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Explanation (Lectures, BG)

Expressions researched:
"explanation" |"explanations" |"explanatory"

Lectures

Bhagavad-gita As It Is Lectures

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

Just like we sometimes want to fight, mock fight. So in the Vaikuṇṭha world there cannot be any fight. So because Kṛṣṇa wanted to exercise His fighting spirit, He sent His devotee. He became enemy and He fought. So you have to understand Kṛṣṇa in that way, as Hṛṣīkeśa. He knows that unless Arjuna becomes affected family-wise, how Bhagavad-gītā will be there? Therefore although Guḍākeśa, Arjuna, is above darkness, still, by the will of Kṛṣṇa, Hṛṣīkeśa, he played just like ordinary man, affected with his family affection. Therefore Kṛṣṇa in the next verse says... Uvāca. Kṛṣṇa said, "My dear Pārtha, now you wanted to see with whom you have to fight. Now, here is Bhīṣma, Droṇa, and many other kings. All the descendants of Kuru dynasty, your Dhṛtarāṣṭra's sons. Now you see very nicely and be prepared to fight with them." So this is the explanation of Hṛṣīkeśa and Guḍākeśa.

Lecture on BG 1.37-39 -- London, July 27, 1973:

He is immune because he is transcendental. But so long one is not a devotee, one who is not fully surrendered to the lotus feet of Mukunda, he must have to follow all these regulative principles and duties. He cannot be released. Everything, account is kept. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). Everything is noted down. Karmaṇā daiva-netreṇa (SB 3.31.1). According to his karma, he is going to get another body. These are the subtle laws. Therefore kula-kṣaya-doṣam. You cannot destroy your family. Materially, you cannot destroy your family. So Arjuna is speaking, kula-kṣayaṁ kṛtaṁ doṣaṁ prapaśyadbhir janārdana (BG 1.38). "We can see. These rascals, they have lost their intelligence, but when we see, how we can destroy the family?" So further explanation will be given next.

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

Of course, all explanation are not there. Here, these words, Kṛṣṇa addressed Arjuna, "chastiser of enemies." And Arjuna addresses Kṛṣṇa, "Madhusūdana," or the killer of the demon Madhu. "Yes, You are addressing me as chastiser of enemy, but do You think my grandfather, my teacher, they are my enemies? You killed demon Madhu, therefore Your name is Madhusūdana, but You are asking me to kill my grandfather and teacher." That is the hint. "It is all right that Your name is Madhusūdana. You killed one demon whose name was Madhu, but You are asking me, Bhīṣmasūdana? Bhīṣma is my grandfather. And Droṇasūdana?" Sūdana means killer. "So how can I be that?" That is the answer.

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

So pure devotee does not mean one has to become immediately cent percent pure. But if he sticks to the principle that "We'll follow a pure devotee," then his actions are... He is as good as a pure devotee. It is not I am explaining in my own way. It is the explanation of Bhāgavata. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). We have to follow the footprints of pure devotees. It is said that tarkaḥ apratiṣṭhaḥ. If you want to become pure by your arguments and logic, that is not possible. I may be defeated by another strong man who is stronger in argument than me, so this is not the way of becoming purified, tarka, simply arguing. Tarkaḥ apratiṣṭhaḥ smṛtayo vibhinnāḥ (CC Madhya 17.186) . Śrutayaḥ, scriptures. Suppose somebody sticks to the scriptures. So scriptures, there are different types of scripture. So they are vibhinna. Vibhinna means different types. So how we can become purified by, even by following the scriptures?

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

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

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

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

Woman (3): I understand that Hare Kṛṣṇa is a scientific movement. Do you think that there is a scientific explanation for the way in which personal enlightenment by simply chanting Hare Kṛṣṇa?

Devotee: The question is that you have said that the Hare Kṛṣṇa movement is a scientific movement...

Prabhupāda: Yes.

Devotee: ...and she wants to know if you can offer a scientific explanation how the Hare Kṛṣṇa mantra can give a person...

Prabhupāda: Yes. That is very easy to understand. Suppose you are sleeping, and if I vibrate some sound, you can hear and can wake up. No other method will act. Suppose you are sleeping. Then I have to call "Mr. or Mrs. Such-and-such, please get up, get up, get up." You get up. Similarly, at the present moment it is our sleeping stage. Therefore this transcendental vibration will awaken to spiritual consciousness. Just try to understand.

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

Man (5): Can you give any explanation about the spiritual, around the earth. If they are all luminous?

Madhudviṣa: He wants to know something about psychic phenomena.

Prabhupāda: Psychic phenomena is the subtle materialism. There are two material conditions: one gross condition, one subtle condition. Gross condition is created by the five elements—earth, water, fire, air, and ether. And the subtle elements are mind, intelligence and ego, false ego. So all these eight elements, they are material. One section is gross, and another section is subtle. So the psychology means the subtle material elements. It is material; it is not spiritual. It is subtle.

Man (6): At rebirth do we all return as a male if the previous existence was a male, or do we change. (laughter)

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

Otherwise, there is no necessity of interpretation. Just like you..., that "Such and such village" or "such and such town is on the sea." Somebody says. Now, the person who hears that "Such and such town is on the sea," and he may be confused: "How is that? On the, on the water, how there can be a town?" So there is explanation required. Now that explanation is that " 'On the sea' does not mean 'in the midst of the sea,' but 'on the bank of the sea.' " Here is an interpretation. So similarly, a thing which is very clear to everyone, so there is no necessity of interpretation. Here the, the statement of Bhagavad-gītā as by, spoken by Lord Kṛṣṇa, is very clear, that "Myself, yourself and all these people who have assembled here, they are all individual persons. And they were individual persons in the past, and at the present moment, we see that they are individual persons, and they will continue. They will continue."

