Owner

Expressions researched:
"owner" |"owner's" |"owners" |"ownership"

BG Chapters 13 - 18

BG 13.1-2, Purport:

Any person can consider that from childhood to old age he undergoes so many changes of body and yet is still one person, remaining. Thus there is a difference between the knower of the field of activities and the actual field of activities. A living conditioned soul can thus understand that he is different from the body. It is described in the beginning—dehino 'smin—that the living entity is within the body and that the body is changing from childhood to boyhood and from boyhood to youth and from youth to old age, and the person who owns the body knows that the body is changing. The owner is distinctly kṣetra-jña. Sometimes we think, "I am happy," "I am a man," "I am a woman," "I am a dog," "I am a cat." These are the bodily designations of the knower. But the knower is different from the body. Although we may use many articles—our clothes, etc.—we know that we are different from the things used. Similarly, we also understand by a little contemplation that we are different from the body. I or you or anyone else who owns the body is called kṣetra-jña, the knower of the field of activities, and the body is called kṣetra, the field of activities itself.

SB Canto 1

SB 1.17.1, Translation and Purport:

Sūta Gosvāmī said: After reaching that place, Mahārāja Parīkṣit observed that a lower-caste śūdra, dressed like a king, was beating a cow and a bull with a club, as if they had no owner.

The principal sign of the age of Kali is that lower-caste śūdras, i.e., men without brahminical culture and spiritual initiation, will be dressed like administrators or kings, and the principal business of such non-kṣatriya rulers will be to kill the innocent animals, especially the cows and the bulls, who shall be unprotected by their masters, the bona fide vaiśyas, the mercantile community. In the Bhagavad-gītā (18.44), it is said that the vaiśyas are meant to deal in agriculture, cow protection and trade.

SB Canto 2

SB 2.10.8, Purport:

That which distinguishes the controller and controlled, i.e. the material body, is called the adhibhautic puruṣa. The body is sometimes called puruṣa, as confirmed in the Vedas in the following hymn: sa vā eṣa puruṣo 'nna-rasamayaḥ. This body is called the anna-rasa embodiment. This body depends on food. The living entity which is embodied does not eat anything, however, because the owner is spirit in essence. The material body requires replacement of matter for the wearing and tearing of the mechanical body. Therefore the distinction between the individual living entity and controlling planetary deities is in the anna-rasamaya body. The sun may have a gigantic body, and the man may have a smaller body, but all these visible bodies are made of matter; nonetheless, the sun-god and the individual person, who are related as the controller and the controlled, are the same spiritual parts and parcels of the Supreme Being, and it is the Supreme Being who places different parts and parcels in different positions. And thus the conclusion is that the Supreme Person is the shelter of all.

SB Canto 3

SB 3.12.2, Translation and Purport:

Brahmā first created the nescient engagements like self-deception, the sense of death, anger after frustration, the sense of false ownership, and the illusory bodily conception, or forgetfulness of one's real identity.

Before the factual creation of the living entities in different varieties of species, the conditions under which a living being in the material world has to live were created by Brahmā. Unless a living entity forgets his real identity, it is impossible for him to live in the material conditions of life. Therefore the first condition of material existence is forgetfulness of one's real identity. And by forgetting one's real identity, one is sure to be afraid of death, although a pure living soul is deathless and birthless.

SB Canto 4

SB 4.11.27, Translation and Purport:

My dear boy Dhruva, please surrender unto the Supreme Personality of Godhead, who is the ultimate goal of the progress of the world. Everyone, including the demigods headed by Lord Brahmā, is working under His control, just as a bull, prompted by a rope in its nose, is controlled by its owner.

The material disease is to declare independence from the supreme controller. Factually, our material existence begins when we forget the supreme controller and wish to lord it over material nature. Everyone in the material world is trying his best to become the supreme controller—individually, nationally, socially and in many other ways. Dhruva Mahārāja was advised to stop fighting by his grandfather, who was concerned that Dhruva was adhering to a personal ambition to fight to annihilate the whole race of Yakṣas. In this verse, therefore, Svāyambhuva Manu seeks to eradicate the last tinge of false ambition in Dhruva by explaining the position of the supreme controller.

SB 4.27.10, Purport:

They work very hard, accumulate money, and are satisfied to see that this money is plundered by their sons and grandsons. Such people do not want to return their wealth to its actual owner. As stated in Bhagavad-gītā (5.29), bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: the real proprietor of all wealth is the Supreme Personality of Godhead. He is the actual enjoyer. So-called earners of money are those who simply know tricks by which they can take away God's money under the guise of business and industry. After accumulating this money, they enjoy seeing it plundered by their sons and grandsons. This is the materialistic way of life. In materialistic life one is encaged within the body and deluded by false egoism. Thus one thinks, "I am this body," "I am a human being," "I am an American," "I am an Indian."

SB 4.28.5, Purport:

When we refer to the body, we include the external gross body with its various limbs, as well as the mind, intelligence and ego. In old age these all become weak when they are attacked by different diseases. The proprietor of the body, the living soul, becomes very sad at not being able to use the field of activities properly. In Bhagavad-gītā it is clearly explained that the living entity is the proprietor of this body (kṣetra jña) and that the body is the field of activities (kṣetra). When a field is overgrown with thorns and weeds, it becomes very difficult for the owner to work it. That is the position of the spirit soul when the body itself becomes a burden due to disease. Extra burdens are placed on the body in the form of anxiety and general deterioration of the bodily functions.

SB 4.28.40, Purport:

"O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its owner is called knowledge. That is My opinion."

The body is taken to be the field, and the individual soul is taken to be the worker in that field. Yet there is another, who is known as the Supersoul, who, along with the individual soul, simply witnesses. The individual soul works and enjoys the fruits of the body, whereas the Supersoul simply witnesses the activities of the individual soul but does not enjoy the fruits of those activities. The Supersoul is present in every field of activity, whereas the individual soul is present in his one localized body. King Malayadhvaja attained this perfection of knowledge and was able to distinguish between the soul and the Supersoul and the soul and the material body.

SB 4.28.64, Purport:

Thus one has to select a bona fide spiritual master and become enlightened to his original consciousness. In this way the individual soul can understand that he is always subordinate to the Supersoul. As soon as he declines to remain subordinate and tries to become an enjoyer, he begins his material conditioning. When he abandons this spirit of being an individual owner or enjoyer, he becomes situated in his liberated state. The word sva-sthaḥ, meaning "situated in one's original position," is very significant in this verse. When one gives up his unwanted attitude of superiority, he becomes situated in his original position. The word tad-vyabhicāreṇa is also significant, for it indicates that when one is separated from God due to disobedience, his real sense is lost.

SB 4.29.30-31, Purport:

The living entity's position is herein likened to a dog's. By chance a dog may have a very rich owner, and by chance he may become a street dog. As the dog of a rich man, he will live very opulently. Sometimes in Western countries we hear of a master leaving millions of dollars to a dog in his will. Of course, there are many dogs loitering in the street without food. Therefore, to liken the conditional existence of the living entity to that of a dog is very appropriate. An intelligent human being, however, can understand that if he has to live the life of a dog, he had best become Kṛṣṇa's dog. In the material world a dog is sometimes elevated and is sometimes on the street, but in the spiritual world, Kṛṣṇa's dog is perpetually, eternally happy.

SB Canto 5

SB 5.11.9, Purport:

The mind is the controller of the five knowledge-acquiring senses and the five working senses. Each sense has its particular field of activity. In all cases, the mind is the controller or owner. By the false ego one thinks oneself the body and thinks in terms of "my body, my house, my family, my society, my nation" and so on. These false identifications are due to the expansions of the false ego. Thus one thinks that he is this or that. Thus the living entity becomes entangled in material existence.

SB Canto 6

SB 6.16.6, Purport:

It has already been explained that Citraketu's son was his enemy in a past life and had now appeared as his son just to give him more severe pain. Indeed, the untimely death of the son caused severe lamentation for the father. One may put forward the argument, "If the King's son was his enemy, how could the King have so much affection for him?" In answer, the example is given that when someone's wealth falls into the hands of his enemy, the money becomes the enemy's friend. Then the enemy can use it for his own purposes. Indeed, he can even use it to harm its previous owner. Therefore the money belongs neither to the one party nor to the other. The money is always money, but in different situations it can be used as an enemy or a friend.

SB 6.16.7, Translation:

A few living entities are born in the human species, and others are born as animals. Although both are living entities, their relationships are impermanent. An animal may remain in the custody of a human being for some time, and then the same animal may be transferred to the possession of other human beings. As soon as the animal goes away, the former proprietor no longer has a sense of ownership. As long as the animal is in his possession he certainly has an affinity for it, but as soon as the animal is sold, the affinity is lost.

SB 6.16.7, Purport:

Aside from the fact that the soul transmigrates from one body to another, even in this life the relationships between living entities are impermanent, as exemplified in this verse. The son of Citraketu was named Harṣaśoka, or "jubilation and lamentation." The living entity is certainly eternal, but because he is covered by a temporary dress, the body, his eternity is not observed. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā: (BG 2.13) "The embodied soul continually passes, in this body, from boyhood to youth to old age." Thus the bodily dress is impermanent. The living entity, however, is permanent. As an animal is transferred from one owner to another, the living entity who was the son of Citraketu lived as his son for some time, but as soon as he was transferred to another body, the affectionate relationship was broken.

