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There is no question (Lectures, SB canto 2 - 4)

Expressions researched:
"no question" |"there can be no question" |"there could be no question" |"there is no question" |"there was no question" |"there will be no question" |"without any question"

Lectures

Srimad-Bhagavatam Lectures

Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968:

Actually, there is no... Brahmacāriṇī is not allowed in the śāstra. Where is the question of brahmacāriṇī? Because according to Vedic system, as soon as a girl is fourteen years old or sixteen years old, she is at once married. According to Vedic system, no girl should be allowed remaining unmarried. So there is no question of brahmacāriṇī. Every girl is supposed to be married. That is the Vedic system. A father's duty is that as soon as the girl is grown up, she must be married. She must be given in charge of a suitable boy. That is Vedic system.

Striyaḥ śūdrās tathā vaiśyāḥ. A woman is meant for being protected. So long she is not young, she is under the protection of the father. And as soon as she is young, she is given in charge, in charity. Kanyā-dāna. Dāna means charity. He should find out some suitable boys and give in charity: "My dear boy, take charge of this girl. So long she was under my charge. Now it is under your charge." So where is the brahmacāriṇī? There is no question of brahmacāriṇī. And when he is old enough, then the husband leaves the home and gives charge to the elderly son: "My dear boys, take charge of your mother." So she is always in charge of somebody. So according to Vedic system, there is no independent life of woman. Na strī svātantryam arhati. Manu-saṁhitā, that "Strī"—strī means woman—"should not be allowed independence." They should be given all protection. That's a very nice system. Not... Independence does not mean their position is very lower, no. Just like children. Children has no independence. No independence means they are well-protected. No independence does not meant that he has no independence to act. No. She has got. But under the protection. Just like there are some nation still now, protectorate. America is protecting. America is a big nation, and protecting another small nation. That does not mean they have no independence.

Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968:

Well, brahmacārī means he has gone out of home. Brahmacārī does not remain at home. He goes to the spiritual master's home. So there is no question of giving wife's charge to a brahmacārī. He is not at home. Do you follow? Yes. The elderly children mean those who are married also, those who are in gṛhastha life, for him, not for the brahmacārī or sannyāsī. Just try to understand. A brahmacārī and sannyāsī does not remain at home. The brahmacārī goes to the spiritual master's home and the sannyāsī, he is a traveler from one country to another, preaching. So they are not at home. So if they are not at home, who is taking charge? To give charge means the elderly son who is a married man, who is living at home, the charge is given of the mother to him. Is that all right?

Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968:

Therefore I say, kalau śūdra-sambhavaḥ: "In the Kali-yuga there are only śūdras." There is no brahmacārī system, no... Now we are introducing it, even collecting from the śūdras. But actually, these four divisions, scientific division of social order for spiritual uplift..., that is already gone. It is not existing. Do you follow? Kalau śūdra-sambhavaḥ. In the Kali-yuga, amongst the śūdras, there is no āśrama, simply earn, earn, get some money and eat. That's all. That is śūdras life. There is no question of Vedic culture, there is no question of knowledge. Simply labor, get some money, and eat. Almost like animal. So at the present moment, as you say, in the Kali-yuga, it is accepted that everyone, almost everyone is a śūdra. But in the pāñcarātrika system, not Vedic system, Nārada Pañcarātra, they are... Otherwise, do you mean to say because everyone has become śūdra, the science of Kṛṣṇa, or Kṛṣṇa consciousness, should be stopped? No. Even they are śūdras, they should be given that opportunity. And that opportunity is given by Lord Caitanya very liberally: "Whatever you may be, come on, sit down, chant Hare Kṛṣṇa, and you become more than a brāhmaṇa." This is the highest gift of Lord Caitanya Mahāprabhu. But if you take otherwise from the social conventional life, oh, there is no brāhmaṇa, there is no gṛhastha, there is no brahmacārī. There is all gone, all finished. So those rules and regulation are not now applicable because amongst the śūdras there is no such rules and regulation. It is meant for the brāhmaṇas, kṣatriyas, and those are gone. They are finished. Now, even though the people are in the status of śūdra, they should be given opportunity for spiritual advancement, and that is Caitanya Mahāprabhu's special gift, and very easy, that "Whatever you may be, you may be a brāhmaṇa, you may be a kṣatriya, vaiśya, that doesn't matter. Chant Hare Kṛṣṇa and gradually realize."

Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968:

That is in spiritual world, not in this material... In the material world there is no love. It is lust. We are making business under the name of love. In the material world there cannot be love because... Suppose a girl loves a boy or a boy loves a girl. Both of them are actuated by sense gratification. So that is not love. That is not love. When there is question of sense gratification, that is not love. Just like there is little example. Just like mother loves the child. There is no question of sense gratification. Simply for the sake of love, the mother loves the child. It is simply a little example. Similarly, love means if I love you, I don't want any return. Still, I love you. You may ill treat me. You may badly treat me. You neglect me. Still, I love you. There is no question of return from you. That is real love. That you cannot find in this material world. Because it is based on sense gratification, therefore there is love between a boy and girl, and as soon as there is little discrepancy, there is divorce. They are separated. Because the whole principle was on the basis of lust. So there is no love. Or we do not know what is meant by love. Love does not mean just a boy is attracted by a girl or a girl is attracted by a... That is not love. That is sense attraction. So in the material world there is no love. It is impossible. There is little, little example, just like I cited the example of mother and son or similar. That is also temporary. But real love is in the spiritual... That is Rādhā-Kṛṣṇa. That is real love. There is no separation. There is no cheating. There is no divorce. There is no sex attraction. Simply for love's sake, loving, that is real love.

Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968:

Yes. Kṛṣṇa consciousness is open to all. Just like we are calling everyone, "Come and chant Hare Kṛṣṇa." It is open to all. There is no question of becoming poor or rich. But if he takes the advantage, that is up to him. We are not restricting here that only the rich persons or brāhmaṇas or pious family or rich family can come here, no. Everyone. Everyone is welcome. That is stated in the Bhagavad-gītā, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ. Poor family or uneducated family, uncultured family, they are called pāpa-yoni, sinful family. But Kṛṣṇa says, "Never mind. Even if he is in sinful family, whatever he may be, if he comes to Me, he also can enter into the spiritual kingdom." So there is no such restriction.

māṁ hi pārtha vyapāśritya
ye 'pi syuḥ pāpa-yonayaḥ
striyo vaiśyās tathā śūdrās
te 'pi yānti parāṁ gatim
(BG 9.32)

Parāṁ gatim means the highest perfectional life. And that is practical. Here, when people come here, we don't inquire whether he is poor or rich or this or that. "Come on. Sit down. Chant Hare Kṛṣṇa." The opportunity is equal for everyone.

Lecture on SB 2.1.3 -- Vrndavana, March 18, 1974:

"I was minister, quite comfortable. People called me learned scholar. That is also, some way or other, it is right. But I did not know why I am suffering in spite of becoming the minister or king or this or that. And people say that I am a learned man, but I do not know how to get out of the suffering." This should be the question. They are trying to get out of the suffering, but they do not know the ways, how to get out of it. That is ātma-tattvam. He does not know what is the nature of ātmā, what the ātmā wants, and how the ātmā will be comfortable. That he does not know. That information is given by Kṛṣṇa, by Caitanya Mahāprabhu: jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). The, every living entity is eternal servant of Kṛṣṇa. Therefore unless he comes to the platform of serving Kṛṣṇa, there is no question of happiness. There is no question of happiness. And Kṛṣṇa also says the same thing: duḥkhālayam aśāśvatam (BG 8.15). "This place is simply full of miseries, and if you come to Me..." Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6).

Lecture on SB 2.1.3 -- Paris, June 12, 1974:

Prabhupāda: This is civilization. Although they are advertised so much, becoming very, very rich, but they're unable to maintain the family. I was surprised. I thought that in India, although, still, although they are very much advertised as poverty-stricken, still, they maintain their family. Even a worker, ordinary worker... I have seen in Ahmedabad one, what is, ṭhelā man. What is called? Who pushes that hand cart.

