The same example. Suppose...

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Bhagavad-gita As It Is Lectures

Yoga means connection. Just like, the same example. Suppose a machine part is out of the machine, lying idle. As soon as you join it with the machine, it works with different functions.

Lecture on BG 6.2-5 -- Los Angeles, February 14, 1969:

Devotee: Verse number four. "A person is said to have attained yoga when having renounced all material desires, neither acts for sense gratification nor engages in fruitive activities (BG 6.4)."

Prabhupāda: Yes. This is the perfectional stage of yoga system, yoga practice. A person is said to have attained to yoga, that means, yoga means connection. Just like, the same example. Suppose this finger was out of my body. Or don't take this finger, take any machine part. It is out of the machine, lying idle. And as soon as you join with the machine, it works with different functions. Cutacut, cutacut, cutacut, it works. That is yoga. It has been joined.

You should be tolerant to other members of this Kṛṣṇa conscious society. You haven't got any connection with this man or that man. You are connected with the philosophy, with the process of life. Just like the same example: suppose you are on the ship. You do not find just all men to your choice. But you patiently cross the ocean on the ship.

Lecture on BG 10.4 -- New York, January 3, 1967:

Asammohaḥ kṣamā. Kṣamā means tolerant. Tolerant. You should not be disturbed. Suppose you are in this Kṛṣṇa conscious society. Now, you cannot expect that all the members of the society will be first-class men. How can we expect? We are collecting members of the society from all classes of men. So there may be a man in goodness, a man in the passion and a man in the ignorance. But if you think, "Oh, this man is not good. That man is not good," oh... No. You should be tolerant. You haven't got any connection with this man or that man. You are connected with the philosophy, with the process of life, and you are connected... Just like the same example: suppose you are on the ship. You do not find just all men to your choice. There may be different kinds of men. But what is that to you? You have to cross the Atlantic Ocean, patiently cross. Just sit down tightly on the ship and take advantage of the opportunity. That is your business. This is called kṣamā. Kṣamā means excuse and tolerant.

The same example. Suppose there is very nice performance of sense gratification and one wants to go there. But if you can control your senses—"No, not to go there. Come here in this storefront. Hear Bhagavad-gītā."

Lecture on BG 10.4 -- New York, January 3, 1967:

The same example. Suppose there is very nice performance of sense gratification and one wants to go there. But if you can control your senses—"No, not to go there. Come here in this storefront. Hear Bhagavad-gītā." Then you become master. You become master. That is swami. In similar way, if you can control your all your senses... Now, the sense gratification... The most important task for controlling the sense is the tongue. I have several times explained that the tongue is the beginning of all senses. So if you can control the tongue, then you can control other senses also. And if you cannot control the tongue, then you cannot control other senses. So you should begin controlling the senses.

Srimad-Bhagavatam Lectures

The same example. Suppose you have got a nice coat. If you simply show the coat and iron the coat and keep it very nice, that does not mean you'll be happy. Because you are trying to get happiness from the coat or shirt. That is not happiness, that is not possible. Happiness is possible when you try to make happy the soul.

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

So as spirit soul we are naturally happy, blissful. But because we have been covered by the eight material elements—earth, water, fire, air, ether. These are gross elements. And within the gross elements—mind, intelligence and ego. So somebody is satisfied with the comfort of the outward gross elements, this body. They are called materialists. Simply sense gratification. Indriyāni parāṇy āhur indriyebhyaḥ paraṁ manaḥ (BG 3.42). First of all our conception is happiness means happiness of my body. The whole world is going on. Material world means everyone is working hard only for the happiness of the body. And some of them, they are trying to be happy by the happiness of the mind. Just like arts, poetry, philosophy, speculating on. But both of these kinds of happiness will not give us real happiness. Because real happiness belongs to the soul. Basic principle of happiness missing. Therefore simply by bodily comforts, sense gratification, we cannot be happy. And actually it is so happening. People are endeavoring throughout the whole world for bodily comforts, for sense gratification, but they're not happy. There cannot be happiness. Because... The same example. Suppose you have got a nice coat. If you simply show the coat and iron the coat and keep it very nice, that does not mean you'll be happy. Because you are trying to get happiness from the coat or shirt. That is not happiness, that is not possible. Happiness is possible when you try to make happy the soul. Then happiness is possible. Another example is given—just like a bird within the cage. If you simply wash the cage and keep it very nice and don't give any food to the bird, then the bird will never be happy simply by polishing the cage. So this is the cage, this material body is the cage of the soul. Therefore material living being is called conditioned or encaged. That is the beginning of Bhagavad-gītā.

