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Nullify (Lectures)

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 2.12 -- Hyderabad, November 17, 1972:

Therefore He's ādi-puruṣa. Actually, within this creation, Lord Brahmā is the original person, because he was firstborn. There was no other person before him. But he's given birth by Nārāyaṇa, from the abdomen of Nārāyaṇa in the lotus flower. Therefore He's the father of Brahmā. Prapitāmaha (BG 11.39). So Kṛṣṇa here says, because that Māyāvādī philosophy's also nullified here. Because here it is said, na jāyate, na jāyate mriyate vā kadācin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ. Māyāvāda philosophy says that the living entity has become separated on account of illusion. Not becomes separated. He is... There is no separation. But it is illusion; he's thinking, "I am different from God." But Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). That aṁśa, part and parcel of God, he's sanātana. Not that, being covered by illusion, he's thinking "I am separated." He's separated always, sanātana. That is the statement of the Vedas. Separated.

Lecture on BG 2.17 -- Hyderabad, November 22, 1972:

That natural redness cannot be brought," then your science is defective. And even if we accept that natural redness is the cause of living force, there are many natural redness in the flower, in the jewels. Why does it not move? So all the arguments of these foolish scientists, or so-called logicians, that can be, I mean to say, nullified, if you are intelligent. We have to take..., accept it, because it is said by Kṛṣṇa, the Supreme Personality. Because we cannot say anything, why it is avināśi, why this body's not avināśi, but the consciousness is avināśi, that we cannot explain; therefore we have to accept the version of the supreme authority. That is education. That is education. We, we cannot deny. Because we cannot give any counterproposal. So how we can deny Kṛṣṇa's proposal? Avināśi tu tad viddhi yena sarvam idaṁ tatam. Yena sarvam idaṁ tatam. This is also very significant. Idaṁ śarīram.

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

Therefore there are ten kinds of offenses. If we avoid the offenses and chant, then immediately we become mukta-puruṣa. Immediately. But our habit we have got, to commit sinful activities. So this is not... Nāmno balād yasya hi pāpa-buddhiḥ. If one thinks that "I am chanting Hare Kṛṣṇa mantra, so my sinful resultant actions are now nullified. Now again let me do it. Again I shall nullify." This is greatest offense. This is greatest offense. Out of ten offenses, this is the greatest offense. Nāmno balād yasya hi pāpa-buddhiḥ.

So everything requires sincerity. Otherwise things are not very difficult. Vīta-rāga-bhaya-krodhā man-mayā mām upāśritāḥ, bahavaḥ (BG 4.10). Kṛṣṇa says, bahavaḥ. Not that one or two. Anyone... "Many who have adopted this means..." Then jñāna-tapasā pūtāḥ: "By knowledge and tapasya, they became purified, and then..."

Lecture on BG 4.11 -- Bombay, March 31, 1974:

Therefore Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). That everyone is trying to realize the Absolute Truth. Either in the shape of Brahman or Paramātmā or nullifying these material varieties, śūnyavāda, they are trying to approach Kṛṣṇa. So Kṛṣṇa is so kind that He's giving direct opportunity, direct opportunity that "You can surrender unto Me, and I'll take charge of you." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi (BG 18.66).

So why not take this opportunity. Our Kṛṣṇa consciousness movement is to preach or to train people how to approach directly. It is possible. One may say that "If it is so difficult subject matter, how one can approach Kṛṣṇa directly?" No. That is Kṛṣṇa's grace. You can... Just like in a building, high building, there are two ways.

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

Therefore Bhagavad-gītā says that avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ, paraṁ bhāvam ajānantaḥ (BG 7.24). They do not know. But actual fact is that when our senses will be sacrificed for the satisfaction of the supreme senses, then our life is successful. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170).

It is not that nullifying my senses, God's senses, every... No. Senses are there. My senses are there, and God's senses are there. But when my senses will be engaged in satisfying the Supreme senses, that is my perfection of life. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170).

So that can be begun with sevonmukhe hi jihvādau (Brs. 1.2.234). Because we meet together and talk so many nonsense in political conference, social conference, scientific conference, tongue going on. Day and night, conference is going on. And another business, eating process, sense gratification. If people are asked, "Please come here. Chant Hare Kṛṣṇa," they are not at all interested.

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

If you have got faith, then you surrender, and actually you will be free from all sinful reaction. Kṛṣṇa says... Kṛṣṇa is not making any bogus propaganda. He said, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi, "I shall get you released from all reaction of sinful life." We are suffering because there is reaction of sinful life, but if you surrender to Kṛṣṇa, then your all reaction of sinful life is immediately nullified, squared up.

So this is the process of bhakti-yoga. You surrender and, in the past, whatever sinful activities you have done, that is squared up, now account closed. Now you begin a new life, devotional life, and if you stick to the principle as it is instructed, that do not have illicit sex life, do not have intoxicants, do not eat meat, do not play gambling, speculate, you promise before Kṛṣṇa and before the spiritual master, before the Vaiṣṇavas, so many witnesses, and if you violate, then you can understand what you are doing. You promise with..., before the Deity. Kṛṣṇa is not different, so when the initiation takes place we promise so many things.

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.8 -- Bombay, December 26, 1972:

Then he says, dharmasya hy āpavargasya na artaḥ arthāya upakalpate. Dharma, artha, kāma, mokṣa (SB 4.8.41, Cc. Ādi 1.90), these are called āpavarga. Āpavarga means nullifying the pavarga. Pavarga... This material world is called pavarga. Pa, pha, ba, bha, ma. According to Sanskrit grammar, there are five vargas, ka varga ca varga ta varga ta varga and pa varga. So pa varga, pa means pariśrama. Similarly, pha means phena, and bha means bhaya (?), ma means mṛtyu. So this material world is pavarga, means here we have to labor very hard. Sometimes by laboring, as you have seen in animals, bulls and horses, they produce foam in the mouth, that is pha. And then we are always full of anxieties, and at last there is death. This is material life. We work very hard, struggle for..., struggle hard for existence, and that also, at the end, we die.

Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972:

He cannot stop death. He can create some atom bomb to kill, but he cannot create anything which will stop death. That is not possible. Therefore, this pa, pha, ba, bha, ma, these five letters represent five kinds of our activities in this material world.

So apavarga, dharmasya hy āpavargyasya. To make it nullified. No more hard labor, no more frustration, no more fearfulness, no more death. That is real problem. So to become religious, dharmic, means how to nullify these five principles of material existence. In the material world, you have to work very, very hard. You cannot think that "Oh, I am so great man. I'll not work." Na hi suptasya siṁhasya praviśanti mukhe mṛgāḥ. Suppose the lion... Lion is supposed to be the king of the forest. Still, he has to work. It is not that a lion will sleep, and some animal will come, "My dear lion, please open your mouth. I shall enter." (laughter) That is not possible. Even he is most powerful, even if he is... Just like your President.

Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972:

This is our position. We have to work very hard, so that foam will come out of the mouth, and still, we are not assured success; always fearful. And after all, working hard like this, we die. This is our position. So dharma means... To accept any kind of religion or faith means to nullify these five kinds of vargas. Hard work, foaming, fearfulness, frustration, and ultimately, death. That is the purpose of dharma. Dharmasya hy āpavargyasya. (aside:) Why you are making cut-cut? What is this sound? Who is doing that? Don't do it. Dharmasya hy āpavargyasya. To become religious means how to counteract these five principles. That is dharma. Dharmasya hy āpavargyasya. Na arthāya hi upakalpate. Not that by executing dharma, "I shall go to temple..."

Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972:

So pious and impious activities, this is going on. Generally, people understand dharma by these. But here Bhāgavata says, "No. Dharma, religious principles, should be executed to nullify..." Hy āpavargyasya. Dharmasya hy āpavargyasya na arthāya upakalpate. "Not for material benefit." Material benefit... Either you become poor or rich, you have to undergo the tribulations of this material existence. Because you are rich man, you cannot avoid death. Because you are rich man, you cannot avoid hard working. Because you are rich man, you cannot avoid fearfulness. So the same thing is for the poor man. He's also working hard. It may be that he's not getting more money; you are getting more money. But getting more money, you have to work like ass and dog. So you cannot get out of these principles, either you become rich or poor.

Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972:

So you cannot get out of these principles, either you become rich or poor. Generally, they understand that "By becoming religious, I shall be rich." That is fact; you can become. But what is the benefit? Suppose you are rich. Do you think that you will not die? Do you think that you will not be attacked by any disease? Do you think that you will not become old? So what is the benefit? But real religion means to nullify these principles. Dharmasya hy āpavargyasya nārtho 'rthāyopakalpate. Not that becoming religious I become richer, I become, I get so many material benefits. No. That is not. But you can say that "We require some money for existence." Yes, that's a fact, that's a fact.

Lecture on SB 1.2.9 -- Hyderabad, April 23, 1974:

Bhayaṁ dvitīya abhiniveśataḥ syāt. Śāstra says when one is attached to the other thing except God, dvitīya... Because God is one. Eka brahma. When one is not Brahman realized—the other realized means illusion realized—then there is bhaya. So apavarga, pa pha ba bha, in this way ma, means mṛtyu, death.

So this has been summarized. These are called pavarga. And apa... a means to nullify. So dharma, practice of dharma, means to nullify these conditions, these miserable conditions of material existence. That is the purpose of dharma. Dharmasya hy āpavargyasya. Āpavargyasya, to cease this labor. Tri-tāpa-yatana, three types of miserable condition: adhyātmika, adhibhautika, adhidaivika. That is animal life, bodily concept of life. Therefore dharma should be practiced for nullifying. Because we do not want to work very hard, every one of us, but we have to, especially at the present moment. That is stated in the Bhāgavata. In the Kali-yuga the situation will be so much deteriorated that simply for a piece of bread, one has to work just like an ass.

Lecture on SB 1.2.9 -- Hyderabad, April 23, 1974:

So there must be dharma, characteristic. This is the characteristics of brāhmaṇa. This is the characteristics of kṣatriya. This is the characteristic of vaiśya. This is character of śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa. This must be systematically organized. That is called dharma. Because the real purpose is, dharmasya hy āpavargyasya: just to nullify this miserable condition of material life, not... Dharmasya hy āpavargyasya na arthaḥ arthāya upakalpate.

Now it has been taken as, "I am brāhmaṇa. So how to earn more money by giving somebody blessings," or "Give me some money,"or "I shall make some pūjā; he will get some material benefit, this pūjā, that pūjā," especially demigods. You worship Kālī-pūjā. So you will be able to eat meat. Then Caṇḍī-pūjā. Then he will be able to drink wine, and so many others. They are also in the scriptures. Because people want... There are varieties of men. So they have been given. These are regulative principles. Just like Kālī-pūjā, pūjā of the goddess Kālī. The real purpose is to eat meat.

Lecture on SB 1.2.9 -- Detroit, August 3, 1975, University Lecture:

Pa, pha, ba. Ba means baffled. In spite of all laboring hard, life is baffled. Pa, pha, ba, bha, and bha, bhaya. Bhaya means always fearful—"What will happen next?" And ma. Ma means mrtyu. So in this way, struggling—pa, pha, ba, bha, ma—that is called pavarga. So here it is said, dharmasya hy āpavargyasya. Apa. Apa means just to make nullified this life of pavarga. That is, means, liberation, to come to the original position, spiritual life. Dharmasya hi āpavargyasya na arthāyopakalpate. Not that you go to church and temple and pray to God, "God, give me some money. I am in distressed condition. Please..." God can do that. It is not very difficult. He is doing already. The birds and beasts, they do not go to church or temple, but they have no problem. They are living very happy. So that is not the aim of life. The aim of life is how to regain our God consciousness, or Kṛṣṇa consciousness, and love Him. Because we do not love God, therefore we have been obliged to love māyā, Satan. This is our present position.

Lecture on SB 1.2.9-10 -- Delhi, November 14, 1973:

Ba means vyarthatā, baffledness. And bha means bhaya, always fearful, "What will happen next? What will happen next?" And in this way, ma-mṛtyu, maraṇa. This is called material life. There is no more gain, simply pa pha ba bha ma. That's all. This is material life. And apavarga means just the opposite, to nullify this pavarga business.

So here it is said, dharmasya hi āpavargyasya. Religion means to how to get out of these pavargas. That is dharma. Bhāgavata says, dharmasya hy āpavargyasya na arthaḥ arthāya upakalpate. Generally, people go to church, to temple, for some material benefit. Therefore śāstra says, "No, no. Dharma is not meant for that purpose." People have become materialistic more and more because, just like in our country, "If you want economic development, then why you should go to temple?" The communist theory is also like that, that "If you want material happiness, why you are going to church and accepting, 'O God, give us our daily bread'?

Lecture on SB 1.3.22 -- Los Angeles, September 27, 1972:

So Hanumān, a devotee of Rāmacandra, he jumped over the ocean simply by chanting "Jaya Rāma." You see? But Rāmacandra thought Himself that He is unable to jump over. He had to construct a bridge. You see? But what kind of bridge? Bridge, a stone bridge that was floating on the sea. The law of gravitation did not work. That is God. He can nullify any law. He can introduce any new law. And nobody has got experience that stone thrown on the water floating. No one has got... Naturally, it goes down. But this is God, that He nullifies the general law, as He desires. Sarva-śakti-sampannaḥ. That is all-powerful. That is greatness. Not that if you have got a small body and the elephant has got a very big body, therefore he is great. No. That is not greatness. The elephant, in spite of having such a big body and thousand times stronger than the human being, he is controlled by a small human being. That means intelligence is strength, not this bodily. Buddhir yasya balaṁ tasya.

Lecture on SB 1.5.11 -- New Vrindaban, June 10, 1969:

That process is not this Hare Kṛṣṇa mantra.

Seven... You have got that list? You have now... Ten kinds offenses? In this, is it written there that you cannot commit offense on the strength of Hare Kṛṣṇa mantra? Yes, that's... So tad-vāg-visargo janatāgha-viplavaḥ. Viplavati. It vanquishes, it nullifies, it neutralizes. That's a fact. Nāśayati. Yasmin vāg-visarge, vāg-visarge abaddha, abaddhavaty api apaśabdādi-yukto 'pi prati ślokam anantasya yaśasaḥ aṅkitāni nāmāni bhavanti.(?) So such kind of Hare Kṛṣṇa mantra, or sometime... Just like you are chanting, you are, the mantras, because it is not your language. So sometime it appears broken. Just like guru. Sometimes you say "goru." "Goru" means cow, and "guru" means spiritual master. So the difference of meaning is vast. (chuckling) The spiritual master is not a cow. Or a bull. (laughs) But sometimes they... Because it is not your language... But that doesn't matter. Because bhāvagrāhi janārdana. Kṛṣṇa is within you.

Lecture on SB 1.7.20-21 -- Vrndavana, September 17, 1976:

So whatever last resort he knew, he used that knowledge to throw brahmāstra so that the other party may be killed altogether. But ajānann api saṁhāram. He was not willing, but he did not know how to withdraw that. Formerly they used to know it. They could throw one brahmāstra, and if he likes he can withdraw. Or the other party he, can nullify it. This is warfare. But he did not know that. How to counteract it, he did not know that.