Lecture on BG 2.13 -- New York, March 11, 1966:

So dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptir dhīras tatra (BG 2.13). Dhīra means the man who is out of ignorance. (aside:) You are... You sit down. That's all right. Dhīras tatra na muhyati. Dhīra means—we began first explanation—dhīra means one who is, one who is out of ignorance. That means. So one who knows, one who knows the process of the body, changing every moment, then why he should lament when this body is left and another body is taken? Suppose if I throw away this covering of my body and take another covering, then what is there, lamentation? What is the cause of lamentation there? And one should be, rather, glad that the old garment is thrown away and one new garment is taken up. So this, this question... Because Arjuna was disturbed that "How can I fight with my grandfather? That is all right. That is my duty to fight, but how can I fight with my grandfather, Bhīṣmadeva, with my teacher, Droṇācārya? It is not possible." So he is playing the part of a fool, but he was not a fool, but just to teach us. Unless he becomes a fool like us, why this Bhagavad-gītā will come?

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

Even if we don't do it rightly, wrongly, still, it is right because the cause is the Supreme. Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9). The best, safest way of acting is to act in Kṛṣṇa consciousness or under the order of Kṛṣṇa. Or if somebody says "Where is Kṛṣṇa?" No. Kṛṣṇa is there. Just like Bhagavad-gītā is there, and the explanation of Bhagavad-gītā by the representative of Kṛṣṇa is there. So Kṛṣṇa, being absolute, His representative, His words are nondifferent from Him. We should not think that "Kṛṣṇa is not in my presence." As soon as Bhagavad-gītā is there and as soon as we understand Bhagavad-gītā as it is, that means we are hearing directly Kṛṣṇa. So if we do according to the instruction of Kṛṣṇa, as Arjuna did, then there is no reaction. We are free. Yajñārthāt karmaṇo 'nyatra. Then you go on.

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

Because it is very, very small, one ten-thousandth part of the tip of the hair. Now, because we cannot see, by our experimental knowledge we cannot appreciate; therefore Kṛṣṇa is describing the existence of the self soul in a negative way: "It is not this." Sometimes when we cannot understand, the explanation is given: "It is not this." If I cannot express what it is, then we can express in a negative way that "It is not this." So what is that "not this"? The "not this" is that "It is not material." The spirit soul is not material. But we have got experience of material things. Then how to understand that it is the negative? That is explained in the next verse, that nainaṁ chindanti śastrāṇi. You cannot cut, the spirit soul by any weapon, knife, sword, or thistle. (pistol?) It is not possible. Nainaṁ chindanti śastrāṇi. The Māyāvāda philosophy says that "I am Brahman. Due to my illusion, I feel I am separated. Otherwise I am one." But Kṛṣṇa says that mamaivāṁśo jīva-bhūtaḥ (BG 15.7).

Lecture on BG 2.25 -- Hyderabad, November 29, 1972:

Therefore aṇor aṇīyān mahato mahīyān. Kṛṣṇa can become greater than the greatest and the smaller than the smallest. This is God.

When Kṛṣṇa was playing as a child, He ate earth and the playmates complained to mother Yaśodā: "Mother, your son Kṛṣṇa is eating earth." Mother Yaśodā called for explanation: "Kṛṣṇa, why You are eating earth? I have given You sandeśa." Kṛṣṇa said, "No, mother, I have not eaten." "No, Your friends are complaining." "No, they have become My enemies this morning. We had some quarrel. Therefore they have combined together to make Me chastised by you." So in this way... Then mother Yaśodā wanted to solve this problem: "All right, show Your mouth, open Your mouth. I want to see." And when Kṛṣṇa opened the mouth, the mother saw innumerable universes are within the mouth. This is Kṛṣṇa. Aṇor aṇīyān mahato mahīyān. Kṛṣṇa enters within the universe, but at the same time, millions of universes are within His mouth. This is the explanation of "the greater than the greatest and the smaller than the smallest."

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

Devotee: I don't know how to exactly word this. It seems like... I didn't quite understand the explanation, but it seems that although the battlefield is arranged for this war, there was almost a test for his principles and for him to renounce his place in the kṣatriya class. This is where I get confused in the Gītā. It seems like this is a very noble thing for him to renounce his place in the caste. I'm not clear here.

Prabhupāda: Renounce what?

Devotee: To renounce his place as a warrior and to go off into the woods and be a mendicant or whatever he wanted to do.

Prabhupāda: Who said?

Devotee: Arjuna.

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

"This fight arranged by Me in the battlefield of Kurukṣetra, because it is sanctioned by Me, it is dharma-yuddha, it is religious fighting." It is not the political diplomats declaring war to keep the people in ignorance. No. It is sanctioned by Kṛṣṇa. Whatever is sanctioned by Kṛṣṇa, that is dharma. Dharma, the explanation of dharma I have several times given you. Dharmaṁ hi sākṣād bhagavat-praṇītam: Whatever God sanctions, that is dharma. So God, Kṛṣṇa personally has sanctioned this Battle of Kurukṣetra. So therefore it is dharma, dharma-yuddha religious fight. It is not ordinary fighting of the diplomats and the politicians. It is dharma-yuddha. Therefore He says, dharmyāddhi yuddhāc chreyo 'nyat kṣatriyasya na vidyate: "You are kṣatriya. You are fighting for the sake of religious system. That is the, your first-class duty." Śreyaḥ.

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

Prabhupāda: This is the explanation of yoga, evenness of mind. Yoga-samatvam ucyate. If you work for Kṛṣṇa, then there is no cause of lamentation or jubilation. Jubilation is there because you are working for Kṛṣṇa, but there is no cause of lamentation. Yoga-sthaḥ kuru karmāṇi, yogaḥ karmasu kauśalam (BG 2.50). That is the secret of activities, how you can very diligently work at the same time you are not entangled with the actions. That is the secret. Go on.

Tamāla Kṛṣṇa: 49: "O Dhanañjaya, rid yourself of all fruitive activities by devotional service and surrender fully to that consciousness. Those who want to enjoy the fruits of their work are misers (BG 2.49)." 50: "A man engaged in devotional service rids himself of both good and bad actions (BG 2.50)."