The same example: Suppose you are prime minister, but if you have contaminated some disease, you must suffer.

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

Ahaṅkāra. But one who is puffed up with false ego, that "I am this," "I am that," "I am big man," "I am small man," but he does not know how prakṛti is working... You may be very big man in this life. That does not mean that you will remain a big man in the next life. You may be bigger or you may be smaller, according, karmaṇā, what you are doing. The same example: Suppose you are prime minister, but if you have contaminated some disease, you must suffer. It is not that nature will excuse you, "Oh, you are prime minister. You have infected this disease, and you will not suffer." No. You have to.

Those who are in the impersonal situation, they think themselves that they have become liberated. Exactly the same example. Suppose you are very high in the sunshine. Do you think, "Now I am liberated from worldly connection."

Lecture on SB 6.1.22 -- Indore, December 13, 1970:

Similarly, brahmajyoti is like that, just like sunshine, but you cannot rest there. If you want rest, then you have to take shelter under the lotus feet of Kṛṣṇa. That is stated in the Bhāgavatam. Ye 'nye 'ravindākṣa vimukta-māninas: (SB 10.2.32) Those who are in the impersonal situation, they think themselves that they have become liberated. Exactly the same example. Suppose you are very high in the sunshine. Do you think, "Now I am liberated from worldly connection. I am far, far away, or high"? But unless you have shelter, you have to fly. This is crude example. Similarly, these impersonalists, they are in the liberated atmosphere, that's a fact. Brahman. He has realized that "I am not this matter. I am Brahman." And because he has no information in the brahmajyoti there are innumerable planets, he thinks that "This is all in all, this jyoti, brahmajyoti." That is his imperfect knowledge.

Nectar of Devotion Lectures

We don't interpret Bhagavad-gītā. If I interpret Bhagavad-gītā, then there is no authority of Bhagavad-gītā. The same example. Suppose state law. You cannot interpret. Then what is the value of the state law?

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

So this Kṛṣṇa consciousness movement is not sectarian, neither unauthorized. Because it is based on the Bhagavad-gītā as it is. We don't interpret Bhagavad-gītā. If I interpret Bhagavad-gītā, then there is no authority of Bhagavad-gītā. The same example. Suppose state law. You cannot interpret. Then what is the value of the state law? You are a layman. You cannot interpret Bhagavad-gītā. Any Vedic knowledge, you cannot interpret. Then there is no authority of the Vedic knowledge. For example... We give it very constantly. Just like cow dung. Cow dung is the stool of an animal. But Vedas says, "It is pure." The Vedas, in one place, says that "Stool of an animal is impure." We accept it. As soon as we touch stool, even my own stool. I have to take bath immediately to purify myself. But the Vedas says that the stool of cow is pure. We take it to the Deity room and smear it. This is Vedic followers. No interpretation. When it is stated in the Vedas, it is true, fact, perfect, without any defect. That is called Vedic knowledge. Not that interpreting to my convenience, I am, I become a Vedantist. No. That is not. So the Kṛṣṇa consciousness movement is preaching that you accept what Kṛṣṇa says. Sarva-dharmān parityajya (BG 18.66). You have manufactured so many things for the peace and prosperity of the people. But you have failed. Take Kṛṣṇa's word and you'll be happy.

Just like the same example. Suppose you have got some aeroplane and you go very high in the sunshine. So what is the benefit? If you do not get shelter in the moon planet or in another planet, then you have to come back again.

