Ordinary person (Lectures, Other)

Expressions researched:
"ordinary person" |"ordinary persons"

Nectar of Devotion Lectures

The Nectar of Devotion -- Vrndavana, October 17, 1972:

Nobody's absolute controller. Just like our Minister Saheb. He's controller, but he's also controlled. So when you come to the point, if you find out some person that he's simply controller, not controlled, He's Kṛṣṇa. Kṛṣṇa is simply controller, not controlled, He's Kṛṣṇa. Kṛṣṇa is simply controller. When Kṛṣṇa was present on this planet... You see the history of His life. He simply controlled. He never became controlled. He was controller. Therefore the verdict of the śāstra, Vedic literature, is that īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). The supreme controller is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ.

But the impersonalists will say, "The Supreme Controller is not a person." He's a person. But Brahmā says, "No, He's a person." Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigraha. Vigraha means person. Mūrti. But He's not ordinary person. Sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat cit ānanda. His form is made of eternity, bliss, and knowledge. Our form, this form, is not eternity. It will die. It will be finished. Why my form? Even Brahmā's form. Although he will live for many millions of years. Just like one day, twelve hours, is described in the Bhagavad-gītā: sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ (BG 8.17). Brahmā's one day, twelve hours, he... These four yugas, forty-three hundred thousands of years multiplied by one thousand. That is Brahmā's twelve days, uh, twelve hours. Now we can calculate his life. He'll live for one hundred years. So his twelve hours is millions of years. So still, he will die. Anything in this material world, it will not stay. Bhūtvā bhūtvā pralīyate (BG 8.19). Everything will be finished. Therefore even Brahmā's body is not eternal. What to speak of my body, your body, ant's body, his body... Sat. Sat means "that exists". Oṁ tat sat.

The Nectar of Devotion -- Vrndavana, October 23, 1972:

The best example is Caitanya Mahāprabhu. He's Kṛṣṇa Himself, but He's playing the part of mahā-bhāgavata. He never discussed Kṛṣṇa's rasa-līlā publicly. Never discussed. You won't find any time that Caitanya Mahāprabhu is discussing rasa-līlā publicly. No. Never. He was, He simply dealt with ordinary persons by chanting Hare Kṛṣṇa mantra and whenever there were scholars, there were philosophers... Just like Sārvabhauma Bhaṭṭācārya, Prakāśānanda Sarasvatī, He talked with some philosophy, Vedānta-sūtra. And when there was high-class devotee like Rāmānanda Rāya, He discussed about Kṛṣṇa's līlā. You'll find this. Not that with everyone He discussed Kṛṣṇa's līlā. No. Neither He discussed philosophy with everyone. But for the general public, so long He remained at Jagannātha Purī, every evening, He was simply organizing great saṅkīrtana party. And for four hours, at least, He was going on saṅkīrtana in four parties. We have studied this thing from Caitanya-caritāmṛta, or Teachings of Lord Caitanya, that from the dealings of Caitanya Mahāprabhu, because although He's Kṛṣṇa Himself, He's playing the part of ācārya, playing the part of devotee.

The Nectar of Devotion -- Vrndavana, October 24, 1972:

So we should not waste our time, a single moment. Time is very valuable. In your country, they say, "Time is money." So either you take money, that is artha, or paramartha. Money is required in the material world, and in spiritual world, paramartha, spiritual asset. Some way or other, even those who are materialists, they do not waste their time. So we are after spiritual realization. How we can waste our time? Time is very valuable. So we should not waste time. Prajalpo niyamāgrahaḥ, jana-saṅgaś ca. And associating with ordinary persons who are not devotees. Jana-saṅgas. People in general, they have no taste for Kṛṣṇa. And greediness, laulyam. These things are impediments for advancing in Kṛṣṇa consciousness. Ṣaḍbhir bhaktiḥ. Niya..., niyamāgrahaḥ. Niyamāgrahaḥ means simply busy to follow the rules, but actually do not understand what is the meaning of such following. Not blindly. One should follow the regulative principles with firm conviction and understanding. Niyamā agrahaḥ and niyama-āgrahaḥ. Āgrahaḥ means eagerness to accept. And āgrahaḥ, not accepting. In both ways, niyama grahaḥ. Not to accept the regulative principles, that is also faulty. And too much āgraha, false āgraha, without knowing the meaning of it, that is also faulty.

The Nectar of Devotion -- Vrndavana, October 29, 1972:

Hmm. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). They do not act under the influence... Ordinary persons, they see that "Devotees are acting like us." No. Their activities are under the influence of spiritual energy. It, it, it looks similar like the karmīs, jñānīs, but bhaktas are different from karmīs and jñānīs. Jñāna-karmādy-anāvṛtam (CC Madhya 19.167). They are not influenced by the tenets of jñāna and karma. They are influenced by activities which can satisfy Kṛṣṇa. Ānukūlyena kṛṣṇānuśīlanam. Anuśīlanam activities, culture. Ānukūlyena kṛṣṇānuśīlanam. So they are simply engaged in Kṛṣṇa activities. Although it looks similar to the ordinary activities. Therefore they misunderstand. Just like Arjuna. Arjuna is fighting and another soldier is fighting the other side. But Arjuna's activities as soldier is devotional service. Because he's trying to please Kṛṣṇa. Other side, they're fighting for their own interest, how to become victorious and take up the kingdom. That was their idea. Here, Arjuna, he did not like to fight, but when he understood that "Kṛṣṇa desires this fighting," he engaged in it. Therefore his fighting was to satisfy Kṛṣṇa, not to satisfy his senses. As it is explained in the Caitanya-caritāmṛta, to satisfy one's own senses, that is called kāma, and to satisfy the senses of Kṛṣṇa, that is called prema. That is the difference.