Puṣṭa Kṛṣṇa: Ṭhelā walla.

Prabhupāda: Ṭhelā walla? You call also here? No. Here? You have no such thing here. You have got your motor truck. There is no question of ṭhelā walla. But in India, there are ṭhelā wallas—means a human being takes a cart and loads it to the best capacity, and he pushes like an ass. You see. This is Kali-yuga. A man has to work like an ass simply for bread. Simply for bread. This is Kali-yuga. So I saw that one side, there is the wife, and the other side, there is the husband, pulling on that ṭhelā, and they have got a child. On the top of the loaded articles the child is sat down. So he's sitting very comfortably. And the father and mother, they are pulling on ṭhelā. My point is that even a man, very poor, who has to work just like an ass, still, he has got family and he's maintaining him. That is my point. Still. You'll find the poorest man—he has got his wife, he has got his children. He has got... Anyway, some home. Although it is not very nice apartment, but he has got home. That means even in material life, if one has got peaceful home, then he..., there is something. But even that is now not possible in the modern, artificial civilization. Nobody has family. Nobody has got home. So how they are happy? So anyway, it is going on. Divā ca artha īhayā. Artha means money. So... Rājan kuṭumba-bharaṇena vā. So in this way, everyone is going on.

Lecture on SB 2.1.3 -- Paris, June 12, 1974:

Puppies. And the mother is helping the puppies by giving breast milk. So family you'll find everywhere. Even the birds, they have family, two birds, always together, the husband and wife. They have got a nest, and some eggs also. And they are also trying to, I mean to say, manufacture some nest. As soon as the lady bird is pregnant, they, immediately their attempt will be to find out some straw and make a nest. You have seen it perhaps, studied it. You see? So long the lady bird is not pregnant, there is no question of nest. This is natural. You'll find everywhere. Even the ants and the birds, beasts, everywhere. So this kuṭumba-bharaṇam is a duty of living entity. It doesn't matter whether he's a human being or a dog or a bird or a cat. That is natural. That is not very great credit. But the present yuga, Kali-yuga, if one can maintain his family and maintain an apartment, he's to be understood as a very great, successful man. He does not see that this success is there even in the ants and the birds and the beasts. What is this success? And he's happy. And he's happy.

How he's happy? Now deha. Deha means this body. He thinks, "I have got this strong body, very stout and strong body; by exercising, by yogic practice, I have become very strong." So what is that strength? Will you not die? "Yes, I'll die, but after few years." So he is very much fond of his deha, śarīra, deha. And apatya... (aside:) Why don't you...? It is working or not? Why this big humbug? (laughter) If it is not working...

Lecture on SB 2.1.3 -- Paris, June 12, 1974:

You are eternally servant of Kṛṣṇa. This is purification. The more you are fixed up on this knowledge, the more you are purified. That's all.

So how this can be done? This is the process: śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam (SB 7.5.23)—to hear about Kṛṣṇa, to chant about Kṛṣṇa, to think about Kṛṣṇa, to worship Kṛṣṇa, to give everything to Kṛṣṇa, like that. If you practice, then you become purified. Sarvopādhi-vinirmuktaṁ tat... (CC Madhya 19.170). Then you become nirmala, without any dirty things. Then when there is no dirt, then your senses... We are not going to kill your senses. It is not possible. You have got senses. Because you are living being, you must have senses. But our process is not to stop the sense actions, but to purify the sense action. So when you are purified, then, with your senses, you can engage yourself in serving Kṛṣṇa instead of serving this māyā. Dehāpatya-kalatrādiṣu (SB 2.1.4). Just like here is also family. Here the Kṛṣṇa conscious family means they are not families like cats and dogs. They are family, making Kṛṣṇa center. They're also family. They have got husband, wife, children, but the whole attention is to Kṛṣṇa. Even a child, he is also dancing, he's also chanting. He's offering obeisances. This is Kṛṣṇa consciousness.

So this movement, we should understand very clearly that there is no question (of) artificial negation. The question is purification. As soon as you become purified, and you become fully Kṛṣṇa conscious, then your life is successful. That is wanted.

Lecture on SB 2.1.4 -- Vrndavana, March 19, 1974:

So our real problem is how to revive our original, eternal life. That is struggle. The modern people, scientists, philosophers, they even do not know what is our original constitutional position, and... Na hanyate hanyamāne śarīre (BG 2.20). I do not die, even after the destruction of this body. These things are unknown. And still, they are posing themselves as leader of the society. Therefore the śāstra says, andhā yathāndhair upanīyamānāḥ: (SB 7.5.31) "One blind man is leading several other blind men." Te 'pīśa-tantryām uru-dāmni baddhāḥ: "They do not know that they are bound up by the laws of nature very tight, hands and legs." There is no question of freedom.

prakṛteḥ kriyamāṇāni
guṇaiḥ karmāṇi sarvaśaḥ
ahaṅkāra-vimūḍhātmā
kartāham iti manyate
(BG 3.27)

So real life is to know what is the value of my life, how I have to attain the original position. Na hanyate hanyamāne śarīre (BG 2.20). And now I am getting this śarīra, or body, and I am being annihilated one after another. And I am getting one body annihilated, again getting another, next body. This great science is unknown to the modern civilization, and therefore they are considered as pramattaḥ, all madmen, hankering after some temporary happiness. Pramattaḥ. They are called pramattaḥ.

Lecture on SB 2.1.5 -- Delhi, November 8, 1973:

That will be different activity. So according to our change of body we have got different engagements. A child talks all foolish things; nobody cares for it. But the same child, when he gets another body, if he talks foolish, then he will be called, "Oh, you are so fool. You are talking like this." Because the body has changed. So body is changing. That's a fact. But apaśyatām ātma-tattvam (SB 2.1.2), one who does not know that the spirit soul is eternal and changing body, they are blind, apaśyatām ātma-tattvam (SB 2.1.2). They are simply engrossed in this bodily concept of life. Gṛheṣu gṛha-medhinām. Compact, encaged in this body, encaged in society, encaged in nationalism, encaged in religion, encaged in ideas, philosophy. But there is no question of discussing about the soul. Apaśyatām ātma-tattvam (SB 2.1.2).

So for them, these foolish persons, those who are not seeing the actual position, constitutional position of the soul and the future of the soul, for them there are many topics, unlimited. Śrotavya, sahasrāni, hundreds and thousands. Nṛṇāṁ santi sahasraśaḥ. Apaśyatām ātma-tattvam (SB 2.1.2). This śloka we have discussed. And what is their subject matter of discussion? The subject matter is that nidrayā hriyate naktaṁ vyavāyena ca vā vayaḥ (SB 2.1.3). At night they sleep or indulge in sex life, and in daytime, divā cārthehayā rājan kuṭumba-bharaṇena vā, and the daytime is wasted, "Where is money? Where is money." And if he gets money, "How to purchase this thing for that boy? How to purchase for my wife and for my brother?" Kuṭumba-bharaṇena vā. "Purchase this. Where is milk? Where is rice? Where is...?" In this way we are wasting time, although this human form of life is meant for Brahman realization. Athāto brahma jijñāsā. They have forgotten that. They have forgotten that.

Lecture on SB 2.1.5 -- Delhi, November 8, 1973:

These problems can be solved simply by understanding what is God. This is the solution.

