Path (Lectures, BG)

Expressions researched:
"path" |"paths" |"pathway" |"pathways"

Notes from the compiler: VedaBase query: path or paths or pathway or pathways not "path of" not "paths of" not "path* of liberation" not "path* of self*" not "right path*"

Bhagavad-gita As It Is Lectures

Lecture on BG 1.15 -- London, July 15, 1973:

So this bhakti, devotional path, is meant for satisfying the master of the senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Hṛṣīkeṇa, by your senses, when you serve the Hṛṣīkeśa, the master of the senses, that is called bhakti. This is the definition of bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. Nārada-pañcarātra. So that is our business. We should under... That is self-realization. Īśāvāsyam idaṁ sarvam (ISO 1). Everything belongs to God; nothing belongs to us. This is Bhāgavata communism.

Lecture on BG 1.15 -- London, July 15, 1973:

So this bhakti, devotional path, is meant for satisfying the master of the senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Hṛṣīkeṇa, by your senses, when you serve the Hṛṣīkeśa, the master of the senses, that is called bhakti. This is the definition of bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. Nārada Pañcarātra. So that is our business.

Lecture on BG 2.12 -- New York, March 7, 1966:

Mahājano yena gataḥ sa panthāḥ: (CC Madhya 17.186) "We have simply to see that great personalities, as they have taken up, we have to follow. That's all." Just like in your Christian religion you may not understand all the Biblical injunctions or you may not have the time, but you'll simply, if you follow the ideal life of Lord Jesus Christ, then you get the same result. Similarly, the Muhammadans, if they follow the ideal life of Muhammad, Hazrat Muhammad, so they get the result. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Just like in a unknown path, in a village, especially when there is a field... Now, in, in the city, you can know that "I have come so far" because the streets are numbered and the, you have got the location and there are some symptoms, this house or that house. But in the country, everything, every, every place is of the same similar nature, the same jungle, the same field, the same grass. We do not know where I am going. Or in the sea.

Lecture on BG 2.18 -- Hyderabad, November 23, 1972:

So to make our life perfect is not at all difficult. We are simply neglecting. That is our misfortune. Mandāḥ sumanda-matayo manda-bhāgyāḥ (SB 1.1.10). Because we are manda, manda-mataḥ, we have accept some bogus logic, bogus "ism," and wasting our time. We should take from the śāstra the real path. Then we shall become intelligent. Su-medhasaḥ. Yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ (SB 11.5.32). The short-cut method. Intelligent class of men will take this saṅkīrtana movement for his spiritual elevation of life. It is a fact, it is scientific, it is authorized. So don't neglect. Take this chanting of Hare Kṛṣṇa heart and soul, and anywhere...

Lecture on BG 2.46-47 -- New York, March 28, 1966:

Similarly, there are six other things also which will degrade us from the spiritual life. And what are those?

atyāhāraḥ prayāsaś ca

prajalpo niyamāgrahaḥ

jana-saṅgaś ca laulyaṁ ca

ṣaḍbhir bhaktir praṇaśyati

(NOI 2)

Praṇaśyati means "It is lost." "The spiritual path is lost by the second six principles."

Lecture on BG 2.49-51 -- New York, April 5, 1966:

We have already explained that Kṛṣṇa, Arjuna surrendered unto Kṛṣṇa. And Nārada says that "Even after, I mean to say, neglecting..." Tyaktvā sva-dharmaṁ caraṇāmbujaṁ hareḥ (SB 1.5.17). Now, Nārada says that "If somebody neglects all other duties, all other duties..." Tyaktvā sva-dharmam. Sva-dharmam means every particular man has got some particular form of duty. Every particular man. You have got some duty, I have got some duty, everyone. Nobody is dutiless. Now, Nārada says, "Even sacrificing the so-called duties, if one takes absolutely unto the spiritual life, then he is not loser. He's not loser. On the contrary, one who does not take up this important path and remain engaged in the so-called duties, he's a loser. He's a loser." It is a very important point.

