Imperative

Expressions researched:
"imperative" |"imperatives"

BG Chapters 1 - 6

BG 2.52, Purport:

The Vedic rites and rituals are imperative for neophytes: comprehending all kinds of prayer three times a day, taking a bath early in the morning, offering respects to the forefathers, etc. But when one is fully in Kṛṣṇa consciousness and is engaged in His transcendental loving service, one becomes indifferent to all these regulative principles because he has already attained perfection. If one can reach the platform of understanding by service to the Supreme Lord Kṛṣṇa, he has no longer to execute different types of penances and sacrifices as recommended in revealed scriptures. And, similarly, if one has not understood that the purpose of the Vedas is to reach Kṛṣṇa and simply engages in the rituals, etc., then he is uselessly wasting time in such engagements. Persons in Kṛṣṇa consciousness transcend the limit of śabda-brahma, or the range of the Vedas and Upaniṣads.

SB Preface and Introduction

SB Introduction:

It is easier to penetrate into the topics of the Śrīmad-Bhāgavatam through the medium of Śrī Caitanya's causeless mercy. Therefore a short sketch of His life and precepts is inserted herein to help the reader understand the real merit of Śrīmad-Bhāgavatam.

It is imperative that one learn the Śrīmad-Bhāgavatam from the person Bhāgavatam. The person Bhāgavatam is one whose very life is Śrīmad-Bhāgavatam in practice. Since Śrī Caitanya Mahāprabhu is the Absolute Personality of Godhead, He is both Bhagavān and Bhāgavatam in person and in sound. Therefore His process of approaching the Śrīmad-Bhāgavatam is practical for all people of the world. It was His wish that the Śrīmad-Bhāgavatam be preached in every nook and corner of the world by those who happened to take their birth in India.

SB Introduction:

The self-realized devotee is he who surrenders unto the Lord fully and who does not have attachment for material prosperity. Material prosperity and sense enjoyment and their advancement are all activities of ignorance in human society. Peace and friendship are impossible for a society detached from the association of God and His devotees. It is imperative, therefore, that one sincerely seek the association of pure devotees and hear them patiently and submissively from any position of life. The position of a person in the higher or lower status of life does not hamper one in the path of self-realization. The only thing one has to do is to hear from a self-realized soul with a routine program. The teacher may also deliver lectures from the Vedic literatures, following in the footsteps of the bygone ācāryas who realized the Absolute Truth. Lord Śrī Caitanya Mahāprabhu recommended this simple method of self-realization generally known as Bhāgavata-dharma.

SB Canto 3

SB 3.9.1, Purport:

Foolish human beings who do not endeavor to investigate the supreme beauty and opulence of the Lord are here condemned by Brahmā. It is imperative that every human being try for such knowledge, and if anyone does not do so, his life is spoiled. Anything that is beautiful and opulent in the material sense is enjoyed by those living entities who are like crows. Crows always engage in picking at rejected garbage, whereas the white ducks do not mix with the crows. Rather, they take pleasure in transparent lakes with lotus flowers, surrounded by beautiful orchards. Both crows and ducks are undoubtedly birds by birth, but they are not of the same feather.

SB 3.13.10, Purport:

That incident was not forgotten by Brahmā, and therefore the obedience of Manu Svāyambhuva was very encouraging. From the material point of view, the four sages' disobedience to the order of their father was certainly abominable, but because such disobedience was for a higher purpose, they were free from the reaction of disobedience. Those who disobey their fathers on material grounds, however, are surely subjected to disciplinary reaction for such disobedience. Manu's obedience to his father on material grounds was certainly free from envy, and in the material world it is imperative for ordinary men to follow the example of Manu.

SB Canto 4

SB 4.21.35, Purport:

The Vedas give the direction tad-vijñānārthaṁ sa gurum evābhigacchet: (MU 1.2.12) in order to reach the perfection of life or to understand the real constitutional position of the living entity, one must approach the spiritual master. Gurum evābhigacchet—one must; it is not optional. It is imperative that one approach the spiritual master, for by such association one proportionately develops his consciousness toward the Supreme Personality of Godhead. The highest perfection of such consciousness is called Kṛṣṇa consciousness. According to the body given by prakṛti, or nature, one's consciousness is present; according to the development of consciousness, one's activities are performed; and according to the purity of such activities, one realizes the Supreme Personality of Godhead, who is present in everyone's heart. The example given herein is very appropriate. Fire is always the same, but according to the size of the fuel or burning wood, the fire appears to be straight, curved, small, big, etc.

