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Sweet (Lectures, SB)

Expressions researched:
"sweet" |"sweetened" |"sweetening" |"sweeter" |"sweetest" |"sweethearts" |"sweetly" |"sweetness" |"sweetpea" |"sweetrice" |"sweets"

Lectures

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.3 -- London, August 19, 1971:

Another explanation of this verse is that any fruit ripened in the tree, it is already very nice, very sweet. If you take an unripe fruit from the tree and keep at your home, it also ripens, but it is not so tasteful. If it is ripened in the tree and you take it, then it is very tasteful. I think you have got this experience. Again if that fruit is cut by the lips or by the beaks of the parrot, which is called śuka, it becomes still more tasteful. Similarly, this fruit, the ripened fruit of Vedic knowledge, Śrīmad-Bhāgavatam, is already very tasteful because it is the ripened fruit, but it has been tasted by the lips of Śukadeva Gosvāmī; therefore it is still more tasteful. Drava-saṁyutam. Therefore it is recommended, pibata bhāgavatam, "Now, this ripened fruit, just taste it," pibata, "drink it." Pibata bhāgavataṁ rasam.

Lecture on SB 1.1.3 -- London, August 20, 1971:

Thus the subject matter is appealing to all classes of persons, including those who seek liberation and those who seek to become one with the Supreme Whole. In Sanskrit the parrot is also known as śuka. When a ripened fruit is cut by the red beaks of such birds, its sweet flavor is enhanced. The Vedic fruit which is mature and ripe in knowledge is spoken through the lips of Śrīla Śukadeva Gosvāmī, who is compared to the parrot not for his ability to recite the Bhāgavatam exactly as he heard it from his learned father, but for his ability to present the work in a manner that would appeal to all classes of men. The subject matter is so presented through the lips of Śrīla Śukadeva Gosvāmī that any sincere listener that hears submissively can at once relish transcendental tastes which are distinct from the perverted tastes of the material world.

Lecture on SB 1.2.3 -- London, August 24, 1971:

Pradyumna: "Therefore they are compared to the camel who relishes thorny twigs because he likes the taste of the twigs mixed with blood. He does not realize that it is his own blood and that his tongue is being cut by the thorns. Similarly, to the materialist his own blood is as sweet as honey. And although he is always harassed by his own material creations, he does not wish to escape. Such materialists are called karmīs. Only a few may feel tired of material engagement and desire to get out of the labyrinth. Such intelligent persons..."

Prabhupāda: Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). After many, many births they come to realize that "This is not the way of solution. I must take shelter of the Supreme Personality of Godhead."

Lecture on SB 1.2.6 -- Delhi, November 11, 1973:

That service spirit, because we have forgotten God, or Kṛṣṇa, we are serving somebody else. That is called māyā. We have to serve. Nobody can say... In this meeting there are so many ladies and gentlemen. Nobody can say that "I do not serve anyone. I am free." That is not possible. You must have to serve. And that service is called dharma. Just like salt is salty taste, sugar is sweet taste. The sweet taste is the dharma of sugar. The pungent taste of chili, that is the dharma. It cannot change. If sugar is salty, you do not accept. "Oh, this is not sugar." Similarly, living entity has got a permanent occupational duty. That is service.

Lecture on SB 1.2.6 -- Hyderabad, November 26, 1972:

Just like chili—to become hot—the characteristic of chili. We test in the market when we go to purchase chili, we test how strong it is hot. If it is not very strong in its hottiness, then we reject. "No, no, it is not good chili." Chili must be very hot. That is characteristic, that is dharma. Sugar must be very sweet. That is characteristic, that is dharma. Sa vai puṁsām paro dharmo (SB 1.2.6). So at the present moment, being entrapped by the material nature, we have accepted different types of dharmas. That is artificial. That is artificial. "I am Hindu," "I am Muslim," "I am Christian," "I am Buddhist," "I am this," "I am that." These are all in relationship with this body. Accidentally if I am born in a Hindu family, or Muslim family, or Christian family, I identify myself, "I am Hindu," "I am Muslim," "I am Christian." But real identification is, as I have already explained to you, ahaṁ brahmāsmi, I am Brahman. I am the spirit soul.

Lecture on SB 1.2.6 -- Delhi, November 12, 1973:

The meaning of dharma, in English, it is called "religion." And religion is a kind of faith. So faith may be wrong or right. That is not dharma. Dharma means your constitutional position and duty. That is called dharma. Just like the other day I explained. Just like chili should be pungent, sugar must be sweet, this is the idea. Water must be liquid. A stone must be solid. This is the dharma. You cannot say "liquid stone." No. That is not dharma. As soon as you say "stone," it must be solid. As soon as you say "water," it must be liquid. So this liquidity and water, the liquidity is the dharma of water. The solidity, or dharma... Similarly, we have got a dharma. We are forgotten now what is our dharma. The dharma is... Here it is stated, dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣ... (SB 1.2.8). How to awaken our consciousness to understand Kṛṣṇa, that is real dharma. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). This is the description of Śrīmad-Bhāgavatam.

Lecture on SB 1.2.7 -- Hyderabad, April 21, 1974:

Therefore our request is that you take this Kṛṣṇa consciousness movement very serious and try to apply yourself in the service of Vāsudeva. The very simple thing... If you cannot do anything, you follow the instruction of Kṛṣṇa. As Kṛṣṇa says, raso 'ham apsu kaunteya. You are drinking water. While drinking water, as soon as you taste, the sweet taste, you simply remember, "This is Kṛṣṇa." Is it very difficult task? Not at all. Simply you have to agree. Raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ (BG 7.8). And as soon as in the morning you see the sunshine, "Oh, here is Kṛṣṇa." As soon as in the evening you see the moonshine, "Oh, here is Kṛṣṇa." And what to speak of when the Vedic reciters, brāhmaṇas, are chanting, oṁ tad viṣṇoḥ paramaṁ padam..., in the morning, "Oh, here is Kṛṣṇa. Here is oṁkāra." In this way you simply think of Kṛṣṇa. That is Kṛṣṇa consciousness, and your life will be successful.

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

That is not. But you can say that "We require some money for existence." Yes, that's a fact, that's a fact.

