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Narayana (Lectures, SB cantos 6 - 7)

Expressions researched:
"Narayana" |"Narayana's" |"Narayanas"

Lectures

Srimad-Bhagavatam Lectures

Lecture on SB 6.1.6 -- Bombay, November 6, 1970:

If in your state law a man suffering in the prison and if you feel sympathy or you may try to give him release and get him out by some hook and crook means, then both of you will be punished. Is it not? So how can you avoid the punishment by God's law?

So this kind of sympathy, just like this Rāmakrishna Mission daridra-nārāyaṇa sevā, under the plea of accepting this suffering humanity as Nārāyaṇa and appealing to the compassion of the people... Although they cannot do anything. Actually they are not doing anything but this philosophy is a rubbish philosophy. You cannot do. If you can do anything good to the people, then you can simply awaken them to Kṛṣṇa consciousness. That is the best service. Other service you cannot do. Te 'pīśa-tantryām uru-dāmni-baddhāḥ. Just like by any means you cannot get released a man who is condemned in the prison. Against law. However sympathetic you may be to your friend, but you cannot release him.

Lecture on SB 6.1.8-13 -- New York, July 24, 1971:

Devotee: He said that he'd like to submit some questions.

Nārāyaṇa: Prabhupāda..., question? (pause) Could you elaborate on the position of the person who comes to Kṛṣṇa consciousness and is chanting Hare Kṛṣṇa and has committed all these sinful activities in this lifetime. For instance, let's say a person has been in the, involved in the Vietnam War due to his relation with the material world and has been drawn into this activity. And now he's in Kṛṣṇa consciousness. How is he then relieved of the law of karma for his activity?

Prabhupāda: You come and live with us. That's all. Is it very difficult? Our students, they are living with us. You simply come and live with us—you are free from all karma. Is it difficult? Then do that. We shall give you food, we shall give you shelter, we shall give you nice philosophy. If you want to marry, we shall give you good wife. What you want more? So come and live with us. That's all. That I've already explained: māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate (BG 14.26). We employ you immediately in the devotional service of Lord, and you become free. Kṛṣṇa says, not that we have concocted this idea.

Lecture on SB 6.1.14 -- Bombay, November 10, 1970:

Nārāyaṇa-parāyaṇāḥ. Those who are devotees of the Supreme Personality of Godhead, automatically they are suśīlāḥ, their characters are very nice, suśīlāḥ. Sādhava, and they are actually saintly persons. Others cannot be accepted because they have got chance of falling down, but those who are devotees, they cannot fall. Kṛṣṇa will protect them. Suśīlāḥ sādhavo yatra nārāyaṇa-parāyaṇāḥ.

Lecture on SB 6.1.14 -- Bombay, November 10, 1970:

Prāyaścittāni, the process of atonement or the process of austerity, penance, they are not safe. Kiṁ na nārāyaṇa-parāṅmukham. They are not safe in this sense: because they are nārāyaṇa-parāṅmukham. Parāṅmukham, devoid of devotional service. They are thinking by this practice of self-realization process, austerities, they'll be safe. But there is no sense of devotional service, such persons are not safe. Prāyaścittāni cīrṇāni nārāyaṇa-parāṅmukham, na niṣpunanti. Therefore they are not completely freed from the contamination. The example is given, na niṣpunanti rājendra surā-kumbham ivāpagāḥ. Just like the pot which contains wine, they are even washed by the river they are not accepted, they are not purified. In India the process is, which is still, that big earthen pot which contains wine, they are thrown into the river, but nobody touches, although it is washed very nicely.

Lecture on SB 6.1.14 -- Bombay, November 10, 1970:

Devotee: In the Bhāgavatam it tells about Bhīṣmadeva,. Bhīṣma? He was worshiping Lakṣmī-Nārāyaṇa and when Kṛṣṇa came to (indistinct) ...Kṛṣṇa appeared in His four-armed form and then...

Prabhupāda: He knew there is no difference between Kṛṣṇa and Nārāyaṇa because he was in perfect knowledge. Why Bhīṣma? Everyone of us. You do not know?

Revatīnandana: Bhīṣma was more attracted to four-armed form.

Prabhupāda: That is, that is... Some devotee is worshiper of Viṣṇu, some devotee is worshiper of Kṛṣṇa.

Revatīnandana: Their constitutional nature is that way.

Lecture on SB 6.1.14 -- Bombay, November 10, 1970:

Yes. That is devotee's inclination. That we must have. Just like the gopīs were searching Kṛṣṇa and they saw that Kṛṣṇa sitting in one place as four-handed Nārāyaṇa. They offered respect, "Oh, He is Nārāyaṇa. We don't care for Him." (laughter) "We don't care for Him." But they offered respect, "Oh, Nārāyaṇa, namaskara. But we want Kṛṣṇa." And when Rādhārāṇī came, Kṛṣṇa wanted to remain Nārāyaṇa, He could not. Rādhārāṇī's desire is so strong that Kṛṣṇa could not remain as Nārāyaṇa. He became Kṛṣṇa. You see? So somebody is offering us a little piece of land. Sak... Saket.(?)

Lecture on SB 6.1.15 -- London, August 3, 1971:

Prabhupāda: Yes, somehow or other, at the time of your death if you become Kṛṣṇa conscious, then your life is successful. Ante nārāyaṇa smṛtiḥ (SB 2.1.6). But if you do not practice while you're conscious, then it is very difficult to remember Kṛṣṇa at the time of death.

Guest (1): Would you possibly say that the moment of death, the last thought which is...

Prabhupāda: At the time of death, somehow or other, if you are fortunate enough to remember Kṛṣṇa, then your life is successful. I shall describe this instance in these discourses, Ajamila, how he became delivered. So the real purpose is ante nārāyaṇa-smṛtiḥ: at the time of death we may be able to think of Kṛṣṇa. Then life is successful.

Lecture on SB 6.1.15 -- London, August 3, 1971:

Well, we think of Bhagavad-gītā first, then others. Bhagavad-gītā says that yoga should be practiced concentrating one's mind on Kṛṣṇa. Mat-parāyaṇaḥ. Vāsudeva-parāyaṇaḥ. Nārāyaṇa parāyaṇaḥ. These words are there. So if yoga practice is performed by concentrating one's mind on Kṛṣṇa or Viṣṇu, that is first-class yoga, and that is stated in the Bhagavad-gītā, yoginām api sarveṣāṁ mad-gatenāntarātmanā: (BG 6.47) "Of all yogis, one who is always thinking of Me within the heart, he is first-class yogi." So if you are practicing yoga, we should recommend that you think of Kṛṣṇa within your heart. That will help you. That is our advice. But if you think something else, that is your business. (laughter) We cannot advise anything. But we would advise you, if you are fond of practicing yoga... This is also yoga. This is called bhakti-yoga.

Lecture on SB 6.1.15 -- Auckland, February 22, 1973:

So śravaṇam is so perfect also. Parīkṣit Mahārāja attained perfection simply by hearing seven days. Similarly, Śukadeva Gosvāmī, he also attained perfection by speaking seven days to Parīkṣit Mahārāja. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam (SB 7.5.23). Prahlāda Mahārāja, he was put into so many difficulties by his atheist father, Hiraṇyakaśipu, but he was simply remembering Nārāyaṇa, Kṛṣṇa. Because he was a child, five years old, how he can fight with his father? His father was the greatest demon, powerful, and he was against the child. So he used to simply think of Kṛṣṇa, smaraṇam. Pāda-sevanam: Lakṣmī, goddess of fortune, she simply engaged herself in massaging the lotus feet of Viṣṇu. Pāda-sevanam. Arcanam: Pṛthu Mahārāja, he engaged himself in the arcana. Vandanaṁ. Dāsyam: Hanumān. Akrūra, Akrūra, he simply offered prayers to Kṛṣṇa. Akrūra came to Kṛṣṇa Balarāma to take Them to Mathurā. So he got salvation simply by offering prayers.

Lecture on SB 6.1.17 -- Denver, June 30, 1975:

Nitāi: "In this material world, following the path of the pure devotees who are well behaved and completely endowed with first-class qualifications due to their having fully taken to the service of Nārāyaṇa as their life and soul is certainly the most auspicious, without any fear, and authorized by the śāstra."

Prabhupāda:

sadhrīcīno hy ayaṁ loke
panthāḥ kṣemo 'kuto-bhayaḥ
suśīlāḥ sādhavo yatra
nārāyaṇa-parāyaṇāḥ
(SB 6.1.17)

So the śāstra says that the association of devotees... Nārāyaṇa-parāyaṇāḥ means devotees. Nārāyaṇa-parāyaṇa, one who has taken Nārāyaṇa as the ultimate goal of life. Nārāyaṇa, Kṛṣṇa, Viṣṇu—They are of the same tattva, viṣṇu-tattva. So people do not know this, that to approach the platform of worshiping Nārāyaṇa or Viṣṇu or Kṛṣṇa, that is the most exalted and assured platform. Just like we get insurance, so this is assured. Assured by whom? Assured by Kṛṣṇa. Kṛṣṇa is assuring, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66). Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). Api cet sudurācāro bhajate mām ananya-bhāk, sādhur eva sa man... (BG 9.30). So many assurances there. Nārāyaṇa-parāyaṇa. Kṛṣṇa says personally that "I shall protect you." People suffer on account of sinful reaction, ignorance.

Lecture on SB 6.1.17 -- Denver, June 30, 1975:

Sadhrīcīno hy ayaṁ loke panthāḥ kṣemo 'kuto-bhayaḥ. Our life is to attain the transcendental platform of knowledge. That is our goal of life. Then how it can be done? Suśīlāḥ sādhavo yatra nārāyaṇa-parāyaṇāḥ. You associate with that cultural institution where there are suśīlāḥ, very well behaved. Now, find out any institution throughout the whole world who are suśīla. You will find here in Kṛṣṇa consciousness movement: no meat-eating, no illicit sex, no gambling, no intoxication. You won't find anywhere. This is called suśīla, well behaved. Suśīla means... śīla means behavior, or custom. Here you will find they are taking bath three times, they are changing cloth, everything neat and clean, personally their character, their behavior, suśīla. Suśīlāḥ sādhavaḥ. Sādhavaḥ means saintly. What are the saintly characteristics? That is also mentioned:

Lecture on SB 6.1.17 -- Denver, June 30, 1975:

And if you go on killing animals and drinking wine and gambling, when you will be suśīla? You are always bad character.

Here it is said suśīla, "well behaved," "good character." Suśīlāḥ sādhavaḥ. Sādhavaḥ, character like ideal. You have got ideal, Lord Jesus Christ. Suśīlāḥ sādhavaḥ nārāyaṇa... Why? Nārāyaṇa-parāyaṇāḥ: because they are devotee of Nārāyaṇa. If you become simply nārāyaṇa-parāyaṇa, devotee of Nārāyaṇa or Kṛṣṇa, all good qualities will come to you automatically. All good qualities. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ (SB 5.18.12). Take practical example. These boys, these girls, how they have become so nice? They are known as "bright-faced." Why? Because nārāyaṇa-parāyaṇāḥ: they have taken seriously Kṛṣṇa as the object of worship. So actually if you want happiness within this world, peace, and prosperity, just become Kṛṣṇa conscious. All problems will be solved and you will be happy.

Lecture on SB 6.1.17 -- Honolulu, May 17, 1976:

When we change the platform and we simply desire how to serve Kṛṣṇa, that is desirelessness. Otherwise not that desirelessness means I become zero. That is not possible. Because I am a living being, I am living soul. How can I be desire... (break) ...want to be designationless, then come to the association of such persons who are suśīlāḥ sādhava yatra nārāyaṇa-parāyaṇāḥ, persons who are simply interested in serving Nārāyaṇa. Nārāyaṇa parāyaṇa means... Parāyaṇa means they're always ready to abide by the orders of Nārāyaṇa. Nārāyaṇa... "Those who have taken the path of Nārāyaṇa, devotional service, as their life and soul." They are called nārāyaṇa-parāyaṇāḥ.

So what is the qualification of nārāyaṇa-parāyaṇa? It does not require any qualification to become nārāyaṇa-parāyaṇa, but if you become voluntarily nārāyaṇa-parāyaṇa... Nārāyaṇa-parāyaṇa means my life is now dedicated for Nārāyaṇa. Nārāyaṇa, Kṛṣṇa, Viṣṇu, they're the same.

Lecture on SB 6.1.17 -- Honolulu, May 17, 1976:

So that is qualification, if you simply take it as vow that "From this day my life is dedicated to Nārāyaṇa, Kṛṣṇa." Sarvopādhi vinirmuktaṁ tat paratvena nirmalam (CC Madhya 19.170). As soon as we take this vow, that "From this day my life is dedicated to Kṛṣṇa. Kṛṣṇa wants everyone to surrender. I surrender unto the...," from that day you become free from all designation. Simply this determination, that "From this day I belong to Nārāyaṇa, or Kṛṣṇa. Whatever He wants..." That is the teachings of Bhagavad-gītā So long Arjuna... That is a superficial picture. Arjuna is always for Kṛṣṇa, but just to teach us, he became for his family. He became... In the warfield, when there was to be fighting, he became to the family side and he said, "My dear Kṛṣṇa, how can I fight with my family? They are my brothers, they are my nephews, they are my grandfather, they are my teacher, the other..." Because it was a family fight, five brothers and hundred brothers. So at the warfield he became perplexed, that "I am fighting with my family. The fight means to fight with enemies. How is that? What kind of war it is? Eh? I have to fight with family."

Lecture on SB 6.1.17 -- Honolulu, May 17, 1976:

Kṛṣṇa is pavitraṁ paramaṁ bhavān. Pavitra means the supreme pure. If you want to take pleasure in the company of Kṛṣṇa and dance rasa dance, then you have to become pure, purified. That is sarvopādhi vinirmuktam (CC Madhya 19.170), to free from all designation. Nārāyaṇa parāyaṇa. Nārāyaṇa society or Kṛṣṇa society, the same thing.

So this is very nice verse, substance of Kṛṣṇa consciousness movement, that those who are conducting this movement, they must be suśīla, very well behaved. Nobody can find out any fault. That is suśīla, well behaved. The behavior should be so nice. That is the test how you have become Kṛṣṇa conscious. That is the test. Spotless. You study Caitanya Mahāprabhu's behavior, character, He's ideal. Throughout His whole life you'll not find a spot. You read Caitanya-caritāmṛta. Find out some fault, that "Here is Caitanya... Śrī Kṛṣṇa Caitanya is faulty."

Lecture on SB 6.1.17 -- Honolulu, May 17, 1976:

Just like if you mix with a drunkard, thieves and rogues, then you also become a drunkard, thief, similarly, if we live with the sādhu, sādhava, then you become sādhu.

So the Kṛṣṇa consciousness movement is simply giving chance to people without any discrimination, "Please come. Become Nārāyaṇa-parāyaṇa, devotee, and automatically you'll become suśīla and sādhu." As soon as—that is the test—you become a devotee, nārāyaṇa-para, then automatically you become suṣīla and sādhava. And if you become well behaved and sādhava, committing no sinful activities, sādhava, and simply serving Nārāyaṇa, or Kṛṣṇa, then for our elevation or salvation, that is the panthāḥ kṣemo akuto-bhayaḥ. Akuto-bhayam. Now we are fearless. If on the devotional path, then you have no fear. Why?

Lecture on SB 6.1.17 -- Honolulu, May 17, 1976:

Kṛṣṇa says, kaunteya pratijānīhi na me bhaktaḥ pranaśyati: (BG 9.31) "Kaunteya, Arjuna, you can declare throughout the whole world that one who has become My devotee, he will never be vanquished." Kaunteya pratijānīhi na me bhaktaḥ pranaśyati. You get immediately Kṛṣṇa's help. So if we depend completely on Kṛṣṇa, Nārāyaṇa, Nārāyaṇa-para, then automatically we become sādhu, automatically we become well behaved, and automatically we are protected. Therefore this path is the best way of advancing in our life and go back to home, back to Godhead.

Lecture on SB 6.1.18 -- Denver, July 1, 1975:

So that is required. Prāyaścitta and other things, they may be temporarily... That is... We are discussing this point. The real point is that nārāyaṇa-parāṅmukham. Without thinking of Nārāyaṇa or Kṛṣṇa or Viṣṇu, no other method will be able to purify you. There are many places... Vīta-rāga-bhaya-krodhā man-mayā... (BG 4.10). What is that verse? Vīta-rāga-bhaya-krodhā man-mayā mām upāśritāḥ... (BG 4.10). The simple process to become purified. And that simple process is this chanting. Chanting Hare Kṛṣṇa, Hare Kṛṣṇa, this name "Kṛṣṇa" is reminding me. I must hear and I must chant with the tongue. Then you keep yourself always in Kṛṣṇa consciousness. Our method is very simple. It doesn't require much education or to become rich or become beautiful or become..., to take birth in high family. No. In any condition.

Lecture on SB 6.1.18 -- Denver, July 1, 1975:

Otherwise you should take it. Sevonmukhe hi jihvādau (Brs. 1.2.234). Then we will remember Kṛṣṇa, and that will keep us fit and immune from all infection of material miserable condition.

So prāyaścittāni, because one, if he, one is not nārāyaṇa-parāṅmukha... Nārāyaṇa-parāṅmukha and nārāyaṇa-parāyaṇa—just the opposite. One is Nārāyaṇa..., attached to Nārāyaṇa, and one is detached to Nārāyaṇa. So Nārāyaṇa detached cannot be purified simply by performing or executing the ritualistic ceremony. That is the verdict of this verse.

Lecture on SB 6.1.18 -- Honolulu, May 18, 1976:

Because why? Kṛṣṇa says, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: (BG 18.66) "If you become surrendered unto Me and if you keep yourself under My instruction, then I'll give you protection." Therefore it is said, akuto-bhayam. Then your character will be formed, you'll become... You'll manifest your all good qualities simply by becoming nārāyaṇa-parāyaṇa. And so far atonement... We began this atonement. So atonement is concerned, here it is said, prāyaścittāni cīrṇāni nārāyaṇa-parāṅmukham. You can have some atonement, but if you are bereft of Kṛṣṇa consciousness, so this purification will not be complete. How? Rājendra surā-kumbham ivāpagāḥ. According to Vedic civilization, a pot in which wine was kept, it is impure forever. It is impure forever. You cannot use for any other purpose. It is so abominable. If you think that "This bottle contained wine. Now wine is finished.

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

Purātanam. Purātanam means old and important. So Śukadeva Gosvāmī is explaining to Parīkṣit Mahārāja how important is Kṛṣṇa consciousness. Now he is giving one incidence of history—example is better than precept—how Ajāmila was saved simply by chanting once..., not once, many times, Nārāyaṇa. That is the itihāsaṁ purātanam. In the Vedic literatures there are itihāsas, or histories. Just like Mahābhārata. Mahābhārata is the history. Bhārata means India, and Mahā means greater. Greater India. Just like modern age they use "Greater Britain," "Greater this," so many, same thing. Mahābhārata means "Greater..." Mahā means great, and Bhārata means India. "The history of Greater India." Although India is very small now in comparison to... Although it is called subcontinent, still, in comparison to your America or Africa, it is very small. But formerly it was not so small. Greater India means India and outside also. And so far we collect records from the Mahābhārata, part of Europe, also India.

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

Solution is here. And it is very easy to become first-class men. You know by practical experience: simply by chanting Hare Kṛṣṇa mantra. That's all. It is not difficult. Anyone, even a child can do it. So increase this chanting of Hare Kṛṣṇa mantra and give them nice prasādam.

So one Ajāmila was delivered by chanting Nārāyaṇa's name, you can deliver many millions of Ajāmila. The process is the same. The process has not changed. Therefore he is quoting that itihāsam atra codāharanti imam itihāsaṁ purātanam. It is spiritual. It is not that now the mode has changed. No. What was potent millions of years ago, that is potent still. That is spiritual. It does not change. Therefore it is said, itihāsaṁ purātanam. Although it is very old, but the effect is the same, effect is the same. In the old times people used to eat and get satisfaction; the same satisfaction is now also. You eat; you feel satisfaction. Eating, sleeping, mating and defending—this is the material necessities.

Lecture on SB 6.1.22 -- Indore, December 13, 1970:

That's nice. Our students, they have very quickly given up the four principles of sinful activity. And that is actually surprising to all these so-called sannyāsīs also. They are surprised. They cannot give up tea-drinking, smoking. Still, they are passing on as spiritually advanced. They are still servant of smoking and tea and they have become God. Just see the fun. "Nārāyaṇa." They address one another, "Nārāyaṇa. (laughter) You are Nārāyaṇa. I am Nārāyaṇa. There is no trouble because you are Nārāyaṇa." So begin. (break) Others not, your father.

Lecture on SB 6.1.22 -- Indore, December 13, 1970:

Out of his many children, elderly children... He was eighty years old. They were all elderly children, grown up children, and there were ten, ten elderly children. Out of them, tesam tu yo avamaḥ, the youngest child, youngest child was named as Nārāyaṇa. Tasya pravayasaḥ putrā daśa teṣāṁ tu yo avamaḥ . Bālo, "a boy," nārāyaṇo nāmnā, "his name was Nārāyaṇa." Pitroś ca dayito bhṛśam. Naturally the youngest child becomes very favorite to the parents. So this Ajāmila was very much attached to the youngest child. Sa baddha-hṛdayas tasminn arbhake kala-bhāṣiṇi. The youngest child, naturally... This is the attraction of family life. When a small baby smiles, immediately the father, mother and relatives become attracted. When the child begins to talk broken language, they enjoy. Unless this attraction is there, it is not possible to raise the child with affection. That is natural. That affection is even in the animals. You'll find a dog, even a tiger, everyone.

Lecture on SB 6.1.22 -- Honolulu, May 22, 1976:

Te, such persons, dvanda-moha-nirmuktā, nirmuktā, without any doubt and duality, bhajante māṁ dṛdha-vratāḥ, with fixed-up mind we can become Kṛṣṇa conscious. So this Ajāmila, he learned all this nonsense, abominable way of livelihood, therefore his example is there: how he was downtrodden and fallen, still by the grace of Nārāyaṇa, how he was elevated. That is the history which is Sūta Goswami is citing. How Kṛṣṇa consciousness is powerful, that is the motive of narrating Ajāmila uddha, delivering Ajāmila.

So here it is said, evaṁ nivasatas tasya lālayānasya tat-sutān. Everyone is tat-sutān, with children. Even one big economics professor, Professor Marshall, he says... I was student of economics, the Marshall book. He says that economic development begins out of family affection, family affection. That is the basis. That was his understanding, that nobody would work for livelihood unless he is attached in family. That is his proposition. So here he was attached to the family.

Lecture on SB 6.1.23 -- Honolulu, May 23, 1976:

So this Ajāmila, he learned all this nonsense, abominable way of livelihood. And therefore his example is given, how he was downtrodden and fallen. Still by the grace of Nārāyaṇa how he was elevated, that is the itihāsa, history, which is, Sūta Gosvāmī is citing, how Kṛṣṇa consciousness is powerful. That is the motive of narrating Ajāmila ūḍha, delivering Ajāmila. So here it is said, evaṁ nivasatas tasya lālayānasya tat-sutān. Everyone is tat-sutān, his children. Even one big economic, economist professor, Prof. Marshall, he says... I was student of economics in the Marshall book. He says that economic development begins out of family affection. Family affection. That is the basis. That was his understanding, that nobody would work for livelihood unless he is attached in family. That is his proposition. So here he was attached to the family. Lālayānasya tat-sutān. Ataḥ gṛha-kṣetra sutāpta vittaiḥ (SB 5.5.8). Material bondage is that family affection. It is not that one has to give up this procedure. No, that is not.