Another point is here. Athopaspṛśya salilam: this mantra weapon is so strong that it can be manufactured simply by touching water with mantra. Just like we take mantra, apavitraḥ pavitro vā sarvāvasthāṁ gato 'pi vā yaḥ smaret puṇḍarīkākṣaṁ sa bāhya. The same process. Do not think that it is some ritualistic external. No. It has got meaning. If you can chant the mantra properly, if you follow the rules and... You must be expert in chanting mantra. Hare Kṛṣṇa mantra we are chanting, and Haridāsa Ṭhākura is also chanting. So Haridāsa Ṭhākura, how advanced he was just imagine.

Lecture on SB 1.8.33 -- Los Angeles, April 25, 1972:

Duḥkha means sufferings. That should be the aim of human life. So they do not know what is ātyantika-duḥkha. Duḥkha means suffering. So ātyantika-duḥkha is pointed out in the Bhagavad-gītā. "Here is the ātyantika-duḥkha, sir." What is this? Janma-mṛtyu-jarā-vyādhi (BG 13.9). Birth, death, old age and disease.

So what you have done for vanishing or making, or nullifying this duḥkha, these sufferings? So there is no such thing in the material world. Ātyantika-duḥkha-nivṛtti. Ultimate relinquishment from all kinds of suffering is stated in the Bhagavad-gītā. What is that?

Lecture on SB 1.8.40 -- Los Angeles, May 2, 1973:

Therefore we take promise from our disciples that "Now the account is squared up. Whatever sinful life you led, that is closed now. Without any payment, I close. Now don't commit any more." That is nāma-aparādha. If you, if we think that kṛṣṇa-nāma, the holy name of Kṛṣṇa, can, I mean to say nullify so many sinful activities, so if I commit little sinful activity and chant Hare Kṛṣṇa, it will be nullified. No, don't think like that. That is the greatest sin. Nāmno balād yasya hi pāpa-buddhiḥ. Anyone who is thinking like that, that "Let me commit some sinful activities, and in the evening I shall chant Hare Kṛṣṇa. It will be all right," no. No. no, that is the greatest offense. Out of ten kinds of offenses, that is the greatest offense. Nāmno balād yasya hi. Don't take to that process, confession. Just like the Christians do. They go to the church and confess. Suppose one confesses—"That's all right"—and again does the same sinful activities. Then what is the value? Accept... Why accept? It is fact.

Lecture on SB 1.8.40 -- Los Angeles, May 2, 1973:

Suppose one confesses—"That's all right"—and again does the same sinful activities. Then what is the value? Accept... Why accept? It is fact. If you confess before the Lord, just as, "My Lord, out of my ignorance..." The sinful activities are done out of ignorance. Not that by planning that "I shall commit sinful activities, go to the church and confess. Then everything is nullified. Again begin, new chapter, sinful activities." That is not ignorance. That is by knowingly, knowingly taking advantage of chanting Hare Kṛṣṇa mantra.

So we should be very careful. We promise before taking initiation no illicit sex, no intoxicants, no gambling, no meat eating. We should strictly follow. We should strictly follow. Then we are clean. No more. And keeping oneself clean and keeping oneself always engaged in devotional service, his life is success and there is no need, there is no scarcity of anything he wants.

Lecture on SB 1.8.42 -- Mayapura, October 22, 1974:

They tried to make one. They failed. That is not possible. Still, they are going on: "Laborer class and the manager class." Why you make two? So if instead of two, if we make four, what is the difference in philosophy? They could not do it. That is not possible. There must be, because Kṛṣṇa says, cātur-varṇyaṁ mayā sṛṣṭam: (BG 4.13) "The four divisions is created by Me." How you can nullify Kṛṣṇa's creation? That is not possible. So division may be there. It doesn't matter. That is created by Kṛṣṇa. But still, there can be oneness. What is that? Saṁsiddhir hari-toṣaṇam (SB 1.2.13). Everyone try to satisfy Kṛṣṇa. Then it is oneness.

Lecture on SB 1.8.48 -- Los Angeles, May 10, 1973:

Na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye (Cc. Antya 20.29, Śikṣāṣṭaka 4). Caitanya Mahāprabhu said that "I don't want any material wealth," dhanam. Na janam. "I don't want to be leader of hundreds and thousand of people, president or this or that. No." These are material desires. But Caitanya Mahāprabhu is nullifying everything: "No, I don't want this." Na dhanaṁ na janaṁ na sundarīṁ kavitām. "I don't want any beautiful wife also." These are material desires. Everyone wants. But Caitanya Mahāprabhu rejects. Then you want mukti? Because after all, mukti... Dharma artha kāma mokṣa (SB 4.8.41, Cc. Ādi 1.90). Mokṣa means mukti. People are addicted to these four principles. So ultimately, You want mukti? "No. That is also not." Why? Mama janmani janmani. Janma, if one takes birth again, then there is no mukti. Mukti means no more taking birth in this material world. But Caitanya Mahāprabhu says, "I don't want this, don't want this, don't want this." And janmani janmani means "I don't want mukti also."

Lecture on SB 1.9.2 -- Los Angeles, May 16, 1973:

There must be classes, color, colorful. So it has to be scientifically arranged, how all classes can cooperate for one purpose and they develop very nicely in Kṛṣṇa consciousness. Therefore Kṛṣṇa says, cātur-varṇyaṁ mayā sṛṣṭam (BG 4.13). Mayā sṛṣṭam means anything created by God, you cannot nullify it, you cannot reject it. That is not possible. You have to accept it and possibly utilize it. Therefore devotees, they take it for granted, even there is distressed condition of life, they take it that "It is created by God. I am now in distress. It is creation of God. So why shall I hate it? Let me tolerate. Let me undergo this distressed condition of life."

Lecture on SB 1.9.48 -- Mayapura, June 14, 1973:

That should be your business. This is tapasya. Tendency is to crow, to make vibration like these frogs. That is our tendency. Because we are also conditioned souls, and the frogs, or any animal, they are also conditioned souls, conditioned by the material nature. Therefore tapasya, austerity, is required to nullify, to counteract this conditional state of living. Now we are conditioned. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). We are conditioned by these four principles: birth, death, old age and disease. This is our condition. The scientist rascals, they are trying to improve the condition of living, but what is the improvement? There is death, there is birth, there is old age, and there is disease. No improvement. If you want to improve your condition, if you want to come back to original constitutional position, then tapasya, then you require to undergo austerity.

Tapo divyaṁ yena śuddhyet sattvaṁ yasmād brahma-saukhyam anantam (SB 5.5.1).

Lecture on SB 1.10.4 -- Mayapura, June 19, 1973:

The boy was influenced by Kali. His father repented, "Oh, you rascal boy, what you have done?" One side, that a boy, born of a brāhmaṇa, only twelve years old, he could curse even a big king like Mahārāja Parīkṣit, and that is invocable. It cannot be nullified. Of course, Mahārāja Parīkṣit could nullify, but he accepted. So even a brāhmaṇa boy could curse. But this was wrong. His father repented later on, "What you have done, childish? Such a king." So as soon as Mahārāja Parīkṣit was moved from the scene, the Kali-yuga began in full force. Therefore sometimes it is said that the brāhmaṇas are responsible for introducing Kali-yuga. So that is not actually fact. In due course of time, everything will happen.