Lecture on BG 2.49-51 -- New York, April 5, 1966:

Now, Bhagavad-gītā also confirms that, once begun, this spiritual life, then he's not loser in the sense that his human life is guaranteed in the next birth. In the ordinary duty, you do not know whether you'll have again this human body or not. There is no certainty. That will depend on your quality of work. But here, if you begin your spiritual life, sacrificing all other duties, then your next life as human being is guaranteed, guaranteed. You'll find in Bhagavad-gītā that śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate (BG 6.41). Bhraṣṭa. Bhraṣṭa means one, yoga-bhraṣṭa, one who is prosecuting the yoga system... The yoga sys... Yoga system I have already explained. Yoga system means the transcendental process by which we realize ourself, we link up our life with self-realization. That is called yoga. Now, now, somebody begins this yoga of self-realization, but for unfortunately he cannot prosecute the task in a nice way, and sometimes he falls down, falls down from the path. Still, there is encouragement that "You are not loser. You are not loser. Because you will be given a chance next life, and that next life is not ordinary next life."

Lecture on BG 2.49-51 -- New York, April 5, 1966:

Now, suppose even there is no loss by falling down from this path, that does not mean that we should neglect it. No. Formerly, in Medical College of Calcutta the students who failed in the final examination, they were given some title, L.M.S., "License in Medical, Medicine and Surgery," L.M.S. And those who passed, they were given the title M.D. or M.D., just like that way. So even by failure, they would get some title and allowed to practice as medical man. But that does not mean that we may try to fail also. No. The aim should be to become successful, not to fail, not to fail. Even though we are in failure, still, there is profit undoubtedly, but we should not aim to that objective.

Lecture on BG 2.58-59 -- New York, April 27, 1966:

The faithless cannot have any spiritual life. Faith is the beginning. Ādau śraddhā. Śraddhā. And this faith, faithfulness, as much as it is intensified, you make your progress far. So this faith has to be intensified. The beginning is the faith. And now, as you make your faith intensified, so you become progressive in the spiritual path.(?) (life?) Ādau śraddhā tataḥ sādhu-saṅgaḥ (Cc. Madhya 23.14-15). If you have got some faith, then you will find out some sādhu, sādhu or some saint, some sage, who can give you some spiritual enlightenment. That is called sādhu-saṅga (CC Madhya 22.83). Ādau śraddhā. The basic principle is śraddhā, and the next step is sādhu-saṅga, association of spiritually realized persons.

Lecture on BG 3.6-10 -- Los Angeles, December 23, 1968:

Viṣṇujana: How will it be possible, Prabhupāda, for a man whose mind is clouded to constantly chant Hare Kṛṣṇa? A man who's always thinking thoughts about family, friends, country, nation?

Prabhupāda: Yes. Think of. At the same time, chant. Two things will go on, and this will conquer. (chuckling) As māyā is forcing you to drag you from this Kṛṣṇa consciousness, you also force māyā by chanting Hare Kṛṣṇa. There is fight. And māyā will go away.

daivī hy eṣā guṇamayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāṁ taranti te

(BG 7.14)

This māyā is very strong. She'll force you to entice you to other path. But if you do not stop, if you chant loudly...

Just like Haridāsa Ṭhākura was chanting, and māyā could not victimize him. You know that? What was his stand? Simply chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. Māyā could not entice. Māyā failed. Māyā became his disciple. He did not become māyā's disciple.

This is tug of war. So don't be afraid of māyā. Simply enhance chanting and you'll be conqueror. That's all. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (SB 6.17.28). We are not afraid of māyā because Kṛṣṇa is there. Yes. Kṛṣṇa says, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). You just declare, "My devotee will never be vanquished by māyā." Māyā cannot do anything. Simply you have to become strong. And what is that strength? Chant Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, loudly. Yes.

Lecture on BG 3.21-25 -- New York, May 30, 1966:

So, because if we do not follow the right person, mahājana—mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186)—then however I may be great in the estimation of the innocent public, that is wrong path. That is wrong path. Therefore the right thing is to follow the succession. Now, we have to follow the principle which Kṛṣṇa sets. Kṛṣṇa is not advocating, I mean to say, nonviolence. You cannot eradicate violence from this world.