The Nectar of Devotion -- Vrndavana, October 30, 1972:

There are so-called pseudo devotees. They say, "What we have to do with Bhagavad-gītā?" They think that they are so advanced that they will jump over immediately to the Kṛṣṇa's rasa-līlā. That means Kṛṣṇa's līlā in the Kurukṣetra is not very much important for them. But no. Kṛṣṇa's līlā, either in the Kurukṣetra or in Vṛndāvana, the same thing. We should know. Abhinnatvād nāma-nāminoḥ. So better, first of all, read Bhagavad-gītā, the preliminary study of Śrīmad-Bhāgavatam. Try to read, or try to learn. Of course, in the Śrīmad-Bhāgavatam there is everything. But for ordinary persons, because Bhagavad-gītā is the ABCD of spiritual knowledge... People even commit mistakes in studying the ABCD of spiritual knowledge. People have become so much degraded that they cannot understand even ABCD of spiritual knowledge. They'll make their own interpretation. Such is the horrible condition. They'll try to make minus Kṛṣṇa Bhagavad-gītā, go on reading Bhagavad-gītā for millions of years, setting aside Kṛṣṇa. That is scholarly. This is going on. Scholar means they say, openly... I have seen Dr. Radhakrishnan. When he's explaining man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65), he's saying openly, "It is not to the person Kṛṣṇa."

The Nectar of Devotion -- Vrndavana, November 8, 1972:

Yes. That is also another symptom, restlessness. A Kṛṣṇa conscious person can sit down in one place. Just like Haridāsa Ṭhākura. He was chanting Hare Kṛṣṇa mantra, sitting one place, day and night. There is not a single example in the world that one can sit down, I mean to say, ordinary persons. They cannot. They must be restless. But Kṛṣṇa consciousness is so nice that one can sit down in one place. Of course, it is not to be imitated. It is to be attained. Anywhere. Just like Gosvāmīs. They used to live underneath a tree one night. So these things are possible when one is advanced in Kṛṣṇa consciousness. Go on.

The Nectar of Devotion -- Vrndavana, November 13, 1972:

Yes. You cannot argue with the spiritual master. First of all, you have to select a spiritual master where you can completely surrender. And as soon... Just like Arjuna surrendered to Kṛṣṇa. When he saw that "The questions which have arisen in my mind, it cannot be solved by ordinary person," therefore he selected. He told Him that "I can understand, without Your Lordship, nobody can mitigate all the doubts in my mind." Tasmād guruṁ prapadyeta (SB 11.3.21). Śiṣyas te 'haṁ śādhi mām (BG 2.7). Therefore original spiritual master is Kṛṣṇa. Kṛṣṇa is original spiritual master. Tene brahma hṛdā ādi-kavaye. Kṛṣṇa first instructed Brahma, Ādi-kavi. From Brahma, we have got these Vedas, Vedic knowledge. Therefore, Kṛṣṇa is the original spiritual master. Aham evāsam agre. Before creation, Kṛṣṇa was there. Aham ādir hi devānām (Bg 10.2). Kṛṣṇa is the origin of all the devas. Devas means Brahmā, Viṣṇu, Maheśvara, then all other demigods. So, in this way, Kṛṣṇa is the original spiritual master. Just like He's the spiritual master of Arjuna. So study of Bhagavad-gītā means if you follow the footprints of Arjuna, then you are also as good as Arjuna. Not as good; I mean to say, that your knowledge is perfect. Perfect in this sense: that Arjuna accepted Kṛṣṇa as Paraṁ Brahma; you accept Kṛṣṇa as Paraṁ Brahma; then your study of Bhagavad-gītā is perfect. And if you make your so-called erudite scholarship, commentary, "It is not to Kṛṣṇa," then you are spoiled. Your life is spoiled, your study is spoiled. Sādhu-mārga-anugamanam.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.1 -- Mayapur, March 1, 1974:

So Śrī Caitanya Mahāprabhu... Vadānya means most magnanimous. People could not understand Kṛṣṇa. Although He advised personally in the Bhagavad-gītā that sarva-dharmān parityajya mām ekam (BG 18.66), they are so rascal—avajānanti māṁ mūḍhāḥ mānuṣīṁ tanum āśritāḥ (BG 9.11)—they thought that "Kṛṣṇa is ordinary person, maybe little learned or little powerful." But they did not take up Kṛṣṇa as the Supreme Personality of Godhead. Even big, big authors, scholars, they cannot understand. Therefore Caitanya Mahāprabhu—He is Kṛṣṇa Himself—came again to teach us Kṛṣṇa consciousness for our benefit. Therefore He is mahā-vadānyāvatāra. So if we want to understand Kṛṣṇa, we must try to understand Kṛṣṇa through Caitanya Mahāprabhu. Then it will be very easy to understand. Other people, they do not try to understand Kṛṣṇa through Caitanya Mahāprabhu. They try to understand Kṛṣṇa directly; therefore they fail to understand. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). Yatatām api siddhānām. So Kṛṣṇa cannot be understood by ordinary way. Kṛṣṇa can be understood only through one way, not many ways. What is that one way? Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Only bhakti. So that bhakti, here is it said, prema-bhakti-vadānyatā.

Lecture on CC Madhya-lila 8.128 -- Bhuvanesvara, January 24, 1977:

That is up to you. We... (break) ...vaiṣṇave jāti-buddhiḥ, arcye śilā-dhīr. Everyone knows in the temple... Just like Jagannātha. Everyone knows Jagannātha is made of wood, or, in other temple, made of stone. But people, do they come to see wood and stone? So if anyone thinks... Sometimes the atheist class, they think that "These foolish men, they are going to see a piece of wood." This is nārakī-buddhi. Similarly, arcye viṣṇau śilā-dhīr guruṣu nara-matiḥ. Those who are acting as guru according to the description, if somebody thinks that "This man is ordinary person," and vaiṣṇave jāti-buddhiḥ, similarly caraṇamṛta, Gaṅgajala, if somebody thinks ordinary water, so "he's nārakī." So these Europeans, Americans who are properly initiated according to Vaiṣṇava system, according to Caitanya Mahāprabhu's indication, if somebody thinks their jāti, angrej jāti or American jāti, he's nārakī. What can be done?