SB 4.24.67, Purport:

Although the Manus have such a long life-span, they still prepare for the next life by engaging in the devotional service of the Lord. In this age human beings only live for sixty or eighty years, and even this small life-span is gradually decreasing. Therefore it is even more imperative for human beings to take to the worship of the lotus feet of the Lord by constantly chanting the Hare Kṛṣṇa mantra, as recommended by Lord Caitanya Mahāprabhu.

SB 4.29.54, Purport:

One has to understand one's position in family or worldly life. That is called intelligence. One should not remain always trapped in family life to satisfy his tongue and genitals in association with a wife. In such a way, one simply spoils his life. According to Vedic civilization, it is imperative to give up the family at a certain stage, by force if necessary. Unfortunately, so-called followers of Vedic life do not give up their family even at the end of life, unless they are forced by death. There should be a thorough overhauling of the social system, and society should revert to the Vedic principles, that is, the four varṇas and the four āśramas.

SB Canto 5

SB 5.9.6, Purport:

He did not care for the Vedic instructions of his father. When one is fully interested in the service of the Lord, he does not need to follow all the regulative principles enunciated in the Vedas. Of course, for an ordinary man, the Vedic principles are imperative. No one can avoid them. But when one has attained the perfection of devotional service, it is not very important to follow the Vedic principles. Lord Kṛṣṇa advised Arjuna to ascend to the platform of nistraiguṇya, the transcendental position above the Vedic principles.

SB Canto 8

SB 8.3.1, Purport:

This is proved here, for although the King of the elephants, Gajendra, was put in danger, this was a chance for him to remember his previous devotional activities so that he could immediately be rescued by the Supreme Personality of Godhead.

It is imperative, therefore, that all devotees in Kṛṣṇa consciousness practice chanting some mantra. Certainly one should chant the Hare Kṛṣṇa mantra, which is the mahā-mantra, or great mantra, and also one should practice chanting cintāmaṇi-prakara-sadmasu or the Nṛsiṁha strotra (ito nṛsiṁhaḥ parato nṛsiṁho yato yato yāmi tato nṛsiṁhaḥ). Every devotee should practice in order to chant some mantra perfectly so that even though he may be imperfect in spiritual consciousness in this life, in his next life he will not forget Kṛṣṇa consciousness, even if he becomes an animal.

SB Canto 9

SB 9.4.38, Translation:

In the meantime, only a muhūrta of the Dvādaśī day was left on which to break the fast. Consequently, it was imperative that the fast be broken immediately. In this dangerous situation, the King consulted learned brāhmaṇas.

CC Adi-lila

CC Adi 1.35, Purport:

One who is not properly initiated may present himself as a great devotee, but in fact he is sure to encounter many stumbling blocks on his path of progress toward spiritual realization, with the result that he must continue his term of material existence without relief. Such a helpless person is compared to a ship without a rudder, for such a ship can never reach its destination. It is imperative, therefore, that one accept a spiritual master if he at all desires to gain the favor of the Lord. The service of the spiritual master is essential. If there is no chance to serve the spiritual master directly, a devotee should serve him by remembering his instructions. There is no difference between the spiritual master's instructions and the spiritual master himself. In his absence, therefore, his words of direction should be the pride of the disciple.

CC Adi 1.35, Purport:

In his absence, therefore, his words of direction should be the pride of the disciple. If one thinks that he is above consulting anyone else, including a spiritual master, he is at once an offender at the lotus feet of the Lord. Such an offender can never go back to Godhead. It is imperative that a serious person accept a bona fide spiritual master in terms of the śāstric injunctions. Śrī Jīva Gosvāmī advises that one not accept a spiritual master in terms of hereditary or customary social and ecclesiastical conventions. One should simply try to find a genuinely qualified spiritual master for actual advancement in spiritual understanding.

CC Adi 1.59, Purport:

The discussion relates to the story of Purūravā and the heavenly courtesan Urvaśī. When Urvaśī left Purūravā, he was deeply affected by the separation and had to learn to overcome his grief.

It is indicated that to learn the transcendental science, it is imperative that one avoid the company of undesirable persons and always seek the company of saints and sages who are able to impart lessons of transcendental knowledge. The potent words of such realized souls penetrate the heart, thereby eradicating all misgivings accumulated through years of undesirable association. For a neophyte devotee there are two kinds of persons whose association is undesirable: (1) gross materialists who constantly engage in sense gratification and (2) unbelievers who do not serve the Supreme Personality of Godhead but serve their senses and their mental whims in terms of their speculative habits.

