "No, your daughter's son will become king. I will not become king.

One becomes disciple of a spiritual master, then he whimsically disagrees. So why, if you disagree, why should you accept somebody as spiritual master? That is not very good.

Lecture on SB 1.16.36 -- Tokyo, January 30, 1974:

So Satya-yuga means the age of truthfulness. Satya means truthfulness. And Kali-yuga means the age of disagreement, the age of disagreement. So at the present moment we are in the Kali-yuga. Everyone disagrees with the other. Even the so-called disciple also disagrees with the spiritual master. This is the influence of Kali-yuga. One becomes disciple of a spiritual master, then he whimsically disagrees. So why, if you disagree, why should you accept somebody as spiritual master? That is not very good. That is the way of not being successful. We are chanting every day that yasya prasādād bhagavat-prasādaḥ **. By satisfying the spiritual master, one can satisfy the Supreme Personality of Godhead. Yasya prasādāt, "by the satisfaction of the spiritual master."

In Kali-yuga even with the spiritual master there is disagreement. That is due to influence of Kali.

Lecture on SB 1.16.36 -- Tokyo, January 30, 1974:

In Kali-yuga even with the spiritual master there is disagreement. That is due to influence of Kali. That is my point. So this influence of Kali-yuga has been discussed in so many pages in the Śrīmad-Bhāgavatam. Last it was discussed that the good qualification of Kali, of human being... Human being, I am speaking, because amongst the living entities, human being is considered to be the highest. So the mother earth was lamenting that people have lost their good qualification. They cannot be lost, but it is, by the influence of Kali-yuga, it is now covered. Satyam, śaucam, dayā, that twenty-six nice qualifications.

Even in this Vṛndāvana dhāma, the village people, if they had some quarrel with husband and wife, they would to go Sanātana Gosvāmī, "Sir, there is some disagreement between us. You settle up."

Lecture on SB 2.1.2 -- Vrndavana, March 17, 1974:

When six Gosvāmīs were here in Vṛndāvana, they were so popular to the whole people. Even in this Vṛndāvana dhāma, the village people, if they had some quarrel with husband and wife, they would to go Sanātana Gosvāmī, "Sir, there is some disagreement between us. You settle up." And Sanātana Gosvāmī will give his judgment, "You are wrong." That's all. They will admit. Just see how the popular they were. Sanātana Gosvāmī would give decision among their family quarrel also. So dhīrādhīra-jana-priyau. These ordinary men, they were not saintly persons, but they were devoted to Sanātana Gosvāmī. Therefore their life was successful.

Everything is explained there. So what is the difficulty of disagreement? Everything, word to word meaning is there.

Lecture on SB 2.9.3 -- Melbourne, April 5, 1972:

Prabhupāda: Then? "We have written this book for your reading, not for our reading. We are simply collect money." That's all.

Sudāmā: Śrīla Prabhupāda? If while in the process of the studying of the book, there is some disagreement, one...

Prabhupāda: What disagreement? Everything is explained there. Why there shall be disagreement?

Sudāmā: Well, if there is no understanding, but still, the question, there is a question presented, then...

Prabhupāda: Then without understanding... or understanding... What is the difficulty? Everything is explained there. So what is the difficulty of disagreement? Everything, word to word meaning is there. Translation is there. Purport is there. Where is the difficulty?

Nowadays, as soon as there is little discrepancy, disagreement-divorce. Find out another husband.

Lecture on SB 3.28.1 -- Honolulu, June 1, 1975:

"Any way my husband may be, whatever he may be, because I have accepted some gentleman as my husband I must look to his comforts, and whatever his position, it doesn't matter." This is the duty of the woman. But that is Vedic instruction. Nowadays, as soon as there is little discrepancy, disagreement-divorce. Find out another husband. No. She remained. And then she got the nicest child, Personality of Godhead, Kapila. So this is the three stages. Woman should aspire first of all, by his (her) karma one is given the place under a suitable father, and then under suitable husband, and then produce a nice child like Kapiladeva.

One will remain servant of thousands and millions of establishment and person, but he will disagree.

Lecture on SB 3.28.17 -- Nairobi, October 26, 1975:

So Kṛṣṇa wanted as Kṛṣṇa that "All these rascals may give up their so foolish engagements and surrender unto Me." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ (BG 18.66). That was Kṛṣṇa's last word in the Bhagavad-gītā. Kṛṣṇa wants this, that "These rascals they are suffering in this material condition of life, three miserable condition, and still, they are so rascal, they do not come to their senses. Still, they want to remain servant of māyā. So let Me directly say, 'You rascal, give up all this engagement. Surrender unto Me.' " That is Kṛṣṇa. But they will not do it. "Why shall I surrender? I have got so many things. I have got my nation, I have got my family, I have got my this, I have got Why shall I surrender to You? Give up everything?" Such a rascal, cannot be convinced any way. Whole world is servant of somebody, but he declines to become servant of Kṛṣṇa. This is the disease, material disease. He will remain servant of thousands and millions of establishment and person, but he will disagree. As soon as Kṛṣṇa says that "You give up. You become My servant," "No, no. Why can I? Why shall I do?" This is materialist.

In every step there is fight, there is quarrel. Kali means disagreement and quarrel. So this age is called Kali-yuga.

Lecture on SB 5.5.1 -- London, August 30, 1971:

So at the present moment, the Kali-yuga, the śāstra says, almost everyone is a śūdra because nobody can live independently. Kalau śūdra-sambhavaḥ. Kalau means in this age, this iron age, almost everyone is a śūdra. It is very difficult to find out really brāhmaṇa, kṣatriya. Vaiśyas maybe there are. But mostly śūdras. Because the other three orders of life are missing, therefore at the present moment there is no peace. In every step there is fight, there is quarrel. Kali means disagreement and quarrel. So this age is called Kali-yuga. This Kali-yuga has begun since the Battle of Kurukṣetra. You have heard in Mahābhārata or in the Bhagavad-gītā. Bhagavad-gītā is within Mahābhārata. The Battle of Kurukṣetra between the two section of cousin-brothers, the Kauravas and the Pāṇḍavas, took place under the guidance of Lord Śrī Kṛṣṇa five thousand years ago. And in that battlefield, Kṛṣṇa instructed Arjuna, His friend, the great book of knowledge, Śrīmad Bhagavad-gītā.

Your question was that the oneness. Because there is no disagreement, there is no dissension. Everything is in harmony, spiritual harmony; therefore one.

Lecture on SB 5.5.1-2 -- London (Tittenhurst), September 13, 1969:

Conditioned means by contamination of matter we are suffering. So we have to go to the healthy life, spiritual life. That is required. "To become" is not applicable to anything of Kṛṣṇa's name, fame, form, paraphernalia, expansion. They are all transcendental and eternal. And you can also become one of them as soon as you are freed from this material contamination. That is practice of Kṛṣṇa consciousness. Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6). If you practice Kṛṣṇa consciousness, and at the end of life, if you continue, then next life you also become brahma-bhūtaḥ prasannātmā (BG 18.54). You also associate with the same. And there will be no distinction at that time—either Kṛṣṇa and Rādhā or all expansions—because they are all spiritual. Oneness. That oneness. Your question was that the oneness. Because there is no disagreement, there is no dissension. Everything is in harmony, spiritual harmony; therefore one.

If you like that life, it is very good. That is up to you. But I don't think this is a very nice way of life, to work so hard simply for bread. Then agreed, agreed. Then why disagree? That's all right, no more.

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

Prabhupāda: Yes, if there is no wrong, it is all right. But this sort of life is not very palatable.

Guest (2): Because I find even the dogs...