Therefore, our principle is yāvad artham. You can earn honestly as far, as much as you require for maintaining your body and soul together. Don't earn..., don't work hard simply money, money, money, money, sweeter than honey. That is not life. That is cats and dogs life. They're simply working hard, just like ass, mūḍha. Mūḍha means ass. This mūḍha, this word is applicable to the worker, to the karmīs, because they are working very hard. But actually, what he's enjoying? When he lies down, he requires that six feet bedstead. That's all. Although he has got land, what you were saying? One person means they have owned the whole...?

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

Dharma, generally it is understood "religion." Religion means a kind of faith. So that is not the proper meaning of dharma, "faith." Faith one may have, one may not have. But actually dharma means compulsory. It must be. Just like sugar. Sugar must be sweet. There is no question of sometimes becoming sweet and sometimes becoming bitter. That is not sugar. Sugar must be sweet. Similarly, dharma is also a "must be." It cannot be option or a kind of faith which you can change at your whims. That is not dharma. Dharma means "must be." The same example: A particular thing has a particular characteristic. The sugar characteristic is sweetness. Chili is hot. Similarly, everything has got its characteristic. Just like microphone. I am speaking; it must resound. That is the characteristic. That is dharma, which cannot be separated. If sweetness is separated from sugar, it is no longer sugar. Similarly, dharma means that.

Lecture on SB 1.2.16 -- Los Angeles, August 19, 1972:

So as soon as he gets a ruci... Ruci. Ruci means taste. "Ah, here is Kṛṣṇa talks, very nice. Let me hear." This very much you get the sword, immediately. The sword is in your hand. Vāsudeva-kathā-ruciḥ. But the ruci comes to whom? This taste? Because, as I have several times explained, the taste, just like the sugar candy. Everyone knows it is very sweet, but if you give to a man who is suffering from jaundice, he'll taste it's bitter. Everyone knows sugar candy is sweet, but the particular man who is suffering from disease, jaundice, he will taste the sugar candy as very bitter. Everyone knows it. That's a fact.

So ruci, the taste for hearing vāsudeva-kathā, kṛṣṇa-kathā, this materially diseased person cannot taste. This ruci, taste. To get this taste there are preliminary activities. What is that? First thing is that appreciation: "Oh, it is very nice." Ādau śraddhā, śraddadhāna.

Lecture on SB 1.2.16 -- Los Angeles, August 19, 1972:

Then next stage is niṣṭhā, faith. That faith, beginning faith, becomes strong, fixed up. Then ruci this ruci, taste. Just like immediately, the person suffering from jaundice cannot taste sugar candy as sweet, but the sugar candy is the only medicine for him. He is to be given sugar candy, and in this way, as the disease is cured, he comes to this taste stage, "Oh, it is nice, it is sweet." (aside:) Don't do that.

So, to come to the stage of taste, you have to first go through the so many... Not so... Five stages.

Lecture on SB 1.2.16 -- Vrndavana, October 27, 1972:

That is required. Vāsudeva-kathā-ruci (SB 1.2.16). Our life is meant for becoming Kṛṣṇa conscious. Ruci. This ruci is very important thing. Ruci means... Just like we like to eat some favorable food. That is called ruci. Somebody is interested in eating some salty food, somebody's interested some sweet food, spicy food... Just like we have got taste for different types of food, similarly, when we shall increase our taste, propensity for Kṛṣṇa, that is the beginning of our perfection. Before that, we are in the material consciousness. When we increase the taste for Kṛṣṇa, for understanding Kṛṣṇa... This ruci comes when one is actually liberated. This ruci. Tato 'nartha-nivṛttiḥ syāt. First of all, śraddadhānasya. As it is stated here, śraddhā, faith. Kṛṣṇa is... Kṛṣṇa says that mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7), "There is no more superior authority than Me." Mattaḥ parataraṁ na anyat. Na, "Nobody else. I am the Supreme."

Lecture on SB 1.3.1 -- Vrndavana, November 14, 1972:

That is dharma. We don't mean dharma is a certain type of faith. No. Faith or no faith, the characteristics must be there. Just like salt. It has got a particular type of taste. So you like it or not like it, the taste is there. It is... That is... If you think that "I have faith that salt should be sweet," no. That cannot be. You may have faith. You may create that faith that salt has the sweet taste. But that's not a fact. Similarly, if you say, "I have got my faith that sugar will be pungent." No. That cannot be. Sugar has got a particular type of taste. That will continue. You may believe it or not believe it. It does not depend. And faith means you believe, you can change it. Therefore dharma, the exact word, dharma, is different from the dictionary meaning, English dictionary, "a kind of faith. Religion means a kind of faith." We don't mean that.

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

"Yes, I have begun chanting. Maybe there are offenses, but if I continue, Kṛṣṇa will be pleased to place me on the transcendental platform when I shall relish what is this chanting Hare Kṛṣṇa." Just like Viśvanātha Cakravartī has given that the mango in the ripe stage and unripe stage. Unripe stage, it is bitter, but the same mango, when it is fully ripe, it is sweet, the sweetness. We shall have to wait for this stage, and we shall have to be careful that we may not commit offenses. Then we, surely, we shall come. Just like a diseased patient, if he follows the regulations given by the physician and takes the medicine, then surely he'll be cured.

Lecture on SB 1.5.18 -- New Vrindaban, June 22, 1969:

Vihātum means "to give up." He may fall down by māyā's influence for time being, but he cannot give it up. This is the sign. He cannot give... Just like... The example is given: just like hot sugar juice. It is very nice. Because it is hot, one is feeling uncomfortable to take it, but because it is sweet, it cannot give way. Hot sugar juice. Similarly, this Kṛṣṇa consciousness is so nice that if somebody, being..., becomes attracted by some kinds of māyā's, I mean to say, influence, still, he does not like to give up this Kṛṣṇa consciousness like others.

Lecture on SB 1.5.33 -- Vrndavana, August 14, 1974:

That is the way of devotional service. But how karma can be engaged, that is prescribed in this verse, that āmayo yaś ca bhūtānāṁ jāyate yena suvrata. You get disease. Suppose you have taken too much milk and you become diseased, dysentery, could not digest; have taken too much sweet rice or rabri, so there is dysentery. That must be there. Too much eating will cause. So āmayaḥ, āmayaḥ means mucus or disease. So there is mucus, yaś ca bhūtānāṁ, due to eating too much milk preparation. Tad eva hy āmayaṁ dravyaṁ na punāti cikitsitam. So cannot be cure it even by that milk preparation. The same milk preparation which has caused your mucus, disease, it can be cured by the same milk preparation, cikitsitam, but it should be medically treated. The same milk. The milk is the cause of your dysentery, but the same milk, when it is medically treated, can cure it.