CC Adi 4.35, Translation and Purport:

Here the use of the verb "bhavet," which is in the imperative mood, tells us that this certainly must be done. Noncompliance would be abandonment of duty.

This imperative is applicable to pure devotees. Neophytes will be able to understand these affairs only after being elevated by regulated devotional service under the expert guidance of the spiritual master. Then they too will be competent to hear of the love affairs of Rādhā and Kṛṣṇa.

Easy Journey to Other Planets

Easy Journey to Other Planets 1:

He should not inflict pain—either in body or in mind—upon other living beings, whomsoever they may be.

Out of the above twenty items, the first three positive items are imperative and most essential for the serious candidate.

There are forty-four other items to be followed by the serious candidate, but Lord Caitanya has selected five as the most important. These were selected owing to the present conditions of civic life. They are as follows:

1. One should associate with the devotees. Association with devotees is made possible by hearing them attentively, by asking them relevant questions, by supplying them food and by accepting food from them, and by giving them charity and by accepting from them whatever they offer.

Renunciation Through Wisdom

Renunciation Through Wisdom 2.9:

Such persons alone possess all saintly qualities. Lord Kṛṣṇa's devotees are exceptional personalities, for at all times they are embellished with extraordinary characteristics rarely attained even by the demigods. To usher in the age of peace in this world, the presence such mahātmās is imperative.

Recently, at a medical convention held in New Delhi, our honorable prime minister made the following observation in his speech:

We go in for public health, sanitation, and all kinds of preventive measures rather than wait for people to fall ill and then treat them. Why not apply that principle in the larger sphere and prevent social diseases that, left untreated, we will have to deal with later in a much more difficult form? So when wise men like you gather together, perhaps you might think of the ills and diseases of humanity as a whole that create so many conflicts and troubles and impede human progress.

Renunciation Through Wisdom 4.3:

Arjuna directly heard the Bhagavad-gītā, and the President of India, Dr. Rajendraprasad, has accepted Śrī Caitanya-caritāmṛta as an authentic and authoritative scripture. Those who try to understand the Bhagavad-gītā by receiving it from one in the disciplic succession coming down from Arjuna can actually understand its esoteric knowledge; others fail miserably. It is imperative that one attentively hear what the Bhagavad-gītā and other authorized scriptures have to say about the impersonal Brahman. The scriptures amply prove that the impersonal Brahman is the Supreme Lord's bodily effulgence, just as sunshine is the brilliant emanation from the sun. Furthermore, as the sun's rays are dependent on and subservient to the sun, so the impersonal brahma-jyotir effulgence, Lord Kṛṣṇa's bodily luster, is dependent on and subservient to the Lord. In the Gītā (14.27)

Renunciation Through Wisdom 5.1:

Faith inspires initial surrender, and later, by the powerful influence of saintly association, one's faith deepens and becomes steady. Once faith becomes steady, all mental agitations and doubts clear up due to constant worship of the Lord. One then practices bhajana (chanting meditation) of a very esoteric and elevated nature, and this leads one to the stage of love of Godhead. To attain this state, saintly association is imperative; there is no substitute. Therefore it is said:

'sādhu-saṅga', 'sādhu-saṅga'-sarva-śāstre kaya

lava-mātra sādhu-saṅge sarva-siddhi haya

The verdict of all revealed scriptures is that by even a moment's association with a pure devotee, one can attain all success. (CC Madhya 22.54)

Renunciation Through Wisdom 5.1:

On the other hand, sincere observance of the scriptural injunctions leads to all-round success in life.

It is not enough to take only the first steps toward liberation. We must strive to reach the final goal within this very life-time. To achieve this end, it is imperative that we approach a spiritual master well-versed in the Vedas and take instruction from him on how to follow the scriptural rules. These rules are meant for the conditioned souls, not the liberated souls who are fully surrendered to the Lord's lotus feet; they have transcended the rules and regulations of the scriptures and can be called paramahaṁsas—self-realized pure devotees.

