Krsna's representative (Lectures, BG)

Expressions researched:
"Krishna's representative" |"Krsna's representative" |"Representative of Sri Krishna" |"representative of God, Krsna" |"representative of God, or Krsna" |"representative of Krishna" |"representative of Lord Krsna" |"representative of Lord Sri Krsna" |"representative of Narada and Krsna" |"representative of Sri Hari" |"representative of Sri Krsna" |"representative of krsna" |"representatives of Krsna"

Bhagavad-gita As It Is Lectures

Lecture on BG 1.4-5 -- London, July 10, 1973:

Bhagavad-gītā is part of Mahābhārata. Mahābhārata means greater India. Mahā means greater, and bhārata means India. So this whole planet was Bhārata-varṣa. There was only one flag. The whole planet was being ruled by one king. That is the king of this Hastināpura. The fight is that, that who would be the king, Mahārāja Yudhiṣṭhira or Duryodhana. But a king... It is not a democratic; it is monarchy. So Kṛṣṇa is deciding, "No, Duryodhana is unfit. Mahārāja Yudhiṣṭhira is fit." This is Kṛṣṇa's desire. Therefore this fight is there. Kurukṣetra. Kṛṣṇa wanted to wipe out all unwanted demons from the face of the world and enthrone Mahārāja Yudhiṣṭhira because he is the exact representative of Kṛṣṇa.

So monarchy or dictatorship is welcome. Now the Communists, they want dictatorship. That is welcome, provided that particular dictator is trained like Mahārāja Yudhiṣṭhira. Not that simply by votes of some rascal population one becomes dictatorship, another rascal comes. Another big rascal comes. Just like in the Communist country the Stalin was their dictator. And in the historical record it is said that he is the greatest criminal in the history of the world. Greatest criminal. He would not tolerate anyone going against him. As soon as he finds that "This man is going against me," immediately call him, "Now here is poison and here is resignation." Or kill him. "You take poison or I shall kill you." This was his policy. In this way he killed so many enemies. He not only killed the Czar family. So his business was killing. Not that kind of dictatorship wanted. Dictatorship wanted that by his direction the citizens will be so happy that even they will not have any anxiety. Adhayo vyadhayaḥ (?).

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

"So how you can say such a great man. You are saying that animal." Our business is very thankless task. We say any man who is not a devotee, he is rascal. We say generally. It is very harsh word, but we have to use it. As soon as we see that he is not a devotee of Kṛṣṇa, then he's a rascal. How do we say? He is not my enemy, but we have to say because it is stated by Kṛṣṇa.

If we are really Kṛṣṇa conscious, then our business is to repeat the words of Kṛṣṇa. That's all. What is the difference between a Kṛṣṇa's representative and non-representative? The representative of Kṛṣṇa will simply repeat what Kṛṣṇa says. That's all. He becomes representative. It doesn't require much qualification. You simply repeat with firm conviction. As Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). So one who has accepted this fact, that, "If I surrender to Kṛṣṇa, my all business is successful," he is Kṛṣṇa's representative. That's all.

You don't require to be very highly educated or advanced. Simply if you simply accept that what Kṛṣṇa says... Just like Arjuna said, sarvam etaṁ ṛtam manye yad vadasi keśava: (BG 10.14) "My dear Kṛṣṇa, Keśava, whatever You are saying, I accept it, without any change." That is bhakta. Therefore Arjuna is addressed, bhakto 'si. This is the bhakta's business. Why shall I think of Kṛṣṇa as like me, ordinary man? This is the difference between a bhakta and not bhakta. A bhakta knows that "I am insignificant, a small spark of Kṛṣṇa. Kṛṣṇa is individual person. I am also individual person. But when we consider about His power and my power, I am most insignificant." This is understanding of Kṛṣṇa.

Lecture on BG 1.21-22 -- London, July 18, 1973:

Forty-eight? The next point is that Arjuna wanted to see with whom he had to fight. He had no desire to fight. That will be explained. He was fighting unwillingly. Unwillingly. Because he is a Vaiṣṇava, unnecessarily he does not want to kill, although he is kṣatriya. It is his duty. Whenever there is discrepancy, killing, as representative of Kṛṣṇa... Kṛṣṇa has got two business. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtam (BG 4.8). He has got two businesses. One business is to give protection to the devotees, sādhu, sādhu. Sādhu means devotee. Sādhu does not mean simply by changing dress, saffron color, and smoking beedies. That is not sādhu. Sādhu means devotee.

One who is devotee... That is explained in many śāstras. Sadhavaḥ sādhu-bhūṣaṇām. Sādhu-bhūṣaṇām.

titikṣavaḥ kāruṇikāḥ

suhṛdaḥ sarva-bhūtānām

ajāta-śatravaḥ śāntāḥ

sādhavaḥ sādhu-bhūṣaṇāḥ

(SB 3.25.21)

This is the qualification of sādhu. Sādhu is titikṣava, tolerates all kinds of miserable conditions. He is sādhu. Because this is a place of miserable condition. A sādhu learns how to tolerate. Sādhu is never disturbed. Yasmin sthito guruṇāpi duḥkhena na vicālyate (Bg. 6.20-23). A sādhu, who has got the shelter of Kṛṣṇa, if he is placed in the severest type of dangerous condition, he is never disturbed. Just like Prahlāda Mahārāja, his father was putting him in so many dangerous conditions, even he was supplying with poison. He knew that "My father has given me poison to drink. All right, let me drink. If Kṛṣṇa likes, He will save me. I am now put into such dangerous position. I have to drink. Father is giving poison. Who can check?"

Lecture on BG 1.31 -- London, July 24, 1973:

"I don't want this happiness, don't want this very nice position, victory. I don't want." But he wants everything. He wants everything. Because he does not know what is the śreyas. Śreyas is Kṛṣṇa. Actually, when one gets Kṛṣṇa, or Kṛṣṇa consciousness, then he can say that "I don't want this." They will not say that. Why they will say, "Don't want this"? Here what we have got? Suppose I have got a kingdom. So that is my kingdom? No. That is Kṛṣṇa's kingdom. Because Kṛṣṇa says bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). He is the proprietor. I may be His representative. Kṛṣṇa wants that everyone should be Kṛṣṇa conscious.

So the king's duty is, as representative of Kṛṣṇa, to make every citizen Kṛṣṇa conscious. Then he is doing nice duty. And because the monarchs did not do so, therefore now monarchy is abolished everywhere. So again the monarchs, where there is monarchy, little, at least show of monarchy, just like here in England there is, actually if the monarch becomes Kṛṣṇa conscious, actually becomes representative of Kṛṣṇa, then the whole face of the kingdom will change. That is required. Our Kṛṣṇa consciousness movement is for that purpose. We don't very much like this so-called democracy. What is the value of this democracy? All fools and rascals. They vote another fool and rascal, and he becomes prime minister, or this or that. Just like... In so many cases. That is not good for the people. We are not for this so-called democracy because they are not trained. If the king is trained... That was the system of monarchy. Just like Yudhiṣṭhira Mahārāja or Arjuna or anyone. All the kings. Rājarṣi. They were called rājarṣi.