Lecture on SB 1.7.7 -- Vrndavana, September 6, 1976:

As we are nitya-siddha... Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). We are nitya; similarly kṛṣṇa-bhakti is also nitya. Kṛṣṇa consciousness is there along with the living entity; it is not an artificial thing. Just like sugar-sweetness is already there. It is the nature of sugar. It is not an artificial thing. Sugar means sweetness. Living entity means kṛṣṇa-bhakta. If he's not kṛṣṇa-bhakta, he's a rascal. Therefore Kṛṣṇa said na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). Those who are narādhamas, lowest of the mankind, they do not become kṛṣṇa-bhakta. They become other. Therefore they are duṣkṛtina. Why they are not kṛṣṇa-bhakta? Duṣkṛtina, full of sinful activity.

Lecture on SB 1.7.24 -- Vrndavana, September 21, 1976:

So Kṛṣṇa comes here, sa eva jīva-lokasya māyā-mohita-cetasaḥ vidhatse svena vīryeṇa. Kṛṣṇa comes down. It is said in the Bhagavad-gītā also, yadā yadā hi dharmasya glānir bhavati (BG 4.7). The dharma is, "I am servant of Kṛṣṇa. That is my position." Dharma means characteristic. Just like sugar has to become sweet. That is dharma. A chili has to be hot. Sugar, if it is chili taste-useless. A chili's sweet taste—it is useless. So this taste of a particular thing is called dharma. So this dharma according to the body is developed in this material world. But the original dharma... Original is the spirit soul. That spirit soul is the part and parcel of Kṛṣṇa, and his duty is to serve Kṛṣṇa. That is original dharma.

Lecture on SB 1.8.18-19 -- Bombay, April 9, 1971:

One who is lover of God, he can see Kṛṣṇa in everything. Whatever he sees, he sees Kṛṣṇa there, because he knows that "This thing is produced out of Kṛṣṇa's energy." Take for example a flower. A devotee sees a flower produced by Kṛṣṇa's energy. He sees the beauty of flower, appreciating Kṛṣṇa's artistic sense. When he hears the sweet voice of a bird, he immediately understands that "Kṛṣṇa is speaking so nicely through this bird." This is called Kṛṣṇa consciousness. Everywhere he sees. Antar bahiḥ.

So if one comes to this platform to understand Kṛṣṇa or to see Kṛṣṇa within and without... (break) ...by Kṛṣṇa consciousness. One who will see Kṛṣṇa within and without always, twenty-four hours. Nothing, he will see nothing. The others, they will simply say, "Where is God? God is dead.

Lecture on SB 1.8.21 -- New York, April 13, 1973:

You want water. Just see: there are oceans of water. You want purified water. You cannot. Although the ocean water's so much, when there is scarcity of water, you have take help of Kṛṣṇa. He'll evaporate the water, He'll make it cloud. Then when it falls down, then it becomes sweet. Otherwise you cannot touch. Everything under control. Everything is full-water, light, heat. Everything is complete. Pūrṇāt pūrṇam udacyate, pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation). His stock is never finished. Simply you become obedient and the supply is there. You can understand.

These Kṛṣṇa consciousness persons, they have no problem, economic problem. Everything is sufficiently supplied by Kṛṣṇa. In Los Angeles, the neighbors, they are very envious, that "You do not work. You have no anxiety.

Lecture on SB 1.8.26 -- Mayapura, October 6, 1974:

When they unite and they get children, then the hard knot of heart—"She, my wife. She's (He's) my husband. We cannot separated..." Hard knot. Hṛdaya-granthi. Already there is attraction. Now this attraction becomes more and more tight, after unity. Then we require a place to live together, "Home, sweet home." Yes, very sweet. The whole day and night, work. And this is moha. He is working hard day and night. There is not a single moment leisure, and still, he's: "Sweet home." This is illusion.

So ataḥ gṛha. As soon as a man and woman or a male-female, either bird, beast or human being or demigods, everyone... Then he requires home, gṛha, then land to produce food, gṛha-kṣetra, then children. Gṛha-kṣetra. Because when a man is married, the social life, if he has no children, that is means vacant home.

Lecture on SB 1.8.36 -- Mayapura, October 16, 1974:

We have to read very carefully, because we have to see, first of all, padāmbujam. Don't go all of a sudden to see the face of the Lord, just like the sahajiyās did. Their reading of Bhāgavata means rāsa-līlā. Rāsa-līlā is the smiling of Kṛṣṇa, where Kṛṣṇa is personally enjoying very sweet smiling. So you don't try to see the smiling of Kṛṣṇa immediately. First of all see, try to see, the lotus feet of Kṛṣṇa, padāmbujam. Then gradually rise. When you are accustomed to see, as soon as you close your eyes, immediately see Kṛṣṇa's..., then you go further. Go further. Go further. Go further. And that is Śrīmad-Bhāgavatam, First Canto, Second Canto, Third Canto, Fourth Canto. In this way, you have to go to the Tenth Canto. Then Tenth Canto means the head. And then, in the Tenth Canto, the chapters, Twenty-nine through Thirty-five chapter, that is smiling.

Lecture on SB 1.8.41 -- Los Angeles, May 3, 1973:

Then when we, everything is settled up, now we must have a son, children. Yes. Ato gṛha-kṣetra-sutāpta. Then we shall, we must have some friends, who will come and eulogize me: "Oh, you have such nice apartment, nice wife." Ato gṛha-kṣetra-sutāpta-vittaiḥ (SB 5.5.8). Then to maintain all this, we must have money. Money, money, money, money, sweeter than honey. In this way, our attachment increases, attachment increases.

Therefore the first education is, the students, to teach them brahmacarya. Brahmacārī means don't be attached. If you can, you avoid all this nonsense. That is brahmacārī. Try to avoid, better. If not, enter. Then after sometimes, vānaprastha: "Now I have enjoyed so much the..., to this attachment. Now leave the home." That is called vānaprastha. At that time, the wife goes as assistant, and the man travels all over the pilgrimages to become detached.

Lecture on SB 1.8.44 -- Mayapura, October 24, 1974:

Just like the jaundiced patient. If he takes sugar candy, then gradually he becomes free from the diseased condition, and at that time, the same sugar candy which he tasted in the beginning as bitter, it appears to be very, very sweet. Then he cannot live without. This is the process.