Lecture on BG 2.48-49 -- New York, April 1, 1966:

Whom you call miser? The miser is a man who has got enough money but does not spend it. He is called miser. Miser means who has got enough assets, but he does not spend. He simply sees his money and satisfied. He does not spend it, properly utilize it. He is called kṛpaṇa. Is it right, the miser explanation? So kṛpaṇa, who is kṛpaṇa, and who is brāhmaṇa? Brāhmaṇa means who has known that "I am spiritual identity. I am qualitatively one with the Supreme Lord. I am the part and parcel of the Lord." This knowledge, one who has developed highly and perfectly, he is called brāhmaṇa. And kṛpaṇa means who has not utilized this human form of body to understand that he is spiritual identity, Brahman, but he simply knows that "I am this body, and because this body is born in a certain place, so I am identified to that country or to that society or to that family." They are called kṛpaṇa. Kṛpaṇa means that he has not properly utilized the developed consciousness he has got in his asset.

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

So even Caitanya Mahāprabhu, He was so learned scholar, every one of you know, and He was very popular leader at Navadvīpa. And when He was sixteen years only, He defeated one very great learned scholar, Keśava Kāśmīrī. And he was known as Nimāi Paṇḍita. Actually He was very learned scholar, and His explanation of one verse, ātmārāmāś ca munayo nirgranthā apy urukrame... He described this verse in sixty-four ways. He was such a learned scholar. So He was not a fool, but He represented the fool of this age, that "If you want liberation from material bondage...

Because this human form of life is meant for that purpose.

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

We have accepted this body, we have appeared in this world, forced by our karma according to our past deeds. Just like we are sitting. Every one of us have different features of body. Why? According to different karma. The body is made according to karma. That is the explanation of difference. So we cannot know. And we can understand that your mentality, my mentality, is different. You act in different way; I act in different way. That is the way, every one of us. Therefore we are forced to accept a certain type of body according to our karma. But Kṛṣṇa does not. We change our body. Just try to understand.

This forgetfulness means change of body. Just like we had some certain type of body in our previous life, but we do not know. Forgotten. Because I have changed the body, therefore I have forgotten. What to speak of my last birth? Even in your childhood, when you were, say, three or four years old, you did so many things.

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

And I cannot remember about my childhood. So how can I become one with Kṛṣṇa? These Māyāvādī philosophers, they are declaring that "I am God." How you can? What is your qualification that you become God? God is not so cheap thing. People have taken it that "Everyone can become God. Every one of us God." This is another illusion, another māyā, because we do not know what is God. Here is God. He says that "Many, many millions of years ago I spoke to sun-god. I remember it." This is God. Simple truth. This is the proof that He is God. Read the explanation, purport. "In the Brahma-saṁhitā..." Read it.

Lecture on BG 4.4 -- Bombay, March 24, 1974:

And how that process can be perfect? That is also explained. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Again tattvataḥ. So we have to understand Kṛṣṇa tattvataḥ, in truth. So here is one explanation, that although Kṛṣṇa appeared like human being, He is not a human being. He's the Supreme Personality of Godhead. And the test is that He knows everything. That is described in the Vedānta-sūtra. Janmādy asya yataḥ anvayād itarataś cārtheṣv abhijñaḥ sva-rāṭ (SB 1.1.1). He's abhijñaḥ. He's fully conversant with all knowledge.

And wherefrom He got knowledge? Sva-rāṭ. Sva-rāṭ means independently. In the Vedas it is said, svābhāvikī jñāna-bala-kriyā ca.

Lecture on BG 4.6 -- Bombay, March 26, 1974:

We cannot remember even what we did yesterday night or just this morning. We forget. The body's changing. The blood corpuscles are changing. That is scientific. But Kṛṣṇa hasn't got that. Therefore He is explaining Himself. We can understand Kṛṣṇa by Kṛṣṇa's explanation. We should not make any rascal interpretation. Then we'll not be able to understand Kṛṣṇa. Because our senses are imperfect.

Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi jānāti tattvam. Either you have to understand Kṛṣṇa from the Kṛṣṇa personally.... That is not possible. Or one who has got, received the favor of Kṛṣṇa, from him you can understand Kṛṣṇa. Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi. One who is favored with a little mercy of the lotus feet of Kṛṣṇa, he can understand Kṛṣṇa. Bhaktyā mām abhijānāti (BG 18.55). One who has taken shelter of Kṛṣṇa, that means he is pure devotee. From him you can understand what is Kṛṣṇa.

Lecture on BG 4.9-11 -- New York, July 25, 1966:

That is a secret thing. That secret—because his whole philosophy was to stop animal killing, animal killing. Now, in the Vedic scripture, you will find, animal sacrifice is recommended. So he wanted to preach, "Stop animal killing." Now, if there is evidence from the Vedas that animal can be killed under certain circumstances, then his whole preaching becomes topsy-turvied. So he was obliged to deny the authority of the Vedas. And because he did not accept the authority of the Vedas, the Vedantists and the followers of Vedas, they called the Buddhist philosophy as atheism. This is the explanation.

So one is accepted as atheist who does not believe in the tenets of the Vedas. That is the sum and substance of atheism. It may be a sound philosophy or whatever it may be, but atheism, one who does not believe in the authority of the Vedas, they are called atheist.

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

This is another explanation of Kṛṣṇa's greatness, that by His one plenary expansion, eko 'py asau racayitum, one plenary expansion is maintaining the whole material creation. Eko 'py asau racayitum. Just to create this material world. One plenary expansion. Eko 'py asau racayituṁ jagad-aṇḍa-koṭim (Bs. 5.35). Not only one, but millions of jagad-aṇḍa, universes. By His one plenary...

Lecture on BG 4.11 -- Vrndavana, August 3, 1974:

That is not possible. You become controlled by the ocean. Suppose you dip, you dive into the ocean. Does it mean that you become ocean? You become controlled by the ocean. They are under the impression that "I am now a small drop. So if I merge into the ocean, the Brahman, then I'll become Brahman." Is that a very reasonable proposal? You are a drop of water. Scientifically, what is said? Suppose a drop of water is mixed in with the sea water, does it mean the drop becomes sea? What is your scientific explanation? It is also... Eh?