Prabhupāda: If you like that life, it is very good. That is up to you. But I don't think this is a very nice way of life, to work so hard simply for bread.

Guest (2): No, I agree there.

Prabhupāda: Then agreed, agreed. Then why disagree? (laughter) That's all right, no more.

In the material platform you write one book, I write one book, then I disagree with you, and you disagree with me. That is material platform.

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

Therefore, if you want to rise up to the platform of spiritual realization, then the formula is sarvopādhi-vinirmuktam. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). That is the beginning. That means beginning is the brahma-bhūta platform. Brahma-bhūta... (SB 4.30.20). Same thing. It is, Nārada-pañcarātra, sarvopādhi-vinirmuktam, and brahma-bhūtaḥ prasannātmā (BG 18.54), Bhagavad-gītā, the same thing. Wherever you find the Vedic literature, the same thing. Therefore it is authority. There is no contradiction. In the material platform you write one book, I write one book, then I disagree with you, and you disagree with me. That is material platform. But in the spiritual platform, there is self-realized platform. There is no mistake, there is no illusion, there is no imperfect senses and there is no cheating. That is spiritual platform. So the Bhagavad-gītā says, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54).

The devotees of Vṛndāvana, they are all individuals. But the purpose is how to love Kṛṣṇa. That is formless. There is no disagreement in that purpose.

Lecture on SB 5.5.18 -- Vrndavana, November 6, 1976:

What is Vṛndāvana? The devotees of Vṛndāvana, they are all individuals. The gopīs are individuals, the cowherd boys are individuals, the calves are individuals, the cows are individuals. Everyone is individual. But the purpose is how to love Kṛṣṇa. That is formless. There is no disagreement in that purpose. The gopīs are trying to satisfy Kṛṣṇa, the cowherd boys are satisfying, trying to satisfy Kṛṣṇa, mother Yaśodā is trying to satisfy Kṛṣṇa, Nanda Mahārāja is trying to satisfy Kṛṣṇa. The whole center is how to satisfy Kṛṣṇa. That oneness is required. Not that I become one with Kṛṣṇa. That is not possible. Therefore śāstra says, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ: (SB 10.2.32) when they do not agree to serve Kṛṣṇa, then they come back in this material world, again they begin to serve the society, to serve the country, to serve the daridra-nārāyaṇa, to serve this, that, that, that, that.

At the present moment we differ. We make differences. So here means disagreement, always disagreement. Because I am envious of you, you are envious of me, so how there can be agreement?

Lecture on SB 5.5.35 -- Vrndavana, November 22, 1976:

Oneness means to agree to serve Kṛṣṇa. That is oneness. There is no disobedience, "Whatever You say, I accept"—that is oneness. Ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167). That is oneness. At the present moment we differ. We make differences. "Here is the opinion of the American. Here is the opinion of Indian. Here is the opinion of the German. Here is the opinion of the śūdra, and so on, so on. So here means disagreement, always disagreement. Because I am envious of you, you are envious of me, so how there can be agreement? So wherefrom this enviousness has begun? Because we are envious of Kṛṣṇa. Because we are envious of Kṛṣṇa—"Why Kṛṣṇa become God? I am also God." This is the beginning of enviousness, this rascaldom, that "Why Kṛṣṇa shall become alone God?" He said, māṁ ekaṁ śaraṇam. "Why Kṛṣṇa alone?" They say, the rascal philosophers say, 'This is sophistry. It is demanding too much. Mām ekaṁ śaraṇaṁ vraja. Why? Why shall I accept You as the Supreme?" This enviousness begins. This is the beginning of envy.

So long we are in the jurisdiction of three modes of material nature, up to that time we shall disagree with one another and there will be trouble.

Lecture on SB 5.6.11 -- Bombay, December 29, 1976:

So long we are in the jurisdiction of three modes of material nature, up to that time we shall disagree with one another and there will be trouble. Therefore the Vaiṣṇava religion is meant for the peaceful person. No trouble. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām (BG 18.54). Those who have come to the stage of seeing everyone on the equal terms... Equal terms means spiritually. That we invite everyone. There is no discrimination. We don't care for the designations. We invite everyone to leave aside the designation and come in your original form and be Kṛṣṇa conscious and be happy, for which we are prepared to take all kinds of incon... There is no inconvenience, but suppose in the old age I am traveling all over the world. People think that I have taken some hardship. But for Kṛṣṇa's sake, even it is hardship... Actually, there is no hardship. But even it is hardship, we should take it.

Now let me go to the Kṛṣṇa conscious temple. I serve there," the wife will disagree, "No. What service you have done? You have got duty."

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

Therefore one devotee, he says, kāmādīnāṁ katidhā kathidāḥ na pālitā durnideśās teṣāṁ mayi na karuṇā jātā na trapā nopaśāntiḥ, sāmprataṁ labdha-buddhis tvām āyātaḥ niyuṅkṣvātma-dāsye. This is called good sense. The purport of this verse is, "My dear Lord, I have served my senses in the form of lusty desires and anger and so many things, kāma, krodha, lobha, greediness, and..." My senses are, means, these things. "So I have served life-long, but neither they are satisfied, neither I am satisfied." Teṣām. "And they are not merciful. I have served them up to the age of eighty years, but still they want service from me. If I want to retire, they will not agree." If somebody says to his wife that "I have served so much in the family. Now let me go to the Kṛṣṇa conscious temple. I serve there," the wife will disagree, "No. What service you have done? You have got duty, duty, this duty, that duty."

Sometimes there is some disagreement, that "Why one should not live outside the temple?"

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

Sometimes there is some disagreement, that "Why one should not live outside the temple?" But that is little difficult, because in the temple you get good association. Everyone is trying to become free from this bondage of life. So there is some inspiration. But if you live outside the temple... We are making this temple commodious so that people may come here and live and learn the art, but if you do not live, there is risk. Because saṅgāt sañjāyate kāmaḥ. If you live in certain association, drunkard association, then you will learn gradually how to drink. And if you live with the association of the devotees, then you will forget drinking. You will become devotee. So we are opening these centers, giving chance everyone. There is no discrimination. It is not a religious system. It is a cultural institution. Don't take as a religious. Religious is a kind of faith. You may accept that faith or not. That is your discretion. But Kṛṣṇa consciousness is not a kind of faith. It is an cultural institution.

Nawab's wife said: "You should kill Buddhimanta Khan so that he may not say to anyone that you were sometime his servant." So Nawab disagreed.

Lecture on SB 6.1.7 -- Honolulu, June 15, 1975, Sunday Feast Lecture:

Even in Caitanya Mahāprabhu's time, when Caitanya Mahāprabhu was there, one gentleman, he was made into a Muhammadan. This is a long story. The shortcut is he was very rich man, and the Nawab of Bengal, Hussain Shah, when he was a boy, he was his servant. Later on he became the Nawab, the king. So one day the Nawab was being massaged, and his wife saw that there is a stripe on the back. So (s)he asked the Nawab, "What is this?" So he stated that "When I was a poor boy, I was servant of Buddhimanta Khan, and I committed some wrong, so he whipped me with a cane." "Oh? Then it is a sign that you were a servant of Buddhimanta Khan sometimes before. If people will see and you will explain, that is an insult for you." "Oh, what is that? He was just like my father. He chastised me. I don't mind." "No, no, no, no. You should kill him so that he may not say to anyone that you were sometime his servant." So Nawab disagreed. Nawab said, "No, no. He treated me just like my son, and I accepted him as my father. It is not possible to kill him." Then the queen suggested that "At least you make him a Muhammadan. Then that will be the punishment." So the king, or the Nawab, said, "All right, I shall make him." Because in those days, to make a Hindu a Muhammadan, it was very easy.