Renunciation Through Wisdom 5.1:

As the Lord states in the Bhagavad-gītā, tad viddhi praṇipātena paripraśnena sevayā: (BG 4.34) "Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him." This process, which strictly follows the Vedas, will bring us to a realization of the inconceivable truth. Once we are on this path, many realizations dawn on us, and it is imperative that we pursue them in order to progress further. The faint illumination of knowledge that appears at first is certain to lead to full enlightenment, but we have to be patient. We must carefully avoid letting pride enter our hearts because of some initial perceptions of the inconceivable Absolute; rather, we must eagerly approach the guru, or the pure devotee, and ask how to proceed. We must reject the narrow and bigoted idea that there is nothing more to know. The most important point is to always fully depend on the mercy of the supreme spiritual master residing in the heart.

Bhagavad-gita As It Is Lectures

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

Tamāla Kṛṣṇa: "The Vedic rites and rituals are imperative for the beginning of human life."

Prabhupāda: Yes. Dharmeṇa hīna paśubhiḥ samāna. Vedic rituals, every human society has got some scriptures and some ritualistic activities. Never mind whether Hindu, Muslim, Christian, Jews, they have. That is the symptom of human civilization. If you have no religion, if you have no standing, then you are animal. Never mind you accept this religion or that religion, it doesn't matter. But you must have a religion. Otherwise a man is animal. Go on.

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

So this life is so important that one must begin it. One must begin it. There is no alternative. If a man is intelligent enough, if at all he wants to make his life successful, this must he do. That is the injunction of the Vedas. The Vedas says, tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). This abhigacchet is the form of verb which is imperative, "You must." Abhigacchet. This, this form of verb is used when the sense is "You must." So the Vedic Upaniṣad directs that tad-vijñānārtham: "In order to be situated, or in order to learn how to act on the spiritual platform, you must seek out a bona fide spiritual master who can guide you." So Kṛṣṇa, Arjuna has selected Kṛṣṇa as the spiritual master. We have already explained that Kṛṣṇa, Arjuna surrendered unto Arjuna (Kṛṣṇa). And Nārada says that "Even after, I mean to say, neglecting..." Tyaktvā sva-dharmaṁ caraṇāmbujaṁ hareḥ (SB 1.5.17). Now, Nārada says that "If somebody neglects all other duties, all other duties..." Tyaktvā sva-dharmam.

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

Two qualifications. Tad viddhi praṇipātena paripraśnena (BG 4.34).

In Kaṭha Upaniṣad it is said tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). Abhigacchet. This is a Sanskrit grammatical injunction. Where there is the question if imperative, "you must," there vidhilin, this form of verb, is used, gacchet, gacchet. Gacchet means "You must go." You don't think that without going to a qualified, bona fide spiritual master you can have. No. That is not possible. Here also, Lord Kṛṣṇa also recommends, tad viddhi praṇipātena paripraśnena sevayā: (BG 4.34) "If you want to learn that transcendental science, then you have to find out a transcendentalist first of all." That is also recommended in Kaṭhopaniṣad.

Srimad-Bhagavatam Lectures

Lecture on SB 7.6.1 -- San Francisco, March 3, 1967:

Tat means spiritual or transcendental. If you want to understand about transcendental science, then tad-vijñānārtham, in order to understand that transcendental love, so gurum eva. Eva. Gurum means a spiritual master. Eva. Eva means must. And gacchet. Gacchet also, it is used in the obli..., or the imperative, "must." And who is a guru? Who is a spiritual master? That is also defined there. Otherwise he will be puzzled where to go. "All right, I am ready to go to a spiritual master to understand the transcendental science, but who is a guru?" Everyone will be ready: "Oh, I am your guru. I am a spiritual master." No. There are signs. What is that? Śrotriyam.

Lecture on SB 7.6.6 -- New Vrindaban, June 22, 1976:

Those who are fallen in this material world, somehow or other... It is not our place. This is a rotten place, but somehow or other we have fallen. Bhavam āśritaḥ, we have, instead of taking shelter of the lotus feet of Kṛṣṇa, we have taken shelter of this material world. Therefore it is called bhavam āśritaḥ. For them it is imperative that śarīraṁ pauruṣaṁ yāvan na vipadyeta puṣkalam. So long we are young, very strong body, senses are working nicely, this opportunity should be utilized for advancing Kṛṣṇa consciousness. Therefore a calculation is there. One may think, "Yes, that's all right, but I'll live at least one hundred years. So let me enjoy now sense, and later on we shall see the business of Kṛṣṇa consciousness." No. Prahlāda Mahārāja is warning: Yes, you have maximum. But nobody now is living hundred years. Everyone knows. This is the symptom of Kali-yuga, that:

Lecture on SB 7.6.10 -- New Vrindaban, June 26, 1976:

Not that we shall starve. That is not recommended. But don't increase.