Lecture on BG 1.44 -- London, July 31, 1973:

In the Caitanya-caritāmṛta, that you have to seek the mercy both of Kṛṣṇa and guru, not that you have become so advanced that you are directly in connection with Kṛṣṇa and whatever you are doing, it is mercy. No. Don't think like that. It must be guided, it must be confirmed by guru. Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151). Bhakti line is there. So our business is, Kṛṣṇa consciousness movement is that we have to satisfy Kṛṣṇa. That reference by that Professor Zaehner, that one rogue, he did by his whims, and he alleged that "After reading Bhagavad-gītā violence, he committed this violence." So did he take permission from Kṛṣṇa or Kṛṣṇa's representative? But he does not know the technique. He has unnecessarily accused, committed a great offense to the lotus feet of Kṛṣṇa. So therefore inexperienced persons, they should not try to teach Bhagavad-gītā to others because he has no knowledge. This knowledge has to be received by paramparā system. Evam paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). So simply by academic career, by knowledge of ABCD, you cannot understand Bhagavad-gītā. In the Bhagavad-gītā it is said, bhakto 'si priyo 'si me (BG 4.3), without becoming bhakta... Therefore Sanātana Gosvāmī has forbidden that "Don't hear anything about Kṛṣṇa from a person who is not a Vaiṣṇava." Avaiṣṇava-mukhodgīrṇa-pūta-hari-kathāmṛtaṁ śravanaṁ na karta... This is prohibited. You cannot hear. But this audience or the students, they also do not know that "Here is a rascal, he is not a devotee, he is not a Vaiṣṇava. Why shall we hear from him Bhagavad-gītā?" The first condition is bhakto 'si. And the prohibition is also by ācāryas. Avaiṣṇava-mukhodgīrṇa-pūta-hari-kathāmṛtaṁ śravanaṁ na kartavyam. Pūta-hari-kathāmṛtam.

Lecture on BG 2.2 -- London, August 3, 1973:

Anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ (BG 6.1). Do not take shelter of your result of your activities. You must take it as duty. He is sannyāsī. Anāśritaṁ karma-phalaṁ kāryaṁ karma karoti yaḥ, sa sannyāsī. He's actually sannyāsī. A sannyāsī does not become simply by changing dress. No. Sannyāsī means he's to work for Kṛṣṇa. Without taking shelter of the result. It doesn't matter. "Kṛṣṇa has ordered, and Kṛṣṇa's representative has ordered. Therefore I have to do it." Kāryaṁ karma karoti yaḥ. sa sannyāsī.

So here, bhagavān uvāca. Vyāsadeva does not say that kṛṣṇa uvāca. If, if he would have said, "Kṛṣṇa," then people would have misunderstood. He's directly speaking, bhagavān uvāca, "the Supreme Personality of Godhead." So anyone who is impersonalist, how he can understand Bhagavad-gītā? Bhagavān means person. Bhagavān is not imperson. The Absolute Truth is manifested in three features: Brahman, Paramātmā, Bhagavān. Brahman is the beginning, impersonal. Sarvaṁ khalv idaṁ brahma. Because... Just like fire. Fire is burning somewhere, but its heat and light is impersonal. Suppose here is big fire. Just like we got fireplace. That is in one corner. But the whole room you are feeling heat. That heat is impersonal. But the fireplace, where there is blazing fire, that is personal. So impersonal conception is the offshoot of the person. That will be explained in the Thirteenth Chapter: mayā tatam idaṁ sarvam (BG 9.4). Kṛṣṇa says that "Everyone, everywhere I am spread. I exist everywhere." How does He exist? By His energy. That energy is impersonal. But the Supreme Person, He's not impersonal. He's person.

Lecture on BG 2.2 -- London, August 3, 1973:

So immediately Kṛṣṇa very strongly criticizing him that "You are talking just like anārya, not civilized man." Kṛṣṇa, still He has not used very strong words. He has simply mildly rebuked his doing to Arjuna that "You are not talking just like a intelligent man or advanced in civilization. You are talking like uncivilized man." Anārya-juṣṭam.

So these things are there in the Bhagavad-gītā. We may be very much puffed up by our mental concoction, that "I am doing very nice work." but it may not be accepted by God. It may not be accepted by Kṛṣṇa. You may concoct. And naturally, one who is not guided by Kṛṣṇa, one who is not guided by the Kṛṣṇa's representative, he's fool. He must be misguided. He must be misguided. Anārya. Ārya, anārya, yes. Therefore we have to take shelter of Kṛṣṇa through His representative so that we may become Ārya. Ārya, āryan. Āryan civilization means being guided by the Supreme Person, Vedic culture. That is called Āryan civilization. Vedic culture. And what is the purpose of Vedas? Vedaiś ca sarvair aham eva vedyam (BG 15.15). Therefore the ultimate goal of civilization should be, Aryan civilization, progressive civilization, how to understand Kṛṣṇa. That is perfect civilization. And Kṛṣṇa, everything minus Kṛṣṇa, that is not civilization. This is anārya-juṣṭam asvargyam akīrti-karam (BG 2.2). We should not waste our time in such thing which is devoid of Kṛṣṇa consciousness. This is first-class civilization

Lecture on BG 2.6 -- London, August 6, 1973:

Andhā yathāndhair upanīyamānās te 'pīśa-tantryam uru-dāmni baddhāḥ (SB 7.5.31). All of us are tied very tight, hands and legs, and we are thinking we are free, independent. By the laws of material nature... Still, we are thinking that we are independent. The scientist is trying to avoid God, independent by science. That is not possible. We are under the grip of the material nature. Material nature means the agent of Kṛṣṇa. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). Prakṛteḥ kriyamāṇāni guṇair karmāṇi sarvaśaḥ (BG 3.27). So we are always in perplexity like Arjuna, what to do, what not to do. But if we take this principle, that "We must do for Kṛṣṇa..." So take direction from Kṛṣṇa and take direction from Kṛṣṇa's representative and you do it; then there is no karma-bandhanaḥ. Karmāṇi nirdaheti kintu ca bhakti-bhājām (Bs. 5.54). Otherwise, we are bound up by the reaction of every act. We cannot get out. So this perplexity, "Whether I shall fight or not fight," that will be explained that "Yes, you must fight for Kṛṣṇa. Then it is all right." Kāmaḥ kṛṣṇa-karmārpane. Just like Hanumān. He fought for Lord Rāmacandra. He did not fight for himself. Similarly, Arjuna also, his flag is kapi-dhvaja, his flag is marked with Hanumān. He knew that. So Hanumān, a great fighter, fought with Rāvaṇa, not for his personal interest. The interest was how to get out Sītājī from the hands of Rāvaṇa, kill the whole family, and get out and let her sit down on the side of Rāmacandra. This is the policy of Hanumān, devotees. And the Rāvaṇa policy is "Take away Sītā from the clutches of Rāma and enjoy it." This is Rāvaṇa policy. And the Hanumān policy is: "Take out Sītā from the hands of Rāvaṇa and get her seated by the side of Rāma." The same Sītā. Sītā means Lakṣmī. So Lakṣmī means Nārāyaṇa's property, God's property.