SB Canto 7

SB 7.2.42, Purport:

We transmigrate from one body to another in bodies that are products of our illusion, but as spirit souls we always exist separately from material, conditional life. The example given here is that a house or car is always different from its owner, but because of attachment the conditioned soul thinks it to be identical with him. A car or house is actually made of material elements; as long as the material elements combine together properly, the car or house exists, and when they are disassembled the house or the car is disassembled. The spirit soul, however, always remains as he is.

SB 7.5 Summary:

When Hiraṇyakaśipu heard from his son about devotional service, he decided that this small boy had been polluted by some friend in school. Thus he advised the teachers to take care of the boy so that he would not become a Kṛṣṇa conscious devotee. However, when the teachers inquired from Prahlāda Mahārāja why he was going against their teachings, Prahlāda Mahārāja taught the teachers that the mentality of ownership is false and that he was therefore trying to become an unalloyed devotee of Lord Viṣṇu. The teachers, being very angry at this answer, chastised and threatened the boy with many fearful conditions. They taught him to the best of their ability and then brought him before his father.

SB 7.13.36, Translation and Purport:

From the bumblebee I have learned to be unattached to accumulating money, for although money is as good as honey, anyone can kill its owner and take it away.

The honey gathered in the comb is taken away by force. Therefore one who accumulates money should realize that he may be harassed by the government or by thieves or even killed by enemies. Especially in this age of Kali-yuga, it is said that instead of protecting the money of the citizens, the government itself will take away the money with the force of law. The learned brāhmaṇa had therefore decided that he should not accumulate any money. One should own as much as he immediately needs. There is no need to keep a big balance at hand, along with the fear that it may be plundered by the government or by thieves.

SB 7.14.11, Purport:

The idea of giving even one's wife to the service of the public is that one's intimate relationship with his wife, or one's excessive attachment for his wife, by which one thinks his wife to be his better half or to be identical with himself, must gradually be given up. As formerly suggested, the idea of ownership, even of one's family, must be abandoned. The dream of material life is the cause of bondage in the cycle of birth and death, and therefore one should give up this dream. Consequently, in the human form of life one's attachment for his wife should be given up, as suggested herein.

SB Canto 8

SB 8.22.9, Translation:

What is the use of the material body, which automatically leaves its owner at the end of life? And what is the use of all one's family members, who are actually plunderers taking away money that is useful for the service of the Lord in spiritual opulence? What is the use of a wife? She is only the source of increasing material conditions. And what is the use of family, home, country and community? Attachment for them merely wastes the valuable energy of one's lifetime.

SB 8.22.16, Purport:

As it is said, yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ (SB 10.88.8). It is by the mercy of the Lord that one gets all material opulence, but if such material opulence causes one to become puffed up and forget the process of self-realization, the Lord certainly takes all the opulence away. The Lord bestows mercy upon His devotee by helping him find out his constitutional position. For that purpose, the Lord is always ready to help the devotee in every way. But material opulence is sometimes dangerous because it diverts one's attention to false prestige by giving one the impression that he is the owner and master of everything he surveys, although actually this is not the fact. To protect the devotee from such a misunderstanding, the Lord, showing special mercy, sometimes takes away his material possessions. Yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ.

SB Canto 9

SB 9.19 Summary:

One day thereafter, when the she-goat saw the he-goat enjoying sex with another she-goat, she became angry, abandoned the he-goat, and returned to her brāhmaṇa owner, to whom she described her husband's behavior. The brāhmaṇa became very angry and cursed the he-goat to lose his sexual power. Thereupon, the he-goat begged the brāhmaṇa's pardon and was given back the power for sex. Then the he-goat enjoyed sex with the she-goat for many years, but still he was not satisfied. If one is lusty and greedy, even the total stock of gold in this world cannot satisfy one's lusty desires. These desires are like a fire. One may pour clarified butter on a blazing fire, but one cannot expect the fire to be extinguished.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.64.17, Translation:

When the cow's first owner saw her being led away, he said, "She is mine!" The second brāhmaṇa, who had accepted her as a gift, replied, "No, she's mine! Nṛga gave her to me."

SB 12.10.31-32, Translation:

I offer my obeisances to that Supreme Personality of Godhead, who has created this entire universe simply by His desire and then entered into it as the Supersoul. By making the modes of nature act, He seems to be the direct creator of this world, just as a dreamer seems to be acting within his dream. He is the owner and ultimate controller of the three modes of nature, yet He remains alone and pure, without any equal. He is the supreme spiritual master of all, the original personal form of the Absolute Truth.

CC Adi-lila

CC Adi 4.182, Translation:

(The gopīs think:) "I have offered this body to Lord Kṛṣṇa. He is its owner, and it brings Him enjoyment."

CC Adi 7.74, Purport:

A name that represents an object of this material world may be subjected to arguments and experimental knowledge, but in the absolute world a name and its owner, the fame and the famous, are identical, and similarly the qualities, pastimes and everything else pertaining to the Absolute are also absolute. Although Māyāvādīs profess monism, they differentiate between the holy name of the Supreme Lord and the Lord Himself. For this offense of nāmāparādha they gradually glide down from their exalted position of brahma-jñāna, as confirmed in Śrīmad-Bhāgavatam (10.2.32):

āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ

Although by severe austerities they rise to the exalted position of brahma-jñāna, they nevertheless fall down due to imperfect knowledge of the Absolute Truth. Although they profess to understand the Vedic mantra sarvaṁ khalv idaṁ brahma (Chāndogya Up. 3.14.1), which means "Everything is Brahman," they are unable to understand that the holy name is also Brahman. If they regularly chant the mahā-mantra, however, they can be relieved from this misconception. Unless one properly takes shelter of the holy name, he cannot be relieved from the offensive stage in chanting the holy name.

CC Madhya-lila

CC Madhya 6.235, Purport:

The verse that Caitanya Mahāprabhu quoted (Śrīmad-Bhāgavatam 2.7.42) explains the meaning of Śrī Kṛṣṇa's statement. Kṛṣṇa bestowed His causeless mercy upon Arjuna just to get him out of the bodily conception. This was done at the very beginning of the Second Chapter of the Bhagavad-gītā (2.13), where Kṛṣṇa says, dehino ’smin yathā dehe kaumāraṁ yauvanaṁ jarā. In this body, there is an owner, and one should not consider the body to be the self. This is the first instruction to be assimilated by a devotee. If one is under the bodily conception, he is unable to realize his true identity and engage in the loving devotional service of the Lord. Unless one comes to the transcendental position, he cannot expect the causeless mercy of the Supreme Lord, nor can he cross over the vast ocean of material nescience.

CC Madhya 8.79, Purport:

In general, love of Godhead is devoid of the intimacy of ownership. In the case of love in servitude, there is a want of confidence. There is a want of increased affection in the fraternal relationship, and even when this affection increases in the parental relationship, there is nonetheless a want of complete freedom. However, when one becomes a conjugal lover of Kṛṣṇa, everything lacking in the other relationships is completely manifest. Love of Godhead lacks nothing in the conjugal stage. The summary of this verse is that parental love of Godhead is certainly higher than fraternal love and that conjugal love is higher yet. It was when Śrī Caitanya Mahāprabhu requested Rāmānanda Rāya to go further that he came to the point of the conjugal relationship, which is the highest perfectional stage of transcendental love.

CC Madhya 20 Summary:

The hotel owner knew that Sanātana Gosvāmī and his servant had eight gold coins, and he decided to kill them and take the money. Making plans in this way, the hotel owner received them as honorable guests. Sanātana Gosvāmī, however, asked his servant how much money he had, and taking seven of the gold coins, Sanātana offered them to the hotel owner. Thus the owner helped them cross the hilly tract and proceed toward Vārāṇasī. On the way, Sanātana Gosvāmī met his brother-in-law, Śrīkānta, at Hājipura, and Śrīkānta helped him after he had heard about all Sanātana's troubles. Thus Sanātana Gosvāmī finally arrived at Vārāṇasī and stood before the door of Candraśekhara.

CC Madhya 23.8, Translation:

"'When one develops an unflinching sense of ownership or possessiveness in relation to Lord Viṣṇu, or, in other words, when one thinks Viṣṇu and no one else to be the only object of love, such an awakening is called bhakti (devotion) by exalted persons like Bhīṣma, Prahlāda, Uddhava and Nārada.'"

Nectar of Devotion

Nectar of Devotion 9:

In the Viṣṇu-dharmottara there is a statement about touching the lotus feet of the Lord. It is said, "Only a person who is initiated as a Vaiṣṇava and is executing devotional service in Kṛṣṇa consciousness has the right to touch the body of the Deity." In India there was agitation during Gandhi's political movement because the lowborn classes of men like street-sweepers and caṇḍālas are prohibited, according to the Vedic system, from entering the temple. Due to their unclean habits they are prohibited, but at the same time they are given other facilities so they may be elevated to the highest grade of devotional service by association with pure devotees. A man born in any family is not barred, but he must be cleansed. That cleansing process must be adopted. Gandhi wanted to make them clean simply by stamping them with a fictitious name, harijana ("children of God"), and so there was a great tug-of-war between the temple owners and Gandhi's followers.