That is mentioned in the Bhagavad-gītā: janma karma me divyaṁ yo jānāti tattvataḥ tyaktvā dehaṁ punar janma naiti... (BG 4.9). Tyaktvā dehaṁ punar janma naiti. This is the solution. Janma karma me divyam. Kṛṣṇa says, God says, that "If you try to understand Me, what is My position, why I descend, what is My activities, what is..." That is described here, śrotavya. You have to understand. How you will understand? By hearing. God has given you the ear. If you simply hear, if you simply hear... There is no question of education. It is not that one who is not educated, he will not understand what is God. He will understand, because the ear is there. Śravaṇaṁ kīrtanaṁ viṣṇoḥ: (SB 7.5.23) Viṣṇu, of Lord, the Supreme Personality of Godhead, you hear. Therefore we are opening so many branches, just to give people the chance of hearing. And as soon as you perfectly hear, the next position will be to glorify. Just like these European, American boys. First of all they heard. Now they are preaching. Śravaṇaṁ kīrtanam. Because they have perfectly heard, therefore they are very enthusiastic. They are going all over the world. They are preaching. And so śrotavyaḥ kīrtitavyaś ca. If one has actually heard, known about God, then next stage will be he will be very much enthusiastic to speak to others. That is preaching. Śrotavyaḥ kīrtitavyaś ca smartavyaḥ. Smartavya means remembering. Unless you remember what is God, what is His form, what is His quality, what is His pastimes, what are His activities, what are His entourage, everything about God, if you hear... Just like if you hear Bhagavad-gītā, you understand everything, what is God. And that is our only duty.

Lecture on SB 2.2.5 -- Los Angeles, December 2, 1968:

Prabhupāda: Any question? We invite questions. If you have got any doubts about this Kṛṣṇa consciousness movement, you can ask. We shall try to reply. So there is no question? Yes?

Madhudviṣa: Prabhupāda? When the soul transmigrates from one body to another, the consciousness of that gross body, does the person retain some of the consciousness of his past lives with that transmigration?

Prabhupāda: Yes. Consciousness is a constant companion of the soul. The consciousness means there is soul. Just like this body. I am speaking, I am talking or I am feeling, this consciousness. I am conscious. Why? Because I, the soul, is present. So consciousness is the symptom of the presence of the soul. Therefore when the soul transmigrates the consciousness is also there in another body. But this consciousness, if I take God consciousness, then I go to God. And if I take dog consciousness, I go to dog. That's all. The consciousness is there. Therefore we have to purify our consciousness. Instead of dog consciousness we have to make it God consciousness. That will be our perfection of life. Otherwise, the consciousness which you carry at the time of your death, you get a similar body. There are 8,400,000 species of life, and we may think of in a varied way. That is the technique of Kṛṣṇa consciousness. At the time of, if we keep our Kṛṣṇa consciousness intact, that is our perfection of life. Otherwise we do not know what is my next life. The example is given just like air is passing. Air is very subtle matter.

Lecture on SB 2.2.5 -- New York, March 5, 1975:

So Śukadeva Gosvāmī was in renounced order of life from the very beginning of his life. As soon as he came out of the womb of his mother he immediately left home. He was within the womb of his mother for sixteen years. So he was in favor of renounced order of life, Śukadeva Gosvāmī. There was no question of him following the other āśramas. Generally, for ordinary man, there are four āśramas..., eight āśramas. For social upkeep there are four āśramas, namely brahmacārī, gṛhastha, vānaprastha, sannyāsa. This is for spiritual. And called social, brāhmaṇa, kṣatriya, vaiśya, śūdra. This is social division. And there is spiritual division also, because we are combination of matter and spirit. I am the soul. I am living within this material body. This is actual position. I am not this body. This is the beginning of spiritual education, that "I am not this body." One who understands fully well that he's not this body, then the spiritual education begins. And so long we are in the bodily concept of life, there's no question of spirituality. Spiritual education for whom? For the human being. Also very advanced human being, not ordinary human being. At least the civilized human being.

Lecture on SB 2.3.1-3 -- Los Angeles, May 22, 1972:

The love is there. It is reserved for Kṛṣṇa, but due to our foolishness, we are distributing that love in so many ways, up to the dog. This is called illusion. We do not know where to apply love. If you see, all these words is touched with the word kāma, kāma. Kāma means lust. There is no question of love. And love ... Prema and kāma is described in Caitanya-caritāmṛta. What is prema and what is... prema and kāma. Ātmendriya-prīti-vāñchā tāra bali kāma (CC Adi 4.165). Kāma. What is lust? Ātmendriya-prīti, to satisfy one's own senses. That is kāma. Here, a boy and girl love. They say "love," but no, it is not love. The boy wants to satisfy his senses, and the girl wants to satisfy her senses. That's all. Therefore, ātmendriya-prīti-vāñchā. Everyone is trying to satisfy her own senses. That is kāma. Lust. And then, what is prema? Kṛṣṇendriya-prīti-icchā dhare prema nāma. When the same propensity is transferred for satisfying Kṛṣṇa's senses... just like gopīs.

The superexcellence of gopīs is due that they wanted to satisfy Kṛṣṇa. They dressed very nicely because they thought that "Kṛṣṇa become very pleased seeing us nicely dressed." Not that ... In this material world, a woman or a girl dress very nicely just to attract the opposite sex for his sense gratification. That's all. So everyone, all this description is given there: brahma-varcasa-kāma, vīrya-kāma, then vasu-kāma. Devīṁ māyāṁ tu śrī-kāmaḥ. Śrī. (aside) You can stand near the wall. Others may not... Śrī means beauty. In the Durgā-pūjā, Devī-pūjā, they ask... After offering Mother Durgā all sorts of paraphernalia, then they puṣpāñjali, they pray favor, dhanaṁ dehi rūpaṁ dehi balaṁ dehi.

Lecture on SB 2.3.17 -- Los Angeles, July 12, 1969:

So this Parīkṣit Mahārāja was hunting, and when he became tired and thirsty he entered in the hermitage home of a sage. Because in those days in the jungles there were many hermitages. Those who wanted to live secluded life in the jungle, in the forest, they would have their home, very small cottage, and their means of living was milk and fruit. They would get fruits from the trees, and the kings would sometimes contribute some cows. So that was sufficient for them. To have some milk from the cow and get the fruits from the trees in the jungle, that was sufficient. That is sufficient still. Anywhere, any part of the world, you can live without any economic problem, provided... There is no question of "provided." Anywhere, you can keep a cow. There is no expenditure. The cow will go out and eat some vegetables and grass, so you haven't got to spend anything for the cow. And when she returns, she gives you milk, nice milk. We are trying to introduce this system in our New Vrindaban scheme. We are keeping there cows, and that place is in Virginia, Moundsville. It is about three miles away from any city or any citizen approach. But they are living very nicely, depending on some vegetables, fruits, and cow's milk. So actually, a man can live very peacefully and healthy life. Not only peacefully. If you are healthy, if your mind is equilibrium, then naturally you are peaceful. So that was a system for the sages and hermitages, hermits, that they used to live on cow's milk and fruits.

Lecture on SB 2.3.17 -- Los Angeles, July 12, 1969:

Tattvataḥ means reality, scientifically. Not by whims or sentiments or fanaticism. No. Everything. Kṛṣṇa consciousness is everything scientific, solid scientific. It is not bogus. It is not imagination. So tattvataḥ. That is called tattvataḥ, in fact, in reality, in truth. If one understands Kṛṣṇa in truth, then the result is tyaktvā deham. By giving up this body... We have to give up this body, willingly or unwillingly. A day will come when you have to submit to the laws of nature and give up this body. Even your president, Mr. Kennedy, he was going in procession, but when nature's law demanded that "Now you submit your body here and change for another body," he had to. There was no question, "Oh, I am president, I am Mr. Kennedy, I cannot do this." No. You have to do it. Force. That you do not understand, how this nature's force is working on us.