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

Now, with the end of this body, that, your qualification as graduate of Columbia University or any university, is finished. Now your life begins in another body, and you have to acquire knowledge again to become qualified to graduate. But this knowledge is not like that. Because it is spiritual knowledge, absolute knowledge, it goes with you, your spirit. That you will find, explanation. And another chance is that one who tries to assimilate this knowledge, even if he is not, I mean to, perfect, so there is no harm. Because whatever he has learned, that remains an asset, and you get another chance of human body to begin from where you have ended in this life.

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

So Kṛṣṇa accepted so many innumerable incarnations, but the Supreme Personality, parama-puruṣa, is Kṛṣṇa. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu, kṛṣṇaḥ svayam, kṛṣṇaḥ svayaṁ samabhavat (Bs. 5.39). In spite of His coming in different multi-incarnations, He personally also descends. Kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo (Bs. 5.39). The Supreme Personality. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. This is the prayer offered by Lord Brahmā.

Then again, in the Sātvata Purāṇa the explanation of Rāma is given. Rāma, the word comes from the ram-dhātu, ramante. Ramante means fulfilling desires. So ramante yogino 'nante. Those who are yogis.... Karmī, jñānī and yogi. And amongst the yogis, the bhakti-yogī is the topmost.

Lecture on BG 4.14-19 -- New York, August 3, 1966:

Paṇḍita. This paṇḍita. This paṇḍita, explanation of paṇḍita.

Now, who is a paṇḍita? Now, mātṛvat para-dāreṣu: "He is the learned man who sees all women as his mother." Except one's married wife, one should see every woman as his mother. Mātṛvat. Mātṛ means mother. Vat means just like. Mātṛvat para-dāreṣu. Para-dāreṣu means other women except one's own wife, married wife.

Mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat: "And other's property should be accepted just like refused garbage in the street." Just like we don't care for all the garbages. Simply if others' money or others' property is there sometimes we hanker. We should think, "Oh, these are nonsense, just like garbage." Mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat, ātmavat sarva-bhūteṣu. And loṣṭra means that rubbles. Just like stone rubbles. There are so many rubbles and, er, strewn over the street.

Lecture on BG 4.14-19 -- New York, August 3, 1966:

One who has acquired... phalena paricīyate. Education is understood, how far a man is educated, by his behavior. By his vision of life, it will be estimated, not by the degree. Ātmavat sarva-bhūteṣu yaḥ paśyati sa paṇḍitaḥ. Similarly, here also, here also the word paṇḍita, paṇḍita has been used.

So I have just given you some explanation of paṇḍita from different angle of vision. And budha also. Budha. In the Bhagavad-gītā you'll find the definition of budha. Budha means well-versed. Well-versed. Well-versed means who has got, studied lots of books of knowledge. He is called budha. Now, how one becomes budha? By studying, one should have concluded this. What is that conclusion? That is stated in the Bhagavad-gītā by Lord Kṛṣṇa, ahaṁ sarvasya prabhavaḥ.

Lecture on BG 4.14-19 -- New York, August 3, 1966:

Everything, what we do in this material world, we have got a determination, that "I shall enjoy the fruits of this work like this, the fruits of that work in that way." That is called kāma-saṅkalpa, determination of lust. So one who is free from such lust, kāma-saṅkalpa-varjitāḥ... And how it is possible? Jñānāgni-dagdha-karmāṇam. Jñānāgni. Just like fire, fire burns everything which you put into it. Similarly, one has developed, one who has developed the sense, the real knowledge, that "My life's mission, the, is only to go back to Kṛṣṇa and become Kṛṣṇa consciousness," that is the highest type of knowledge. They're just like fire. So in that fire of highest type of knowledge, all lust is burned aside. Jñāna-agni-dagdha, tam āhuḥ paṇḍitaṁ budhāḥ. And he's a learned, he's well-versed. That is the explanation of this Bhagavad-gītā.

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

Everyone will fail, because they do not know what is the aim of life. That is the mistake.

So this Kṛṣṇa consciousness movement is trying to teach people that the ultimate goal of life is to satisfy Kṛṣṇa, either you, Kṛṣṇa or God. Kṛṣṇa is the most explicit explanation of God. If God can have any name, the "Kṛṣṇa" name is the most perfect name, because Kṛṣṇa means all-attractive. I have explained many times. Unless God is all-attractive, how He can be God? If God is attractive for a certain limited person or limited area, then he is not God. Then you will say, "Our God, your God, his God, that God." But if Kṛṣṇa is all-attractive, that is real God. And that is Kṛṣṇa. That is being proved. Now Kṛṣṇa is all-attractive all over the world. Otherwise, how in America, in Russia, in China, in Europe, all countries?

Recently I have got several literatures printed in Swedish language.

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

Therefore we have to follow the śāstra. At the present moment... Kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam, yajñaiḥ saṅkīrtana-prāyaiḥ. This is the recommendation for this age, how to worship God. So this is the method. Kṛṣṇa-varṇaṁ tviṣākṛṣṇam. Tviṣā, by complexion, akṛṣṇa, yellowish color, akṛṣṇa. How it is akṛṣṇa means yellowish? That is a big explanation. This is indicating to Śrī Caitanya Mahāprabhu. Kṛṣṇa-varṇam. Kṛṣṇaṁ varṇayati. Śrī Caitanya Mahāprabhu simply was chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare...

Here is the picture. So we are trying to follow Him. That was kṛṣṇaṁ varṇayati. This is the statement of śāstra. So whom we shall worship in this age of Kali? Because according to different ages there are different prescription. So because this Kali-yuga is very, very fallen, everyone is a śūdra, there is no brāhmaṇa, no kṣatriya, no vaiśya, therefore, the one prescription is given there, that harer nāma harer nāma harer nāmaiva kevalam, kalau nāsty eva nāsty eva nāsty eva... (CC Adi 17.21).

