Not supposed to...

Expressions researched:
"not supposed to"

BG Chapters 1 - 6

BG 1.37-38, Translation and Purport:

O Janārdana, although these men, their hearts overtaken by greed, see no fault in killing one's family or quarreling with friends, why should we, who can see the crime in destroying a family, engage in these acts of sin?

A kṣatriya is not supposed to refuse to battle or gamble when he is so invited by some rival party. Under such an obligation, Arjuna could not refuse to fight, because he had been challenged by the party of Duryodhana. In this connection, Arjuna considered that the other party might be blind to the effects of such a challenge. Arjuna, however, could see the evil consequences and could not accept the challenge. Obligation is actually binding when the effect is good, but when the effect is otherwise, then no one can be bound. Considering all these pros and cons, Arjuna decided not to fight.

BG Chapters 13 - 18

BG 18.47, Purport:

A man who is by nature attracted to the kind of work done by śūdras should not artificially claim to be a brāhmaṇa, although he may have been born into a brāhmaṇa family. In this way one should work according to his own nature; no work is abominable, if performed in the service of the Supreme Lord. The occupational duty of a brāhmaṇa is certainly in the mode of goodness, but if a person is not by nature in the mode of goodness, he should not imitate the occupational duty of a brāhmaṇa. For a kṣatriya, or administrator, there are so many abominable things; a kṣatriya has to be violent to kill his enemies, and sometimes a kṣatriya has to tell lies for the sake of diplomacy. Such violence and duplicity accompany political affairs, but a kṣatriya is not supposed to give up his occupational duty and try to perform the duties of a brāhmaṇa.

SB Canto 3

SB 3.21.31, Purport:

Holding a class means chanting the holy name of Kṛṣṇa and speaking from Bhagavad-gītā or Śrīmad-Bhāgavatam. There are immense literatures for spreading Kṛṣṇa consciousness, and it is the duty of each and every householder to learn about Kṛṣṇa from his sannyāsī spiritual master. There is a division of labor in the Lord's service. The householder's duty is to earn money because a sannyāsī is not supposed to earn money but is completely dependent on the householder. The householder should earn money by business or by profession and spend at least fifty percent of his income to spread Kṛṣṇa consciousness; twenty-five percent he can spend for his family, and twenty-five percent he should save to meet emergencies. This example was shown by Rūpa Gosvāmī, so devotees should follow it.

SB 3.21.51, Purport:

Since the sage Kardama was a brāhmaṇa and Svāyambhuva was a kṣatriya, the sage was not supposed to offer obeisances to the King because socially his position was greater than the King's. But he offered his obeisances to Svāyambhuva Manu because as Manu, king and emperor, he was the representative of the Supreme Lord. The Supreme Lord is always worshipable, regardless of whether one is a brāhmaṇa, a kṣatriya or a śūdra. As the representative of the Supreme Lord, the King deserved respectful obeisances from everyone.

SB 3.23.7, Purport:

Devahūti engaged only in the service of Kardama Muni. She was not supposed to be so advanced in austerity, ecstasy, meditation or Kṛṣṇa consciousness, but, imperceptibly, she was sharing her husband's achievements, which she could neither see nor experience. Automatically she achieved these graces of the Lord.

SB 3.24.40, Purport:

Kardama Muni was anxious about his good wife, Devahūti, while leaving home, and so the worthy son promised that not only would Kardama Muni be freed from the material entanglement, but Devahūti would also be freed by receiving instruction from her son. A very good example is set here: the husband goes away, taking the sannyāsa order for self-realization, but his representative, the son, who is equally educated, remains at home to deliver the mother. A sannyāsī is not supposed to take his wife with him. At the vānaprastha stage of retired life, or the stage midway between householder life and renounced life, one may keep his wife as an assistant without sex relations, but in the sannyāsa order of life one cannot keep his wife with him. Otherwise, a person like Kardama Muni could have kept his wife with him, and there would have been no hindrance to his prosecution of self-realization.

Kardama Muni followed the Vedic injunction that no one in sannyāsa life can have any kind of relationship with women. But what is the position of a woman who is left by her husband? She is entrusted to the son, and the son promises that he will deliver his mother from entanglement. A woman is not supposed to take sannyāsa. So-called spiritual societies concocted in modern times give sannyāsa even to women, although there is no sanction in the Vedic literature for a woman's accepting sannyāsa. Otherwise, if it were sanctioned, Kardama Muni could have taken his wife and given her sannyāsa. The woman must remain at home. She has only three stages of life: dependency on the father in childhood, dependency on the husband in youth and, in old age, dependency on the grown-up son, such as Kapila. In old age the progress of woman depends on the grown-up son. The ideal son, Kapila Muni, is assuring His father of the deliverance of His mother so that His father may go peacefully without anxiety for his good wife.

SB Canto 4

SB 4.1.20, Purport:

The Vedic mantras give us information of the Supreme Personality of Godhead, so Atri Muni concentrated his mind upon that Supreme Personality of Godhead, even without knowing His name, just to beg from Him a child exactly on His level. This kind of devotional service, in which knowledge of God's name is lacking, is also described in Bhagavad-gītā where the Lord says that four kinds of men with backgrounds of pious activities come to Him asking for what they need. Atri Muni wanted a son exactly like the Lord, and therefore he is not supposed to have been a pure devotee, because he had a desire to be fulfilled, and that desire was material. Although he wanted a son exactly like the Supreme Personality of Godhead, this desire was material because he did not want the Personality of Godhead Himself, but only a child exactly like Him. If he had desired the Supreme Personality of Godhead as his child, he would have been completely free of material desires because he would have wanted the Supreme Absolute Truth, but because he wanted a similar child, his desire was material. Thus Atri Muni cannot be counted among the pure devotees.

SB 4.11.10, Purport:

The words sādhūnāṁ hṛṣīkeśānuvartinām are very significant. Sādhu means "a saintly person." But who is a saintly person? A saintly person is he who follows the path of rendering service unto the Supreme Personality of Godhead, Hṛṣīkeśa. In the Nārada Pañcarātra it is said, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate: (CC Madhya 19.170) the process of rendering favorable service to the Supreme Personality of Godhead with one's senses is called bhakti, or devotional service. Therefore, why should a person who is already engaged in the service of the Lord engage himself in personal sense gratification? Dhruva Mahārāja is advised here by Lord Manu that he is a pure servitor of the Lord. Why should he unnecessarily engage, like the animals, in the bodily concept of life? An animal thinks that the body of another animal is his food; therefore, in the bodily concept of life, one animal attacks another. A human being, especially one who is a devotee of the Lord, should not act like this. A sādhu, a saintly devotee, is not supposed to kill animals unnecessarily.