Lecture on SB 6.1.24 -- Chicago, July 8, 1975:

Nitāi: "Ajāmila had ten sons. The youngest son, named Nārāyaṇa, was a child begotten while Ajāmila was very old. Because he was the youngest son, he was naturally very dear to his father and mother."

Prabhupāda:

tasya pravayasaḥ putrā
daśa teṣāṁ tu yo 'vamaḥ
bālo nārāyaṇo nāmnā
pitroś ca dayito bhṛśam
(SB 6.1.24)

So a small child of very old man, because when the child, baby, is within two, three years, they are taken care of especially by the parents. And the youngest son, when the child is two, three years, naturally he is youngest. So youngest is taken more care. Sneha, affection, is compared with oil. Sneha means oil. So affection is just like oil. Why? Now, you put oil in the ground, it will glide down where there is slope. So generally, the affection goes down to the youngest child. The particular point in this connection is pravayasaḥ.

Lecture on SB 6.1.24 -- Chicago, July 8, 1975:

So here it is said, tasya pravayasaḥ putrā daśa. So in his so-called gṛhamedhī life... That I was going to explain. Gṛhamedhī life means darkness. He will know simply how to beget child, that's all, up to the eighty-fifth year. He is going to die next moment. So he is fortunate that he named his son Nārāyaṇa. This is God's grace. This was done—Kṛṣṇa is so kind—because in his youthhood he was a devotee. Not devotee; he was trying to become a devotee. Dvija, he was initiated. We have begun his life that kānyakubje kaścid dvijaḥ. He was initiated, but he fell down. Later on, he fell down in contact with a prostitute. Therefore he lost his all qualification, and he was busy... Instead of serving Kṛṣṇa, he was busy in begetting children, up to the eighty-fifth year. Therefore pravayasaḥ. Although he had made... The last one is tenth. Although he had nine sons, still, at the eighty-fifth year he is begetting another. That is called kṛpaṇa.

Lecture on SB 6.1.24 -- Chicago, July 8, 1975:

So the idea is that by God's grace, because in the beginning of his life he engaged himself to be Kṛṣṇa conscious, and he was initiated, but later on... But the first assessment of his life, that helped him that Kṛṣṇa gave him the advice, "All right, you keep your this youngest son's name Nārāyaṇa, because you will be naturally attached to this boy and you will call him, 'Nārāyaṇa, please come here. Nārāyaṇa, take your food. Nārāyaṇa, take your drink.' So you will chant 'Nārāyaṇa.' " (pause)

Lecture on SB 6.1.24 -- Honolulu, May 24, 1976:

Aṣṭa means eight, aśīti means eighty-eight. In this way, aṣṭāśītyā āyuṣaḥ samāḥ. So at that time he had ten sons. Tasya pravayasaḥ putrāḥ. He begot so many children, number is ten. So putra, how many? Daśa, ten, ten children he had. Teṣāṁ tu yaḥ avamaḥ. Out of the ten sons, the youngest son, teṣāṁ tu yaḥ avamaḥ bālaḥ, the child, nārāyaṇaḥ nāmnā, he kept the name Nārāyaṇa, Nārāyaṇa dāsa, just like we give name to an initiate. So this is his great fortune. He gave the youngest son the name Nārāyaṇa. Naturally father, mother becomes affectionate to the youngest baby. So by way of calling the young child, he was chanting "Nārāyaṇa." This is very good system, that if you keep the name of your children Nārāyaṇa, Govinda, Kṛṣṇa, Rāma, then you will get some chance to chanting this Hare Kṛṣṇa. Therefore in India still the system is they keep some name which is with reference to Kṛṣṇa.

Lecture on SB 6.1.26-27 -- Philadelphia, July 12, 1975:

This is the instruction in the whole Vaiṣṇava philosophy. So unless we do that, we remain mūḍha, and this is explained in this Ajāmila-upākhyāna. So today we are reading this verse, sa evaṁ vartamānaḥ ajñaḥ. Again he says. Again Vyāsadeva says that "This rascal was situated in that, absorbed in the service of his son, Nārāyaṇa, of the name." He did not know... "What is this nonsense Nārāyaṇa?" He knew his son. But Nārāyaṇa is so merciful that because he was constantly calling his son, "Nārāyaṇa, please come here. Nārāyaṇa, please take this," so Kṛṣṇa was taking that "He is chanting 'Nārāyaṇa.' " Kṛṣṇa is so merciful. He never meant that "I am going to Nārāyaṇa." He wanted his son because he was affectionate. But he got the opportunity of chanting the holy name of Nārāyaṇa. This is his good fortune. Therefore, according to this, we change the name. Why? Because every name is meant for becoming a servant of Kṛṣṇa. So just like Upendra.

Lecture on SB 6.1.26-27 -- Philadelphia, July 12, 1975:

He knows it, but he doesn't care to observing these things. Therefore everyone is mūḍha and ajña. Then, in spite of the death has come, matiṁ cakāra tanaye bāle nārāyaṇāhvaye. He is experiencing, "Now I am dying; death is near." Still, he is thinking of his, that child. So yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante (BG 8.6). He has got a child. His name is Nārāyaṇa. Now, his position is different. But if I am similarly affected, similarly affectionate to my dog, then what is my position? Or anything. Naturally, I will think of my dog, and immediately I shall get the another body like a dog, or dog. This is nature's law. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram. At the time... The test will be at the time of death, what kind of body you are going to get. So yaṁ yaṁ vāpi smaran bhāvam. The... Just like he is very much affectionate to his son. He is thinking of his son. Similarly, if you very much affectionate to your dog or something else, you will think at that time.

Lecture on SB 6.1.27 -- Indore, December 15, 1970:

According to law, that is greatest offender, the greatest criminal according to law. If a police man kills, his offense and his punishment is greater than an ordinary man killing. That is the law. Knowingly. So the "Nārāyaṇa," the constant chanting of "Nārāyaṇa," on account of the name... Nowadays the fashion is that we do not keep the name of our children in God's name. Formerly, "Kṛṣṇa dāsa," "Nārāyaṇa dāsa," "Govardhana dāsa," some of... There are thousands of Viṣṇu's name. The people would keep the children's name according to that so that, so that indirectly, directly, they would be able to chant the holy name of the Lord. That was the process. And by doing so he will be gradually developing his Kṛṣṇa consciousness. Bhuñjānaḥ prapiban khādan bālakaṁ sneha-yantritaḥ. By affection. Some way or other, we have to increase our affection for Kṛṣṇa, love of Godhead.

Lecture on SB 6.1.27 -- Indore, December 15, 1970:

So when he was just on the point of death, naturally he had affection for his son, so he was calling, "Nārāyaṇa, Nārāyaṇa, Nārāyaṇa, Nārāyaṇa, please come here, please come here." That is natural. I know my father, when he was dying, so I was not at home. So he lived for one day to see me. He was always inquiring "Whether Abhay has come back, come back," like that. So by the paternal affection he showed that. Similarly, the Ajāmila was also calling, "Nārāyaṇa, Nārāyaṇa." And in the Bhagavad-gītā it is said, yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). This practice means at the time of death if one can remember Kṛṣṇa, Nārāyaṇa, then the whole life is successful. At the time of death. Because the mentality, status of the mind at the time of death, will carry him to the next life. Just like the flavor is carried by the air, similarly, my mentality will carry me to a different type of body.

Lecture on SB 6.1.27 -- Indore, December 15, 1970:

Then how I shall protect my son, or how my son will protect me?" And therefore it is stated pramatta, ajña. These words are used. They are factually the fact, but they do not know. Pramatta.

Evaṁ vartamāno 'jño mṛtyu-kāla upasthite. When it was time for death, mṛtyu-kāla upasthite, matiṁ cakāra tanaye bāle nārāyaṇa. So the benefit was, because he was chanting the name of Nārāyaṇa in connection with his child's name, naturally at the time of his death he was thinking of the Nārāyaṇa child, the name. Viśvanātha Cakravartī has commented on this point that this Nārāyaṇa, thinking of the name of the child, immediately reminded him of the service he was doing according to his father's direction. He was also, in the childhood or in his boyhood, he was engaged in the service of the Lord, Nārāyaṇa.

Lecture on SB 6.1.27 -- Indore, December 15, 1970:

According to Vedic civilization, therefore, a child—he may be a king's son or a poor man's son—must go to gurukula and live for some time under the training of the spiritual master to be very thickly connected with Nārāyaṇa and Kṛṣṇa. The āśrama... Just like we have got this Kṛṣṇa conscious āśrama, there is rules and regulations that one should rise early in the morning, chant Hare Kṛṣṇa mantra, and so many duties are there. They are all in connection with Kṛṣṇa. If a child is trained up in that way, then he becomes automatically Kṛṣṇa conscious. And if a child becomes Kṛṣṇa conscious up to the age of twenty, twenty-five years, then naturally he becomes a devotee of Kṛṣṇa. So when he enters life, although he accepts wife and children, he cannot forget Kṛṣṇa. Therefore his household life also continues Kṛṣṇa consciousness.

Lecture on SB 6.1.27 -- Honolulu, May 27, 1976:

Pradyumna: Translation: "When the time of death arrived for the foolish Ajāmila, he began thinking exclusively of his son, Nārāyaṇa." (SB 6.1.27)

Prabhupāda: So in the previous verse also it has been described, bhojayan pāyayan mūḍho, and here is also, sa evaṁ vartamāno ajñā. Ajñā means one who has no sufficient knowledge. He is called ajñā. And mūḍha means ass, rascal. So in both the verses the Ajāmila is described as fool, rascal, and without sufficient knowledge. Why? Because he's attached to the child and he does not know that death is coming now. Death is there. This is our position. We say that "God is dead." God is not dead. God is coming very soon. Wait a few years, he'll be dead. This is the position. You rascal, God is not dead. God is coming to kick you, to kill you. Yes. Kṛṣṇa says, mṛtyuḥ sarva-haraś cāham (BG 10.34). What is death? Just like in your previous life you had been something. Death means you have forgotten everything. Suppose I was a very big king or prime minister or president. But that is all finished. Now I've got another life, another chapter of life.

Lecture on SB 6.1.27-34 -- Surat, December 17, 1970:

So Ajāmila, at the point of his death, just remembered his youngest son, who was named Nārāyaṇa. So the Nārāyaṇa, very name, has got the full potency of the Supreme Personality of Godhead, Nārāyaṇa. That is the secret of this nāma-saṅkīrtana movement. By chanting the holy name of Nārāyaṇa, you immediately contact with the Supreme Personality of Godhead. Nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ (CC Madhya 17.133). Nāma, the Lord's name, is not material; it is spiritual. The sound is Brahman, śabda-brahma. Vedic sounds, they are śabda-brahma. They are not material sound. So nāma cintāmaṇiḥ, spiritual. Kṛṣṇa. Kṛṣṇa and Kṛṣṇa's name, there is no difference. Nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ (CC Madhya 17.133). Rasa, the transcendental mellows. Every one of us is searching after some mellow, some pleasure from everything. Kṛṣṇa is the reservoir of all pleasures, rasa-vigraha, fully personified.

Lecture on SB 6.1.27-34 -- Surat, December 17, 1970:

They go through the impersonal effulgence of Brahman, but they are not attracted. They are attracted in the Vaikuṇṭha planets, Goloka Vṛndāvana planets, where the Supreme Personality of Godhead lives eternally with His associates.

So the effect of chanting the holy name of Nārāyaṇa was immediately visible in the person of Ajāmila. Although he was so much sinfully absorbed, because he uttered the name of his boy, whose name was Nārāyaṇa,

dūre krīḍanakāsaktaṁ
putraṁ nārāyaṇāhvayam
plāvitena svareṇoccair
ājuhāvākulendriyaḥ

At the time of death, especially those who are full of sinful activities, they become too much agitated how to save himself, how to enter into another body. It is a very painful situation. The painful situation becomes so acute that no more the living entity can live in this body.

Lecture on SB 6.1.27-34 -- Surat, December 17, 1970:

Kṛṣṇa is so kind. As soon as He heard that "This man is chanting 'Nārāyaṇa' at the time of his death," immediately He sent His assistants, Viṣṇudūtas, to give him shelter. Therefore in the Bhagavad-gītā it is said, svalpam apy asya dharmasya trāyate mahato bhayāt. The mahato bhayāt... This man, this Ajāmila, is fallen into great calamity. The Yamadūtas, the assistants of the superintendent of death, Yamarāja, has come there to drag him. So mahato bhayāt. It was a great, fearful, dangerous place. But simply by uttering 'Nārāyaṇa' he was saved.

Lecture on SB 6.1.27-34 -- Surat, December 17, 1970:

"Whatever you do, spiritual activities, they will be tested at the time of death." All your chants that you are practicing, this will be tested at the time of death. If you can remember Kṛṣṇa, Hare Kṛṣṇa, hari-kīrtana, at the time of death, then you are successful. So Kṛṣṇa is so kind, that immediately after hearing that the dying man was chanting Hare Kṛṣṇa or Nārāyaṇa, the same thing... Bhartur nāma pārṣadāḥ.

The nārāyaṇa-sena, the assistants of Lord Nārāyaṇa, they are also looking like Nārāyaṇa. They have also got four hands. In the Vaikuṇṭha planets the residents are also exactly of the same feature of Nārāyaṇa. Just like in this planet the king and the citizens have the same feature of body—two hands, two legs... (break) The same bodily feature. There are five kinds of mukti, liberation: sārūpya, sālokya, sāmīpya, sārṣṭi. Sārṣṭi liberation is not accepted by the devotees.

Lecture on SB 6.1.27-34 -- Surat, December 17, 1970:

The Yamadūtas, the constables of Yamarāja, they are dragging Ajāmila to take him to the planet there Yamarāja is there. And as soon as he uttered the holy name of Nārāyaṇa, immediately Lord Nārāyaṇa's assistants came, and with grave voice they said, "What are you doing? Stop! You cannot take this man to the Yama-mandira." Ojasā. Ojasā, with great gravity they said,

ūcur niṣedhitās tāṁs te
vaivasvata-puraḥsarāḥ
ke yūyaṁ pratiṣeddhāro
dharma-rājasya śāsanam

The assistants of the Yamarāja, Yamadūtas, saw that they are very beautiful and their bodily features are very attractive because they are coming from Vaikuṇṭha, with four hands. So immediately they got some respectful attitude and inquired that "Who are you, that you are trying to interrupt in the administration of Yamarāja? It is not possible.

Lecture on SB 6.1.28-29 -- Philadelphia, July 13, 1975:

Nitāi: "At the time of death, Ajāmila saw three awkward persons, very fearsome in appearance, with ropes in their hands. They had twisted faces and deformed bodily features, and their hair stood on end. They had come to take Ajāmila away to the shelter of Yamarāja. Ajāmila became extremely bewildered when he saw them. His small child, Nārāyaṇa, was playing a little distance off, and with tearful eyes and great anxiety, he called the name of his son very loudly three times, 'Nārāyaṇa, Nārāyaṇa, Nārāyaṇa!' " (SB 6.1.28-29)

Prabhupāda: Is there "three times"?

Nitāi: It said in the manuscript. The manuscript said "three times."

Prabhupāda: Who said in the manuscript? There is no three times. Not "Nārāyaṇa" three times. One time, "O Nārāyaṇa," that's all. So did I say "three times"? No, it is not said here. You should correct it. Once, "O Nārāyaṇa," that's all. There is no reason of calling three times. There is no mention here. Once is sufficient.

Lecture on SB 6.1.28-29 -- Philadelphia, July 13, 1975:

Prabhupāda: Who said in the manuscript? There is no three times. Not "Nārāyaṇa" three times. One time, "O Nārāyaṇa," that's all. So did I say "three times"? No, it is not said here. You should correct it. Once, "O Nārāyaṇa," that's all. There is no reason of calling three times. There is no mention here. Once is sufficient. (laughter)

sa pāśa-hastāṁs trīn dṛṣṭvā
puruṣān ati-dāruṇān
vakra-tuṇḍān ūrdhva-romṇa
ātmānaṁ netum āgatān
dūre krīḍanakāsaktaṁ
putraṁ nārāyaṇāhvayam
plāvitena svareṇoccair
ājuhāvākulendriyaḥ
(SB 6.1.28-29)

Uccair ājuhāva, very loudly, "Nārāyaṇa!" Like that. That's all. Uccair ājuhāva ākulendriyaḥ. So you edited it? Not yet?

Nitāi: No.

Prabhupāda: So you should keep at least what is there. So this is the position at the time of death. Sometimes you will find the dying man is crying, ākulendriyaḥ, tearful eyes. He cannot express. He is not practiced. But he was given the chance. Kṛṣṇa gave him the conscience when the child was born to keep his name Nārāyaṇa. This is Kṛṣṇa's mercy, that "This rascal was My devotee, and now he is so fallen. All right, he is attracted to his children." So He gave the conscience, "Now keep your son's name Nārāyaṇa." Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ. Kṛṣṇa is situated in everyone's heart. Mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). Kṛṣṇa says, "From Me everything, remembrance and forgetfulness, come." Those who want to forget Kṛṣṇa, Kṛṣṇa helps him to forget: "All right, you forget." He does not give. He does not dictate from the within. And one who is foolishly in bad association, unfortunately forgets Kṛṣṇa, then Kṛṣṇa gives him chance. Offenders are very nuisance. Kṛṣṇa... Too much offender, purposefully, guru—Vaiṣṇava, his position is very difficult. But by chance if one forgets Kṛṣṇa, Kṛṣṇa does not forget him.

Lecture on SB 6.1.28-29 -- Philadelphia, July 13, 1975:

So the Ajāmila, young man, on account of association with a prostitute, he lost his good character and began to maintain the prostitute by stealing, by cheating, one after another. So by mistake or on account of the age, he became captivated by the prostitute. So Kṛṣṇa was watching. Therefore He gave him this chance that on account of his affection towards the child, he will at least repeat "Nārāyaṇa, Nārāyaṇa." "Nārāyaṇa come. Nārāyaṇa take your food. Nārāyaṇa sit down." So bhāva-grāhi-janārdanaḥ. Kṛṣṇa is so kind. He takes the purpose or the essence. Because the holy name has its effect. So although this Ajāmila, by his foolishness, he was attached to the material body of the son, but because he was chanting "Nārāyaṇa," Kṛṣṇa was taking that essence, that's all, that "Some way or other, he is chanting." The importance of chanting is so nice. So do not give up chanting. Then Kṛṣṇa will protect you. This is the example. "Hare Kṛṣṇa, Hare Kṛṣṇa," you practice. Naturally, when you are in danger, you will say, "Hare Kṛṣṇa."

Lecture on SB 6.1.28-29 -- Philadelphia, July 13, 1975:

As soon as possible, again capture him. Because he did not do anything willfully. First of all, this is the condition, circumstantial. Therefore Kṛṣṇa was very kind. He gave him the son, "Call him. You have affection for your son? All right, chant 'Nārāyaṇa' by calling your son." This opportunity was given. So for his sinful activities he saw fierceful features of these order-carriers, or Yamadūta. That is going on. If one is not offender, then he has no chance even to see the Yamadūta. But because willfully or nonwillfully he was engaged in sinful activities, associating with the prostitute, and for maintaining the prostitute he was planning so many sinful activities, cheat and take others' money and enjoy, for that reason, he had to see. And if he remains pure, he hasn't got to see. This is the difference.

Lecture on SB 6.1.28-29 -- Honolulu, May 28, 1976:

Pradyumna: Translation: "Ajāmila then saw three awkward persons with deformed bodily features, fierce, twisted faces, and hair standing erect on their bodies. With ropes in their hands they had come to take him away to the abode of Yamarāja. When he saw them he was extremely bewildered, and because of attachment to his child, who was playing a short distance away, Ajāmila began to call him loudly by his name. Thus, with tears in his eyes, he somehow or other chanted the holy name of Nārāyaṇa." (SB 6.1.28-29)

Prabhupāda: Sa pāśa-hastāṁs trīn dṛṣṭvā puruṣān ati-dāruṇān. So, at the time of death there are so many disturbance. We have got experience, but you have forgot because bhūtvā bhūtvā pralīyate (BG 8.19). But these things are observed by the sinful person. The Yamadūta, they come to take to the sinful, sinful person, not devotees. Just like the whole population of the city, they are not all subjected to the prison laws. Some criminals. Similarly, this Yamadūta goes to such sinful persons. They are not all. But it is the question of Ajāmila... He was so sinful that automatically the Yamadūtas came, and they wanted to take him.

Lecture on SB 6.1.28-29 -- Honolulu, May 28, 1976:

The description of the Yamadūtas is there, that twisted face and very ugly-looking, very fierceful, and with ropes in the hand. So naturally he was very afraid. And he was attached to his son, so naturally he wanted to call somebody to save him, so he called his affectionate son, whose name was Nārāyaṇa. This is the opportunity. Kṛṣṇa is so kind upon His devotee. This Ajāmila was in the beginning a devotee. Later on he fell down. But Kṛṣṇa, Nārāyaṇa, is so kind that He gave him the dictation that "You keep your son's name as Nārāyaṇa," so that he'll be able to call the holy name Nārāyaṇa by calling his son. He was very much attached to the youngest son, whose name was Nārāyaṇa. So, unconsciously, he was chanting the holy name of Nārāyaṇa, although he never meant that he's calling real Nārāyaṇa. He's asking his son, Nārāyaṇa, "My dear son, Nārāyaṇa, please come here, take your food, sit down here, play here, Nārāyaṇa, Nārāyaṇa, Nārāyaṇa." This was practice. This opportunity was given to Ajāmila that, although he fell down from his standard of devotional service, but he got the opportunity of chanting "Nārāyaṇa." Ante nārāyaṇa smṛtiḥ (SB 2.1.6). And when we are afraid of something, so we chant, we call somebody who is very dear. This is very psychological.

Lecture on SB 6.1.28-29 -- Honolulu, May 28, 1976:

So when he was too much afraid of this Yamadūta, unconsciously he chanted the holy name of Nārāyaṇa. So somehow or other he remembered Nārāyaṇa. Some commentator says that when he chanted "Nārāyaṇa," then all his reaction of sinful life immediately disappeared and he remembered real Nārāyaṇa. Because he, in his boyhood, was trained up as a Vaiṣṇava by his father, so some... There is big comments on this incidence. Viśvanātha Cakravartī Ṭhākura has written three or four pages about this. So his opinion is that as soon as he chanted the holy name of Nārāyaṇa, immediately he remembered real Nārāyaṇa. That this child Nārāyaṇa... "I'm calling my child, how he'll be able to save me from the hands of this Yamadūta." He remembered that "Nārāyaṇa, if He kindly helps me, then I can be saved." Immediately there was response. Immediately there is response. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajanty ante kalevaram (BG 8.6). In the Bhagavad-gītā it is said that at the time of death, whatever your mental condition is, that will act.

So this mental condition naturally is there what I practice throughout my whole life.

Lecture on SB 6.1.30 -- Philadelphia, July 14, 1975:

Nitāi: "My dear King, the order carriers of Viṣṇu, upon hearing the chanting of the holy name of their master, Nārāyaṇa, being offenselessly chanted by Ajāmila, who was in great anxiety at the time of his death, immediately arrived on the scene."