So this is the business of developed consciousness, human consciousness. Otherwise, consciousness is there in the dog, in the cats, in the worms, in the trees, in the birds, in the beasts. Consciousness is there. But are we meant for living in that consciousness? Cats' and dogs' consciousness? No. Therefore Bhāgavata says that labdhvā sudurlabham idaṁ bahu-sambhavānte: (SB 11.9.29) "After many, many births you have got this nice body, human form of body." And what to speak of American body, the nicest body, very beautiful body, very rich body. Don't misuse, please. Utilize it. Develop Kṛṣṇa consciousness and be happy. That is our propaganda. We are not asking anything that "Give me some fees, and I give you some mantra." The mantra is being distributed free in the street. You simply take it, chant it, and just see how you are developing your Kṛṣṇa consciousness. An inch development, advancement in Kṛṣṇa consciousness, is a great profit. That is stated in the Bhagavad-gītā. Svalpam apy asya dharmasya trāyate mahato bhayāt. This consciousness, Kṛṣṇa consciousness, if achieved in the slightest degree, it can help you for the highest benefit. For the highest benefit, to takes you to the spiritual kingdom, Vaikuṇṭhaloka, Vṛndāvana. So don't be proud that "I have got human body" unnecessarily. Don't be proud that "I can live very, very longer period than the cats and dogs."

Lecture on SB 2.3.18-19 -- Bombay, March 23, 1977, At Cross Maidan Pandal:

Prabhupāda: To understand yourself. If you misidentify yourself that you are this body, then you are finished. Our most important... athāto brahma jijñāsā. The question should be, "What I am? Am I this body or something else?" That is most important thing. That is the beginning of Vedānta-sūtra knowledge, athāto brahma jijñāsā. The animals cannot ask "Whether I am dog or something else?" And if the man is kept into darkness, that he has no question, "Whether I am this or that?" then he is animal. So the most important thing according to our Vedic culture is to understand oneself, "what I am." (break)

Guest (1): ...to educate?

Prabhupāda: Do you think that you are not taxed? Why should you not be taxed for the proper gain? You are being taxed for so many nonsense things. Why not be taxed for the proper thing? That is intelligence.

Guest (2): What is the importance of health in life, and how does Guruji advise people to maintain health, and how does it connect to your mission?

Prabhupāda: What is health? First of all you have to understand that however healthy you may be, you must die. What problem you have solved? Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9), Kṛṣṇa says. It is not my manufacture. However you may try to remain very healthy, nature's law is that you must die. How you can help yourself? After all, you have to meet death. Janma-mṛtyu-jarā-vyādhi. So long you have got this material body, there is no question of health. You must suffer. You may be very great scientist in oblivion, but the nature's law must act.

Lecture on SB 2.3.20-21 -- Los Angeles, June 17, 1972:

These earholes are meant for giving aural reception to the message of God. But they'll not do that. Therefore your mission is to go home to home, village to village, town to town, and give them injection, "Hear." Make such arrangement, nice dancing, nice chanting, prasāda distribution. Why? Just to inject in their snake holes the words of Kṛṣṇa. This is your mission. Those who have taken sannyāsa especially, it is their duty. Sat-nyāsa, to sacrifice everything ... Sacrifice means ... Nothing to be sacrificed. But sacrifice the sense of "I am the Lord." That's all. What you have got, you can sacrifice? This is simply a bluff, sacrifice. We cannot sacrifice. What we have got we can sacrifice? There is no question of sacrifice, but sacrifice means this doggish mentality that "I am Lord, I am God, I am enjoyer."

This doggish mentality has to be sacrificed. Otherwise, what you can sacrifice? What you have got? Renouncement. There is no question of renouncement. You haven't got anything, what to renounce? When you come naked, and you go naked. Simply by false, illusory conception, you think: "This is mine, this is mine, this is mine." Actually, when you take your birth, you do not bring anything with you. And when you go away, you do not take away anything. The things were there, and things will be there. You come and go. But then where is the question of sacrifice? Where is the question of renouncement? This is illusion. Īśāvāsyam idaṁ sarvam (ISO 1). Everything belongs to God; nothing belongs to you. So what is the meaning of renouncement? And what is the meaning of enjoyment? You cannot enjoy others' property, neither it is a very nice thing if you say, "I renounce it." Suppose you are passing through Bank of America, if you say, "I renounce this." Where, where? What is the renouncement?

Lecture on SB 2.3.20-21 -- Los Angeles, June 17, 1972:

So this is the karmī's position. Falsely, they are claiming proprietorship, which does not belong to them. Thieves, rather; they are thieves, rogues. There is a story that a, a group of thieves, they plundered some booty, some property, somewhere, and then, out of the town, they were dividing. So one of the thieves was speaking, "Please divide the property morally." Now, the property's stolen property, and they are speaking of "morally." Devil recites scripture. Similarly, you Americans, you have come from Europe, you have stolen this property. Now you are speaking of morality.

So not you. Everyone. Nothing belongs to us. There is no question of morality unless one surrenders to Kṛṣṇa. Everything immoral for a person who is not Kṛṣṇa conscious, everything immoral. Therefore Caitanya-caritāmṛta says,

'dvaite' bhadrābhadra-jñāna, saba-'manodharma'
'ei bhāla, ei manda'-ei saba 'bhrama'

In this material world, which is called "duality," these, our listing, "These things are good. These things are bad," bhadra abhadra... Bhadra means good. Abhadra means bad. These are all the same. It is simply mental concoction. Here, the so-called morality, ethics—all nonsense. Because you, you are trying to lord it over on the property of somebody else. So where is your morality? So these sentiments—morality, immorality, good, bad—they are simply manufactured. Actually, unless one surrenders to Kṛṣṇa, there is no question of this ethics and morality. We are now discussing in our philosophical class, Huxley's morality. These are all crazy man's proposals. Actually, there is no morality.

Lecture on SB 2.3.21 -- Los Angeles, June 18, 1972:

So this is an actual fact, that Mahārāja Pratāparudra ... He was the King of Orissa, and in the fifteenth century, India was conquered by the Muhammadans, Pathans, but they could not conquer that portion of the country, Orissa. Because Mahārāja Pratāparudra was very strong king. But his strength was on the basis of his devotion to Lord Jagannātha. So even if we want to enjoy material world ... The devotee does not want to enjoy, but Kṛṣṇa keeps his devotee in all comfortable situation. There is no question about it. So we should not desire separately for material comfort. We should simply depend on Kṛṣṇa and be satisfied; in whatever condition He keeps, be satisfied. Then He will look after whether you are comfortable or uncomfortable. If you try, yourself, independently, to become comfortable, that is māyā. You cannot become so. Otherwise, you see everyone is trying to be comfortable in this material world. Do you think that everyone is comfortable?

Who is trying for discomfiture? No, nobody's trying. Everyone is trying to be very happy, but why there are so many discrepancies? Somebody is very poor, somebody is very rich, somebody is in the middle. That means there is superior supervision. If you simply try to become rich, that is not possible. Therefore śāstra says, intelligent men, they should not bother about this so-called happiness and distress of the world.

Lecture on SB 2.4.1 -- Los Angeles, June 24, 1972:

That change is a scheduled change. Just like day after night. And again, night after day. Again, day after night. This is not change; this is a system. So because our poor fund of knowledge... Just like there are many insects. Their birth, death, marriage, and everything is finished within night. They never see the day. So if they see day by chance, they will say, "Oh, it has changed." Because their experience is they have never seen day. Their experience with night. So all of a sudden, if he sees that there is daylight, "Oh, what is this? Oh, the whole world has changed." No. You have not seen. The so-called scientific discovery, they are seeing something, but the next stage, they have no power to see, and they think, when they see the next item, "Oh, the world has changed." There is no question of changing. It is on the process. Just like another example can be given: the film. If you see the film as it is, each picture you will see different picture.