The Nectar of Devotion -- Bombay, January 7, 1973:

So sāyujya-mukti is also liberation. Sāyujya-mukti, to become one, Brahman, brahmajyoti. Brahmajyoti means assembly of small spiritual sparks. Just like the sun, sunshine, a combination of shining molecular parts; similarly, brahmajyoti, sāyujya-mukti means you become... Because you are spiritual spark. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). So you are also spark, part and parcel of God; therefore you assemble with the other sparks, brahmajyoti. Those who have no information of the other spiritual planets, Vaikuṇṭha or Goloka Vṛndāvana, they think to become one with the spiritual sparks, that is ultimate. For them, this is the place, sāyujya-mukti. But this sāyujya-mukti, you cannot stay here. Either by further progress you have to go to the spiritual planets, otherwise you'll fall down. Just like the same example. Suppose you have got some aeroplane and you go very high in the sunshine. So what is the benefit? If you do not get shelter in the moon planet or in another planet, then you have to come back again. Similarly, sāyujya-mukti means you become one of the spiritual sparks, but, because you're part and parcel of Kṛṣṇa, you are sat-cid-ānanda, sat, cit... There are..., you have got three things within you. This mukti, sāyujya-mukti, is the sat only, eternity. You can eternally remain, but you have got other two things to fulfill: that cit and ānanda.

Sri Caitanya-caritamrta Lectures

So in the state of the Supreme Lord, you cannot kill even a mosquito or even a fly. You'll be punished. Because God says that "Everyone is My child." Just the same example. Suppose I have got so many brothers. One brother is a fool, so he creates me some disturbances. I kill him. So will the father be happy?

Lecture on CC Madhya-lila 20.102 -- Baltimore, July 7, 1976:

So this kind of troubles I don't want. There are always, either ādhyātmika, ādhibhautika, ādhidaivika, that is you are suffering. In this material world means the suffering is going on. We are thinking we are very safe, running in the car. At any moment there may be accident. At any moment. I do not want it, my life may go. So this is sane man's life, that "So many things, I do not want them, but they are enforced upon me, and I do not know how to get out of it." The fly is coming, disturbing. I can simply make some spray to kill it, as you do generally, but that killing is another risk. But those who do not know, they kill it. Because you have no right to kill. Suppose a man is disturbing you. So if you kill, you become a murderer and you'll be taken into the court and you'll be punished, and if you say, "This man was disturbing me; therefore I have killed him," that is no excuse. You have killed this man; you must suffer. This is ordinarily we find in our general living condition. So in the state of the Supreme Lord, you cannot kill even a mosquito or even a fly. You'll be punished. Because God says that "Everyone is My child." Just the same example. Suppose I have got so many brothers. One brother is a fool, so he creates me some disturbances. I kill him. So will the father be happy? If you say, "Father, your this child was disturbing me. I have killed him," the father will be sorry, "Why you have killed him?" This is natural. Because one child of the father is a fool, the other intelligent child cannot kill him. Then the father will be angry or sorry.

1974 Conversations and Morning Walks

The same example. Suppose by promotion, you come to a very nice post, but if you do not behave well, then you are degraded.

Morning Walk -- February 17, 1974, Bombay:

Guest (2): (Hindi) Human being, they are all coming as.

Prabhupāda: No, no. Human being, that is a chance given to you to become human being, to understand God. And if you do not place yourself as human being, you must suffer. Just like (Hindi). Ācchā post. If you do not behave rightly, you are degraded. You are going to animal become.

Guest (1): No, but,...

Prabhupāda: No, no, this is the nature's law. This is the nature's law, that some way or other, by evolutionary process, you come to the human being form, but if you remain as animal, then you go to animal again.

Guest (2): So animal me āpne bolte hai (?).

Prabhupāda: He.

Guest (2): Ācchā. So if population increase...

Prabhupāda: The same example. Suppose by promotion, you come to a very nice post, but if you do not behave well, then you are degraded.

The same example. Suppose I do not know which way to go. If I ask somebody, it is supposed that he knows.

Morning Walk -- June 11, 1974, Paris:

Prabhupāda: Yes. If... The same example. Suppose I do not know which way to go. If I ask somebody, it is supposed that he knows. Is it not?

Paramahaṁsa: Yes.

Prabhupāda: Otherwise, why I shall ask somebody? It is supposed that he knows. Now, when you ask him, then you must take his word. He says, "You go this way." You shall go there. And again, you say, "Why shall I go this way?" And why, rascal, you come to ask me? Is it not? You asked me, "Which way I shall go to go to that place?" I say, "You go this way." And if you again say, "Why shall I go this way?" "Then why, rascal, you come to waste my time and your time?" This is the answer. If you ask me, then you take my word. Eh?