Prabhupāda:

niśamya mriyamāṇasya
mukhato hari-kīrtanam
bhartur nāma mahārāja
pārṣadāḥ sahasāpatan
(SB 6.1.30)

So he was calling his son, Nārāyaṇa. So the pārṣadāḥ, viṣṇu-pārṣadāḥ-pārṣadāḥ means associates or attendants—they immediately came. Just like in your city, the police is wandering in the car, and if somebody calls for police, immediately he is present, similarly, the attendants of Lord Viṣṇu, they are also wandering throughout the universe and searching out somebody who is engaged in chanting the holy name of the Lord.

Lecture on SB 6.1.30 -- Philadelphia, July 14, 1975:

So if you chant holy name of the Lord, they are very much pleased and they immediately come. That happened to Ajāmila. He did not mean Nārāyaṇa. Maybe or may not be, but he was calling his son. But the attendants of Hari, or the order carriers, they took notice of the chanting only. That's all. They did not care to know by "Nārāyaṇa," Ajāmila, what he was meaning. No. Because they heard bhartur nāma, their master's name, they immediately appeared. This is clear.

So anyone who is chanting the holy name of the Lord, he is taken care of immediately by the attendants of the Supreme Lord, especially at the time of death, because that is the last moment. The account is taken at the last moment. If you practice Hare Kṛṣṇa, naturally at the last moment you will be inclined to chant Hare Kṛṣṇa. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). It is so nice. If we practice in this life chanting Hare Kṛṣṇa mantra, then gradually my core of heart will be cleansed and everything will be manifest: my position, my duty, what is God. Everything will be manifest. It is so nice.

Lecture on SB 6.1.30 -- Philadelphia, July 14, 1975:

So anyone who is chanting God's name and one who is hearing God's name, both of them are becoming purified, puṇya. Puṇya means piety. So simply by chanting... This is the example, that this man was addicted to so many sinful activities, and out of fear or out of his good luck, he chanted "Nārāyaṇa." Immediately the attendants of Nārāyaṇa has come to deliver him. And now there will be talk between the order carriers, attendants of Yamarāja and Viṣṇudūta, and that we shall discuss later on.

Lecture on SB 6.1.30 -- Honolulu, May 29, 1976:

Caitanya Mahāprabhu's mercy means it is perpetual. Not that because Caitanya Mahāprabhu has introduced the saṅkīrtana movement, therefore the name is as good as the person. No. It is always the name Nārāyaṇa or Kṛṣṇa, the name of the Supreme Lord, is as good as the Su... It is always. But in this age especially it has got special potency. That is because we are all very, very fallen souls. (child crying) (aside:) The child. We are very, very fallen souls. We cannot do anything. It is very, very difficult. Although at any time, as it is said before, kevalayā bhaktyā. Kecit kevalayā bhaktyā vāsudeva-parāyaṇāḥ (SB 6.1.15). Simply by bhakti, devotional service, one can become liberated from all contamination. That's a fact, especially in this age. Otherwise why the Europeans and Americans, they will join this movement and chant if there is no effective measure? Why? They are not fools, rascals; they are educated.

Lecture on SB 6.1.30 -- Honolulu, May 29, 1976:

And I don't think there is any definitive name in any other religious system. It is only in the Vedic system there is name. So anyway, if somebody thinks that "This Kṛṣṇa is an Indian name. Why shall I chant 'Kṛṣṇa'?" Well, you chant any other name, but it must be God's name. Then it will be effective. Just like immediately chanted "Nārāyaṇa." Not that one has to chant "Kṛṣṇa." "Nārāyaṇa" will do. "Govinda" will do. Must be God's name, because God and God's name... There are sahasra, one thousand Viṣṇu-stotra. God has many names, hundreds and thousands. So any name you prefer, you chant, you'll get result. This is the perfect... God, factually, He has no name. How many names you will remember? But His names are given according to His activities. Kṛṣṇa, Kṛṣṇa is the best name. Why? That Kṛṣṇa means "all-attractive." This name can attract everyone. This is the most perfect. Although God has many names, out of many names the Kṛṣṇa name is mukha or the primary.

Lecture on SB 6.1.30 -- Honolulu, May 29, 1976:

God has sent so many order carriers. Just see if one is inclined to come to Him. Just see. So as soon as the order carriers—they're travelling everywhere—so "Here's a person, he's chanting 'Nārāyaṇa.' Come on. Take him." Just see. "Here this person is chanting 'Nārāyaṇa.' Yes." Bhartur nāma mahārāja niśaṁya. "Oh, it is wonderful. He's chanting 'Nārāyaṇa.' " Immediately Yamadūtas wonder, "Why they are disturbing him? Stop!"

So take this chance of chanting harer nāma harer nāma harer nāma eva kevalam (CC Adi 17.21). You're always safe. The Yamadūtas, the order carriers of Yamarāja, will not be able to touch you. It is so (indistinct). So take this opportunity, chanting Hare Kṛṣṇa. I'm very glad that you are doing, but be very strict, sincerely chant. Your life is saved. Your next life is saved. Everything is all right.

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

We have already discussed. That was his business. And he was very nicely... He was thinking, "I am very nicely situated." In this way he was little attached to the youngest child. That was his fortune, that he was named Nārāyaṇa. That is Kṛṣṇa's kindness. Kṛṣṇa is so kind, so merciful to His devotee, that Uddhava says that "Kṛṣṇa is so kind that Pūtanā came to poison Kṛṣṇa..." She smeared poison on her breast. She made a policy that "I shall take this child very affectionately and push the nipple in His mouth, and as soon as the child will drink the poison, He will die." And Kṛṣṇa is so kind that although her motive was to kill Kṛṣṇa, Kṛṣṇa took the bright side. What is that? "Oh, I have sucked her breast, so she is My mother." Kṛṣṇa has taken that. And therefore, after death, Pūtanā got the same position as Mother Yaśodā. So Kṛṣṇa is so kind. Who can kill Kṛṣṇa? So for Kṛṣṇa there is no black side or bright side.

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

If a little service is sincerely given, Kṛṣṇa takes note of it, and His business is protect you, even though you fall down just like Ajāmila. So Ajāmila fell down very deeply from the standard of brāhmaṇa Vaiṣṇava, but Kṛṣṇa saved him, that "This man has got very much attraction for the child. So let him have the name Nārāyaṇa." That dictation was given by Kṛṣṇa, that "Better keep your son's name 'Nārāyaṇa.' "

So he was attached to the son, always chanting "Nārāyaṇa." "Nārāyaṇa, please come. Nārāyaṇa, please eat. Nārāyaṇa, please sit down." So at the time of death he loudly chanted, "Nārāyaṇa." He thought his son will save him from the hands of these Yamadūtas. But immediately Kṛṣṇa's attendants immediately came there, Viṣṇudūtas. And immediately they ordered, "You Yamadūtas, carriers of order, stop, you cannot do it." That is stated here. Yama-preṣyān viṣṇudūtā vārayām āsuḥ: "Do not touch him." Ojasā: "very strongly."

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

Ojasā. Ojasā. Ojasā means very strongly. Just like a master orders the servant, "You must do it," similarly, ojasā. This is the benefit of becoming Vaiṣṇava and chanting. If you chant offenselessly... This man had no offense. He was misguided accidentally, but he did not commit any offense. He did not perform all sinful activities, that "I am now chanting Nārāyaṇa, so it is being nullified. So let me go on doing these sinful activities and chant Nārāyaṇa." No, he did not do so. He did not know what is the benefit of chanting Nārāyaṇa's name. He did not know. So therefore, unconsciously, he was offenseless. Nāmno balād yasya hi pāpa-buddhiḥ. If one thinks that "I am chanting Hare Kṛṣṇa mantra, and it is said, 'By chanting Hare Kṛṣṇa, everyone's sinful reaction of life becomes nullified,' so let me do these two thing," oh, that is very great offense. Nāmno balād yasya. You have heard about ten offenses. This is the gravest offense.

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

You have heard about ten offenses. This is the gravest offense.

So Ajāmila did not do that. He was foolish. He became victimized unknowingly. So he was committing sinful, means cheating others, became a fraud because he thought, "This is my livelihood." But he was affectionate to his son. He is always chanting, "Nārāyaṇa, Nārāyaṇa, Nārāyaṇa," not purposefully, that "Let me chant Nārāyaṇa and commit all sinful activities." No, that is not. You should mark this. Therefore the Viṣṇudūtas came, that "He is not offender. He is innocent criminal." So therefore the Yamadūtas came and immediately, very forcefully ordered, "Do not touch Ajāmila." Now, the next discussion we shall... It is very interesting.

Lecture on SB 6.1.32 -- Surat, December 16, 1970:

They are satisfied with this well, three-cubic-feet well. That's all. And simply imagining, "God may be like this, may be like this, may be like this, and therefore I am God." So God is so easy that "Everyone is God. God is loitering in the street as daridra. God as Nārāyaṇa has become that poor, and I am so rich that I can provide Nārāyaṇa also." This is going on.

So, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). Persons who are very much influenced by this materialistic way of thought, āsuri-bhāvam āśritāḥ, such persons are always engaged in misdeeds, duṣkṛtina. Misdeeds. Na māṁ duṣkṛtino mūḍhāḥ. Why they are engaged in misdeeds? Because mūḍha. They do not know what is the responsibility of this human form of life. They are simply wasting their life in animal propensities, mūḍha. Mūḍha is the symbol of an ass.

Lecture on SB 6.1.32 -- San Francisco, July 17, 1975:

This man has committed so many sinful activities. So they are under our jurisdiction. Who are you, you are forbidding us?" But the Viṣṇudūtas have come there because although he was sinful, although he was most impious, although he was a prostitute-hunter and cheater and so many good qualities, still, he has chanted the holy name of Nārāyaṇa at the end of his life. Immediately Viṣṇudūtas... This is the facility. Whole life sinful, ante nārāyaṇa-smṛtiḥ (SB 2.1.6), but he has remembered Nārāyaṇa at the end of his life. Very painful life. At the time of death it is very, very painful. We have got experience. Therefore you do not wish to die, because it is very, very painful. Similarly, after death, immediately, by the discrimination of Yamarāja, he gets another body. Karmaṇā daiva-netreṇa (SB 3.31.1). Daiva-netreṇa, by the supervision of superior power, the Yamarāja takes away, and then he gives a body. First of all he is put into the hellish condition of life as he will get.

Lecture on SB 6.1.33 -- San Francisco, July 18, 1975:

So nārāyaṇa-parāḥ sarve na kutaścana bibhyati (SB 6.17.28). Just like government servant, they have to go anywhere the government orders, "You go and see there." So Yamarāja is, although one of the mahājanas, great personality, most confidential devotee and officer of Kṛṣṇa... There are twelve great personalities: Lord Brahmā...

svayambhūr nāradaḥ śambhuḥ
kumāraḥ kapilo manuḥ
prahlādo janako bhīṣmo
balir vaiyāsakir vayam
(SB 6.3.20)

So Yamarāja is also one of the twelve exalted officers or representative of Kṛṣṇa. But still, he has gone to take charge of the judicial department for judging the sinful—not all, only the sinful.

Lecture on SB 6.1.33 -- San Francisco, July 18, 1975:

You look so nicely, very highly born, and why you are forbidding us? We have come here to discharge our duties, to take this man to Yamaloka. He is so sinful. Why you are interrupting our business?" Yes. So in the next verses the description is there of the Viṣṇudūta. So sarve padma-palāśākṣāḥ: exactly the feature like Nārāyaṇa. Padma-palāśa: their eyes are compared with the lotus petal, very nice. Sarve: "All of you look so nice." Padma-palāśa-akṣāḥ pīta-kauśeya-vāsasaḥ. In Vaikuṇṭha, people, they also dress with yellow cloth, pīta-kauśeya, or this saffron color. This is Vaikuṇṭha dress. Kauśeya, pīta, the dress, garments. Kirīṭinaḥ: "with helmets." Kuṇḍalinaḥ: "with nice earring." Kirīṭinaḥ kuṇḍalino lasat-puṣkara-mālinaḥ, "and very nice flower garland." This is Vaikuṇṭha dress. Lasat-puṣkara-mālinaḥ, sarve ca nūtna-vayasaḥ: all young men. In Vaikuṇṭha there is no old age, although they are eternal. That is the real form of the spirit.

Lecture on SB 6.1.33 -- San Francisco, July 18, 1975:

So up to the time of annihilation, it becomes so old, nasty, bad-looking. But in the Vaikuṇṭha there is no such thing. Nityaḥ śāśvato 'yam.

The Vaikuṇṭha planet, because that is spiritual body, that is nityaḥ śāśvataḥ. Never it become... Just like Kṛṣṇa or Nārāyaṇa or Viṣṇu. They are not old. You will find all these pictures of Nārāyaṇa, Viṣṇu, Kṛṣṇa—all young men. So they are also... The inhabitants of Vaikuṇṭha on the spiritual planet, they are also exactly of the same feature. You everything get exactly like God. This is Vaikuṇṭhaloka. The opulence is also like that. Sārṣṭi. There are five kinds of mukti, liberation. One is sāyujya, to merge into the existence. That is also mukti. But Vaiṣṇava does not like such kind of mukti. They think to merge, to become one with the Supreme and lost our individuality, that is, Vaiṣṇava thinks, as hell. Kaivalyaṁ narakāyate. Why? We shall keep ourself, our individuality, the body exactly like Kṛṣṇa.

Lecture on SB 6.1.33 -- San Francisco, July 18, 1975:

They think to merge, to become one with the Supreme and lost our individuality, that is, Vaiṣṇava thinks, as hell. Kaivalyaṁ narakāyate. Why? We shall keep ourself, our individuality, the body exactly like Kṛṣṇa. In the Goloka Vṛndāvana they keep exactly like two-handed Kṛṣṇa. In the Vaikuṇṭha they also keep themselves four-handed as Viṣṇu, Nārāyaṇa. So the Vaiṣṇavas are very intelligent. They want to keep themself in as good as God. Sometimes more than God, Vaiṣṇava. That is very intelligent. What is the use of becoming one? I lose my individuality. So that is jñānī's aspiration. But the bhaktas, they want to keep association with Kṛṣṇa or Viṣṇu in the same opulence, same prosperity, everything, bodily features the same, everything.

Lecture on SB 6.1.33 -- San Francisco, July 18, 1975:

So advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). So nava-yauvanam. Lord Viṣṇu, Nārāyaṇa, Kṛṣṇa, or the liberated devotees there, they are of the same bodily feature, nava-yauvanam, always young. Therefore it is said, sarve ca nūtna-vayasaḥ. Vayasaḥ means age, and nūtna means just fresh young man. Nūtna-vayasaḥ sarve cāru-caturbhujāḥ: "All of you are very beautiful, with four hands." So even the living entities they have got also four hands, not empty hands, with good ornament, good dress, and the complexion, color—everything like Viṣṇu. Everything like Viṣṇu. Sarve cāru-caturbhujāḥ, dhanur-niṣaṅgāsi-gadā-śaṇkha-cakrāmbuja-śriyaḥ. And the weapons: dhanuḥ, bow; dhanur-niṣaṅga asi, the arrows and the sword; gadā, club; śaṇkha, conchshell; and cakra, disc. As Viṣṇu has Sudarśana... Śaṅkha-cakra-gadā-padma.

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

Dhanur-niṣaṅgāsi-gadā-śaṅkha-cakrāmbuja-śriyaḥ: "And exactly like Viṣṇu, you have got dhanur, bows; and śaṅkha, conchshell; cakra, disc; gadā, club; and ambuja, padma, lotus flower. Everyone." That means everyone in the Vaikuṇṭhaloka, they are exactly like the bodily feature of the Supreme Personality of Godhead, Nārāyaṇa. This is called sārūpya-mukti. There are five kinds of liberation. This liberation, to have the same bodily feature like Nārāyaṇa, is called sārūpya, "the form exactly like Viṣṇu." Sārūpya-mukti. There are five kinds of liberations: sāyujya, sālokya, sārūpya, sārṣṭi, sāmīpya (CC Madhya 6.266).

So the Māyāvādī philosophers, they prefer sāyujya, to merge into the existence of impersonal existence. A living entity can live, can remain in the Brahman effulgence as a particle of shining. Just like there are many molecular particles in the sunshine, similarly, the living entities also can cluster together and live as a small particle of spiritual shining, and that is called brahma-sāyujya-mukti.

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

So they are not sannyāsīs, they are not yogis, but a yogi is he who gives away the result of his activities to Kṛṣṇa. Anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ.

So he is asking... Viṣṇudūta uvāca, yūyaṁ vai dharma-rājasya yadi nirdeśa-kāriṇaḥ. It is a challenge: "So you are claiming that you are representative of Dharmarāja. So we want to know from you what is dharma." Just like yesterday some gentleman came. He said that he has performed yoga, and he has become Nārāyaṇa. Was not? Was not he speaking?

Lecture on SB 6.1.39-40 -- Surat, December 21, 1970:

So we have to follow the Vedic principles. That is dharma. And why Vedic principles are to be accepted as supreme? That is also explained here. Veda-praṇihito dharmo hy adharmas tad viparyayaḥ vedo nārāyaṇaḥ sākṣāt (SB 6.1.40). Veda means Nārāyaṇa, the Supreme Personality of Godhead directly. Just like lawbook is directly government, similarly, veda nārāyaṇaḥ sākṣāt svayambhūr iti śuśruma. Again he says, susruma, "I have heard it. I have heard it." When I say, "I have heard it," that means I have heard it from a superior authority. Śuśruma. No follower of Vedic principle will say, "It is my opinion." Your opinion is nonsense. What you are? This is the way of understanding Vedas. Śuśruma. Therefore Veda is known as śruti, śruti and smṛti. There is no such thing that "In my opinion, I comment like this. I take the meaning like this." No.

Lecture on SB 6.1.39-40 -- Surat, December 21, 1970:

That is the version of Caitanya Mahāprabhu.

So dharma-praṇihitaḥ. Veda-praṇihito dharmo hy adharmas tad viparyayaḥ, vedo nārāyaṇaḥ sākṣāt. Vedo nārāyaṇaḥ sākṣāt. This is the injunction. You have to accept the Vedic words as the words of Nārāyaṇa. Now, if you accept Kṛṣṇa as the Supreme Personality of Godhead, then whatever He has said in the Bhagavad-gītā, that is Veda. Is it not? If vedo nārāyaṇaḥ sākṣāt, if Vedas are to be considered as Nārāyaṇa directly, then Kṛṣṇa... He is accepted by the ācāryas as the Supreme Personality of Godhead. That is a conclusion of the Vedas also. Nārāyaṇa is expansion of Kṛṣṇa. If you read Caitanya-caritāmṛta—and there are many other saṁhitās—Kṛṣṇa is the original Supreme Personality of Godhead.

Lecture on SB 6.1.39-40 -- Surat, December 21, 1970:

Even He is the cause of Nārāyaṇa, Kṛṣṇa expansion. Kṛṣṇa expands, advaitam acyutam anādim ananta-rūpam (Bs. 5.33). He is advaita, absolute, but He expands Himself in multiforms. He expands Himself as Baladeva, and from Baladeva, there is Saṅkarṣaṇa; from Saṅkarṣaṇa, there is Aniruddha, Pradyumna. In this way, expansion goes. These are Vedic versions. So Nārāyaṇa is also Kṛṣṇa's expansion, although these expansions are not different from one another. That is also... The example is given, just like one candle. Then you light up another candle, another candle. Each one of these candles are equally powerful, but the original candle is called the first candle. Similarly, Kṛṣṇa is the original Supreme Personality of Godhead. From Him, all other expansions... They are called Viṣṇu-tattva. And Kṛṣṇa also says in the Bhagavad-gītā, ahaṁ sarvasya prabhavaḥ (BG 10.8), aham ādir devānām. These things are there.

Lecture on SB 6.1.39-40 -- Surat, December 21, 1970:

So this is a fact, that veda-praṇihito dharmaḥ. Dharma... It is to be settled up that dharma means the injunction of the Supreme Nārāyaṇa. And adharma means that you manufacture something out of your own fertile brain. That is adharma. And dharma means the injunction. Dharmāṁ (tu) sākṣād bhagavat-praṇītam: (SB 6.3.19) "Dharma means what is spoke by the Supreme Personality of Godhead, that is dharma." Therefore we take it for acceptance that Kṛṣṇa says... That is actually the fact. Mām ekaṁ śaraṇaṁ vraja. To surrender unto Kṛṣṇa, that is dharma. Sarva-dharmān parityajya (BG 18.66). And in another place of the Bhagavad-gītā it is said, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19).

Lecture on SB 6.1.39-40 -- Surat, December 21, 1970:

Prabhupāda: Yes. These things are man-manufactured. Dharmāṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Therefore we have to accept the words of Nārāyaṇa, the Supreme Personality of Godhead. That is dharma.

Yamunā: Bhaktivinoda in one of his prayers prays that he may be born "as a worm in the home of Thy devotee, rather than be born a brāhmaṇa averse to Thee."

Prabhupāda: Yes? (break) So in Śrīmad-Bhāgavatam every line is so interesting. Therefore vidyā bhāgavatāvadhiḥ: "Knowledge means up to the knowledge of Śrīmad-Bhāgavatam." But generally people do not discuss Bhāgavatam in this way. They go immediately to the Tenth Canto and rāsa-līlā. You see? That is the subject matter of (chuckles) Bhāgavatam. And Bhagavat-saptāha means that Kṛṣṇa is kissing the gopīs. That's all. And there are so many nice instructions—that is not nothing. They have neglected because they do not like to hear such instructions. Kṛṣṇa's dealings with the gopīs, that is very much liked. But Bhāgavata, in order to understand Kṛṣṇa, nine cantos have been written. And Kṛṣṇa's activities have been inserted in the Tenth Canto, after understanding Kṛṣṇa.

Lecture on SB 6.1.40 -- Surat, December 22, 1970:

So we were speaking this verse yesterday morning. So vedo nārāyaṇaḥ sākṣāt. That is to be understood—why Vedas are given so much importance. Here it is explained that Veda means directly Nārāyaṇa. Why? Because Nārāyaṇa is absolute, God is absolute; therefore the words of God are also God. You cannot make any differentiation. Sākṣāt, directly. So this is to be understood, that God—His form, His quality, His pastimes, His entourage—everything of God is God. Even sometimes... Why sometimes? Always, the devotee of God is also God. Just like we chanted this mantra, sākṣād-dharitvena samasta-śāstraiḥ, that "In every scripture the spiritual master is identified as directly God." Sākṣād-dharitvena samasta-śāstraiḥ. Viśvanātha Cakravartī said, not that any section śāstra, but all śāstra, all scriptures, they admit that the spiritual master is God directly.

Lecture on SB 6.1.40 -- Surat, December 22, 1970:

Then again, Viśvanātha Cakravartī Ṭhākura says, kintu prabhor yaḥ priya eva tasya. Why the spiritual master should be accepted directly as Nārāyaṇa and God? The Māyāvāda philosophers, they say, "Yes, spiritual master is God and I am God, you are God—everyone is God." No. That is rectified. Everyone is not God. God is God, and living entities are living entities. In the Vedas it is..., nityo nityānāṁ cetanaś cetanānām: (Kaṭha Upaniṣad 2.2.13) "He is the prime entity of all entities." So there cannot be two Gods. One God. As such, if God is one, there cannot be two religion also, because religion means to understand God, to love God. That is religion. And religion means the words of God, just as it is said. So why there should be two religions? There cannot be two religions. There may be some difference according to climate, country, population. There may be some difference in the execution of religion.