Renunciation Through Wisdom

Renunciation Through Wisdom 1.7:

Most factory workers and other laborers cannot maintain a good character and thus slide down to depravities. And if such derelicts increase in population, the world has no chance for a prosperous and fortunate future. But if the owners give their laborers and office staff prasādam, then both the givers and the receivers will gradually become purified and more attracted to the Supreme Lord. The whole society will become elevated, civilized, and united in harmony. On the other hand, by trying to achieve only their selfish interests, the owners create a situation in which any harmony or unity is not only fragile but dangerous. And when the owners fire these degraded laborers in pursuit of their crass self-interest, neither the owners themselves nor the laborers are benefited. Soon the workers automatically turn inimical toward their employers.

Renunciation Through Wisdom 3.4:

Lord Caitanya discusses in detail the jīva's eternal constitutional position as Lord Kṛṣṇa's servant, and how the jīva is put into illusion, or māyā, when he tries to be the supreme enjoyer. Lord Caitanya further explains that when the jīva forgets his eternal position as a servant of Lord Kṛṣṇa, he becomes eternally conditioned and illusioned. Thus māyā inflicts the miseries of material life upon the jīva. If a person artificially tries to be something he is not, then he can expect only misery. In this regard we recall a short story we read as a child in school that tells of a crow who tried to become a peacock. The creator and master of this universe is its rightful owner as well. Thus He is the sole enjoyer of everything. But if one among the creator's many servants tries to usurp His position and play the role of the Lord and enjoyer, how can he expect anything but suffering?

Bhagavad-gita As It Is Lectures

Lecture on BG 1.1 -- London, July 7, 1973:

So our process is that we are getting experience about the perfect knowledge, the destination of life, simply by hearing from Kṛṣṇa. So we are the most intelligent person. It is not possible to experience directly, but if one has got intelligence, then simply by hearing and considering and thinking over it, he gets the experience. So those who are very sinful, they get experience by hearing and by direct, directly seeing also; still, they cannot check from sinful activities. So Dhṛtarāṣṭra, Dhṛtarāṣṭra, by his sinful activities he became so much fallen that he did not hear anybody's advice, Vidura's advice, Bhīṣma's advice, that "Don't plan like this. They are rightful owners. The Pāṇḍavas, they are rightful owners. They are minor, but don't try to cheat them." But Dhṛtarāṣṭra was...

Lecture on BG 1.1 -- London, July 7, 1973:

Now, both the parties were desiring to fight, and they assembled. Why he is asking question, kim akurvata: "What did they do"? Because he was little doubtful that "These boys, after being assembled in dharma-kṣetra kuru-kṣe..., they might have changed their ideas. They might have settled up." Actually, the sons of Dhṛtarāṣṭra might have admitted, "Yes, Pāṇḍavas, you are actually the owner. What is the use of unnecessarily fighting?" So he was very much anxious whether they had changed their decision. Therefore he is asking. Otherwise there was no question of asking, kim akurvata. He... Just like if you are given food, if I ask somebody that "Such and such gentleman was served with nice dishes. Then what did he do?" This is foolish question. He would eat. That's all. (laughter) What is the question of "What did he do?" Similarly, when it is already settled up that they were to fight, there was no such question as kim akurvata, "What did they do?" But he asked this question because he was doubtful whether they had changed their opinion.

Lecture on BG 2.16 -- Mexico City, February 16, 1975:

That you can understand. What is the relation between big and small? The big is the master, and the small is the servant, that's all. If somebody is big, big merchant, big factory owner, you go to serve him. So that relation is very clear, that the master..., the big is the master, and the small is the servant. Therefore our business is to serve God. We are serving, but we are now serving dog. We are taking care of dog, not of God. This is our position. Because we are meant for service, so instead of giving service to God, we are giving service to dog. Therefore we are unhappy.

Lecture on BG 2.21-22 -- London, August 26, 1973:

So take it, this body or the country or the nation or the world or the universe, nothing belongs to you. The owner is Kṛṣṇa. The owner is sarva-loka-maheśvaram (BG 5.29). Kṛṣṇa says, "I am the owner." So mistake is that we do not know the owner, and we are, although we have occupied, improperly using our occupation. That is material condition. Improper. Otherwise, the direction is there, the director is sitting there. He's always helping you. But the disease is that we are claiming to be owner and want to act according to my whims, and that is material condition. My business is to work for the owner, not for me. Therefore, that is my position. Kṛṣṇa has created me, not creation, but along with Kṛṣṇa we are all there. But we are eternal servants.

Lecture on BG 4.19-22 -- New York, August 8, 1966:

In India there are many thousands of Kṛṣṇa temples all over India, especially in Vṛndāvana. I have several times told you that Vṛndāvana is the city, only fifty thousand people, not even one hundred thousand, fifty thousand people within a small city. But there are five thousand temples, five thousand, all Kṛṣṇa temples. Now, in each and every temple you will find how nice foodstuff. According to the capacity of the temple owner, oh, very, I mean to say costly foodstuff are being offered. And those foodstuff is distributed amongst the poor class men.

Lecture on BG 5.22-29 -- New York, August 31, 1966:

So everything should be engaged for the service of God. That is real knowledge. Just like suppose here is a hundred dollar note somebody left by mistake. Now, what is to be done with that hundred dollar notes? If somebody takes that hundred dollar notes, "Oh, here is a hundred dollar note. Take me. Let me take it and enjoy it," that is illegal. And if that hundred dollar note is neglected, "All right, let it remain there. The owner will find it," that is also not good because if I do not find out the person and hand over that hundred dollar note, that is not my duty because others may take it away. Similarly, to leave that hundred dollar note is also not good, and to enjoy that hundred dollar note is also not good. The best is that find out the proprietor of that hundred dollar note. Ask somebody, "Have you left something, sir? Anybody?" If one: "Yes, I'm missing one hundred dollar..." "Here is..." That is real service. Similarly, if we understand that everything belongs to God, so that sense will lead me: "No, I am not enjoyer."

Lecture on BG 7.3 -- London, March 11, 1975:

In Bhagavad-gītā it is said, kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). Everything is there. The kṣetra-jña means the possessor of this kṣetra, body, the owner or occupier. So you, me, and every one of us, we are occupying each, one body. But I have no business with your body, but Kṛṣṇa has got business with your body, my body, his body, everyone's body. Therefore Kṛṣṇa says, kṣetra-jñaṁ cāpi māṁ viddhi. Just like a landlord. He has got many houses. The occupier is there, or apartment. He is concerned with that apartment or the house he is occupying, but the landlord has concern with so many houses. Similarly, this body, I am the occupier. God has given me this body, this machine, but proprietor is Lord, the Supreme Lord. Therefore both of us has got the concern with this body. Ātmā, Paramātmā. Soul, Supersoul.

Lecture on BG 13.1-2 -- Bombay, September 25, 1973:

Just like in ordinary sense if you understand that the, this is a house and the proprietor of the house is such and such gentleman, then that knowledge is perfect, so similarly, if we understand what is this body and who is the proprietor of this body, then our knowledge is perfect. So Kṛṣṇa says that this body, there is the proprietor, the soul, but there is another kṣetrajña. Just like a house, there is an occupier and there is an owner. These are very easy to understand. Any house you take in Bombay, there are so many tenants or occupier, but there is a proprietor also. Similarly, in this body we are not actually the proprietor. We are simply occupier.

Just like if I give my motor car to you for use, you are not proprietor, you are occupier or driver. But the owner is different. Similarly, Kṛṣṇa says that kṣetrajñaṁ ca api māṁ viddhi: I am also kṣetrajña. I am the proprietor indirectly of this body." Therefore Kṛṣṇa's name is Hṛṣīkeśa. Hṛṣīka, means senses, and this body is full of senses. So actual proprietor is Kṛṣṇa, Hṛṣīkeśa. We are given for use.

Lecture on BG 13.1-3 -- Durban, October 13, 1975:

Therefore Kṛṣṇa says etad yo vetti: "One who understands this simple education in the beginning, etad yo vetti, "if anyone understands this, that 'I am not this body, I am the owner of the body. I am the occupier of the body...' " The body is just like a rented house, and there are two interested person. One is the occupier, and the other is the owner.

That will be explained, that I am the occupier of this body. I am not actually owner. The owner is Kṛṣṇa, or God. This house is owned by Kṛṣṇa, or God. But, just like the field. The agriculturist, the cultivator, takes the land from the king or the government. He pays little tax, and he works on it. Similarly, everything belongs to God. Īśāvāsyam idaṁ sarvam (ISO 1). Nothing belongs to us. We also belong to God. This is knowledge. But God has given this piece of farm or land for our activities.

Lecture on BG 13.1-3 -- Durban, October 13, 1975:

So what is the distinction between these two persons? One is the occupier, and the other is the owner. He says, sarva-kṣetreṣu bhārata: "In all different bodies I am the owner." The living entity is the occupier. Just like a big landlord. He has got many houses, and in each house or each apartment there are separate tenants, similarly these, everything, belongs to God. Īśāvāsyam idaṁ sarvam (ISO 1). Everything belongs to God. Nothing belongs to us. But the same relationship—He is the owner; we are simply occupier. There are two persons interested in this body. One is the individual soul, living entity, and the other is the Supersoul, God. He is also within this body.