Lecture on BG 4.19-22 -- New York, August 8, 1966:

No. Just like a fire burns everything, similarly, when we act in Kṛṣṇa consciousness, after attainment of full knowledge of Kṛṣṇa consciousness, then just like fire burns everything, similarly, the reaction of our activities will be burned. Jñānāgni-dagdha-karmāṇam. This verse we have already discussed. And the next verse is further explanation of this verse. Tyaktvā karma-phalāsaṅgaṁ nitya-tṛpto nirāśrayaḥ.

Now, whatever we do, we desire some fruit out of it. Anything we do, we expect some result out of it. Sometimes the result may be bad, or sometimes the result may be very good. But a person in Kṛṣṇa consciousness should not be attached either to the good result or bad result because even if I want good result, that is my attachment. And of course, if there is bad result, we haven't got any attachment, but sometimes we lament. That is our attachment. That is our attachment. So one has to transcend both from the good result and the bad result.

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

The Absolute Truth covered by māyā is called matter. Matter dovetailed for the cause of the Absolute Truth regains its spiritual quality. Kṛṣṇa consciousness is a process of converting the illusory consciousness into Brahman or the Supreme. When the mind is fully absorbed in such Kṛṣṇa consciousness it is said to be in samādhi or trance. Anything done in such transcendental consciousness is called yajña or sacrifice for the absolute and in that condition of spiritual consciousness the contributor, the contribution, the consumption, the performer or leader of the performance, and the results or ultimate gain, everything becomes one in the Absolute, the Supreme Brahman. That is the explanation of Kṛṣṇa consciousness."

Lecture on BG 4.20-24 -- New York, August 9, 1966:

When there was some animal sacrifice, an old animal would be sacrificed in the altar, but it would be given a new life. It was practically testing of the Vedic mantra by the qualified brāhmaṇas. So He said, "Because at the present moment there are no qualified brāhmaṇas, therefore such kind of sacrifice is stopped. Stopped." That was His explanation.

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

Lecture on BG 4.27 -- Bombay, April 16, 1974:

They say, "This is nuisance." Bhagavān says in the Bhagavad-gītā, catur-vidhā bhajante mām: "Four classes of men who begins bhagavad bhajana," sukṛtina, "those who are pious..." But the modern leaders, they say, "This bhajana nuisance." This is our misfortune. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ (BG 9.14). These are the explanation in the Bhagavad-gītā.

Saintly person, mahātmā, they are engaged in chanting satatam, always. Satataṁ kīrtayanto mām (BG 9.14). Kīrtayantaḥ, glorifying. Śrī Caitanya Mahāprabhu recommends, kīrtanīyaḥ sadā hariḥ. Kīrtanīyaḥ sadā hariḥ.

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

So these things are recommended. Kṛṣṇa is personally explaining. Why should we not take advantage of these things? Why we are neglecting? It is suicidal. The Supreme Personality of Godhead is personally instructing how to become Kṛṣṇa conscious, how to become perfect in Kṛṣṇa consciousness, and then, tyaktvā dehaṁ punar janma (BG 4.9), then you can go back to home, back to Godhead. Why we should not take advantage of this opportunity? This is not very good. We should take advantage. We have got this human form of body. We have got intelligence. And the statement and explanation is being given by the Supreme Personality of Godhead personally. Why we should not take advantage? This is suicidal policy. Thank you very much. Hare Kṛṣṇa. (end)

Lecture on BG 4.34 -- Questions & Answers -- August 14, 1968, New York:

That is the power of Supersoul. We cannot. Suppose I am sitting here, you are sitting here. You are not at your home. I am not in India, I am sitting here. I cannot see simultaneously in India and America. That is not possible, because I am not Supersoul. But the Supersoul can be present everywhere. You will find this explanation in the Thirteenth Chapter of the Bhagavad-gītā. Now we are discussing the Fourth Chapter. When you go to the Thirteenth Chapter, this point will be more clearly explained.

Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969:

This is the sense of Kṛṣṇa consciousness, that Lord Kṛṣṇa is the supreme predominator and that all living entities, including the great demigods, are His subordinates. One can attain perfect peace only in complete Kṛṣṇa consciousness.

This Fifth Chapter is a practical explanation of Kṛṣṇa consciousness, generally known as karma-yoga. The question of mental speculation as to how karma-yoga can give liberation is answered herewith. Working in Kṛṣṇa consciousness is to work with the complete knowledge of the Lord as the predominator. Such work is not different from transcendental knowledge. Direct Kṛṣṇa consciousness is bhakti-yoga and jñāna-yoga is a path leading to bhakti-yoga. Kṛṣṇa consciousness means to work in full knowledge of one's relationship with the Supreme Absolute and the perfection of this consciousness is full knowledge of Kṛṣṇa or the Supreme Personality of Godhead.

Lecture on BG 6.40-42 -- New York, September 16, 1966:

So similarly, this Haridāsa Ṭhākura, he happened to be a Muhammadan and he joined this Hare Kṛṣṇa movement. So the Muhammadan magistrate called him, "Oh, you are born in such a nice family and you are chanting Hare Kṛṣṇa? Hindu? You are chanting Hare Kṛṣṇa, Hindu's name? Then what is your explanation?" So Haridāsa Ṭhākura was... He could understand that he is now in dangerous position. So he replied, "Sir, many Hindus also have become Muhammadan. So if some Muhammadan becomes Hindu, what is the harm?" "Oh, you are arguing?" Means he was to be punished. Give the dog a bad name and hang it.

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

Therefore Caitanya Mahāprabhu has distinctly forbidden: māyāvādi-bhāṣya śunile haya sarva-nāśa: (CC Madhya 6.169) "If you hear the commentary of the impersonalist demons, then your whole thing is spoiled. Your life is spoiled." Go on. Māyāvādi-bhāṣya śunile haya sarva-nāśa. Sarva-nāśa means you lose everything. And because we do not explain demonic explanation, that "I am God, you are God," people do not like. Just like the other day the question was... They explained in different... They like that explanation because demonic. People are generally demonic, more or less. One may be fifty percent demon, another may be eighty percent demon, but everyone in this material world is a demon.