It is the system still now in India, if there is some disagreement or quarrel between two parties, so still they would go to the temple—temple is dharma-kṣetra—so that one may not dare to speak lie in front of the Deity.

Lecture on SB 6.1.20 -- Chicago, July 4, 1975:

And this Kurukṣetra is dharma-kṣetra. Not because the fight was there and Kṛṣṇa was on the battlefield, therefore it is called dharma-kṣetra. Sometimes it is interpreted like that. But actually Kurukṣetra was dharma-kṣetra since very, very long time. In the Vedas it is stated, kuru-kṣetre dharmam ācaret: "If one wants to execute ritualistic ceremony, he should go to Kurukṣetra." And it is the system still now in India, if there is some disagreement or quarrel between two parties, so still they would go to the temple—temple is dharma-kṣetra—so that one may not dare to speak lie in front of the Deity. This was still going on. Even one is very low in mentality, still, if he is challenged that "You are talking this false. Now speak before the Deity," he will hesitate, "No." This is India still. You cannot speak lies before the Deity. That is offense. Don't consider that Deity is a marble statue. No. Svayaṁ bhagavān.

So long the human history is there, there must be war. You cannot avoid it. Because it is material world, disagreement, misunderstanding must be there. You cannot avoid it.

Lecture on SB 6.1.20 -- Chicago, July 4, 1975:

So long the human history is there, there must be war. You cannot avoid it. Because it is material world, disagreement, misunderstanding must be there. You cannot avoid it. Because everyone is not of the same standard. That is not possible. Somebody is in the lower standard, somebody is in the middle standard, and somebody in the highest standard. That is division: goodness, passion, and ignorance. You cannot avoid it. So out of these three qualities, goodness, passion and ignorance, the ignorance and passion are base quality, and goodness is first-class quality. So the human life means we are born either in the base qualities... Nobody is born in the first-class quality.

No foolish rascal should be worshiped, food grains should be nicely stocked, and the third thing, most important: "There is no disagreement between husband and wife."

Lecture on SB 6.1.31 -- San Francisco, July 16, 1975:

So you have got big, big stock. That is required. There may be scarcity at times, but if you keep stock, then there is no trouble. This one, no foolish rascal should be worshiped, food grains should be nicely stocked, and the third thing, most important, dampatyoḥ kalaho nāsti: "There is no disagreement between husband and wife." If these three things are there, then you haven't got to pray to the goddess of fortune, "Kindly be merciful." She will automatically come. "Here is a very nice place. I shall stay here."

One has to select, and the spiritual world there is only one class of men. Therefore spiritual world is called absolute. There is no disagreement.

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

Prabhupāda: Asia magazine. It is published from London?

Guest (1): It is published from Hong Kong.

Prabhupāda: Hong Kong. Oh, I see. Oh, our New Vrindaban. (laughs) Very nice. So you have published very nice pictures. So it is not... You can take it to our... This is one picture, and this is one picture. Bring. Hare Kṛṣṇa. Side by side, hell and heaven. One has to select. (break) ...and the spiritual world there is only one class of men. Therefore spiritual world is called absolute. There is no disagreement. The center is Kṛṣṇa, or God, and everyone is engaged in His service in love, not paid servant. Paid servant will always disagree in proportion to the money he receives. But in the Vaikuṇṭha world there is no question of paid servant. Everyone is free. Everyone has got sufficient because, as I told you yesterday, that they are all liberated. They have got equal opulence like God. But still, they serve. That is the superiority(?). Here one serves in need, and there they serve without need. There is no need of service. Everything is there complete. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa (Bs. 5.29). It is said that there are kalpa-vṛkṣa, desire tree. Desire tree means a tree from which you can get anything you desire.

You'll never find any disagreement with the śāstra, sādhu, and guru.

Lecture on SB 6.2.12-14 -- Allahabad, January 17, 1971, at Kumbha-mela:

Just try to understand that simply by chanting one name only, Nārāyaṇa, samagrahīt, without any offense, he became immediately purified from all sinful activities. These are not exaggeration. This is the fact. Otherwise why Caitanya Mahāprabhu should encourage,

harer nāma harer nāma harer nāmaiva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

(CC Adi 17.21)

You'll never find any disagreement with the śāstra, sādhu, and guru. Therefore Narottama dāsa Ṭhākura says, sādhu-śāstra-guru-vākya. That is our guidance. Sādhu. If you say Caitanya Mahāprabhu was a sādhu or a devotee, so His words and the words of the scriptures are the same. The sādhu will speak only on the authority of śāstra.

So Prahlāda Mahārāja... There was some disagreement with the father, but he was not ordinary person.

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

So Prahlāda Mahārāja... There was some disagreement with the father, but he was not ordinary person. His father might... He's a very, very big man. He conquered the whole universe. So he was not a poor man's son. He was very rich man's son, Prahlāda Mahārāja. And he was educated by his father sufficiently. Of course, within five years... So janmaiśvarya-śruta-śrī. Everything was there, but Prahlāda Mahārāja was not depending on his material circumstances. He was depending on his profound, ecstatic transcendental bliss of devotional service. That is wanted. So that stage immediately we cannot reach. He is nitya-siddha. As I was going to explain, that whenever Kṛṣṇa descends, His nitya-siddha devotees, associates, they also come. So gaurāṅgera saṅgi-gaṇe, nitya-siddha boli māne, tara haya vrajabhūmi vāsa.

Fire of disagreement, enmity and friendship, it will go on, not only here, even in the heavenly planet. In the heavenly planet there is fight between the devas and asuras.

Lecture on SB 7.9.17 -- Mayapur, February 24, 1976:

So as soon as there are enemies, there is lamentation, anxiety. Śokāgninā. Such lamentation is just like fire of lamentation. Śokāgninā sakala-yoniṣu. If you think that only the human society such things are there—somebody's enemy, somebody's friend—no. In any society, any yoni... You have seen in the even in the sparrows, the bird society, they are also fighting. You have seen it. They are also mixing very intimately, again fighting, So either you take birds... Or dogs. They are famous for fighting. So this is going on: somebody very dear, somebody inimical and fighting between them. Sakala-yoniṣu dahyamānaḥ. You cannot get escape by avoiding one society and go to the other society. That is not possible. Thus fire of disagreement, enmity and friendship, it will go on, not only here, even in the heavenly planet. In the heavenly planet there is fight between the devas and asuras. The asuras are envious of the devas, and devas are also envious of the asuras. Everywhere. Even King Indra, he has got enemies although he's very opulent. We want to go to the heavenly planet for enjoying the opulence of that atmosphere, but there is also the same thing. (aside, coughing:) Water. So you cannot avoid it, Prahlāda Mahārāja says.

If you are in agreement with the state laws, your life is secure and safe. But if you are in disagreement with the state laws, your life is not safe.

Lecture on SB 7.9.19 -- Hamburg, September 7, 1969, (with German Translator):

Therefore this Kṛṣṇa consciousness movement means that our consciousness at the present moment is misguided. We have to dovetail it with Kṛṣṇa's consciousness. This is called oneness, or agreeing with the superconsciousness. That is called oneness. For example, just like you are citizens of this German state. If you are in agreement with the state laws, your life is secure and safe. But if you are in disagreement with the state laws, your life is not safe. Similarly, when we are in agreement with the supreme consciousness, then we become immediately peaceful and happy. That is the instruction of Bhagavad-gītā. The Bhagavad-gītā says at the ultimate end, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "My dear Arjuna..." He is teaching to Arjuna—not only Arjuna, but all human society—that "You give up your all manufactured occupational duties. You simply agree to My proposal, and I shall give you all protection." It does not mean that we lose our individuality.