Lecture on BG 13.2 -- Melbourne, April 4, 1972:

In a small space it has grown all sides surrounded by house, and it is alone. Just see how much condemned life. Other trees, they are at least in the jungle in the society of trees. (laughter) But this tree is alone. We have to consider this, how this tree has been so much condemned. Tree is condemned life because... You are human beings. You are sitting here. If you like, you can move immediately. But the tree cannot move. "Stand up there." By whose order? By whose order? By God's order. "You must stand up." Don't take it, I mean to say, neglectfully. It is very serious. According to Vedic calculation, this tree which is grown here, that living entity was sometimes owner or occupier of this house, and it had so much attachment that it cannot go out of this house. Therefore he has been given this body, tree. "All right, you live here and stand up."

Lecture on BG 13.3 -- Bombay, December 30, 1972:

Kṣetra-kṣetrajñayor jñānam. This body and the kṣetra-jña, the owner and the occupier of the body. This subject matter we were discussing last night. It is very easy. I was explaining. Just like this apartment, we are occupying. Therefore we are occupier. But we are not the owner. The owner is different person. Similarly this body, there are two souls, the Supersoul and the individual soul. Jīvātmā Paramātmā. Brahman, Parambrahman. Jīvātmā is Brahman constitutionally because mamaivāṁśo jīva-bhūtaḥ (BG 15.7). The living entities, they are part and parcel of Kṛṣṇa, God. Therefore qualitatively, what is Kṛṣṇa, the jīva, living entity's also the same thing. There is no difference in quality.

Lecture on BG 13.3 -- Bombay, December 30, 1972:

Therefore here it is said: kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). So the living entity's the occupier of this body. And the owner is Kṛṣṇa. Therefore Kṛṣṇa's another name is Hṛṣīkeśa. Hṛṣīkeśa. This body means the senses. We are enjoying with this body means we are enjoying the sense gratification. My eyes, to see something very beautiful. so God has given us these eyes. See nicely. To your heart's content. I want to touch something soft. Kṛṣṇa has given us. "All right, you take opportunity." Eko bahūnāṁ vidadhāti kāmān.

This is the Vedic injunction. That one Supreme Personality of Godhead, Kṛṣṇa, He is giving us satisfaction. Whatever we want to enjoy. He's given us full facility within this material world. But because we do not know what is actual enjoyment, therefore the so-called enjoyment is turning to be distressed condition.

Lecture on BG 13.4 -- Paris, August 12, 1973:

Just like in this house we are occupier. The house is kṣetra, field of activities. The landlord is the owner and we are the occupier. Two kṣetrajñaḥ. This property is interest for two persons. One is the occupier and the other is the owner. Similarly, anywhere, any part of the world, anywhere you go, you will find these three things: One, the field of activities and the other two means one occupier and one owner. If one understands these three things and he can study everywhere these three things, then: kṣetra-kṣetrajñayor yad jñānam. This knowledge, to understand everywhere that there is a field of activity and two persons are interested in that field of activity... One is the owner, another is the occupier. If you study these three things only, then: taj-jñānaṁ jñānam. That is knowledge. Otherwise all rascals and fools, that's all. Mataṁ mama. (aside:) Don't sit like that.

This is jñānam. But ask anybody at the present moment who is the owner, who is the occupier and what is the field of activities. If you ask three things, nobody will be able to answer. That means everyone is rascal at the present. Or they do not know. Kṣetra-kṣetrajñayor yaj-jñānam, Kṛṣṇa says, "This relationship between the field of action, and the owner."

Just like in agriculture. The land is owned by the state or the king. And it is rented or occupied by somebody else. And the land is the field of action. So Kṛṣṇa is giving direction. Kṛṣṇa is giving direction, and the living entity is there. He is acting according to that direction.

Srimad-Bhagavatam Lectures

Lecture on SB 1.8.18 -- Chicago, July 4, 1974 :

This is a prayer offered by Kuntī to Kṛṣṇa. After finishing the battle of Kurukṣetra, when Kṛṣṇa was leaving for His own kingdom, Dvārakā, at that time He went to take blessings from Kuntī. Kuntī happened to be Kṛṣṇa's aunt, father's sister. So He went to take leave from aunt. At that time Kuntī offered this prayer. Kuntī, although she knew that Kṛṣṇa is her nephew, brother's son, but still she knew that Kṛṣṇa is the Supreme Personality of Godhead. Kṛṣṇa comes here as ordinary human being, but the purpose is to reestablish the principles of religion as it is stated in the Bhagavad-gītā, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām,

yadā yadā hi dharmasya

glānir bhavati bhārata

(abhyutthānam adharmasya)

tadātmānaṁ sṛjāmy aham

The, any, anything, īśāvāsyam idaṁ sarvam, anything, whatever you will see, that is God's property, Kṛṣṇa's property. So as the owner sometimes goes to visit his property or to see things, that management is going on nicely, so everything belongs to God, Kṛṣṇa says in the Bhagavad-gītā, sarva-loka-maheśvaram.

Lecture on SB 1.8.48 -- Mayapura, October 28, 1974:

The field is called kṣetra and the owner is called kṣetrī, or kṣetra-jña. Kṣetra-jña means that cultivator knows that "This earmarked land is mine." Kṣetra-jña. "It belongs to me." So actually this field does not belong to him; it belongs to the government, because he has to pay, collect, tax to the collector. So actually land does not belong to him; it belongs to the government. Similarly, where is the difficulty to understand that although I am cultivating this body, karma...? Taking this body as my field of activities, we are doing work. Everyone can understand it. But finally this body belongs to Kṛṣṇa, as this land belongs to the government.

Therefore Kṛṣṇa claims, kṣetra-jñaṁ cāpi māṁ viddhi. Just as there are in cities, two taxes: occupier tax and owner's tax... Rented house, actually the house belongs to the landlord, but the tenant also claims, "This is my house." But finally the house belongs to the landlord. So Kṛṣṇa claims, kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata.

Lecture on SB 1.15.20 -- Los Angeles, November 30, 1973:

Because actually the owner is Kṛṣṇa. I am claiming, "This is my hand." It is not my hand. It is Kṛṣṇa's hand. He has given us to use it. So if I don't use it for Kṛṣṇa, then it will be criminal. It will be criminal. Yajñārthe karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9). Simply for Kṛṣṇa you have to work. And if you work for your sense gratification, then you will be entangled. This is called karma-bandhana. You will be entangled more and more. Yāvan mano vai karmaṇe saktaṁ tāvat na muñcante deha-bandhāt(?). So long we will be, I mean to say, sense-gratifying minded... Because everyone's mind is absorbed in the thought of gratifying his own senses. So so long we shall be absorbed in this type of thoughts, then we have to accept a body, either human body or other body. There are 8,400,000 different types of forms and body. So we have got different types of desires also, because we are prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). We are under the modes of material nature, and the material nature has got the modes, different modes: goodness, passion and ignorance. You mix up these three; three into three, it becomes nine. Nine into nine, it becomes eighty-one. Eighty-one into eight..., it increases. It increases. Therefore we see so many varieties of life, according to the mentality.

Lecture on SB 1.15.40 -- Los Angeles, December 18, 1973:

So this consciousness required. So somebody is trying to be nirmama, to become free from false idea, "It is mine," by renouncing. And if one knows perfectly well that "It is not mine; it is Kṛṣṇa's," then he hasn't got to do anything artificially. If you know that "Everything belongs to Kṛṣṇa. I am not the owner. I am given the chance to use it," tena tyaktena bhuñjīthāḥ, whatever allotment is given to you, you can use. Prasādam. Kṛṣṇa... Actually, eatable belongs to Kṛṣṇa. So after eating, whatever He gives you, you also eat this. That is required. So one is trying to renounce this world by practice. Because unless you become fully conscious that anything you are possessing, that does not belong to you, that belongs to Kṛṣṇa, so long you will be allowed to enjoy it under the false impression, egotism, that "It is mine." Because you have come here to possess something as your property, so Kṛṣṇa will give you. Just like father gives children... They are fighting.

Lecture on SB 1.15.40 -- Los Angeles, December 18, 1973:

What is this illusion? Ahaṁ mameti: (SB 5.5.8) "I am this body, and anything in relationship with this, it is mine." This is called moha, illusion. The body even does not belong to him, because the body is awarded by God according to your karma. Just like according to your payment, the landlord gives you an apartment. The apartment does not belong to you. That's a fact. If you pay $500 per week, you get very nice, good apartment. And if you pay $25, then you get another. Similarly, these different types of bodies we have got... Everyone we have got, different type. This is apartment. Actually, it is apartment because I am living within this body. I am not this body. That is the instruction of the Bhagavad-gītā. Dehino 'smin yathā dehe (BG 2.13). Asmin dehe, there is the dehī, the occupier, not proprietor. Occupier. Just like in any apartment, the occupier is somebody and the owner is somebody. Similarly, this is apartment, this body. I am the spirit soul, occupier. I have rented it according to the payment or according to karma.