So we are in material disease at the present moment. We have forgotten Kṛṣṇa, and struggling for existence, we are trying to be happy by manufacturing so many plans. But this will not help us. Therefore Caitanya Mahāprabhu approved this process. What is that?

Lecture on SB 1.10.7 -- Mayapura, June 22, 1973:

When she was young girl, she served Durvāsā Muni. Mahārāja Kuntibhoja used to invite so many saintly persons. That is the system in India still. So once Durvāsā Muni became a guest of Mahārāja Kuntibhoja, and Kuntī served the Durvāsā Muni. He was very pleased, and he gave her one benediction, that "You can call any demigod by your sweet will. As soon as you desire, the demigod will..." So Kuntī, she was a girl; she made an experiment, immediately called the Sūrya, the sun-god, and he came. So Sūrya asked him (her) that "You have called me. You take some benediction. Take a son from me." She refused. "No, I am unmarried. I cannot." "No, there is no harm. Your son will be born from the ear." Generally, the son is born from the vagina, but Kuntī's son was born from the ear. Therefore Karṇa. The first son was Karṇa.

Lecture on SB 1.16.22 -- Los Angeles, July 12, 1974:

Nigama-kalpa-taror galitaṁ phalam (SB 1.1.3). Galitaṁ phalam means the fruit matured in the tree. Here we artificially mature. We take the fruit unripe, and by artificial method, we get it ripened. But that is not acceptable. But the fruit which is ripened fully in the tree, that is very palatable, sweet. Nigama galitam. Galitaṁ phalam, fully matured fruit, this Śrīmad-Bhāgavatam. Fully matured fruit of the desire tree known as Vedas.

So in this verse we find that due to mismanagement of the government, people will have no regular principle even for taking bath or eating or sleeping or sexual intercourse. And another point is here, that vyavāya unmukha-jīva-lokam. They can give up eating, they can give up sleeping, they can give up everything, but cannot give up sex life. And the Vedic civilization is to avoid sex life.

Lecture on SB 1.16.35 -- Hawaii, January 28, 1974:

Devotee: (leads chanting, etc.)

kā vā saheta virahaṁ puruṣottamasya
premāvaloka-rucira-smita-valgu-jalpaiḥ
sthairyaṁ samānam aharan madhu-māninīnāṁ
romotsavo mama yad-aṅghri-viṭaṅkitāyāḥ
(SB 1.16.35)

Translation: "Who can, therefore, tolerate the pangs of separation from that Supreme Personality of Godhead? He could conquer the gravity and passionate wrath of His sweethearts like Satyabhāmā and others by His sweet smile of love, pleasing glance and hearty appeals. When he traversed my (the earth's) surface, I would be immersed in the dust of His lotus feet and thus would be sumptuously covered with grass, which appeared like hairs standing on me out of pleasure."

Prabhupāda: Kā vā saheta virahaṁ puruṣottamasya. Puruṣottama. Puruṣa and prakṛti, there are two words. Prakṛti means "enjoyed" or "the energy," and puruṣa means "the enjoyer" and, or "the powerful." So we are prakṛti, we living entities, we are prakṛti. That is stated in the Bhagavad-gītā: prakṛteḥ hi me parām vidhi, apareyam itas tu prakṛti me...

Lecture on SB 2.3.20 -- Los Angeles, June 16, 1972:

Then vātsalya-rasa, more intimate. Just like the parental affection. And more intimate, conjugal love. Just like young boy, young girl, try to love one another. So these rasas are there. Vṛndāvana, Kṛṣṇa is in love with the gopīs. He is playing with friends, cowherd boys. His affectionate Mother Yaśodā, feeding Him, and there are servants also, serving Kṛṣṇa. And the trees, the water, the flowers, they are serving silently. Pañca-mukhya-rasa, five chief mellows, humors. The same thing is here also. Here also the śānta-rasa, sākhya-rasa, dāsya-rasa is there. But that is mixed with material grains. Just like sweet rice. Sweet rice is very nice, but if it is mixed with some grains of sand, just imagine.

How it is pleasurable? So all the rasas ... The Māyāvāda philosopher, they have eaten sweet rice with grains, with sand grains. Therefore when you offer him next sweet rice, "Oh, I have got taste. Don't supply it." Or, "I wish to live without eating-zero."

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

No, this same verse. Practice it. In this way you practice one mantra daily. Each mantra will purify you hundred yards daily. Go forward. These mantras are very powerful, given by Vyāsadeva Gosvāmī, vibrated. And spoken by... Śuka-mukhād drava-saṁyutamrtam. That is explained in the beginning. Just like a ripened fruit in the tree is already very sweet, and if it is touched by the beak of the parrot, it becomes sweeter. These are natural course. If the parrot touches the fruit, he cuts little by his beak, beak. Beak, you call beak? Then it becomes still sweeter. Śuka-mukhād drava-saṁyutam. Similarly, Śrīmad-Bhāgavatam is already sublime, transcendental.

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

And when it is spoken through the mouth of Śukadeva Gosvāmī, it becomes still sweet, just like the fruit. The parrot is also called śuka. It is called śuka-pakṣi, śuka bird. So this comparison is given. As the fruit becomes still sweeter by the touch of the beak of the parrot, similarly, Śukadeva Gosvāmī, because it is already spoken by Vyāsadeva, ripened fruit, the experienced contribution of Vyāsadeva, all the Vedic literatures, but when it is spoken through the paramparā system of Śukadeva Gosvāmī, it becomes still sweeter.

Therefore Caitanya Mahāprabhu recommended to study Śrīmad-Bhāgavatam from bhāgavatam. Bhāgavata para giyā bhāgavata sthāne. Bhāgavata means the grantha-bhāgavata, book bhāgavata... Bhāgavata means about Kṛṣṇa. Bhagavān is Kṛṣṇa. And anything in relationship with Kṛṣṇa is called Bhāgavata. So the devotee is also in relationship with Kṛṣṇa. He is also called bhāgavata.

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

So this Bhāgavatam, it is the essence of the Vedic knowledge and when it is received through the paramparā system of pure devotee, then it becomes still more sweet than before. That is the purport.