I do not know, but probably it is right, that disagreement between husband and wife is due to sex difficulty.

Lecture on SB 12.2.1 -- San Francisco, March 18, 1968:

As you can neglect the fight between two goats, as you can take not seriously the śraddhā ceremony of muni, as you do not take very seriously the thundering sound of the cloud in the morning, similarly, dāmpatye kālahe caiva, similarly, whenever there is fight between husband and wife, you should take like that. Don't take it seriously. But at the modern civilization, the husband and wife quarrel is taken so seriously that immediately they go to the court and there is filing of divorce, and the combination, the married life, dissolved, and both are unhappy. And this psychology is, as it is stated... I do not know, but probably it is right, that disagreement between husband and wife is due to sex difficulty. That's all. It is clearly stated here. Either the husband or the wife, if there is not complete sex satisfaction, one of them must be very unhappy, and disagreement and dissolution...

Nectar of Devotion Lectures

One must approach the superior who is in knowledge. Then he gets the knowledge. ...sometimes disagree. But the, our point is very strong, that you cannot get perfect knowledge from imperfect person.

The Nectar of Devotion -- Bombay, December 28, 1972:

So knowledge from the authority is perfect. Knowledge by mental speculation is always imperfect. This is our conclusion. If you get knowledge, any knowledge, from the perfect, that knowledge is perfect. And if you get knowledge from imperfect, that knowledge is always imperfect. This is our process. Therefore the Vedas says: tad vijñānārthaṁ gurum eva abhigacchet. One must approach the superior who is in knowledge. Then he gets the knowledge. (break)...sometimes disagree. But the, our point is very strong, that you cannot get perfect knowledge from imperfect person. That is not possible. That's a fact. You can get knowledge only from the perfect. That is real knowledge. The modern scientific knowledge, taking perfection. The next year, again changes. "This theory is changed." So they, they say that this is advancement. We are making progress. This means that whatever knowledge you are making your basis, that is imperfect. Progress means then you have to go to the perfect.

Lust because the, a young boy, a young girl mix together, they love together, but a slight disagreement, they separate. Why? Because that is not love. That is lust.

The Nectar of Devotion -- Bombay, January 1, 1973:

The Vedānta-sūtra says, janmādy asya yataḥ (SB 1.1.1). The, everything is emanating from the Absolute. So there is love. Just like Rādhā-Kṛṣṇa love, Kiśora-kiśorī, young Kṛṣṇa, young Rādhārāṇī. This love is pervertedly reflected in this material world which is in the name of love, but it is lust; therefore it is called perverted reflection. Lust because the, a young boy, a young girl mix together, they love together, but a slight disagreement, they separate. Why? Because that is not love. That is lust. The lust is going on in the name of love. But the reflection is from there. Therefore it is called māyā. The same love between father and mother, father and son, vātsalya-rasa, mādhurya-rasa, sākhya-rasa, friendship... Here, we have got friends, but a slight disagreement, we separate. Master and servant—dāsya-rasa. A servant is very faithful so long you pay. As soon as you stop payment, no more service. Finished.

You won't find a philosopher who does not agree, who does not disagree with our philosophers.

The Nectar of Devotion -- Vrndavana, October 27, 1972:

Tarko apratiṣṭha śrutayo vibhinnām. Now, if you read the Vedas, you'll find some contradiction. Not contradiction. But to the neophyte, it appears to be contradiction. Just like we have cited the example that animal stool is impure, but cow dung is pure. So by logic you can say that "Cow dung is also the stool of an animal. How it becomes pure?" But in Vedas you'll find such things. Therefore by simple studying, without surrendering yourself to the spiritual master, you'll find all these contradictions and you'll be bewildered. Śrutayo vibhinnā. They are not vibhinnā. But to our limited knowledge, sometimes they appear as vibhinnam, different. Śrutayo vibhinnaṁ nāsau munir yasya mataṁ na bhinnam. And you won't find a philosopher who does not agree, who does not disagree with our philosophers.

This individuality is sanātana, eternal. But when we disagree to serve Kṛṣṇa, that is asanātana, not sanātana. That is artificial.

The Nectar of Devotion -- Vrndavana, October 31, 1972:

Similarly, individuality there must be always, but when we find out a one means to satisfy Kṛṣṇa, Kṛṣṇa consciousness, to satisfy Kṛṣṇa, that is oneness. Ekatvam anupaśyataḥ (ISO 7). Eka. That is ekatvam. Why a... In other words, ekatvam... This is the version of the Īśopaniṣad, ekatvam anupaśyataḥ. Ekatvam anupaśyataḥ. Ekatvam, at the same time, anupaśyataḥ. That means we are all spirit soul. We are part and parcel of Kṛṣṇa. That is anupaśyataḥ. And on this basis, when we find ekatvam, oneness, that is the platform of peace, that "We are all servants of Kṛṣṇa." Caitanya Mahāprabhu advised this, jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). When we feel that "Eternally I am servant of Kṛṣṇa, you are servant of Kṛṣṇa," that is ekatvam. Not that we become a lump of thing. No. Impersonality cannot be... Personality cannot be changed. Jīva-loke. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). This individuality is sanātana, eternal. But when we disagree to serve Kṛṣṇa, that is asanātana, not sanātana. That is artificial.

This is real philosophy. We disagreed; therefore we came into this material world, and we are fighting with one another. Now again the proposal is, agree to this oneness. Then there will be peace.

The Nectar of Devotion -- Vrndavana, October 31, 1972:

So here in this material world, we have disagreed to serve Kṛṣṇa. Therefore the whole proposal is again agree to serve Kṛṣṇa. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is real philosophy. We disagreed; therefore we came into this material world, and we are fighting with one another. Now again the proposal is, agree to this oneness, ekam. Then there will be peace. Jñātvā māṁ śāntim ṛcchanti. These things are there.

I keep my individuality, but I am so surrendered that I have nothing to disagree with Kṛṣṇa. This is oneness.

The Nectar of Devotion -- Calcutta, January 29, 1973:

This is surrender. That is oneness. "Now I have surrendered to You everything." Mārabi rākhobi yaiche taṅhārā. This is oneness. "Whatever You like, You can do, You kill me or protect me." Ya icchā taṅhārā nitya dāsa prati tuyā adhikārā: "Because I am Your eternal slave, You can do whatever you like." Āśliṣya vā pāda-ratāṁ pinaṣṭu māṁ marma-hatāṁ karotu vā, yathā tathā vā vidadhātu lampaṭo (CC Antya 20.47). "Whatever You like, You can do." Mat-prāṇa-nāthas tu... "Still You are my prāṇa-nātha." This is oneness. I keep my individuality, but I am so surrendered that I have nothing to disagree with Kṛṣṇa. This is oneness. Not that I mix up, I lose my individuality. I have got individuality. I must go on with individuality. And even individuality's never stopped. In the Bhagavad-gītā it is said that "All these kings, you and Me, all of us, we existed in the past, we are now existing, and in the future also we shall exist." There is no question of intermingling the individuality.

Sri Caitanya-caritamrta Lectures

We don't manufacture anything. Just follow. We disagree with the persons who chant that bhaja nitāi-gaura rādhe-śyāma. No. We must follow strictly.