Lecture on CC Madhya-lila 20.101 -- Washington, D.C., July 6, 1976:

So this Sanātana Gosvāmī, he was minister, he was not ordinary person. Very intelligent. So... Not that now he has retired, he has nothing to do. He does not ask, "Please give me instruction how I shall sit down idly and meditate and sleep, snoring." He does not say. He said, āpana-kṛpāte kaha 'kartavya' āmāra. Something tangible to be done. Not that this so-called meditation. Meditation will automatically be there. If you do, if you sacrifice your life for serving Kṛṣṇa, you'll always remember Kṛṣṇa. You'll always remember Kṛṣṇa. Just like you are taking so much trouble, going place to place to give one book to somebody. Why? Because you love Kṛṣṇa and you are thinking if this gentleman takes one book, never mind, small or big, he'll read at least one page about Kṛṣṇa. So you are thinking of Kṛṣṇa. That is meditation. Not that simply sit down at a place. The real meditation is how to think of Kṛṣṇa. That is real meditation. I am thinking of some light or some sky, like that—they are not meditation; they have manufactured now.

Lecture on CC Madhya-lila 20.101-104 -- Bombay, November 3, 1975:

Caitanya Mahāprabhu answered that Sanātana Gosvāmī... But he is actually very learned. If he is not learned, then how he can give up his post as the minister, finance minister? He is actually learned because he was inquisitive that "I must know the goal of my life, I must make my life successful, and therefore I must go to Caitanya Mahāprabhu." So Caitanya Mahāprabhu appreciated his approach, that "You have come to Me for better enlightenment. That means you are not ordinary person. You are not ordinary conditioned soul. Who can sacrifice such big post and the honor and come to a sannyāsī and submit to Me?" Therefore He says, prabhu kahe—kṛṣṇa-kṛpā pūrṇa haya: "God's mercy is fully there in You." Saba tattva jāna: "You have understood all the truths of life." Saba tattva jāna tomāra nāhi tāpa-traya. And he was inquiring that "Why I am forced to accept all kinds of miserable condition of life?" But, "For You there is no such thing."

Lecture on CC Madhya-lila 20.156-163 -- New York, December 11, 1966:

Now, in Śrīmad-Bhāgavatam some advanced devotee is indicating Kṛṣṇa, kṛṣṇam enam avehi: "This Kṛṣṇa..." When Kṛṣṇa was present in person, many persons studied Him in a different way, but one of them, who is pure devotee, he is describing about Kṛṣṇa that enam, "This Kṛṣṇa, this Kṛṣṇa," kṛṣṇam enam avehi, "you should try to understand." What is that? Tvam ātmānam akhilātmanām. Ātmānam akhilātmanām. Ātmā means the self, or soul. So we individual souls, we are part and parcel, fragmental part and parcel of the Supreme. Therefore Kṛṣṇa is to be understood as the source of all individual selves. Akhilātmā. Akhila means all. Then jagad-dhitāya: "Now, He has come, He has descended out of His causeless mercy," jagad-dhitāya, "for the benefit of this world, this planet." Dehīva ābhāti. Just like He appears ordinary person. Ābhāti māyayā. Māyā. This māyā is not illusion. This māyā means by His internal potency. By His internal potency, He can appear just like us, but He's not like us. He's the Supreme Personality of Godhead.

Lecture on CC Madhya-lila 20.337-353 -- New York, December 25, 1966:

Now śāstra, the scripture, is the most first-class evidence, sarvajña munira vā..., sarvajña... Because śāstras are written not by ordinary person. Not by Rabindranath Tagore, a sex play. (?) No. (laughs) Śāstras are written by liberated persons. Therefore śāstra, scripture, have got so many advantages and so much respect. So therefore Lord said: sarvajña munira vākya-śāstra-'paramāṇa'. Śāstra paramāṇa. Just like (we) see in the Śrīmad-Bhāgavatam, four hundred thousands of years after there will be avatāra, Kalki, and His father's name, His birthplace, is already mentioned there. This is called śāstra. Five thousand years before Bhāgavata was written, and there is indication that in such and such age, in such and such province, in such and such family, Lord Buddha will appear. That is written there. And five thousand years before, ago, the, the symptoms of Kali-yuga is already written there. And we are experiencing.

Lecture on CC Madhya-lila 20.385-394 -- New York, January 1, 1967:

Nitya means eternal. Kṛṣṇa's pastimes, appearance and dis..., disappearance, is continuous and eternal. There is no stoppage. Lord Caitanya says, bujhite nā pāre līlā kemane 'nitya' haya. Ordinary persons, common men, cannot understand how kṛṣṇa-līlā, Kṛṣṇa's appearance and disappearance, can be eternal. Generally, we think that Kṛṣṇa appeared five thousand years before; now He's no longer. So either He's dead or gone. Just like ordinary man takes his birth and stay here for some time and then he goes away—no more, no trace of that particular man's activities. He's lost in the whirlpool of this material ocean. Neither exactly in a similar body, that particular living entity will again come back. Once. This form which you have got, material form, it is just like a bubble in the ocean. It is formed somehow or other according to our past actions and reactions, and it will stay for hundred years at most. Then it will disappear. And there will be no trace where that particular individual soul has gone. Of course, there is account in the books of Supreme Personality of Godhead.

Lecture on CC Madhya-lila 21.62-67 -- New York, January 6, 1966:

Kṛṣṇa has come just like a cowherd boy." You see? Therefore he... Kṛṣṇe jānāñā dvārī brahmāre lañā gelā. Kṛṣṇa inquired, "Which Brahmā has come?" Now the doorman takes him inside, and he enters Kṛṣṇa's room, offers his respect. Kṛṣṇera caraṇe brahmā daṇḍavat kailā. Now, if Kṛṣṇa is ordinary person, as the foolish rascals think, that avajānanti māṁ mūḍhā: (BG 9.11) "The foolish rascals deride at Me as ordinary man," how it is possible that Brahmā is offering his respect to Kṛṣṇa? If you think that "These are all stories..." Not stories. Do you think Caitanya Mahāprabhu is speaking some stories, some fabricated stories, to get His followers? Do you think like that? No. Lord Caitanya, such a great devotee... Apart from His feature of incarnation, take Him as a great devotee, learned. He was vastly learned, and nobody could surpass Him in His learning in those days. He defeated... When He was a sixteen-years-old boy, He defeated the greatest scholar, Keśava Kāśmīrī. His name was Keśava. He came to Navadvīpa from Kashmir to talk with scholars. Formerly, as nowadays you have got—what is called?—champion, champion. What is the meaning of champion?