SB Canto 10.1 to 10.13

SB 10.12.43, Purport:

The pious activities of the Supreme Personality of Godhead are very confidential. It is not ordinarily possible to hear such activities unless one is very, very fortunate. Parīkṣit Mahārāja placed himself as kṣatra-bandhavaḥ, which means "the lowest of the kṣatriyas." The qualities of the kṣatriya are described in Bhagavad-gītā, and although the general quality of the kṣatriya is īśvara-bhāva, the tendency to rule, a kṣatriya is not supposed to rule over a brāhmaṇa. Thus Mahārāja Parīkṣit regretted that he had wanted to rule over the brāhmaṇas and had therefore been cursed. He considered himself the lowest of the kṣatriyas. Dānam īśvara-bhāvaś ca kṣātraṁ karma svabhāvajam (BG 18.43). There was no doubt that Mahārāja Parīkṣit had the good qualities of a kṣatriya, but as a devotee he presented himself, with submissiveness and humility, as the lowest of the kṣatriyas, remembering his act of wrapping a dead serpent around the neck of a brāhmaṇa. A student and disciple has the right to ask the guru about any confidential service, and it is the duty of the guru to explain these confidential matters to his disciple.

CC Adi-lila

CC Adi 7.45, Purport:

Lord Caitanya stayed at the house of Candraśekhara, a clerk, although a sannyāsī is not supposed to reside in a śūdra's house. Five hundred years ago, especially in Bengal, it was the system that persons who were born in the families of brāhmaṇas were accepted as brāhmaṇas, and all those who took birth in other families—even the higher castes, namely, the kṣatriyas and vaiśyas—were considered śūdras, non-brāhmaṇas. Therefore although Śrī Candraśekhara was a clerk from a kāyastha family in upper India, he was considered a śūdra. Similarly, vaiśyas, especially those of the suvarṇa-vaṇik community, were accepted as śūdras in Bengal, and even the vaidyas, who were generally physicians, were also considered śūdras. Lord Caitanya Mahāprabhu, however, did not accept this artificial principle, which was introduced in society by self-interested men, and later the kāyasthas, vaidyas and vaṇiks all began to accept the sacred thread, despite objections from the so-called brāhmaṇas.

CC Adi 10.146, Purport:

Balabhadra Bhaṭṭācārya acted as a brahmacārī, or personal assistant of a sannyāsī. A sannyāsī is not supposed to cook. Generally a sannyāsī takes prasādam at the house of a gṛhastha, and a brahmacārī helps in this connection. A sannyāsī is supposed to be a spiritual master and a brahmacārī his disciple. Balabhadra Bhaṭṭācārya acted as a brahmacārī for Śrī Caitanya Mahāprabhu when the Lord toured Mathurā and Vṛndāvana.

CC Madhya-lila

CC Madhya 4.135, Purport:

A brāhmaṇa is not supposed to offer his obeisances by falling flat before anyone because a brāhmaṇa is considered to be in the highest caste. However, when a brāhmaṇa sees a devotee, he offers his daṇḍavats. This brāhmaṇa priest did not ask Mādhavendra Purī whether he was a brāhmaṇa, but when he saw that Mādhavendra Purī was such a bona fide devotee that Kṛṣṇa would even steal for him, he immediately understood the position of the saint. As stated by Śrī Caitanya Mahāprabhu: kibā vipra, kibā nyāsī, śūdra kene naya/ yei kṛṣṇa-tattva-vettā, sei "guru" haya. (CC Madhya 8.128) Had the brāhmaṇa priest been an ordinary brāhmaṇa, Gopīnātha would not have talked with him in a dream. Since the Deity spoke to both Mādhavendra Purī and the brāhmaṇa priest in dreams, practically speaking they were on the same platform. However, because Mādhavendra Purī was a senior sannyāsī Vaiṣṇava, a paramahaṁsa, the priest immediately fell flat before him and offered obeisances.

CC Madhya 16.65, Purport:

Similarly, Prakāśānanda Sarasvatī was a leader of many thousands of Māyāvādī sannyāsīs. It was Śrīla Nityānanda Prabhu, however, who delivered persons like Jagāi and Mādhāi. Therefore, Lord Caitanya says, āmāra "duṣkara" karma, tomā haite haye. Jagāi and Mādhāi were delivered solely by Nityānanda Prabhu's mercy. When they injured Nityānanda Prabhu, Lord Caitanya became angry and decided to kill them with His Sudarśana cakra, but Nityānanda Prabhu saved them from the Lord's wrath and delivered them. In the incarnation of Gaura-Nitāi, the Lord is not supposed to kill demons but is supposed to deliver them by preaching Kṛṣṇa consciousness. In the case of Jagāi and Mādhāi, Śrī Caitanya Mahāprabhu was so angry that He would have immediately killed them, but Nityānanda Prabhu was so kind that He not only saved them from death but elevated them to the transcendental position. Thus what was not possible for Śrī Caitanya Mahāprabhu was carried out by Nityānanda Prabhu.

CC Madhya 20.6, Purport:

It appears from this statement that Sanātana Gosvāmī, who was formerly a minister of the Nawab, was trying to cheat the Muslim superintendent. A jail superintendent had only an ordinary education, or practically no education, and he was certainly not supposed to be very advanced in spiritual knowledge. But just to satisfy him, Sanātana Gosvāmī praised him as a very learned scholar of the scriptures. The jailkeeper could not deny that he was a learned scholar, because when one is elevated to an exalted position, one thinks oneself fit for that position. Sanātana Gosvāmī was correctly explaining the effects of spiritual activity, and the jailkeeper connected his statement with his release from jail.

CC Antya-lila

CC Antya 12.113, Purport:

Śrī Caitanya Mahāprabhu declared Himself a strict sannyāsī. A sannyāsī is not supposed to take help from anyone. Retaining a masseur to give Him massages would indicate His dependence on others. Śrī Caitanya Mahāprabhu wanted to follow very strictly the principle of not accepting anyone's help for His bodily comfort.

Bhagavad-gita As It Is Lectures

Introduction to Bhagavad-gita As It Is -- Los Angeles, November 23, 1968 :

Devotee: "Arjuna was neither a great scholar nor a Vedantist, but a great soldier. A soldier is not supposed to be scholarly, and so Arjuna was selected to understand the Bhagavad-gītā because of one qualification only: he was a devotee of the Lord. This indicates that the Bhagavad-gītā is especially meant for the devotee of the Lord."