Lecture on BG 2.7 -- London, August 7, 1973:

This is the Vedic duty. Everyone is perplexed. Everyone is suffering in this material world, being perplexed. But he'll not search out a bona fide guru. No. That is kārpaṇya-doṣa. That is kārpaṇya-doṣa. Here, Arjuna is coming out of the kārpaṇya-doṣa. How? Now he's asking Kṛṣṇa. Pṛcchāmi tvām. "My dear Kṛṣṇa, You are the most superior person. That I know. You are Kṛṣṇa. So I am perplexed. Actually, I am forgetting my duty. Therefore, I am asking You."

So you have to approach the Supreme Person, means Kṛṣṇa or His representative. All others are rascals and fools. If you approach a person, guru, who is not representative of Kṛṣṇa, you are approaching a rascal. How you'll be enlightened? You must approach Kṛṣṇa, or His representative. That is wanted. Tad vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). So who is guru? Samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham. A guru is full Kṛṣṇa conscious. Brahma-niṣṭham. And śrotriyam. Śrotriyam means who has heard, who has received knowledge by the śrotriyaṁ paṭha. By hearing from superior authority. Evaṁ paramparā-prāptam imaṁ rājarṣayoḥ viduḥ (BG 4.2). So here we have to learn from Arjuna that when we are perplexed, when we forget our real duty, and therefore we are puzzled, then our duty is to approach Kṛṣṇa as Arjuna is doing. So if you say: "Where is Kṛṣṇa?" Kṛṣṇa is not there, but Kṛṣṇa's representative is there. You should approach him. That is the Vedic injunction. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). One must approach guru. And guru means Kṛṣṇa originally. Tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ (SB 1.1.1). Janmādyasya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ svarāt. You have to approach. That is guru. So we consider, we take Brahmā... Because he's the first creature within this universe, he's accepted as the guru. He imparted... Just like we belong to the Brahma-sampradāya.

Lecture on BG 2.7-11 -- New York, March 2, 1966:

That sort of knowledge is called transcendental knowledge, and if anyone is seeking after that transcendental... This Bhagavad-gītā is not an ordinary thing. It is transcendental knowledge. And now here the ground is prepared. Ground is prepared. Arjuna is conscious of his suffering, perplexity. Now he is seeking a spiritual master.

So the, the... We should take the position of Arjuna, disciple. When a disciple is serious about making, about making a solution of the suffering, then he requires a spiritual master. And what sort of spiritual master? Kṛṣṇa, the most perfect man, the most perfect man. So a spiritual master is representative of Kṛṣṇa. Of course, Kṛṣṇa is not present before us. But at least we must have a person as our spiritual master who represents Kṛṣṇa. And who can represent Kṛṣṇa? One who is devotee of Kṛṣṇa, in the line, disciplic succession. You see? So see here. Arjuna accepts Kṛṣṇa as the spiritual master. Now, question may be that "Why Arjuna...? There was many learned men, not only Kṛṣṇa, but there were Vyāsadeva and other great sages and brāhmaṇas. Why...?" Kṛṣṇa was also kṣatriya. Kṛṣṇa was not a brāhmaṇa. Of course, He took His, mean... He appeared in the family of a kṣatriya. And they were cousin-brothers. Kṛṣṇa and Arjuna, they were cousin-brothers. Kṛṣṇa was the son of the brother, and Arjuna was the son of the sister. Arjuna's mother and Kṛṣṇa's father, they were brother and sister. So they are in the family relation. They were intimately related, and at the same time, they were of the same age and friends. Now, the question may be: "Why Kṛṣṇa is accepted as the spiritual master?"

Lecture on BG 2.13 -- Hyderabad, November 19, 1972:

That will not do. You must accept. Tad, tad-vijñānārthaṁ sa gurum eva abhigacchet, samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (MU 1.2.12). These are the injunctions of the Vedas.

So Arjuna accepted Kṛṣṇa as spiritual master. In the beginning, he was talking like friend. Friend to friend, talking, sometimes it comes to nil, no conclusion, simply waste of time. It is called vitaṇḍā. That sort of argument has no value. Because it will never come into conclusion. But when we talk with authority, the spiritual master, representative of Kṛṣṇa, then we cannot argue. We have to accept. Guru-vākya. Guru-vākya, you cannot deny it. It may not be agreeable to you in the beginning, but you cannot deny it. That is it: system of Vedic system. Here Arjuna has accepted Kṛṣṇa as the spiritual master. Śiṣyas te aham. "I become Your disciple. Because we were talking till now as friends, but this will not decide the case. My case is very serious. My duty is to fight, but I do not like to fight. Some affection, some family relationship, is deterring me to fight, making me coward. So therefore it is a very complex position. And I find that You can make a solution of this complex position. I therefore accept You as my spiritual master. And I fall down under Your lotus feet as Your disciple." Śādhi māṁ prapannam. "I am surrendered. Now You kindly protect the surrendered soul."

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

He has nothing to do. Similarly, if we work in Kṛṣṇa consciousness, if there is something wrong... Because we can act two ways, wrongly or rightly. That's all. If we do rightly, it is all right. 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 2.22 -- Hyderabad, November 26, 1972:

Therefore Vedic knowledge is perfect. And if we take knowledge from the Vedas, we save so much time for investigating, or researching. We are very much fond of research. Everything is there in the Vedas. Why do you waste your time?

So this is Vedic knowledge. Vedic knowledge means which is spoken by the Supreme Lord. That is Vedic knowledge. Apauruṣeya. It is not spoken by common man like me. So if we accept Vedic knowledge, if we accept the fact as it is stated by Kṛṣṇa, or His representative... Because His representative will not speak anything which Kṛṣṇa does not speak. Therefore he's representative. The Kṛṣṇa conscious persons are representative of Kṛṣṇa because a Kṛṣṇa conscious person will not speak anything nonsense, beyond the speaking of Kṛṣṇa. That is the difference. Other nonsense, rascal, they will speak beyond Kṛṣṇa. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65), but the rascal scholar will say, "No, it is not to Kṛṣṇa. It is something else." Where you get this? Kṛṣṇa directly says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). So why do you deviate? Why do you say something else : "It is something within Kṛṣṇa"? You'll find... I don't wish to name. There are so many rascal scholars. They interpret like that. Therefore in spite of Bhagavad-gītā being a book of knowledge of India, so many people are misguided. Big... Due to these rascal scholars, so-called scholars. Because they simply misinterpret.

Lecture on BG 2.26-27 -- London, August 29, 1973:

Kṛṣṇa advised him, "Just go and tell Droṇācārya that 'Your son is dead,' " although his son was not dead. Because Droṇācārya will not die unless he hears the news of the death of his son. He'll not die. So he would not believe anyone, but Yudhiṣṭhira Mahārāja is famous, very moral. So Kṛṣṇa asked him that "You go, otherwise he'll not believe anyone." So Yudhiṣṭhira Mahārāja hesitated, "How can I say lies?" So for this he had to see hell. He became immoral. Man-nimitte kṛtaṁ pāpaṁ puṇyāya eva kalpate.