Materialistic means demon. Don't you see the example of Hiraṇyakaśipu? What was his fault? He is called a demon. Why? What was his fault? His fault was to..., not to accept God. His small child was a devotee. He was thinking of God, and the father was angry: "Why you are thinking of God? Why you are thinking of Kṛṣṇa?"

Lecture on BG 7.1 -- Auckland, April 15, 1972:

Indian guest (1): ...must be a very enlightened man to be able to carry on the work that you are doing, and the vast amount of work that you have done. I would like to ask just one question, if you could enlighten me on that. I would like to hear your explanation on how do you have seen the form of God, if you have had any enlightenment on this. In what form you have...

Prabhupāda: Here is the picture of Kṛṣṇa. You don't believe? You have not seen picture of Kṛṣṇa?

Indian guest (1): Yes, I have.

Prabhupāda: Then why do you say there is no form of Kṛṣṇa? When you see a photograph of a person, how do you know that he has no form?

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

The impersonalist class, or atheist class of men, they have interpreted Bhagavad-gītā in their own way. When I was in America in 1966, one American lady asked me to recommend an English edition of Bhagavad-gītā so that she could read it. But honestly I could not recommend any one of them, on account of their whimsical explanation. That gave me impetus to write Bhagavad-gītā As It Is. And this present edition, Bhagavad-gītā As It Is, is now published by Macmillan Company, the biggest publisher in the world. And we are doing very nice. We published this Bhagavad-gītā As It Is in 1968, in small edition. It was selling like anything. The trades manager of Macmillan Company reported that our books are selling more and more; others are reducing. Then recently, in this 1972, we have published this Bhagavad-gītā As It Is, complete edition. And Macmillan Company published fifty thousand copies in others, but it was finished in three months and they are arranging for second edition.

Lecture on BG 7.1 -- Hong Kong, January 25, 1975:

Ultimately, what is their God? If God has no head, no leg, no body, no mouth, then what is that God? That is also another way of explaining God as zero. The voidists, they directly say, "There is no God. We don't believe in God." That is understandable. But this impersonal explanation of God, that is not understandable. What is this? "God has no leg, neither God has no head, God has no hand, God has no mouth." Then what is that God? They cannot say.

So this impersonalists and the voidists, they are of the same group, denying the existence of God. But that is not the fact. There is God. The devotees know there is God, and He is Bhagavān. God is called Bhagavān Therefore although it is said here... Bhagavad-gītā is spoken by Kṛṣṇa, everyone knows. But in some places in the Bhagavad-gītā it is described as bhagavān uvāca. Bhagavān and Kṛṣṇa—the same person. Kṛṣṇas tu bhagavān svayam (SB 1.3.28).

Lecture on BG 7.1-3 -- London, August 4, 1971:

Sa-vijñānam. Vijñānam means science. With scientific knowledge. Now, modern days, people are advanced. They like to talk on scientific basis. And here is the Kṛṣṇa's statement: sa-vijñānam, "with scientific knowledge." Vakṣyāmy aśeṣataḥ: "And I shall explain," aśeṣataḥ, "in full explanation, without any reservation." Not that summarily I say something, you do not follow, you do not understand, I finish. No. "I shall fully explain," aśeṣataḥ. Yaj jñātvā, "And if you fortunately can understand," yaj jñātvā neha bhūyo 'nyaj jñātavyam avaśiṣyate, "if you understand this science, then you finish your process of acquiring knowledge."

Every one of us acquiring knowledge. That is called experience, one after another. So Kṛṣṇa says that "If you understand this science," sa-vijñānam, "then your knowledge will be complete. You have nothing to hanker after any further knowledge. Knowledge is complete."

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

Prabhupāda: Yes, we have got our books. You can see in our books, every word, Sanskrit word, is given, the equivalent English. We give the roman transliteration, explanation, so there is no difficulty. Just like here is one of my students. He has learned Sanskrit now. He can read, he can write, he can edit. So it is a question of learning. There is no difficulty.

Swedish man: (Swedish) (break)

Devotee: He's asking if this religion is a matter of reason or is it a matter of feeling?

Prabhupāda: Because it is a science. Religion means a kind of faith. It is not faith. It is a science. Science must be based on logic and philosophy. Science means that. And religion means sometimes sentiments. So religion without philosophy is sentiment, and philosophy without religion is mental speculation. Both must be combined. Then it is perfect. You cannot have religion without philosophy. That is sentiment, fanaticism. And if you simply take philosophy without religion, without sense of God, this is mental speculation. So religion must be on the basis of science and logic. That is first-class religion.

Lecture on BG 7.3 -- Vrndavana, October 31, 1973:

Bahūnāṁ janmanām ante jñānavān māṁ prapadyate, vāsudevaḥ sarvam iti sa mahātmā.. (BG 7.19). This is siddhi, to know Kṛṣṇa, to know Kṛṣṇa, what is Kṛṣṇa. And Kṛṣṇa is describing Himself, what He is. The foolish person, they do not take to Kṛṣṇa's instruction. They manufacture their own way of explanation. He thinks that he has become Kṛṣṇa. This is foolishness. This is foolishness.

Therefore people do not know what is siddhi. It is not my version. Kṛṣṇa says. Manuṣyāṇāṁ sahasre... What is siddhi? If you do not know what is siddhi, what is the use? Śrama eva hi kevalam (SB 1.2.8). You do not know what is the ultimate goal of life, what is siddhi, and you're working so hard. So Bhāgavata says, śrama eva hi kevalam: "He is working uselessly, laboriously." That's all. They do not know siddhi. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye, yatatām api siddhānām (BG 7.3).