But actually, it is not different. It is the scene. It is the process. How the hands and legs will move, the picture is made in such a way that when it is put into the machine, you'll find the hands and legs are moving. So change... Sṛṣṭi-sthiti-pralaya, sṛṣṭi-sthiti-pralaya. There are three kinds of changes. First of all change is the sṛṣṭi. Sṛṣṭi means creation, creation. This material world... There was no material world. Simply there was spiritual world. Just like when all of a sudden cloud appears in the sky. The sky was there, the cloud has appeared. Similarly, this material creation is like that. It is just like a cloud in the vast spiritual ocean, sky. The sky is spiritual. This sky in which we are now existing, that is not spiritual. Just like the sky, covered by the clouds, is the same sky, but it is covered. Similarly, we are living within the covered sky, and if you penetrate the cover, then you go to the spiritual sky. While going to the spiritual sky, you have to give up your body.

Lecture on SB 2.4.3-4 -- Los Angeles, June 27, 1972:

The example is there. Just like a child is crying. You give him something eatable, he puts it in the mouth, and he's satisfied, no more crying. Similarly, actually if we want to be satisfied, then, as it is said here, saṁsthāṁ vijñāya sannyasya karma trai-vargikam, give up this, saṁsthām, saṁsthāṁ vijñāya ...

Saṁsthām means death. Death is sure. Death is the best surety as... "As sure as death." Nobody can say that "I can avoid death." That's a fact. So one who actually understands that "I'll have to die,"... People do not understand. Everyone thinks that he will not die. He'll not die. That is called māyā. He's seeing that everyone is dying; still, he's thinking that "I shall not die" or "I shall live for millions of years. There is no question of death." But it is a fact. You may be advanced in science, but he, this death is sure. That's a fact. Therefore it is advised here that saṁsthāṁ vijñāya, one who is actually intelligent, he should know that he will die. But the karmīs, the rascals, he knows also that he will die—at least, theoretically accept—but he wants to enjoy, since the death does not come, to the fullest extent. That is the present condition of the society. He knows that will he die. "So, so long my senses are there, let me gratify." Now, yesterday, when I went to the bank, there was a cinema signboard, what is that?

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

Prabhupāda: You create desire. If you simply keep this contact with Kṛṣṇa, then there is no more any other desire than to serve Kṛṣṇa. That's all.

Trivikrama: This feeling that we have, that we are fallen, that we are very fallen...

Prabhupāda: That is also illusion. That is also illusion. You are fallen means you have got some certain desires except service of Kṛṣṇa. Therefore the conclusion is that if you keep yourself tightly in Kṛṣṇa's service, there is no question of falling down or there is no question of māyā. You see?

Devotee: Even at that state, still the body is affected by the modes of nature. We are experiencing desires.

Prabhupāda: You are not experiencing. Your body is experiencing. You are feeling cold due to this body. You are not feeling cold. You are not feeling cold.

Devotee: But I think I am feeling cold.

Prabhupāda: You are thinking. That is illusion. That is illusion.

Devotee: So rise above that.

Lecture on SB 2.9.4-8 -- Tokyo, April 23, 1972:

In the Kali-yuga this memory is declining, and they are proud, "We are advanced." There is no question of advancement. It is simply degraded. But this is māyā. Falsely they are thinking, "We are advanced." In this age, memory will be reduced, duration of life will be reduced, people's merciful tendency will be reduced, strength of the body will be reduced. In this way everything will be reduced. Now we do not find very strong men, very strong memory, living for a long time, bodily strength. No. These are reducing. Now people are not merciful. One man is being killed before you in the street; nobody takes care. This is the sign of Kali-yuga. Everything will be reduced. Memory also being reduced. There are eight kinds of things reducing. One of them, these four, five, I have already mentioned. Important things. The duration of life is reducing, no sympathy, no sympathy. One is suffering from some disease; nobody is taking care. This is the sign of Kali-yuga. "Oh, let him die. Let me live." These are the signs of Kali-yuga: no memory, no sympathy, no long duration of life, no bodily strength, no education. This is the symptoms of Kali-yuga. Therefore the only means is harer nāma harer nāma harer nāma (CC Adi 17.21). They cannot in the ordinary way it is impossible to make advancement.

Lecture on SB 2.9.9 -- Tokyo, April 25, 1972, Informal Class in Room:

Prabhupāda: These five kinds of... Is it explained there? Five kinds of?

Śyāmasundara: Five kinds of material miseries?

Pradyumna: "The material body is overcast with five kinds of miserable conditions, namely ignorance, material conception, attachment, hatred, and absorption. As long as one is overwhelmed with these five kinds of material miseries, there is no question of entering into the Vaikuṇṭhalokas."

Prabhupāda: Another five kinds of misery is pavarga. Pa, pha, ba, bha, ma.

Pradyumna: Oh, yes. Pa, pha, ba, bha, ma.

Prabhupāda: Pavarga. And to counteract is called apavarga. Apavarga-vartmani. Pavarga, pa means hard labor. If you want to exist here you have to work very, very hard. Just like this man. With hard labor collected some money, constructed this house. Now there is no tenant. Another hard labor to find out tenant. Is it not hard labor?

Devotee: Yes.

Prabhupāda: In such a modern city, this apartments are lying vacant. That means he is... He has invited us to stay here to get some blessing so that tenants may come. (laughter) Āśīrvāda. He was āśīrvāda. If by the āśīrvāda he can get some tenants... All these men, they simply want āśīrvāda. They don't want Kṛṣṇa. They want āśīrvāda so that their nefarious activities may continue peacefully.

Lecture on SB 2.9.10 -- Tokyo, April 26, 1972:

Pradyumna: "The marginal line between the material manifestation and the spiritual manifestation is the Virajā River. And beyond the Virajā, which is a transcendental current flowing from the perspiration of the body of the Lord, there is the three-fourths part manifestation of God's creation. This part is eternal, everlasting, without any deterioration, and unlimited, and contains the highest perfectional stage of living conditions. In the Sāṅkhya-kaumudī it is stated that unalloyed goodness or transcendence is just opposite to the material modes. All living entities are eternally associated without any break, and the Lord is the chief and prime entity there. In the Āgama Purāṇas also the transcendental abode is described as follows. The associated members there are free to go everywhere within the creation of the Lord, and there is no limit to such creation, particularly in the region of the three-fourths magnitude. Since the nature of that region is unlimited, there is no history of such association, nor is there end of it. The conclusion may be drawn that because of the complete absence of the mundane qualities of ignorance and passion, there is no question of creation nor of annihilation. In the material world everything is created and everything is annihilated, and the duration of life between the creation and annihilation is temporary. In the transcendental realm, there is no creation and no destruction, and thus the duration of life is eternal unlimitedly. In other words, everything in the transcendental world is everlasting, full of knowledge and bliss without any deterioration. Since there is no deterioration, there is no past, present and future in the estimation of time. It is clearly stated in this verse that the influence of time is conspicuous by its absence. The whole material existence is manifested by actions and reactions of elements which make up the influence of time prominent in the matter of past, present and future. There are no such actions and reactions of cause and effects there. So the cycle of birth, growth, existence, transformations, deterioration and annihilation or the six material changes are nonexistent there. It is the unalloyed manifestation of the energy of the Lord without any illusion as experienced here in the material world. The whole Vaikuṇṭha existence proclaims that everyone there is a follower of the Lord. The Lord is the chief leader there without any competition of leadership, and the people in general are all followers of the Lord. It is confirmed in the Vedas therefore that the Lord is the chief leader and all other living entities are subordinate to Him."

Prabhupāda: Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13).

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

Just like dolls. There are very, very beautiful women's dolls in the tailor's showroom, and nobody cares for it. Well, everyone knows this is false. Therefore Śaṅkarācārya said that "Why you are being attracted by this woman? It is simply lump of matter. It is a simply lump of matter." Everyone, it is in our experience that a lump of matter is standing, sometimes photograph of a nice woman, or the doll of a nice woman. Everyone knows that this is false. Nobody is attracted. So therefore there, there is nothing material. Everything is spiritual. The body is also spiritual. He is and everything... There is no distinction between body and soul. Everything is one. That we cannot experience now, but we have to get information from the authorized book. Therefore they are far far better. There is no question of comparison. Pramada uttamādyubhiḥ. Pramada. Woman's name is pramada, pramada because as soon as one woman comes before a man, he becomes agitated. Therefore woman's name is pramada. Pramada. Pramada means agitates. Kāminī. Agitates. So there the pramada uttamādyubiḥ. Uttama. Udgata-tama. Tama, this darkness, is not there. Savidyut. Savidyud abhrāvalibhir yathā nabhaḥ. When they fly in the sky it appears just like lightning in the clouds. These are the description of Vaikuṇṭha planet. So, what is your question? Any question?