So our standard of morality and immorality is to see whether Kṛṣṇa is satisfied. If Kṛṣṇa is satisfied, then it is morality. If Kṛṣṇa is dissatisfied, then it is immoral. And Kṛṣṇa's representative also. Therefore, it is said yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi **. Our morality is to satisfy Kṛṣṇa or His representative, guru. Yasya prasāda. If he's satisfied, then it is moral. If he's not satisfied, then it is immoral. Na gatiḥ kuto 'pi. So this karma-vāda, that you act nicely and you'll get nice result, that is all right, but there may be some mistakes. There are so many instances. One very great charitable king, he was giving in charity so many cows to the brāhmaṇas. So there was some mistake, and for that purpose, although he was all throughout his whole life he was giving in charity, a little mistake, he became a big lizard in the well. Therefore the conclusion is that this material morality has no value. Spiritual morality. Spiritual morality means to abide by the order of Kṛṣṇa. That is morality. Whatever Kṛṣṇa says, if we accept, saṁsiddhir hari-toṣaṇam. Many places.

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

Life after life, they are working. The cat's life, the dog's life, the horse life, the man's life or even demigod's life, simply for sense gratification. And so long he will continue these activities of sense gratification, he will have to accept some sort of material body in the 8,400,000 of species either as demigod or as dog. So this is going on. So Caitanya Mahāprabhu says, ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva (CC Madhya 19.151). They are encircling or circumambulating in this cycle of birth and death. Out of many, many millions of such persons, if one is fortunate, he comes in contact with Kṛṣṇa's representative, and by which he becomes Kṛṣṇa conscious, and his life becomes sublime. So this is madness. Simply for sense gratification. They have no other business. This is madness. What do you think? This is not madness?

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

This is a prayer by Mādhavendra Purī. (chuckling) He says that "I am not going to do anything except serving Kṛṣṇa." This Mādhavendra Purī was the grand-spiritual master of Lord Caitanya. Mādhavendra Purī's disciple Īśvara Purī, and Īśvara Purī was accepted as spiritual master of Lord Caitanya. Nobody can become a spiritual master of the Supreme Lord, but in order to teach us that even the Lord, He also accepted a spiritual master. That is the system. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Unless He shows us the way, people will say, "Oh, Lord Caitanya did not accept any spiritual master." They can give example. But therefore Kṛṣṇa also accepted spiritual master. This is the system. One has to. Tad vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). One must accept a spiritual master if he at all wants to know the spiritual science. Without that, it is not possible. Kṛṣṇa science, Kṛṣṇa consciousness, cannot be developed without the assistance of a bona fide representative of Kṛṣṇa. Naiṣāṁ matis tāvad urukramāṅghrim (SB 7.5.32). There are very, very, many, many instances. What is that? Go on.

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

That means that after learning Bhagavad-gītā, after taking lessons of Bhagavad-gītā, he did not become a bad man. No. He become a transcendental man. Transcendental man. Because that fighting, he accepted on the instruction, on the desire of the supreme consciousness, Kṛṣṇa. That is the technique. So similarly, when we mold our life in such a way that we have to act on the direction of the supreme consciousness, then our life becomes sublime, spiritual.

Now, as I have already explained to you, that we require a guide. We require a guide. That guide should be the representative of Kṛṣṇa. Otherwise, he cannot be guide. Just like Kṛṣṇa was the guide of Arjuna directly. Now, here we haven't got Kṛṣṇa directly, but how to have a guide? That guide means he must be a representative of Kṛṣṇa, representative of Kṛṣṇa. How one can become representative of Kṛṣṇa? That means one who follows the instruction of Kṛṣṇa. Just like you take a, take for example a lawyer. What do you mean by lawyer? One who understands the lawbooks very nicely. He's a lawyer, a representative of law. Similarly, here in the Bhagavad-gītā, there are instructions of Kṛṣṇa, and a person who understands these instructions rightly... How to understand that instruction rightly, that is also in this book. You haven't got to seek elsewhere how to understand Bhagavad-gītā. The how to understand Bhagavad-gītā is already prescribed here.

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

That I shall explain to you, when you go to the Fourth Chapter. Now we are on the Second Chapter. When you go to the Fourth Chapter, how to understand Bhagavad-gītā, that is also mentioned there. So according to that process, if somebody understands Bhagavad-gītā and in his life he practices in that way, just like a lawyer who has passed the law examination... Similarly, one who understands Bhagavad-gītā as it is, without any wishful interpretation for his own purpose... No. Bhagavad-gītā as it is, as it is instructed to Arjuna. If there is somebody who understands Bhagavad-gītā in that way, he is the representative of God. He is the representative of Kṛṣṇa, and one should accept such representative of Kṛṣṇa for his guide. Then, actually, as much as Arjuna was guided by Kṛṣṇa, then similarly, that person who takes the shelter of the guidance of a person who is fully, I mean to say, aware, fully conversant with the science of Kṛṣṇa, he can guide you nicely and for your spiritual life as Lord Kṛṣṇa has guided Arjuna for his spiritual life.

Lecture on BG 3.6-10 -- Los Angeles, December 23, 1968:

Yes. This material creation, you'll find in the Bhagavad-gītā that... Just like our body. This body is created at a certain period by the father and mother, and it remains for some time, it grows, it gives some by-product, then it dwindles, then vanishes. Just you can study from... Similarly the whole cosmic manifestation, this is a huge body. So it has a time of creation, its development, its by-products, its activities, then dwindling, then it will also vanish. It will also vanish.

But why this creation is there? This creation is there because those who are rebelled against God, Kṛṣṇa, they are not allowed to enter into the kingdom of God. They are kept aloof and this creation is made just to give them chance to develop Kṛṣṇa consciousness.

The Vedic śāstras are there, the representatives of Kṛṣṇa are there. They are teaching, "My dear conditioned souls, please adopt this means and end your repetition of birth and death. Come to the kingdom of God." This is a chance.

But if somebody takes it, "Now I have got my body, let me enjoy my senses to the fullest extent," then he is doomed. Then he loses the chance. Therefore this human form of body should not be wasted simply by sense gratification like cats and dogs.

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

Because he is bhakta. Bhakta, and Bhagavān, they must be together. That is the advantage of bhakta. Although he has got the frailty.... Because the living entity is the minute particle of God, mamaivāṁśo jīva-bhūtaḥ (BG 15.7), therefore his intelligence, his power, is also very minute. But God's power is unlimited. By unlimited power Kṛṣṇa knows the past, future, and present, everything perfectly. But our limited knowledge, we cannot know that. Therefore we have to receive knowledge from Kṛṣṇa. This is our position. Tad-vijñānārthaṁ sa gurum evābhigacchet, samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (MU 1.2.12).

So we have to approach either Kṛṣṇa or Kṛṣṇa's representative. Then we can understand Kṛṣṇa. Otherwise, simply by mental speculation, by so-called erudite scholarship, nobody can know.

Lecture on BG 4.6-8 -- New York, July 20, 1966:

Therefore death takes place. Our birth and death is due to this body. The body is subject to be annihilation at a certain period, and that we accept as death. And similarly, when we accept another body and come out of the mother's womb to work here, then we call it birth. And when we give up that body and go to another to take another body, that we call death. So this birth and death is due to this inferior nature.