Lecture on SB 6.1.40 -- Surat, December 22, 1970:

So God is the husband of the goddess of fortune, and goddess of fortune is under His control. Lakṣmī-sahasra-śata-sambhrama-sevyamānam (Bs. 5.29). Thousands and millions of goddesses of fortune are serving the Supreme Lord, and I am thinking that "God has become poor, daridra, daridra-nārāyaṇa." And what...? Nārāyaṇa, He is so great authority that His words are accepted as Vedic truth, and He has become daridra? These are all demonic declarations.

So sincere..., those who are actually followers of Vedas, they should understand that there is no difference between the Lord and His words—absolute. We read Bhagavad-gītā, the words of Kṛṣṇa. Then how we can change the meaning of Gītā when it is spoken by Lord? Does it mean that I am greater than the Lord? "Kṛṣṇa left something to be told by some rascals later on"—is that the meaning of Bhagavad-gītā? Then where is the authority of Bhagavad-gītā?

Lecture on SB 6.1.40 -- Surat, December 22, 1970:

Brahmā is called Svayambhū because he is not created by father and mother. Then again, you can argue that Brahmā was created by Garbhodakaśāyī Viṣṇu, so He is his father. But the argument can be defied that although He is the father, but he was not born of a mother. That is all-powerful Kṛṣṇa, Nārāyaṇa, Viṣṇu. You have seen the picture that Nārāyaṇa is lying down on the water of Garbhodaka, udaka, and Lakṣmī is massaging His lotus feet, and Brahmā in a lotus flower is born. So generally, when a father begets a son, he takes the advantage of his wife, the help of his wife. But here Garbhodakaśāyī Viṣṇu, although His wife is present, He did not take the assistance of the wife. A lotus sprouted from His navel, and there was Brahmā. That is all-powerful. Generally we understand that whenever there is birth, the man and woman must combine. But that is for ordinary entities or in this material world. But that is not possible in the case of God, or Viṣṇu.

Lecture on SB 6.1.40 -- Surat, December 22, 1970:

Then we understand what is God. Aṅgāni yasya sakalendriya-vṛttimanti: "The limbs of Kṛṣṇa or God has got the potency of all other limbs." Just like with eyes we can see only, but Kṛṣṇa, or God, can eat also with eyes. With ears we simply hear, but... Just like this navel. The navel has got some purpose, but Kṛṣṇa can beget. Nārāyaṇa can beget a child also, Brahmā. Therefore, in the śāstras it is said, aṅgāni yasya sakalendriya-vṛttimanti. All the potencies of all other limbs can be found in... (aside:) Why it is closed?

Lecture on SB 6.1.40 -- Surat, December 22, 1970:

Then that is religion. Veda means knowledge, the knowledge, not ordinary knowledge—transcendental knowledge. Why Vedas' knowledge accepted so rigidly? It is already said, sākṣād nārāyaṇaḥ. Because it is spoken by... In the words of Nārāyaṇa there are no deficiencies. In the words of conditioned soul there are so many deficiencies. Why? The deficiencies are that bhrama... Any conditioned soul, however great he may be, he must commit mistakes. That is one of the deficiencies. In this material world, however great one may be in the estimation of the general populace, he is not above committing mistakes. "To err is human," as it is said. We commit mistake. Bhrama, pramāda. And pramāda means to accept something as something, something else. Just like the most erudite scholar, he also accepts that "This body is the self. There is no soul." Others... There are many scholars, they do not accept that there is soul differently.

Lecture on SB 6.1.40 -- San Francisco, July 21, 1975:

Nitāi: "...replied: What is established by the Vedas as duty, that is called religious principles, and irreligion is the opposite of that. The Vedas are directly the Supreme Personality of Godhead, Nārāyaṇa, and are self-born. Thus we have heard from Yamarāja."

Prabhupāda:

yamadūtā ūcuḥ
veda-praṇihito dharmo
hy adharmas tad-viparyayaḥ
vedo nārāyaṇaḥ sākṣāt
svayambhūr iti śuśruma
(SB 6.1.40)

This word śuśruma is very important. "We have heard it." They never say that "We have manufactured it." Śuśruma means "We have heard it." Śuśruma, śuśruma: "We have heard it with service." That is the way of Vedic instruction.

Lecture on SB 6.1.40 -- San Francisco, July 21, 1975:

Satan is māyā. So if you refuse to serve God, then you have to serve Satan. That's all. You cannot become master. This is called dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). And, as it is said here, vedo nārāyaṇaḥ sākṣāt. Vedo nārāyaṇaḥ sākṣāt. Veda, the knowledge, the law or the order, that order is from God. Therefore there is no difference between the Vedas and Nārāyaṇa. Because Nārāyaṇa or God is absolute, He personally and His word, it is the same thing. And in the material experience also we see that the government and the government law is the same thing. You cannot say that the government law is different from government. This is material example. And spiritual is still more perfect. Vedo nārāyaṇaḥ sākṣāt. In other words, that you cannot make any law. The government can make law. Similarly, you cannot manufacture any religion. Nārāyaṇa sākṣāt. Nārāyaṇa, God, He can make. You cannot make at your home, "I have manufactured a type of religion." No. That you cannot do.

Lecture on SB 6.1.40 -- San Francisco, July 21, 1975:

And if you say that "I do not know what is God," then you have to accept Kṛṣṇa. Because you do not know. Here the authority says, "Kṛṣṇa is God." So you have to accept that. You cannot deny it. So Kṛṣṇa is the Supreme Personality of Godhead, and Kṛṣṇa means Nārāyaṇa. Therefore it is said, vedo nārāyaṇaḥ sākṣāt. Therefore knowledge or religion means what is ordained, what is described by the words of Kṛṣṇa, Nārāyaṇa.

Then the next question will be: "Then how Nārāyaṇa learned the Vedas or knowledge?" Because we have got experience. We receive knowledge from others. So this question may be raised. Therefore it is said, sākṣāt svayambhūḥ. He does not require. That is God. All of us, we require knowledge by somebody, guru. But Kṛṣṇa does not require any guru, although when He comes, He accepts guru just to teach us. Caitanya Mahāprabhu had guru, Kṛṣṇa has also guru, because when They incarnate, They play just like ordinary man. But the knowledge is self-sufficient. The example is given like this: Just like the cloud.

Lecture on SB 6.1.40 -- Los Angeles, June 6, 1976:

Devotee: (leads chanting, etc.) Translation: "The Yamadūtas replied: That which is prescribed in the Vedas constitutes dharma, the religious principles, and the opposite of that is irreligion. The Vedas are directly the Supreme Personality of Godhead, Nārāyaṇa, and are self-born. This we have heard from Yamarāja."

Prabhupāda:

yamadūtā ūcuḥ
veda-praṇihito dharmo
hy adharmas tad-viparayaḥ
vedo nārāyaṇaḥ sākṣāt
svayambhūr iti śuśruma
(SB 6.1.40)

So here is explanation by the Yamadūtas. The Yamadūtas were not very advanced so far their position was there. They were very odd-looking and not to be supposed very civilized—uneducated—but how they are explaining about dharma? Because the challenge was that "If you are the servants of Dharmarāja, then explain what is dharma." It doesn't matter whether a man is civilized or uncivilized or good-looking or bad-looking, but if he has got proper guide, then he can speak the right thing. This is the ... Yamarāja ūcuḥ. They're not manufacturing anything. They're saying iti śuśruma. Iti śuśruma, "We have heard it from our master." This is knowledge. They are not expected to manufacture something speculative. They are neither educated nor civilized nor... Nothing of the sort.

Lecture on SB 6.1.40 -- Los Angeles, June 6, 1976:

We can understand very easily. Just like the king and the king's law. What king has said, that this should be done like this, keep to the right, king or government, whatever it may be, authority... So that is Veda. What is... Just like the law means what the government says. You cannot manufacture law. Similarly, veda nārāyaṇaḥ sākṣāt. What Nārāyaṇa says, that is Veda. There is no other authority. And one who follows the Nārāyaṇa, he is also authority. Śaṅkarācārya says, nārāyaṇaḥ paraḥ avyaktāt. Nārāyaṇa is transcendental. He's not anybody of this material world. Nārāyaṇaḥ paraḥ avyaktāt. Avyaktāt anasambhavaḥ. Avyakta. The cosmic manifestation, this is called vyakta, and when it is not manifested, it is called avyakta. Just like a house is manifestation of the five elements: earth, water, air, fire. So earth, water is there already, but that is not manifested as the house. But the same combination, it becomes a house, big skyscraper building.

Lecture on SB 6.1.40 -- Los Angeles, June 6, 1976:

So earth, water is there already, but that is not manifested as the house. But the same combination, it becomes a house, big skyscraper building. This is difference between vyakta and avyakta. Avyakta means the whole material energy, when it is not manifested, that is called avyakta; and when it is manifested it is called vyakta. Nārāyaṇa paro 'vyaktāt. That means Nārāyaṇa is not of this material world. God is nothing of this material world. He's transcendental. Para, nārāyaṇa paro 'vyaktāt. Para means superior, transcendental.

So Veda, here it is said that vedo nārāyaṇaḥ sākṣāt. But Nārāyaṇa is nothing of this material world. Similarly, Veda is nothing of this material world. Vedo nārāyaṇaḥ sākṣāt. So you cannot... Therefore Vedic authority is so evidential... Because it is not manufactured by any material person. It is... Nārāyaṇa, or God God created this world. So God was existing before this creation, and Veda means before the creation, the laws and the words which were existing, that is Veda.

Lecture on SB 6.1.40 -- Los Angeles, June 6, 1976:

Because it is not manufactured by any material person. It is... Nārāyaṇa, or God God created this world. So God was existing before this creation, and Veda means before the creation, the laws and the words which were existing, that is Veda. Somebody may argue that "This is written by some scholar or some learned person." No, Veda is not like that. Veda is coming directly from Nārāyaṇa, and Nārāyaṇa means God. God was existing before the creation. Because God created, therefore God existed before the creation, so whatever we get out of this created world, that is not Veda. If some person, great philosopher of this material world, he thinks, he says "I believe," and he writes something, that is nonsense. That is not Veda. Because he is a created being, and as created being he has got four defects. The most important defect is that his senses are imperfect. Therefore by sense perception, by so-called mental speculation, whatever he creates, that is defective. That is not perfect knowledge.

Lecture on SB 6.1.40 -- Los Angeles, June 6, 1976:

The most important defect is that his senses are imperfect. Therefore by sense perception, by so-called mental speculation, whatever he creates, that is defective. That is not perfect knowledge. Perfect knowledge is there, Veda, because Vedas existed before the creation. And whatever there is within the creation, they're imperfect. Therefore it is clearly said that vedo nārāyaṇa sākṣāt. As Nārāyaṇa is beyond this created, manifested cosmic manifestation, similarly Vedas also are like that. Don't think it is written by... It is called therefore apauruṣeya. Apauruṣeya means it is not written by any mundane creature. Brahma, he is the supreme creature within... No. It is said that he is not created. Tene brahma hṛdā ya, hṛdā ya ādi kavaye. He was instructed the Vedic lessons by Nārāyaṇa, or Kṛṣṇa. He did not manufacture it. So Vedas means coming from directly Nārāyaṇa, not that Brahmā has created. Brahmā has Vedas in his hand, but he has received it from Nārāyaṇa. That is the information we get.

Lecture on SB 6.1.40 -- Los Angeles, June 6, 1976:

Then they got the knowledge. The sons instructed to the grandsons. In this way, Vedic knowledge is coming. Therefore it is called paramparā, disciplic succession. We don't manufacture. We receive the knowledge, the perfect knowledge by disciplic succession, beginning from Nārāyaṇa.

So whatever knowledge we are getting from the śāstras in Kṛṣṇa consciousness movement, it is not manufactured by man. It is not man-made knowledge. The knowledge was received by, through, knowledge was imparted or instructed by Nārāyaṇa or Kṛṣṇa. Brahmā received it, and from Brahma, Nārada received it. From Nārada, Vyāsadeva received it, and Vyāsadeva is writing this Śrīmad-Bhāgavatam. Lokasyājānato vidvāṁś cakre sātvata-saṁhitām. Anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje (SB 1.7.6). Great learned sages, saintly persons, they're always thinking how the people will be happy Vaisvana.

Lecture on SB 6.1.40 -- Los Angeles, June 6, 1976:

They are, according to their description, third class, fourth class, not even human beings, these Yamadūtas. And they are explaining about dharma. Why? Śuśruma: "From the right source we have heard it." And whatever they're speaking, correct. Veda-praṇihito dharma. What is ordered in the Vedas, that is dharma, that is religion. And what is Vedas? Vedo nārāyaṇa sākṣāt. Absolute. Nārāyaṇa, spiritual world, absolute. Nonduality. Nārāyaṇa, Nārāyaṇa's words are the same. There is no difference. Just like we are reading Bhagavad-gītā. Why we're interested? Because Bhagavad-gītā and the speaker of Bhagavad-gītā, Kṛṣṇa, they are identical. So you cannot change the words of Bhagavad-gītā. That is foolishness. Anyone who changes the orders and the words of Bhagavad-gītā, they are rascal, they'll not get any benefit. Because you cannot correct Kṛṣṇa, what Kṛṣṇa says or God says. That is not in your power. So these rascals, they want to interpret, "This is like this, this is this, I think it is this." No.

Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976:

Devotee: (leads chanting, etc.) Translation: "The supreme cause of all causes, Nārāyaṇa, is situated in His own abode in the spiritual world, but nevertheless He controls the entire cosmic manifestation according to the three modes of material nature—sattva-guṇa, rajo-guṇa and tamo-guṇa. In this way all living entities are awarded different qualities, different names such as brāhmaṇa, kṣatriya and vaiśya, different duties according to the varṇāśrama institution, and different forms. Thus Nārāyaṇa is the cause of the entire cosmic manifestation."

Prabhupāda:

yena sva-dhāmny amī bhāvā
rajaḥ-sattva-tamomayāḥ
guṇa-nāma-kriyā-rūpair
vibhāvyante yathā-tatham
(SB 6.1.41)

So supreme controller is Nārāyaṇa, or Kṛṣṇa. Kṛṣṇa also explains... Here in the śāstra, we understand that Nārāyaṇa is the supreme controller. In many other places the same thing is explained.

Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976:

So Kṛṣṇa explains in the Bhagavad-gītā: ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). So Nārāyaṇa... In the Vedic mantra also, the same thing: eko nārāyaṇa āsīt. In the beginning, Nārāyaṇa was there. So Nārāyaṇa is not alone. When you say the king is coming, it does not mean that king is coming alone. King is coming with his ministers, with his secretaries, with his military forces, bodyguards, many thousands. Similarly, when we speak eko nārāyaṇa āsīt, nārāyaṇa paraḥ avyaktāt, it does not mean that Nārāyaṇa is alone. Nārāyaṇa is always... If a king can be surrounded by so many officers and ministers, and Nārāyaṇa is the supreme king, so how He is surrounded by paraphernalia we can just think over.

Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976:

So Nārāyaṇa-dhāma, the Vaikuṇṭha-dhāma ... There are millions and millions of Vaikuṇṭha-dhāmas in the spiritual world. As we see in this material world. And in each planet Nārāyaṇa is there in different forms. That is described in the Caitanya-caritāmṛta. Different forms means Nārāyaṇa has the same form, four hands with four symbolic weapons, simply changing—śaṅkha, cakra, gadā, padma; gadā, cakra, śaṅkha, padma—like that. These things are explained in the Caitanya-caritāmṛta. So in the Vaikuṇṭha, the spiritual world, Nārāyaṇa is there. And above these Vaikuṇṭha planets there is the Goloka Vṛndāvana planet. That is described in the Brahma-saṁhitā:

Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976:

So in the spiritual world, this duality conception is absent. Everything is absolute. We have to understand this theoretically at the present moment. But there, everything is cintāmaṇi. Everything is alive, spiritual.

So Nārāyaṇa's place is there, sa dhāmani. That is His own abode. This is also Nārāyaṇa's abode, this material world. Just like king. King's kingdom is very widespread, but still, he has got a palace. That is sa dhāmani. Everywhere his property, government property, but still there is a government house, particular. Similarly, everything belongs to God, īśāvāsyam idaṁ sarvam (ISO 1), everything. Everything, God's property. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). He is the proprietor. But still He has got His own abode. That is Goloka Vṛndāvana. Goloka eva nivasaty akhilātma-bhūto (Bs. 5.37). That is God. He's always there. He hasn't got to go out for some business.

Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976:

Just like Ganges water, Yamunā water, to think of ordinary water, these are forbidden.

So Kṛṣṇa, guṇa nāma-rūpair vibhāyvante yathā-tatham. He has innumerable means and innumerable forms, according to the necessity. Unlimited forms: Nārāyaṇa, Govinda, Kṛṣṇa, thousands and thousands of names. But He's situated in His own place, and He's governing the whole creation. Īśāvāsyam idaṁ sarvam (ISO 1). That is the Vedic mantra. Everything is being controlled by Him. How He is controlling, how He is witness, that will be explained in the next verse.

Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976:

That is not accidental, that there was a chunk and immediately it became a this and that. No. There was no accident. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). There is no question of accidents. Kṛṣṇa says, "Under My supervision, everything is going on."

So Nārāyaṇa, or Kṛṣṇa, He's controlling everything. And this material world is made of three modes of material nature: sattva-guṇa, rajo-guṇa, tamo-guṇa. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). The Bhagavad-gītā also says the same thing. Prakṛteḥ, this material nature, is working under three modes of material nature—sattva-guṇa, tamo-guṇa, rajo-guṇa. In the rajo-guṇa, the material world is created. In sattva-guṇa, the material world is maintained. And in tamo-guṇa, this material world is dissolved, or annihilated. This is the way, going on. So sattva-guṇa, maintenance, in charge is Viṣṇu Himself. Without Viṣṇu, nobody can maintain.

Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976:

Without Viṣṇu, nobody can maintain. Just like one contractor, he can manufacture a very big skyscraper building, but to maintain it, it requires another management, how to manage and maintain. And dissolution, anyone can break this big skyscraper. These three things are going on. So the maintenance in charge is Nārāyaṇa, His expansion, Viṣṇu. Viṣṇu, Viṣṇu is supplying all the needs of our... We are so many living entities, innumerable, but Viṣṇu, Lord Viṣṇu, He is supplying all our needs. Just like father, he supplies the needs of the family, children. Similarly, Viṣṇu is maintaining. Eko yo bahūnāṁ vidadhāti kāmān. So many different varieties of living entities and they have got different demands, different necessities, everything is supplied by Viṣṇu. Eko yo bahūnāṁ vidadhāti kāmān. That is God.

So we cannot declare independence. That is not possible. There is no independence. We are completely dependent on Viṣṇu.

Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976:

You'll find, therefore, Bhakti-rasāmṛta-sindhu or any book written by the Gosvāmīs, all giving reference from the śāstras. Nānā-śāstra vicāraṇaika-nipuṇau sad-dharma, lokānāṁ hita-kāriṇau.

So Vaiṣṇava, the servant of Nārāyaṇa, nārāyaṇa-parāḥ sarve na kutaścana bibhyati—they are not afraid to go anywhere for the service of Nārāyaṇa. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati. Because Nārāyaṇa has got so many widespread government, and Nārāyaṇa's servants, nārāyaṇa-parāḥ, they have to go everywhere. Nārāyaṇa parāḥ sarve na kutaścana bibhyati. They are not afraid, "No, I'll have to go to such distant place, no friend, no money. How shall I go?" No. Nārāyaṇa is there. Nārāyaṇa-parāḥ, na bibhyati—he's not afraid of. "Whether I'm going to die or live, it doesn't matter. I must go there. It is the order of Nārāyaṇa." This is devotee.

Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976:

I'll have to go to such distant place, no friend, no money. How shall I go?" No. Nārāyaṇa is there. Nārāyaṇa-parāḥ, na bibhyati—he's not afraid of. "Whether I'm going to die or live, it doesn't matter. I must go there. It is the order of Nārāyaṇa." This is devotee.

nārāyaṇa-parāḥ sarve
na kutaścana bibhyati
svargāpavarga-narakeṣv
api tulyārtha-darśinaḥ
(SB 6.17.28)

Nārāyaṇa may order, "Go to hell and preach." "Yes." Tulyārtha. "Then if You send me in heaven or hell, I don't mind."

Lecture on SB 6.1.42 -- Los Angeles, June 8, 1976:

Never said, "I have seen it." Vedo nārāyaṇaḥ sākṣāt svayaṁbhūr iti śuśruma: "We have heard it." Vedo nārāyaṇaḥ sākṣā... He never says, "I have seen it." No. Iti ṣuṣruma. So this is experience, real experience, real knowledge. Vedo nārāyaṇaḥ sākṣāt. Veda is directly Nārāyaṇa. So Nārāyaṇa... You can see Nārāyaṇa. You can hear about Nārāyaṇa. Śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). Viṣṇu is Nārāyaṇa. This is the beginning of understanding Nārāyaṇa, śravaṇaṁ kīrtanam. Never says, "By seeing, by touching, by licking up." No. You cannot see. That is not experience. Real experience is iti śuśruma. So if we take our knowledge that there is no witness what we did in our previous life, that is nonsense. Here are the so many witnesses. Iti śuśruma. Hear. You cannot say there is no witness.

Lecture on SB 6.1.42 -- Los Angeles, June 8, 1976:

It is said. So Śukadeva Gosvāmī is giving incidences of itihāsa, history, example from the history. So this is actual fact.

So in order to convince Parīkṣit Mahārāja how chanting of Hare Kṛṣṇa mantra is powerful, he is giving a lesson from the history, how Ajāmila was delivered simply by chanting "Nārāyaṇa." This is the incidence from the history. And it is history. The story begins, kānyakubje. Kānyakubja is still there in India. Perhaps you have heard the name of Kanpur. So that is within the Kānyakubja area. Kānyakubje dvijaḥ: "There was a brāhmaṇa in Kānyakubja." Historical name is all... So it is history. It is not story, mythology. No story. It is historical fact. Anything which is described in the śāstra... The Bhāgavata is Maha-Purāṇa. Don't be misled, "These are mythology." No, these are historical facts. And we have to learn the Vedic knowledge by the description selected from the history so that we can easily understand. This is the purpose.

Lecture on SB 6.1.47 -- Dallas, July 29, 1975:

So these Yamadūta superficially saw that "This man, Ajāmila, is a first-class sinful man, and he has to be taken to Yamarāja. He has simply committed adharma." But the Viṣṇudūta has come because he is now freed from all material contamination, because at the end of his life he chanted the holy name of Nārāyaṇa. So that is... If it is possible, so much advantage of chanting the holy name of the Lord, if you constantly keep yourself engaged in chanting the holy name of the Lord, there is no possibility of your being touched by māyā. This is the position. Vartamānaḥ anyayoḥ kālaḥ guṇābhijñāpakaḥ. Guṇābhijñāpakaḥ. Anyone who is intelligent, who can understand what this man is, which quality he belongs to... This is education. This is learning, to understand what is the position of this particular... The general definition is given, ūrdhvaṁ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ, jaghanya-guṇa-vṛtti-sthā adho gac... (BG 14.18).