Lecture on SB 1.16.8 -- Los Angeles, January 5, 1974:

So it appears like death, but it is actually not death. Just like the electric fan, if you make the switch off, it has stopped running, but if you say, "Still running," that is not running. That is a show of running. Actually, the running is stopped. Similarly, as soon as you surrender to God, through His representative, your death is stopped unless you make it nullified by accepting anything which is against the bhakti principle. Otherwise your deathlessness is guaranteed. That is stated here. Na kaścin mriyate tāvad yāvad āsta ihāntakaḥ. If you simply know that "Yamarāja is there; he is supervising that I may not fall down," then you will not die. You will not die. It is not impractical. It is practical. Try to perceive the truth that since you have begun Kṛṣṇa consciousness, to become Kṛṣṇa conscious, your death has been stopped. But don't fall down and again capture death. That is the instruction.

Lecture on SB 1.16.26-30 -- Hawaii, January 23, 1974:

These are things. The most offensive is that "Kṛṣṇa... By chanting Hare Kṛṣṇa mantra, I become sinless. So in the morning let me do, or in the, at night, let me do all sinful activities; in the morning I shall chant Hare Kṛṣṇa, and it will, everything will be nullified." This is the greatest offense. Nāmno balād yasya hi pāpa-buddhiḥ. "Because I am chanting, therefore I can do anything sinful. It will be counteracted." This is the greatest rascaldom, sinful activities. Yes. Nāmno balād yasya hi pāpa-buddhiḥ. Pāpa-buddhiḥ. Nāma... By chanting Hare Kṛṣṇa mantra we become immediately sinless. That's a fact. But why shall we commit again? Just like the Christian people, they go to the church, confession: "Sir, I did this, all these sinful activities last week." "All right, pay me something." Again, from Monday, beginning sinful activities; come on Sunday. These are not allowed. You can be excused, but don't do again. If you continue to do it, that is not very... Then you have to suffer.

Lecture on SB 2.3.10 -- Los Angeles, May 28, 1972:

Therefore it is false." Jagan mithyā. Mithyā means false. This is Śaṅkarācārya philosophy. Jagan mithyā. Mithyā means false. Brahma satyam. "Now let me search out where is Brahma and become one with him." That is also another labor. Speculating. They have to interpret all these Vedic literature to make God dead, void, impersonal, nullified. So they have to gather their arguments. That is another labor, hard labor. So they are also working hard. Yogis, they want to show some magic: "I can walk on the water. I can fly in the air without any airship. I can go this planet, that planet." Yogis can do that. They have got this magical power. "I can create immediately gold." And if you can show these magical feats, immediately you get so many...

Lecture on SB 2.9.10 -- Tokyo, April 26, 1972:

The Lord has His internal energy also, which has another creation known to be the Vaikuṇṭhalokas, where there is no ignorance, no passion, no illusion, and no past and present. With a poor fund of knowledge one may be unable to understand the existence of such things as the Vaikuṇṭha atmosphere, but that does not nullify its existence. A spacecraft cannot reach these planets does not mean that there are no such planets, for they are described in the revealed scriptures. As quoted by Śrīla Jīva Gosvāmī, we can know from the Nārada Pañcarātra that the transcendental world or Vaikuṇṭha atmosphere is enriched with transcendental qualities. These transcendental qualities, as revealed through the devotional service of the Lord, are distinct from the mundane qualities of ignorance, passion, and goodness. Such qualities are nonattainable by the nondevotee class of men. In the Padma Purāṇa, Uttara-khaṇḍa, it is stated that beyond the one-fourth part of God's creation there is the three-fourths part manifestation.

Lecture on SB 3.25.12 -- Bombay, November 12, 1974:

"I am contaminated." Avadya. Niravadya, īpsitaṁ niśamya, "after hearing the question..." What, what sort of question? Puṁsām apavarga-vardhanam. To answer to this question means "One who will hear these answers which I shall give, that is very, very congenial for liberation." Apavarga. This material world is called pavarga, and to nullify it is called apavarga. Pa and... Pavarga means pa, pha, ba, bha, ma. This is called pa-varga. In the letter arrangement, there is ka-varga, ca-varga, ṭa-varga, ta-varga... Five vargas. And pa-varga. The material life is called pa-varga. Pa, pha, ba, bha, ma. Pa means pariśrama, simply laboring. And so much labor, now, pha, there is phena, foam. You'll find in the horses; hard labor, there is foam. We have sometimes foam, dry throat. That is pha. Pa, pha, ba. Ba means, bha means bhaya, and ba means vyartha. Vyartha means futile. Why they are laboring so much? Big, big men, they have no time. Big, big businessmen... I have seen in New York, big, big businessman.

Lecture on SB 3.25.12 -- Bombay, November 12, 1974:

Simply eating a dry bread and cup of tea. But he is working very hard, day and night. Pa-varga, pha-varga, and ba-varga. Ba-varga means..., ba means vyarthatā. And bha means always fearful, bhaya. In this way, pa, pha, bha, and ma. Ma means maraṇa, mṛtyu. Finish. Pa to ma. Pa means beginning with pariśrama, and ma means mṛtyu. So this is material life, pavarga. So if you want to nullify this, that is called apavarga.

So here it is called apavarga-vardhanam, how to increase interest in liberation. People have become so dull, they do not understand what is the meaning of liberation. They do not understand. Just like animal. He... If an animal is informed that "There is liberation," what he will understand? He will not understand. It is not possible for him. Similarly, at the present moment, the human society has become exactly like animals. They do not know what is meaning of apavarga or liberation. They do not know. But time was there when people understood that this human life is meant for apavarga. Apavarga, to cease from the business of pa, pha, ba, bha, ma.

Lecture on SB 3.25.24 -- Bombay, November 24, 1974:

They are accustomed to meat-eating, but that how this meat-eating has been stopped? We have given them nice things, kacuris, śṛṅgāra, rasagullā. So they have given up meat-eating. So you must give something more palatable. Then detachment will be possible. First of all nullify the attachment, and then give him better attachment. Then he will forget. Paraṁ dṛṣṭvā nivartate. You cannot force a living entity by force. Gradually... The same example: a child has got attachment, but by some system, its attachment is turned over.

So similarly, our consciousness is there. Somehow or other, it is now contaminated. So gradually, this contaminated consciousness has to be purified, and then Kṛṣṇa consciousness automatically will arise, will be awakened, because the Kṛṣṇa consciousness is original consciousness. Somehow or other, it is now covered by material attachment.

Lecture on SB 3.28.18 -- Nairobi, October 27, 1975:

Yeṣāṁ anta-gataṁ pāpam. Pious means there is no reaction of sinful life. It is all squared up. That you can do at any moment. Kṛṣṇa takes charge. Kṛṣṇa says, buddhiḥ sarva-pāpebhyo mokṣayiṣyāmi. He can do that. He can nullify the destiny. Karmṇnirdahati kintu ca bhakti-bhājāṁ. Everyone is bound up by the laws of karma. Yas tv indragopam athavendram aho sva-karma-bandhānurūpa-phala-bhājanam ātanoti (Bs. 5.54). Everyone, beginning from that small microbe, indragopa, and up to the king of heaven—his name is also Indra. So from this Indra to that Indra, all different types of living entities, they are suffering, not enjoying; suffering the resultant action of their past sinful life. This is material existence. Everyone is suffering, but māyā is so kind that he (she) misleads the sufferer to understand the suffering is enjoying. This is māyā. Actually everyone is suffering, but he is misled to think that he is enjoying.