Lecture on CC Adi-lila 7.5 -- Mayapur, March 7, 1974:

Although there is no difference by chanting śrī-kṛṣṇa-caitanya prabhu-nityānanda and Hare Kṛṣṇa mantra, mahā-mantra, but still by chanting this Pañca-tattva, you'll get immediately, quickly, result. Therefore our process is to chant the holy names of the Pañca-tattva and then we chant Hare Kṛṣṇa mahā-mantra. That is perfect. And neither mixing. The mixing taste is called rasābhāsa. Rasābhāsa. And we don't manufacture anything. Just follow. We disagree with the persons who chant that bhaja nitāi-gaura rādhe-śyāma. No. We must follow strictly. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). We cannot manufacture simply for some worldly cheap reputation and prestige. If we manufacture something, that will not help us. We must follow. Mahājano yena. Dharmasya tattvaṁ nihitaṁ guhāyāṁ mahājano yena gataḥ sa panthāḥ. We must follow the mahājanas. So you'll find in the Caitanya-caritāmṛta, the Kavirāja Gosvāmī, in every chapter he begins, śrī-kṛṣṇa-caitanya prabhu-nityānanda, jaya advaita..., gaura-bhakta-vṛnda. This is the process.

"In this age of Kali..." Kali means disagreement, quarrel and misunderstanding. This is Kali-yuga, misguiding and, I mean to say, less intelligence, less merciful, living for short period.

Lecture on CC Adi-lila 7.66-76 -- San Francisco, February 6, 1967:

There are four Vedas, and the, there are supplementary Vedas also. There are eighteen purāṇas. So one of the purāṇas is called Bṛhad-nāradīya Purāṇa. So in that Bṛhad-nāradīya Purāṇa, this quotation is there:

harer nāma harer nāma harer nāma eva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

(CC Adi 17.21)

"In this age of Kali..." Kali means disagreement, quarrel and misunderstanding. This is Kali-yuga, misguiding and, I mean to say, less intelligence, less merciful, living for short period. There are so many disqualifications in this age.

Festival Lectures

Kali means the age of quarrel, age of misunderstanding, age of disagreement. So in this age it is very difficult to come to the right conclusion by philosophy and other methods.

Nrsimha-caturdasi Lord Nrsimhadeva's Appearance Day -- Bombay, May 5, 1974:

In this age of Kali... Kali means the age of quarrel, age of misunderstanding, age of disagreement. So in this age it is very difficult to come to the right conclusion by philosophy and other methods. Therefore in the śāstra it has been openly declared,

harer nāma harer nāma harer nāmaiva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

(CC Adi 17.21)

Three times. Three times means yajña-dāna-tapaḥ-kriyā. There are many other things: meditation, sacrifices, worship in the temple. So in this age all these things are impossible to be performed, but even a child can chant Hare Kṛṣṇa mahā-mantra. That is proved here. Whenever there is Hare Kṛṣṇa mahā-mantra, even the child can take part, old man can take part. So this is the only method for God realization. There is no expenditure, but the gain is very, very great. That was the teaching of Śrī Prahlāda Mahārāja, and we are following his footsteps.

Arrival Addresses and Talks

Anyone who is God's servant, there is no disagreement. And when one is māyā's servant, servant of māyā, illusion, there is disagreement.

Arrival Address -- London, September 11, 1969:

We are not Christian nor Hindu nor Muslim. We are God's servant. That's all. Anyone who is God's servant, there is no disagreement. And when one is māyā's servant, servant of māyā, illusion, there is disagreement. So it doesn't matter. Our test is, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). That system of religion is first class which teaches how to love God. That's all. It doesn't matter whether it is Christian religion, Muhammadan religion or Hindu religion. We shall see. If the follower of the religion has learned how to love God, then his religion is perfect. Otherwise it is useless.

Initiation Lectures

Kali-yuga means the age of quarrel and disagreement. So in this age people are embarrassed in so many ways.

Lecture & Initiation -- Seattle, October 20, 1968:

In this age there are so many anomalies, defects in the life of human being that gradually they are giving up the idea of Kṛṣṇa consciousness, or God consciousness. Not only gradually they are giving up, they have already given up. So Vedānta-sūtra therefore says, athāto brahma jijñāsā. It is not that a different type of religious system we have introduced. It is a great necessity of the present day. Because we say that either you follow scripture, Bible, or you follow Koran or you follow Vedas, the aim is God. But at the present moment, due to the influence of this Kali-yuga... Kali-yuga means the age of quarrel and disagreement. So in this age people are embarrassed in so many ways. First disqualification is that they do not live for long time. The average duration of life in India is thirty-five years, and I do not know exactly what is the average age here, but in India the people are overcrowded. They have no such intelligence, or they did not care to go outside India, colonize. Everyone went there to exploit, but they never thought of exploiting other places. That is their cultural... They do not try to encroach upon others' property.

In this age of quarrel and dissension and disagreement, there are so many symptoms of this fallen age. So there is no other alternative. You cannot execute the process of meditation or sacrifice or temple worship.

Initiation Lecture and Bhagavan dasa's Marriage Ceremony -- New Vrindaban, June 4, 1969:

So this Kṛṣṇa consciousness movement is to transfer oneself to that Kṛṣṇa planet, and the process is given very easy in this age. In this age of quarrel and dissension and disagreement, there are so many symptoms of this fallen age. So there is no other alternative. You cannot execute the process of meditation or sacrifice or temple worship. They cannot be executed very nicely because the circumstances are different. Therefore kalau nāsty eva nāsty eva nāsty eva gatir anyathā. Therefore in this age, there is no other alternative process for getting out of these material clutches. Simply, the simple process, I mean to say, offered by Lord Caitanya. It is not Caitanya's manufacture; it is authorized from Vedic śāstras, that we have to realize ourself, our destination of life, our mission of this human form of life simply by this process, chanting Hare Kṛṣṇa. And we initiate persons for this mantra.

The husband and wife, there may be sometimes disagreement, but according to Vedic literature, when there is fight or disagreement between husband and wife, it should be neglected. Nobody take it seriously.

Initiations -- Sydney, April 2, 1972:

So peace automatically will come if people become Kṛṣṇa conscious, because they become highly qualified, without committing any sinful activities. If such population is there in the world, there is no question of disturbance. Everyone will be peace, peaceful and happy. So our marriage, Kṛṣṇa consciousness institution encouraging marriage, on this ground: not to produce cats and dogs, but to produce highly qualified devotees. So you should always remember that. And there is no... Once married, there is no question of divorce or separation. That you should remember. We don't allow any divorce and separation. The husband and wife, there may be sometimes disagreement, but according to Vedic literature, when there is fight or disagreement between husband and wife, it should be neglected. Nobody take it seriously. The Cāṇakya Paṇḍita says,

aja-yuddhe muni-śrāddhe prabhate megha-ḍumbare

dampatiḥ kalahe caiva bāmbhārambhe laghu-kriyā

Aja-yuddhe: "Fighting of the goats, and a śraddhā ceremony performed by the sages in the forest, and sounding in the sky, vibration of cloud, rumbling of the cloud early in the morning, and similarly, fight between husband and wife-don't take it seriously."

General Lectures

We have got so many varieties of consciousness. Disagreements between one person to another is due to this contaminated consciousness. I think some way; you think otherwise. Therefore we do not agree.

Lecture Engagement -- Montreal, June 15, 1968:

Kṛṣṇa conscious movement is reviving our original consciousness. At the present moment, due to our long association with matter, the consciousness has become contaminated, just like when the rain water falls down from the cloud, the water is uncontaminated, distilled water, pure, but as soon as the water falls down on this earth, it becomes mixed up with so many dirty things. When the water falls it is not salty, but when it is touched with the matter or earth, it becomes salty, or tasty, or something like that. Similarly, originally, as spirit soul, our consciousness is uncontaminated, but due to our association with the matter at the present moment, our consciousness is contaminated. Therefore we have got so many varieties of consciousness. Disagreements between one person to another is due to this contaminated consciousness. I think some way; you think otherwise. Therefore we do not agree. But originally, your consciousness and my consciousness were one. And what is that one? That conscious, pure consciousness, is "God is great, and I am His eternal servant." That is pure consciousness.