Lecture on SB 2.9.1 -- Tokyo, April 20, 1972:

Just like a man seeing dream: "Oh, there is tiger, tiger, tiger, tiger! Save me!" He is crying. Another man is, "Where is tiger? Why you are crying? Where is tiger?" But he, in the dream, he is actually feeling: "The tiger has attacked me." Therefore this example is given, na ghaṭetārtha-sambandhaḥ. There cannot be any meaning of this relationship except like a man dreaming and he is creating a situation. He is dreaming there is a tiger and he is creating a situation, fearful situation. Actually there is no cause of fear. There is no tiger. That situation is created by dream. Actually there is no tiger. Similarly we have created this material world and activity. People are running, "Oh..., sonh, sonh, sonh, sonh, sonh, sonh, sonh," identifying that "Oh, I am the manager. I am the factory owner. I am this, I am that. We have got his politics. We have to defeat such competitors." All these things are created exactly like that, svapna-draṣṭur ivāñjasā, just like a man is creating his particular situation simply by dream. That's all.

Lecture on SB 3.25.39-40 -- Bombay, December 8, 1974:

His form. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Paramaḥ. Īśvaraḥ paramaḥ. We may be īśvara; you may is īśvara. That's all right. But you are not Parameśvara; I am not Parameśvara. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). The Parameśvara is Kṛṣṇa. Paramātmā is Kṛṣṇa. We are not. Kṣetra-kṣetrajña. Kṣetrajña means one who knows about the kṣetra. We are acting with this body. I am also acting, you are also acting, the dog is also acting, cat is also acting, the tree is also acting—according to the body. But within the body, dehino 'smin yathā dehe kaumāraṁ yauvanam..., tathā dehā... (BG 2.13), the owner, or the occupier of the body, is within.

Lecture on SB 3.26.43 -- Bombay, January 18, 1975:

So Kṛṣṇa says, jñātvā mām. What is that? So we have to know Kṛṣṇa, that He is actually enjoyer. Master and servant. If the servant knows that "In this house my master is the proprietor. He is the enjoyer. I am simply servant," then he is peaceful. But if he artificially tries to become the master although he is servant there, then there is all disturbance. So here our miserable conditions are caused by our thinking that "I am the proprietor. I am the owner. I am the enjoyer." One becomes to owner, proprietor, because he wants to enjoy. So this is our disease. Actually, we are servant of Kṛṣṇa. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). This is our original position. We are servant, even in this condition. But we are servant of māyā, illusion—means we are servant of our lusty desires, kāma, krodha, anger, lobha, greediness, moha, illusion, so many, mada, madness. We are servant of these propensities. We are not master. When you become master of these sense gratification processes, then you are svāmī.

Lecture on SB 6.1.6 -- Honolulu, June 8, 1975:

Just like even if I do not like to kill any animal, still, while walking we are killing many animals, many ants on the street, unwillingly. So that is also taken into account. You cannot kill even an ant. So the karma, karma-kāṇḍa, is not very safe. Even if we want to act very piously, the danger is not over. There were many instances. There was one king. He was very charitable and he was giving cows, many cows to the brāhmaṇas, and you will find this story in the Kṛṣṇa book. So there was some mistake. One brāhmaṇa was taking another brāhmaṇa's cows, and both of them fought and they persisted. The owner wanted, "I want this cow returned back." And the king offered that "Instead of this cow you take ten cows from me. You settle up." No, he would not do that. In this way there was some misunderstanding, and the brāhmaṇa cursed him, as a result of which he had to become an, what is called?

Lecture on SB 7.6.3 -- Vrndavana, December 4, 1975:

And what is his aspiration? That is explained by Caitanya Mahāprabhu. Mama janmani janmanīśvare bhavatād bhaktir ahaitukī. Na dhanaṁ na janaṁ na sundarīṁ kavitaṁ vā jagad-īśa kāmaye (Cc. Antya 20.29, Śikṣāṣṭaka 4). This is pure devotion. "I don't want money." Na dhanam. "I don't want any number of men at my order acting." Just like big big factory owner. They are employing four thousand, five thousand men, as master of so many servants... A devotee doesn't want this. He doesn't want any amount of money or any amount of followers. Na dhanaṁ na janaṁ na sundarīṁ kavitam. Very beautiful, attractive wife, sundarīm. This is material aspiration: "Let me have immense amount of money, a very good woman, wife or friend." This is the whole material activities.

Lecture on SB 7.9.13 -- Montreal, August 21, 1968:

Therefore tena. Tena means "therefore." Tyaktena bhuñjīthā. Tyaktena bhuñjīthā means tyakta. Tyakta means "sacrificing." Because it is God's, therefore you must go to the God. That mentality is Kṛṣṇa conscious. Just like suppose in this room there is one note, hundred dollars. Somebody finds: "Here is a hundred dollar note." Now it belongs to somebody. It has fallen some way. Somebody has lost. So how to utilize this hundred dollar found by me? If I take it in my pocket, then I am thief. And if I neglect it, somebody may take it away. It is misused. The best use is to find out the man, the owner, and hand it over to him. That is the best use. Similarly, if everything belongs to God, if I want to occupy it by force, I am thief. Stena eva sa ucyate (BG 3.12). Every one of us who is trying to occupy some portion of land, country, in the name of "It is my country," and fighting, both of them, they are thieves because that land does not belong to anyone.

Sri Isopanisad Lectures

Sri Isopanisad, Mantra 1 -- Los Angeles, April 30, 1970:

So when one is realizing who the source of the energies, of all these energies are..., who are the proprietor, who are the controller of the energy, then by the Lord's mercy, the Lord being the controller of all these energies, that entity can become free from the covering, from the influence of the material energy, and can resume his natural constitutional position as superior energy and function on that platform in realization of both energies and his relationship with the supreme energy of the Supreme Lord, Kṛṣṇa. One should not..., one should only accept that which is set aside for him that which is needed. The lusty desire to gain more, for acquiring more—this lust, this perversion, this misunderstanding is exactly what enamors the living entity, parā prakṛti, in the inferior energy, aparā prakṛti. So when one can come to this understanding, that everything is controlled, everything is owned by the Supreme Lord, and that he has no proprietorship, then he can give up this false (conception) of "mine" and "I" and realize that the Supreme Lord, Kṛṣṇa, He is the controller, He is the owner, and can once again regain his natural, blissful state, sac-cid-ānanda-vigrahaḥ (Bs. 5.1).

Festival Lectures

Janmastami Lord Sri Krsna's Appearance Day -- Montreal, August 16, 1968:

We must have personal realization, personal contact with Lord Kṛṣṇa. So long as we are enjoying these objects of our senses and thinking that these objects belong to us, and so long as we don't know to whom all these objects belong, to whom belongs the land, the money, the foods that we eat, the clothes that we wear, our families—so long as we do not know to whom all these belong, then we are enjoying in a state of ignorance. Factually we are being thieves. We cannot be happy in such a condition. Kṛṣṇa is very kind. He provides us with all these objects of enjoyment, as we like them. But we can achieve a far happier state, not only for ourselves but for the whole human kind, if we realize that Kṛṣṇa, who is the supreme source of all the attractive objects that we are enjoying, is a person who is ready to receive as His loving servants the moment we want to surrender all our false ideas of ownership and come back to the spiritual platform.

General Lectures

Lecture 'Nobody Wants to Die' -- Boston, May 7, 1968:

This is hari-kīrtana. This is the process. So we have to... There are many, many things in the drug shop, but you have to accept a medicine out of thousands of medicines which is described by the physician. Your physician gives you note that "You get this medicine from the drug shop and you'll be cured." Similarly, there may be different processes for self-realization, but at the present, this is the only prescribed method for self-realization. If you do not accept it, then you'll be misled. Just like if you say to a drug shop, "The doctor has asked me to take some medicine. So give me any medicine," oh, the drug shop owner will say, "No, I cannot give you any medicine. You give me... Bring the prescription of the doctor. Then I shall give you." That is real treatment. If you actually want spiritual understanding, then you must follow the prescribed method.

Sunday Feast Lecture -- Atlanta, March 2, 1975:

Sad-asad life, there are different varieties of life, 8,400,000 varieties of forms. So why there are different forms of life, different standard of life? Why? The answer is in the Bhagavad-gītā. Kāraṇam, the reason, is guṇa-saṅgaḥ, his particular infection with a particular quality of material nature. This is going on perpetually. "Perpetually" means we do not know when this process of life began and when it will be ended; therefore it is perpetual. So our this privilege, to possess a human form of life, is great advantage in this sense, that we can study all these things—what is the living entity, how he is being infected and how he is taking different types of bodies, and account of the body, the standard of life, nice or bad, is going on. Therefore Kṛṣṇa, in the very beginning of His teaching of the Bhagavad-gītā, He is trying to impress that "I am not this body, or we are not this body. I am the owner or occupier of the body." This is the first instruction.

Philosophy Discussions

Philosophy Discussion on David Hume:

Prabhupāda: No, and why not reason? If we think that everything has some proprietor, owner, so it is quite reasonable to think that this vast land, vast sky, vast water, nature, they must have some proprietor. What is the fault in this logic? Why they conclude that there was a chunk, there was some gas, there was something like that? So why they think like that? Is that very reasonable? Wherefrom the chunk came? Wherefrom the gas came? Wherefrom the fire came? So this is reasonable. So there is a proprietor, as it is described in this Bhagavad-gītā, mayādhyakṣeṇa (BG 9.10), aham ādir hi sarveṣām. So there must be some proprietor. That is logical. That is, that is philosophy. How one can..., one thing can exist without the owner or proprietor? So this is not like, that there is no proprietor. This is illogical, or without any philosophy. But think that there is a proprietor, this is completely logical.