Lecture on SB 6.1.6 -- Sydney, February 17, 1973:

This is not very good business. Similarly, if you think also, you are chanting Hare Kṛṣṇa mantra, Hare Kṛṣṇa mantra means you become free from all sinful reaction of life. But if you think that "I have got an instrument, chanting Hare Kṛṣṇa mantra, so let me commit all sinful activities, then I shall chant Hare Kṛṣṇa, it will be nullified," no. That is the greatest offense. That is the greatest offense. Out of ten kinds of offenses, this is the greatest offense. Nāmno balād yasya hi pāpa-buddhiḥ. So God can excuse you once, twice, thrice, not more than that. Then you will be punished. Because you are knowingly criminal, your punishment will be very severe. So those who think that "This atonement, confession, or chanting Hare Kṛṣṇa is the counteraction of our sinful activities," they're greatest sinners. They're greatest sinners.

Lecture on SB 6.1.7 -- San Francisco, March 1, 1967:

The scriptures indicate that we have to follow the footprints of great authorities. Tarko apratiṣṭham. You cannot come to the right conclusion simply by arguing. You may be a very good logician and you can argue very nicely, but another man, he may be a greater logician than you. He can nullify all your arguments. There is possibility. So tarko apratiṣṭhaḥ.

Therefore simply by argument and logical conclusion, you cannot approach to the Absolute Truth or real truth. Tarko apratiṣṭhaḥ śrutayo vibhinnāḥ. And if you consult yourself scriptures... Just like Bhagavad-gītā, if you read yourself, you get one kind of impression, and if you hear explanation from an authorized person, you get another impression. The book is the same, but by hearing from the authorities, you get a better impression, better understanding. There are so many examples like this. Tarko 'pratiṣṭhaḥ śrutayo vibhinnāḥ. Now there are many scriptures in the world.

Lecture on SB 6.1.7 -- Honolulu, June 15, 1975, Sunday Feast Lecture:

We have got Vṛndāvana, Nabadwīp, here in Hawaii, in this temple. So you take this process of atonement, but don't commit sinful life any more. Don't think that "Now I am chanting and I can go on committing all sinful activities." That is aparādha. That is offense. Nāmnad balād yasya hi pāpa-buddhiḥ. If we think like that, that "We have got an instrument, chanting of Hare Kṛṣṇa mantra, which nullifies or neutralizes all kinds of sinful activities. It is very good instrument. Then I go on committing all kinds of sinful activities, and sometimes I go in the temple and chant Hare Kṛṣṇa and dance," no, don't take this policy. You must stop your sinful activities. Hare Kṛṣṇa mantra has got the power to neutralize the resultant action of your all sinful activities. That's a fact. But don't accumulate again the sinful activities. Then you are safe. If you take it as an instrument: "Now let me commit sinful activities and chant Hare Kṛṣṇa," then that is very dangerous. You will never be excused.

Lecture on SB 6.1.7 -- Honolulu, June 15, 1975, Sunday Feast Lecture:

They go to the church, make some atonement, and again does the same thing next week, and again goes to the church, again atonement. This is not good. If you make atonement for your sinful activities by some process—just like we are prescribing this process, chant Hare Kṛṣṇa—surely your sinful reaction is nullified. But don't commit it again. That is Caitanya Mahāprabhu. He delivered Jagāi-Mādhāi. They were very sinful. Sinful means they were born in a respectable brāhmaṇa family, but by bad association they became drunkard, woman-hunter, cheater, and plunderer, like that. That is sinful. So Caitanya Mahāprabhu delivered them. Then how delivered them? Caitanya Mahāprabhu made them promise that "You will not do any more all these things." They said, "Yes, we promise. We shall not do." "Then you are delivered." Similarly, by chanting Hare Kṛṣṇa mantra, all the sinful activities are excused, but you don't commit it again. Therefore we are prescribing...

Lecture on SB 6.1.10 -- Honolulu, May 11, 1976:

This is intelligence. lmmediately said, "Guru, what is this?" He has rejected. Rejecting the process of atonement because it involves fruitive activities, karma. Karma. I have committed some sinful activity, then other, another karma to punish me. So here it is said by... One karma cannot be nullified by another karma. Karma means activity. They are going on, passing resolution after resolution and laws after laws, but things are in the same position. They are not changing. Therefore it cannot be checked in that way. Karmaṇā karma-nirhāra. Now Śukadeva Gosvāmī is suggesting the platform of speculative knowledge. When it has failed that a thief repeatedly committing criminal activities, repeatedly he is being punished but he is not corrected, then what is the remedy? That is vimarśanam, speculative knowledge. Progressing from karma-kāṇḍa to jñāna-kāṇḍa, he is proposing prāyaścittaṁ vimarśanam: real atonement is full knowledge. One should be given knowledge.

Lecture on SB 6.1.15 -- Honolulu, May 15, 1976:

So karma, jñāna, yoga, then bhakti. So karmaṇā, karma niyahara na tantritaṁ bhaviṣyati(?). We have discussed this. By karma you cannot nullify another... (break) Everyone has got that tendency. The śāstra gives them chance to act, fruitive activities, because while working, working, one day it will come when he will be not interested, working any more. Then athāto brahma jijñāsā, jñāna. Jñāna also, theoretical. It has been seen that theoretical knowledge, even one has come to the platform of Brahman... Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho (SB 10.2.32). There are many examples. Simply theoretical knowledge will not help us. Our main aim is how to become perfect.

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

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 6.1.40 -- Surat, December 22, 1970:

"Here the religion of Bhāgavata is not a cheating religion." Kaitava. Kaitava means cheating, cheating. And Śrīdhara Svāmī has remarked, commented on the statement, kaitava. He says that atra mokṣa-vāñchā-paryantaṁ nirastam:(?) "Anyone who is trying to become liberated or merge into the existence of God, that is also cheating." Nirastam: that is also nullified, nirastam. Why? Why the...? A person who is trying to be merged into the existence of God, jñānīs... Those who are philosophically advancing, they are called jñānīs. The Absolute Truth Idea is that "Because I am Brahman, and God is also Brahman, therefore, as soon as I am freed from māyā, I become one with God." In one sense it is all right because God and the living entity, they are of the same quality. As it is stated in the Vedas, nityo nityānām. There are millions and trillions of nityas, eternals. So God is the chief eternal. Therefore quality, eternity, is there both for the living entities and God. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13).

Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House:

So Ajāmila was being trained up. He was sufficiently educated in Vedic literature, his character was very nice, and he was offering respects to the elderly persons, spiritual master. He was offering oblations daily to the fire, sacrifice. Everything is described. But all these qualities became nullified simply by illicit sex life. Just see how it is dangerous. How it is dangerous. Therefore it is the greatest pillar of sinful life, illicit sex life. Here it is clearly said, stated, that... Ajāmila's qualities were stated at the same time. In the beginning it is stated that kānyakubje dvijaḥ kaścid dāsī-patir ajāmilaḥ. Dāsī-pati. He was attached to a prostitute, dāsī-pati. A prostitute is called dāsī, and wife is called dharma-patnī. These are distinction. There are distinction of dresses also, according to Vedic way of life. The prostitute would separate the hair here, not in the middle. Yes, what is called?

Lecture on SB 6.1.68 -- Vrndavana, September 4, 1975:

This is the law. So that is called nirviśeṣam, to counteract. If I have stolen some property, then I must suffer imprisonment. This is counteracting, prāyaścitta. If you have infected some disease, then you must suffer for some time from that disease. So akṛta-nirveśam: "So he has not neutralized his sinful activities." Yatra daṇḍena śuddhyati: "Because he has not nullified his sinful activities by atonement or other measures, then he must be punsihed. Then he will be purified."

So punishment is also purification. Purification. Same law: If you infect some disease, then you must get that disease and you must suffer from that disease. That is your punishment. Therefore you should be very much careful not to infect any disease. Similarly, don't infect the material qualities, rajo-guṇa and tamo-guṇa.