So here in New Vrindaban we are trying to establish an ideal life—plain living and advanced in Kṛṣṇa consciousness. That is real business. People, they do not know that Kṛṣṇa consciousness business is essential, imperative. We must take to it. Na te viduḥ svārtha-gatiṁ hi viṣṇu. They do not know this. Durāśayā ye bahir-artha-māninaḥ. Out of false hope they are trying to be happy materially. Bahir-artha-māninaḥ. Bahir means external. External means this body. I am soul, I am within this body. Dehino 'smin yathā dehe (BG 2.13). So real I am within the body, but because we are misled, we are thinking, "I am the body." Just like this shirt and coat, if I think, "I am this shirt, I am this coat," that is misleading. Actually no, I am within the shirt and coat. So this requires knowledge. We get this knowledge that this body is not all in all.

Festival Lectures

Sri Sri Kaliya Krsna Deity Installation -- Lautoka, Fiji, May 2, 1976:

So kṛṣṇa-kathā, the temple should be always filled up with kṛṣṇa-kathā and distribution of Kṛṣṇa prasādam. In this way develop your Kṛṣṇa consciousness and be happy in this world and in the next. It is compulsory. You cannot avoid kṛṣṇa-kathā. If you avoid, then you are putting yourself in dangerous cycle of birth and death. It is not fiction or whims; it is compulsory, imperative. Everyone should become Kṛṣṇa conscious. If he does not become, then he's risking his life. So this Kṛṣṇa consciousness movement is meant for saving all members of the human society without any distinction. There is no such question, Hindus, Muslim, Christian, or... no. Everyone can join. Even one is born in low grade family. That is Kṛṣṇa's order. Māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). Kiṁ punar brāhmaṇaḥ punyā bhaktā rājarśayas tathā (BG 9.33). Even one is born in low grade family, he has got the facility of joining this Kṛṣṇa consciousness movement and everyone has the capability to understand it, every human being.

Philosophy Discussions

Philosophy Discussion on Immanuel Kant:

Prabhupāda: That's all right.

Śyāmasundara: So this is the process of material reasoning, that when we see something, we can understand it by applying our reason, that it is such-and-such weight, it is measured with the mind. This is called the categorical imperative. The next, third step, is called the transcendental dialectic. In this stage, beyond reasoning, the mind seeks to understand everything, but the sense information is inadequate, so it tries to go beyond sense experience.

Prabhupāda: How?

Śyāmasundara: He says the mind is aware that there is an ultimate reality, or a thing in itself, a noumenon, which produces each phenomenon, but the mind is not equipped to sense this ultimate reality. So the mind must remain forever content to be agnostic.

Philosophy Discussion on Immanuel Kant:

Śyāmasundara: After Kant finished this analysis of the pure reason, then he began his Critique of Practical Reason, of reason applied to practical living, to try to find out what were the limits of that study. This is his idea: moral laws are necessary and universal objects of the human will, which must be accepted as valid for everyone. He calls this his categorical imperative. That means that there are certain moral commandments which are universal, and which must be applied to everyone, and which everyone must obey without exception. Now, he says that we know these moral laws a priori, by intuition, and that the individual fact and the situations have no bearing, and there is no consideration of what I want or what I desire, but what I must do, what I ought to do.

Prabhupāda: No. Morality varies according to the development of the particular society. There are so many immoral things going on in the particular type of society which are very, very immoral, but they do not care for it; they do it.

Philosophy Discussion on Immanuel Kant:

Prabhupāda: Does it not say in the Koran? Yes. I've seen one Koran translation. Such a society. Similarly, Lord Jesus Christ said that "You shall not kill." So, so many immoral things are going on that are accepted as not sinful.

Śyāmasundara: He recognizes this, and he says that there are certain imperatives that we are born with, that we know are...

Prabhupāda: What are these? He should say practically. The certain, imperative morality is this: that you should be obedient to God. That's all.

Śyāmasundara: He says that the standard for the categorical imperative is that one should act only in such a way that he would want his action to be followed by everyone. In other words, sort of "Do unto others as you would want them to do unto you." That is his...