Lecture on BG 4.11 -- Geneva, June 1, 1974:

Similarly, those who are trying to understand the Absolute Truth by dint of his limited knowledge, they realize impersonal Brahman. Here Kṛṣṇa says, mama vartmānuvartante manuṣyāḥ, everyone. Everyone means those who are actually seeking after God realization, they are following the same path, but on account of their distance of vision, they are realizing the Absolute Truth in different way. But all of them are beyond this material world. That I have already explained yesterday. Tapasā pūtā bahavaḥ. Tapasā pūtā mad-bhāvam āgatāḥ. Bahavo jñāna-tapasā. Bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ. The process of going to the spiritual world is knowledge and austerities. That is for everyone, either he is jñānī, yogi or bhakta. But even going to the spiritual platform, there are differences according to the angle of vision.

Lecture on BG 4.11-12 -- New York, July 28, 1966:

So everyone is following directly or indirectly the supreme leadership of Kṛṣṇa. And the perfectional stage of accepting that leadership is when we accept Śrī Kṛṣṇa as our direct leader.

We are going to that path gradually, going to that path gradually, but in the middle, we are hampered because there is want of sufficient knowledge. When sufficient knowledge is there... You'll find in the Bhagavad-gītā. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate: (BG 7.19) "After many, many births, when one is developed in his real consciousness, he can understand." What? What he understands? Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ: (BG 7.19) "That Kṛṣṇa is the Supreme. He is all in all, so I have to surrender unto Him." That is the perfection of knowledge. This stage one has to reach.

Lecture on BG 4.11-12 -- New York, July 28, 1966:

And whenever I surrender... Because my position is to surrender. I am spiritual, that atom, however big body I can develop. I can develop the body like an elephant, but the elephant is conducted under the direction of a man. You know? Such a big animal is controlled by a small boy of human being. So everyone is under control. We cannot deny that. So we have to... We are under control of different dimensions of that spiritual energy covered by material energy. But the real control is from Kṛṣṇa. That we have to understand. Either we follow this path or that path...

Lecture on BG 4.18 -- Delhi, November 3, 1973:

That is very simple to understand. Suppose anyone who is working in the office, the immediate boss is the head, head clerk or the superintendent of that department. So everyone is working. If he satisfies the superintendent or the head clerk, then it is to be understood that he has satisfied the managing director. It is not very difficult. Your immediate boss, representative of Kṛṣṇa, he is to be satisfied. Yasya prasādād bhagavat-prasādo yasya. Therefore the guidance of spiritual master is required. Kṛṣṇa comes in the form of spiritual master to guide. That is stated in the Caitanya-caritāmṛta. Guru-kṛṣṇa-kṛpāya. Guru-kṛṣṇa-kṛpāya. So guru-kṛpā, mercy of guru, is mercy of Kṛṣṇa. So when both of them are satisfied, then our path is clear. Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja. Then our devotional service is perfect. So you did not mark this statement in the Gurvaṣṭaka? Yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi

Lecture on BG 4.24-34 -- New York, August 12, 1966:

So why jñānamaya-yajña is preferred? Sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate. Because after all, we have to acquire that knowledge which will make me a surrendered soul to the Supreme. That's it. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). So jñāna also means that to understand our position, to understand what is God, to understand what is our relationship with God, to understand why we are in this material world and what is our next life, wherefrom we have come, where we have the right knowledge, you can understand all these things. And when you understand everything, the path is clear, you can clearly understand that "I am the part and parcel of the Supreme; therefore my duty is to render transcendental service to the Supreme." That is the highest yajña, highest jñāna, knowledge, knowledge, yajña. So Kṛṣṇa advises that jñānamaya-yajña, sacrifice... Sacrifice.