Lecture on CC Madhya-lila 22.5 -- New York, January 7, 1967:

So our duty is to serve God. There is no other duty. That is Caitanya Mahāprabhu's preaching, that "You have no other duty, anything. That is all false illusion. If you have selected any other duty than to serve Kṛṣṇa in Kṛṣṇa consciousness, then you are foolish. You are doing something wrong, which is not for your interest." This is the teaching of Lord Caitanya and the Bhāgavata also. So if somebody may argue, "Oh, if I completely engage myself in the service of Kṛṣṇa, then what to do? How I shall live in this material world? Who will take care of my maintenance?" that is our foolishness. If you serve an ordinary person here, you get your maintenance; you get your wages, dollars. You are so foolish that you are going to serve Kṛṣṇa and He is not going to maintain you? Yoga-kṣemaṁ vahāmy aham (BG 9.22). Kṛṣṇa says in the Bhagavad-gītā that "I personally take charge of his maintenance." Why don't you believe it? Practically you can see. That means faithlessness. There is no reason.

Lecture on CC Madhya-lila 22.6 -- New York, January 8, 1967:

Now, Lord Caitanya says that Kṛṣṇa, the Absolute Truth, advaya-jñāna-tattva, who is Absolute Truth, Kṛṣṇa, svayaṁ bhagavān, the Supreme Personality... The Absolute Truth in the ultimate is a person. In the Bhagavad-gītā you will see in the Eleventh Chapter that Kṛṣṇa was requested by Arjuna to show His universal form, because for ordinary persons, that universal form is..., the gigantic universal form is supposed to be... That is God. But they do not know. Paraṁ bhāvam ajānanto (BG 9.11). They do not know that this universal form is only an offshoot of Kṛṣṇa. They do not know. Less intelligent class of men, they think impersonal form or the universal form or even the four-handed Viṣṇu form... They consider that they are greater. But in the Eleventh Chapter of Bhagavad-gītā you will find that Kṛṣṇa, by the request of Arjuna, assumed His universal form, viśvarūpa. Now, after seeing the viśvarūpa Arjuna was afraid. He was in friendly relationship with Kṛṣṇa, and when he saw His viśvarūpa, he became too much perturbed in his mind: "Oh, what mistake I have done. I took Kṛṣṇa as my friend, and I do not know how much offenses I have committed. Friendly relation, there are sometimes very slackened languages and used sometimes calling, 'You, Kṛṣṇa,' sometimes..., so many things. Friendly relations are very relaxation relation." So he thought that "I have committed so much offenses to Kṛṣṇa," and he begged pardon. "Out of my impudence, out of my ignorance, I have done so many things. Please excuse just like a father excuses his son, just like a friend excuses his friend, just like husband excuses wife or the wife excuses." These things are there.

Lecture on CC Madhya-lila 22.6 -- New York, January 8, 1967:

Then again he asked Kṛṣṇa to assume His four-handed Nārāyaṇa-rūpa. So Kṛṣṇa also showed him the Nārāyaṇa four-handed rūpa. And then again Kṛṣṇa transformed Himself again into that two-handed Śyāmasundara with flute, and as it is, He transformed Himself. Now, the question is: If Kṛṣṇa is ordinary person, just like some foolish commentators say, "Not to Kṛṣṇa," then how could He assume this viśvarūpa and the Nārāyaṇa-rūpa? Can an ordinary person assume that rūpa, that form? It is not possible. Therefore the answer in the Bhagavad-gītā is avajānanti māṁ mūḍhā (BG 9.11). There is stated, paraṁ bhāvam ajānantaḥ: "They do not know." Now, Arjuna wanted to confirm this paraṁ bhāvam, that the less intelligent class of men who are fond of the universal form or the Viṣṇu, Nārāyaṇa form, and there are so many innumerable forms... Advaita acyuta anādi ananta-rūpam. Kṛṣṇa has ananta-rūpa. But the ultimate, supreme form is Kṛṣṇa. They do not know. Paraṁ bhāvam ajānantaḥ. Ajānantaḥ means they do not know that paraṁ bhāva. So here the same thing is confirmed by Lord Caitanya, that He says, advaya-jñāna-tattva kṛṣṇa-svayaṁ bhagavān.

Sri Brahma-samhita Lectures

Lecture on Brahma-samhita, Lecture -- New York, July 28, 1971:

You do not know how to solve the problems. That is being discussed. Here Śukadeva Gosvāmī, in right place, he says kevalayā bhaktyā. Simply by pure devotional service, kevalayā, only. Kecid kevalayā bhaktyā vāsudeva-parāyaṇāḥ. And who can do, kecid, that kecid, that person, who is that person? That is not ordinary person. That is vāsudeva-parāyaṇāḥ, one who is devotee to Lord Kṛṣṇa. Vasudeva means Kṛṣṇa. Vasudeva, not others, not demigod parāyaṇāḥ. Vāsudeva-parāyaṇāḥ. Demigod parāyaṇāḥ, it cannot do that. Therefore it is particularly mentioned, vāsudeva-parāyaṇāḥ: whose business is only to satisfy Lord Vasudeva, or Kṛṣṇa. Such person. They can solve all the problems simply by taking to pure unalloyed devotional service. Kevalayā bhaktyā. Aghaṁ dhunvanti. We create trouble for our sinful activities. Just like I have already explained: there is enough food, but I gather more food, I stock it to make business so that when there is less supply the price will increase, and I shall sell at that time. This is my process. This is going on as economic development.