So we should try to learn, get it by heart, at least one śloka, two ślokas in a week. And if we chant that... Just like you are chanting so many songs, similarly, if we chant one or two verses of Śrīmad-Bhāgavatam, that will make you very quickly advanced for spiritual realization. We are therefore taking so much trouble to get this transliteration, the meaning, so that the reader may take advanced step, full advantage of the mantra. It is not that to show some scholarship, that "I know so much Sanskrit." No. It is just offered with humility to learn the mantra because one who will chant the mantra... They are all transcendental vibration. Just Hare Kṛṣṇa mantra...

Lecture on SB 2.9.13 -- Melbourne, April 12, 1972:

So any other question? Nirviśeṣa-saviśeṣa. There Kṛṣṇa is dancing always with the gopīs. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ (Bs. 5.37). There everything is expansion of Kṛṣṇa's own form. Here is also This is also expansion of Kṛṣṇa's energy, material energy. And that is Just try to understand like this. Here everything is by the expansion of Kṛṣṇa's material energy. And there, everything is there by His spiritual energy. That's all. Something made of sugar and something made of dirt. The sugar is always sweet, and dirt is always detestful. That's all. Two dolls, one is made of clay, another is made of sugar. Which one you will like? Children? Two dolls. One is made of sugar and another is made of this clay. Which one would you like?

Lecture on SB 2.9.13 -- Melbourne, April 12, 1972:

Because that doll, wherever you lick up, is sweet, and this doll made of clay, you cannot lick. So that is the only explanation. This... Kṛṣṇa says that bhūmir āpo... Apareyam. Aparā. "These are My inferior energies." Itas tu viddhi me prakṛtiṁ parā: "Beyond this, there is another prakṛti, another nature. That is parā, superior." The superior? How I can understand this inferior and superior? Jīva-bhūtāṁ mahā-bāho (BG 7.5), that "Superior energies are jīva, living entity." Just like here the matter is there, and the living entity is there, but the living entity is controlling the matter, controlling the matter, not the matter is independent. The matter independently cannot become this here tape recorder. When the superior energy, living entity, collects them, applies his intelligence and converts into a tape recorder, it works. It is nothing but a lump of matter, only tin and some metal and some paper and something like that.

Lecture on SB 3.25.18 -- Bombay, November 18, 1974:

So this godless society, the rascal society, who is, which has forgotten that we have to serve Kṛṣṇa, that is called dharmasya glāniḥ. When the society forgets Kṛṣṇa and stops Kṛṣṇa's service, that is called dharmasya glāniḥ. Real dharma means the characteristic. Dharma does not mean some rules and regulations. So just like sugar. Sugar, the characteristic of sugar is to become sweet. The characteristic of chili means to become hot. If sugar becomes hot and chili becomes sweet, then nobody cares for it. Similarly, our characteristic is to serve Kṛṣṇa. And when we serve anything other than Kṛṣṇa, that is our diseased condition of life. Just like this hand is meant for picking up something eatable and put it into the mouth. If it is unable to do it, then it is diseased. If the fingers and hands cannot pick up nice foodstuff and put into the mouth, then it is diseased condition. Similarly, when we are unable to serve Kṛṣṇa, or we do not serve Kṛṣṇa, we serve... Serving we are. That is a fact.

Lecture on SB 3.26.22 -- Bombay, December 31, 1974:

Nitāi: "After the manifestation of the mahat-tattva, these features appear simultaneously. As water in its natural state, before coming in contact with earth, is clear, sweet and unruffled, so the characteristic traits of pure consciousness are complete serenity, clarity, and freedom from distraction."

Prabhupāda:

svacchatvam avikāritvaṁ
śāntatvam iti cetasaḥ
vṛttibhir lakṣaṇaṁ proktaṁ
yathāpāṁ prakṛtiḥ parā
(SB 3.26.22)

In the previous verse we have discussed that yat tat sattva-guṇaṁ svaccham. Svaccham means transparent, clear. Now that svacchatvam is explained, what is the meaning of clarity, clear-uncontaminated. These are the symptoms: svacchatvam avikāritvam, without any change. "Freedom from all distraction." Just like here there are many mothers sitting, and the natural affection for the child and the child's complete dependence on the mother's mercy is visible. There is no need of explanation.

Lecture on SB 3.26.34 -- Bombay, January 11, 1975:

Don't believe your eyes in that way. You have to know things as it is stated here. The space, the air, they are acting. Prāṇa-vāyu. The yoga system is controlling the vāyu, the air within the body. That is called prāṇāyāma, prāṇa, prāṇa, vāyu, control the prāṇa-vāyu. So perfect yogi, they control the prāṇa-vāyu in such a way that by their sweet will they can transfer themselves through the prāṇa-vāyu in different planets. They can do that when they are fixed up, that "Now I am completely able to transfer myself," so they can transfer to any planet, or if he wants, he can transfer himself to the spiritual world. That is the perfection. We have given this picture in our Perfection of Yoga book: a yogi is transferring himself to another planet. So if you want to go to the planets of the demigods... They are trying to go to the moon planet, but by yoga system, you can transfer yourself to any planet by yoga practice perfection.

Lecture on SB 3.26.39 -- Bombay, January 14, 1975:

Nitāi: "Visible forms are understood by analytical study of their constitution. The constitution of a certain object is appreciated by its internal action. For example, the form of salt is appreciated by the interaction of salty tastes, and the form of sugar is appreciated by the interaction of sweet tastes. Tastes and the qualitative constitution are the basic principles in understanding the form of an object."

Prabhupāda: So actually, everything has got form, and there is—why not?—the form of God also. He has got virāḍ-rūpa, and He has got small, also, rūpa. We have got experience of the virāḍ-rūpa in the Bhagavad-gītā. But that is not permanent rūpa. Permanent rūpa of Kṛṣṇa: Dvi-bhuja-muralīdhara. He has got two hands and playing on flute. That is permanent rūpa. Virāḍ-rūpa, as it was shown to Arjuna, it is called naimittika, "under certain conditions." That is not eternal rūpa. Advaitam acyutam anādim ananta... Anādi, eternal.

Lecture on SB 3.26.42 -- Bombay, January 17, 1975:

Nitāi: "Although originally one, taste becomes manifold as astringent, sweet, bitter, pungent, sour and salty due to contact with other substances."