Lecture on BG 4.24-34 -- New York, August 12, 1966:

Yasya, if we actually find a spiritual master, bona fide spiritual master, and if we can make him satisfied by my service, then my path for realization of God is guaranteed. This is the thing. Here it is. First of all we have to find out a bona fide spiritual master. Then by my service, by my surrender, by my questions, if we utilize, then my path for back to Godhead, back to home, is guaranteed. That is the... It is very important verse. Tad viddhi praṇipātena paripraśnena sevayā, upadekṣyanti te jñānam (BG 4.34). That knowledge by which you can go to the point of your self-interest, Viṣṇu, that knowledge you can realize.

Lecture on BG 4.37-40 -- New York, August 21, 1966:

Now, by becoming Kṛṣṇa consciousness, by this yoga, bhakti-yoga, you can be successful. Yoga-saṁsiddhaḥ. And, in due course of time, you'll understand that "Yes, I am in right path. Oh." In due course of... Immediately you may be very doubtful, "Whether I have accepted the right path or not?" But in kālena, in due course, in due course of time, if you continue the process... Therefore in the next verse it is stated, śraddhāvān labhate jñānam. Śraddhāvān, one who is faithful, he can take up this knowledge. Faithful. Those who are hesitating, those who have no faith, oh, it is very difficult for them. We have to accept. Because the method is standard, and it is given by the highest authority, Kṛṣṇa, so we must have such faith, "Oh, here is a thing, authoritative."

Lecture on BG 4.39-42 -- Los Angeles, January 14, 1969:

Besides that, any path you follow, you have to follow the regulative principles as they are enacted by authorities. So in our disciplic succession, previous ācāryas, they have advised that you should have your dress like this, you should have your head like this, you... So we have to follow that. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Our principle is to follow the footprints of authorities. So these things are not unauthorized. These are being followed from time immemorial. This dress, this tilaka, this chanting. Everything. Just like you see the picture of Lord Caitanya, we are following the same principles. This was being enacted five hundred years ago. The same principle we are following. We are not introducing anything new. We are simply following the footprints of our predecessors. That's all.

Lecture on BG 4.39-42 -- Los Angeles, January 14, 1969:

Just like we are trying to understand Bhagavad-gītā just (as) Arjuna understood. Arjuna was direct hearer from Kṛṣṇa. So as he understood Bhagavad-gītā, we are trying to understand in that way. Kṛṣṇa said, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), that "You give up all other engagements. You just surrender unto Me." And what we are preaching? We are also saying that "You surrender unto Kṛṣṇa." Kṛṣṇa said, "You surrender unto Me," because He is the Supreme Person Himself. And we are canvassing, "You surrender to Kṛṣṇa." So what is the difference? There is no difference. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). The spiritual path is to follow the footprints of predecessors, great ācāryas who has realized. Then you become perfect.

Lecture on BG 5.7-13 -- New York, August 27, 1966:

Naiva kiñcit karomīti yukto manyeta tattva-vit. Tattva-vit. Tattva-vit means one who knows the truth. One who knows the truth. The truth is that unless Kṛṣṇa allows me to go, oh, I may not go. There may be so many obstacles on my path. I have made my whole program. Just like last year, there was air crash on the Switzerland, one Indian aircraft. And there were all respectable gentleman, and there was... Perhaps you know it. There was one Indian chemist, Dr. Bhabha(?). He was going to attend some nuclear meeting in some European country, but there was a crash and all of them died in a second. So unless Kṛṣṇa desires, unless He allows, we cannot do anything. We cannot do any... This is the fact.

Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969:

This Fifth Chapter is a practical explanation of Kṛṣṇa consciousness, generally known as karma-yoga. The question of mental speculation as to how karma-yoga can give liberation is answered herewith. Working in Kṛṣṇa consciousness is to work with the complete knowledge of the Lord as the predominator. Such work is not different from transcendental knowledge. Direct Kṛṣṇa consciousness is bhakti-yoga and jñāna-yoga is a path leading to bhakti-yoga. Kṛṣṇa consciousness means to work in full knowledge of one's relationship with the Supreme Absolute and the perfection of this consciousness is full knowledge of Kṛṣṇa or the Supreme Personality of Godhead. A pure soul is the eternal servant of God as His fragmental part and parcel. He comes into contact with māyā, illusion, due to the desire to lord it over māyā and that is the cause of his many sufferings.