Prabhupāda: So this point is described that just like this yogi Maharishi, he has also written one Bhagavad-gītā. And what right he has got? He has no right to say anything about Bhagavad-gītā because he is not a devotee. Bhagavad-gītā is taught to Arjuna. He was neither a yogi nor a scholar nor a Vedantist nor a brāhmaṇa even. He was kṣatriya. Nor a sannyāsī even. He was gṛhastha. He had three wives and so many children. And he was fighting for kingdom. What is the qualification that Bhagavad-gītā was taught to him? Because he was devotee. People have to see how Bhagavad-gītā is to be accepted. Specially Kṛṣṇa mentions in the Fourth Chapter that "I am speaking to you. The disciplic succession is now broken. Therefore I am speaking to you the old system of yoga, Bhagavad-gītā, again, unto you." "Why unto me, Kṛṣṇa?" "Because you are My devotee." That was the answer. So only qualification to understand Bhagavad-gītā is to become a devotee of Kṛṣṇa; otherwise it is not possible. Just give this challenge to everyne: "So what do you understand about Bhagavad-gītā? You don't..., you are not devotee of Kṛṣṇa. How you can understand Bhagavad-gītā? So you are speaking of Bhagavad-gītā and cheating people."

Lecture on BG 3.16-17 -- New York, May 25, 1966:

There are so many other examples. Just like watering the plant. Now, our Paul or Paul... They supply water, pour water. Why? So that the tree or the plant may grow nicely. Where the water is poured? In the root, not on the leaves. You see? So the scriptures directs, Vedic scriptures. Yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ (SB 4.31.14). Just like pouring water unto the root of the tree, all the branches of the tree and leaves and flowers, they automatically nice... You haven't got to pour water. Now, it is a small plant. Suppose if you have got a big tree and there are thousands and millions of leaves, you are not supposed to supply water in millions of leaves. You are supposed to water, pour water, on the root. That will be distributed.

Lecture on BG 4.3 -- Bombay, March 23, 1974:

So why He selected Arjuna? He was a military man. He was not a Vedantist. A military man is not supposed to become a Vedantist, a very great sannyāsī. No. Because the so-called Vedantists, they cannot understand Bhagavad-gītā. It is not possible. It is a mystery. Kṛṣṇa, in other place, He says, nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ (BG 7.25), "I cannot be exposed to anyone." Yoga-māyā-samāvṛtaḥ. Therefore, those who are fools, rascals, they consider Kṛṣṇa as fictitious, Kṛṣṇa as a human being, Kṛṣṇa as a historical person. Or "There was no Kṛṣṇa. It is an imaginary writing." Because these rascals, they cannot understand. Unless one is a bona fide devotee and intimately related with Kṛṣṇa, one cannot understand. That is the purport of this verse. One must become a devotee first of all. Because... You'll find in the Eighteenth Chapter: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Tattvataḥ, in reality, what Kṛṣṇa is, that can be understood through devotion and service.

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

Similarly, we are, we are prakṛti. Prakṛti means one who is controlled. That is called prakṛti. And puruṣa means the controller. So our position in this material world, that we have revolted against Kṛṣṇa, "Why should we, shall I serve Kṛṣṇa?" Therefore we are subjugated by the external energy, Kṛṣṇa's energy, material nature. We are not supposed to be controlled by material nature so that we are now under the jurisdiction of repetition of birth, death, old age and disease.

Lecture on BG 4.24 -- Bombay, April 13, 1974:

And therefore Kṛṣṇa selected Arjuna. Arjuna was not a Vedantist. He was a householder, kṣatriya, fighter, soldier. A soldier is not expected to be Vedantist, and neither very much well-versed in all the Vedic literature. That is not the business of kṣatriya. That is the business of a brāhmaṇa. Brāhmaṇa is paṇḍita. But kṣatriya is not supposed to become a paṇḍita. But still, Kṛṣṇa selected him. Kṛṣṇa, "Arjuna I shall speak to you the same old story which I spoke to..." Imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). "That is now lost. Therefore I shall revive it again, and I shall speak to you, because you are My bhakta, you are My friend."

So this is the qualification of understanding of Bhagavad-gītā: first of all to become a devotee of Kṛṣṇa. Otherwise, it is licking the bottle of honey. Here is honey. "Oh, it is honey," and if you go on licking at the bottle, what taste you will get? It must be opened. Then inside.... rahasyaṁ hy etad uttamam. And who can open? The devotee can open. Otherwise lick up, go on, bottle, licking the bottle for many thousands of years. You will never taste what is within.

Lecture on BG Lecture -- Ahmedabad, December 8, 1972:

As it is going on now also. So Kṛṣṇa said that "I shall speak to you this same old philosophy of Bhagavad-gītā again." "Why unto me?" Why Kṛṣṇa selected Arjuna? There are many others, learned scholars. Now, Kṛṣṇa says, bhakto 'si priyo 'si. Kṛṣṇa was a military man, er, Arjuna was a military man. He was not a Vedantist. He was a gṛhastha, not even a sannyāsī. Why Kṛṣṇa selected to instruct Arjuna as the disciple of the renovated paramparā system? That is also spoken by Kṛṣṇa: bhakto 'si priyo 'si me (BG 4.3), rahasyam etad uttamam: "Because you are My dear friend, because you are My devotee, you can understand the mysteries of Bhagavad-gītā." Kṛṣṇa did not select a so-called Vedantist to understand Bhagavad-gītā. Because Arjuna was not a Vedantist. He was a military man. He's not supposed to become a great philosopher. He was a gṛhastha. But the real qualification is to become a devotee of Kṛṣṇa. Then one can understand what is Bhagavad-gītā. Not by so-called knowledge. No. Knowledge is not perfect unless one understands Kṛṣṇa. That is not knowledge. That is still illusion.

Srimad-Bhagavatam Lectures

Lecture on SB 1.5.28 -- Vrndavana, August 9, 1974:

Here the two modes of nature is explained, kāma and lobha, er, rajas tamas. So if we are entangled with rajas-tamas, then our perpetual desire for lusty sense enjoyment and greediness will not stop. It will drag me more and more, more and more, and entangle me. But sthitaṁ sattve prasīdati. But if we give up these two qualities, the remainder quality means goodness, that sattve, you will get, you will give, you will get, at least, peace of mind. Sthitaṁ sattve prasīdati. Evaṁ prasanna-manasaḥ. When you are in, in the platform of satisfaction, sattva-guṇa... Just like the brahminical qualification. They are satisfied with anything. A brāhmaṇa is not supposed to improve his economic condition. He's not interested. He's simply satisfied: "By the grace of God, whatever I have got, that is sufficient." God is supplying everyone, even birds and beasts and cats and dogs. Eko yo bahūnāṁ yo vidadhāti kāmān. He is giving food to everyone. So sattva-guṇa means to remain satisfied whatever is obtained by, from God, by His free will. That's all. They are not after economic development.