Prabhupāda:

kaṣāyo madhuras tiktaḥ
kaṭv amla iti naikadhā
bhautikānāṁ vikāreṇa
rasa eko vibhidyate
(SB 3.26.42)

Rasa, taste, is one, but it becomes varieties by different combination of bhautikānām, material elements. This is chemistry. Chemistry means mixing of different chemicals and produce another element. Just like soap. Soap is mixture of fat and soda. So fat, oil, is something else, and soda is another thing, but if you carefully mix them together, it becomes soap. So the whole world is the mixture of these five elements: kṣitir āp... Fire, water... Tejo-vāri-mṛd-vinimayaḥ. The Sanskrit word is tejo-vāri-mṛd-vinimayaḥ. Mṛd means this earth, and tejas means fire, and vāri means water.

Lecture on SB 3.26.42 -- Bombay, January 17, 1975:

His energy is working in such subtle way, mysterious way. Therefore Kṛṣṇa is known as Yogeśvara. The same earth, same water, but the seed different. So one tree is coming to produce chili, another tree is coming out to produce tomato, another tree is coming out to produce mango. Different taste. Mango is sweet, tomato is sour, chili is pungent. But these things are required, varieties. Although the source is one. Source is one—the earth—but the earth contains all other five elements. Kṣitir āp tejo vāri mṛd vyoma. Everything is there in the earth. Everything is there, and by the expert handling of the prakṛti and behind the prakṛti, Kṛṣṇa, varieties of things are coming. This is Kṛṣṇa consciousness, how things are coming by the handling, expert handling of Kṛṣṇa. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10).

Lecture on SB 5.5.2 -- London, September 17, 1969:

When a yogi becomes perfect, he does... He does not die. "Die," this word is not actually applicable. When he leaves this body... Actually, nobody will die. We simply quit this body and accept another body. We are forced by the laws of nature according to karma. By practice of yoga system we can avoid the forcible nature's law, but we can leave this body according to our sweet will, not being forced by the nature's law. Just like Bhīṣmadeva. Bhīṣmadeva, he knew this yoga practice. Therefore he was not to be killed. Unless he desired to die, nobody could kill him. So yogis... Still there are many yogis in India, they are living for seven hundred years, or three hundred years, four hundred years. They consider not yet perfect. Not yet perfect.

Lecture on SB 5.5.2 -- London, September 17, 1969:

Not yet perfect. They are trying to make perfection of the yoga practice, and they look like young men, say, twenty-five years, thirty years old. But they are seven hundred years old, three hundred years old. There are still yogis. They are yogis. They have practiced yoga. Still they consider they are not perfect. The perfection will be when a yogi at his sweet will can leave this body and can go any planet he likes. Not only within this material universe, but also even, if he likes, he can go to the spiritual planet also. That is yoga.

Just like Durvāsā Muni. Durvāsā Muni traveled within this universe and beyond this universe within one year. That statement is there in the Śrīmad-Bhāgavatam. There was a misunderstanding between him and a devotee, Mahārāja Ambarīṣa. So for that reason he had to travel.

Lecture on SB 5.5.19 -- Vrndavana, November 7, 1976:

Pradyumna: "My transcendental body, sac-cid-ānanda-vigraha (Bs. 5.1), looks exactly like a human form, but it is not a material human body. It is inconceivable. I am not forced by nature to accept a particular type of body; I take on a body by My own sweet will. My heart is also spiritual, and I always think of the welfare of My devotees. Therefore within My heart can be found the process of devotional service, which is meant for the devotees. Far from My heart have I abandoned irreligion, or adharma, and nondevotional activities. They do not appeal to Me. Due to all these transcendental qualities, people generally pray to Me as Ṛṣabhādeva, the Supreme Personality of Godhead, the best of all living entities."

Prabhupāda:

idaṁ śarīraṁ mama durvibhāvyaṁ
sattvaṁ hi me hṛdayaṁ yatra dharmaḥ
pṛṣṭhe kṛto me yad adharma ārād
ato hi māṁ ṛṣabhaṁ prāhur āryāḥ
(SB 5.5.19)

So, God, whether impersonal or personal, that we cannot conclude by our speculation. It is not possible. Durvibhāvyam. Durvibhāvyam means beyond your conception, beyond your speculation. But He says that idaṁ śarīram. He has got His body;He is not impersonal. He comes sometimes as incarnation. We can see Kṛṣṇa with two hands, two legs, one head. Veṇuṁ kvaṇantam aravinda dalāyatākṣaṁ barhāvataṁsam asitāmbuda-sundarāṅgam (Bs. 5.30). This is described in the Vedic literature.

Lecture on SB 6.1.24 -- Honolulu, May 24, 1976:

Therefore in India still the system is they keep some name which is with reference to Kṛṣṇa. He has got thousands of names, so you can keep one name so that you have the opportunity of repeating, chanting the holy name of the Lord.

So bālaḥ nārāyaṇaḥ sakṛt, pitroḥ ca dayitaṁ bhṛśam. (break) So he was very dear to the parents, innocent child, kala-bhāṣinī, talking broken languages, "mommy," "mama," that is very sweet. One becomes attached to this voice: "Oh, how my child is talking." Nirīkṣamāṇa tat līlām. And the child is walking, the child is doing something, coming to the mother, capturing. This līlā, this pastime, nirīkṣamāṇaḥ tan līlā mumude, it was very, very pleasing. Jaraṭho bhṛśam.

Lecture on SB 6.1.40 -- San Francisco, July 21, 1975:

So similarly, there are taste. So what is the taste? Taste is that jīvera svarūpa haya nitya-kṛṣṇa-dāsa: (Cc. Madhya 20.108-109) we are eternal servant of God. This is our dharma, or constitutional position. Just like sugar is sweet. That is the taste. If sugar is salty, although both of them looks the same, white powder, but if I give you sugar and if it is actually salt, then immediately you will say, "Oh, this is not sugar. This is not sugar." How? By taste. Similarly, everything has got his constitutional position. The sugar is sweet, and the chili is pungent. If sugar is pungent and chili is sweet, then you throw it away. It is not real. It is not real. Similarly, what is the constitutional position of human being, dharma? To serve. This is the constitutional position. Every one of us, we are serving. Without service we have no other business.