So here Lord Kṛṣṇa says that "When I come, I do not come in this inferior nature." It will be a great mistake if somebody thinks that Kṛṣṇa, or Kṛṣṇa's representative... Just like bona fide representative, Jesus Christ or other great, I mean to say, leaders of the religious faiths, they do not come with the inferior nature. They come with the superior nature of God. That we have to accept. If we have to accept the truth explained in the Bhagavad-gītā, then we must accept that, that God and His representative, they do not come, who come directly from the kingdom of God, they do not come, accepting this inferior nature.

Now the question may be "Why God and His representative do come? They are in superior nature. They are in the eternal kingdom. Why do they bother themselves to come here? Why do they bother themselves to come here?" This question may be raised. As soon as we hear that God and His representative come, so next question: "Why do they come?" Because we are, we do not know that they come to reclaim us. Therefore our question is "Why do they come?"

Lecture on BG 4.18 -- Delhi, November 3, 1973:

If the spiritual master is pleased, then Kṛṣṇa is pleased. That you are singing daily. Yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi **. If the spiritual master is pleased, then Kṛṣṇa is pleased. That is the test. If he is not pleased, then he has no other way.

That is very simple to understand. Suppose anyone who is working in the office, the immediate boss is the head, head clerk or the superintendent of that department. So everyone is working. If he satisfies the superintendent or the head clerk, then it is to be understood that he has satisfied the managing director. It is not very difficult. Your immediate boss, representative of Kṛṣṇa, he is to be satisfied. Yasya prasādād bhagavat-prasādo yasya **. Therefore the guidance of spiritual master is required. Kṛṣṇa comes in the form of spiritual master to guide. That is stated in the Caitanya-caritāmṛta. Guru-kṛṣṇa-kṛpāya. Guru-kṛṣṇa-kṛpāya. So guru-kṛpā, mercy of guru, is mercy of Kṛṣṇa. So when both of them are satisfied, then our path is clear. Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151). Then our devotional service is perfect. So you did not mark this statement in the Gurvaṣṭaka? Yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi **.

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

Prabhupāda: So your question should have been on the matter of spiritual master because we invite questions on the subject which we discuss in the purport. This is also relevant question, because we will read in the Bhagavad-gītā. Now we have discussed about the position of the spiritual master. Now, if you have got any questions about that, the relationship between the spiritual master and the disciple, if you have got any doubts, if you have any questions, ask it.

Devotee (1): If one surrenders to a spiritual master, what then is their relationship to Kṛṣṇa?

Prabhupāda: Oh. Spiritual master is the representative of Kṛṣṇa. Therefore, surrendering to the spiritual master means surrendering to Kṛṣṇa. He is the bona fide. Spiritual master is just like, as just I explained the śloka, hṛdy antaḥ-stho hy abhadrāṇi vidhunoti suhṛt satām. I'll try to relate one nice story in this connection, the story of Dhruva Mahārāja. Dhruva Mahārāja was a child, and he was insulted by his stepmother. So he went to his own mother and he prayed, "My dear mother"—he was five years old only—"my stepmother has insulted me in this way. I was sitting on the lap of my father and she dragged me out. She told me that 'You cannot sit on the lap on your father.'" So he was the son of king, so he felt insulted and he went to his mother and cried. Then he asked his mother, "What is the remedy?" Because he was a son of a kṣatriya, he was resentful. So his mother directed, "My dear son, your father do not care for me, so he will not hear whatever I say. So if God can help you, then you can get revenge." Then—he was child—he said, "Oh, where is God?" Then mother replied, "Oh, we understand that God is in the forest. Somebody goes to the forest and realizes God. So you cannot go, my dear son." "No, I shall go." So he went to the forest. He went to the forest, and he was asking the tiger, "Oh, you are God?" The elephant, "You are God?" Just like a child. Then when he was so serious, then, because God is within himself, then he was..., Nārada was sent to him, that "You go to the boy. How he is anxious that what is the actual point (indistinct).

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

Somebody goes to the forest and realizes God. So you cannot go, my dear son." "No, I shall go." So he went to the forest. He went to the forest, and he was asking the tiger, "Oh, you are God?" The elephant, "You are God?" Just like a child. Then when he was so serious, then, because God is within himself, then he was..., Nārada was sent to him, that "You go to the boy. How he is anxious that what is the actual point (indistinct). You just try to help him." So this is the process. When we are seriously anxious about understanding the science of God, then God is within you, He will make your relationship with such a spiritual master who will enlighten you further and further. So practically, the spiritual master is the representative of Kṛṣṇa. Now, it depends on me. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham (BG 4.11). The degree of my serious thought, if I am seriously about actually perception of the Supreme Lord, then I will get such a spiritual master who can give me information of the Supreme Lord. But if I want something else, then Kṛṣṇa will help you in that way also, you will get something else. So ye yathā māṁ prapadyante. The spiritual master is the representative of Kṛṣṇa, and He, Kṛṣṇa, is sitting within our heart. As you are anxiou

Lecture on BG 4.37-40 -- New York, August 21, 1966:

For attain, attainment of knowledge, we have to approach such a person where we can keep our faith. If we are faithless, if we keep, if you go somewhere where we cannot keep our faith... That is also necessary. We must find out such a person who is actually worth for keeping my faith. If we find out a third-class person and keep my faith, then there may be dangerous thing.

So here Kṛṣṇa is the most authorized personality. Now, anyone who is actually Kṛṣṇa conscious, Kṛṣṇa conscious, then you can accept him as the same as Kṛṣṇa. Because a person who is fully in Kṛṣṇa consciousness, he is the bona fide representative of Kṛṣṇa. He's the bona fide representative of Kṛṣṇa. So keeping faith on Kṛṣṇa or to His bona fide representative is the same thing. So that śraddhāvān, if you follow, saṁyatendriya, with controlled senses, then your result is guaranteed. And you'll feel it.

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

Yes. "Hear from Me." And hearing from whom? From a loafer? No. From Kṛṣṇa or Kṛṣṇa's representative. That will effect. Hearing, there must be hearing process also from the authorized person. Just like if you take electricity. You should take electricity where the electric point is there. Electric is everywhere; that's nice. Everyone accepts there is electricity. But you have to take electricity from the plug where the electricity current is going on. Then you get electricity. Therefore śravaṇam, hearing, from whom? From Kṛṣṇa or His representative. Then it is perfect. Not from Dr. Radhakrishnan and any other nonsense, because they are not devotee. They are not representative of Kṛṣṇa. What you will derive? You cannot derive any benefit because there is no electricity. It is simply plug, looking like plug. If you take some white lime water, lime, just like whitewash, it looks like milk. Is that milk because it is white? "All is not gold that glitters."

Therefore you have to seek person, from where you have to hear. Tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). Therefore you have to select person, from where to hear. That is the... Either you search or by Kṛṣṇa's grace you get a person who is authorized. Then your life is successful. Some way or other, you have to come. Just like Mahārāja Parīkṣit. He was devotee of Kṛṣṇa from the beginning of his life. Kṛṣṇa sent him, Parīkṣit..., Śukadeva Gosvāmī. "Now Mahārāja Parīkṣit is going to die within seven days. He is very anxious what to do. Please go there." Because Kṛṣṇa is sitting within yourself. As soon as Kṛṣṇa finds that you are very sincere, seeking Kṛṣṇa, Kṛṣṇa will immediately give you chance: "Here is chance. Here is chance."