Lecture on SB 1.15.50 -- Los Angeles, December 27, 1973:

So in kṣatriya marriage it was not so easy. The boy had to show how much powerful he is. Then the girl would be offered. Not only that; there will be killing. The opposite party may be killed. When there is fight, there is killing. And by killing, the blood is smeared over here. That is the red sign. That is the red sign, now used with vermillion. Not by killing. Yes, it has become... It is made easier. (laughter) Formerly the red sign was not so easy. There must be blood. That is kṣatriya. Kṣatriya means the fighting race, fighting caste, king, royal. They must be very chivalrous fighting, not timid. A kṣatriya cannot be timid. Brāhmaṇas kṣatriyas, vaiśyas, śūdra, they are trained differently. Brāhmaṇa—for understanding Vedic knowledge and guide the other three subdivisions, namely kṣatriyas, vaiśyas, not śūdras. Śūdras were not supposed to understand Vedic knowledge. Especially brāhmaṇas and kṣatriyas.

Lecture on SB 2.3.17 -- Los Angeles, July 12, 1969:

So this king, being tired, being thirsty, entered the home of a sage, and he was in meditation. So the king called him. Because he was king, so he is habituated to order. A king is not supposed to submit, although they submitted to great sages and brāhmaṇas. But generally, their spirit is ordering, commanding spirit. So he commanded, "Give me a glass of water. I am very thirsty." So that sage, who was in meditation, could not hear him. The king became little angry, that "I am your guest. I am king. I am asking you water, and you are not hearing me. You are in your meditation." So he became little disgusted, and there was a dead snake. So he took that dead snake and got it round about the neck of the sage and went away in disgust, that "This sage did not offer me even a glass of water." Because, according to Vedic system, if somebody comes in your home, even if he is enemy, it is the injunction of the Vedas: gṛhaṁ śatrum api prāptaṁ viśvastam akuto 'bhayam. When a person comes at your home, never mind even if he's enemy... Friend is welcome, that's all right.

Lecture on SB 3.26.6 -- Bombay, December 18, 1974:

Being influenced by... (aside:) It is not working? Being influenced by the modes of material nature, he is, the living entity, is identifying himself with the particular type of material nature, particular modes of material nature. We are getting different types of bodies according to the modes of material nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27), in the Bhagavad-gītā it is also said. Whatever we are doing, we are doing under the spell of material nature. Just like a madman. A madman is insulting his father. Why? Naturally a man is not supposed to insult his father, but being maddened, sometimes we have seen that insults his father. I... One friend... I went to the Poona lunatic asylum with the father of the patient. The complaint was that the son who is mad was kept in Poona at the lunatic asylum. He would attack his father immediately he sees. His only anger was with his father. So similarly, nature is the father, son is respectful to the father. But sometimes, in madness, he is not only disrespectful, but he want to insult actually.

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

So he says, kathaṁ svid dhriyate daṇḍaḥ kiṁ vāsya sthānam īpsitam. (SB 6.1.39) "According to punishment and reward, a man, a living entity..." Living entity means this daṇḍaḥ, this punishment and reward is meant for the human being, not the animals. Animals are not supposed to be under the stringent laws of material nature. Just like in ordinary way, all the state laws are applicable to the human being, not to the animals. Because if an animal goes to the wrong path or if an animal takes away something from your possession, he is not punished, neither anybody goes to complain in the police court. Similarly, human being... That is also civilized human being, advanced, civilized... That is stated here that daṇḍyāḥ kiṁ kāriṇaḥ sarve āho svit katicin nṛṇām. Human being... That is also very few human being, because those who are supposed to be advanced, the Aryans... The Aryans are called the advanced human being. The civilization means Aryan civilization. So katicin nṛṇām. This very word is used here. Not all human beings. Those who are..., they are also punished. But a civilized human being is very much responsible life. The chance is given to get out of this cycle of birth and death. Therefore, for civilized human being, these Vedas, these scriptures, are made for them, not for the rascals and fools, those who are in the lower stage of life, only for the civilized.

Lecture on SB 6.1.48 -- Dallas, July 30, 1975:

Just like in the śāstra it is stated that those who want to remain naked, they are punished in the next life to become tree, that "You wanted to be naked. Now you stand naked." The trees, they do not dress; neither they have the opportunity. Nobody goes to dress them. So they stand naked for so many hundreds and thousands of years. This punishment is awaiting. Human being is not supposed to be naked. That is civilization. They must cover. But if one wilfully does not cover, becomes as dull as the tree, then he gets the next body as tree. This is punishment. Otherwise, wherefrom all these living entities are coming? They have no calculation. They are thinking that "I shall remain in this human form of beautiful body and in opulent..." No, changing. Tathā dehāntara-prāptiḥ (BG 2.13). You have to change your body according to the decision of superior authority, daiva-netreṇa. We should always remember it.

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

Now make your selection. So long we are in the lower animal life, nature is giving chance. Prakṛteḥ kriyamāṇāni (BG 3.27). Then nature brings you in the platform of human life, developed consciousness, and you can take advantage of the śāstra. Anādi bahirmukha kṛṣṇa bhuli gela, ataeva kṛṣṇa veda purāṇa karilā. Veda-Purāṇa, why they have been made? It is made for the human being. This is the chance. Veda-Purāṇa is not made for the cats and dogs. They are not supposed to read Veda and Purāṇas. Similarly, if the human being does not take care of the Veda Purāṇas, then he is no better than the cats and dogs. Ataeva kṛṣṇa veda purāṇa karilā. To revive our Kṛṣṇa consciousness. Uttiṣṭhata jāgrata prāpta-varān nibodhata. This is the Vedic injunction. So long you were in the lower grade of life it was not possible for you to take the path of Vedas and Purāṇas. That was not possible. But now, even if getting the human form of life, if you live for sense gratification like cats and dogs, then the Yamadūta... Yamadūta. Kṛṣṇa nāma kara bhāi āra saba miche, palaye barā kathā naya yo māche piche.(?) These are very easily understandable.

Lecture on SB 7.9.12 -- Mayapur, February 19, 1976:

So Prahlāda Mahārāja, he's already purified. His head was touched by Nṛsiṁha-deva. He's completely pure. Therefore, although he was only a child, five years old, he is speaking the, I mean to say, gist conclusion of the śāstra. Anuvarṇitena. He understood that "I am not born in a brāhmaṇa family. I am born nīca, low-grade family, asura family. My father was a asura. So I am born of him. So I have no prestigious position. Still, Kṛṣṇa is satisfied simply by devotional service." That has been already explained. "So let me offer my prayers to the Lord sincerely." Yathā manīṣam: "As far as I have got my intelligence... I am not supposed to be very intelligent because I am lowborn. I am not born in a brāhmaṇa family, neither I am old enough, educated. Still, I have to offer my prayers. So let me try to offer my prayers by following the authorities, anuvarṇitena, without any," what is called, "doubt." Tasmād ahaṁ vigata-viklava: "without any doubt." Why? That is the perfect way. If we follow the previous ācāryas, then there is no question of lamentation. Anuvarṇitena. Simply... This is very nice method. Caitanya Mahāprabhu's philosophy is there, yāre dekha tāre kaha kṛṣṇa upa... You haven't got to manufacture for preaching. You haven't got to. This is nonsense. You simply follow what Kṛṣṇa has said. Yāre dekha tāre kaha kṛṣṇa upadeśa (CC Madhya 7.128). Then you become guru.