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

Prabhupāda: There is no children. There is no children because there is no birth. There is no death. So there is no question of children. You don't find any description of children.

Devotee (2): In the material world variety is created by the attraction of three modes of nature.

Prabhupāda: Mm?

Devotee (2): The three modes of material nature cause the variety in the material world. In the spiritual world, what are the factors which cause variety?

Prabhupāda: That saṁvit, sandinī, varieties of Kṛṣṇa's spiritual energy.

Trivikrama: In Kṛṣṇaloka there are children, Kṛṣṇa, the cowherd boys.

Prabhupāda: That is also eternal. That is another planet. Eternally Kṛṣṇa is playing with the cowherds boy. Not that these children are being born. They are like... Just like in this world also we see Kumāras, that eternally child, Kumāras, the four Kumāras. They are born along with the Brahmā, but they're just like a small, four years old boy, Kumāra, catuḥsana-kumāra. So we get some information only, but you will see them practically when you go. (laughter) You take information only. But it is not variety-less, not the nonsense theory, zero. That is the first thing. It is not zero. 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.

Lecture on SB 2.9.14 -- Melbourne, April 13, 1972:

You have imitated that hobby, and instead of keeping cows, they are keeping, "how!, how!," dogs. That is your capability, a nonsense which is untouchable. Dog is untouchable according to Vedic literature, and they are being kept. And cows? Killed. And cruelty to animals means not to be cruel to the cats Not cats. Yes, cats and dogs. And for the cows, "Oh, there is no question of cruelty. He has no soul. Kill him." This is your civilization, Dog civilization. You see? You keep dogs, "gow! gow! gow!", and if somebody comes to your home, to your country, you also make "gow! gow! gow! Why you have come?" Immigration department. "Please go out. Please go out." This is civilization.

The Vedic civilization is... Therefore India was open to everyone: "Come on. Come here." Therefore they entered as friend, and they conquered. Because India was open. "Yes, you are guest. Come on. You learn here." Lord Jesus Christ also went there to learn. So they kept open everything. Para-upakāra. Still, Caitanya Mahāprabhu said... Whatever is done is done. Caitanya Mahāprabhu is speaking when it was already conquered by the Mohammedans, the Pathans, but still He said, "Those who have taken birth in India, they must do this para-upakāra, do good to others." He never said, "Don't allow anyone." The Mohammedans have come. He did not care whether Mohammedans comes or Christians come. He knew that "Indian culture is so strong, these rascals cannot do anything. They will come here and plunder for some years and then go away. That's all. So let them do that. But your culture, Indian culture, is so great that you should distribute." Bhārata-bhūmite manuṣya-janma haila yāra: (CC Adi 9.41) "Anyone who has taken birth in India, he should first of all make his life successful and distribute this knowledge all over the world." That is Caitanya Mahāprabhu's mission. We are engaged in that mission. We don't care for these dogs and cats. So therefore it is such a great thing that we should take little risk. That is That is not risk, but if one thinks that it is risk It is not risk.

Lecture on SB 2.9.16 -- Tokyo, April 30, 1972:

Of course, he hasn't got to do anything. Because God is complete, what He will have to do there? He doesn't require anyone's service. If He is complete, He is not depending on my service. He is complete. Still there are so many millions of servants there. They are eager to serve.

So simply by that attitude... These things are described, that there is not a single dust in the Vaikuṇṭha world. Everything is clean, but still, they are trying to sweep, make it clean, the stairway. This is service attitude. Actually, as Kṛṣṇa has nothing to do—He is complete—similarly, His servants there, they also have nothing to do. Everything is nice. There is no question of sweeping or cleansing or cooking. These things are not required. But still, they are ready to serve. And Kṛṣṇa, or Nārāyaṇa, is very favorably looking upon them. Abhimukham. Dṛg... What is that? Dṛk?

Lecture on SB 2.9.16 -- Tokyo, April 30, 1972:

Dṛg-āsavam. Dṛg-āsavam. Āsavam means intoxication. Intoxication. Just like one, when one is intoxicated, his eyes are... This thing, in... Bengali it is called dumabhi.(?) Not a staring, but very mildly smiling. Dṛg-āsavam. Bhṛtya-prasādābhimukhaṁ dṛg-āsavam. Abhimukham: "Glancing over the devotees very mildly, softly." Prasanna-hāsa: smiling so nicely that immediately you can understand that the master is pleased. Prasanna-hāsa.

So there is no question of displeasure. That is Vaikuṇṭha. There is no discrepancy of the service. Just opposite. Here there is just different thing. The master is not satisfied, and the servant is also not satisfied. Servant, you go on paying him more and more, he'll..., "Oh, it is insufficient. Give me more. I will strike. I will not come. I will not work." This is the position of this material world. Everyone is giving service. And apart from master and servant, even in family the man is giving service throughout his whole life, up to the old age. And ask anybody, any member of the family, "You are satisfied?" "No." Just see. Frustration. Gandhi, he gave service to the country to the best capacity, and people appreciated. He was called Mahātmā, so on, so on. But he was killed. He was killed. So here you go on rendering service to your society, country, family or anyone, you cannot satisfy them. It is not possible—they'll never—because the place is like that, insufficiency.

Lecture on SB 2.9.16 -- Tokyo, April 30, 1972:

"Surrender first of all." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is bhakti. If you surrender, then, Kṛṣṇa says, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. We suffer on account of our sinful activities. So here everything is sinful. Anything you do in this material world, that is sin. Even your so-called service to the society, country, they are also sinful. Caitanya-caritāmṛta says that dvaite bhadrābhadra sakali samāna. This material world is so polluted, everything is polluted here. So here we have divided that "This is nice, and this is bad." This is simply mental concoction. There is nothing good here; everything is bad. That should be the conclusion. But we have divided: "This is very good, and this is very bad." Everything is very bad. There is no question of good because there is no connection of God.

So here is the picture of God, bhṛtya-prasādābhimukhaṁ dṛg-āsavam. Bhṛtya-prasāda. He is always ready to bless the servants, just like a father. Here you have got some little examples, father and mother. Without any service from the child, he is always ready to bless, always ready. He does not take any offense. Simply father-mother is ready. That is the natural... But nowadays father and mother is also killing, killing in the womb. Just see. Killing in the womb. A child has taken shelter in the womb of a mother, and mother is going to the doctor—how to kill it. Just see. This is the position of the world. And here the supreme father, prasanna-hāsāruṇa-locanānanam, always ready... So why not take this master? Why not accept this father? Why you are after all this nonsense? That is Kṛṣṇa consciousness. Take the right thing. Don't be misled by the nonsense and rascals.

Lecture on SB 3.22.22 and Initiations -- Tehran, August 12, 1976:

So guṇa-gaṇāḍhyāya, Kardama Muni, great yogi, what to speak about his qualities. Dadau tulyām, and Devahūti also equally qualified. So this kind of marriage is very happy marriage, and the result of such marriage is Kapiladeva. Because the marriage was very appealing, therefore Lord Kapiladeva, incarnation of Kṛṣṇa, He appeared in the womb of Devahūti. There are two Kapilas, original Kapila is the son of Devahūti and Kardama Muni. Therefore He is particularly known as Devahūti-putra Kapila. Sāṅkhya philosophy was enunciated by Him. He taught His mother also. You'll find all those instructions of Kapila Muni to His mother. So the system was very nice. Everything was there. There was no question of simply brahmacārīs. No. There are married couples. This Kardama Muni was a great yogi. Still, he married. There was no disturbance. Although he promised one son only to Devahūti, but I think he got another nine daughters. So very nice system, everything was there—but for the purpose of realization of the highest truth. That is the civilization. Nothing has to be stopped; everything can go on. For bodily comforts we are very much busy, that's nice. But if you increase the bodily comforts, there is no limit. That should not be the purpose of life.