Lecture on BG 8.21-22 -- New York, November 19, 1966:

So we want enjoyment, but this atheism or this voidness, this impersonalism, they have created such an atmosphere that we are simply speculating, but we are addicted to these material enjoyments. That is not the process. Here it is said, puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā. If you accept this principle of Kṛṣṇa consciousness, the devotional path, and if you worship that Supreme Personality of Godhead, then you can have the spiritual realization and you prepare yourself and you become detached from this material enjoyment. Your life becomes sublime. Oh. That is the process of Kṛṣṇa consciousness.

Lecture on BG 9.2 -- Melbourne, April 20, 1976:

Scandinavia, they say. So the darkness is very, very disgusting. But this material world is dark. To give us little relief, Kṛṣṇa, God, has given us the sun. The day before yesterday, I think... Yesterday, in the morning, we saw, while coming on the path, how the sun was coming through the sea nicely. Within a second the whole light came. So this is God's arrangement. Don't think that this arrangement... Exactly in the time, six o'clock in the morning, immediately the sun comes out of the sea and gives you light. Because this material world is dark, so in order to give you relief... Otherwise you'll commit suicide. God is so kind, He is giving you light.

Lecture on BG 9.3 -- Toronto, June 20, 1976:

Kṛṣṇa (is) instructing that there are two pathways. One is go back to home, back to Godhead, and other path is remain in this material world which is full of miseries, especially birth, death, old age and disease. Two paths. Actually, we living entities, we are not subjected to birth, death, old age and disease. We are eternal part and parcel of Kṛṣṇa. Kṛṣṇa is the Supreme Personality of Godhead and we are part and parcel of Him, just like father is there and he may have many children. So every child is the part and parcel of the father. Similarly, Kṛṣṇa, the Supreme Lord, God, we all living entities, we are sons, or part and parcel of God. Qualitatively we are one. Just like a small particle of gold is also gold. It is not a different thing. But one is small particle and one is big lump. But qualitatively, both of them are gold. So we are small particle of Kṛṣṇa, or the Supreme Personality of Godhead. Therefore Kṛṣṇa is vibhu, the great, God is great, and we are small particle.

Lecture on BG 9.3 -- Toronto, June 20, 1976:

So there are two ways, as I have already explained, that if you like you can become free from this bondage of material body. If you like. And if you don't like you can continue your material way of life, changing different material bodies. Changing different material body is described here: mṛtyu-saṁsāra-vartmani. Mṛtyu. Because with any body, material body, either cat's body, a dog's body or human being's body or demigod's body or even Brahmā's body, you have to die. There is no escape. Therefore it is called mṛtyu-saṁsāra-vartmani. And the, another path is, aprāpya mām, this mṛtyu-saṁsāra-vartmani means you don't get Kṛṣṇa. Kṛṣṇa says aprāpya, not getting mām, Me. Two alternatives. Either you get Kṛṣṇa and go back to home, back to Godhead, this is one path. And the other path that you remain in this material world and repeatedly get a body and die again, get again another body. This is going on. Repetition of birth, death, old age and disease. So Kṛṣṇa is, because He is our supreme father, supreme friend... suhṛdaṁ sarva-bhūtānām.

Lecture on BG 9.4 -- Melbourne, April 22, 1976:

There are two ways. One destination is to go back to home, back to Godhead. Another destination is to be involved in the cycle of birth and death. So this human form of life is the junction to decide where you make your way. You are going to back to home, back to Godhead, or again you are going back to the cycle of birth and death, mṛtyu-saṁsāra-vartmani? Vartmani means path. That you have to decide in this human form of life because you are not animal. Animal, they have no intelligence.