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

Janārdana: You're not supposed to ask from God anything for yourself. So you can ask from God maybe things to help improve your consciousness?

Prabhupāda: What is that?

Janārdana: He is asking this question. (break)

Prabhupāda: Ask anything for your necessities. That is pure consciousness.

Janārdana: (translates into French)

Prabhupāda: Just like a child. He does not ask anything from his parents. The parents are careful to supply everything he needs. Similarly, God is already careful to supply our needs. Just like in the beast society, bird society, they do not pray. They haven't got any church. They do not go to the church to pray, "My dear Lord, father, give us our daily grains," but they are supplied without prayer. So that arrangement is already there. Therefore one who is intelligent, his prayer should be simply gratitude, that "My dear father, You have supplied the necessities of my life so much amply, I must be feeling very grateful. So these preparations I have made for You because it is Your goods.

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

Prabhupāda: Ask your spiritual master. He will answer you. Why you in māyā while your spiritual master is physically present? You can ask, if there is any question, you can ask. (break) ...yourself in doubt. Everything should be cleared.

Gargamuni: You said we're not supposed to tolerate any blaspheming of the Lord, not of His name or in any way. How are we supposed to not tolerate that? It happens where I work people are sometimes blaspheming His name as a matter of course. How do you not tolerate? How do you...?

Prabhupāda: The demons will always do that. You chant Hare Kṛṣṇa. What is that?

Pradyumna: ...for Kṛṣṇa.

Prabhupāda: Yes. You remember Kṛṣṇa. That's all. The rule is that when there is blasphemy, there are three kinds of activities. First thing is that one who is blaspheming, you should argue and defeat him by your arguments, by your evidences. If you are unable to do that, then you should die. That is the injunction. And if you are unable to do that, then you should go away from that place. That's all. Three things. First of all, you should fight with him. Then if you are unable to fight, then you should die. And if you are not able to die, then leave that place and go away. Hare Kṛṣṇa.

Nectar of Devotion Lectures

The Nectar of Devotion -- Bombay, December 26, 1972:

So sometimes... Just like there is example. We asked this question, bhoga-tyāga, to our Guru Mahārāja. So... What is the difference...? Just like Rūpa Gosvāmī, he left everything for Caitanya Mahāprabhu's service. His lucrative service, minister post and everything, he re... Tyāga. And Rāmānanda Rāya, he was governor. He was governor and gṛhastha, and living very luxuriantly. He's bhoga, he's bhoga platform. Now both of them were devotees of Lord Caitanya. So what is the difference? This question was put. So our Guru Mahārāja replied: Just like a woman. According to our Vedic system, when the husband is out of home, the women is not supposed to dress herself very nicely. Proṣita bhartṛkā. It is called proṣita bhartṛkā. The system was that one should dress herself in such a way that people can understand what is her position—whether she's unmarried, whether she's married, whether she's widow, whether her husband is away, whether she's a pro..., she's a prostitute, everything. By the dress one should understand. "She is, she is widow," "She has got her husband," "Her husband is now away from home." "Oh, she is a prostitute," "She's not married." In this way. Because she's not to be asked. Simply by the dress one can understand.

The Nectar of Devotion -- Bombay, January 9, 1973:

So actually such persons they do not know what is Kṛṣṇa, but they have the audacity out of their so-called, puffed-up education, they try to explain Kṛṣṇa. That is not possible. That is not possible. Kṛṣṇa can be explained (by one) who knows about Kṛṣṇa. And who knows Kṛṣṇa? Only the devotee knows (Kṛṣṇa). Bhaktyā mām abhijānāti (BG 18.55). Not that because one has got very advanced knowledge, he can understand Kṛṣṇa. That is not possible. Nāhaṁ prakāśaḥ yoga-māyā-samāvṛtaḥ. I am not supposed to be exposed to all this nonsense. He says. Kṛṣṇa says, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Actually what I am, tattvataḥ, in truth, that can be understood through devotion. Through love of Kṛṣṇa, bhakto 'si priyo 'si me (BG 4.3). Everything is there, clear. If you are not bhakta, if you are philosopher, that's all right, remain philosopher, why you try to touch Kṛṣṇa? That is not your subject matter. Don't poke your nose in that subject matter. Don't mislead others, nonsense. You go to hell.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.39-47 -- San Francisco, February 1, 1967:

Now, at Benares He stayed and in the house of Candraśekhara. Candraśekhara was not a brāhmaṇa, and a sannyāsī is not supposed to stay any place except in the house of a brāhmaṇa or in a temple. Otherwise, he is considered lower. But Caitanya Mahāprabhu did not care for all these formalities. He used to stay with Candraśekhara although he was not a brāhmaṇa, a śūdra, a laborer class, or little more than that. So why? Because He is completely independent, because He is Kṛṣṇa. Kṛṣṇa is taking the shape of a hog. Keśava dhṛta-śūkara-rūpa. Hog is considered to be the lowest animal because it eats stool. Just like in human society, those who are dog-eaters, they are considered the lowest of the human society, similarly, amongst the animals, the hog is considered to be the lowest of the animals because it eats stool. But Kṛṣṇa took the appearance of a hog.

Lecture on CC Madhya-lila 20.106 -- New York, July 12, 1976:

But they became very much lusty for Kṛṣṇa, and Caitanya Mahāprabhu recommended that ramyā kācid upāsanā vrajavadhūbir yā kalpitā: "There is no better type of worship than what was conceived by the gopīs." Their strong desire, "How we shall get Kṛṣṇa?" that was their day and night thought. That's all. Somebody is thinking in some way... The central point was Kṛṣṇa. I have already explained that, that Kṛṣṇa was going to the pasturing ground, and the gopīs at home, they were thinking that "Kṛṣṇa's foot is so soft and so delicate," and that "We dare not to take His feet on our breast, but He is now walking in the fields, pasturing ground, naked without any... And the stones pricking. How much He is feeling pain." Thinking this, they became fainted. This is Kṛṣṇa consciousness. So therefore Caitanya Mahāprabhu recommended ramyā kācid upāsanā. These gopīs, they were not supposed to be educated. Village girls—who is giving them education? They are not Ph.D.'s. But still, strong desire for Kṛṣṇa. And that is called yeṣāṁ nirbandhinī matiḥ. Nirbandhinī, strong desire. It doesn't require any other price to become advanced in..., simply to become very strongly eager, laulyam. Then life is successful.