Simply you have to use whatever asset you have got. That's all. You must agree. That is wanted. "Yes, I shall take to Kṛṣṇa consciousness." That depends on you because you are independent. If you disagree, "No. Why shall I take to Kṛṣṇa?" nobody can give you.

Lecture -- Seattle, September 30, 1968:

Now here is an opportunity, Kṛṣṇa consciousness movement. Revive your memory, your love for Kṛṣṇa. Simple thing. Chant Hare Kṛṣṇa, dance, and take Kṛṣṇa prasāda. And if you are not educated, you are illiterate, hear. Just you have got natural gift, ear. You have got natural tongue. So you can chant Hare Kṛṣṇa and you can hear Bhagavad-gītā or Śrīmad-Bhāgavatam from persons who are in the knowledge. So there is no impediment. No impediment. It does not require any prequalification. Simply you have to use whatever asset you have got. That's all. You must agree. That is wanted. "Yes, I shall take to Kṛṣṇa consciousness." That depends on you because you are independent. If you disagree, "No. Why shall I take to Kṛṣṇa?" nobody can give you. But if you agree, it is here, very easy. Take it.

Sādhu confirms the scriptures and spiritual master accept the scripture. Simple process. So they are not in disagreement.

Lecture -- Seattle, October 18, 1968:

Medical... If the medical practitioners accept, then that is authoritative medical. Similarly, if saintly persons are accepting Bhagavad-gītā as scripture, you cannot deny it. Sādhu śāstra: saintly persons and scriptures, two things, and with spiritual master, three, three parallel lines, who accept the sādhu and the scripture. Sādhu confirms the scriptures and spiritual master accept the scripture. Simple process. So they are not in disagreement. What is spoken in the scripture is accepted by saintly person, and what is spoken in the scripture, the spiritual master explains only that thing. That's all. So via media is the scripture. Just like lawyer and the litigants-via media is the lawbook. Similarly, the spiritual master, the scripture... Saintly person means who confirms the Vedic injunction, who accepts. And scripture means what is accepted by the saintly person. And spiritual master means who follows the scriptures. So things equal to the same thing are equal to one another. This is axiomatic truth.

In this age of disagreement you cannot say that this type of religion is nice, that type of religion is nice. That is finished now.

Lecture to College Students -- Seattle, October 20, 1968, Introduction by Tamala Krsna:

Every one of us is hovering on the mental plane. By mind we are creating so many things: "I shall be happy in this way. I shall be happy in this way. I shall be happy in that way." But mantra means when you are delivered from that concoction, speculative way of your mind, and you come to the transcendental platform. That is the effect of mantra. So this mantra, this Hare Kṛṣṇa mantra, is called the mahā-mantra. Mahā-mantra means the greatest of all mantras. And this is the only suitable mantra for this age. This age is called Kali-yuga. Kali-yuga means the age of disagreement. Nobody agrees. Even husband, wife does not agree, what to speak of others. The father, son does not agree. Nobody agrees with anyone. This is the age like that. So in this age of disagreement you cannot say that this type of religion is nice, that type of religion is nice. That is finished now. You have to take this mantra: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. And you'll find it that very soon you are coming to the light.

Lord Caitanya's special gift to the fallen souls of this age of quarrel and disagreement is to induce the people in general, the religionists, the philosophers and everyone to take to the chanting of the holy name of Kṛṣṇa.

Recorded Speech to Members of ISKCON London -- Los Angeles, December 23, 1968:

Kṛṣṇa appeared on this earthly planet five thousand years ago and gave us the unique philosophy and religious principles of Kṛṣṇa consciousness in the shape of the Bhagavad-gītā. Unfortunately, in course of time, as things change and deteriorate in the material world, people deteriorated and forgot the art of Kṛṣṇa consciousness. Lord Kṛṣṇa again therefore appeared as Lord Śrī Kṛṣṇa Caitanya Mahāprabhu at the end of the fifteenth century to revive the same Kṛṣṇa consciousness atmosphere in the human society. Lord Caitanya's special gift to the fallen souls of this age of quarrel and disagreement is to induce the people in general, the religionists, the philosophers and everyone to take to the chanting of the holy name of Kṛṣṇa. He informed us that the Absolute Supreme Personality of Godhead can descend also in transcendental sound vibration, and thus, when you chant Hare Kṛṣṇa mantra offenselessly, we immediately contact Kṛṣṇa and His internal energy, and thus we become immediately purified from all dirty things in our heart.

This age is called, according to the Vedic language, Kali. Kali-yuga means the age of disagreement and dissension.

Lecture Engagement and Prasada Distribution -- Boston, April 26, 1969:

This age is called, according to the Vedic language, Kali. Kali-yuga means the age of disagreement and dissension. So in the Vedas it is recommended that kṛte yad dhyāyato viṣṇu (SB 12.3.52). In the Golden Age... Of course, the kṛte, the Sanskrit word, exactly there is no English translation, but generally we have got a conception of Golden Age. So take it for granted that kṛte, kṛte means in the age when everyone was pure. Cent percent, people were pure. That is called Kṛta-yuga. The next yuga is called Tretā, when seventy-five percent of the people, they were pure, and twenty-five percent were not pure. And then Dvāpara. Dvāpara means fifty percent-fifty percent pure and fifty percent nonpure. Then this age is called Kali-yuga. Kali-yuga means seventy-five percent or more than seventy-five percent, they are impure, and twenty-five percent, I mean to say, that is in book, but actually ninety percent or more than that are impure and maybe five percent pure.

"In this age" means this age of Kali, where everything is based on disagreement and dissension. Nobody will agree with others' proposal.

Brandeis University Lecture -- Boston, April 29, 1969:

It is stated in the Agni Purāṇa—perhaps you have heard. There are eighteen purāṇas. Out of that, one Purāṇa is called Agni Purāṇa, and another Purāṇa is called Brahma-vaivarta Purāṇa. So in these two purāṇas, and many other purāṇas also, this Hare Kṛṣṇa movement is there, that in this age... "In this age" means this age of Kali, where everything is based on disagreement and dissension. Nobody will agree with others' proposal. Everyone is thinking that "I am independent. I can think in my own way. I can have my own process of self-realization." So many. Therefore it is recommended in this age that for self-realization these mantras, sixteen mantra, should be chanted... Faithfully. It is stated in the Śrīmad-Bhāgavatam as follows: kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ (SB 12.3.52). In the Golden Age, when everyone was pious, at that time, meditation was recommendation. Meditation. Kṛte yad dhyāyato viṣṇum: meditation on Viṣṇu. Tretāyāṁ yajato makhaiḥ. In the next age, the recommendation was to perform great sacrifices.

This saṅkīrtana movement is recommended for self-realization in this age. This age is called, according to Vedic understanding, it is called Kali-yuga, the age of quarrel and disagreement, this age.

Lecture at Engagement -- Columbus, may 19, 1969:

My dear boys and girls. I thank you very much for your participating in this great saṅkīrtana movement. This saṅkīrtana movement is recommended for self-realization in this age. This age is called, according to Vedic understanding, it is called Kali-yuga, the age of quarrel and disagreement, this age. So, besides that, there are many other symptoms of this age. They are described in the Vedic literatures, and they are coming exactly true. That is scripture. So the summary of this age is described that, in this age, the duration of life is very small. Prāyeṇālpāyuṣaḥ kalāv asmin yuge janāḥ. Everyone, we are decreasing our duration of life. You know, every one of you, your forefathers, your grandfather lived for hundreds, at least one hundred years. I have seen my grandmother, she died at the age of ninety-six years. My father died at the age of eighty-four years. So, I do not know how long I shall live—I am now seventy-three—maybe a few years more; but actually the duration of life gradually decreases. This is the symptom of this age, practically.