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

So we have to utilize in that way. Śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). "Hear from Me." Nobody... Either you hear from Kṛṣṇa or from Kṛṣṇa's representative. Just like Arjuna is hearing from Kṛṣṇa, and you hear from Arjuna. Then you get the perfect instruction. If you say, "Where is Arjuna? Where is Kṛṣṇa?" but Arjuna's words are there in the Bhagavad-gītā, Kṛṣṇa's words are there. So if you take the words as it is, then you hear Bhagavad-gītā. If you change, then you don't hear Bhagavad-gītā. You hear something nonsense. These are very simple things. So hearing is very important. So "Hear from Me." Nobody can be a great authority than Kṛṣṇa. And therefore, by hearing from Him, one receives the greatest opportunity for progress in Kṛṣṇa consciousness. You hear from Kṛṣṇa as He is speaking. He says that "Practice yoga in full consciousness of Me." If you do that, then you hear Him. But if you do something nonsense, that is not hearing. That is not hearing. But they will do something nonsense which is not approved by Kṛṣṇa or His representative. That is their disease. Yes.

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

So Kṛṣṇa says that mayy āsakta-manāḥ pārtha: "My dear Arjuna..." Arjuna is addressed here as "Pārtha," very familial. Because Pārtha, Kṛṣṇa, Arjuna's mother's name was Pṛthā, Kuntī's name. And Pṛthā, Kuntī, happened to be the aunt of Kṛṣṇa. So He's very feelingly, in a familial way, He's addressing, "Pārtha, My dear Arjuna, Pārtha, mayy āsakta-manāḥ, simply by increasing attachment for Me," mayy āsakta, mayy āsakta-manāḥ pārtha yogam... This is yoga. This is perfect yoga. Yoginām api sarve... Mad-āśrayaḥ. "This yoga system should be executed directly under My direction, or under the direction of a representative of Mine." The spiritual master is the representative of Kṛṣṇa. How he becomes representative? What is the test? The test is... Just like anyone can understand, representative. Suppose a business firm's representative is going to canvass for business, what is his business? He will take the interest of the firm, not his personal interest. He will try to secure business for the firm he's working, not for his personal... That is perfect representative. And if he goes, in the name of the firm's representative, and he does his own business, then he's a liar. Similarly, Kṛṣṇa's representative means one who speaks about Kṛṣṇa as Kṛṣṇa speaks. And if he adulterates, he's a liar. He's not representative. He's not representative. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65), and if the representative says, "Just become a devotee of Kṛṣṇa. Just worship Kṛṣṇa. Just offer your obeisances to Kṛṣṇa," he is representative. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), and the representative will say that "You give up all other process. You simply surrender to Kṛṣṇa." He will never say that "I am Kṛṣṇa." He'll never say. He's not representative of Kṛṣṇa. He's a liar. He's not representative.

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

So to become representative of Kṛṣṇa is not very difficult. Simply one has to become very sincere. That's all. That whatever Kṛṣṇa says, he will say. Just like Arjuna accepted: sarvam etad ṛtaṁ manye yad vadasi keśava (BG 10.14). That is representative. "My dear Keśava, Kṛṣṇa, whatever You are speaking, I accept them all, in toto, without any reformation." That is representative of Kṛṣṇa. Caitanya Mahāprabhu said,

yāre dekha tāre kaha 'kṛṣṇa'-upadeśa

āmāra ājñāya guru hañā tāra' ei deśa

(CC Madhya 7.128)

Āmāra ājñāya. One has to carry out the order of God. He is representative. Otherwise liar, misnomer. So therefore Kṛṣṇa says, mad-āśrayaḥ. Mad-āśrayaḥ: "Either under My direction, the direction is there, or My representative's." Mat. Mad-āśrayaḥ means "either under My direction or one who has taken..." (break)

...We have discussed. But gāyatrī-mantra is the beginning of brahminical culture because without attaining the brahminical qualification, nobody can understand Vedic literature. Therefore a brāhmaṇa, initiated, he's given the gāyatrī-mantra. So that is required. (break)

Lecture on BG 7.1 -- Melbourne, June 29, 1974 :

Therefore so many paraphernalia how to engage your mind. Śravaṇaṁ kīrtanaṁ viṣṇoḥ: hearing about Kṛṣṇa, chanting about Kṛṣṇa, thinking of Kṛṣṇa, worshiping Kṛṣṇa, talking about Kṛṣṇa, writing about Kṛṣṇa, selling the books about Kṛṣṇa, eating Kṛṣṇa prasādam. In this way you become Kṛṣṇaized. All-around Kṛṣṇa. That is Kṛṣṇa consciousness. This is called bhakti-yoga. This is called bhakti. Somehow or other, you become surrounded by Kṛṣṇa atmosphere. This is Kṛṣṇa consciousness. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan, this is yoga, mad-āśrayaḥ, not... Mad-āśrayaḥ means "taking shelter of Me." So, "taking shelter of Me" through beginning teaching. Understanding of Kṛṣṇa, taking shelter of Kṛṣṇa's representative. Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja. By Kṛṣṇa's mercy one gets guru, and guru's mercy one gets Kṛṣṇa. So, if one is sincere, he will take advantage of guru's mercy and Kṛṣṇa's mercy, and then he will be perfect. This is called bhakti-yoga. Not that "I am now very much advanced, I don't require any help from my guru," as somebody are doing. This is rascaldom. You cannot get Kṛṣṇa by overcoming guru. That is not possible. Therefore Caitanya-caritāmṛta, guru-kṛṣṇa-kṛpāya pāya. We should always remember that by the mercy of Kṛṣṇa we get guru, and by the mercy of guru we get Kṛṣṇa. So we have to seek mercies of both of them.

Lecture on BG 7.1 -- Melbourne, June 29, 1974 :

That is very easy to understand. Suppose you are working in office, your immediate boss the superintendent, if he is pleased, that means the managing director is also pleased. You haven't got to please the managing director separately. If you please his representative, then the managing director sees the report, "Yes this man is working nice." That he will accept. He has never seen him. But that is not the fact, Kṛṣṇa also seeing you. So this is called mad-āśritāḥ. Yuñjan..., mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. You have to take shelter of Kṛṣṇa. And Kṛṣṇa, because you have no direct touch of Kṛṣṇa, therefore you take shelter of Kṛṣṇa's representative. Then this yuñjan begins. He will teach you how to practice the bhakti-yoga, how to worship Him, how to think of Him, how to offer obeisances, how to observe the ceremonies. Just like yesterday we perfomed the ceremonies, Ratha-yātrā, so this dress, Jagannātha dress, and function, everything you have to learn. This is called bhakti-yoga, mad-āśrayaḥ. And this, the beginning is mayy āsakta-manāḥ, āsakta. Āsakti, we have to develop attachment. If you do not develop attachment for Kṛṣṇa, then other thing does not come.