Lecture on SB 6.1.52 -- Detroit, August 5, 1975:

Pāṇi, pāda, pāyu, udara, upastha, these five karmendriya Pāṇi means hand, pāyu means rectum, and pāda means leg. Udara means belly, and upastha means genital. And these are karmendriya, and mind So mind dictates, "Oh, let me see this beautiful thing"—immediately eyes act. "Let me hear this sweet song"—immediately ear is engaged. So of all, the jihvā, the tongue, is very strong. Therefore Bhaktivinoda Ṭhākura has sung, tā'ra madhye jihwā ati, lobhamoy sudurmati. Amongst all the senses, the tongue, taste, it is very strong. In your country especially, for the tongue so many advertisement: this wine, that wine, varieties of cigarettes, restaurants, roasted beef, so many things, just attracting the tongue, "Please come here. Please come here and be entangled."

Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971:

The same thing, the example is just like a mango, unripe mango, going on, changes. It is not that chanting brings another thing as a result. No. The same thing becomes manifest in different feature. Just like unripe mango, you taste in a different way; it is very sour. But when it is ripened and it is fully ripened, the taste is changed. The taste is now sweet.

So in the beginning we may be very much reluctant in the matter of chanting, but when you become liberated the chanting will be so sweet that you cannot give up. Just like Rūpa Gosvāmī. He has composed a śloka. He says in that śloka that "If I had millions of tongues and trillions of ears, then the chanting of Hare Kṛṣṇa mantra would have been relishable. How, what can I do with one tongue and two ears?" So that is liberated stage. That is prema. But that stage is attainable. If you follow regularly the principles, everyone will attain to that stage when he simply likes to chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

Lecture on SB 7.5.30 -- London, September 9, 1971:

This is called punaḥ punaś carvita-carvaṇānām (SB 7.5.30). Punaḥ punaś means "again and again." Carvita: "chewing chewed things." Just like sugarcane. One has chewed it, has taken its juice—it is thrown away in the street. And if somebody wants to taste it, "How it is sweet, let me see," that is called chewing the chewed. Similarly, we have got very good experience about this materialistic way of life, hard struggle for life.

But the human society, it is also stated in the Śrīmad-Bhāgavatam, human beings, they are born of the quality of passion. There are three qualities in the material world: goodness, passion and ignorance. Therefore they love to work very hard. And that very hard working is considered as happiness. That propensity of hard working... Just like in London you will see: everyone is engaged in hard working from the morning. You will see.

Lecture on SB 7.6.6 -- New Vrindaban, June 22, 1976:

They cannot understand Kṛṣṇa. But we human beings, if we are trained up we can understand Kṛṣṇa consciousness; therefore it is called param. Everything is param. Just like anna. Anna means ordinary rice. And paramānna, paramānna means the first-class, sweet rice, cooked with milk. You have got good experience. (laughter) So similarly, āyuḥ, the ant has got āyuḥ, the worm has got āyuḥ, the cat has got an āyuḥ, some duration of life. But so far the human being is concerned, that is param āyuḥ. Param āyuḥ. So if we waste our time simply for sense gratification, then we waste our valuable life.

Lecture on SB 7.6.10 -- Vrndavana, December 12, 1975:

Harikeśa: Translation: "Money is so dear that one conceives that money is sweeter than honey, and who can give up the desire of accumulating such money, especially in the household life? The thieves, the professional soldiers, or the mercantile community try to acquire money by risking the very life."

Prabhupāda:

ko nv artha-tṛṣṇāṁ visṛjet
prāṇebhyo 'pi ya īpsitaḥ
yaṁ krīṇāty asubhiḥ preṣṭhais
taskaraḥ sevako vaṇik
(SB 7.6.10)

So here is one condemnation, that taskaraḥ, sevakaḥ and vaṇik. Similarly, there is another verse in Bhagavad-gītā, striyaḥ vaiśya tathā śūdra. So stri śūdra quality, vaṇik quality, they are very backwards. So here it is said, sneha-pāśair dṛḍhair baddham. Professor Marshall, he has given reason for economic development: the family affection. Unless one has got family affection, he is not interested in money. So therefore I sometimes say that these hippies, they are little advanced because they have no affection for family and they have no affection for money also.

Lecture on SB 7.6.10 -- New Vrindaban, June 26, 1976:

Pradyumna: (leads chanting, etc.) "Money is so dear that one conceives of money as being sweeter than honey. Therefore, who can give up the desire to accumulate money, especially in household life? Thieves, professional servants (soldiers) and merchants try to acquire money even by risking their very dear lives."

Prabhupāda:

ko nv artha-tṛṣṇāṁ visṛjet
prāṇebhyo 'pi ya īpsitaḥ
yaṁ krīṇāty asubhiḥ preṣṭhais
taskaraḥ sevako vaṇik
(SB 7.6.10)

So, the beginning of instruction was kaumāra ācaret prājño dharmān bhāgavatān iha (SB 7.6.1). This material world, beginning, those who are not trained up, their beginning is hankering after union for sex. And puṁsāṁ striya mithuni-bhāvam, this is the material world, attraction, and when they are united the attraction increases, we have already discussed. In this way our attraction for material wealth, ato gṛha-kṣetra-sutāpta-vittair (SB 5.5.8). In this way material possessions, material facilities, we increase.

Lecture on SB 7.6.11-13 -- New Vrindaban, June 27, 1976:

Who could give up the association of such a dear and affectionate wife? Small children talk in broken language, very pleasing to hear, and their affectionate father always thinks of their sweet words. How could he give up their association? One's elderly parents and one's sons and daughters are also very dear. A daughter is especially dear to her father, and while living at her husband's house she is always in his mind. Who could give up that association? Aside from this, in household affairs there are many decorated items of household furniture, and there are also animals and servants. Who could give up such comforts? The attached householder is like a silkworm, which weaves a cocoon in which it becomes imprisoned, unable to get out.

Lecture on SB 7.6.11-13 -- New Vrindaban, June 27, 1976:

In household affairs the first attraction is the beautiful and pleasing wife, who increases household attraction more and more. One enjoys his wife with two prominent sense organs, namely the tongue and the genitals. The wife speaks very sweetly. This is certainly an attraction. Then she prepares very palatable foods to satisfy the tongue, and when the tongue is satisfied one gains strength in the other sense organs, especially the genitals. Thus the wife gives pleasure in sexual intercourse. Household life means sex life (yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45)). This is encouraged by the tongue. Then there are children. A baby gives pleasure by speaking sweet words in broken language, and when the sons and daughters are grown up one becomes involved in their education and marriage. Then there are one's own father and mother to be taken care of, and one also becomes concerned with the social atmosphere and with pleasing his brothers and sisters.