Hayagrīva: As far as we can ascertain, Hume personally had no religion, no faith in the Christian or any other God. He also rejected that argument or reason could justify a faith. Thus Hume is a complete skeptic who denies the possibility of ascertaining certainty outside of a mere sequence of perceptions or ideas.

Prabhupāda: This, then the argument comes. If he does not believe in anyone's statement, why he is thinking his statement will be accepted? Then he is foolish. He is a child. Instead of becoming a philosopher, he is a child, talking all nonsense.

Philosophy Discussion on Charles Darwin:

Prabhupāda: And that apartment is fixed up 8,400,000. Now you can enter into any apartment. Or it is to be ascertained that you cannot think beyond this. Just like a hotel owner, he has got different types of apartments, and he knows the customer cannot think beyond it. So any customer wants, "I'll give this apartment." So by nature's way there are 8,400,000's of apartments. You simply change according to your mentality: "I want this," "All right. Come on."

Karandhara: There's a range. To go back to the...

Prabhupāda: It is, apartment is not evolving. I am evolving in this sense that I am changing one apartment to a better apartment. The better apartment is already there.

Śyāmasundara: To go back to this survival of the fittest theory, supposing we are all here and the water comes, like you said. Supposing one of these persons in Los Angeles has the ability to breathe in water, somehow or other he can breathe under water...

Prabhupāda: So we have no objection.

Philosophy Discussion on Carl Gustav Jung:

Prabhupāda: If we become envious, that "Why this man has become rich? I shall encroach upon him," that is again, another type of revolution or encroachment. That is not required. You remain in your position as you have been allotted, but everyone be engaged in the service of the Lord. The, another example is that the, there are different position of different parts of the body—the head, arms, the belly, the legs. They are different parts of body doing different function. But the idea is how to maintain this body. So if we, even if we remain in different position, that is we get from the birth, but we, we should be engaged in the service of the Supreme, the owner. Just like the hand is owned by the body; therefore hand must work for the body. The leg is owned by the body; therefore the leg must work for the body. So we are all part and parcel of God, and we should, everyone, we should work for God. And how we shall work, that we have to hear from the position where we are, and act accordingly, then there will be real spiritual communism.

Philosophy Discussion on Karl Marx:

Prabhupāda: Yes. I can take it in this sense. If the Communist idea is spiritualized. So long the Communist idea will remain materialized, it is not final. We have got Communistic idea. Just like we believe... They believe that the state is the owner; we believe God is the owner. So this state is a small state, Russian state. They can be satisfied, but because it is wrong application... State is not the owner. Real owner is God. So from state, when they come to the conclusion, "Not the state but God is owner," then their Communistic idea will be fulfilled. And as they say that everything must be done for the state, we are actually teaching perfect Communism. We are teaching that Kṛṣṇa is the owner. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). Kṛṣṇa says, "I am the supreme enjoyer. Everything is..." Just like in our society we are doing everything for Kṛṣṇa because we know Kṛṣṇa is the enjoyer. Sarva-loka-maheś... He is the proprietor. So this Communistic idea is vague, but it can be perfected when they come to the conclusion, according to the Bhagavad-gītā, that Kṛṣṇa is the supreme proprietor; He is the supreme enjoyer; He is the supreme friend of everyone.

1973 Conversations and Morning Walks

Room Conversation with French Journalist and UNESCO Worker -- August 10, 1973, Paris:

Prabhupāda: If, actually, anyone wants śānti, peace, he must know these three things: The Lord, Kṛṣṇa, the Supreme Personality of Godhead, He is the enjoyer, bhokta. What is called? Beneficiary? Yes. Because He's the owner. Sarva-loka-maheśvaram. And He's friend of everyone. Suhṛdaṁ-sarva-bhūtānām. Jñātvā, knowing this, mām, Me, Kṛṣṇa says, śāntim ṛcchati, there is śānti. There is śānti. Otherwise, this, this so-called conference, and big, big office, big, big salary, big, big officers, it will never be successful.

Room Conversation with French Journalist and UNESCO Worker -- August 10, 1973, Paris:

Prabhupāda: Just see. And therefore I say, "Cheater and cheated." Yes. Similarly, scientists also. Recently in Los Angeles, California University, one professor, a big scientist came. He's a Nobel Prize owner. He described, gave lecture. He has written one book, on which he has got Nobel Prize, Evolution of Chemicals. He wants to prove by chemical, combination of chemical, life has come into existence. That is his theory, like Darwin's theory, that life is from matter or chemical. So after hearing the lecture, there is a professor also, a student, yes. He is also Doctor of Chemistry. He is my disciple. He inquired that "If I give you all these chemicals, whether you can produce life?" At that time he said, "That I cannot say." Just see. He is proposing that "From these chemicals, life has begun," and when he is questioned whether by supplying these chemicals he can produce a life, he said, "That I cannot say." This is going on.

1974 Conversations and Morning Walks

Morning Walk at Villa Borghese -- May 25, 1974, Rome:

Prabhupāda: Yes, that was Gandhi's philosophy, village organization. These people, they are attracting villagers to work in the factory, and they are exploiting them. Instead of producing food, they are attracted by so-called high salaries, to the factory, and they are producing bolts and nuts, motor parts. But food is produced somewhere else. But the food producers, they are working in the factory. Therefore scarcity of foodstuff. But this factory owner, he has got more money. He doesn't care. The poor public, they are suffering. Our philosophy is that you produce your food anywhere. You stay, and keep cows, take milk, produce vegetables, food grains, and chant Hare Kṛṣṇa. That's all. This is our philosophy. Make your life successful. By becoming Kṛṣṇa conscious, you become free from all these troubles of material condition. This is our education. Don't be after these motorcars, television, and all nonsense things, sporting, wine, women. Don't be after these. Simply eat sufficiently, keep your health nicely, chant Hare Kṛṣṇa, realize Kṛṣṇa, and go back to home. This is our philosophy.

1975 Conversations and Morning Walks

Room Conversation with Professors -- February 19, 1975, Caracas:

Prabhupāda: Here is evidence. I have said that Kṛṣṇa says the proprietor lives within the body. Now you just try to understand and you will find that yes, this body is not the... This is a property. The proprietor is within. That is perfect knowledge. Just like a big mill going on. But if somebody does not find out the proprietor, then does it mean that there is no proprietor?

Professor: I am the owner of my own self.

Prabhupāda: You are the not owner, but you are occupier.

Professor: Occupier.

Prabhupāda: Yes. Just like a house. There are two persons, one is the tenant and the other is the landlord. The proprietor is the landlord, and the tenant is occupier. Actually that is self-realization, that I must know that "I am occupier of this body but I am not proprietor." The proprietor is God.

Garden Conversation -- June 25, 1975, Los Angeles:

Prabhupāda: ...is not knowledge. If the tenant thinks that "This apartment is mine, I am owner," then he is wrong. If he knows perfectly well that it belongs to the landlord, "I have given for use," then it is knowledge.

Dr. Wolf: Śrīla Prabhupāda, and the tenant can be easily evicted.

Prabhupāda: Yes. Evicted. At that time he knows the owner. (laughter) When he is kicked out. That is stated also in the Bhagavad-gītā. Mṛtyuḥ sarva-haraś cāham (BG 10.34). Those who are not believing in God, to them God will come one day as death, "Now believe Me. Get out!" Finished. All your pride finished. Your pride, your property, your family, your bank balance, your skyscraper building—all taken away. "Finished. Get out." This is God. Now understand God? To believe or not believe, God will come one day. He will take you, take your everything, and "Get out!" That is God. You believe or not believe. It doesn't matter. The same example, the tenant may not believe the landlord, but when the landlord will come with court's order, "Get out," then you have to go out. That's all.

1976 Conversations and Morning Walks

Morning Walk -- April 17, 1976, Bombay:

Prabhupāda: That automatically comes.

Dr. Patel: How can automatically? Nothing can come automatically.

Prabhupāda: You'll see many drivers. They do not know about mechanics, but very first class driver.

Dr. Patel: Well, learning driving is a knowledge of driving.

Prabhupāda: Yes, driving, that is...

Dr. Patel: Svarūpa(?), why don't you say something?

Prabhupāda: Yes. Many.... Many first-class owner.... You know. You are a physician. You are not a motor mechanics, but you know how to drive. That is not very difficult thing.

Guru dāsa: Isn't it when you drive for Kṛṣṇa, doesn't it become parā-vidyā then?

Prabhupāda: Hm?

Guru dāsa: When you drive for Kṛṣṇa, doesn't it becomes parā-vidyā?

Prabhupāda: Yes, everything is done for Kṛṣṇa, that is parā-vidyā.

Morning Walk at Niavaran Park -- August 8, 1976, Tehran:

Prabhupāda: ...that this body which we are taking so much care, will leave automatically when the time is finished. And I'll have to accept another body. Useless. The body, which I am taking so much care, will leave me. I'll not have to say, "Body, you leave me," but the body will leave me. When my period... Just like the house rented under lease, and as soon as the lease is over you have to vacate that house, or forcibly the house owner will oblige you to vacate. So what is the use of becoming so much attached to the body? What is the answer?

Nava-yauvana: There is no use.