Philosophy Discussion on Immanuel Kant:

Śyāmasundara: He says that these moral imperatives or these moral commands must be obeyed without exception.

Prabhupāda: That is nice, but it is not possible.

Śyāmasundara: Individual circumstances should not have any bearing.

Prabhupāda: Yes. Then the basic principles of civilization should be that those who are unable to do it, they should be trained up. That is our Kṛṣṇa consciousness movement. We are elevating persons from the lowest level to the highest level. That we are actually doing. So these four classes of men exist, but by education, by training, the lowest class of men can be elevated to the highest class. That is our movement, Kṛṣṇa consciousness.

Philosophy Discussion on Immanuel Kant:

Prabhupāda: (indistinct)

Śyāmasundara: He says that duty is one's individual obligation to obey the categorical imperative by choosing the morally right action. In other words, duty means it is my duty to choose the morally right action, free from emotion.

Prabhupāda: Therefore, as soon as you say duty, duty should be prescribed by some higher authority. In that sense, this system is very scientific: brāhmaṇa, kṣatriya, vaiśya, śūdra. It is very scientific. For brāhmaṇa, these are the duties; a kṣatriya, these are the duties. Every duty may appear different, but because it is a command of the Supreme, by discharging these duties on different platform, he is serving the Supreme. If Kṛṣṇa says, "All right, I see you are a brāhmaṇa. Your duties are like this," "I see you are a kṣatriya. Your duties are like this," "I see you are a vaiśya. Your duties are like this..." But Kṛṣṇa says cātur-varṇyaṁ mayā sṛṣṭam (BG 4.13). I have divided, so Kṛṣṇa gives duty, that "Your duty is this, your duty is this, and your duty is this." And if he faithfully serves the duty, that means he is serving Kṛṣṇa. The duties may appear different, but because he is serving Kṛṣṇa, he is going to perfection. Just like in our institution, I am the head man, so I may say, "You paint.

Philosophy Discussion on Immanuel Kant:

Prabhupāda: Not moral command—the supreme command. What is moral for you, it may be immoral for others. One man's food is another man's poison. So therefore Kṛṣṇa says to Yudhiṣṭhira, "Go and tell lies." That is moral. Kṛṣṇa says to Arjuna, "What is this nonsense? You fight. Kill them." That is moral. So moral means to obey Kṛṣṇa's order, God's order. That is morality. You cannot create morality. You are imperfect. Your senses are imperfect. You do not know what is actually moral. Therefore we should implicitly, blindly follow the orders of Kṛṣṇa or His representative. That is moral.

Śyāmasundara: So the real categorical imperative is to obey the Supreme.

Prabhupāda: That is right. That is moral. Other things, all immoral.

Philosophy Discussion on Immanuel Kant:

Prabhupāda: He comes to the circumstances. Therefore the morality should be according to the circumstances.

Śyāmasundara: He says the opposite: regardless of individual circumstances, everyone should follow the moral imperative. But we say that circumstances determine how one follows.

Prabhupāda: Then suppose the (indistinct) state, "Thou shalt not kill." So why killing is going on?

Śyāmasundara: In wars.

Prabhupāda: In any circumstances. It is not that killing is stopped, although the state is meant for prohibiting killing. But there is still in the slaughterhouse killing is going on, in war killing is going on, and so many other places killing is going on.

Philosophy Discussion on Immanuel Kant:

Prabhupāda: In any circumstances. It is not that killing is stopped, although the state is meant for prohibiting killing. But there is still in the slaughterhouse killing is going on, in war killing is going on, and so many other places killing is going on.

Śyāmasundara: He is thinking of it more as a personal way of determining how to act, like "I should not act counter to this moral imperative."

Prabhupāda: No. Because suppose that a snake is here and it is dangerous; he'll bite. So killing is necessary. But if you say, "No. I shall not kill this snake. Let it bite. All right, let them all die..." These are simply mental speculations. He has no perfect knowledge.

Śyāmasundara: He has the idea that we know what is morally right.

Prabhupāda: You do not know what is morally right! Therefore you have to take instruction from Kṛṣṇa, or His representative. You do not know.

Philosophy Discussion on Immanuel Kant:

Prabhupāda: And what is that end? That he does not describe.

Śyāmasundara: He calls the end the moral law, the moral imperative.

Prabhupāda: That moral law is... What is moral in one circumstance is immoral in another circumstance. That means again imperfectness of idea.

Śyāmasundara: He calls the end the golden rule, that one should act...