Festival Lectures

Ratha-yatra -- Los Angeles, July 1, 1971:

So there is no difficulty. Simply we have to become sincere devotee. Our service must be very sincere and authentic under the direction of authority. Then you will understand God. There is no difficulty. Teṣām aham anukampārtham. In the Bhagavad-gītā it is said, teṣām evānukampārtham (BG 10.11). Teṣām. Teṣām means not ordinary person. Those who are devotees, sincere devotees, to show them a special favor... God is kind to everyone, but He is specially kind to His devotees. That is His special. He is kind to everyone. Otherwise how everyone is eating? Nobody is starving. Eko bahūnāṁ vidadhāti kāmān. Eka, that one eternal being, He is supplying everyone's necessities. And the plural number of eternals, they are dependent on that one. Eko bahūnāṁ vidadhāti kāmān.

His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, Lecture -- Los Angeles, February 7, 1969:

Therefore Caitanya Mahāprabhu is not liked by the hereditary brāhmaṇas. They dislike. Whenever there is Caitanya movement, they pose another counter. This Rama-Krishna is a counteraction of Caitanya. Because Caitanya, the Vaiṣṇava-sampradāya, accept Caitanya Mahāprabhu as incarnation of God, so they presented this Gadādhara Chatterjee as incarnation of Kṛṣṇa, and by worshiping Kālī. You see? So this competition is since a very long time between the Vaiṣṇava and the other sect. Anyway, when these Gosvāmīs... My point is that originally the Gosvāmīs came from ordinary person. There is no caste. But they manufactured a caste of Gosvāmī, you see, this brāhmaṇa class. This brāhmaṇa class, the hereditary brāhmaṇa class, played so many havocs in the history of India. The Pakistan is also due to this hereditary brahmanism. You see? They hated so much the Muhammadans and the śūdras. First of all they hated the śūdras, and then, when the śūdras, they became Muhammadans, they hated the Muhammadans. And gradually it developed that the so-called śūdras and Muhammadans, politically the Britishers took advantage, agitated them. They cut up India into Pakistan and Hindustan.

His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, SB 6.3.24 -- Gorakhpur, February 15, 1971:

So the material agent is Durgā. So I create a mentality by my association with this material world. There are three kinds of qualities: sattva-guṇa, rajo-guṇa, tamo-guṇa. So one of them or mixed, I will have to accept. Because I am associating. Just like... It is not difficult. If you associate with the hippies, you will become hippie. If you associate with the hippies, you will become hippie. If you associate with the Vaiṣṇava, you become Vaiṣṇava. That is practical. So similarly, if you associate with tamo-guṇa... One of the features of tamo-guṇa is laziness and sleepy. I am against so much sleeping because it is tamo-guṇa. And the features of rajo-guṇa is very active, but for sense gratification. Just like ordinary persons, they are very active. They rise also early in the morning, they work very hard, but the whole plan is for sense gratification. That's all. That is rajo-guṇa. And sattva-guṇa means they are silent, they are sober, they know what is what, and they try for spiritual advancement. That is sattva-guṇa.

Sri Sri Rukmini Dvarakanatha Deity Installation -- Los Angeles, July 16, 1969:

There is no hindrance for anyone to become Harijana. Harijana means God's person or devotee. Hari means God, Kṛṣṇa, and jana means His person. Just like we have got here government servant, special, or ordinary person. So Harijana means the servants of the Supreme Lord. So that is not ordinary thing. There is no harm to create Harijana by regular process, but you cannot make Harijana simply by stamping. Bhagavad-gītā says, equal opportunity for everyone. Māṁ hi pārtha vyapāśrityā ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). Low-class born birth is understood due to sinful activities. Low-class birth, animal birth. Sinful activities. But Kṛṣṇa says, pāpa-yonayaḥ, born in sinful families, never mind. Māṁ hi pārtha vyapāśrityā... If he becomes Kṛṣṇa conscious by bona fide process, māṁ hi pārtha vyapāśrityā. Vyapāśrityā means bona fide process. Not an imitation, bona fide.

Initiation Lectures

Initiation of Bali-mardana Dasa -- Montreal, July 29, 1968:

So Bali is... Bali-mardana does not mean that he was... Because he was punished by Kṛṣṇa, he is not ordinary person; he is authority. So even a person punished by Kṛṣṇa becomes authority. Kṛṣṇa is so nice. What to speak of a person who is directly loved by Kṛṣṇa, even one is punished by Kṛṣṇa, he becomes authority. So therefore Kṛṣṇa's name is Bali-mardana. And Bali-mardana dāsa means Kṛṣṇa dāsa, one who is servant of Kṛṣṇa. Is that clear? Yes. (break) (japa) So that list you have not made, offenses, ten kinds of...?

Initiation and Brahma-samhita Lecture -- New York, July 26, 1971:

So this is going on. Therefore the ādi-puruṣa, Kṛṣṇa is ādi-puruṣa; He's a person. But because He's not a person like us, therefore ordinary person cannot understand God can be person. He thinks that "God must be a person like me." His limited knowledge, speculator, poor fund of knowledge, he thinks that "God must be like me." Therefore in some of the scriptures He's denied personality, because this rascal thinks that "God is a person like me." Therefore it is said: not person. When it is said God is not person, that means He's not a person like you. He's not a rascal like you. That is description. When it is negatively described that He's not a person, that means He's not a person like you. But He's a person, a different person. Sac-cid-ānanda vigraha. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). His person is eternal. He does not die. We die. He's full of bliss. Our, this body, is not full of bliss; full of miseries. So how God can be a person like you? Therefore sometimes He is described as impersonal. Otherwise God is a person. He's a person like us, and He's the original person. Govindam ādi-puruṣam tam ahaṁ bhajāmi **. So those who are in poor fund of knowledge, they can understand that the Absolute Truth is a person. Therefore we have to take lessons from Brahmā, the supreme poet, or learned person, who is the original person. And he says: govindam, govindam ādi-puruṣam. And he says, tam ahaṁ bhajāmi: "I worship."