Initiation Lectures

Deity Installation and Initiation -- Melbourne, April 6, 1972:

So a brāhmaṇa should be truthful in any circumstances. He will never speak lie. Truthful, satya. Śama. Śama means keeping the mind always in equilibrium. And dama, dama means keeping the senses under control. Śama dama titikṣa. Titikṣa means toleration. There may be so many tribulations, but a brāhmaṇa is supposed to be very, very tolerant. Toleration. The first-class example of toleration in the Western country: Lord Jesus Christ. He was being crucified; still, he did not take any steps. If he wanted, he could take steps, but he was tolerating. So this is the sign of brahminical symptom. Titikṣa ārjava. Ārjava means simplicity. A brāhmaṇa is not supposed to be crooked and duplicity. No. Simple. It is said even the enemy wants to know something from him, he will clearly say, "It is this." That is called simplicity. Then jñānam. Jñānam means knowledge, full knowledge. And vijñānam means scientific knowledge, practical application in life. That is called vijñānam. Āstikyam. Āstikyam means to have full faith in Vedic literature. That is called āstikyam. These are the signs of brāhmaṇa. So those who are going to be initiated with the sacred thread, they must always remember to follow all these rules and regulations.

Sannyasa Initiation Lecture -- Calcutta, January 26, 1973:

So this kind of false sannyāsa is not accepted by the Vaiṣṇavas. Vaiṣṇavas, they accept sannyāsa for better activities. For better activities means dedicated life for satisfying the Supreme Lord. Mām ekaṁ śaraṇaṁ vraja. Anyone who has sacrificed his life for Kṛṣṇa, he's sannyāsa. That is stated in the Bhagavad-gītā: anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ, sa sannyāsī (BG 6.1). Na niragnir na cākriyaḥ. One who has given up... A sannyāsī is not supposed to cook. Ni, niragniḥ. And na niragnir na yogī. But anāśritaḥ karma-phalam. Tyāgī means karma-phala tyāga. This is tyāga, real tyāga. Suppose you are working. You are doing some business and getting lakhs of rupees' profit. If you can give up that profit for Kṛṣṇa, that is sannyāsa. Otherwise, "I shall enjoy fully the profit and I have become a great devotee"? No. Sannyāsa means, as it is stated, anāśritaḥ karma-phalaṁ. Karma-phalaṁ. There must be some karma-phala, whatever you do. There must be some result, bad or good. So anāśritaḥ, without taking shelter of the result of activities, kāryaṁ karma karo... "It is my duty." Just like Arjuna did. Arjuna understood that Kṛṣṇa wanted the fight.

General Lectures

Lecture -- London, September 16, 1969:

No other desire. Not that "By worshiping Kṛṣṇa or acting devotional service I shall get this opportunity, this facility," material or spiritual. A real devotee, he does not aspire even for liberation. He doesn't want. He simply wants, "My Lord Kṛṣṇa, wherever I may be, it doesn't matter. Please keep me always engaged in Your consciousness." That's all. A devotee never aspires that he'll be elevated to the spiritual sky or Vaikuṇṭha or... Never mind. "For thousands and thousands of births I may rot into the hell, but simply I want my Lord, that wherever I may be situated, I may not forget You." Mama janmani janmanīśvare bhavatād bhaktir ahaitukī (Cc. Antya 20.29, Śikṣāṣṭaka 4). Lord Caitanya teaches this. Janmani janmani. Where there is janmani janmani, that means that is not liberation. As soon as you're liberated, you are not supposed to take birth again. But Caitanya Mahāprabhu says, janmani janmani. He doesn't aspire about liberation. "Birth after birth, please keep Me engaged in Your devotional service." That is pure devotion. Ānukūlyena kṛṣṇānu-śīlanaṁ bhaktir uttamā (CC Madhya 19.167).

Lecture -- Visakhapatnam, February 18, 1972:

So I want to begin that system through you." So the question is why Kṛṣṇa selected Arjuna to explain this paramparā system? There were many learned scholars five thousand years ago, many Vedantists, many great sages. But Kṛṣṇa selected Arjuna, a military man, a gṛhastha, and dealing with ordinary things, fighting for his own interest. Why he was selected? That is also explained by Kṛṣṇa, bhakto 'si priyo 'si (BG 4.3), "This is the only reason. Although you are not Vedantist, you are not supposed to be a great scholar because you are a military man, you are gṛhastha, but still I have selected you because you are My dear friend and bhakta." Without being bhakta, who can become Kṛṣṇa's dear friend? "So therefore, I am speaking to you this confidential." Rahasyaṁ hy etad uttamam. It is very mysterious. The first thing is that without becoming a devotee of Kṛṣṇa, bhakta, and dear friend... Kṛṣṇa, we can establish our relationship with Kṛṣṇa in so many ways. There are five rasas. They are called śānta-rasa, dāsya-rasa, sakhya-rasa, vātsalya-rasa, and mādhurya-rasa. Of course, in this material world also we find these five rasas in a perverted reflections. Originally, it is between Kṛṣṇa and His devotee.

Philosophy Discussions

Philosophy Discussion on Plotinus:

Prabhupāda: Yes. That is, he is prone to fall down because he is very minute quantity, he is small, so there is tendency of falldown. The same example: the small spark of the fire, because it is very small, sometimes it falls down from the fire. So we become, being very small, minute particle of God, we become entangled by this material, external energy. Just like the example: a less intelligent person, in ignorance, commits criminal activities and he goes to jail. He is not supposed to go to the jail, but on account of his little intelligence or ignorance, he commits something which is criminal. This criminality is done by less intelligent class of men. Similarly, persons who are coming into this material world, they are less intelligent. Kṛṣṇa bhuliya jīva bhoga vāñchā kare. They think that they will be able to enjoy life independently, without Kṛṣṇa. This is less intelligence. Just like a very rich man's son, if he thinks that "If I live independently, without being dependent on father," that is his foolishness. How he can become happy independently, living aside from the father? The supreme father is all-opulent, full of everything, and I am minute only. So if I live under the care of the father, naturally I will live very comfortably, like rich man's son. But if I prefer that I shall live independently, that is my foolishness.

1975 Conversations and Morning Walks

Conversation with the GBC -- March 27, 1975, Mayapur:

Prabhupāda: The one thing is that GBC is wandering. If the checks are to be signed, then where is the GBC?

Rūpānuga: There's no account, no GBC account.

Prabhupāda: The... The money matters should be dealt with the president, secretary and the treasurer, three men. Out of three, two should sign. And GBC's business is to see that things are going on, money matters. That's all. GBC is not supposed to deal directly. He has to inspect. That's all.

Atreya Ṛṣi: So I can cross this...

Prabhupāda: Just like... But the thing is, if the GBC and the president is the same man, that is not good. That is not good. The president should be separate. So the president, treasurer and secretary, they will deal directly, and GBC should inspect book, account, that it is done very nicely. That's all. You can question, "Why you have done this?" That's nice. Otherwise, in the..., it will be difficult to manage.

Rūpānuga: Yes. We don't want to become entangled in that money.