Lecture on SB 6.1.50 -- Detroit, August 3, 1975:

Neti neti: "I am not this; I am not this; I am not this." But they are not siddhas. Siddhas, when they will understand that vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19), when they will understand Kṛṣṇa, that "Kṛṣṇa is everything," sa mahātmā, that mahātmā, not this ordinary mahātmā, "Nārāyaṇa, namo nārāyaṇa..." He is ordinary. Sa mahātmā sudurlabhaḥ. Very rare mahātmā. Who is? Vāsudevaḥ sarvam iti sa mahātmā: (BG 7.19) "Vasudeva, Kṛṣṇa, is everything." That is siddha. Siddha. And again, yatatām api siddhānāṁ kaścid vetti māṁ tattvataḥ (BG 7.3).

So Śrī Caitanya Mahāprabhu is very kind that without considering whether he is a siddha or viddha or anything else—"Let them take Kṛṣṇa-prema."

Lecture on SB 6.1.55 -- Paris, August 11, 1975:

Knowledge means that "I am not this body," and detachment means "I am not this body; therefore I have nothing to do with this material world." (break)

...of Yamarāja, came to take him to Yamarāja. In the meantime, because he uttered the name of Nārāyaṇa, the order-carriers of Nārāyaṇa also came there. So while the Yamadūtas were dragging this Ajāmila to take him to Yamarāja, the Nārāyaṇa-dūtas warned, "Don't touch him." So Yamadūtas complained that "This man was very sinful. We must take him to Yamarāja." But the Nārāyaṇa-dūtas said, "No, you cannot take because he has uttered the holy name of Nārāyaṇa." So the discussion was going on, "Now who will take him." In the meantime the Nārāyaṇa-dutas challenged the Yamadūtas that "Do you know the principles of religion?" And so they were explaining.

Lecture on SB 6.1.55 -- London, August 13, 1975:

Therefore many sannyāsīs, they give up the brahma satyaṁ jagan mithyā. I mean to... Māyāvādī sannyāsī. Again they fall down in this mithyā jagat. They come for political work, they come for social work, daridra-nārāyaṇa-seva and this and that. That's all. Because they are not pure. If jagat is mithyā, why you again so much anxious for serving the jagat? This misconception is going on. Everyone asks us that, "Kṛṣṇa consciousness movement, why not serve the suffering humanity?" They say always. And what you can do? You are... Simply like a madman you are thinking that you can serve the humanity. You cannot serve the humanity. You have no such power. What you can do? The example was... I was giving that if you want to give help a suffering in disease man, and bring some nice doctor, medical man to help him and bring some nice medicine, that is good work, but does it mean that it is guaranteed that he will be cured? No.

Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975:

These things are spoken about Ajāmila. These are ajāmila-upākhyāna, the history of Ajāmila. Ajāmila, although he was a very well trained brāhmaṇa boy at the beginning of his life, but later on, on account of bad association he became the most sinful man in the world. But at the end of his life he chanted the holy name of Nārāyaṇa, not meaning Nārāyaṇa the Supreme Personality of Godhead, but his youngest son's name was Nārāyaṇa. He called the holy name of Nārāyaṇa, calling his son. He did not know that he is chanting the holy name of Nārāyaṇa, and still, he got salvation. That is the purport of this history, that the holy name of God, Nārāyaṇa, Kṛṣṇa, Rāma... There are many names of the Lord. Nāmnām akāri bahudhā. He has got thousands of names, and you can chant any one of them, either Kṛṣṇa or Rāma, Govinda, Nārāyaṇa, like that. So you get the result.

Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975:

There are many names of the Lord. Nāmnām akāri bahudhā. He has got thousands of names, and you can chant any one of them, either Kṛṣṇa or Rāma, Govinda, Nārāyaṇa, like that. So you get the result.

So here the example is that Ajāmila, although he had forgotten Nārāyaṇa, but on account of his chanting the holy name of Nārāyaṇa, although he meant his son, it was effective. We have to understand like this. Somehow or other, if you chant the holy name of the Lord, knowingly or unknowingly, it will have its effect. Just like you touch fire knowingly or unknowingly, it will burn; similarly, if you chant Hare Kṛṣṇa mahā-mantra knowingly or unknowingly, it will be effective on your life. Therefore we see it practically that in the Western countries, although they did not know who is Nārāyaṇa or Kṛṣṇa... It is dictionary, the English dictionary, there is statement, "Kṛṣṇa is the name of Hindu god."

Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975:

So this history of Ajamila's life is described in the Śrīmad Bhāgavatam to show the importance of chanting the holy name of God. That is the purpose.

So the Ajāmila later on became a great sinful person. Therefore he was to be taken to Yamarāja. But because he chanted at the end of his life "Nārāyaṇa," he became purified from all sinful activities. So the order-carriers of Nārāyaṇa came to deliver him, save him from the hands of the Yamadūta. So the Yamadūta is describing the history of Ajāmila in the past, how he was in the beginning. Because he was the son of a brāhmaṇa, his father trained up the brāhmaṇa boy like a brāhmaṇa. So as such, he got this training. What is that? Ayaṁ hi śruta-sampannaḥ: "This boy got training to become expert in Vedic knowledge." Śruta-sampannam. Śruta means Vedic knowledge, and sampannaḥ means finished.

Lecture on SB 6.1.63 -- Vrndavana, August 30, 1975:

The Ajāmila was trained up as a nice brāhmaṇa, but he was not still expert to become Vaiṣṇava. Therefore... But still, the seed of Vaiṣṇavism was there because a brāhmaṇa is trained up how to worship Viṣṇu, how to worship Nārāyaṇa. That is essential. So this boy was also trained up how to worship Nārāyaṇa, Viṣṇu. And it was beneficially at the last stage of his life. Svalpam apy asya dharmasya trāyate mahato bhayāt. Even if you practice little of devotional service, it can save you from the greatest danger of life. That actually happened in the life of Ajamila. So tan-nimitta. So in this age, especially Kali-yuga, it is very, very difficult to save oneself from these infections of life. We have got already... We have come to this material world to fulfill our lusty desires.

Lecture on SB 6.1.66 -- Vrndavana, September 2, 1975:

Without chanting Hare Kṛṣṇa mantra they are all fallen. Artificially you cannot raise them to the standard of living. That is not possible. Ceto-darpaṇa-mārjanam (CC Antya 20.12). They must be cleansed of the dirty things within the heart, and then it will. That is the instruction we are going... This man is falling down, and how he will be elevated by chanting the holy name of Nārāyaṇa. That is the narration we are going to have. Now, how he is fallen down, now, that is now being described. And how he'll be raised, that will be also described.

So now it is falling down. His business... He has got family, wife, children, and he requires money because the economic development, economic impetus, begins from this family affection. It is fact. Nobody would earn money. Therefore, if one is not married, he does not like to earn money. This is natural. And if he has got family, wife and children, then he will try to earn money.

Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971:

Everyone is slave. Somebody is slave of the senses, and somebody is slave of Kṛṣṇa. Nobody is master. That is illusion. Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. The slaves of the senses, they are following the dictation of the senses, and abominable activities they are doing. Just like Ajāmila. He was a brāhmaṇa. He was a slave of Nārāyaṇa, a slave of Kṛṣṇa, brāhmaṇa Vaiṣṇava. Brāhmaṇa means... A brāhmaṇa, qualified brāhmaṇa, means he is a Vaiṣṇava. Tad viṣṇoḥ paramaṁ padaṁ paśyanti sadā sūrayaḥ. Sura. Brāhmaṇas' another name is sura. So those who are suras, those who are demigods, they are Vaiṣṇava. They are always ready to render service to the Supreme Personality of Godhead. But by false prestige, when one tries to become master... Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. A master is supposed to be the supreme enjoyer of the establishment. But actually nobody is the enjoyer. Kṛṣṇa is the only enjoyer. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29).

Lecture on SB 6.2.1 -- Vrndavana, September 5, 1975:

Dāya-bhāk means nobody can check him.

So we should be very careful to stick to Kṛṣṇa consciousness without being agitated or deviated in any circumstances of life. Then we will not be liable to the punishment of Yamadāta. That is the incident happening here. Slightly he became Kṛṣṇa conscious at the end of life and chanted "Nārāyaṇa"—immediately the Viṣṇu, Bhagavad-dūta came: "Oh, he has chanted Hare Kṛṣṇa mantra. That's all right. Let him take back home, back to Godhead."

Lecture on SB 6.2.2 -- Vrndavana, September 6, 1975:

So this is bhāgavata-dharma, strictly following the words and the injunction of God. That is bhāgavata-dharma. And that is real dharma.

So this man deviated from bhāgavata-dharma. Therefore he was to be arrested by the Yamadūtas for purification. That was his external affair. But by chance, by the grace of the Lord, at the time of his death he chanted "Nārāyaṇa," not exactly meaning the Supreme Lord Nārāyaṇa, but his son's name was Nārāyaṇa. He was thinking that "I am being dragged by the Yamadūta. So my son will save me." Therefore he exclaimed, "Nārāyaṇa, please save me." So he meant his son, but Nārāyaṇa, actual Nārāyaṇa, heard it—"O Nārāyaṇa, please save me." This is the... Nārāyaṇa is so kind that although the name of Nārāyaṇa was called by Ajāmila, meaning his son, still, because he has chanted the name, holy name of Nārāyaṇa, it was immediately taken seriously by Lord Nārāyaṇa, and His order-carriers, the Viṣṇudūtas, were sent to save this man.

Lecture on SB 6.2.2 -- Vrndavana, September 6, 1975:

So unless we practice, how it will be possible to chant at the time of death? Because at the time of death the whole system, anatomical-physiological system, becomes disturbed, in bewilderedness, in coma, in unconsciousness. But still, if one has practiced, there is possibility of chanting the holy name of the Lord, Hare Kṛṣṇa, Nārāyaṇa. Then that is success of life. In a Bengali there is a proverb, bhajana kara sādhana kara mūrti jānle haya(?), that "Whatever you are executing as a bhajana, sādhana, that's all right, but it will be tested at the time of your death." It will be test. Just like a parrot is chanting, "Hare Kṛṣṇa, Hare Kṛṣṇa," but when some cat comes in, "Kaw, kaw, kaw." No. Then missing. So parrot life will not help you. You must be really chanting without any offense. Then it is possibility that at the time of death... Death will be there. You may be very proud of your body, that "I am permanent." No. "As sure as death." And after death you have to change your body.

Lecture on SB 6.2.2 -- Vrndavana, September 6, 1975:

Then everything is assured, and your life is successful. At the time of death you go back to home. Just see how Kṛṣṇa, Nārāyaṇa, is so kind that because he feelingly chanted at the time of his death, "O Nārāyaṇa, please come and save me..." But he was meaning his son. But Kṛṣṇa did not take that. Just like Pūtanā. Pūtanā wanted to kill Kṛṣṇa. That was his (her) plan. But Kṛṣṇa, because He sucked the breast of Pūtanā, He took him (her) as His mother. This is Kṛṣṇa. Kṛṣṇa never takes the bad side. Kṛṣṇa takes always the bright side. Pūtanā, although she came to cheat Kṛṣṇa, but how Kṛṣṇa will cheat? Kṛṣṇa thought that "I have sucked her breast, so she is My mother. She should go to the same place where Yaśodāmayi is going." This is Kṛṣṇa.

Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975:

So this will reduce. And dharma, sense of religiosity, that will also reduce and become more and more punishable by the Yamarāja. Yamarāja is there.

But this Ajāmila was cleansed of all sinful activity because at the time of his death he chanted the holy name of Nārāyaṇa. That's a fact. When we chant the holy name of Nārāyaṇa, Kṛṣṇa, Rāma, the holy name of God, we immediately become free from all sinful reaction. That's a fact. It is said, eka hari-nāma yata pāpa hare, pāpi haya tata para kari bare nare(?). This is statement of śāstra: "By once chanting the holy name of the Lord, you become free from all sinful reaction of life." That's a fact. But the difficulty is that we become free; again we commit sinful life. That is the... Otherwise one chanting in life is sufficient. But that we do not do. We chant and again do the sinful activities.

Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975:

Aparādha-śūnya, without any offense—that was his qualification. He did not know what is the value of chanting the holy name. He... Fallen down, he became a rogue, rascal. That's all right. But he never utilized the chanting of name for counteracting his sinful activities. No, he never did. He was affectionate to his youngest son, whose name was Nārāyaṇa. So, very much affectionate, youngest son—"Nārāyaṇa, please come here. Take your food. Please drink this milk. Come here. Sit down"—so he was addressing Nārāyaṇa, his son, but it was taken into account by Nārāyaṇa. Therefore it is the system in Hindu families to keep children's name as Nārāyaṇa dāsa, Kṛṣṇa dāsa, Govardhana dāsa, so that one may be able to chant the holy name of the Lord somehow or other. This is the way. So that is the example of Ajāmila. Simply by loving his son of the name Nārāyaṇa, his account was credited in so many times.

Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975:

This āsuri-bhava: "What is God? I don't believe in God. There is no God. Every one of us we are God. Why you are finding God anywhere, in the temple? You do not know that in the street there are so many gods, loitering, daridra nārāyaṇa?" This is going on. This is going on, all full of ignorance. Therefore we have to push on this Kṛṣṇa consciousness movement at very difficult position.

Lecture on SB 6.2.5-6 -- Vrndavana, September 9, 1975:

So here it is, the same thing said, that yasyāṅke śira ādhāya lokaḥ svapiti nirvṛtaḥ. The child is sleeping in the womb of the mother, and the mother is killing. Then where to take shelter? Similarly, this example is that "This Ajāmila, he might have committed some sins without knowledge. Now he is no more sinful because he has chanted the holy name of Nārāyaṇa, and he is not to be punished." That is the purpose of the Viṣṇudūta. "So why you are dragging him, trying to take him to Yamarāja to punish him? You do not know that he is innocent. We have to..." The real purpose is that everyone... We commit sinful activities on account of ignorance. Therefore the best humanitarian work is to give knowledge to the humanity, not that one is suffering for want of food and... If I give some food, that is good work, but that is not sufficient. I may give food; that's all right. You give. We also give prasādam free. But that does not mean simply by giving prasādam, we are silent. We give knowledge also. This is Kṛṣṇa consciousness movement.

Lecture on SB 6.2.5-8 -- Calcutta, January 10, 1971:

The charge of Viṣṇudūtas for the Yamadūta was that they did not know whom to arrest and whom not to arrest. Therefore he was criticizing. Yamarāja is meant for arresting the criminals, sinful persons. But these Yamadūtas came to arrest Ajāmila, who was already relieved from all sinful actions simply by chanting "Nārāyaṇa." That was not known to them. So in order to criticize them, that "You do not know where to go and where not to go," they described in so many ways. Now they are positively saying that ayaṁ hi kṛta-nirveśo janma-koṭy-aṁhasām api: "Even though he committed sinful activity for millions of years, he is now free." Ayaṁ hi kṛta-nirveśaḥ: "He has completely counteracted all those sinful activities." How? Yad vyājahāra vivaśo nāma svasty-ayanaṁ hareḥ. So vivaśaḥ: "Somehow or other, he has chanted the holy name of Hari."

Lecture on SB 6.2.5-8 -- Calcutta, January 10, 1971:

"These Hindus are chanting Hare Kṛṣṇa." So they were imitating. So gradually they also became devotees. Yad vyājahāra vivaśo nāma svasty-ayanaṁ hareḥ. Vivaśi 'pi harer nāma vyājahāra uccaritavan na kevalam prāyaścitta. Mātram harer nāma api tu svasty-ayanaṁ makara-sādhanam api.(?) So Śrīdhara Svāmī says that "This chanting of holy name of Nārāyaṇa, Hari, is not only counteracting his all sinful reactions, but he is now eligible to become liberated and being transferred to the spiritual world. Not only he has been freed from, but there is a reward for it." You see? Eka hari-nāme yata pāpa hare, pāpī haya tata pāpa karibāre nare.(?) A sinful man is very expert in committing sinful activities, but here is a statement that the holy name of Hari is so powerful that even an expert criminal cannot commit as much sinful activity as by once chanting the holy name of Hari, it can be counteracted. He is unable. The expert criminal is very advanced in committing sinful life, but śāstra says that he cannot commit so many sinful life.

Lecture on SB 6.2.5-8 -- Calcutta, January 10, 1971:

Now, it clearly says that catur-akṣaram, these four alphabet—nā, rā, ya, ṇa—four, nā, rā, ya, ṇa, that "Because he has uttered these four alphabets, Nārāyaṇa..." But he had no offense in chanting. He sincerely chanted offenseless chanting; therefore he became free immediately.

Lecture on SB 6.2.7 -- Vrndavana, September 10, 1975:

So the order carriers of Lord Viṣṇu, Viṣṇudūta, declared that "This man, although he was very sinful, but now he is cleared of all sinful reaction. He is now clean." How he is clean? Yad vyājahāra: "He has uttered the name of Nārāyaṇa," yad vyājahāra vivaśo, "not any artificially, but automatically," vivaśaḥ, nāma, "the holy name." Svasty-ayanam: "To chant the holy name of the Lord means to achieve all auspicity." Hare.

Now, this name, hare... Sometimes the Māyāvādīs, they say that any name, either of Hari or any other demigod, is equal. No. That is not. That is nāmāparadha. If one thinks that the holy name of Hari is as good as the name of other demigods, then it is nāmāparadha. That is not śuddha-nāma. So people are being misguided in that way. But the śāstra does not say that.

Lecture on SB 6.2.7 -- Vrndavana, September 10, 1975:

Tattva is manifested in different ways: Viṣṇu-tattva, Viṣṇu-śakti-tattva, jīva-tattva, like that. So śāstra says that harer nāma, Viṣṇu-tattva. Viṣṇu... Of course, Lord Viṣṇu has several thousands of names according to His different activities: Viṣṇu, Nārāyaṇa, Hari, Govinda, Mādhava, many names. So any name of the Supreme Personality of Godhead Hari... Harer nāma harer nāma harer nāma. The śāstra reminding us three times. Just like we stress upon something that "Do this! Do this! Do this!" Thrice. So therefore it is said three times, harer nāma harer nāma harer nāma, so that he may not forget. He may not be misguided by the so-called Māyāvādīs that any name... No. Harer nāma, three times. Harer nāma harer nāma harer nāma eva (CC Adi 17.21), again eva. Then again three times: kalau nāsty eva nāsty eva nāsty eva gatir anyathā. You cannot deviate from this process.

Lecture on SB 6.2.8 -- Vrndavana, September 11, 1975:

Similarly Yamarāja is meant for punishing the sinful men. So apparently he was sinful man. He did everything. But the Viṣṇudūta came to deliver him.

So the question is that "When this man became sinless?" So that answer is given here, etenaiva: "This chanting of Nārāyaṇa, by this process," eva, "indeed, he, also," aghonaḥ-agha means sinful"—asya, "of this Ajāmila," kṛtaṁ syād agha-niṣkṛtam, "he is now cleansed of all sinful reaction." When he became? Yadā, "from that time." Yadā, nārāyaṇa, " 'O Nārāyaṇa,' " āyeti, āyeti, " 'Come here please...' " He was affectionate to his youngest son, little son, child. Generally father-mother becomes very much attached. So this child was named Nārāyaṇa. So constantly he was chanting, "Nārāyaṇa, please come here." (aside:) What is that?

Lecture on SB 6.2.8 -- Vrndavana, September 11, 1975:

That's all right. "Nārāyaṇa, please come here. Take your meal. Nārāyaṇa, please sit down here. Nārāyaṇa, take your meals," like that. So although he was addressing his son, he did not know that this chanting of Nārāyaṇa is going to his credit, although he did not know. This is called ajñāta-sukṛti. He did not know what is the use of chanting Nārāyaṇa, these four alphabet, catur-akṣaram. But some way or other, he was chanting.

So Nārāyaṇa is so kind that although he did not mean real Nārāyaṇa—he was meaning his son—but the affection was there for Nārāyaṇa. So Nārāyaṇa is so kind that consciously or unconsciously, if you chant the holy name of the Lord, it goes to your credit. Just like sometimes when you walk in the street, people say "Hare Kṛṣṇa!" So this is also going to their credit. When they offer their respect to a Vaiṣṇava, that goes to their credit.

Lecture on SB 6.2.8 -- Vrndavana, September 11, 1975:

So some way or other, with some purpose even it is so... Generally people come with a purpose, that "I shall go to the temple, offer my respect to the Deity, and I shall ask this benediction." That is also good, even if he has come with a motive. So Nārāyaṇa or Kṛṣṇa is so kind. Kāmād bhayāt lobhāt... Or if one chants Nārāyaṇa name with śuddha, then what to speak?

So this Kṛṣṇa consciousness movement is so nice that even people joke with us, "Hare Kṛṣṇa," it goes to his credit, even joking. When this Hare Kṛṣṇa movement was started by Caitanya Mahāprabhu, at that time India was under Pathan rule, Muhammadan kingdom. So the constables, they were requested to "Arrest these chanters." The brāhmaṇas, the smārta brāhmaṇas, because Caitanya Mahāprabhu preached that "Simply by chanting Hare Kṛṣṇa mantra you will be liberated," so the smārta brāhmaṇas, they thought it very dangerous because their profession will be lost.

Lecture on SB 6.2.8 -- Vrndavana, September 11, 1975:

So many obstacles are there. But our students are so adamant, they don't stop. They prefer to go to jail, but they will never stop. They are so much determined. So this persecution of devotees, it is from the very beginning. Prahlāda Mahārāja, he was five-years-old boy, and he was simply chanting "Nārāyaṇa." So his father became enemy, what to speak of others, his father. He was atheist. He did not believe in God. So he asked his son, "Why you are chanting 'Nārāyaṇa'?" "Nārāyaṇa is God, the Supreme Lord." "Eh? Supreme Lord? I am Supreme Lord. You chant my name." The boy will not hear. So there was enmity. He was persecuted. So not in this age, devotees are supposed to be persecuted all the time. Christ was crucified. So this is the position of the devotee in the material world, that they become very easily enemy of the demons. But the devotees are not afraid of the demons.

Lecture on SB 6.2.8 -- Vrndavana, September 11, 1975:

So the purport is that yadā nārāyaṇa āyeti jagāda catur-akṣaram. So Ajāmila was benefited, although he did not know the distinction between pious and impious activities on account of too much attachment with this material world. He was the husband of a prostitute, and he got some children. So to maintain the family and children he used to adopt any means. Never mind. He did not know what is sinful and what is not sinful. But his only credit was that he was chanting "Nārāyaṇa." He was chanting "Nārāyaṇa." It does not mean knowingly we shall commit sinful activities and chant "Nārāyaṇa." It is not meant, that. He did not know what is sin, what is not sin, what is Nārāyaṇa, but circumstantially he was doing all the sinful activities; at the same time he was chanting "Nārāyaṇa." This is by accident. He did not know that "I am becoming sinless by chanting Nārāyaṇa." He did not have that concept. Knowingly... Nāmnād balād yasya hi pāpa-buddhiḥ. If somebody chants the name of Nārāyaṇa knowingly, that "I am chanting the name of Nārāyaṇa; therefore let me do, act some sinful activity," it will be counteracted. They are very sinful.