Babaji Initiation -- Chicago, July 11, 1975:

I am accepting this dress following the footprints of other ācāryas. This dress was accepted by Rūpa Gosvāmī, not ordinary person. The six Gosvāmīs, they accepted. It is called paramahaṁsa stage, sannyāsī's highest stage. Sannyāsī has got four stages: kuṭīcaka, bahūdaka, parivrājakācārya and paramahaṁsa. Kuṭīcaka means when he takes sannyāsa, he is not accustomed to beg; therefore he makes a small cottage outside the village, and the foodstuff comes from the home or somebody sends. In this way, when he is little practiced, then he goes door to door, begs, bahūdaka. Then he is more practiced: parivrājakācārya, he travels all over the world. And after that, when he is fully mature, he can chant one place Hare Kṛṣṇa. He has no more business. So this is the last stage of mature sannyāsa. But because you are thinking that you may not live many years, so you simply sit down, go to Māyāpur. You have no other business. Simply go on chanting Hare Kṛṣṇa mantra, and whatever little prasādam available, you take. And the rest of your life simply engage in chanting. That will be success.

Babaji Initiation -- Chicago, July 11, 1975:

Tamāla Kṛṣṇa: Is he supposed to get a name, Prabhupāda?

Prabhupāda: Name is the same.

Brahmānanda: Audolomi dāsa Bābājī?

Prabhupāda: Ah, Audolomi dāsa Bābājī. That's all. Hare Kṛṣṇa. So this is the first time in our institution: a bābājī. So it is not to be imitated. It is the paramahaṁsa stage when one is very mature in sannyāsa life, for that, not for ordinary person. Don't request, "Give me sannyāsa. Give me bābājī." Don't do that. It is not a fashion. It is a stage of realization. That's all. (end)

General Lectures

Lecture on Teachings of Lord Caitanya -- Seattle, September 25, 1968:

I am learned." Now, this Sanātana Gosvāmī, he was formerly known as Dabira Khāsa. He was born in a high aristocratic family, brāhmaṇa family, and he was finance minister in the government of Nawab Hussain Shah, the then Bengal governor of Bengal. It is about five hundred years ago India was governed by the Pathans, Muslims, and in Bengal the governor was known as Nawab Hussain Shah. Under his government this Dabira Khāsa was minister of finance, and his brother also, Sākara Mallika, he was also a departmental minister. So both the brothers were in very high position. They were great scholar in Sanskrit and Parsi, Urdu. Parsi, Urdu, you know the language spoken in Arabia, in that part of the world. So they were very good scholar and born in very aristocratic family and associated with rich men, aristocratic persons. Because they were ministers, no ordinary person could mix with them. So that was their position. And when they met Lord Caitanya, they decided to retire from the service and propagate the movement of Lord Caitanya, Kṛṣṇa consciousness. So he resigned from the service. The Nawab was very much sorry. He did not like that he should resign from the service because the Nawab was so much dependent on his good service. But he decided that "I must resign."

Lecture -- Bombay, November 2, 1970:

So this Bhagavad-gītā or Śrīmad-Bhāgavatam or Kṛṣṇa consciousness movement is meant for devotee. Without becoming devotee one cannot become Kṛṣṇa conscious. The nondevotees accept Kṛṣṇa (pause—drinks water) as ordinary person. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). Because Kṛṣṇa comes before you as a human being, therefore, because one has not sufficient knowledge about Kṛṣṇa, paraṁ bhāvam ajānantaḥ, therefore such foolish persons accept Kṛṣṇa as ordinary human being, or a little greater than ordinary human being. But that is not the fact. Kṛṣṇas tu bhagavān svayam. Kṛṣṇa is the Supreme Personality of Godhead. That is the verdict of Vedic instruction. Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28). There is a list of incarnation of God. In the Śrīmad-Bhāgavatam, Lord Buddha is also accepted as śaktyāveśa avatāra, especially empowered incarnation of Kṛṣṇa. Keśava dhṛta-buddha-śarīra, jaya jagadīśa hare.

Lecture at Krsna Niketan -- Gorakhpur, February 16, 1971:

So as soon as you approach the Deity or the name, you should know fully well that Kṛṣṇa is present. Kṛṣṇa is... Therefore we should worship the Deity with great attention, as much as Kṛṣṇa is present. And similarly, we should worship the holy name with great attention. We should not be inattentive. Suppose Kṛṣṇa personally comes, personally He is here. Suppose personally, as you think of personally, personally comes. If you do not become respectful, is that all right? No. You should be very much respectful. Even a respectable person, ordinary person, a big man or a rich man or a king comes, we become so much respectful. And what about Kṛṣṇa when He's present as arcā-mūrti or as the holy name? These are the realization point of view: Kṛṣṇa, His name, His form, His quality, His pastimes. When you hear about Kṛṣṇa, that is also Kṛṣṇa. Actually, when you are reading Kṛṣṇa book, Kṛṣṇa is fighting with demons, that is also His pastime. So Kṛṣṇa is present. So you should be very attentive and worship this hearing. Unless we come to this point, there is lack of realization what is Kṛṣṇa.

Pandal Lecture -- Bombay, April 10, 1971:

Although it is all explained here in the Bhagavad-gītā, but they will not accept Kṛṣṇa in that way. They will manufacture a different way of understanding Kṛṣṇa. Therefore they are deviated. Therefore, after studying thousand times Bhagavad-gītā, they are as in darkness as they were in the beginning. That is the result. But if you take Bhagavad-gītā as it is, without any malinterpretation, without exercising your brain to manufacture something out of Bhagavad-gītā, then naturally you become Kṛṣṇa conscious and our life is successful. Here it is stated, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: (BG 7.7) "There is no more superior factor than Me." Then how we can think of Kṛṣṇa as ordinary human being? What is your answer? How do you form such idea? These are the challenges by Kṛṣṇa. And I cannot understand how Kṛṣṇa is accepted as ordinary person. Then either you don't believe in Bhagavad-gītā... That is a different thing. But don't try to malinterpret, wrongly interpret Bhagavad-gītā in your own way. That will not help you. You can propound your own philosophy as you like. Everyone has got the right. Nāsau munir yasya mataṁ na bhinnam: "One cannot be a philosopher, muni, thoughtful man, unless he has got a different philosophy." That's a fact. Everyone wants to propound a type of philosophical method and tries to become famous. That is the natural way. But you make your philosophical presentation in different way. You have got right. But don't try to interpret in Bhagavad-gītā in your own way. That cannot be accepted. And that will not give you the effect of Bhagavad-gītā. You have to accept Bhagavad-gītā as it is.