Prabhupāda: That is simply abstract ideas. He does not give any concrete example.

Śyāmasundara: He gives the example of breaking a promise.

Prabhupāda: Breaking a promise is sometime moral. Just like Kṛṣṇa broke His promise, Himself. Kṛṣṇa broke His promise. He promised that "In this fight, this war, I shall not take a weapon." But when Arjuna was jeopardized by the fighting of Bhīṣma, He immediately took some weapon and approached Bhīṣma, because Bhīṣma promised that either Kṛṣṇa has to break His promise or Arjuna will die, two things... "Tomorrow I shall fight in this way, then Arjuna will die, unless Kṛṣṇa takes special step." That means He has to break His promise. So he wanted to see that Kṛṣṇa breaks His promise to protect His devotee. That was his idea. So when He broke His promise, he gave up fighting. "That was my purpose, that You have to break your promise to protect your devotee."

Philosophy Discussion on Immanuel Kant:

Prabhupāda: That means endless struggle to understand real morality. But if he takes the order of God, that he must do it, that is final morality.

Hayagrīva: This is... What he means by morality is rather vague. He does not say what this moral law is, other than it's called a categorical imperative.

Prabhupāda: But who is...

Hayagrīva: The categorical...

Prabhupāda: Who is, who will force that categorical imperative?

Hayagrīva: That says, "One should act in such a way..."

Prabhupāda: So how he will act? He is immoral. How he will act morally unless there is force?

Philosophy Discussion on Immanuel Kant:

Prabhupāda: So how he will act? He is immoral. How he will act morally unless there is force?

Hayagrīva: For him, he says that the categorical imperative is that "One should act in such a way that the maxim of one's action becomes the principle for universal law."

Prabhupāda: That cannot be done. By individual soul it is impossible...

Hayagrīva: For a man.

Prabhupāda: ...to do something which will be universally accepted. That is nonsense. That is not possible.

Hayagrīva: A man cannot establish a universal law by his own action.

Philosophy Discussion on Immanuel Kant:

Hayagrīva: He writes that "Man alone can be regarded as nature's own end or highest product, because on earth only man is capable of complying with the categorical imperative, the moral law."

Prabhupāda: So it is accepted that nature creates man, and that is not very good philosophy. Nature creates man, then nature is supreme. There is no such thing. And nature is ultimate. Nature is dull matter. What do you call nature? Bhūmir āpo 'nalo vāyuḥ: (BG 7.4) earth, water, fire. They cannot create. Nature cannot create. Otherwise the materialist scientist, they could do it by combining, combining this earth, water, air, fire. So nature is dull, lifeless. How nature can create life? What is the logic? What is the philosophy?

Hayagrīva: He wouldn't say that. He would say that man is nature's final end...

Prabhupāda: No.

Philosophy Discussion on Johann Gottlieb Fichte:

Prabhupāda: Everyone says, "It is my morality." Everyone can manufacture (indistinct). Just like, for example in India if somebody talks of homosex (indistinct) immoral, and here it is going on. (indistinct). So what is morality? (indistinct).

Śyāmasundara: He uses the categorical imperative that Kant set up, the different categories of goodness and badness.

Prabhupāda: That means if you are in the modes of goodness, your morality is different from the morality of the man who is in the modes of ignorance.

Śyāmasundara: But he says that everything should be understood in terms of what it ought to be, that there is an absolute good.

Prabhupāda: Yes.

1971 Conversations and Morning Walks

Room Conversation -- February 17, 1971, Gorakhpur:

Prabhupāda: No. He'll not judge. His spiritual master will judge. Kṛṣṇa's representative. He'll not judge. He will make mistake. Therefore, if one has accepted a bona fide spiritual master, that means he is in direct touch with Kṛṣṇa. Transparent media. He has to see Kṛṣṇa through the transparent medium of spiritual master. Therefore it is imperative, one has to accept a... Tasmād guruṁ prapadyeta jijñāsuḥ śreyaḥ uttamam (SB 11.3.21). And what kind of guru? Śabde pare ca niṣṇataṁ brahmaṇy upāśamāśrayam. So this is a big science. One has to study. One has to understand. The things are there. There is no difficulty.

Guest: Just you have told about liberation, and in Adhyāya Two Kṛṣṇa has told that jīrṇāni vaśtrāni vihāya...