Lecture on BG 7.3 -- Bombay, February 18, 1974:

"I'm American; I got this body from America." All bodily concept of life. Or "I'm Hindu because I'm born of a Hindu family," "I'm Christian because I'm born of a Christian family." These are all bodily identifications. When one goes above the bodily identifications, that is called siddhi. This is the explanation of siddhi. In the bodily platform, nobody can attain perfection. He's animal. Those who are in the bodily concept of life, those who are thinking that "I am Indian," "I am American," "I am African," "I am Hindu," "I am Muslim," "I am Christian," "I am Buddhist," they're all animals. They're not human beings. Because bodily concept. In the śāstra says:

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

Take, for example, just like electricity is producing heat and cool also. There is refrigerator. That is being worked out by the electric energy. And the heater is also being worked out by the electric energy. So we may distinguish this, that "This is heat and this is cold." But for Kṛṣṇa there is no such distinction. That will be understood by further explanation of this chapter.

So these energies, the external energy, Kṛṣṇa says, they are separated. Separated means you cannot perceive Kṛṣṇa directly from this energy. All materialistic scientists, they cannot understand that earth is also Kṛṣṇa's energy, water is also Kṛṣṇa's energy, fire is also Kṛṣṇa's energy. But they are energy, that they can understand. They are accepting... The scientists, they are accepting that these are different energies, but whose energy, that they do not know. Therefore Kṛṣṇa is explaining herewith that "It is My energy, separated energy." If we analytically study how water can be energy of Kṛṣṇa...

Lecture on BG 7.5 -- Bombay, February 20, 1974:

There is a machine, first-class machine, Rolls-Royce car, Cadillac car, good machine, but the machine is useless unless there is a driver. The aeroplane is moving, but without the pilot it cannot move. Therefore material elements, however, I mean to say, wonderful it may be, it has no value without the spirit soul. That is the explanation here. Apareyam.

Kṛṣṇa has explained the material elements: bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca (BG 7.4). But these material elements cannot work independently. It must be added with the superior energy, or the living energy, jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). This Bombay city is important because there are so many living entities. Otherwise, where there are no living entities... Even in Bombay, there are some open land. What is the value? There is no value.

Lecture on BG 9.2-5 -- New York, November 23, 1966:

So unbelievers and believer means the believers, they are not blind believers. They have reason. If by Kṛṣṇa's process, by God's process, or nature's process, such a big tree can be put within the small seed, is it very impossible for Kṛṣṇa to keep all these planets floating in His energy? So we have to believe. We have no other explanation. But we have to understand in this way. Our reasoning, our argument, our logic should go in this way.

So those who are devotee... Just like the cobbler. He may be a cobbler. They believe everything. And those who are not devotee, they'll say, "Oh, these are all bluffs. It is all bluff." But they are not bluff. It is simply meant for the devotees. They can understand. The nondevotees, they cannot understand. Yes. Thank you very much. Any questions? (end)

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

This verse, we have been discussing last night, this is distinct explanation of impersonalism and personalism. Actually, there cannot be any impersonal idea. Here, Kṛṣṇa says avyakta-mūrtinā. Even avyakta, nonmanifested, it has also a mūrti, a form. Generally we conceive impersonalism, voidism, voidism, compared with the sky. Sky is called zero, void, but sky has also a form. We see daily, a big round form. So there cannot be anything without form. That is not possible. Therefore Kṛṣṇa particularly says avyakta-mūrtinā. Although it is nonmanifested, but it has got a form. But one who does not take to the real form and takes to the imaginary form, that has been explained in the Bhagavad-gītā, kleśaḥ adhika-taras teṣām avyaktāsakta-cetasām. Those who are attached to the impersonal form, they unnecessarily take some trouble, kleśaḥ adhika-taraḥ.

Lecture on BG 9.24-26 -- New York, December 12, 1966:

Because we do not know God in fact, simply understanding, "Oh, there is God," and little more advanced, "God is our order-supplier," that is not sufficient. You must know God, I mean to say, tat, tattvena, in truth, tattvena. That tattvena, in truth, as it is explained by Lord Caitanya, that is the highest explanation. He has given the fullest information. Of course, it is not possible to understand God to the fullest extension, but as far as possible as a human being can understand, that has been explained in the..., by Lord Caitanya about Kṛṣṇa. Kṛṣṇa has explained in the Bhagavad-gītā about Himself. That is more than sufficient. And still more Lord Caitanya has explained about Him. Kṛṣṇa has explained Himself that you require to surrender unto Him. Just like here also He says that, ahaṁ hi sarva-yajñānāṁ bhoktā: "I am the beneficiary of all the activities of living entities." And bhoktā ca prabhur eva ca: "I am enjoyer, and I am the master."

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

You see. Either a flower or anything, nature's product, it is perfectly done. In this way you have to develop your God consciousness or Kṛṣṇa consciousness. There are books. There are explanations. There are teachers. So the human life is meant for this purpose, to understand how God is working, what is God, even what is His name, where does He live, what is our relationship with Him, how things are being managed. These are...

Athāto brahma jijñāsā. Therefore the Vedānta-sūtra says that "This life is simply meant for inquiring about the Supreme." That's all. The animal cannot do it. So simply if I waste our time just like the animals... The animals' life is simply busy for four things: eating, sleeping, mating, and defense. That's all. They do not know anything more than that. So human life, if we simply...

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

So Vedānta-sūtra says, janmādy asya yataḥ, simply two words. Bhāgavata explains. Bhāgavata ex... Janmādy asya yataḥ anvayat itarataś ca artheṣu abhijñaḥ svarāṭ tene brahma hṛdā ādi-kavaye muhyanti yat sūrayaḥ (SB 1.1.1). Explanation. Explanation. Explanation. So similarly, athāto brahma jijñāsā, and Bhāgavata has jīvasya tattva-jijñāsā. So same thing is explained in the Śrīmad-Bhāgavatam. First of all the whole Vedic knowledge is summarized in Vedānta-sūtra by Vyāsadeva. And again he explains under the instruction of Nārada, the Bhāgavatam, Brahma-sūtra. So brahma-sūtra-padaiś caiva hetumadbhir viniścitaṁ. So one has to take lesson from Bhāgavata, Brahma-sūtra, Bhagavad-gītā, and... Not that "I reject all these books, and..."