Prabhupāda: Ah!

Rūpānuga: We don't want to become entangled in that money.

Prabhupāda: Yes.

Conversation with Devotees -- March 31, 1975, Mayapur:

Prabhupāda: So many, they came. They simply talk.

Acyutānanda: There was one who...

Prabhupāda: They do not help.

Acyutānanda: No, when we were talking to him, he said that every temple should have its budget, and over that budget, the GBC should sanction. They have two accounts.

Prabhupāda: (Hums) Hmm...

Acyutānanda: Prabhupāda... (break) Mahāṁsa Mahārāja got the customs duty waiver for the buses from Germany... (break) What about the bullock carts?

Prabhupāda: Bullock cart is very good for India.

Acyutānanda: But that's for the small villages. The big towns, they're very far apart.

Prabhupāda: Hm hm. Well, you are not supposed to go to the small villages. (end)

Morning Walk -- June 10, 1975, Honolulu:

Prabhupāda: ...in Bhāgavata also that after passing one hundred life of first-class karmī one can become Brahmā. And after becoming Brahmā, he goes directly back to home, back to Godhead. (break) ...this dissolution, Brahmā hasn't got to die. By the same body he goes. (break) All the inhabitants of Brahmaloka they also go with Brahmā. (break)

Siddha-svarūpa: ...have sex outside of marriage, any of these activities. And they're not supposed to eat meat unless it's in time of famine or absolute necessity. They have a whole city. It's called Salt Lake City in Utaḥ that's all practically their followers. (break)

Ambarīṣa: In Salt Lake City they don't have bars.

Siddha-svarūpa: There's no bars in the city of Salt Lake. There's no drinking establishments or pornographic movies and these things.

Prabhupāda: So when they started?

Siddha-svarūpa: About 150 years ago or 125 years ago I believe. Isn't it? A hundred years ago.

Room Conversation -- October 14, 1975, Johannesburg:

Prabhupāda: Therefore I asked you to ask them, "Why Sunday first and Monday next?"

Puṣṭa Kṛṣṇa: It's very conceivable that they could have tricked everyone. They simply have a video. They go up in a space ship around. They simply show a film from the space ship back to the earth, how they were practicing in the Arizona desert and they collected some rocks and took it with them. It's very easy.

Harikeśa: Sanka dāsa, you know, in Bombay? He was in the CIA. And they..., when he was in Vietnam, they knocked him out one day and they brought him to a dentist and they took out three of his teeth, and they put in these little transistors. And these little transistors were connected to his brain. And they would talk to him and make him do things by speaking into these transistors into his brain. And if he ever said anything wrong..., like he was not supposed to reveal secrets. And if he ever revealed a secret, they would try to kill him by making a signal go to his brain, and they can explode his brain. So conceivably they can trick the astronauts completely like that by putting things and making them think like they went to the moon.

Prabhupāda: Śaṅkara dāsa?

Harikeśa: Yes. He was saying... And when he got out of the Army he had so much pain in his teeth he went to a dentist, and he took out all of his teeth. That's why he has no teeth, because all of his teeth had these little things inside them. And one...

Prabhupāda: He is in Bombay now?

Harikeśa: Yes, he's the gardener, you know, the one who gives you the flower every morning.

Prabhupāda: So he was troubled.

Morning Walk -- October 19, 1975, Johannesburg:

Prabhupāda: Still the Indians have no equal right.

Puṣṭa Kṛṣṇa: They are not allowed to vote here even, or have any representatives in Parliament.

Indian man (1): No, nothing whatsoever. They are grouped up. Especially now within these couple of years. Before there was living in town and all that, but now they are grouped up in their own areas, not supposed to live in town anymore.

Prabhupāda: The Indians are driven away.

Indian man (1): But there is a change at the moment. We are getting indirect representation in Parliament, and most probably in a matter of twenty, thirty years... (laughter) Promises.

Devotee (4): Sounds like the scientists.

Indian man (1): Live on a promise.

Puṣṭa Kṛṣṇa: If you're still alive then.

Indian man (1): Is that also effected through karma maybe, Swamiji?

Prabhupāda: Hm?

Indian man (1): Is that also effected through karma maybe?

Prabhupāda: Yes. (break) ...the whole, you are getting sufficient food to eat.

Morning Walk -- October 20, 1975, Johannesburg:

Prabhupāda: So that is material knowledge. In order to taste happiness, you have to suffer. That is material happiness. And happiness, pure, is spiritual happiness. Here, in order to enjoy happiness, you have to suffer; then you can taste. Therefore that is not real happiness. (break)

Harikeśa: A sandtrap. This is where the ball goes in and it's very difficult to hit it out of there.

Prabhupāda: Oh.

Harikeśa: So you're not supposed to hit it in there.

Prabhupāda: Oh.

Harikeśa: It makes it more difficult.

Puṣṭa Kṛṣṇa: Sometimes they hit a golf ball, Śrīla Prabhupāda, two hundred yards, and it goes into the hole.

Prabhupāda: The same thing. In order to feel the happiness of playing, he has to go in this way. It is unhappiness.

1976 Conversations and Morning Walks

Morning Walk -- July 9, 1976, Washington D.C.:

Prabhupāda: End of the day of Brahmā. End of fourteen Manus.

Puṣṭa Kṛṣṇa: At that time is the earth destroyed, or is it simply covered by water?

Prabhupāda: Covered by water.

Svarūpa Dāmodara: That can explain many facts, because they're having great difficulty in finding these old fossils, in Siberia, and all these other places, they find some strange fossils, which are not supposed to be there according to their theory.

Prabhupāda: Hm.

Svarūpa Dāmodara: But if we accept this catastrophism, this can explain many facts.

Prabhupāda: Yes. That's a fact.

Puṣṭa Kṛṣṇa: The rocks also have offspring, if they're living?

Prabhupāda: That offspring is mouse. (laughter) There is information the rocks were flying.

Morning Walk -- July 12, 1976, New York:

Tamāla Kṛṣṇa: In the whole city?

Rāmeśvara: In the whole city.

Tamāla Kṛṣṇa: Wow, that's a big city. It's one of the capitals of the States.

Rāmeśvara: But they have meat-eating. Originally they are not supposed to, but they are already deviating.

Devotee (1): Do they still have many wives?

Rāmeśvara: No, that's against the law. Originally they believed in polygamy...

Prabhupāda: But now they are changing.

Rāmeśvara: Yes, now they are changing.

Prabhupāda: That means no fixed-up idea.

Devotee (1): No sound philosophy.

Tamāla Kṛṣṇa: But we also believe, but do we allow? We also believe in polygamy, but we don't allow it in our society.

Hari-śauri: Not for the time being, anyway.

Prabhupāda: We don't encourage sex life on the whole.