Rūpa Gosvāmī says that "In this age of Kali, where everything is disagreement and quarrel, you have descended to offer the highest, topmost love of God."

Address to Indian Association -- Columbus, May 11, 1969:

Svāmī means master. So when one becomes master of the senses, gosvāmī, he can make progress in the spiritual life. That is the meaning of svāmī. Svāmī does not mean that he is servant of the senses. Svāmī means master of the senses, gosvāmī. So they were all gosvāmīs, and one of the gosvāmīs, Rūpa Gosvāmī, he was the head. So he compiled one nice verse in respect of honoring Lord Caitanya Mahāprabhu. He says,

anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau

samarpayitum unnatojvala-rasāṁ sva-bhakti-śriyam

hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ

sadā hṛdaya-kandare sphuratu vaḥ śacī-nandana

He is blessing the people in general that "This incarnation of God, Kṛṣṇa..." Anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau. Kalau means this age, this age of Kali, which is very much contaminated, or the age of quarrel and disagreement. This is called Kali, age of Kali. So Rūpa Gosvāmī says that "In this age of Kali, where everything is disagreement and quarrel, you have descended to offer the highest, topmost love of God." Samarpayitum unnatojvala-rasām. "And not only topmost, but very brilliant rasa, transcendental mellow, humor."

This age is called Kali. Kali means the age of disagreement. Nobody agrees. I don't agree with you; you don't agree with me.

Lecture 'Nobody Wants to Die' -- Boston, May 7, 1968:

So this is the simplest method, and Lord Caitanya therefore recommended, kalau nāsty eva nāsty eva gatir anyathā. In this, in this age... This age is called Kali. Kali means the age of disagreement. Nobody agrees. Nobody agrees. I don't agree with you; you don't agree with me. I quarrel with you; you quarrel with me. Everyone thinks that he is independent, he is God or he is everything. But he is dependent in every step. But still, he's proud of becoming God. So these nonsense things are going on. Of course, this is a process of spiritual understanding, ekatvena bahudhā pṛthaktvena bahudhā viśvato-mukham, that "I am God," whether "I" means this body or "I" means this mind, or there is something "I" else than this body and mind. Therefore meditation required. Accepting that you are God, now find out "I." Now what is that "I"? Is that "I" this body or this, that "I" the mind, or is that "I" the intelligence? So meditation means to find out that "I" who's claiming that "I am God."

In this age of disagreement and quarrel, this is the best process. Never mind whatever you are. It doesn't require any prequalification. You sit down together and chant Hare Kṛṣṇa.

Lecture 'Nobody Wants to Die' -- Boston, May 7, 1968:

Makhaiḥ means sacrifices, great sacrifices. And dvāpare paricaryāyām. The next stage, by temple worship, or church worship. That is also not possible. Nobody is interested in this age to go to the temple or to the church, or they are not satisfied with the management of the temples or the church. So many things. Anyway, this has become practically impossible to get any enlightenment. So dvāpare paricaryāyāṁ kalau tad dhari-kīrtanāt. Therefore in this age of disagreement and quarrel, this is the best process. Never mind whatever you are. It doesn't require any prequalification. Simply you sit down. You sit down together and chant Hare Kṛṣṇa. You see? Very practical. You haven't got to sit in a particular position or fashion, āsana. You haven't got to exercise your breathing process. Nothing. Simply you sit down and chant Hare Kṛṣṇa. And that we have read just now, a practical experience of one reporter, and there are students. They have got practical... Simply by chanting you get the highest ecstasy.

Specially in this age, Kali-yuga, the age of disagreements and quarrel. Kali-yuga means nobody agrees with anyone.

Pandal Lecture at Cross Maidan -- Bombay, March 26, 1971:

I thank you very much for your taking so much trouble in participating with us in this great movement of Kṛṣṇa consciousness. As I am repeatedly placing before you with all humbleness that this movement is very, very much essential, not only at the present moment, but also all the time. And specially in this age, Kali-yuga, the age of disagreements and quarrel. Kali-yuga means nobody agrees with anyone. Everyone has got his own opinion, however condemned it may be. And on that point everyone is prepared to fight with one. Therefore it is called Kali-yuga. So putting different theories, philosophical speculations, will not solve the problems of the world, because not only during this age, but in all other ages also, there are different philosophers, different scriptures. That is the law of this material nature. Here there is no oneness. Duality. This world is meant for duality. So it is called dvaita. Dvaita means duality. So Kṛṣṇa dāsa Kavirāja Gosvāmī, he says, dvaite bhadrābhadra sakali samāna, ei bhāla ei manda saba manodharma. In the world of dualities, bhadrābhadra, "This is good, this is bad, this is nice, this is not nice," they are simply mental speculation because in this world nothing is nice. Everything is bad because it is not eternal.

This age called Kali, it is not very good time. Simply disagreement, fighting, quarreling, misunderstanding. This age is full of that, all these happenings.

Speech -- New Vrindaban, August 31, 1972:

So this process of Kṛṣṇa consciousness is the highest benediction for the human society because it is trying to bring the human being to the platform of spiritual body—transcending the gross and subtle material body. That is the highest perfection. Human life is meant for coming to that platform, the spiritual platform, transcending the gross and material bodily concept of life. That is possible. It is made easy in this age. This age called Kali, it is not very good time. Simply disagreement, fighting, quarreling, misunderstanding. This age is full of that, all these happenings. Therefore to come to the spiritual platform is very difficult in this age. Formerly, it was not so difficult. People were very easily trained up by the Vedic process. But now the people are not interested. They're simply interested with the gross body or, a little more, who is a little advanced, the subtle body. But they have no information of the spiritual body. Although there is advancement of education, there is no education about the spiritual body. They're simply concerned with the gross material and subtle body. Therefore this movement, Kṛṣṇa consciousness movement, is very important movement. Those who have taken to this Kṛṣṇa consciousness movement, they're very, very fortunate.

Kali means disagreement and fighting, kālaḥ. So in this age, a slight disagreement will cause some fighting, some misunderstanding.

Rotary Club Lecture -- Ahmedabad, December 8, 1972 'The Present Need of Human Society':

According to our Vedic calculation, this is called Kali-yuga. Kali means disagreement and fighting, kālaḥ. So in this age, a slight disagreement will cause some fighting, some misunderstanding. And practically, this is the age of misguidance; therefore it is called Kali-yuga. So in different Purāṇas, the symptoms of Kali-yuga is described. Śāstra. Śāstra means tri-kāla-jña. Śāstra is not ordinary book. Therefore our Vedic literatures are known as apauruṣeya, "not written by ordinary human being." Ordinary human being, who is called, according to śāstra, conditioned souls, they are conditioned by so many, nature's law. So the imperfectness of the conditioned soul are described as that a conditioned soul is sure to commit mistake; however great he may be, he'll commit mistake. And... "To err is human," they say. And he may be illusioned. Not may be. He's illusioned. Illusioned means accepting something for something else. Just like we accept this body, material body, as self. That is the conception of the general people at the present moment, especially.

So I have got my own knowledge of God as you have got. Why you disagree with me?