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

In this way the Viṣṇu-tattva is expanded. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). So in this way there are many śāstras, many Vedic literature, many explanations. But here Kṛṣṇa gives a special reference to the Brahma-sūtra, Vedānta-sūtra. Jñāna-vairāgya-yuktayā (SB 1.2.12) means one has to learn very nicely Vedānta-sūtra. And the explanation of Vedānta-sūtra, natural comment on Vedānta-sūtra, is Śrīmad-Bhāgavatam. Bhāṣyāyāṁ brahma-sūtrāṇām. Śrīmad-Bhāgavatam is the natural commentary.

Because the author, Vyāsadeva, after compiling Vedānta-sūtra under the instruction of Nārada Muni, his guru—Vyāsadeva's guru is Nārada Muni—he was not satisfied even after compiling Vedānta-sūtra. He was not very happy. So Nārada Muni advised him that "You should directly describe the Supreme Personality of Godhead. Then you'll be happy. It is indirect. All the Vedic literatures, they are indirect. You directly..." Therefore Vyāsadeva took Vedānta-sūtra and from the very beginning of Vedānta-sūtra, janmādy asya yataḥ (SB 1.1.1),

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

So this chapter is explanation of the knower and knowledge... The knowledge, the chapter has already explained, in order to make progress in the line of knowledge there were about twenty items: amānitvam adambhitvam ahiṁsā kṣāntir arjavam (BG 13.8). These are the process, not to become falsely proud of possessing knowledge. There are symptoms that who is actually in knowledge and those symptoms have been explained. Amānitvam adambhitvam ahiṁsā kṣāntir ārjavam. The most important... Of course, all the items are very important. Still, approaching the ācārya... (break) ...portion of Kṛṣṇa. Racayituṁ jagad-aṇḍa-koṭim. One portion, Paramātmā. That Paramātmā portion is the Mahā-Viṣṇu, Mahā-Viṣṇu lying on the Kāraṇārṇava, the Causal Ocean.

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

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

The soul and the Supersoul, it is stated in the Vedic literature, Upaniṣad, they are sitting in one branch of the tree together as friends. The soul and the Supersoul, both of them are within the heart. But the soul is now looking forward for material enjoyment.

Lecture on BG 15.1 -- Calcutta, February 26, 1974:

If you, somebody takes your legs and catches you and your head down, then it is not very comfortable. So this whole material world is like that, ūrdhva-mūlam. The mūlam should have been down, but it is up. Therefore it is discomfortable. And another explanation is the, it is perverted reflection. We have got experience of the ūrdhva-mūlam. I think I have explained that, that a tree... On the bank of a river or the bank of a pond, tree is standing, but the reflection, we find that the same tree has become ūrdhva-mūlam and adhah-śākham. So by this statement, Kṛṣṇa says that this is not real. That reflection in the water, of the tree, is not real. Real tree is up. Similarly, real enjoyment, real varieties—everything is in the spiritual world. It is simply reflection. It is not fact. Therefore our enjoyment here is called māyā, or illusion. So in later ślokas Kṛṣṇa has described how to get out of this mayic reflection and go to the real tree. That has been described later on. Go on.

Lecture on BG 16.1-3 -- Hawaii, January 29, 1975:

He showed by practical example. He is accepted by great, great sages like Nārada, Vyāsadeva, Devala, Asita. That is also stated when Arjuna accept Him that "You are the Supreme Lord. So You are the Supreme Lord how? Because people may say I am Your friend; therefore I am accepting. No. All the authorities says that You are the Supreme Lord. And I have understood by Your personal explanation and I accept You." Sarvam etad ṛtaṁ manye yad vadasi keśava: (BG 10.14) "Whatever You have said, I accept it because You are Bhagavān." This is Bhagavān.

So if you accept Bhagavān's word with firm conviction, then your life is perfect immediately. Immediately you become perfect. There is no difficulty. Because I may be imperfect, but if I say that "I have understood. This is glass. This spectacle is spectacle. I have learned it from authority," that is a fact. I may be imperfect, but because I have learned from authorities that "This is a spectacle. This is called spectacle," then this statement is correct.

Lecture on BG 16.9 -- Hawaii, February 5, 1975:

He especially mentioned, brahma-sūtra-padaiḥ. Brahma-sūtra means Vedānta-sūtra. Vedānta-sūtra means the summary of all Vedic knowledge. The Vedic knowledge is given in codes. That is called Brahma-sūtra. Sūtra means code, and Brahman means the Supreme Absolute Truth. Understanding of the absolute truth in code words, and the explanation... A code word requires explanation.

Just like in business circle there is Bentley's code. So for business facility, for saving expenditure, the telegraphic codes are there. So one who does not know what is this code, but he can refer to the book. The explanation is there: "This code means this wording." Similarly, Brahma-sūtra means the whole Vedic knowledge is given in codes. Brahma-sūtra-padaiś caiva hetumadbhiḥ. It is called nyāya-prasthāna. Nyāya means logic. Nyāya means... There are three kinds of authorities: śruti-prasthāna, smṛti-prasthāna, and nyāya-prasthāna.

Lecture on BG 16.9 -- Hawaii, February 5, 1975 Final Part 2 :

We are giving God: "Here is God. Here is His name. Here is His address. Here is occupation. Here is His father's name, His mother's name." Everything here is. This is not bogus, bogus (indistinct). Kṛṣṇa is accepted God. How is He accepted? Vedic literature, the Brahma-sūtra, says. The Brahma-sūtra commentary, explanation, is the Bhāgavatam. Bhāṣyaṁ brahma-sūtrānām **. Brahma-sūtrānām, commentary... (break) ...and according to your consciousness, in this way they have become entangled, entrapped in this material (indistinct). That is not the life of human being. The life of human being is to become Kṛṣṇa conscious, and you will be peaceful as soon as you understand Kṛṣṇa. What is that Kṛṣṇa?

Page Title:Explanation (Lectures, BG)
Compiler:Visnu Murti, RupaManjari
Created:07 of Nov, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=61, Con=0, Let=0
No. of Quotes:61