Prabhupāda: Every one of us, we are attached to the body, and on account of being attached to the body the material activities are going on. These motorcars are running, karmīs are going here and there, what is the purpose? To maintain the road? Divasa śarīra-sāje. Miche nida-baśe gelo re rāti divasa śarīra-sāje. The body is given rest at night to revive, and daytime the activities for the matter of maintaining the body.

1977 Conversations and Morning Walks

Morning Darsana and Room Conversation Ramkrishna Bajaj and friends -- January 9, 1977, Bombay:

Prabhupāda: That is the fact, we know. We know that is a fact, that... My point is that the modern age, they are very much proud of advanced technology. So where is that knowledge? And why people do not tax their brains to get this knowledge? This is very important subject matter. But where is that knowledge? And why they do not try to do it? We get information from the Supreme Personality of Godhead that this jīva, the driver... Not driver. The passenger. We are passenger, and driver is God, and machine made by material energy, māyā... Yantrārūḍhāni māyayā. The similarity is there. Just like motorcar is manufactured by somebody and the passenger is there and the driver is there, similarly, this is a machine made by māyā. I am the passenger, and God is driver. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati bhrāmāyan (BG 18.61). Bhrāmāyan, the driver, the passenger of the owner, he is asking, "Mr. Driver, you go this way." So He's driving.

Evening Darsana -- May 9, 1977, Hrishikesh:

Prabhupāda: And big, big leaders, they are utilizing Bhagavad-gītā for so-called nationalism. Why? There is not a single word as "nationalism." As Kṛṣṇa says, sarva-yoniṣu kaunteya (BG 14.4). Where is nationalism? There is no question of nationalism. So the difficulty is they do not understand even a line of Bhagavad-gītā, and still, the so-called scholars, philosophers, politicians, they are advertising that "I am student." They do not understand even a line of... This is my challenge. What do you think? They do not understand. Even Gandhi did not understand, not a single line.

Indian man (1): Gandhi did believe in trusteeship theory.

Prabhupāda: Eh?

Indian man (1): Gandhiji believed in trusteeship theory of Īśopaniṣad.

Prabhupāda: Trusteeship... Trustee... Who will be trustee? Who is trustworthy? All thieves and rogues? Who is trustworthy? Trustee is Kṛṣṇa.

Indian man (1): Or He's the owner.

Prabhupāda: Yes. So He's the owner, and if you follow Kṛṣṇa, then you become trustee. You do not follow Kṛṣṇa; you are unworthy of trusteeship. You interpret in a different way Kṛṣṇa. Even sometimes you say that "Kṛṣṇa is fictitious." Do you not do? Don't you say like that?

Doctor Visit and Conversation -- October 20, 1977, Vrndavana:

Prabhupāda: So do the needful.

Tamāla Kṛṣṇa: Jayapatākā Mahārāja, if someone owns a flat and someone else is allowed to live there, if the person who's allowed to live there, but doesn't pay rent, when he pays taxes, the receipt for the taxes should be issued in the owner's name, isn't it?

Prabhupāda: If other owners are doing that, do that for us, in my name.

1947 to 1965 Correspondence

Letter to Sardar Patel -- Calcutta 28 February, 1949:

We can support this movement of Gandhiji on the authority of sastras. There are thousands and lakhs of temples all over India but they are not always properly managed. Some of them have become the positive dens for undesirable activities and most of the owners or trustees of such temples do not know how to utilize these sacred buildings. Neither modernized gentlemen have any interest for these neglected theistic institutions. Originally the aim of these temples was to diffuse spiritual culture in every quarter. These temples or theistic institutions should therefore be reorganized as the centre of spiritual culture according to authentic principles as laid down in the scriptures like Bhagavad-gita.

Letter to Tirtha Maharaja -- New York 23 November, 1965:

Expecting your reply in the above spirit I had some correspondence with the broker firm and the latest reply which I have received from them is joined herewith please find.

"Dear Sir, In answer to your letter of November 16 regarding the property for sale on West 72nd Street. This is located at 143 West 72nd Street. It is 18.6 by 100.2. contains a store and basement both the same size and a mezzanine. The owner is asking $100,000 for the property with $20,000 cash and will make good terms on a first mortgage that they will take back. As I have the keys, you can call at me for an appointment to see the property. Yours very sincerely Sd/Louis Baun for Phillips, Wood Dolson, Inc."

1966 Correspondence

Letter to Sir Padampat Singhania -- New York 20 January, 1966:

The place is very important in the city. As your Dvarakadhisa Temple is situated in very important part of the city so this house is also situated in very important part of the mid city. Here in New York city there are three divisions namely the up town the mid town and the down town. The down town is full of business houses and office buildings whereas the down town is inhabited by most employees and middle class of men. The mid town is in between the two and the house I have selected is approachable easily from both sides of the town. The situation is very important on account of stores, subway station, post office, buses, banks everything all at hand's reach. If however cash is paid immediately the owner may come down to lesser price. This is ready building and we can start immediately the Bhagavatam preaching work and worship of the Sri Sri Radha Krishna simultaneously in this house.

1967 Correspondence

Letter to Brahmananda -- San Francisco 30 January, 1967:

I am in due receipt of your letter of the 28th instant. I was very much eager to get the records but they are still delayed. Our yesterdays function was very successful. There were about 1500 or more audience and all of them chanted and danced continually for one hour and fifteen minutes. I came back at 11-30 at night. I think Sriman Haridasa Brahmacari (Harvey) will contribute $1000.00 towards the building fund at New York. I am sorry that the Lawyer of the owner is delaying the matter. Will the proprietor of the house be carried by the Lawyer? If it is so what is the use of wasting time in that way. If they are serious they must finish the business without delay. I wish that we must enter the house by the 1st of March 1967.

1969 Correspondence

Letter to Mrs. Levine -- Los Angeles 10 January, 1969:

Regarding the land available, this is a very good suggestion, and if it is engaged in Krishna's service that will be a great opportunity for you. We believe that every plot of land belongs to Krishna. The sooner it is engaged in the service of Krishna the better it is for the temporary owner. We come to this material world empty-handed and go away empty-handed. The things which we possess during our duration of life are first achieved and then let out along with all of our other temporary possessions. Therefore the best use of possessions during our lifetime is to dedicate it to the service of the Lord. The success of human life is considered when one fully surrenders his life, his wealth, his intelligence and his words for the benefit of the Lord.

1970 Correspondence

Letter to Mukunda -- Los Angeles 15 January, 1970:

Now before occupying the house it must be thoroughly repaired by the owner, and I see that you have made a condition to grant L8,000/ (eight thousand) for repairs. If it is thoroughly repaired then it will be a grand house for our purposes.

The next thing is if you are in a position to pay L1,000/- (one thousand) per month. So far I know your collection at present moment is at the rate of L40-50/- (forty to fifty) per day. Now if you occupy this house, whether it will be possible for you to collect more money by some device of Prasadam distribution or otherwise. The idea is to make the big establishment in the big house, you will have to collect at least L100/- (one hundred) per day by some means or other.

Letter to Gurudasa -- Los Angeles 27 January, 1970:

It is so satisfactory to understand that you are preaching from house to house recruiting members for our London center. This was the procedure of Lord Caitanya and Nityananda when they began preaching. I think the charity box system will be very nice success especially from the Indian store owners.

The manager of the airplane company offered us some place in Bombay, but you have not written anything about it. Is he serious about this?

You prepare now all kinds of nice films as far as possible and ask L.A. also to do this and other centers if possible, so when we go to India they will be very much appreciated.

Letter to Radharamana Sharanji -- Los Angeles 25 June, 1970:

It is confirmed in the Bhagavad-gita and Srimad-Bhagavatam that anyone, even in the impious source of birth, if one takes to the Krsna conscious principles he is admitted in Vaikuntha Goloka Vrndavana. In the Srimad-Bhagavatam, Sukdev Goswami says that such things are possible by the grace of Almighty Visnu. Similarly Narada Muni has explained to Maharaja Yudhisthira that one has to be judged by the symptoms of his life and not by his birth. And this is also accepted by the great Bhagavat commentator, Sridhara Svami.

So all of my disciples are trained up Vaisnavas, there is no doubt about it. But still if the Vrndavana temple owners object to their admission, then what is the remedy? I am seeking you help in this connection because suppose they go to Vrndavana and if the temple owners object for their admission, then I shall be put into great difficulty. So I am expecting your reply on this point after due investigation.

1971 Correspondence

Letter to Satsvarupa -- Delhi 25 November, 1971:

Please accept my blessings. I am in due receipt of your letter of November 17, 1971, and I am especially pleased that the church owners in Dallas have accepted our offer of $26,000 down payment. I have seen one copy of the contract sent to me by Karandhara. It seems all right. One thing: What are the monthly payments? Now you organize our KC school very nicely on the basis of a kindergarten school and primary school for children up to 15 years old. That is a good proposal, that parents should not accompany their children. Actually that is the gurukula system. The children should take complete protection of the Spiritual Master, and serve him and learn from him nicely. Just see how nicely your brahmacaris are working. They will go out in early morning and beg all day on the order of the guru. At night they will come home with a little rice and sleep without cover on the floor.

1972 Correspondence

Letter to Satsvarupa -- Bombay 5 January, 1972:

Regarding the land called New Naimisaranya, unless the land is signed over to us with proper documents, we should not invest any money in it. As you think best some of our devotees may stay there and even keep cows if this is feasible, but there should not be any money invested from our side until we are the legal owners.