Lecture on BG 9.15-18 -- New York, December 2, 1966:

So this Bhagavad-gītā says that those who are trying to make a show of their knowledge, so let them do that. Viśvato-mukham. The universal form, pantheism, monotheism, monism. We have so many theories. But not atheism. You see? So these have come to this point. And sa mahātmā sudurlabhaḥ. Why does He says, sa mahātmā sudurlabhaḥ? Because the path is not very easy. Spiritual path and to attain complete perfection is not very easy, especially in this age. In this age we are not living for long time. We are not very intelligent. We may think that we are very intelligent, but we are not intelligent, because we do not know "What I am." Ask anybody, "What you are?" He has the conception of this body. Therefore he's not intelligent. As soon as one will say, "Yes, I am this, such and such gentleman, a son of such and such gentleman. My country is such and such," these are all false. So nobody knows it. Therefore one who does not know it.

Lecture on BG 9.20-22 -- New York, December 6, 1966:

So this is direct method. The Kṛṣṇa consciousness, which we are trying to popularize, this is direct method and just suitable for this age. As Lord Caitanya introduced, kalau nāsty eva nāsty eva nāsty eva gatir anyathā. In this age of Kali, the age of quarrel and hypocrisy—this is called Kali—in this age this is the simplest method and direct, direct action. Just like in military art there is a word, "direct action," this is the spiritual direct action, this Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. But because it is very simple, sometimes those who think themselves as very intelligent and advanced, they think, "Oh, what they are doing, Hare Kṛṣṇa, Hare Kṛṣṇa? We are meditating, we are philosophizing, and we are doing penance and austerities and following the rituals, so many things." So practically, they are, according to Bhagavad-gītā they are not directly in touch with the Supreme Lord, but they have taken different paths as ahaṅgrahopāsanam, thinking himself as one with the Lord, pantheism, thinking everything the symbol of God, and thinking the universal form as the Supreme, in different ways.

Lecture on BG 10.1 -- New York, December 30, 1966:

So in that absolute stage, if we want to go to that absolute stage, then this is the process. This is the process, Kṛṣṇa consciousness, gradually, as we develop, so Kṛṣṇa is within everyone, the Supersoul, the Supreme Personality of Godhead as Paramātmā, He's seated in everyone's heart, and, as we become purified, as we become sincere, all dictation will come from within and He will show you the path which following you shall be happy and prosperous and, at the end, by quitting this body, you shall reach the supreme abode of Kṛṣṇa in the spiritual sky. These are, all these have been discussed in the last chapters, eighth chapter, seventh chapter.

Lecture on BG 10.2-3 -- New York, January 1, 1967:

So just like Kṛṣṇa is handing over the authority to Arjuna. And Arjuna says paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). So here, if we follow the Arjuna's process and if we try to understand as Arjuna understood, then the authority is there. It is not very, very difficult to understand who is authority. So sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. Jñāne prayāsam udapāsya namanta eva san-mukharitām. You have to find out that authority. That's all. That authority you have to find out and remain in your place and try to hear submissively everything, svayam eva sphuraty adaḥ. As soon as you become submissive and hear from authorities, then the whole thing will reveal within yourself. God is the always ready to be revealed to you. But how does He reveal? He reveals as soon as you become submissive, you become devotee, you become Kṛṣṇa conscious, you just follow the path traversed by the great mahājanas, great ācāryas. Then it is... Everything is known.

Lecture on BG 10.2-3 -- New York, January 1, 1967:

Just like if you eat proper nourishing foodstuff, you'll feel yourself strength and your hunger satisfied. You haven't got to ask anybody. You'll feel yourself. Similarly, if you come to the proper path and if you follow the principle, you'll understand, "Yes, I am making progress." Pratyakṣa... In the ninth chapter He has said pratyakṣāvagamaṁ dharmyaṁ susukham.

Lecture on BG 10.3 -- New York, January 2, 1967:

Go on inquiring. The inquiry is called philosophy. Philosophy means to inquire, research. Or say... You have read in the Bhagavad-gītā, jñānī jijñāsuḥ. Jijñāsuḥ means inquiry. Four kinds of people who are in the righteous path, whose life is regulated, who is not upstart, who follows the rules and regulation of scriptures, and higher authority, or higher principles, such person, not all... That is also described in the Bhagavad-gītā: na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). Those who are simply addicted to, I mean to say, sinful activities, they cannot inquire. They will be in the darkness, gone, gone under some intoxication, gone. But those who are actually righteous and pious, they will have this inquiry, and they will come to God.