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

There are many instances in the world. That is called pauruṣam. Buddhi. Buddhi means intelligence, prajñā. And yoga. Yoga means aṣṭāṅga-yoga, the eightfold practice of yoga system.

So Prahlāda Mahārāja says that "All these qualifications are not good assessment for approaching the Supreme Personality of Godhead." He is nullifying. Do not think that because you have got good education or scientific knowledge, then you can understand what is God. That is not possible. Just like the other day we were, I was reading one magazine. In the Bible it is said that God said "Let there be creation," and there was creation. Similarly, in the Bhagavad-gītā also, we understand that Kṛṣṇa says, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca: (BG 7.4) "These eight gross and subtle material elements, they are My differentiated energy." So these statements of Bible or Bhagavad-gītā... We can understand that God created this cosmic manifestation.

Lecture on SB 7.9.11-13 -- Hawaii, March 24, 1969:

Now, Prahlāda Mahārāja begins his prayer, according to his capacity. So he first of all begins, brahmādayo vayam iva īśa na, na ca udvijantaḥ. He says, "My dear Lord, here all the demigods, headed by Lord Brahma, they are very nice people. They are not disturbing elements like us. Because we, I am born of the demon family." The demons are always disturbing. Their business is to nullify the existence of God. Therefore they're always disturbing. If there is a certain class of citizens, if they are simply after agitation that "This government is useless," that means they are disturbing. There are so many parties. They make agitation: "Oh, this government is nothing. We require a new government." Therefore in your country the communist movement has been statewise declared, "It is illegal." But in other countries the communist group will always decrying, "Oh, this government is nonsense. This government nonsense."

Lecture on SB 7.9.16 -- Mayapur, February 23, 1976:

This is called pavarga. In Sanskrit grammar, there are vargas: ka-varga, ca-varga, ta-varga, pa-varga. So pa-varga means pa, pha, ba, bha, ma. So material life means these five kinds of difficulties; at last—death. Ma means mṛtyu. But if you take shelter of Kṛṣṇa, then you are saved. Therefore Kṛṣṇa is described as apavarga-śaraṇaṁ. If one wants to nullify this pavarga, then he must take shelter of Kṛṣṇa. Ahaṁ tvāṁ sarva... Because we are working hard why? According to our sinful activities, we are put into the situation, working very hard. Without working, we cannot get our food. So Kṛṣṇa is apavarga-śaraṇaṁ. If you want apavarga, if you want to nullify these five kinds of pa, pha, ba, bha, ma, then you must take shelter of Kṛṣṇa.

So Kṛṣṇa is always kind, but when He sees that you are very eager to go to Kṛṣṇa, He calls. He calls. Just like He explained to Arjuna, "My dear Arjuna, because you are My very dear friend," sarva-guhyatamam, "I am just disclosing the most confidential part of knowledge." Sarva-dharmān parityajya māṁ ekaṁ śaraṇaṁ vraja: (BG 18.66)

Nectar of Devotion Lectures

The Nectar of Devotion -- Vrndavana, October 26, 1972:

This is the process of transmigration of the soul from one body to another.

So soul has got form. It is not formless. Similarly, Kṛṣṇa has got also form. But that form is different from this form. When in the śāstras it is said, nirākāra, nirākāra means nirākṛta ākāra, "This ākāra, this form, is being nullified." Nirākāra does not mean there is no ākāra. This body. When it is said, nirākāra, that means the soul, the Supersoul or the soul, has no this ākāra, as we see. Just like we are seeing some dog or some cat or some hog, some tree, some plants, so many, eight million four hundred thousands of forms, but this is not the form. Nirākāreti. Not this form. The soul has got a different form. That is described. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca (CC Madhya 19.140). We cannot see, at the present moment. So as we cannot see you. I am not seeing you, you are not seeing me... Just like a man's son dies, or father dies. He cries, "Oh, my father is gone, my father is gone." Where is your father gone?

The Nectar of Devotion -- Vrndavana, November 6, 1972:

Pradyumna: (reading:) "...for anyone who is actually engaged in devotional service in full Kṛṣṇa consciousness, how is it possible that he has not become purified? It is not possible. One who is engaged in Kṛṣṇa consciousness and devotional service has without doubt become freed from all contaminations of material sinful activities. Devotional service therefore has the power to actually nullify all kinds of reactions to sinful deeds. A devotee is nevertheless always alert not to commit any sinful activities; this is his specific qualification as a devotee. Thus the Śrīmad-Bhāgavatam states that by performing devotional service a person who was born even in a family of dog-eaters may become eligible to take part in the performance of the ritualistic ceremonies recommended in the Vedas. It is implicit in this statement that a person born into a family of dog-eaters is generally not fit for performing yajña, or sacrifice. The priestly caste in charge of performing these ritualistic sacrifices, ritualistic ceremonies recommended in the Vedas, is called the brāhmaṇa order. Unless one is a brāhmaṇa, he cannot perform these ceremonies. A person is born in a brāhmaṇa family or in a family of dog-eaters due to his past activities. If a person is born in a family of dog-eaters, it means that his past activities are all sinful. But even..., if even such a person takes to the path of devotional service and begins to chant the holy names of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—he is at once fit to perform the ritualistic ceremonies. This means that his sinful reactions have immediately become neutralized."

Prabhupāda: Śvādo 'pi sadyaḥ savanāya kalpate. It is commented by Śrīla Jīva Gosvāmī that a, a person born in the brāhmaṇa family waits for being initiated as twice-born. To take birth in the family of a brāhmaṇa is not sufficient qualification. He has to study the Vedas; he has to be initiated with thread ceremony; so many ritualistic performances. Daśa-vidhā-saṁskāra. Saṁskārād bhaved dvijaḥ. So the distinction is being made by Jīva Gosvāmī that a brāhmaṇa, son of a brāhmaṇa, awaits so many ritualistic ceremonies before he is competent to perform yajña. Not that because he's born of a brāhmaṇa father, therefore he becomes eligible to perform yajña. He requires primarily so much purificatory methods. But a Vaiṣṇava, one who has taken to devotional service, for him, it is said, sadyaḥ savanāya kalpate.

The Nectar of Devotion -- Vrndavana, November 6, 1972:

Yes. This, these four kinds of stages of sinful activities, in stock, almost fructified, manifest, all the stages of sinful activities can be immediately nullified. Because it is assured by Kṛṣṇa, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. It is not imagination. If we believe in the words of Kṛṣṇa, then there is no question of denying this fact. Kṛṣṇa personally says, ahaṁ tvāṁ sarva-pāpebhyo mokṣa... Sarva-pāpebhyo (BG 18.66). The kūṭa-stha, phalonmukha, prārabdha, everything, it become immediately nullified, simply by this process, by surrendering: "Kṛṣṇa, I, I was mistaken. I got..., forgot your mastership; You are my eternal Lord. So I was bewildered. I was wandering. Now I have come to my senses. I surrender unto You sincerely. You accept me." This very thing will give you immediately protection from all sinful activities.

The Nectar of Devotion -- Vrndavana, November 12, 1972:

Pradyumna: "To support this statement there are many authoritative assertions by the learned scholars of bygone ages. According to their general opinion, a person may become governed by certain convictions derived by his own arguments and decisions. Then another person, who may be a greater logician, will nullify these conclusions and establish another thesis. In this way, the path of argument will never be safe or conclusive. The Śrīmad-Bhāgavatam recommends therefore that one follow in the footsteps of the authorities. Here is the general..."

Prabhupāda: Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). You cannot come to the conclusion what is śraddhā and sādhana by simply argument. Tarko apratistha. By argument, we cannot establish. Śrutayo vibhinnā. The scriptures are many varieties. Śrutayor vibhinnā nāsau munir yasya mataṁ na bhinnam. And every philosopher must differ with another philosopher. Therefore, mahājano yena gataḥ sa panthāḥ: We have to follow the footprints of great authorities.