I have seen the All-India BTG issue No. 43 only in its dummy form, so I eagerly am awaiting the final copy. I received one letter from Hayagriva in which he says he is not getting any material for editing. Is there some some reason for this?

Letter to Hamsaduta -- Madras 14 February, 1972:

Regarding that house, I think it may be a little idealistic, but if you think it is suitable why not purchase it? There is need for a centralized European continent headquarters, just like our Bombay branch is the headquarters for India zone, so if you think this place may be suitable, and if the owner is very friendly with us and offers us very good terms, then all the European centres may cooperate to try for it. But one thing is, I don't think the government will support, because they will want to give us their syllabus and we will not be able to preach in our own way. So far purchase of press is concerned, that is a GBC matter for which you must consult the others.

Letter to Gurudasa, Yamuna -- Tokyo 25 April, 1972:

In Vrindaban we can begin this prasadam distribution program also. Of course, there are many chatras for distributing, but we shall give them also Krishna Consciousness, that will be unique. And very soon Tamala Krishna is going to Bangladesh, so he shall initiate a huge prasadam distribution program there, so I don't think your estimate has been too high—in fact, we may very soon have to increase it, as they are distributing in Bombay extensively, and if you begin that program in Vrindaban. Cloth also we shall get, enough cloth from Bombay and Ahmedabad mill owners, as soon as the public begins to appreciate this prasadam distribution. So kindly consider it very much important to begin this collection of foodstuffs from your government immediately for dividing among our India and Bangladesh centers.

Letter to Gurudasa, Yamuna -- Honolulu 16 May, 1972:

Your plan for collecting Rs. 6000 to 11,000 for each room, that is very nice process. Then rooms will be there always to receive the owners. There is a system, bhetnama, it means the person who contributes, for his lifetime the room is reserved for him and after his demise it goes to the temple. There are many buildings in Vrindaban which are constructed on this principle, and for Delhi men it will be very convenient. It takes only two hours by car—they can come on weekends, associate with the devotees, take prasadam, hear lectures on the philosophy. That will enlighten them. In Vrindaban, we must do something very grand and gorgeous, both in the matter of preaching and accommodating the educated class of devotees.

Letter to Gurudasa -- Los Angeles 12 June, 1972:

We can organize for distribution of prasadam all over India, in factories, schools, and so on. If we simply have kirtana and distribute nice prasadam, everywhere there will be good respect for us. So I hope you will stick very closely to this matter of acquiring surplus foodstuffs from your government and seeing to it that the food is distributed widely throughout India by our Krishna Consciousness devotees. This is a very great favor to me. As Saurabha has advised, so that was also my plan, that there should be many gardens and courtyards at our Vrndavana center. The condition of the owner Mr. Saraf was that within three months construction work would begin. We have fenced the land but otherwise we have done nothing. So immediately bricks must be bought so they can sit during the rainy season and become soaked. A tube well must be dug immediately.

Letter to Giriraja -- Los Angeles 21 June, 1972:

Ahmedabad is a great industrial city. It has got more than 100 big, big mills and if all of the mill-owners and officers become our members, from Ahmedabad and other cities in Gujarat, such as Baroda, Surat, Dvaraka, Rajkot, like that, you can collect millions of Rs. Also, I remember in Bombay at Akash Ganga there was some invitation from some important persons living near Dakot in Gujarat sometimes before. Whether they have been contacted? If we can open a Center in Dvaraka or Dakor, that will be very nice. In Gujarat State we can open a Center in every city because the people are so much dedicated to Krishna. In Gujarat we can very soon make our movement very popular, because by nature they are devotees of Krishna.

Letter to Karandhara -- London 14 July, 1972:

I am in due receipt of your letter dated July 9, 1972, along with letters to temple presidents, which I have signed and duly posted. I am glad to hear that the owner has accepted our bid of $63,500 cash, and I shall be returning to U.S.A. before the end of 50 days to settle the matter. I have promised Brahmananda to be in Nairobi up to August 27th. If the deadline for payment is August 30th, that leaves very little time. Shall my presence be required to sell the FNMA bonds and make other arrangements? What do you suggest?

1973 Correspondence

Letter to Giriraja -- Los Angeles 1 May, 1973:

I have noted that you have said about there being new law that licensee is tenant or owner. I do not know what to do on this, but the fact is that we are the proprietor. In the contract it states that we must pay Rs. 2 lacs and within the first year then the conveyance must be given, the another Rs. 2 lacs the next year thereafter up to 14 lacs being paid. So the first 2 lacs they've already taken from us, so the transaction is completed. Tactfully they did not give us the conveyance. So now they have given neither conveyance or returned our money, but the deal is completed. So when they shall give the conveyance, then we shall pay the balance.

But, you all have cancelled our claim, that weakens our case. So, why not let the Rent Court settle up and determine the rent of the land, and we will pay the actual rent of the land. . So in all ways we are the occupiers—as licensee, tenant, or owner. So what we actually are, that should be settled up.

Letter to Giriraja -- Los Angeles 8 May, 1973:

I think we have occupied the land sometime in January 1971 so does it mean that we have occupied the land for more than two years? You have to do your best to same the land with heart and soul and you are an innocent devotee completely dedicated. I wish that you may be blessed with all success in this connection. I am expecting your cable in the matter of purchasing the flat.

Hoping this meets you in good health.

Your ever well wisher,

A.C. Bhaktivedanta Swami

N.B. If we become the owner or tenant of the land by dint of the new act then does this mean that the Chhaganlal case is finished? Where is his claim? Because actually we are in possession, he is not in possession.

Letter to Jayapataka, Bhavananda -- Los Angeles 9 May, 1973:

Regarding land I had already given Jayapataka Maharaja direction to purchase as much land as possible if it is offered at cheap price. But the present law is if the land is not properly utilized any outsider may occupy the land even as trespasser and the land belongs to him as a tenant or owner. I do not know what is the legal implication otherwise I wanted to purchase lands as much as possible in that quarter. Sometimes you consulted the district magistrate who came to see me and he said we may keep maximum 60 bighas of land. So my idea is that I want to purchase all the lands there for developing into a spiritual city but it may be utopian at the present moment.

Letter to Gurudasa -- Los Angeles 11 May, 1973:

He has mentioned that you are the licensee, but according to the present act the licensee shall be considered as tenant or owner if the licensee has occupied the building or land in February 1973. I think we shall keep this place at Radha Damodara temple as tenant. As Madan Mohan Goswami is trying to play trick we shall not vacate any of the rooms upstairs or downstairs; this should be our policy.

Letter to Tamala Krsna -- Mayapur 5 June, 1973:

So, what is the meaning of the recommendation of the standing committee. that we should immediately be able to reconstruct at the cost of the municipality. Is it useless? I thought that the standing committee.'s resolution was final but from your letter it appears there is no meaning. What has happened to the new act of February 1973 declaring the tenant of the land to be considered proprietor or owner. Anyway, I have already written to Giriraja my opinion of what should be done.

1974 Correspondence

Letter to Whom it may concern -- Hyderabad 21 April, 1974:

This is to clarify and confirm the position of the Hawaii branch of the International Society for Krishna Consciousness of which I am the founder and spiritual master. The president of my Hawaii branch is Mr. Brent Selden. He is my authorized representative for any matters of land ownership or sale in the name of the International Society for Krishna Consciousness in Hawaii. I have been informed of unauthorized attempts to sell land there which is legally owned by the International Society for Krishna Consciousness. Unless transactions are authorized by my duly appointed representative, Mr. Brent Selden, they are illegal.

Letter to Balavanta -- Tirupati 28 April, 1974:

Yes inflation is due to paper currency. As for land ownership, in the Vedic civilization the land was given to the people for cultivation not for ownership, and a tax was collected which was 25% of the person's income. The land belonged to the state and the man would cultivate it and pay 25% to the state. If he has no income then he doesn't have to pay. If he doesn't pay tax he may be disowned of the land. One cannot get land from the government unless he agrees to produce something and if everyone produces food then there is no scarcity. At least he has his own food produced by himself. Now people are educated as sudras. They are going to work to produce what is not urgently needed by society.

1975 Correspondence

Letter to Pranava -- Honolulu 4 June, 1975:

I agree to give Sri Ghanshyam das amount that you have mentioned, and he must donate the 25,000 rs. and he can be a patron member with his brother. But, why you are asking for so much? You do not need 1 1/4 lakhs. You only need 75,000 rs. Anyway the money can be paid by PNB upon my request, but first you make the sales agreement, then you take the owners' documents to our lawyer to make sure they are actually bona fide, and the lawyer will give a title certificate, if they are bona fide. Then you make the deed conveyance, and take it to the registration office for being registered. Then upon registration, at that time, you give the payment. Not before that time. So, by the time you have done all this, the money will be ready for you. The land should be put in the name of International Society for Krishna Consciousness, Mayapur-Vrndavana Trust, Founder-Acarya A.C. Bhaktivedanta Swami Prabhupada.

Letter to Deoji Punja -- Vrindaban 4 September, 1975:

Regarding the adjacent piece of land, if you can donate, then the adjacent land owner can also donate. The management of affairs should be in the hands of my devotees. Your program for making Life Members is approved by me. You should work under the supervision of the GBC.