Lecture on SB 6.2.8 -- Vrndavana, September 11, 1975:

They are very sinful. They are not excused. But he was innocent. He did not know that what is the effect of sinful activities, neither he knew what is sinful activity, neither he knew what is Nārāyaṇa. Therefore it was going to his credit. The Viṣṇudūta informed the Yamadūta that "He is already cleansed. Don't worry about him," because he was chanting nārāyaṇāyeti. Nārāyaṇāyeti: "Nārāyaṇa, my dear son, please come here." He was very much attached. Yadā nārāyaṇeti jagāda. He uttered catur-akṣaram, four words, four alphabets only, catur-akṣaram.

So Śrīla Viśvanātha Cakravartī Ṭhākura has given in this connection many, many quotation from the śāstra how one can become free from all sinful reaction by chanting the holy name of the Lord, importance of chanting the holy name.

Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971:

So the assistants of Yamarāja charged that "This man was throughout his whole life a sinful man. Therefore he is punishable and we must take him to the Yamarāja." And the Viṣṇudūtas protested that "Even though he was sinful throughout his whole life, because he once uttered the holy name of Nārāyaṇa some way or other—it doesn't matter—therefore he is now free from all reaction of sinful life." And he has spoken that there are different kinds of sinful life, and he has described some of them. Stenaḥ. Stenaḥ means stealing, thieves, burglars. They are very sinful. Stenaḥ; surā-paḥ, drunkard, intoxicant, those who are addicted to intoxication. So stealing and drinking, these are the honorable occupations of the moralist. But they are condemned by the Yamarāja..., by the Viṣṇu... Stenaḥ surā-po mitra-dhruk (SB 6.2.9).

Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971:

These are all the severest type of sinful activities. Ye ca pātakino 'pare. Some of the sinful activities are mentioned here. And besides these sinful activities, there are other, many.

So the Viṣṇudūtas say that "Even though one has committed so many sinful activities, if at the..., if once he utters the holy name of Nārāyaṇa, he becomes free immediately." That's a fact. It is not exaggeration. A sinful man, someway or other, if he chants this Hare Kṛṣṇa mantra, he immediately becomes free from all reaction. But the difficulty is that he commits again. That is nāmāparādha, offense. There are ten kinds of offenses. This is the severest offense, that after being freed from all sinful reaction by chanting Hare Kṛṣṇa mantra, if he again commits the same sin, that is a grievous criminal action.

Lecture on SB 6.2.11 -- Allahabad, January 16, 1971:

Here it is said that "Such description or prescription for performing ritualistic ceremony, they are not sufficient to purify a man." But if one chants the holy name of God, Hare Kṛṣṇa mantra, yathā harer nāma-padair udāhṛtaiḥ, padaiḥ, once, once only, Kṛṣṇa, Rāma, Nārāyaṇa... So harer nāma, not other name, only harer nāma. Yathā harer nāma-padair udāhṛtaiḥ. Simply once chanting. Uttamaśloka-guṇopalambhakam. The purification of chanting harer nāma (CC Adi 17.21) means as soon as you chant the holy name of Kṛṣṇa immediately you will see the form of Kṛṣṇa, you will realize the qualities of Kṛṣṇa, you will immediately remember the pastimes of Kṛṣṇa. That is pure chanting of Hare Kṛṣṇa mantra. That is the commented by Śrīla Jīva Gosvāmī, that a pure devotee who chants Hare Kṛṣṇa mantra, immediately all these—nāma, rūpa, guṇa, līlā, parikara, vasiṣṭha...

Lecture on SB 6.2.11 -- Allahabad, January 16, 1971:

That is factual perfection of chanting, that Ajāmila...

Ajāmila in his previous life, although he became fallen in later age, but he was a brahmacārī. He was being trained by his father and he knew the pastimes, the form, the name of Nārāyaṇa. But by bad association for the time being, he forgot. But as soon as he chanted the name of Nārāyaṇa he remembered all these. Therefore he was saved. Try to understand this. One should know the offenseless chanting means remembering the form. Therefore Māyāvādī, those who are impersonalists, they cannot think of the form of the Lord, neither of the pastimes. They do not believe in the pastimes of the Lord. They think these pastimes means it is māyā. Kṛṣṇa's transcendental pastimes, they think it is māyā. Kṛṣṇa's form, it is māyā because they are impersonalists. Therefore Kṛṣṇa says that janma karma me divyam.

Lecture on SB 6.2.11 -- Allahabad, January 16, 1971:

The rascals, they cannot understand what are the activities, pastimes of Kṛṣṇa. They think it is māyā. But they are divyam, transcendental, not of this material nature. Kṛṣṇa-līlā is not of material nature. Janma karma me divyaṁ yo jānāti tattvataḥ. Anyone who knows factually, in truth, he only is immediately liberated. Just try to tally. Here it is said that Nārāyaṇa, Nārāyaṇa, simply by chanting this holy name, if immediately you remember what is the nature of the form of Kṛṣṇa, what is the nature of His pastimes, what is the nature of entourage, then you immediately become liberated. That is confirmed in the Bhagavad-gītā.

Lecture on SB 6.2.11 -- Allahabad, January 16, 1971:

Offenseless chanting, once chanting is sufficient. But because we are not offenseless, therefore we have to make a regulated program that we must chant Hare Kṛṣṇa so many times. Otherwise one chanting of Kṛṣṇa is sufficient to make you liberated, one chant, "Kṛṣṇa," "Rāma," once, that's all, sufficient. Just like this Ajāmila. Once he chanted Nārāyaṇa. He became immediately liberated because he was offenseless. But because we cannot do that, therefore we have to make a prescription. Just like a child who cannot write very good hand. He is asked that "You write so many pages." By writing, writing, writing, writing, writing, he writes good hand. So we should not neglect. Chanting, chanting, chanting... Another... This is one side. Another side is when you become liberated the chanting will give you transcendental pleasure so that you cannot cease. You cannot cease chanting. That is another side. That is liberated stage, just like Rūpa Gosvāmī, Haridāsa Ṭhākura.

Lecture on SB 6.2.11 -- Allahabad, January 16, 1971:

No, when he was a boy he was doing everything. You have not heard? So svalpam apy asya dharmasya trāyate mahato bhayāt. Because he practiced sometimes before falling down, so by chanting this Hare Kṛṣṇa mantra he immediately remembered that real Nārāyaṇa immediately, His pastimes, His form, everything, and therefore he became liberated. He had practiced. But for the time being his practice was stopped on account of bad association. But as soon as chanted... That is the advantage of a devotee. If you practice devotional service even for some time and if you fall down, then it will also help sometime. Nārada therefore says, tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo 'tha patet tato yadi (SB 1.5.17). He says that a person who takes to devotional service, giving up all his prescribed duties... Just like Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66).

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

Now, the Viṣṇudūta concludes that "This Ajāmila, we know that throughout his whole life he has simply committed sinful activities. That's a fact. We know. But at the time of his death," mriyamāṇaḥ, yad asau bhagavan-nāma samagrahīt, "simply chanted the name of Hari, Nārāyaṇa," samagrahīt, "perfectly, without any offense." Just try to understand that simply by chanting one name only, Nārāyaṇa, samagrahīt, without any offense, he became immediately purified from all sinful activities. These are not exaggeration. This is the fact.

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

So yad asau bhagavan-nāma mriyamāṇaḥ samagrahīt. Because the Yamadūta..., yes, Viṣṇudūta says that "We know that this person was addicted to sinful activities throughout his whole life, but at the time of his death he has remembered. He has uttered offenselessly once the name of Nārāyaṇa." But one should not think that "All right. Let us go on committing all sinful activities, and at the time of my death I shall think of Nārāyaṇa or Kṛṣṇa." That is not possible. That is explained in the Bhagavad-gītā. If you practice when you are alive, when you are strong for chanting the holy name of Kṛṣṇa or Nārāyaṇa, then there may be chance. Otherwise it is not possible. Not that a layman will all of a sudden will chant "Nārāyaṇa." He must have previous practice. Therefore Caitanya Mahāprabhu has recommended, kīrtanīyaḥ sadā hariḥ (CC Adi 17.31).

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

And that is the recommendation as it was followed by Haridāsa Ṭhākura. But because we cannot do that, therefore we have to engage always in the service of Kṛṣṇa. That will make me remembering Kṛṣṇa. Real fact is how to remember Kṛṣṇa. So this remembering of Kṛṣṇa by Ajāmila was not accidental. He chanted. He served Nārāyaṇa in his previous life when he was young man, but by bad association he fell down. But the effect was there at the time of his death, so much effective that the Viṣṇudūta recommends that "Because he has chanted at the time of his death the holy name of Lord, he is now free from all sinful reaction."

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

That is... That has also its effect, pārihāsyam. Sāṅketyaṁ pārihāsyaṁ vā stobham, "or with devotion and reverence," stobhaṁ helanam eva vā. Or helanam means "without giving any importance, if one chants." Helanam eva vā vaikuṇṭha-nāma-grahaṇam. Vaikuṇṭha means Kṛṣṇa or Nārāyaṇa. Vaikuṇṭha-nāma-grahaṇam aśeṣāgha-haraṁ viduḥ. But even in such way one chants the holy name, then it can vanquish immediately many millions of sinful reactions. There is another Bengali verse, eka hari-nāme, yata pāpa hare, pāpī haya tata pāpa, karibāre nahe:(?) "Once chanted Hare Kṛṣṇa, or Kṛṣṇa's name, it has so potency, so much potencies that it can vanquish millions and millions of sinful reaction that so much a sinful man cannot commit." A sinful man can commit hundreds of thousands of sinful activities, but the holy name of Kṛṣṇa is so powerful that a sinful man will be unable to commit so many sins as the name can vanquish simply by chanting once offenselessly. This is the conclusion.

Lecture on SB 6.2.13 -- Vrndavana, September 15, 1975:

We have discussed many times, and I think all of you know it.

So here it is said, mriyamāṇaḥ samagrahīt. Because at the time of death he has uttered "Nārāyaṇa," so now there is no question of offense. There is no question of. It is said in the Bhagavad-gītā that yeṣāṁ tu anta-gataṁ pāpam: by chanting Hare Kṛṣṇa mantra, one gradually becomes free from all sinful reaction. Yeṣāṁ tu anta-gataṁ. Te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ (BG 7.28). And the proof is, as it is said in the Bhagavad-gītā,

anta-kāle ca mām eva
smaran muktvā kalevaraṁ
yaḥ prayāti sa mad-bhāvaṁ
yāti nāsty atra saṁśayaḥ
(BG 8.5)

If at the time of death one can chant Hare Kṛṣṇa, then he is glorious. Nāsty atra saṁśayaḥ. Here is clearly said in the Bhagavad-gītā, nāsty atra. Anta-kāle: "At the time of..." I have several times said, the test will be examined at the time of death.

Lecture on SB 6.2.14 -- Vrndavana, September 17, 1975:

He was eating every alternate days a little butter. That's all. So āhāra-nidrā-bhaya-maithuna. Nidrāhāra-vihārakādi-vijitau **. This is... The more you have become free from nidrā, means sleeping; āhāra, eating; and vihāra, sex; and... Nidrāhāra-vihārakādi. And so far bhaya, a devotee is not fearful of anything.

nārāyaṇa-parāḥ sarve
na kutaścana bibhyati
svargāpavarga-narakeṣu
narakeṣu api tulyārtha-darśinaḥ
(SB 6.17.28)

A devotee is not interested whether he is going to hell or heaven. Everything is, for him... He knows hell is also kingdom of God and heaven is also kingdom of God. A devotee's kingdom of God means where he gets the chance of serving the Lord. That is wanted. So sāṅketyam.

Lecture on SB 6.2.14 -- Vrndavana, September 17, 1975:

A devotee's kingdom of God means where he gets the chance of serving the Lord. That is wanted. So sāṅketyam. Therefore in the Hindu families they keep the name of the children with the God's name. Just like this Ajamila, although he was a very, very sinful man, still, because the culture was there, he kept his son's name Nārāyaṇa. He did not lose the culture, although he was so much sinful. The culture is so important. Still in India, as there is very, very good propaganda to make the people godless atheist, still, you see, find, in Vṛndāvana thousands and lakhs of people are coming. It is their birthright. Not only in Vṛndāvana, we have seen wherever we held that Hare Kṛṣṇa festival, thousands of men were coming. Even the so-called educated. When we held that ceremony in Delhi, L.I.C. Ground, many, many secretaries, officers, they came and they were dancing with their hat-coat-pant. So it is so nice.

Lecture on SB 6.2.14 -- Vrndavana, September 17, 1975:

So some way or other, if you be in touch with this Hare Kṛṣṇa movement, then your life is successful.

Sāṅketyam. You keep your children's name just like he kept, Nārāyaṇa. He actually became delivered because he kept his son's name Nārāyaṇa. Sāṅketyaṁ pārihāsyam. Joking. Sometimes they joke: "Oh, these people are chanting 'Hare Kṛṣṇa, Hare Kṛṣṇa,' " and they joke also, "Hare Kṛṣṇa!" sometimes seriously, sometimes joking. So joking, they are chanting Hare Kṛṣṇa—that is taken to their credit, although he is joking; he is not serious. Sāṅketyaṁ pārihāsyaṁ stobham. Sometimes we make fun. To complete one sentence sometimes we, "Hari," "Kṛṣṇa," we add it. So that is also accepted. And then helanam eva vā. Helanam eva vā. Just like sometimes in the Western countries there is propaganda, as it was in Germany. Now they are going in Japan: "These Hare Kṛṣṇa people are very bad." But he's chanting Hare Kṛṣṇa.

Lecture on SB 6.2.17 -- Vrndavana, September 20, 1975:

That is possible. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. If you get something, that something, "I don't want anything more." Svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42), Dhruva Mahārāja said. He went to the forest to undergo severe austerities so that he can see Nārāyaṇa and beg some benefit, to get a greater kingdom than his father. He was insulted by his stepmother, so the boy, son of a kṣatriya, he determined that "I shall have a better kingdom than my father." So he got it. By Kṛṣṇa's grace he got it, that Dhruvaloka, the polestar. It is very big star. So he went for this purpose. Arthārthī. Catur-vidhā bhajante māṁ sukṛtino arjuna. Arthārthī. Ārto arthārthī. So he was in search after money, Dhruva Mahārāja, and therefore at five years old he went to the forest. His mother advised that "Kṛṣṇa can help you only." Others cannot help. So he was simple boy. He decided, "Where is Kṛṣṇa?" "Now, my dear child, I know that He is found in the forest." So he went to the forest, and he very severely Nārada Muni tried to persuade him, "No, no, you are simply a small child. Why you are so much infected with the insult given by your stepmother?"

Lecture on SB 6.2.17 -- Vrndavana, September 20, 1975:

Why you are so much infected with the insult given by your stepmother?" So he said, "No, I don't want your advice. If you can give me God, just talk of that. You don't talk of compromise. I am not going." This is determination. This is determination. So he, actually, within six months he saw Nārāyaṇa. But when he saw Nārāyaṇa, then his all material desires finished. He said, svāmin kṛtārtho 'smi varaṁ na yāce: (CC Madhya 22.42) "I came to ask You for some benefit, material benefit. Now, by seeing You I am so satisfied that I have no more any desire to ask for." This is the ultimate stage, no more desire. We may begin with desire, but perfection is that, when there is no more desire. That is the beginning of bhakti.

Lecture on SB 6.2.24-25 -- Gorakhpur, February 13, 1971:

In Ajāmila. There was not pure saṅkīrtana. Just like we are advised when chanting the mantra, mahā-mantra, to avoid ten kinds of offenses. So Ajāmila had no such program. He never meant that he was chanting the holy name of Nārāyaṇa. This point is being stressed by Śrīdhāra Swami. He simply tried to call his son, whose name was Nārāyaṇa. That was not practically kīrtana, but this very vibration, transcendent vibration, has got so potency that without following the rules and regulations of chanting the holy name, he became immediately released from all sinful reaction. That point is stressed here. Abhavan aśucir api niyamāna asustha-cittaḥ (?). Not only he never meant for chanting the holy name, he was not only sinful, but he was practically in coma because he was dying. His all functions of the physical body was stopped, and he could not chant even properly. Still, he became released from all sinful reaction.

Lecture on SB 6.3.12-15 -- Gorakhpur, February 9, 1971:

Everything depending on Kṛṣṇa, and he spends money like that. Paṭhana-pāṭhana yajana-yājana dāna-pratigraha. The brāhmana is, I mean to say, allowed. A brāhmaṇa is allowed to take charity from others—a sannyāsī and a brāhmaṇa. No other is allowed. Nowadays it is come, daridra-nārāyaṇa. Daridra. "The poor man become Nārāyaṇa; therefore he should be served." This nonsensical theory has come up by some nonsense. But actually a qualified brāhmaṇa should be given charity. A sannyāsī, Vaiṣṇava, should be given charity. That is sāttvika charity. And rājasika charity means to open hospital, schools. These are rājasika charity. And tāmasika charity means without any discrimination, a Bowery man given one rupee and immediately purchase a bottle of wine. So this is tāmasika charity. By tāmasika charity, one is degraded.

So śāstra says, ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ.

Lecture on SB 6.3.16-17 -- Gorakhpur, February 10, 1971:

That is another bliss, to feel separation from Kṛṣṇa. Everything, either you meet or you separate, the bliss is there. Crying for Kṛṣṇa is better bliss. So as there are Yamadūtas—they are arresting all the sinful persons—similarly, Viṣṇudūtas, they are always protecting the devotees. Nārāyaṇa-paraḥ sarve na kutaścana bibhyati (SB 6.17.28). Therefore those who are devotees, they are not afraid of anything because they know confidently that "Kṛṣṇa is there." That is one of the items of śaraṇāgati. Surrender means when... Unless one is convinced that "Kṛṣṇa will give me protection," so how he can surrender? There is no question of surrender. Avaśya rakṣibe kṛṣṇa vivaśa-pālana. Bhaktivinoda Ṭhākura has said to be firmly convinced: "Then Kṛṣṇa will give me all protection." Therefore surrender is perfect. Ānukūlyasya saṅkalpaḥ prātikūlyaṁ vivarjanam.

Lecture on SB 6.3.16-17 -- Gorakhpur, February 10, 1971:

Prabhupāda: That is your duty. Dāsānudāsa. That is the process.

Revatīnandana: Somebody else might become a follower of a devotee of Lakṣmī-Nārāyaṇa.

Prabhupāda: It is not that I am directly connected with Kṛṣṇa or Viṣṇu. I am directly connected with my spiritual master, and my business is to carry out his order. That's all. If I can do that well, that is my purpose. That's all.

Revatīnandana: But if somebody else may become, say, a devotee of Lakṣmī-Nārāyaṇa, then is it to be understood that he, then, because he has become devotee of a follower of Lakṣmī-Nārāyaṇa, he may come to associate with Lakṣmī-Nārāyaṇa?

Lecture on SB 6.3.16-17 -- Gorakhpur, February 10, 1971:

Revatīnandana: But if somebody else may become, say, a devotee of Lakṣmī-Nārāyaṇa, then is it to be understood that he, then, because he has become devotee of a follower of Lakṣmī-Nārāyaṇa, he may come to associate with Lakṣmī-Nārāyaṇa?

Prabhupāda: No, no. It is not that. A devotee is not particular follower of Lakṣmī-Nārāyaṇa, not of Kṛṣṇa. One who is pure devotee, he knows both the line is as perfect. He may be, a spiritual master is devotee of Rādhā-Kṛṣṇa, but his disciple may be a devotee of Lakṣmī-Nārāyaṇa. It does not hamper. It does not matter, because They are the same. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). They are all one. When we say "Kṛṣṇa," He includes everyone—Rāma, Nārāyaṇa, Viṣṇu, everyone. So let us... (end)

Lecture on SB 6.3.18-19 -- Gorakhpur, February 12, 1971:

Then he says the assistants, "My dear boys, just see how much powerful is the chanting of the holy name of God is that this Ajāmila, he did not directly mean to chant the holy name of Kṛṣṇa, Nārāyaṇa, but indirectly, because he chanted the name of Nārāyaṇa, although this Nārāyaṇa was not the original Nārāyaṇa, his son, but it is so effective that he also became delivered." Nāmoccāraṇa-māhātmyaṁ hareḥ paśyata putrakāḥ, ajāmilo 'pi yenaiva mṛtyu-pāśāt: "He was saved from the imminent danger of death and being carried away by the Yamadūtas." I think we have covered. Na tatra pramāṇaṁ vaktavyam:(?) "How powerful is the holy name of Kṛṣṇa, or God, there is no need of evidences. Just see practically how it is being done." And Śrīdhara Svāmī says that na tatra pramāṇam vaktavyaṁ dṛṣṭaḥ syād ity āha nāmoccāraṇeti yenaiva kevalena sakṛd uccaritena.(?)

Lecture on SB 6.3.18-19 -- Gorakhpur, February 12, 1971:

Prabhupāda: Once he uttered, simply, "Nārāyaṇa..." That's a fact. Once uttered, the holy name of God, without any offense, without any motive, immediately makes one free from this material world.

Any question?

Devotee (1): Does one have to be a pure devotee to be a...? The twelve authorities, are they all pure devotees?

Prabhupāda: Why do you ask this question? You have no sense. Without pure devotee, how they became authority? You are ask the question, "Is Mr. Rockefeller a rich man?" Your question is like that. He is known a very rich man, and he has foundation. If you ask, "Is he a rich man?" is that very intelligent question? Unless pure devotee, how they are authorized?

Devotee (1): What I was wondering about was the four Kumāras were... And I wanted to ask about Lord Kapila.

Prabhupāda: Kapilo manuḥ.

Lecture on SB 6.3.20-23 -- Gorakhpur, February 14, 1971:

So the evidence is that Ajāmila, simply by his chanting "Nārāyaṇa," he became saved from imminent danger, being arrested by the Yamadūtas, or death.

etāvatālam agha-nirharaṇāya puṁsāṁ
saṅkīrtanaṁ bhagavato guṇa-karma-nāmnām
vikruśya putram aghavān yad ajāmilo 'pi
nārāyaṇeti mriyamāṇa iyāya muktim
(SB 6.3.24)

This is the conclusion, that etāvatālam agha-nirharaṇāya puṁsāṁ saṅkīrtanaṁ bhagavato guṇa-karma-nāmnām. Therefore Yamarāja is recommending that by our fruitive activities we are implicated in so many sinful reaction of life, so saṅkīrtanaṁ bhagavato guṇa-karma-nāmnām. Not only the chanting of Hare Kṛṣṇa mantra is called saṅkīrtana of the holy name of the Lord, but here it is said, guṇa-karma-nāmnām. Saṅkīrtanaṁ bhagavato guṇa-karma-nāmnām. Not that when you read Kṛṣṇa, the book which is full of Kṛṣṇa's activities... That is also saṅkīrtana. That is also saṅkīrtana. Saṅkīrtana does not mean simply chanting the holy name of Kṛṣṇa.

Lecture on SB 6.3.27-28 -- Gorakhpur, February 20, 1971:

So here it is said, ye sādhavaḥ samadṛśaḥ. Samadṛśaḥ. Samadṛśaḥ means equally, equipoised. Not that "I shall simply serve this, my brothers or my community or my society or my nation or the human society." Nowadays there is a hobby. Just like Vivekananda: "daridra-nārāyaṇa-sevā," the human society, the poor men. And chāga-nārāyaṇa, the goat nārāyaṇa, they must be killed for this daridra-nārāyaṇa-sevā. This kind of discrimination of not for the sādhu. He's not a sādhu. Sādhu is equally disposed to all living entities—not only human society; animal society. In the material atmosphere... Because the material atmosphere is envious to one another. I am envious to you, you are envious to me. That is the position of the material world. So these so-called philanthropists or altruists, they take a section only, do good to them, but neglect others. Neglect others.