Room Conversation with Life Member, Mr. Malhotra -- December 22, 1976, Poona:

Mr. Malhotra: About two years back, two, three of your devotees came to our house here. Naturally we offered them, "Would you like to have coffee, tea?" They said, "No." Then we said, "Would you like to have Coca-cola." They said, "No." Then I said, "What would you like to have, milk?" "Yes." Lassi, chach?(?) Yes. Fruit. Yes. It happened so that Girirāja came to us twice, and twice it was this ekādaśī. Now ekādaśī day they are not supposed to eat this wheat or flour or anything. So when last we came to Bangleswara (?), so we brought some paraṭās with this gobi(?) in it.

Prabhupāda: Ekādaśī.

Mr. Malhotra: We didn't know about ekādaśī. When we came to Mahabaleswar, we opened. They said "No, we can't eat because it is ekādaśī." So we said that "No you won't eat, so it looks odd that we should eat." But we were very hungry, you know. In the morning we didn't take anything. We said "All right, we eat, now we will go to the bazaar and see if we could get something." Then we went to Mahabaleswar, it was all closed, because it was raining season. And then there was one shop which had bananas, good amount of bananas. So we took one dozen or two dozen bananas, and then...

Prabhupāda: Banana is very good. You can make banana and potato. Potato boil and mixed with banana, and make nice puri. And then...

1977 Conversations and Morning Walks

Room Conversation -- October 28, 1977, Vrndavana:

Tamāla Kṛṣṇa: Because, Śrīla Prabhupāda, our Society cannot loan money for a business like this. This is not our Society's business at all. You're not... Of the one lakh of rupees' worth of books, only six thousand rupees is from ISKCON's books. So how can we loan one lakh of rupees? We can't start loaning money for these kind of businesses. It's against the Society's memorandum and rules that money can be given to individuals for their personal businesses. This is a charitable society. It's bounded by the Society's charity laws. So, Prabhupāda, whatever money he has, he has got as a binamida of the Society. He may donate the money in the sense of giving a stipend to family members. That's different. But as far as giving loans for business purposes to an individual private business... I mean we would lose our charitable status, because the accounts are audited every year. So it will look very... In fact, if we do that, then they may raise objection to the stipend also. Now they can't raise objection, because it's given as a stipend to the family, former family of this ācārya. They won't say anything. But if we start taking Society money and loaning it to a private business, which is the way they'll see it, then they'll raise objection. Furthermore, then we'll have to charge interest, and if we charge interest, that gets us into a lot of trouble also. As a Society, we're not supposed to be doing business, profit-making business.

Prabhupāda: So when the certificates matures, what is the amount?

Tamāla Kṛṣṇa: The amount, I believe, is about 43,200 rupees.

Prabhupāda: So this much can be given to him. You can...

Tamāla Kṛṣṇa: What, Śrīla Prabhupāda?

Prabhupāda: That amount can be given to him, and he may pay back the loan.

Room Conversation -- November 3, 1977, Vrndavana:

Prabhupāda: What can be done?

Jagadīśa: Do you feel better, Śrīla Prabhupāda? Little more strength?

Tamāla Kṛṣṇa: No, the strength is not supposed to come yet. You shouldn't expect strength yet, because strength can't come unless you eat. There's no reason for him to feel strong, because he isn't eating yet. The kavirāja explained that in order for Prabhupāda to eat, first of all the liver and the kidneys have to be properly healed. Then automatically there will be appetite. If there's appetite, then Prabhupāda will eat. (break)

Bhakti-caru: (Bengali) Gaura-govinda Mahārāja.

Prabhupāda: (Bengali)

Gaura-govinda: It's okay. Bhāgavata has arrived. Bhāgavata has arrived, so I came to have darśana.

Prabhupāda: (Bengali)

Gaura-govinda: We have been to Jagannātha Purī, and some jagannātha-prasāda we have brought for you. Will you take some?

Prabhupāda: (Bengali) What work he gives? (Bengali)

Gaura-govinda: Now we'll begin construction. Our architect-engineer, Samjata, was there. He was making plans, but unfortunately he passed away the last 23rd. So...

Prabhupāda: What happened?

Gaura-govinda: He suffered from fever.

1968 Correspondence

Letter to Sivananda -- San Francisco 18 September, 1968:

Regarding collecting fund: The Brahmacaris, Vanaprastha, and Sannyasis are not supposed to earn money like Grhasthas. The Grhasthas or the householders can engage himself in earning money, either by accepting job or some professional work. But a Brahmacari, Vanaprastha, and Sannyasi is supposed only to depend on Krishna and beg from the Grhasthas. The same system can be followed if it is possible. You are completely right when you think that if by begging alms we can provide ourself, we should not accept any job. So far I can understand from the indication in your letter, that if you form a party of Sankirtana, and walk in the street, I think you can get not less than 50 to 100 marks daily. If five or six men who are sympathetic to you and as some of them has already assured that you can count upon them, the best thing will be to form a local trust party, including those gentlemen and yourself, of 12 heads, and immediately start your work. In the meantime, we shall have our book, Bhagavad-gita as it is, and Teachings of Lord Caitanya, ready. That will sell also.

Letter to Satsvarupa -- San Francisco 20 September, 1968:

In your letter of the 17th instant, you have very frankly inquired from me about householder life, especially in the matter of sex relationship. A sannyasi is not supposed to be asked about anything sexual. But still, because you are so much dependent on my instruction, so I must give you information as far as possible. Married life is not for sex indulgence. The principle of marriage is on the background of getting good children. So the householder is allowed to have sex life once in a month, just after the menstrual period. The menstrual period prolongs at least for 5 days, so after this 5 days, one can have sex life provided he desires to get a child. And as soon as the wife is pregnant, no more sex life, until the child is born and is grown up at least for 6 months. After that, one may have sex life on the same principle. If one does not want more than one or two children, he should voluntarily stop sex life.

1970 Correspondence

Letter to Satsvarupa -- Los Angeles 28 May, 1970:

The copies of the police commissioner's letter are very much encouraging, so this will be documentary evidence for executing our missionary activities. If you quote the actual wordings of the specific laws mentioned in the letter, then it will be helpful to other centers also. Actually we do not want to disturb the law and order of the state, that is not our business, but the Vedic principle to receive contribution from the devotees has to be allowed. Properly speaking, we preachers are not supposed to work, therefore we have got the right to take contribution for executing our activities.

1975 Correspondence

Letter to Gaura Govinda -- Vrndavana 21 September, 1975:

I am in due receipt of your long letter dated September 12, 1975 and your letter dated September 17th and have noted the contents. Regarding your returning to your own village, a sannyasa is not supposed to go back to his own village. If you are doing some substantial work, you should not agitate your mind for opening a center in Orissa. I talked here with Anandapanda and he said after October the season in Orissa is better. I have proposed to him also for arranging for us to go there and during that season we may go there in a party and preach there and if possible open a center.