Prabhupāda: Aparāṇi. Navāṇī vaśtrāni aparāṇi, gṛhṇāty aparāṇi.

Room Conversation -- London, August 10, 1971:

Mr. Arnold: This is the first thing. You see, when we're talking of Kingsway Hall, you know, the big one, before, well here you had a bank on the site, and they were rather anxious to keep their premises, and consequently they would have loaned us money to retain their site. Any of these four that we're dealing with at the moment, there are no other banks or building societies on the site. This is what I think is, is absolutely imperative, that within the...

Prabhupāda: The bank will not be prepared to advance in such property?

Mr. Arnold: Well, they may well do, but it would only be... One couldn't guarantee that they would be expected to. But the bank manager, where the account of this temple is kept, they may be tempted to loan a half or three quarters of it, if they think that the thing is a good... I mean, this site at Kings Street, Hammersmith, for instance, if we don't buy it, then the suggestion is that within the very foreseeable future the place will be pulled down to build a large hotel, which means to say that the site is very valuable. On this score, the bank may well be tempted to loan you some money, just on the site alone, (indistinct) the premises. They would be interested.

1969 Correspondence

Letter to Kapiladev -- Tittenhurst 24 October, 1969:

All the acaryas, beginning from Lord Buddha, Sankaracarya, Ramanuja, etc., all of them renounced this world. So renunciation is required, but when one makes further progress after renunciation towards spiritual life and enters into the Pastimes of Krishna, then things become perfect. The summary is that sannyasa is renunciation, which is imperative for all. Nityananda's breaking the sannyasi rod of Caitanya Mahaprabhu was with the purpose to show that Lord Caitanya is transcendental to all material conditions (CC Madhya 1.97).

1970 Correspondence

Letter to Jadurani -- Bombay 16 November, 1970:

I am getting such happy reports from all our centers and actually that is the way of advancing in spiritual life. Without being jolly, one cannot make any tangible progress in Krsna Consciousness and without strictly following the regulative principles and chanting the prescribed number of rounds on the beads, nobody can become free from the unhappiness of this material world. So it is imperative that all our students be exemplary in their execution of devotional service and naturally Krsna will bless you all more and more.

1971 Correspondence

Letter to Ksirodakasayi -- Bombay 17 April, 1971:

Out of these, we have taken delivery of three pairs, but what has happened to the remaining two pairs, I do not know. So please remind them and let me know what is the actual position of these two pairs of Deities. As soon as it is ascertained where they are, they should be dispatched immediately, directly to New York. They must be dispatched. That is imperative.

Also enclosed herewith, please find one note from Sri Mahant Deenabhandhudas addressed to Sri Raghubir Prasad Garga, Brahmacari Mandir, Gopesvara Road, Vrndavana. Sriman Garga is therein requested to show to you the lands and buildings with press which have been offered to us by the Mahant. Please let me know how they are suitable as soon as possible. If they are nice, then we can immediately register in Mathura and begin our printing as well as establish our center in Vrndavana.

1972 Correspondence

Letter to Bhavananda -- Bombay 4 January, 1972:

I hope that Mayapur festival preparations are going on and I am awaiting news from you. Just now Tamala has received one telegram from you reading:

"Plans underway Mayapur pandal Absolutely imperative Giriraja return immediately Calcutta for collecting."

In Madras Giriraja reports that there is good field. He is expecting to make at least one life member daily and distribute many books to bookstores. Two men have already joined him from Delhi. So as long as there is good field he should remain there. Thereafter he may return to Calcutta.

1974 Correspondence

Letter to Rupanuga -- Tirupati 28 April, 1974:

Training is required for the 1st, 2nd and 3rd classes of social constitution. Persons who are not fit for being advanced by training are sudras or less than that. At the present moment in the world state, there are sudras and less than that. There are no ideal brahmanas or ksatriyas. But these four divisions are imperative. So our business is to keep fit as brahmanas and to train others to be ideal ksatriyas and vaisyas for advancing the whole society. As Krsna says in the Srimad-Bhagavatam:

Tamala Krsna Goswami is going to Los Angeles and I shall give him instruction to join Madhudvisa Swami, Bali Mardan and Jayatirtha and reform the deficiencies. As soon as there is a little deficiency we must repair it or it will create a big hole and the ship will drown. So I have said keep fit. I saw this Vrindaban Candra and Prajapati as a little sentimental without thoroughly understanding. Without following the regulative principles advancement is doubtful, and one may fall at any moment.