Lecture on SB 7.5.22-30 -- London, September 8, 1971:

"Anyone who thinks that the Supreme Personality of Godhead Nārāyaṇa is as good as the demigods, he's a rascal, he's a fool." Sa pāsaṇḍī bhaved dhruvam. And the Bhagavad-gītā also it is said, kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ: (BG 7.20) "Those who are worshiping other demigods, they are hṛta-jñānāḥ. Their knowledge is lost." That requires a very big explanation. So one thing is that you should never place or put the demigods on equal footing with the Supreme Personality of Godhead. That is a great offense.

Lecture on SB 7.6.1 -- Boston, May 8, 1968:

There are many instances in the śāstra, Ajāmila. Simply he was most, I mean to say, a sinful man. All through his life he acted simply sinfully, but at the end of his life, just at the point of death, he remembered Nārāyaṇa. That also in connection with his youngest son. And because he uttered the name "Nārāyaṇa," he remembered Nārāyaṇa, and simply by remembering Nārāyaṇa he was, I mean to say, liberated. So there were many instances. So svalpam apy asya dharmasya trāyate mahato bhayāt. In the Śrīmad-Bhāgavata, Nārada has instructed Vyāsadeva, tyaktvā sva dharmaṁ caraṇāmbhujaṁ harer bhajann apakvo 'tha patet tato yadi. Nārada, he's instructing. Vyāsadeva is disciple of Nārada Muni. So Vyāsadeva was not very happy, even he wrote so many books. Even Vedānta-sūtra.

Lecture on SB 7.6.1 -- New York, April 9, 1969:

Brahmā is supposed to be born without any material father and mother. Therefore he is called Svayambhuḥ. He is the only living creature within this universe who is born without the father and mother. How it is? Without the father and mother means this material father and mother. But he has his father. His father is the Supreme Personality of Godhead, Nārāyaṇa. And he's born out of the lotus flower which is grown from the abdomen of Nārāyaṇa. Therefore he's called Svayambhuḥ. Svayambhuḥ means self-manifested. Because before him, there was no existence of material creation. Therefore he is called Svayambhuḥ. And next is Nārada. Svayambhūr nāradaḥ. Nārada is born out of Brahmā. Svayambhūr nāradaḥ and śambhuḥ. Śambhuḥ is also born of Brahmā. Śambhuḥ means Lord Śiva. So he is also one of the ācāryas. Svayambhūr nāradaḥ śambhuḥ kumāraḥ kapilo manuḥ (SB 6.3.20). Kumāraḥ means...

Lecture on SB 7.6.1 -- Vrndavana, December 2, 1975:

Mokṣa is very insignificant thing for a devotee. Bilvamaṅgala Ṭhākura has explained, muktiḥ mukulitāñjali sevate asmān. "Mukti, she is standing on my door and flattering me, 'Sir, what can I do for you?' " This is mukti. So why a devotee shall aspire about mukti? No.

nārāyaṇa-parāḥ sarve
na kutaścana bibhyati
svargāpavarga-narakeṣv
api tulyārtha-darśinaḥ
(SB 6.17.28)

Just like Nārada Muni. He is going to the hellish planet also for preaching Kṛṣṇa consciousness. So a devotee is not afraid of going anywhere for the service of the Lord. That is devotee. He has no personal desire, simply how to glorify.

Lecture on SB 7.6.3 -- Montreal, June 16, 1968:

There was Raghunātha dāsa Gosvāmī, he was eating only say a few grains of butter every alternate day. Only a few grains of butter only. Every alternate day he was eating. So eating is also nonessential to one who is spiritual advanced. And so-called sex life, oh, that can be given up from the very beginning. And so far defense, nārāyaṇa-parāḥ sarve na kutaścana bibhyati (SB 6.17.28). One who is fully spiritually conscious, he doesn't care for death. He does not know what is the meaning of death because he is living perpetually. So these things are to be experienced when you are advanced, but this is possible. This is possible from the examples of great saintly persons and from literature we can find that one can be completely free from the four demands of the body, namely eating, sleeping, defending and mating. Yes?

Lecture on SB 7.6.8 -- New Vrindaban, June 24, 1976:

If you do not practice from the very beginning, it is not possible. Ante nārāyaṇa-smṛtiḥ (SB 2.1.6). It is said that the greatest success of life is at the time of (death) remembering Nārāyaṇa, ante nārāyaṇa-smṛtiḥ. Just like Ajāmila. He, at the end of his life, remembered Nārāyaṇa. So this is success. But this can be possible if we practice from the very beginning. Ajāmila, first of all, he was a brahmacārī, brāhmaṇa, very well behaved brāhmaṇa, learned everything, but due to bad association he fell down. But Kṛṣṇa gave him the opportunity, Kṛṣṇa says in the Bhagavad-gītā, na me bhakta praṇaśyati. If once one has sincerely become the pure devotee of Kṛṣṇa, that will never go in vain. So Kṛṣṇa saw this Ajāmila in his childhood and boyhood and youthhood a devotee, so He gave him the chance. At last, he had ten sons.

Lecture on SB 7.6.8 -- New Vrindaban, June 24, 1976:

The tenth son was named as Nārāyaṇa. This is Kṛṣṇa's policy, that "This rascal is forgetting Me, so I'll give him a child whose name is Nārāyaṇa." So, with reference to his son, he was chanting "Nārāyaṇa." "Nārāyaṇa, please come here, my dear son. Nārāyaṇa, please take this food." So in this way, his account was being credited, "Nārāyaṇa, Nārāyaṇa, Nārāyaṇa." You see? So therefore he got the salvation. Similarly, if we simply chant Hare Kṛṣṇa and follow these principles, our life is successful. This is called ajñāta-sukṛti. We have to acquire sukṛti. Sukṛti means pious activities. Su means pious and kṛti means activities. Sukṛtino 'rjuna. Catur-vidhā bhajante māṁ janaḥ sukṛtino 'rjuna (BG 7.16). Arjuna... Those who are sukṛtina, means one's background is pious, they begin bhajana, Kṛṣṇa consciousness. Catur-vidhā bhajante māṁ janaḥ sukṛtino 'rjuna. Ārto, arthārthī, jñānī, jijñāsur. Four kinds of men—ārto, the one who is distressed, and arthārthī, one who is poor, wants some money. Jñānī—one who wants to know what is God; jijñāsur—inquisitive. Such persons, if his background is piety, sukṛtina, then he begins bhajana.

Lecture on SB 7.6.9-17 -- San Francisco, March 31, 1969:

It is not that ordinary stick, if you rub, there will be fire. The fire is already there. Similarly, Prahlāda Mahārāja recommends that you have to change your association: "My dear daityas, boys of the demons, please change your asso... Give up the association of the demonic people, and please take the association of nārāyaṇa-parā, those who are Kṛṣṇa conscious, or God conscious." Upetya nārāyaṇam ādi-devaṁ sa mukta-saṅgair iṣito 'pavargaḥ: "If you take up that association, then gradually you will be advanced to the highest goal of achievement or spiritual life." So in this way please try to understand us. Don't misunderstand us. And we shall try to serve you with our greatest service motive. And in the meantime, if you have got any question, you can ask. (devotees offer obeisances) Any question? Yes?

Lecture on SB 7.6.17-18 -- New Vrindaban, July 1, 1976:

Pradyumna: (leads chanting, etc.) "Translation: My dear friends, O sons of the demons, it is certain that no one bereft of knowledge of the Supreme Personality of Godhead has been able to liberate himself from material bondage at any time or in any country. Rather, those bereft of knowledge of the Lord are bound by the material laws. They are factually addicted to sense gratification, and their target is women. Indeed, they are actually playthings in the hands of attractive women. Victimized by such a conception of life, they become surrounded by children, grandchildren and great-grandchildren, and thus they are shackled to material bondage. Those who are very much addicted to this conception of life are called demons. Therefore, although you are sons of demons, keep aloof from such persons and take shelter of the Supreme Personality of Godhead, Nārāyaṇa, the origin of all demigods, because the ultimate goal for the devotees of Nārāyaṇa is liberation from the bondage of material existence."

Prabhupāda: Purport also.

Pradyumna: Prahlāda Mahārāja has maintained the philosophical point of view that one should give up the dark well of family life and go to the forest to take shelter of the lotus feet of the Supreme Personality of Godhead (hitvātma-pātaṁ gṛham andha-kūpaṁ vanaṁ gato yad dharim āśrayeta (SB 7.5.5)). In this verse also, he stresses the same point. In the history of human society, no one, at any time or any place, has been liberated because of too much affection and attachment for his family. Even in those who are apparently very educated, the same family attachment is there. They cannot give up the association of their families, even in old age or invalidity, for they are attached to sense enjoyment. As we have several times discussed, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham: (SB 7.9.45) so-called householders are simply attracted by sexual enjoyment.

Lecture on SB 7.6.17-18 -- New Vrindaban, July 1, 1976:

We are therefore making different centers to give everyone the opportunity to have the association of devotee. As far as possible, we are giving shelter, we are giving prasādam, we are giving instruction, we are giving opportunity to worship Kṛṣṇa. Why? Because people may take advantage of the association, Nārāyaṇa, nārāyaṇam ādi-devam, they can associate with Nārāyaṇa. Nārāyaṇa and anything executed in the devotional service of Nārāyaṇa-Nārāyaṇa, Kṛṣṇa, Viṣṇu, the same category... Nārāyaṇa paro 'vyaktyāt. Nārāyaṇa means who is, whose situation is transcendental, Nārāyaṇa. So as soon as you come in contact with Nārāyaṇa, Lakṣmī is there, goddess of fortune is there. We are not worshiping the daridra-nārāyaṇa manufacture. No. As they have manufactured the word. No. We have nothing to do with the so-called... It is rubbish. Nārāyaṇa cannot be daridra. Daridra means poor. This is all rubbish things.

Lecture on SB 7.6.17-18 -- New Vrindaban, July 1, 1976:

They manufacture such words, atheist class of men, but we hate to see them even. Nārāyaṇa is always opulent. Ṣaḍ-aiśvarya-pūrno bhagavān always. How Nārāyaṇa can be daridra, poor? That is not possible.

So nārāyaṇam ādi-devaṁ sa mukta-saṅgair iṣito 'pavargaḥ. Apavarga means release from these material sufferings. We have several times explained. Pavarga, pavarga means material suffering. Pa means pariśrama, always working hard, day and night. And pha, phena, foam coming out of my mouth. Pa, pha, ba, still baffled. Bha is fearfulness. Pa, pha, ba, bha and ma, mṛtyu, at last, death. This is called pavargaḥ. And apavargaḥ means just to counteract this pavargaḥ. So in one life if we try to associate with the devotees and engage in Nārāyaṇa's service sincerely... Maybe a little difficult. There is no difficulty. Where is the difficulty? We can see practically. To chant Hare Kṛṣṇa mahā-mantra and take prasādam, is there any difficulty? There is no difficulty. It is so pleasing.

Lecture on SB 7.6.19 -- New Vrindaban, July 2, 1976:

Pradyumna: (leads chanting, etc.) "Translation: My dear sons of demons, the Supreme Personality of Godhead, Nārāyaṇa, is the original Supersoul, the father of all living entities. Consequently there are no impediments to pleasing Him or worshiping Him under any conditions, whether one be a child or an old man. The relationship between the living entities and the Supreme Personality of Godhead is always a fact, and therefore there is no difficulty in pleasing the Lord." (SB 7.6.19)

Prabhupāda: Read the purport also.

Pradyumna: One may ask, "One is certainly very attached to family life, but if one gives up family life to be attached to the service of the Lord, one must undergo the same endeavor and trouble. Therefore, what is the benefit of taking the trouble to engage in the service of the Lord?" This is not a valid objection. The Lord asserts in Bhagavad-gītā (14.4):

Lecture on SB 7.6.19 -- New Vrindaban, July 2, 1976:

"It should be understood that all species of life, O son of Kuntī, are made possible by birth in this material nature, and that I am the seed-giving father." The Supreme Lord, Nārāyaṇa, is the seed-giving father of all living entities because the living entities are parts and parcels of the Supreme Lord (mamaivāṁśo. .. jīva-bhūtaḥ (15.7)). As there is no difficulty in establishing the intimate relationship between a father and son, there is no difficulty in reestablishing the natural, intimate relationship between Nārāyaṇa and the living entities. Svalpam apy asya dharmasya trāyate mahato bhayāt: if one performs even very slight devotional service, Nārāyaṇa is always ready to save one from the greatest danger. The definite example is Ajāmila.

Lecture on SB 7.6.19 -- New Vrindaban, July 2, 1976:

Ajāmila separated himself from the Supreme Personality of Godhead by performing many sinful activities and was condemned by Yamarāja to be very severely punished, but because at the time of death he chanted the name of Nārāyaṇa, although he was calling not for the Supreme Lord Nārāyaṇa but for his son named Nārāyaṇa, he was saved from the hands of Yamarāja. Therefore, pleasing Nārāyaṇa does not require as much endeavor as pleasing one's family, community and nation. We have seen important political leaders killed for a slight discrepancy in their behavior. Therefore pleasing one's society, family, community and nation is extremely difficult. Pleasing Nārāyaṇa, however, is not at all difficult; it is very easy.

Lecture on SB 7.6.19 -- New Vrindaban, July 2, 1976:

One's duty is to revive one's relationship with Nārāyaṇa. A slight endeavor in this direction will make the attempt successful, whereas one will never be successful in pleasing his so-called family, society and nation, even if one endeavors to sacrifice his life. The simple endeavor involved in the devotional service of śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23), hearing and chanting the holy name of the Lord, can make one successful in pleasing the Supreme Personality of Godhead. Śrī Caitanya Mahāprabhu has therefore bestowed His blessings by saying, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam: "All glories to Śrī Kṛṣṇa saṅkīrtana!" If one wants to derive the actual benefit from this human form, he must take to the chanting of the holy name of the Lord.

Lecture on SB 7.7.30-31 -- Mombassa, September 12, 1971:

Nobody can be greater than God or equal to God, that is not possible. Even if he is Brahma, Lord Siva, or any other. Therefore, śāstra says that anyone who thinks such demigods, paratena. Yas tu nārāyaṇaṁ devam (CC Madhya 18.116), there is a verse like that, anyone who thinks Nārāyaṇa equal to Brahma or Lord Siva, then he..., that type of thinking is called pāṣaṇḍī, sa pāsaṇḍī bhaved dhruvam(?). Pāṣaṇḍī means atheist. Never, that is also one of the ten offenses in chanting Hare Kṛṣṇa mantra, you know that. One of the offense is when you think that any name will be as good as harer nāma. No. Otherwise, why śāstra says harer nāma harer nāma, three times stressing? Nāma, Holy Name means harer nāma, not any other name. Harer nāma harer nāma harer nāmaiva kevalam (CC Adi 17.21). There are many foolish persons, they say, "No, any name. You chant Durgā's name, you chant Kali's name, you chant Siva's name, you chant Kṛṣṇa's name, they're all the same.

Lecture on SB 7.9.2 -- Mayapur, February 12, 1977:

So Śrī, Lakṣmī, she is always in company with Nārāyaṇa, Bhagavān. Lakṣmī-Nārāyaṇa. Wherever Nārāyaṇa there is, there is Lakṣmī. Aiśvaryasya samāgrasya vīryasya yaśsasaḥ śriyaḥ. Śriyaḥ. So Bhagavān, the Supreme Personality of Godhead, is always full in six opulence: aiśvarya, riches, samāgrasya, all riches... Nobody can compete with Him. Here in the material world there is competition. You have got one thousand; I have got two thousand; another man has three thousand or three millions. Nobody can say, "Here is the end. I have got money." No. That is not possible. There must be competition. Sama urdhva. Sama means "equal," and urdhva means "greater." So nobody can become equal with Nārāyaṇa, and nobody can be greater than Nārāyaṇa. This has become a fashion nowadays, that daridra-nārāyaṇa. No. Daridra cannot be Nārāyaṇa, neither Nārāyaṇa can be daridra, because Nārāyaṇa is always accompanied by Śrī, Lakṣmījī. How He can be daridra? These are manufactured foolish imagination. Aparādha.

Lecture on SB 7.9.2 -- Mayapur, February 12, 1977:

Śastra says, yas tu nārāyaṇaṁ devam. Nārāyaṇa, the Supreme Lord... Brahmā-rudrādi daivataiḥ. What to speak of daridra, even if you equalize Nārāyaṇa with such big, big demigods like Brahmā or like Lord Śiva, if you look that "Nārāyaṇa is as good as Lord Brahmā or Lord Śiva," samatvena vikṣeta sa pāṣaṇḍi bhaved dhruvam, immediately he's a pāṣaṇḍi. Pāṣaṇḍi means most wretched. This is the sastric injunction. Yas tu nārāyaṇaṁ devam brahmā-rudrādi-daivataiḥ samatvena.

Lecture on SB 7.9.2 -- Mayapur, February 12, 1977:

So this has become a fashion, to equalize Nārāyaṇa with everyone. So in this way India's culture has been dismantled. Nārāyaṇa cannot be equal. Nārāyaṇa personally says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). Another word is used: asamaurdhva. Nobody can be equal with Nārāyaṇa, Viṣṇu-tattva. No. Oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. This is Ṛg mantra. Viṣṇoḥ padaṁ paramaṁ padam. Bhagavān is addressed by Arjuna, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). Paramaṁ bhavān. So this paśandi imagination will kill one's advancement, spiritual life. Māyāvāda. Māyāvāda. So therefore Caitanya Mahāprabhu has strictly forbidden to associate with Māyāvādī. Māyāvādī bhāṣya śunile haya sarva-naśa: (CC Madhya 6.169) "Anyone who has associated with the Māyāvādī, his spiritual life is finished." Sarva-naśa. Māyāvādī haya kṛṣṇe aparādhi. You should be very, very careful to avoid these Māyāvādī rascals. There cannot be such thing as "Nārāyaṇa has become daridra." It is impossible.

Lecture on SB 7.9.2 -- Mayapur, February 12, 1977:

So Nārāyaṇa is always associated with sākṣāt śrīḥ. Śrī, especially here, Śrī, Lakṣmījī, is mentioned, that she is associated with Nārāyaṇa constantly. That Śrī expansion is in the Vaikuṇṭhaloka. Lakṣmī-sahasra śata-sambrahma sevyamānaṁ.

cintāmaṇi prakara-sadmasu kalpa vṛkṣa
lakśāvṛteṣu surabhīr abhipālayantam
lakṣmī sahasra-śata sambrahma-sevyamānaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Bs. 5.29)

Not only one Śrī, Lakṣmī, but lakṣmī-sahasra-śata. And they are serving the Lord, sambrahma sevyamānaṁ. We are praying to Lakṣmījī with sambrahma, "Mother, give me little money. Give me little favor I may be happy." We are worshiping Śrī. Still, she does not remain, Śrī. Śrī's another name is Cañcalā. Cañcalā, she is in this material world. Today I may be millionaire, tomorrow I may be beggar in the street. Because every opulence depends on money. So money, here nobody can have fixed up. That is not possible.

Lecture on SB 7.9.2 -- Mayapur, February 12, 1977:

Here we are thinking, "Lakṣmī may not go away," but there, Śrī is thinking, "Kṛṣṇa may not go away." That is the difference. Here we are afraid that Lakṣmī may go away at any moment, and they are afraid Kṛṣṇa may go away. This is the difference. So such Kṛṣṇa, such Nārāyaṇa, how He can be daridra? This is all imagination.

So sakṣat śrī. She is always associated. If anyone tries to separate Śrī from Nārāyaṇa, then he will be vanquished. The example is Rāvaṇa. Rāvaṇa wanted to separate Lakṣmī from Rāma. This attempt is so dangerous that Rāvaṇa, instead of becoming happy... He was so-called happy, materially opulent. But as soon as he separated Lakṣmī from Nārāyaṇa, he became vanquished with all his friend. So don't try to do that, to separate Lakṣmī from Nārāyaṇa. She cannot be separated. But if anyone attempts like that, he'll be ruined. He'll be ruined.

Lecture on SB 7.9.2 -- Mayapur, February 12, 1977:

Śrī-aiśvaryā, money, riches. Śrī aiśvaryā prajepsavaḥ. Prajā. Prajā means family, society, money. They want. So Śrī is always hankered after, searched after. But do not try to keep Śrī alone. Then you'll be ruined. This is the instruction. You do not try to keep Śrī alone. Keep always with Nārāyaṇa. Then you'll be happy. Keep Nārāyaṇa. So those are riches, those who have got riches, rich, they should worship Nārāyaṇa also with that money. Spend money. Money is meant for service of Nārāyaṇa. So if you have got money, don't spoil it like Rāvaṇa, but engage it in Kṛṣṇa's service. If you have got money, just spend it for very costly temple, for installing Lakṣmī-Nārāyaṇa, Rādhā-Kṛṣṇa, Sītā-Rāma, like that. Don't spoil your money in other way. Then you'll always remain rich. You'll never become poor. But as soon as you try to cheat Nārāyaṇa, that "I have taken Your Lakṣmī," you starve. That policy is very bad.

Lecture on SB 7.9.2 -- Mayapur, February 12, 1977:

So anyway, wherever there is Śrī, there is Nārāyaṇa, and wherever there is Nārāyaṇa, there is Śrī. Therefore Nārāyaṇa and Śrī... Nṛsiṁha-deva is Nārāyaṇa, and Lakṣmī, They are constantly assoc... Therefore the devas, the demigods, when they saw that "Nārāyaṇa, Nṛsiṁha-deva, was very, very angry. Nobody can pacify Him," so they thought that "Lakṣmījī is personal associate, constantly with Nārāyaṇa, so let her go and pacify Him." That is stated here. Sākṣāt śrīḥ preṣitā devair. The devas, Lord Brahmā, Lord Śiva and others, they requested, "Mother, you try to pacify your husband. It is not possible by us." But she also became afraid. She also became afraid. Sākṣāt śrīḥ preṣita devair dṛṣṭvā taṁ mahad adbhutam. She knows that "My husband has appeared as Nṛsiṁha-deva," but because that wonderful feature of the Lord was so fearful, she did not dare to come before Him. Why? Now, adṛṣṭaśruta-pūrvatvāt: since she also never knew that the her husband can assume the form of Nṛsiṁha-deva.

Lecture on SB 7.9.2 -- Mayapur, February 12, 1977:

That is not possible." So these rākṣasas, demons, they are very intelligent, duṣkṛtina, intelligent—but for sinful activities. That is the feature of the rākṣasa. So he planned something, that "Indirectly I shall take benediction from Lord Brahmā in such a way that I'll remain immortal." So in order to keep Brahmā's promise, Nārāyaṇa appeared as Nṛsiṁha-deva, half lion and half man. Therefore adṛṣṭāśruta-pūrva. Even Lakṣmī did not see such feature of the Lord, the half man, half lion. This is Nārāyaṇa or Kṛṣṇa, all-powerful. He can assume any form. That is... Adṛṣṭā aśruta-purva. Never saw. Although she is associated with the Nārāyaṇa, but she never saw such wonderful feature of the Nārāyaṇa. Therefore it is said, adṛṣṭā aśruta-pūrvatvāt sā na upeyāya śaṅkitā. Lakṣmījī is chaste. So śaṅkitā: she was fearful, "May be He's different person." And she is the chaste, the most chaste. How she can mix with different person? Therefore śaṅkitā.