In a Bengali proverb it is said, śarīre na mahaseya ye sahaye taya saba. This body is so nice that if you practice something, it will be accustomed. Just like we are sitting on the floor. If we practice to sit on the floor, there is no necessity of this couch. We are not refusing couch if available, but not that without couch I cannot sit. This kind of civilization is condemned. Besides that, we have got our own business. The real business is athāto brahma jijñāsā. Jīvasya tattva-jijñāsā. In the Śrīmad Bhāgavatam you will find, kāmasya nendriya-prītir (SB 1.2.10). So there are some necessities for sense gratification, but not for the senses, but for spiritual upliftment. Jīvasya tattva-jijñāsā. The life is meant for inquiring about the Absolute Truth.

Lecture on SB 3.25.15 -- Bombay, November 15, 1974:

They are getting life. The Kṛṣṇa consciousness means getting life. They are exhausted with this materialistic way of life. They are getting some new life. That is wanted. Because muktaye. We living entities, we are, by nature, liberated. There is no question of birth and death, old age and disease. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). We are part and parcel of Kṛṣṇa, the Supreme Lord. So how there can be birth and death and old age and disease? Sac-cid-ānanda-vigraha. Kṛṣṇa is sac-cid-ānanda-vigraha.

īśvaraḥ paramaḥ kṛṣṇaḥ
sac-cid-ānanda-vigrahaḥ
anādir ādir govindaḥ...
(Bs. 5.1)

Anādi. There is no question of birth and death. So we, being part and parcel of Kṛṣṇa, we are also of the same nature, equal in quality, not in quantity. So why should we suffer this birth and death? Therefore in the beginning of Kapiladeva's instruction he said, yoga ādhyātmikaḥ puṁsāṁ mato niḥśreyasāya me. That is yoga. What is that? That is explained that ādhyātmika, to save the soul. The soul is entrapped in this body, material body, and to save it. No more death, no more birth, no more old age. That is wanted. That is perfect yoga.

Lecture on SB 3.25.16 -- Bombay, November 16, 1974:

If you hear, gradually... Because we do not hear kṛṣṇa-kathā on account of dirty things in the heart. So we have to cleanse the dirt. That process is ceto-darpaṇa-mārjanam, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. If we chant and dance, then the dirty things become cleansed. Ceto-darpaṇa-mārjanam (CC Antya 20.12). Cetaḥ khalu asya bandhāya muktaye cātmano matam. Cetaḥ, this heart, is the cause of our bondage, and the heart is the cause of our liberation. When it is dirty, then it is cause of bondage, conditioned life. Conditional life means that janma-mṛtyu-jarā-vyādhi (BG 13.9). I take one birth, one body, and I stay for sometimes, enjoy or suffer. There is no question of enjoyment, only suffering. And then again I die. Tathā dehāntara-prāptiḥ (BG 2.13). And I get another body and again begin another life. Maybe very good life, or maybe cats' and dogs' life, a tree's life. That we do not know. But dehāntara-prāptiḥ. But there is change of body. As soon as I die, give up this body—another body. Immediately. Immediately I'll have to enter the womb of certain mother through the grace of the father, and I'll have to develop another body, and when it is fit for working I come out, and again another chapter of my life begins. This is conditioned life.

Lecture on SB 3.25.21 -- Bombay, November 21, 1974:

Why not ourselves? It is our property.' " But unfortunately, so much dull brain. But that is not coming. But still, we have to do it. We have to tolerate and we have to become kāruṇikāḥ.

Therefore it is said that para-duḥkha-duḥkhī. Kāruṇikāḥ. Why kāruṇikāḥ? Why you should, one, you want to be merciful? Now, para-duḥkha-duḥkhī. Kṛpāmbudhir yas tam ahaṁ prapadye (CC Madhya 6.254). A Vaiṣṇava's business is para-duḥkha-duḥkhī. A Vaiṣṇava understands that "These people, they are engaged like cats and dogs in sense gratification. They are misguided, and they'll be, next life they'll be punished for this misguidance. Let us do something for them." This is kāruṇikāḥ. Karuṇā. Karuṇā... Out of mercy. There is no question of getting something, money. No. Money we have got sufficient. Just to become merciful upon these fallen, conditioned souls, who are suffering on account of becoming animalistic, without any Kṛṣṇa consciousness. Therefore the preacher, the sādhus... These are the sādhus. Titikṣavaḥ, tolerant. "Never mind. Whatever hindrances and tribulations they are offering to us, never mind. Tolerate." Titikṣavaḥ kāruṇikāḥ suhṛdaḥ (SB 3.25.21). Suhṛdaḥ, means the heart is so nice. Su means nice, and hṛd means heart. They have no other desire. Suhṛdaḥ. Suhṛdaḥ means... Just like there are different words: mitra, suhṛdaḥ, bandhu... And Sanskrit is very perfect language. Suhṛdaḥ. Suhṛdaḥ means a person who is always thinking of welfare for others. He's called suhṛdaḥ. Otherwise kuhṛdaḥ. The ordinary persons, they are thinking how to make him subdued, how to make him defeated, in competition. That is the polluted heart. And the Vaiṣṇava, he's always thinking how a man can be saved from the clutches of māyā. He's called suhṛdaḥ. He has no other desire. Suhṛdaḥ sarva-dehinām. Not "For my brother, or family," but sarva-dehinām, for all dehīs, all dehīs.

Lecture on SB 3.25.26 -- Bombay, November 26, 1974:

Kṛṣṇa can eat by seeing only. Kṛṣṇa can go by thinking only. There are so many description that Kṛṣṇa is Absolute. So these contradictory things, how one can understand of the Absolute? He is absolute, advaya-jñāna. Absolute means no duality; everything is one.

So virāga, bhaktyā pumāñ jāta-virāga aindriyād. Here our material disease is that we want to satisfy our sense. This is material life. The whole material civilization is going on, we have repeatedly said... Advancement of civilization means advancement of sense gratification. That's all. So bhakti means just the opposite. So, so long we are, I mean to say, very much interested in sense gratification, there is no question of bhakti. That is not possible. So we have to reduce the tendency for sense gratification by increasing our devotional activities. That is the process. Therefore it is said, bhaktyā pumāñ jāta-virāga. Virāga, from where? Virāga means distasteful. Virakti. The other word is virakti: "No, no, I don't like." That is called virāga.

Lecture on SB 3.25.26 -- Bombay, November 26, 1974:

He has got the tilaka and kaṇṭhi simply for advertisement. He is not a bhakta, because he has got material taste.

So the bhakti means bhaktyā pumāñ jāta-virāga aindriyāt. From indriya, this word has come, aindriya, "pertaining to indriya." Everyone in this material world is engaged in sense gratification. That is the only... The cats, dogs and so-called civilized man is simply nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4), doing all kinds of sinful activities. Why? Yad indriya-prītaya āpṛṇoti, simply for sense gratification. Simply for sense grat... This is material world. And spiritual world means there is no question of sense gratification. Simply they want to satisfy Kṛṣṇa. That is spiritual world. Just like Vṛndāvana. What is the picture of Vṛndāvana? Vṛndāvana means there Mother Yaśodā, Nanda Mahārāja, the Rādhārāṇī, the gopīs, the cowherds boys, Śrīdāmā, Sudāmā, the land, the water, the trees, the birds—everyone is trying to satisfy Kṛṣṇa. That is Vṛndāvana. Vṛndāvana means nothing. When Kṛṣṇa left Vṛndāvana for Mathurā, all of them become dead. That is Vṛndāvana. Similarly, you can live always in Vṛndāvana, always in Vaikuṇṭha, if you are mad after Kṛṣṇa. That was the teachings of Caitanya Mahāprabhu. By His practical example, He showed. When He was in Jagannātha Purī, He was mad always, day and night. Last twelve years of His life was passed in madness. Sometimes He was falling down on the sea, sometimes somewhere, sometime, day and night, just like mad.