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

Then you'll be happy. Mayy āsakta. Mayy āsakta. Mayi: "Unto Me," Kṛṣṇa says personally. If you... Attraction means you have to engage your mind. Mayy āsakta-manāḥ. Attraction does not come in the air. The mind, mind fully engaged in something, is called attraction.

So this is yoga, bhakti-yoga. And this yoga has to be executed... Kṛṣṇa says, mad-āśrayaḥ. "You have to execute this yoga system, taking shelter of Me." "Me" means either Kṛṣṇa Himself or His representative. Just like Kṛṣṇa says in the Fourth Chapter, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). So you have to learn this bhakti-yoga directly under Kṛṣṇa or under the direction of Kṛṣṇa's representative. So if you do this, then asaṁśaya, without any doubt, and samagram, in completeness, mayy āsakta, asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu (BG 7.1). So Kṛṣṇa will explain, item by item, how you can increase your attraction for Kṛṣṇa. Then you will be able to execute the bhakti-yoga system under the guidance of Kṛṣṇa directly or directed by His representative. Then it will be successful.

So one of the Kṛṣṇa's representatives, Śrīla Rūpa Gosvāmī, he has defined how this attachment can be increased. He has explained ādau śraddhā tataḥ sādhu-saṅgaḥ (Cc. Madhya 23.14-15). Ādau śraddhā. Just like you have come here with some śraddhā, some faith. This is required. And you have to increase this śraddhā, this faith, more and more. How it can be increased? Sādhu-saṅga (CC Madhya 22.83), to intermingle with the persons who are

Lecture on BG 7.1 -- Bombay, December 20, 1975:

Unless you approach a person who is representative of Kṛṣṇa and tattva-darśī, who has seen the truth, jñānī, and full of knowledge, from him you can understand what is Bhagavad-gītā, what is Bhagavān. Otherwise you cannot understand. Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ (BG 7.25). If you remain covered by the material energy, then you cannot understand Bhagavad-gītā. The purpose of Bhagavad-gītā is to understand real religious life. Religion means the order which is given by God to carry out. That is religion. Those who are unknown of this fact, they are not religious. They may be some faith or some blind belief, but religion means dharmaṁ tu sākṣād bhagavat-praṇitam (SB 6.3.19). Religion means the order or law given by the Supreme Personality of Godhead. That is religion.

So to know God, God, He is personally giving instruction how to know God. Kṛṣṇa says, bhagavān uvāca. Here it is not, Vyāsadeva is not speaking, Kṛṣṇa says. Because sometimes Kṛṣṇa is misunderstood; therefore Vyāsadeva writes or says in this connection, bhagavān uvāca. Bhagavān means the fully opulent, samagrasya. Aiśvaryasya samagrasya vīryasya: He is the most powerful, the supreme rich, supreme wise, supreme beautiful and at the same time supremely renounced. These qualification makes one Bhagavān. So kṛṣṇas tu bhagavān svayam (SB 1.3.28).

Lecture on BG 7.1 -- Bombay, December 20, 1975:

That is not kṛṣṇa-bhakti. Kṛṣṇa-bhakti means satata-yuktānām, twenty-four hours engaged in Kṛṣṇa consciousness. Just like these boys are being trained up. They have not come to me for some monetary benefit. What monetary benefit I can give to them? They are rather bringing money, and I am constructing big, big temples, their money. So still they are engaged in carrying out my order. There is no payment, no monetary benefit, because they have understood me, that he is representative of Kṛṣṇa.

That we have to find out the representative of Kṛṣṇa. That is also not very difficult, who is representative of Kṛṣṇa. Representative of Kṛṣṇa is he who simply repeats the instruction of Kṛṣṇa, does not say anything nonsense. He is representative of Kṛṣṇa. Kṛṣṇa says man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). He does not say anything big, big, bombastic thing. Very simple thing, that "Always think of Me, become My devotee, worship Me, and offer obeisances." It doesn't require M.A., Ph.D. education to learn these four things. Anyone, even a child can do it. It is very easy. If you daily see the Deity in the temple, or if you have got Deity at home, even a child will be practiced to think of Kṛṣṇa. It is not at all difficult. And if you chant Hare Kṛṣṇa mahā-mantra: Hare Kṛṣṇa, Hare Kṛṣṇa, that is also thinking of Kṛṣṇa.

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

That's all. So we have to train our mind in such a way that we become simply attached to Kṛṣṇa. That is called mayy āsakta-manāḥ. Mayi, "unto Me," āsakta, "attachment"; manāḥ, "mind." Mayy āsakta-manāḥ pārtha, "My dear Arjuna, you just become one of the persons who are attached to Me." Mayy āsakta-manāḥ pārtha yogam... This is the yoga. Yuñjan. "If you execute this yoga..." Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. "This yoga can be practiced by taking shelter of Me or My representative." Not alone. Therefore Kṛṣṇa says, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Āśrayaḥ means shelter. Kṛṣṇa says mat. Mat means "Me."

So either you take shelter of Kṛṣṇa or you take shelter of a bona fide representative of Kṛṣṇa. Just like if you do a business, either you transact a business in agreement with the proprietor or the proprietor's representative, the business is all right. If the representative of the firm signs that agreement, then even the proprietor does not know, it will be accepted as bona fide agreement. Is it not? So even though you cannot see eye to eye Kṛṣṇa, you can execute this yoga system, Kṛṣṇa consciousness, through the agency of His bona fide representative. Mayy āsakta-manāḥ pārtha. And how it is? Asaṁśayam. Asaṁśayaṁ samagraṁ mām (BG 7.1). "By practicing that yoga, you will understand Me, or God," asaṁśayam, "without any doubt." Asaṁśayaṁ samagram, "and in full." Not that partially. Yathā jñāsyasi, "as you can understand"; tac chṛṇu, "now hear attentively." Kṛṣṇa is beginning to speak to Arjuna about this bhakti-yoga system, and He's drawing attention, śṛṇu, "Please hear attentively."

Lecture on BG 9.2 -- Calcutta, March 8, 1972:

From the Bhagavad-gītā you can understand. He was hesitating to fight with his kinsmen, with his brother, nephews, grandfather. He was concerning pāpa. He said that "I do not want this kingdom which is smeared with the blood of sinful activities." He said like that. Actually, killing is sinful, but when he did it for Kṛṣṇa's sake, Kṛṣṇa said that "You must fight," and when Arjuna agreed, "Yes, kariṣye vacanaṁ tava." After hearing Kṛṣṇa perfectly, he said, kariṣye vacanaṁ tava (BG 18.73), "My illusion is over." What is that illusion? Illusion means, whatever you do for Kṛṣṇa, that is not pāpa. Yat karoṣi, yat juhoṣi. But you must do according to the order of Kṛṣṇa, or according to the order of Kṛṣṇa's representative. You cannot manufacture your work. That you cannot do. Arjuna did not manufacture. Arjuna acted by the order of Kṛṣṇa. Similarly, if we do by the order of Kṛṣṇa and His representative, there is no question of sinful activities. There is no question of sinful... So this is rāja-guhyam. We cannot understand sometimes rāja-guhyam; therefore it is very confidential.