The Nectar of Devotion -- Calcutta, January 25, 1973:

Devotee: (reading) "...of bygone ages. According to the general opinion, a person may become governed by certain convictions derived by his own arguments and decisions. Then another person, who may be a greater logician, will nullify these conclusions and establish another thesis. In this way the path of argument will never be safe or conclusive. The Śrīmad-Bhāgavatam recommends, therefore, that one follow in the footsteps of the authorities."

Prabhupāda: Yes. To make progress in devotional service, one cannot manufacture anything. The authoritative statements of ācā ryas, that we'll have to follow. Mahājana yena gataḥ sa panthāḥ. We should not manufacture, invent anything. As they are stated in the śāstras, confirmed by spiritual master and ācāryas, that will be accepted. Nobody can say, "I think devotional service should be like this." No. Therefore spiritual master is the guidance. He is the representative of the ācāryas. In this way, we should make progress, not by concoction. Go on.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.118-121 -- San Francisco, February 24, 1967:

How? If we are God, how we can be covered by ignorance? Then what is your value of your becoming God? You are not God. You are... This is very nicely explained here. Try to understand. Caitanya Mahāprabhu says that "Living entities, they are energy of God. They are never God." The Śaṅkarācārya's theory is nullified by evidences from Vedic scripture, just like Bhagavad-gītā, Viṣṇu Purāṇa. So never claim that "We are God." That is most darkest part of your ignorance, when you say that "I am God." There is neither voidness; neither you are God. You are eternal, perpetual blissful, but your blissful is now covered by this māyā. You get out of it, be one with Kṛṣṇa consciousness. Your life is successful. This is this theory.

Lecture on CC Adi-lila 7.149-171 -- San Francisco, March 18, 1967:

They have no information of the spiritual energy. They are called Māyāvādī. So chiefly the impersonalists and the void philosophers, they are called Māyāvādī, because they have no other information. They want to simply negate, nullify, but they have no positive information, so they are called Māyāvādī. So the Śaṅkarites... Śaṅkarites, of course, they give positive information. Brahma satya jagan mithyā. They say that this world is false and Brahman is reality. But because we want reality in variety, therefore impersonal philosophy, although we take it as a matter of sectarian philosophy, it does not appeal to the heart because by nature we want enjoyment. And whenever there is question of enjoyment, there must be variety. Variety is the mother of enjoyment. So philosophically or theoretically, we may accept voidness, negation, out of frustration. When we are frustrated in these material varieties we adopt the suicidal policy, "Let me commit suicide, finish."

Lecture on CC Madhya-lila 20.294-298 -- New York, December 19, 1966:

Everything finished." But God is so cunning that He assumed neither man nor animal, and no weapons. He killed him with the nails. He never expected that "I will be killed by the nails." This is the definition by negation, defective definition. In argument, if you define negatively, "This is not this. This is not this. This is not this," then something will come that will nullify all your arguments. So he protected himself in all negative ways: "This will not. This will not. This will not. This will not." Something came which was not in his power. So this Nṛsiṁhāvatāra.

Then Vāmanāvatāra. Vāmanāvatāra, I have already mentioned, that He became a dwarf brāhmaṇa boy and took all the possession that Mahārāja Bali. This Mahārāja Bali was grandson of this Mahārāja Prahlāda. So these are līlāvatāra pastimes. Pastimes means exchange of dealing between the devotees and the Lord, between the living entities and the Lord, exchange.

Lecture on CC Madhya-lila 20.313-317 -- New York, December 21, 1966:

The liberation from material bondage is called nirguṇa. Nirguṇa means the three qualities, three modes of material nature, is nullified. As soon as we are transcendental to the three modes of material nature, that is called liberation. So just like there is injunction in the Vedic literature: to live in the city is rājasika; to live in the forest is sattvika, goodness. Sattvika quality means to live in goodness is to live in a forest. Therefore formerly, all the sages and saints, they used to live in a forest. Still there are many transcendentalists, they live in the forest, because forest is considered to be situation in goodness. Similarly, those who live in cities and villages, in society, human society, that is rājasika. And those who live in the liquor shop and similar, gambling shop and other, they are called tamasika.

Sri Isopanisad Lectures

Sri Isopanisad Invocation Lecture -- Los Angeles, April 28, 1970:

So these three qualities, sattva, raja, tamo-guṇa, they are mixed up. Again they produce some by-product, again mixed up, again mixed up. In this way eighty-one times they're twisted. So guṇamayī māyā, binding you more and more. So you cannot get out of this binding of this material world. Binding. So therefore it is called apavarga. This process of Kṛṣṇa consciousness means nullifying the pavarga process.

Yesterday I was explaining what is this pavarga to Gargamuni. This pavarga means the line of the alphabet pa. You know, those who have studied this devanāgarī. There are devanāgarī alphabets, ka kha ga gha na ca cha ja jha na. In this way five set, one line. Then come the fifth set, comes pa pha va bha ma. So this pavarga means pa. First of all pa. Pa means parava, defeat. Everyone is trying, struggling very hard to survive, but defeated. First pavarga. Pa means parava. And then pha. Pha means foaming.

Sri Isopanisad Invocation Lecture -- Los Angeles, April 28, 1970:

The pa, pha, and va. Va means this bondage. So first pa, second pha, the bondage third, then va, bha. Bha means beating, fearfulness. And then ma. Ma means mrtyu, or death. So this Kṛṣṇa conscious process is apavarga, apa. A means none. Pavarga, these are the symptoms of this material world. And when you add this word a, apavarga, that means it is nullified.

So... (aside:) You can sit down. This apavarga-vartmani. Our Kṛṣṇa consciousness movement is the path of apavarga, nullifying these pavargas.

Initiation Lectures

Brahmana Initiation Lecture with Professor O'Connell -- Boston, May 6, 1968, (Glenville Ave. Temple):

"Without taking birth in a brāhmaṇa family there is no possibility of one's becoming a brāhmaṇa." But Bhagavad-gītā does not say like that. Bhagavad-gītā says, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). "These four principles of caste—brāhmaṇa, kṣatriya, vaiśya, śūdra—I have created that division." Now it is creation of God. Nobody can nullify it.

So that division is everywhere. Not only in the India or Hindu society or... No. Everywhere. Guṇa-karma-vibhāgaśaḥ, by classification of quality and work. Here also the same thing is there. And Śrīmad-Bhāgavata also confirms this by Nārada Muni, when he describes about these four principles of social division, he says, yasya hi yal lakṣaṇaṁ syād varṇābhivyañjakam. Now there is classification who is a brāhmaṇa, who is a kṣatriya, who is a vaiśya, the qualities. Because according to quality, the divisions shall be there. Now in the Bhagavad-gītā you'll find the brāhmaṇa's quality, the vaiśya's quality, the śūdra's quality.

Talk, Initiation Lecture, and Ten Offenses Lecture -- Los Angeles, December 1, 1968:

Ritualistic ceremony, they are meant for giving you advantage of become pious, from impious life. It also gives that, but this is not the ultimate aim. The ultimate aim is to give you love of God, which is far, far transcendental to the pious and impious activities. That is a different thing that belongs to the spiritual world—love of God. It is not that it is a function to nullify your sinful activities. That is automatically done. Just like if you get one million dollars, the purpose of ten dollars automatically solved. Similarly, this acceptance of holy name of God will automatically wash off all your sinful reaction. That's a fact. But it is not meant for that purpose. It is meant for higher purpose, to attain to this platform of loving God, rendering transcendental loving service to the Lord. That is the aim. Yes.