Lecture on BG 10.8 -- New York, January 6, 1967:

There is a nice example. A hunter... In Sanskrit language it is called vyādha. He was hunting in the forest and killing the animals, boar and other, deer and so many animals—hunter's business is to kill animals—so half-dead. And Nārada was passing through that road. He saw that "These half-dead animals are flapping. Who has killed them in that way, half-dead? Why not full kill?" So he went to the vyādha, hunter, that "Why you are doing this business? Better kill them altogether so that they may not suffer. It is a great sinful act." So he explained, "Oh, I do not know what is sinful or not, pious. My father has taught me this business. I am doing this." So Nārada explained him, "So it is not a very good business. You better do another business for your livelihood. Simply killing, and half-killing. Better kill them fully. That is also (not) very good." So he said, "Then I am committing sins?" And Nārada said, "Yes, you are committing sins." "Then, if I give up this business, how shall I eat, my living?" Nārada said, "All right, I shall give you your necessities of life. I shall supply you. You give up this business." So he was initiated, and he was seated in a sacred place.

So the villagers understood that a vyādha, a hunter, has become a great saint. So everyone was coming and offering some rice, some flowers, some fruits. So he was executing his devotional service according to the instruction of Nārada. Then, after some time, Nārada wanted to show that devotee to his friend, Pārvata Muni, and he was coming to that devotee, hunter devotee. At that time the devotee was going to receive Nārada, and while going, he was very careful that an ant may not be killed on the path. So he was jumping. Whenever there was an ant, he was jumping. So Nārada inquired that "While you were coming here, why you were jumping?" So he said, "Sir, there were so many ants. So how can I kill ant?" Just see. The same man who was without any kindness killing so many animals, he has become kind to the ant even.

Lecture on BG 13.5 -- Bombay, September 28, 1973:

Who is interested? They are dying like cats and dogs. They have accepted, "Oh, death is..." That's all. But there is a solution of death, but they are not interested. They are prepared to die like cats and dogs. That's all. The human life is meant for making solution of birth, death, old age and disease, but they will not take it. "Oh, that's all right. Let us die." "You are going to accept a next life as a tree." "Never mind." They say like that. "I'll forget." "No, you'll have to stand up seven thousand years in one place." "That's all right." They have become so dull. This is called Kali-yuga. Mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ (SB 1.1.10). Very slow, very bad. Manda means very bad. Sumanda-matayo, and if one has got some path or some sect, that is also adulterated, nuisance. Manda-matayoḥ. Manda-bhāgyaḥ, unfortunate. Even people have no idea what he's going to eat tomorrow. Actually, these things are coming. Manda-bhāgya, most unfortunate. Upadrutāḥ, always disturbed by so many natural disturbances, health disturbances, political disturbances. This is the position.

Lecture on BG 13.8-12 -- Bombay, October 3, 1973:

If you want to make progress in the matter of chanting the holy name of the Lord, then you have to learn also toleration. So many people will criticize. So many people will be prepared to unnecessarily put hindrances in your path. So one has to learn if one is serious to make progress in knowledge. Actual knowledge is to understand God, that is actual knowledge. Therefore it is called Vedānta. Vedānta. Veda means knowledge and anta means the ultimate. The ultimate knowledge is to know Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15).

Lecture on BG 13.18 -- Bombay, October 12, 1973:

Vairāgya... Vedānta knowledge is not to be discussed on the table as a recreation, taking tea and smoking and discussing on Vedānta-sūtra. This kind of discussion will not help. Jñāna-vairāgya-yuktayā. Vairāgya. There must be detachment from material activities. Tac chraddadhānā munayo jñāna-vairāgya... (SB 1.2.12), paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā. Bhaktyā. There must be bhakti. And what kind of bhakti? Not sentiment but śruta-gṛhītayā, taking, accepting bhakti, the devotional path, after being completely aware of the spiritual science. Bhaktyā śruta-gṛhītayā.