Lecture on BG 9.15 -- New York, December 1, 1966:

That is the process. This is called śravaṇam. So one should not adopt the means of ascending process. Jñāne prayāsam udapāsya. Udapāsya means "Give it up." And namanta eva: "And be submissive." Namanta eva jīvanti san-mukharitāṁ bhavadīya-vārtām. In this way, if one lives and hears, san-mukharitām, from the realized soul... Just like Arjuna is hearing from Kṛṣṇa, from the perfect person, san-mukharitām. Kṛṣṇa or His representative. His representative is a devotee of Kṛṣṇa. Kṛṣṇa is just like... Arjuna. Arjuna was made representative of Kṛṣṇa. How? Because Arjuna, Kṛṣṇa said, bhakto 'si: "You are My devotee." So nobody can become representative of Kṛṣṇa, or God, without becoming His devotee. One who thinks that "I am God," he cannot become the representative of God. Suppose some of your representatives... You are a businessman.

Just see our imperfectness. (after spitting, coughing:) This body... We have got imperfectness, coughing something. So how we can become perfect? We are under the stringent rules and regulations of the nature. A little difference will put me into difficulty. So we are not all independent so long we are conditioned. So if... Suppose you are a businessman. You send your representative for securing business. And if he represents himself to the customer, "I am the proprietor. I am the proprietor," how long he can prolong? As soon as the master will know that "This foolish man is representing himself as the proprietor of this firm," at once cancel. Because there is cheating. He's not proprietor. Similarly, anyone who says that "I am God" he should not preach.

Lecture on BG 10.1 -- New York, December 30, 1966:

He has already accepted Kṛṣṇa as spiritual master in the second chapter. In the beginning of the second chapter Kṛṣṇa said: śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). "So long we are talking as friends, but now I surrender myself as my spiritual master, Kṛṣṇa." So therefore Kṛṣṇa was speaking to Arjuna on the platform of spiritual master. So we should note it that the spiritual, perfect spiritual master is Kṛṣṇa. And anyone who is following the principles, as Kṛṣṇa says, he's also representative of Kṛṣṇa. And the teacher is Kṛṣṇa and the Arjuna is the student. Similarly, as the spiritual master is the representative of Kṛṣṇa, similarly a student must be also the representative of Arjuna. Then Bhagavad-gītā discussion will be nice.

What is that, Arjuna's position? You'll find in this chapter which we are now just beginning. He'll say sarvam etad ṛtaṁ manye yad vadasi keśava (BG 10.14). "My dear Kṛṣṇa, whatever You are speaking, I accept. I accept it.' So that should be the process of understanding Kṛṣṇa, Bhagavad-gītā. Not that I don't like this. So I'll reject this portion. I like this portion, therefore I accept it. This sort of studying Bhagavad-gītā is useless, nonsense. Sarvam etad ṛtaṁ manye (BG 10.14). "Whatever You have said, I accept it." That is stated.

Similarly, a teacher of Bhagavad-gītā should be a representative of Kṛṣṇa. Representative of Kṛṣṇa means a confidential devotee, unalloyed devotee of Kṛṣṇa. The same thing. He also accepted Kṛṣṇa as his... The student also should be like that. Then the study of Bhagavad-gītā is perfect. Otherwise, it is useless waste of time.

There is a nice verse in Śrīmad-Bhāgavatam.

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

So six things he's questioning. First of all, prakṛti, one, puruṣa, two, kṣetra, three, kṣetra-jña, four, knowledge, five, and the knowable object of knowledge, six. These are the subject matter, Kṛṣṇa, Arjuna is asking from Kṛṣṇa. Because he has accepted Kṛṣṇa guru. So for bona fide inquiries, transcendental inquiries, one must approach a guru. That is the Vedic injunction. That Arjuna has already done. When he was he was to fight or not to fight, But he could not make solution. So to make a solution we must approach Kṛṣṇa as guru, or Kṛṣṇa's representative. Kṛṣṇa and Kṛṣṇa's representative... In, they are the same.

Therefore Viśvanātha Cakravartī Ṭhākura says: yasya prasādād bhagavat-prasādaḥ **. By pleasing guru, you can please Kṛṣṇa. Even Kṛṣṇa is not pleased, if the guru is pleased, Kṛṣṇa has to be pleased. Because he's representative.

Suppose you have given somebody power of attorney to do some business. So after finishing the business, if you see the paper, not very favorable, it has not been done very nicely, still you have to accept. Because your representative has signed it. Yes. Therefore yasya prasādād bhagavat-prasādaḥ **. Kṛṣṇa not satisfied, but if your guru is satisfied, then Kṛṣṇa must be satisfied. This is Kṛṣṇa's obligation. Because He has sent representative. Kṛṣṇa has... ācāryaṁ māṁ vijānīyān (SB 11.17.27). Kṛṣṇa says: "ācārya, that is I am." Ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit. "Never try to neglect ācārya. Nāvamanyeta. Neit

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

Now, according to my whims, according to my different desires I am going deep and deep to the hellish condition of life. I am becoming the worms of the stool beginning from Brahmā. Now, if... When we have got this human form of life, we should understand, "How things are happening? How I am getting different types of body? How I am dictated according to the body and I am not happy? Now what is the reason? Then what I am? I do not want distress. Why distress is forced upon me? I do not want to die. Why death is forced upon me? I do not want to become old. I want to remain perpetually young. Why old age is forced upon me?" There are so many things. In this way, when we become intelligent enough and approach Kṛṣṇa or a Kṛṣṇa's representative, then our life becomes reformed.

This Kṛṣṇa consciousness movement is for this purpose. They are giving the opportunity to the human society that "You are suffering on account of your whimsical desires. Now you learn how to purify your desire. Then you become happy." This is Kṛṣṇa consciousness movement. Desire cannot be stopped. That is not possible. You have to purify your desire. That's all. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). I am thinking that "I am this American," I am thinking, "I am this Indian," or I am thinking this and that, and creating my desires accordingly. "It is my duty because I am American." "It is my duty because I am Russian. So let us fight." So this is going on. So you have to change your desire.

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

He is bhāgavata, mahā-bhāgavata, bhāgavata. So bhāgavata-sevayā means not only reading Bhagavad-gītā and Bhāgavatam, but we have to study from the person bhāgavata. That is required. Caitanya Mahāprabhu advised, bhāgavata paṛā giyā bhāgavata-sthāne: "If you want to learn Bhāgavata, then go to the person bhāgavata who is realized soul."

Not professional. That will not help you. Official professional—I go to a temple, to a church, and go back again to hellish condition of..., no. You just associate with the person bhāgavata who is realized soul and hear from him this the same book, the same knowledge. Kṛṣṇa's representative. Just like Kṛṣṇa says, tat samāsena me śṛṇu. Me śṛṇu: "Hear from Me or My representative. Then you will benefit."

So these centers are being opened just to give the opportunity to the people who are suffering not only in this life, life after life.

ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva

guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja

(CC Madhya 19.151)

So it is our duty, we have taken this duty on behalf of Kṛṣṇa. Kṛṣṇa personally comes to teach. Just like He left His Śrīmad-Bhāgavatam. Then He entrusts His devotees to explain to the people in general. We are attempting to do that. We have not manufactured anything or we have got anything of our own. The asset and the property is there. We are simply distributing as peon. That's all.