Lecture on SB 7.9.2 -- Mayapur, February 12, 1977:

How she can mix with different person? Therefore śaṅkitā. This word is used, śaṅkitā. Although she is supposed to know everything, still, she was thinking, "May not be my husband." This is the ideal chaste, chastity, that even Lakṣmījī, being doubtful about Viṣṇu, she did not talk, did not approach. Śaṅkitā. This is another quality of Lakṣmījī. She became afraid, "He may not be Nārāyaṇa." Because she's never experienced of her husband such wonderful feature, half lion and half man. So adṛṣṭāśruta-pūrvatvāt sa nopeyāya śaṅkitā.

So if we study the character of Lakṣmī-Nārāyaṇa, then we shall cease to manufacture such words as daridra-nārāyaṇa or this or that. No. We should therefore never follow this pāṣaṇḍi.

Lecture on SB 7.9.5 -- Mayapur, February 12, 1976:

As soon as we are in the material world, bhayam. Kṛṣṇa's another name is Abhaya. Bhajahū re mana śrī-nanda-nandana abhaya-caraṇāravinda re, abhaya. His name is Abhaya. So if you come in touch with Kṛṣṇa by devotional service, and there is no more fear. Everyone is afraid. But, who is a devotee of Kṛṣṇa, nārāyaṇa-parāḥ, nārāyaṇa-parāḥ sarve na kutaścana bibhyati (SB 6.17.28). (end)

Lecture on SB 7.9.8 -- Mayapur, February 15, 1976:

So business is with your father and yourself. So kindly, you take care of the business. He is very, very angry."

So before that, we have already described, even Lakṣmījī, he (she) could not go forward. Although she had daily affairs with Nārāyaṇa, she could not dare to go forward. Brahmā, Lord Brahmā offered their prayers, other, Lord Śiva offered their prayers, but nobody could pacify him. Therefore he is in doubt that "I am born in the family of demons," ugra-karma, ugra-jāti. "If Brahmā failed, Lakṣmījī failed, Lord Śiva failed to pacify Him, how it is possible by me to pacify the Lord?" That he's doubting. Brahmādayaḥ sura-gaṇā-munayo 'tha siddhāḥ. "All they are exalted persons and siddha." There is a Siddhaloka. In the higher planetary system there is a planet known as Siddhaloka.

Lecture on SB 7.9.9 -- Montreal, July 6, 1968:

That is real charity. Datavyam. They should be given. Because they are always engaged in Brahman, therefore charity given to a brāhmaṇa or a sannyāsī goes to Brahman. That is the idea. At the present moment the advertisement is daridra, daridra-nārāyaṇa: "Charity should be given to the daridra, or the poor." But the Vedas, why they recommended that charity should be given to the brāhmaṇas? And the brāhmaṇas, they do not require. They are so satisfied, but still, people persisted: "The brāhmaṇas should take some charity," because the idea is, if the brāhmaṇas accept the charity, that money goes directly to Brahman, or God. That is the idea. So brahma-bhūtaḥ prasannātmā (BG 18.54). When one is situated in that position, that he has no lamentation, no demand, no anxiety, that is called brahma-bhūtaḥ stage. And next, by becoming into brahma-bhūtaḥ stage, what are other symptoms? Samaḥ sarveṣu bhūteṣu: "Oh, he is equal to everyone."

Lecture on SB 7.9.9 -- Mayapur, February 16, 1976:

Yes. So they are first-class yogis. Even they are... Just like Prahlāda Mahārāja. He was first-class yogi because he was always thinking of Kṛṣṇa, Nārāyaṇa, and he was not afraid of his father's punishment, chastisement.

So Prahlāda Mahārāja analyzes that "These things cannot help you." If you think that "I am very rich man. I can purchase God..." Generally they think so, that by riches one can purchase God. Then dhana abhijana. Abhijana means aristocratic family, big connection with big, big men. That is called abhijana. Just like Rūpa Gosvāmī. Rūpa Gosvāmī was minister. So he was connected with very big, big family. Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīm. This Rūpa Gosvāmī gave up this aristocratic position. Because he was minister, his connection with big, big zamindars, big, big businessmen, big, big Nawabs, he could not mix with ordinary men. But he gave up everything. The same example, as Prahlāda Mahārāja says, abhijana—"These are useless."

Lecture on SB 7.9.10 -- Montreal, July 10, 1968:

Why? Because he is completely dependent on the parents. He knows confidently that in any danger, "Oh, my mother is there." As soon as he feels there is some danger, "Mother!" That's all. Finished. Similarly, one who is completely confident that "The supreme father is there. He will protect me, give me protection," so he has no anxiety. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (SB 6.17.28). When one is fully confident about God consciousness or Kṛṣṇa consciousness, he is not afraid, not even afraid of death, because he knows that he has no death. He is eternal.

Lecture on SB 7.9.10-11 -- Montreal, July 14, 1968:

Their house was set in fire, the other party, his cousin brothers. So Yudhiṣṭhira Mahārāja, the eldest brother of the Pāṇḍavas... Practically this question was raised by Parīkṣit Mahārāja to Śukadeva Gosvāmī. The question was that Viṣṇu or Nārāyaṇa, He's the supreme opulent, Lakṣmī-pati, the husband of the goddess of fortune. So persons who are Viṣṇu-bhakta or Vaiṣṇava, why they become poorer? Why this contradiction? And the devotees of Lord Śiva... Śiva presents himself as the poorest man. He has no dwelling house even. He lives underneath a tree. And his wife Durgā, she is the proprietor of this universe. She is also following the husband. She has also agreed to live underneath the tree. Never complains, "Oh, my dear Śiva, you don't construct a house even. What is this?" She also agrees. That means they live very, in a wretched, poor condition. So this was the question of Parīkṣit Mahārāja, that those who are worshiper of this wretched Lord Śiva—not wretched, but he places himself in such condition—they become very opulent materially.

Lecture on SB 7.9.10-11 -- Montreal, July 14, 1968:

Prabhupāda: And the next category is Śiva category. The Śiva category has eighty-four percent of all the opulence of Kṛṣṇa. And the next category is Brahmā category, Brahmā. Brahmā category means living entities, when they are perfect, they can obtain seventy-eight percent of the opulence of Kṛṣṇa. So Kṛṣṇa is cent percent, Viṣṇu or Nārāyaṇa is ninety-four percent, Lord Śiva is eighty-four percent, and we, in our perfection, we are seventy-eight percent. Is that clear?

Mālatī: Well, I don't understand then why you'd worship Viṣṇu and not Kṛṣṇa. I don't understand that why then you'd go to Viṣṇu and not to Kṛṣṇa if Kṛṣṇa is higher?

Prabhupāda: Why do you take care of your child? Why not other child? They are also children. Why don't you take care? Answer this?

Mālatī: Because this child was given to me.

Lecture on SB 7.9.11 -- Montreal, August 17, 1968:

At the last moment, when he was old enough, when he could not earn, he could not cheat to bring money, the man Ajāmila was thrown in the street by that woman. Because she was not his legalized wife, she was prostitute. So did not like him. But this man had a youngest son whose name was Nārāyaṇa. So when he was in precarious condition, he was just asking his youngest son Nārāyaṇa, "My dear boy, please come here." And by reciting this word "Nārāyaṇa," he remembered the same Nārāyaṇa whom he worshiped in his early age. Just see. Because under the direction of his father, as a brāhmaṇa boy he was being trained up to become a devotee of Nārāyaṇa, but unfortunately, he was misled by a prostitute, but still, he was saved at the last moment. And this is confirmed in the Bhagavad-gītā, svalpam apy asya dharmasya trāyate mahato bhayāt.

Lecture on SB 7.9.11 -- Mayapur, February 18, 1976:

He thinks, "This is my big property." (laughs) So always we should remember this verse, that naivātmanaḥ prabhur ayaṁ nija-lābha-pūrṇaḥ. He's always full with six opulences. There is no question of satisfying by giving something. This daridra-nārāyaṇa-sevā has come under this misunderstanding that "We have to serve God, so when God comes as daridra, then we shall give. When God comes with Lakṣmī, with Sītā, with Rādhārāṇī, no, no, that is not required. We don't want to serve that God. We want to serve when God comes as poor man, as invalid with a stick, and begs. Oh I am so great. I am giving God." This is nonsense. This is not... What God cares for you? But they have conceived that, that "God, although He is great, he becomes a small beggar and begs from me." This is material conception of understanding.

Lecture on SB 7.9.11 -- Mayapur, February 18, 1976:

This is not... What God cares for you? But they have conceived that, that "God, although He is great, he becomes a small beggar and begs from me." This is material conception of understanding.

So here it is clear, nija-lābha-pūrṇaḥ. He's not... He's Lakṣmī-Nārāyaṇa. He's Nārāyaṇa, and why He should become poor? He... Lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ (Bs. 5.29). Not only one Lakṣmī, not one Rukmiṇī, but many thousands' Lakṣmī, sahasra-sata, many lakhs. We are flattering Lakṣmījī, "Give me some favor," but Kṛṣṇa doesn't flatter anyone. Sometimes He does out of love to Rādhārāṇī. That Lakṣmī is Rādhārāṇī. Therefore She is the topmost of all Lakṣmīs. So, why Kṛṣṇa will be beggar, daridra? No, there is no possibility. Here Kṛṣṇa is present in this temple. He has become very handy so that we can offer our dress, offer our foodstuff, whatever we can.

Lecture on SB 7.9.12-13 -- Montreal, August 20, 1968:

Bhayaṁ dvitīyābhiniveśitaḥ syād īśad apetasya viparyayāsmṛtiḥ. Because we have got a different consciousness, therefore we are fearful. If you are Kṛṣṇa conscious, then we can never be fearful. Nārāyaṇa-paraḥ sarve na kutaścana bibhyati: (SB 6.17.28) "One who is in Kṛṣṇa consciousness, he is not afraid of anything." Several times I have given you this example: especially Lord Jesus Christ, he was not fearful. When he was punished to be crucified, he never cared for it. So these are... There are many examples in the history, in the scriptures, that those who are Kṛṣṇa conscious or God conscious, they are not fearful. Prahlāda Mahārāja himself. He was five-years-old boy, and his father was teasing him, "Oh, you cannot become Kṛṣṇa conscious. Who is Kṛṣṇa?" Atheistic: "You cannot do that. It is my order." He several times pleaded, "My dear father, why you are talking like this?

Lecture on SB 7.9.13 -- Mayapur, February 20, 1976:

That is spiritual world. And material world means that "Why there should be one master? We are all master. Why you are searching after one God? Don't you see? All we are Gods, loitering in the street, especially the poor God, daridra-nārāyaṇa." This is all material conception. Lord is one, Kṛṣṇa. Kṛṣṇa says, declares, in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: (BG 7.7) "There is no more superior authority than Me." In many places... Asamaurdhva. Asama, nobody can be equal with God, neither anybody can be higher than Him. That is God. So God is one. There cannot be two Gods. Then there is no meaning of God. Now they manufacture God. In every street, every lane, there is a God.

Lecture on SB 7.9.13-14 -- Montreal, August 22, 1968:

So Prahlāda Mahārāja says that "My dear Lord, I am not asking You to be peaceful. Don't think that I have become afraid of You." He's so confident. "He is my Lord." He has come in the appearance, in this ghastly appearance, half lion and so big, and He's groaning like anything. So he knows that "He is my Lord. He's same Kṛṣṇa." Nārāyaṇa-paraḥ sarve na kutaścana bibhyati (SB 6.17.28). One who is elevated in Kṛṣṇa consciousness, he is not disturbed in the greatest, facing greatest danger.

Lecture on SB 7.9.15 -- Mayapur, February 22, 1976:

So, nārāyaṇa-paraḥ sarve na kutaścana bibhyati (SB 6.17.28). This is the sign or pure devotee. Others, they are afraid of the fierceful appearance of Narasiṁhadeva, but Prahlāda Mahārāja says that "I am not afraid." He was a child of five years old. So, others were very, very afraid, even could not approach the Lord to pacify Him, and Prahlāda Mahārāja was not afraid.

So there is a description of different features of the body of Nṛsiṁha-deva, description of the face, the ear, the mane and the nails, everything, very, very fearful. But the nails, the significant word is here—ari-bhit nakhāgrāt. Ari-bhit. Ari means enemy, and these nails are meant for piercing the chest of the enemy, not of the devotee. Ari-bhit nakhāgrāt. Everything is fierceful to the enemy, to the demons, but to the devotees they're all beautiful. They are pleasing. That is the difference between the Personality of Godhead and material personality. Everything... God is all-good.

Lecture on SB 7.9.18 -- Mayapur, February 25, 1976:

Sampradāya-vihīnā ye mantrās te viphalā matāḥ. You cannot manufacture your own prayers unless you follow the footprints of mahājanas. They are mahājanas. This Brahmā, mahājana; Lord Śiva, mahājana; Kumāra, mahājana. Lakṣmīdevī is the potency, spiritual potency of Lord Viṣṇu, Lakṣmī-Nārāyaṇa, Nārāyaṇa's potency, and she's always engaged in massaging the lotus feet of Nārāyaṇa. You have seen the picture. Śrī-sampradāya. Śrī. She is known as Śrī. Śrī means opulence, fortune, beauty. So she is the reservoir of all these things. So she has got... It is called Śrī-sampradāya. The Rāmānuja-sampradāya, they are called Śrī-sampradāya. They worship Lakṣmī-Nārāyaṇa. Everyone worships the Lord and His potency, spiritual potency. Just like we worship Rādhā-Kṛṣṇa, similarly, the Rāmānuja-sampradāya, they worship Lakṣmī-Nārāyaṇa or Sītā-Rāma. So we should follow the sampradāya. Sampradāya-vihīnā ye mantrās te viphalā matāḥ.

Lecture on SB 7.9.21 -- Mayapur, February 28, 1976:

Māyā means that we want to imitate Kṛṣṇa. That is going on, material world. Therefore you'll find these Māyāvādīs... (aside:) Who is that? Take him out. The Māyāvādīs, they persist on this point, that "I am God." The māyā is working there. Māyā is working there still, although he is thinking that "I am now liberated. I have become Nārāyaṇa." Ye 'nye 'ravindākṣa vimukta-māninaḥ. He is thinking that "I am God." That means he is in the darkest region of māyā, and still, he is thinking that he's liberated. He is thinking what he's not. At the present moment, you'll find, the whole world is filled up with these rascals. They are in the deepest region of māyā and concocting that he is God, he is God. This is māyā. Therefore it is said, māyā manaḥ. The māyā manaḥ is so strong that māyā manaḥ sṛjati karmamayaṁ balīyaḥ. Very strong. His material existence began from this point, that "Why shall I serve Kṛṣṇa? I shall remain independent." But the rascal does not know that he cannot become independent.

Lecture on SB 7.9.26 -- Mayapur, March 4, 1976:

Lord Śiva is in between Lord Viṣṇu and living entity. We are living entity. So Lord Śiva is not ordinary living entity. Brahmā is ordinary living entity, but very pious, exalted. But Lord Śiva is more than Brahmā. "So he also could not get this mercy." Na vai ramāyā. Ramāyā means Lakṣmī, the goddess of fortune. (S)he always remains with Nārāyaṇa. She is not... She's... Her position is more than Lord Brahmā or Lord Śiva. She is Nārāyaṇa in a different energy only. Rādhā-kṛṣṇa-praṇaya-vikṛtir āhlādini śaktiḥ. She is the manifestation of the pleasure potency of the Lord. The Lord has got unlimited potencies, parasya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). So one of the potency is Rādhārāṇī or Lakṣmī or Sītā. They are equal. There is no difference. Rādhā-kṛṣṇa-praṇaya-vikṛtir āhlādini-śaktir asmāt. These loving affairs between Rādhārāṇī and Kṛṣṇa or Nārāyaṇa and Lakṣmī or Sītā and Rāma, they are both of them the same. One is potency; another is potent.

Lecture on SB 7.9.31 -- Mayapur, March 9, 1976:

He is simply playing on flute and enjoying the company of Śrīmatī Rādhārāṇī. He has nothing to do. And how things are taking place? Creation, He's the creator? By expansion, svāṁśa. From Kṛṣṇa the expansion is Balarāma; from Balarāma the expansion is Saṅkarṣaṇa, then Aniruddha, Pradyumna, like that, then Nārāyaṇa, then again Saṅkarṣaṇa, Pradyumna, Aniruddha, dvitīya-catur-vyūha. From this Saṅkarṣaṇa, Mahā-Viṣṇu. Therefore Mahā-Viṣṇu is described, kalā-viśeṣaḥ. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ, sa iha yasya kalā-viśeṣo (Bs. 5.48). This Mahā-Viṣṇu, from whom, by His breathing only, millions and trillions of universes are coming, and each universe there is a Brahmā, jagad-aṇḍa-nāthāḥ. Just like in this universe there is one Brahmā. He creates again so many demigods, animals, human beings in each universe. Again we create so many also.

Lecture on SB 7.9.33 -- Mayapur, March 11, 1976:

Abjam means flower, lotus flower? Yes. So this is the description of Garbhodakaśāyī Viṣṇu. Kāraṇodakaśāyī Viṣṇu and then Garbhodakaśāyī Viṣṇu and then Kṣīrodakaśāyī Viṣṇu, trin, three Viṣṇus. First of all from... I have several times explained, from Kṛṣṇa, then expansion, Balarāma, then catur-vyūha, Saṅkarṣaṇa, Pradyumna, Aniruddha, like that. Then Nārāyaṇa, then dvitīya catur-vyūha. From dvitīya catur-vyūha, Vaikuṇṭha, Saṅkarṣaṇa, then Puruṣa, Puruṣa-avatāra. These Puruṣas are three. In the Bhagavad-gītā Arjuna recognized Kṛṣṇa as puruṣa. Puruṣaṁ śāśvatam ādyam. So He's the puruṣa. God is puruṣa, male. God is not female. Female... The śakti, that is female, prakṛti.

In the Bhagavad-gītā also it is mentioned, prakṛtir me aṣṭadhā, bhinnā prakṛtir me aṣṭadhā. This material nature is separated energy, divided into eight elements: earth, water, air, and fire, then ether, mind, intelligence and ego. These are all prakṛti, material. Bhinnā me prakṛtir aṣṭadhā. Bhinnā. Bhinnā means separated.

Lecture on SB 7.9.41 -- Mayapura, March 19, 1976:

You have read the life of Ajāmila. He was very, very sinful. He committed so many sinful activities. But at the last moment he simply chanted Nārāyaṇa. Immediately he became free. Immediately Viṣṇudūta came to rescue him from the hands of the Yamadūta. Just see what is the power of chanting the holy name of... So this is fact, that if we chant Hare Kṛṣṇa we immediately become free from all contamination of this material world, provided we don't commit it again. That is required, that... We finish all the resultant action of contamination of this material life, provided we remain without being fallen again. Therefore there is daśa-vidha-nāmāparādha. You know ten kinds of offenses. So if you chant Hare Kṛṣṇa mantra being careful not to commit the ten kinds of offenses, then you are immediately liberated. The most dangerous offense is nāmnād balād yasya hi pāpa-buddhiḥ. If we think that "I am so fortunate. I have got this hari-nāma and it can vanquish all kinds of sinful reaction, so very good instrument.

Lecture on SB 7.9.43 -- Visakhapatnam, February 22, 1972:

If anyone thinks that Nārāyaṇa, Kṛṣṇa, or Viṣṇu... They're all viṣṇu-tattva, bhagavat-tattva, Rāma. If somebody thinks that Nārāyaṇa is as good as Lord Siva or Lord Brahma, sa pāṣaṇḍi bhaved dhruvam, he becomes a pāṣaṇḍī.

So this human form of life is meant for realizing our relationship with the Supreme Lord. That is the mission of this human form of life. So our duty in this human form of life is to realize our original relationship with the Supreme Personality of Godhead. Prahlāda Mahārāja says... There is a stotra offered by Prahlāda Mahārāja. When Prahlāda Mahārāja's father, Hiraṇyakaśipu, was killed by Lord Nṛsiṁha-deva, He was very angry. Because this Hiraṇyakaśipu, although father of Prahlāda Mahārāja, he persecuted him in so many ways. The only fault was that he was a devotee. That is the nature of the demoniac world. Even one's son becomes a devotee and if the father is demon, then he'll be angry. That was actually happening. So Prahlāda Mahārāja, Vaiṣṇava, he is speaking to the Lord, naivodvije para duratyaya-vaitaraṇyāḥ, "My dear Lord," para.

Lecture on SB 7.9.49 -- Vrndavana, April 4, 1976:

This Mahā-Viṣṇu, from whose breathing so many brahmandas and Brahmas are coming and going, that Mahā-Viṣṇu's one second just imagine, how many million millions of years. So this is the description of Mahā-Viṣṇu. Then Mahā-Viṣṇu is also partial incarnation of Sankarsana; the Sankarsana is also emanation from Nārāyaṇa; and Nārāyaṇa is also a emanation from the first Catur-vyūha Saṅkarṣaṇa. This Saṅkarṣaṇa is expansion of Baladeva, and Baladeva is the immediate expansion of Kṛṣṇa. Therefore come to the Kṛṣṇa. So ādy-antavanta.

So beginning is Kṛṣṇa. Aham ādir hi bhūtānām. He says, Bhagavad-gītā. Mattaḥ sarvaṁ pravartate. This is the explanation Kṛṣṇa is giving. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). We should understand this. So beginning is the Kṛṣṇa, ādi. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda vigrahaḥ, anādir ādiḥ (Bs. 5.1).

Lecture on SB 7.9.51 -- Vrndavana, April 6, 1976:

These Māyāvādīs, they cannot understand what is ātma-māyayā. Personally, ātma-māyayā. Ātma-māyayā means spiritual. He does not appear in material form. Those who are rascals and less intelligent, mūḍhās, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam... (BG 9.11). "Because I come exactly..." He is also... His form is like man. Dvibhuja, (Sanskrit). Kṛṣṇa has two hands and Nārāyaṇa (indistinct) Kṛṣṇa is always carrying His flute, this is Kṛṣṇa's līlā, form.

Lecture on SB 7.9.52 -- Vrndavana, April 7, 1976:

No businessman can earn with forty rupees and within ten years forty crores. There is no instance in the history. This is the... Prīto 'ham. Because Kṛṣṇa is the proprietor of all riches. That is Bhagavān. Bhagavān is not that when amongst His foolish disciples, He declares Himself Bhagavān, and when there is some toothache, He goes to the physician to help Him. Bhagavān is not like that. Bhagavān is self-sufficient. So everything is full. Aiśvaryasya samāgrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47). So riches also... Not that Bhagavān, the Supreme Person, He is poor man, daridra-nārāyaṇa. No. He is full of riches. He can give you as much wealth as you want. And bhakta, a devotee, of course, does not want anything from Kṛṣṇa. That is śuddha-bhakta. But Kṛṣṇa supplies him wealth when he requires. There is no need of asking Kṛṣṇa. Some way or other, it will come. Just like a small child, dependent on the parents, whatever he requires, he does not ask from the parents, "Give me this."

Page Title:Narayana (Lectures, SB cantos 6 - 7)
Compiler:Visnu Murti, RupaManjari
Created:27 of Jun, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=204, Con=0, Let=0
No. of Quotes:204