Lecture on BG 13.18 -- Bombay, October 12, 1973:

Therefore the bhakti path has to be accepted—bhaktyā śruta-gṛhītayā—by knowledge in the Vedic literature, by hearing. Śruta-gṛhītayā means I... You... The Vedic literature is also understood by hearing from the bona fide spiritual master. Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ (SB 3.25.25). Unless you hear from realized soul, it is not possible. Simply by speculation it is useless waste of time. Teṣāṁ kleśala eva śiṣyate. After hearing for many, many years the Vedas from the non-realized soul, simply hearing from this hole of the ear and going out from the other hole—that kind of hearing will not help us.

Lecture on BG 13.26 -- Bombay, October 25, 1973:

Durāśayā ye bahir-artha-māninaḥ. These rascals are interested to adjust things materially. That's all. Durāśayā. It is called durāśayā, which hope will never be fulfilled. Therefore it is called durāśayā. The bahir-artha-māninaḥ, external energy. Andhā yathāndhair upanīyamānās te 'pīśa-tantryām uru-dāmni baddhāḥ (SB 7.5.31). Andhāḥ, blind leaders, they are leading other blind men. They do not know. They are under the stringent laws of material nature. What their program will fulfilled? Just like see, so many plans are being made, but the result is rice is selling at six rupees kilo. This is the result. The poor man... They are making so many plans, increasing wallet(?), (fault?) material comforts, but the poor man is still poor man. As I have several times told you, fifty years ago when I came to Bombay, I saw there are person care of foot path. Still there are under care of footpath.

Lecture on BG 16.6 -- South Africa, October 18, 1975:

Devotee (3): See, the argument could come that "If He is directing the wanderings of all living entities then I don't have to worry about surrendering. He will direct me to it."

Prabhupāda: Yes. But ye yathā māṁ prapadyante (BG 4.11). Why don't you see other verse? He is directing according to your desire—unless you surrender. There are two kinds of direction. One kind of direction is when you do not surrender, and one kind of direction, when you have surrendered, because these things are there. My position is either surrender or not surrender. So the not surrender will get one kind of direction and the surrender will get another kind of direction. Both ways, there is direction. Without His direction he cannot act. Is it clear or not? He gives direction to both of them, but this both, one who is surrendered is a different person from the person who is surrendered. So they, both of them, get different direction in different position, but without His direction he cannot act, either the surrendered or not the surrendered. He has to give direction. So if you think, "My Lord, send me to the hell. I will be very much satisfied," "All right, you go to hell in this way. This is the path." And if you say "My lord, kindly take me to Your shelter," then He will give you direction, "You come in this way."

Lecture on BG 16.8 -- Hawaii, February 4, 1975:

Pravṛtti and nivṛtti means which one, which path, we shall take and which path we shall reject. That they do not know. Na śaucam, not cleanliness. Even ordinary things, cleanliness, that is very hygienic. That also they do not know. Na śaucaṁ nāpi cācāraḥ. They do not know how to behave also. Na satyam. And no truthfulness is there. This verse we have already discussed.

Lecture on BG 16.13-15 -- Hawaii, February 8, 1975:

So Caitanya Mahāprabhu said that na dhanaṁ na janaṁ na kavitāṁ vā jagadīśa kāmaye. These are the bhakti path. The demon is thinking, "I have got so much money. I have got so many friends, and so many relatives, so many family members." Caitanya Mahāprabhu is denying that na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye (Cc. Antya 20.29, Śikṣāṣṭaka 4), just the opposite: "I don't want any material friends or followers, neither I want money. Simply I want to serve You. Simply I want to serve You." So in these three verses everything is... Word meanings are there. So these are the demonic propensities, and the very thing can be changed into devotional service, and then we become devotee or demigod. So I am going tomorrow. So here you shall try to become devotee, not to think like demons. That will not help us. Then āśā-pāśa-śatair baddhāḥ. We'll remain bound up in material bondage. You cannot stop desires. That is not possible, but purify the desire. Purify the desire. Purify desire means that the same hopes, hope against hope, just to improve your position as devotee... That will help you to make your life successful. Thank you very much.