Lecture at Art Gallery -- Auckland, April 16, 1972:

So we request everyone to become devotee and Kṛṣṇa conscious so that you will find everywhere the artistic work of Kṛṣṇa, everywhere. Sarvatra sphuraya tāra iṣṭa-deva-mūrti, sthāvara-jaṅgama dekhe nā dekhe tāra mūrti (CC Madhya 8.274). Just like if you are drinking water... These things are very nicely described in the Bhagavad-gītā. So you are thirsty; you require water. And when you drink water, you feel so much pleasure. Sa vai. Kṛṣṇa is the reservoir of pleasure, all pleasure. So raso vai saḥ. So that pleasure, by drinking water, that pleasure is Kṛṣṇa. That is stated, raso 'ham apsu kaunteya (BG 7.8). For ordinary person who cannot appreciate Kṛṣṇa, Kṛṣṇa is giving instruction that "When you drink water, the taste which quench your thirst and you feel relief, that is Kṛṣṇa." Raso 'ham apsu kaunteya. (break) ...in day and night. So if you simply try to understand that this taste is Kṛṣṇa, or God, you become God conscious. You become Kṛṣṇa conscious. So it is not very difficult to become Kṛṣṇa conscious. Simply you require little training. And if you read Bhagavad-gītā as it is, without any rascaldom, I mean to say, interpretation, as it is, the way it is stated, raso 'ham apsu kaunteya, if you take this, you become God conscious. You become Kṛṣṇa conscious. And if you become Kṛṣṇa conscious, then your life is successful. Tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). It is very easy and no loss, but the gain is very great. Therefore we request you all who are present, try to become Kṛṣṇa conscious. Read Bhagavad-gītā As It Is, and you will find all information how to become Kṛṣṇa conscious. Or if you don't like to read Bhagavad-gītā, please chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. You will be Kṛṣṇa conscious.

Pandal Lecture -- Bombay, January 14, 1973:

So this Bhagavad-gītā or Śrīmad-bhāgavatam or Kṛṣṇa consciousness movement is meant for devotees. Without becoming devotee, one cannot become Kṛṣṇa conscious. The nondevotee... (aside:) Water. The non-devotees accept Kṛṣṇa as ordinary person. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). Because Kṛṣṇa comes before you as a human being, therefore because one has no sufficient knowledge about Kṛṣṇa, paraṁ bhāvam ajānantaḥ, therefore such foolish persons accept Kṛṣṇa as ordinary human being or a little greater than ordinary human being. But that is not the fact. Kṛṣṇas tu bhagavān svayam: "Kṛṣṇa is the Supreme Personality of Godhead." That is the verdict of Vedic instruction. Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28). There is a list of incarnation of God in the Śrīmad-Bhāgavatam. Lord Buddha is also accepted as śaktyāveśa avatāra, especially empowered incarnation of Kṛṣṇa. Keśava dhṛta-buddha-śarīra, jaya jagadīśa hare. Although Buddhism, we do not accept the philosophy of Buddhism, we Vaiṣṇava, we do not accept, but we accept Lord Buddha as incarnation of Kṛṣṇa. Keśava dhṛta-buddha-śarīra, jaya jagadīśa hare. Sadaya-hṛdaya darśita-paśu-ghātam. Lord Buddha appeared, being very much compassionate on the matter of animal slaughter. As nowadays animal slaughter is going on without any check, similarly, sometime before, about 2,500 years ago, in India the same condition prevailed. Vedic civilization is very liberal.

Lecture -- Jakarta, February 26, 1973:

So there is the pleasure, this sex attraction. But that sex attraction is not material, Kṛṣṇa, rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt, ekātmānāv api deha bhedaṁ gatau. Try to understand. For Brahman perception, Brahman pleasure, a great saintly person, he gives up everything material. He takes sannyāsa, he goes, undergoes severe penances, just to realize brahmānanda. So when Brahman... A person, ordinary person, to realize brahmānanda, he gives up everything material, do you think Kṛṣṇa, the Para-brahman, is enjoying something material? Just try to understand. Kṛṣṇa does not enjoy anything. He's Para-brahman. For understanding Brahman pleasure, a person is recommended to give up everything material. And when the Para-brahman wants to enjoy, does it means that He's enjoying something material? This is our nescience(?). This is our misunderstanding. When Para-brahman enjoys, He... But the difficulty is that this Māyāvādī philosopher, they cannot understand that in the spiritual world there is also pleasure. Their foolish brain cannot accommodate. Because here in this material world they have got very bad experience of this material... They want to make the spiritual world as zero or imperson due to less intelligence. But actually, real life, real pleasure, eternal pleasure is there in the spiritual world, not in this material world.

Lecture Engagement at Birla House -- Bombay, December 17, 1975:

So our Kṛṣṇa consciousness movement is little difficult for ordinary persons who are interested with the material gross and subtle elements. For them it is little difficult. But Kṛṣṇa says apareyam, "This is inferior, these energies." They are energies, prakṛtir me aṣṭadhā. Prakṛti means energy, just like prakṛti means woman, naturally a woman is under the control of the man. That is our Vedic system, and natural system also. However, the woman may claim equal rights, they are under the control of the man. That is natural. So similarly prakṛti means which is under the control of the Supreme Lord. That is prakṛti. In another place, Bhagavad-gītā it is said,

mayādhyakṣeṇa prakṛtiḥ

sūyate sa-carācaram

hetunānena kaunteya

jagad viparivarate

(BG 9.10)

Kṛṣṇa says mayādhyakṣeṇa: "Under My control the material nature is working." Mayādhyakṣeṇa prakṛtiḥ. In another place in Brahma-saṁhitā it is said how prakṛti is under the control of the Supreme Lord: sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni bibharti durgā (Bs. 5.44). Durgā is the material nature. It is very powerful. Sṛṣṭi-sthiti, creation, maintenance and annihilation, is going on under her control, Durgā-devī. We have seen the picture of Durgā, ten hands with ten kinds of weapons. So she is very powerful, but still she is under the control of Govinda.