Initiations -- Los Angeles, January 10, 1969:

This is very dangerous thing. By chanting Hare Kṛṣṇa mantra you become released from all sinful reaction. But because Hare Kṛṣṇa mantra nullifies all sinful reaction, that does not mean he shall continue. It is not like that, you go to church and you confess your sins and it is all adjusted or nullified—again from the next week you begin fresh sinful activities. No. That is not allowed. That is not allowed. Kṛṣṇa we should not make an agent for nullifying our sinful activities. Then it is not service. Then we make Kṛṣṇa as our servant. We are at liberty to commit all kinds of nonsense, and God becomes an agent to clear it—what is this nonsense? That is not allowed. You may, by mistake or some way or other, you may commit something wrong, but by chanting Hare Kṛṣṇa, from this day everything is apavitraḥ pavitro vā, everything is finished. But from tomorrow or immediately after this, no more sinful activities. Therefore this regulative principle, these four principles: illicit sex, meat-eating, and intoxication, and gambling.

Initiation Sri Ranga, Romaharsana, Sridhara Dasas -- Los Angeles, July 3, 1970:

So they also considered that "If we say that 'Make him alive,' then... Balarāma's decision was to kill him. Then we overrule Him." Just see how the behavior. Then the saints and sages said, "No, Sir. We do not want. Whatever You have done, that is all right. But You do something, that we blessed this man for long life to speak. Now he is dead. So our version is also nullified. But we want that our version may not be nullified and Your action may not be nullified. You do something like that." (laughter) So then Balarāma said, "All right. You bring his son. I shall empower him and he shall be a great speaker on this Vedic literature." And because his son means he himself... Ātmaiva jayate putra. Son is born, there is no... The father and son there is no distinction. Just like in Bible sometimes it is said the son of God and God is one. That's a fact, because son is expansion of the body of the father.

Initiation Lecture Excerpt -- Detroit, July 17, 1971:

So there are ten kinds of offenses. That is described. And the most important point is the committing sin on the strength of chanting Hare Kṛṣṇa mantra. This is a fact that as soon you chant Kṛṣṇa, all your resultant action of sinful activities immediately nullified. But if we again commit that sins, that is up to you. So we should not make it a business that "Let me go on committing sins, and it will be counteracted by chanting." No. This is not good. This is the greatest offense. Sometimes in Christian Church there is confession, and again they go and commit the same sin, and next time, again confession. Not like that. That is not good. One confession admitting, excused. But not that you commit sins over and over again and it will be excused. Similarly, you cannot commit sins on the strength of chanting. That is the greatest offense.

General Lectures

Lecture Excerpt -- Montreal, July 18, 1968:

Mithyā, it is false. He again comes to the false. I have seen one sannyāsī in India, very learned, very good scholar. Now he's rotting in the jail. He has taken to political movement. He wants to make, nullify this Pakistan and so many things. Now he has become a politician. Vivekananda came here to preach in 1893 to Vedānta. Now he learned the business of opening hospital. If you have taken sannyāsa, that brahma satyaṁ jagan mithyā, "The world is false; Brahman is reality," then why you come to the false platform again? He has to, because he has no information of the reality. He wants to render service, but because he has not found out where to render service, he has to come to engage himself in this mithyā platform, which he has rejected as mithyā. So āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho (SB 10.2.32). Even by their austerity and penances they go so up... Just the same example.

Lecture -- London, September 14, 1969:

We are chanting Hare Kṛṣṇa. So we are, I mean to say, becoming free from the sinful reactions of our past activities. But if we think that "Because I am now..., I have got a machine of chanting Hare Kṛṣṇa, so I shall commit as much sin as possible and it will be counteracted by this process," oh, that is the greatest sin. You cannot do that. You cannot make Hare Kṛṣṇa mantra as agent of nullifying your sinful activities. Similarly, you cannot make God or His agent or His representative as a machine for counteracting your sinful activities. You should stop. Therefore niḥśeṣa-mano-rathāntaraḥ. Niḥśeṣa. You must cease all kinds of sinful activities. We prescribe to our students that "You should not do this, you should not do this, you should not do this." That is a warning that these are the different gates of sinful activity. If you indulge in illicit sex life, then you open the gate of sinful activities, and you go deeper and deeper. Similarly, if you take meat-eating, that is also opening the gate of sinful activities.

Lecture -- Gorakhpur, February 17, 1971:

So Śrīdhara Swami says, purāṇantare. In other Purāṇas also it is stated, pāpa-kṣayaś ca bhavati smaratāṁ tam ahar-niśam. "Anyone who is always absorbed in Your thought, no material scene can effect him, cannot touch him." Pāpa-kṣayam. "And if he has any sinful activities in his past life, that also becomes nullified." Pāpa-kṣayam. Pāpa-kṣayaṁ bhavati smaratāṁ tam ahar-niśam. "Anyone who is always..." Kṛṣṇa also says in the Bhagavad-gītā that yoginām api sarveṣāṁ mad-gatenāntarātmanā: "One who is always thinking of Me within himself, he is first-class yogi." Yoginām api sarveṣāṁ (BG 6.47). There is no need of speculating. Simply this easy process, thinking of Kṛṣṇa. Kṛṣṇa says in the Bhagavad-gītā that yoginām api sarveṣāṁ. All big, big yogis, there may be, but a person who is always absorbed in thought of Kṛṣṇa within himself, he is greater than all such big, big yogis. Greater than the greatest yogi. Yoginām api sarveṣāṁ mad-gatenāntarātmanā. Mad-gata means his life is so molded that he cannot stay without thinking of Kṛṣṇa.

Pandal Lecture at Cross Maidan -- Bombay, March 26, 1971:

His secretary, Svarūpa Dāmodara Gosvāmī, disqualified, that "These books are not written the right order." He was surprised. He was supposed to be a great scholar of Śrīmad-Bhāgavatam, but Svarūpa Gosvāmī nullified him that "You do not know anything." Then he advised him, because that person was very submissive, he advised him that bhāgavata paro diya bhāgavata sthāne: "Just try to understand Bhāgavata from the person bhāgavata." Person bhāgavata. There are two kinds of bhāgavatas. One is book bhāgavata, and there is another bhāgavata, who is person bhāgavata. Bhāgavata means in relationship with Bhagavān. To those who have dedicated their life... One who has dedicated his life only for the service of the Lord, Bhagavān, he is called bhāgavata.

Philosophy Discussions

Philosophy Discussion on David Hume:

Prabhupāda: But it is a physical law. And he says that the sequence of the law may be different. So that is possible also, because law means made by some person, somebody. So if he likes, he can change the law, just like if the legislature assembles and some law is passed today, next day or next month or next year this law is nullified. So that supreme legislative council is responsible for this law-making. Similarly, there is a supreme will who makes this law and who can nullify this law. So we have to come to the supreme will. You cannot change or you cannot make any new law. If you think that by friction of hands there may not be any heat-producing effect, that you cannot do. Therefore you are also under the supreme will. He has given you a chance to talk all nonsense, but he can stop immediately. Your tongue and you will be a dead body, is it not? He is talking all nonsense, but if the supreme will desires, he'll stop immediately his tongue moving, and he'll be considered a dead body, all philosophy finished. But he cannot stop it. Therefore the supreme will is the ultimate cause of all causes.

Śyāmasundara: He says that morality consists of values which the individual formulates for himself, as a matter of personal opinion. In other words, I can do whatever my conscience dictates.

Page Title:Nullify (Lectures)
Compiler:Visnu Murti, RupaManjari
Created:26 of Apr, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=68, Con=0, Let=0
No. of Quotes:68