Lecture at the Hare Krsna Festival at La Salle Pleyel -- Paris, June 14, 1974:

Prabhupāda: How do you know it? First of all let me know how you know it about God that He is freedom or this or that. How you know it?

Jyotirmayī: (translating) "Because everyone has inside him knowledge of God, and one just has to listen within himself and he will know."

Prabhupāda: So I have got my own knowledge of God as you have got. Why you disagree with me?

Jyotirmayī: (translating) He says but he doesn't sit on a throne and he doesn't ask people to pay obeisances in front of him.

Prabhupāda: So if you want to hear me, I can get down from the throne. (big applause and yells) (some man makes an announcement in French) (general talk in French and many people yelling things out from the audience)

Philosophy Discussions

We disagree with that. Without cause there cannot be any effect. Let him prove that this is..., there is an existence without any cause.

Philosophy Discussion on Immanuel Kant:

Śyāmasundara: So this Hume has said that cause and effect are habitual assumptions, that we can naturally assume that a certain effect follows a certain cause. But it is not necessary that the cause makes the effect.

Prabhupāda: No. We disagree with that. Without cause there cannot be any effect. Let him prove that this is..., there is an existence without any cause. Then he can say like that.

That is natural. Just like in our ordinary lives, citizens, they disagree. They go to the court.

Philosophy Discussion on Hegel:

Śyāmasundara: But whenever there are disputes arising between states, then there must be war.

Prabhupāda: Yes. That is natural. Just like in our ordinary lives, citizens, they disagree. They go to the court.

Śyāmasundara: But here he says there's no higher body between two, jurisdiction between states, that it can only be settled by war. There's no court or higher authority for judging between states.

Prabhupāda: There is higher body if there is religion, if there is philosophy, if there is learned section, brāhmaṇas, Kṛṣṇa conscious people. There is higher authority.

That he may survive, that we don't disagree.

Philosophy Discussion on Charles Darwin:

Prabhupāda: Yes. Just like this Los Angeles City, there is a havoc of flood from the ocean and all men die. That does not mean extinct; the men are there somewhere else. You cannot say that human species is now extinct, because your study is limited.

Śyāmasundara: Supposing one man is particularly adapted, and he is smart, intelligent, and he survives when everything else is killed...

Prabhupāda: That he may survive, that we don't disagree.

Śyāmasundara: But he would say that that man passes on his superior traits to his children, and it's another species.

That is oneness. That we have no disagreement, in any point, with God, that is oneness. Just like in this institution, our Kṛṣṇa consciousness. When I say anything, there is no disagreement of any of the disciples.

Philosophy Discussion on Henri Bergson:

Śyāmasundara: He says that real religion is a mystic oneness with God.

Prabhupāda: Yes. Oneness means that I agree with God. God says that "You surrender," I say, "Yes, I surrender." God says to Arjuna, "You fight," he fights. That is oneness. That we have no disagreement, in any point, with God, that is oneness. Just like in this institution, our Kṛṣṇa consciousness. When I say anything, there is no disagreement of any of the disciples. It is being done, taking God's representative, Kṛṣṇa's representative, so similarly with God also. But what I am doing? I am simply taking the order from God, and I am disseminating the same knowledge. I have accepted surrender unto Kṛṣṇa as my life. I am teaching others, "You also surrender." This is called disciplic succession. There is no disagreement with God. It is not that I am... (break) Yes. That means one who is God conscious, he is a mystic.

But now Mao disagrees with the practical utility of Russian philosophy. So where is the stability?

Philosophy Discussion on William James:

Prabhupāda: But if it has bad effect then what is the use of it? It must have good effect. Effect must be there, but if it is bad, that is not practical. The effect must be good and continuous.

Viśāla: But that good result is relative, depending upon who is deciding whether it is good. In other words, Lenin or Mao, they feel that the practical result of their philosophy is good.

Prabhupāda: That's all right, but now Mao disagrees with the practical utility of Russian philosophy. So where is the stability? And similarly, the Russians don't agree with the Chinese, so what is practical for China is not practical for the Russians. So which one we shall take?

Just like Stalin, he was thinking in his own way, human well-being, but anyone who disagrees with him, cut his throat.

Philosophy Discussion on Karl Marx:

Prabhupāda: That's all right, but the... Unless the scientist and the industrialist get sufficient profit for himself, he will be reluctant to work for the state.

Śyāmasundara: Their goal is the production of material goods for the enhancement of human well-being.

Prabhupāda: The human well-being means if you don't agree to me, I cut your throat, that's all. This is (indistinct). I am thinking in my way: human well being. Just like Stalin, he was thinking in his own way, human well-being, but anyone who disagrees with him, cut his throat. This is (indistinct). Lenin also (indistinct) like that.

The God is not there; the working class is there. Then why there is dissension and disagreement?

Philosophy Discussion on Karl Marx:

Hayagrīva: He felt, like Comte, that the proletariat, the worker, would eventually eliminate religion, and he wrote, "The political emancipation of the Jew, the Christian, the religious man in general is the emancipation of the state from Judaism, from Christianity, and from religion generally." So that the worker would become the savior of mankind in emancipating or freeing man from a religion that worshiped a supernatural being.

Prabhupāda: So that has not actually happened. Marx is dead and gone. The Communist theory is already there, but they are not in agreement. The Russians are not in agreement with the Chinese men. Why it has happened? The God is not there; the working class is there. Then why there is dissension and disagreement?

Just like in this institution, our Kṛṣṇa consciousness, as soon as I say anything, there is no disagreement of any other disciple. If there is disagreement, then it is ended.

Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander:

Śyāmasundara: He says that real religion is a mystic oneness with God.

Prabhupāda: That is... Yes. Oneness means I agree with God. God says your surrender. I say, "Yes. I surrender." God says Arjuna "You fight," he fights. That is oneness, that we have no disagreement in any point with God. That is oneness. Just like in this institution, our Kṛṣṇa consciousness, as soon as I say anything, there is no disagreement of any other disciple. If there is disagreement, then it is ended. Disobedient immediately. As it is going, it is being done, taking God's representative, Kṛṣṇa's representative, so similarly with God also. And what, what I am doing? I am simply taking the order from God and I am disseminating the same knowledge. I have accepted that surrender to Kṛṣṇa is my life. I am teaching others, "You also surrender." This is called disciplic succession. There is no disagreement with God. It is not that I am posing myself, "I am God."

Everyone is manufacturing, so then there must be difference, because everyone is imperfect. You propose something imperfect, I propose something imperfect, so there must be disagreement.

Philosophy Discussion on Johann Gottlieb Fichte:

Prabhupāda: God is goloka eva nivasaty akhilātma-bhūto (Bs. 5.37). He is person. He is in Vṛndāvana, Goloka Vṛndāvana, He is dancing with gopīs, playing with the cowherd boys—still He is everywhere. Not that "Now I am dancing I have no time to go everywhere." That is not. He may be engaged in dancing, but still He is everywhere, īśvaraḥ sarva-bhūtānāṁ hṛd-de... (BG 18.61). Now if He is in Goloka Vṛndāvana only, a person like us, then how He can say that patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā (BG 9.26)? We are offering some dates to Kṛṣṇa, so He is in Goloka Vṛndāvana, He may say, "I am now busy. How can I go to your temple and eat?" No. He is also temple, in the temple also. That is God. He is everywhere. Goloka eva nivasaty akhilātma-bhūto (Bs. 5.37). This is definition, akhilātma-bhūto. So he has no conception of God. He cannot imagine God. He must take the understanding... (break) ...because they have no standard knowledge. Everyone is manufacturing, so then there must be difference, because everyone is imperfect. You propose something imperfect, I propose something imperfect, so there must be disagreement.