Lecture Engagement at Birla House -- Bombay, December 17, 1975:

Kṛṣṇa is explaining that everyone is trying to understand God, but by speculation you cannot understand. By service only you can understand. By attachment. You cannot serve Kṛṣṇa without being attached. Therefore Kṛṣṇa says in the Seventh Chapter, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ: "Taking shelter of Me, or My devotee, if you practice this yoga system, bhakti-yoga system, increasing your attachment for Me, this is wanted." Kṛṣṇa consciousness means we have got attachment so many things, but that attachment has to be transferred to Kṛṣṇa. Then you'll become Kṛṣṇa conscious. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ asaṁśayam. Then asaṁśayam, without any doubt. To understand God there are three features: brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). So the ordinary person, they can be able to understand Brahman; a little advanced than them, they can understand Paramātmā; but to understand Kṛṣṇa is very difficult. Bahūnāṁ janmanām ante (BG 7.19). Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). Out of many millions of persons, one tries to become siddha, perfect. What is that siddha? Brahma-jña. Yatatām api siddhānāṁ kaścid vetti māṁ tattvataḥ (BG 7.3). And out of the siddhas, those who are actually self-realized, ahaṁ brahmāsmi, out of many of them maybe one is able to understand Kṛṣṇa.

Lecture with Translator -- Sanand, December 25, 1975:

So Vyāsadeva specifically means here, bhagavān uvāca. He does not say kṛṣṇa uvāca, because sometimes Kṛṣṇa is misunderstood by the fools. So bhagavān uvāca, this word, means whatever He says, there is no defect or deficiencies. For ordinary person like us there are four defects: bhrama pramāda vipralipsā kara-ṇāpāṭava. Vipralipsā, cheating. Vipralipsā, cheating. So in the Supreme Personality of Godhead Kṛṣṇa or self-realized person, servants of Kṛṣṇa, those who have understood Kṛṣṇa, for them there are no deficiencies. They are perfect. For this reason Kṛṣṇa gives the instruction,

tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti tad jñānaṁ

jñāninas tattva-darśinaḥ

(BG 4.34)

One who has actually seen or actually realized the truth, you have to take knowledge from there. So we have to approach such person. Otherwise, if we approach some speculator, we cannot get real knowledge. So those who are speculators, they cannot understand what is God. Therefore they commit mistake that "God is like this," "God like that," "There is no God," "There is no form." All these nonsense things are proposed, because they are imperfect. Bhagavān therefore said, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritāḥ (BG 9.11). Because He comes for our benefit in the human form, the fools and rascals consider Him as ordinary person.

Lecture with Translator -- Sanand, December 27, 1975:

If you learn from the supreme authority without any deficiency, then the knowledge is perfect. Ordinary person, they have got four deficiencies: they commit mistake, they are illusioned, their senses are imperfect, and with imperfect knowledge they try to speak—that is cheating. Therefore we have to receive knowledge from the person who knows past, present, and future. So the best personality—there are so many others—Kṛṣṇa and His representative, both of them are perfect because Kṛṣṇa is perfect, there is no doubt, and one who speaks according to Kṛṣṇa, he is also perfect. A human being or a living being is not expected to become as perfect as Kṛṣṇa. That is not possible. Therefore, if a person sticks to the instruction of Kṛṣṇa, does not make any addition and alteration, he is also perfect.

Evening Lecture -- Bhuvanesvara, January 19, 1977:

Anyone, what to speak of with ordinary person, even personalities, big, big personalities like Lord Brahmā and Lord Śiva, if one equalize Nārāyaṇa, then he is called a pāṣaṇḍī. At the present moment a poor man has been equalized with Nārāyaṇa as daridra-nārāyaṇa. So why one should say daridra-nārāyaṇa? What is the reason? Nārāyaṇa is Lakṣmī-pati, the husband of the goddess of fortune. How He can become daridra-nārāyaṇa? And where is this word in the śāstra, "daridra-nārāyaṇa"? So in this way people are being misled.

Philosophy Discussions

Philosophy Discussion on Carl Gustav Jung:

Hayagrīva: Continues.

Prabhupāda: Yes. Therefore, according to that consciousness he has to accept a body. That is trasmigration of the soul. That ordinary person, they can only see the body, but along with the body there is mind and there is intelligence, there is ego. One cannot see what is mind, what is intelligence. So there is no reason that when the body is finished why the mind and the intelligence should be finished. But he cannot see the mind, cannot intell..., see the intelligence. He said everything is finished. Why everything should be finished? The body is finished, but the mind is not finished. So the soul is carried by mind, intelligence. That is subtle body. And it is confirmed in the Bhagavad-gītā, na hanyate hanyamāne śarīre (BG 2.20). He is not finished, he is there. He is being carried by mind and intelligence. But these foolish person they cannot see. But even in lifetime they cannot see what is mind. They cannot see what is intelligence.

Philosophy Discussion on Origen:

Prabhupāda: Generally, every word in the scripture there is literal meaning, but one who cannot understand properly because one does not hear from the proper person, he makes some interpretation. But there is no need of interpretation in the words of God. It may be that the words of God sometimes cannot be understood by ordinary person; therefore he requires to understand through the via-media of transparent guru. Guru is fully cognizant of the words spoken by God. One has to accept, therefore, a guru to go through the scripture properly. Generally there is no ambiguity in the words of God, but due to our lack of perfect knowledge we sometimes cannot understand and try to interpret. But this is, this interpretation is not at all feasible, because imperfect person interpreting means whatever he interprets, that is imperfect. So the proper import of the words of scripture or words of God should be understood from a person who has realized God.