Lecture on SB 7.9.6 -- Mayapur, February 26, 1977:

This is also kingdom of God. But we have made it hell by unnecessarily fighting. That's all. Otherwise it is... For a devotee—pūrṇam. Viśvaṁ pūrṇaṁ sukhāyate. Why there should be fight? God has supplied everything. You want water? Three-fourths of the earth is full of water. But that water is salt. God has process how to make it sweet. You cannot do this. Water you want. There is sufficient water. Why there should be scarcity? Now we heard in Europe they were contemplating importing water. Was not that? Yes. In England they were thinking of importing. Is that possible? But these rascal scientists think like that. They'll import. Why not? The England is surrounded by water. Why don't you take water? No. Nire kari bas na me tilo piyas. "I'm living in water, but I'm dying of thirst." (laughter) These rascals' philosophy... Or in... I think in our childhood we read one book, a Moral Class book, said there was a story that shipwrecked, and they took the shelter of one boat, but some of them died of thirst because they could not drink water.

Lecture on SB 7.9.8 -- Montreal, July 2, 1968:

So you can finish two hundred dollars' business with two cents. Similarly, devotees are so nice that if you give him anything... Kṛṣṇa... Kṛṣṇa is also so nice that He will be pleased if anything offer. You offer little water, little flower, little... And devotees are still higher. If you simply offer a devotee a little sweet words, oh, he is very pleased. You see? That is the nature of devotee. Devotee does not want anything from you. They simply want that you... Bhaktivinoda Ṭhākura, he said... He has got a nice song that "If you simply chant Hare Kṛṣṇa, oh, I become sold to you." Nityānanda Prabhu also says like that. So to please a devotee is very nice. Therefore our process is to take shelter of a devotee. Directly we don't approach Kṛṣṇa. Gopī-bhartur pāda-kamalayor dāsa-dāsanudāsa. Therefore in Vṛndāvana you will see everyone is praising Rādhārāṇī because Rādhārāṇī is very quickly pleased. And as soon as Rādhārāṇī is pleased, Kṛṣṇa is automatically pleased. This is the process.

Lecture on SB 7.9.8 -- Calcutta, March 5, 1972:

Not strong quality, what do you call? Pungent. These rāja-guṇa and tama-guṇa is called pungent. Just like you take chili. Chili is tama-guṇa, that is the symptom of tama-guṇa. As soon as you chew, it becomes hot everything. You see? So ugra, ugra. And sattva-guṇa is sweetness. (indistinct) Therefore, ordinarily in India it is stated that a brāhmaṇa is known who can eat more sweets. (laughter) Yes.

It is said that there was a king, he was giving shelter to all the brāhmaṇas. He had a guest house. Guest house, so any brāhmaṇa can stay there. So many non-brāhmaṇas also were coming. So the order was that the brāhmaṇa can stay there and there was a store, he can take his supplies from the store and eat and live there peacefully. And the storekeeper was submitting bill to the king that your guest has taken so many things, kindly pay. So he was paying.

Lecture on SB 7.9.8 -- Calcutta, March 5, 1972:

If he would see the bill contains more spices and chilis, he will ask immediately, "Drag this man, he is not a brāhmaṇa." (laughter) "Drag this, he is not a brāhmaṇa." So be careful, don't take much. I know you don't take much. But if you take too much chilis and spices, then you will be considered amongst the non-brāhmaṇas. You can take more sweets. (laughter) So if the bill was submitted containing more sugar, then he would accept, "Yes, that man is brāhmaṇa." (laughter) So these three guṇas means sweet, salt, and chili. Sattva-guṇa is sweet, and rāja-guṇa is salt, and tama-guṇa is chili.

So here it is said that "All the siddhas, all these demigods, they are on the sattvaikatāna-gatayo, they are all situated in the modes of goodness and they have offered their prayers but could not pacify the Lord, then what I can do? I am born of a person, ugra-jāteḥ, born of chili father." (laughter) "What I can do?

Lecture on SB 7.9.8 -- Calcutta, March 5, 1972:

We don't say that this world is mithyā. Why shall I say? It is creation of Kṛṣṇa. If Kṛṣṇa is truth, His creation is also truth. We employ everything to the service of Kṛṣṇa. Therefore, anyone who is engaged in the service of the Lord is always situated in the transcendental platform. They will never come down. Because it is so sweet, it is so nice, they will never agree. Any student of this institution, if you ask him, if you try to cheat him that you give up this idol worship, come down, go and worship the poor, the leper, and this and that, so many things, they will not. They will not. They will not come down. They will engage themselves always in the service of the Lord.

Lecture on SB 7.9.11 -- Mayapur, February 18, 1976:

So one day he heard from the Bhāgavata speech that one can offer Him within mind also. So he took it seriously, and from that day he was offering Kṛṣṇa so many nice foodstuffs, collecting water from different rivers and keeping the water in golden jugs, and bathing Kṛṣṇa and offering... This was... He was always thinking. And one day he prepared sweet rice and offered Kṛṣṇa, and he wanted to see whether rice is..., because sweet rice, very hot, is not good. Sweet rice, the more it is cooler, then it is tasteful. But milk, if you take cool, that is not tasteful. Milk you have to take hot, but not the sweet rice. So he wanted to test whether it is too hot. So his finger burned, and then his meditation broke. He saw there is no rice but finger is burned. In this way the brāhmaṇa was immediately taken to Vaikuṇṭha.

Lecture on SB 7.9.12 -- Montreal, August 18, 1968:

The Supreme Lord... Parama means supreme. Parama means the best, the supreme, the superior. Just like we manufacture... We not manufacture; we prepare sometimes paramānna. Anna, anna means foodstuff, and paramānna means that sweet rice. It is called paramānna. Amongst all sorts of rice preparation, that sweet rice preparation is considered to be the best. So param is used when it is the best or the supermost. So īśvaraḥ, controller. There are many controllers. "Might is right." But nobody is supreme controller. That is not possible. Nobody. Everyone is trying to become the supreme controller, but that is not being possible. By individual effort, by national effort, by communal effort, any way, every community, every nation, every individual person is trying to be the supreme. Therefore there is competition. Everyone is trying to be the supreme, but that is not possible.

Page Title:Sweet (Lectures, SB)
Compiler:Visnu Murti, RupaManjari
Created:16 of Dec, 2011
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=59, Con=0, Let=0
No. of Quotes:59