Lecture on SB 3.25.27 -- Bombay, November 27, 1974:

All no's, and accepting all no's, and they have come here as CIA? They have got no intelligence, common intelligence. And they are trying to put all impediments: "Oh, they cannot construct this temple. They must be refused." All planning. It was raised in the Parliament that "What is these people, Hare Kṛṣṇa movement? Why... Wherefrom they are getting money and what... They are understood to be CIA. What government is going to take action against them?" So the reply was there by the home member that "We have no information that they are CIA people. Therefore there is no question of action." "And their money, they are selling literature, books. They're getting money and some public contribution for foreign exchange." So the reply was that still people will accuse us in this way. So why this is possible? Because there is no Kṛṣṇa consciousness. Because they're servant of this māyā they're thinking like this. Therefore the first condition is asevayāyaṁ prakṛter guṇānām. They are dictated by the tamo-guṇa, rajo-guṇa, modes of material nature and thinking like that. Everyone is that. This whole world is like that. They're servant of māyā, this tamo-guṇa and rajo-guṇa, and manufacturing their own way of enjoyment.

Lecture on SB 3.25.36 -- Bombay, December 5, 1974:

These are the gradual steps. Śraddhā. Śraddhā means faith. Faith is the beginning. Without faith, you cannot make..., there is no question of Kṛṣṇa consciousness. Faith means that faith is created after reading Bhagavad-gītā. If you read Bhagavad-gītā carefully and if you actually understand Bhagavad-gītā as it is, then the faith will be created. Without reading Bhagavad-gītā, there is no question of faith in Kṛṣṇa. So what is that faith? That Kṛṣṇa says that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "You give up all other engagements. You just surrender to Me, and I shall give you protection." So if we have got faith, if we believe in the words of Kṛṣṇa, that is called faith. If we don't believe in the words of Kṛṣṇa, if we study as a literary thesis and then throw it away, that is not faith.

Lecture on SB 3.25.38 -- Bombay, December 7, 1974:

That is called... We have no experience the sea is increasing. No. But in the spiritual world, ānandāmbudhi, the ocean of spiritual bliss, is increasing. Here the ānandāmbudhi—I have got some relationship with my father, with my wife, with my husband, with my master, but it will decrease by and by. The relationship is personal interest. "If you pay me, I will serve you." "If you serve me, then I will pay you." This is relative term, duality. But in the absolute world it is something different.

Therefore here it is said that na karhicin mat-parāḥ śānta-rūpe, yeṣām ahaṁ priya ātmā sutaś ca sakhā guruḥ. You can establish your relationship in so many way. There is no question of making it zero. Because that is reality. Just like in the Bhagavad-gītā, Fifteenth Chapter, it is stated, "the shadow of the tree." The shadow of the tree has got the branches, fruit, leaves. Everything is there. But it is nonreality. The real reality is up in the spiritual world. And that is shadow. Ūrdhva-mūlam adhah-śākham (BG 15.1). That is very practical example in the world. Ūrdhva-mūlam. The real mūla is up. Therefore we sometimes find that the lowest abominable thing is the highest there. Because the opposite. You see the upside of the tree down, but the upside is there. Therefore the rasas, there are so many mellows, and the parakīyā-rasa... Parakīyā-rasa means love without marriage. That is called parakīyā-rasa. Therefore you will find the parakīyā-rasa... Kṛṣṇa's loving affairs with the gopīs without marriage, that is called parakīyā-rasa. Parakīyā-rasa is the highest, topmost relishable spiritual bliss. Therefore Caitanya Mahāprabhu recommended ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā. Kṛṣṇa displayed everything so to attract us, that "You are captivated by this material jaḍa-rasa, material rasa." There is rasa; otherwise why a man is working so hard to maintain the family?

Lecture on SB 3.25.42 -- Bombay, December 10, 1974:

The material nature is working just like shadow. Shadow. If you have got this real hand and there is shadow, if you move your hand, the shadow of the hand also moves. Similarly, this material nature is working in touch with the spirit soul. Just like big pilot is flying in the sky—we have got experience—but it is not independently flying. There is the pilot. He is pushing the button, and it is flying. A big car, big machine, big factory—without touch of spiritual touch, there is no question of moving. We have got this practical experience. Where is the evidence that, without the touch of spirit soul, that machine is moving? Is there any evidence? Then how you can say that without God, the whole universe is moving? There is no evidence. We have no such experience. Then how you can say that without the direction of God, the material nature can move? There is no such experience. And from the evidences of śāstra... Here it is said, "The wind is blowing, the water is moving, the sun is giving scorching heat, everything, all under the direction of the Supreme Personality of Godhead." Not only that, direction, but it is said, bhayāt . Bhayāt . Bhayāt means if the respective directors or agent of different material elements, if they do not work properly, then he is punished as the master punishes the servant. Mayādhyakṣeṇa (BG 9.10).

Lecture on SB 3.25.42 -- Bombay, December 10, 1974:

That means destruction. When there will be no water and scorching heat, the whole earthly planet will be ablaze and everything will be burned into ashes. Then again there will be rainfall, and everything will be mixed up, and then again there will destruction. This is going on. Bhūtvā bhūtvā pralīyate (BG 8.19). And similarly, our position with this body. This will be also dissolved again. This nice form you have got, I have got, but when it will be finished, this is finished forever. We are not going to get any more. You will get different body, not exactly this body. It is bubble. One bubble lost, that is lost forever. That is lost forever. But we are so foolish, we are thinking, "This is permanent settlement, permanent settlement." This is called ignorance. There is no question of permanent settlement. Temporary under the... Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). Under the laws of nature we are getting different types of bodies, different types of opportunities. And it is going on. But we are spirit soul; we are not this material body.

So we must have sense and take shelter of the Supreme Personality of Godhead to save ourself from this material condition of life, repetition of birth, death, old age, and disease. And if you think, when Kṛṣṇa says that "You surrender unto Me. I will give you protection"... So because we are foolish, we think Kṛṣṇa as ordinary human being. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11). Because we are mūḍhas, rascals, we think that Kṛṣṇa is a person like us. Mānuṣīm. Kṛṣṇa is very kind. He comes to be visible by us exactly in the same way as we are. Mānuṣīṁ tanum. But we think, when Kṛṣṇa comes, "Oh, He is a man. He is a man like us. God is different." Avajānanti māṁ mūḍhāḥ. Because we are mūḍhas. Paraṁ bhāvam ajānantaḥ.

Lecture on SB 3.25.43 -- Bombay, December 11, 1974:

Here also it is said, praviśanty akuto-bhayam. Praviśanti. You have to enter. You are not destroyed. Just like we are praviśanti in different types of body in material existence, tathā dehāntara-prāptiḥ (BG 2.13), so when you are free from this material contamination, then you praviśanti in the spiritual world. The praviśanti is there. In the material world you are praviśanti from one body to another, and you are suffering.

So long you get this body, you must suffer. Either you get the king's body or the cobbler's body or ant's body or dog's body, to accept material body means suffering. There cannot be akuto-bhayam. Unless you enter in the spiritual world with your spiritual body, there is no question of akuto-bhayam. So that akuto-bhayam is possible when you are practiced to bhakti-yogam.

vāsudeve bhagavati
bhakti-yogaḥ prayojitaḥ
janayaty āśu vairāgyaṁ
jñānaṁ ca yad ahaitukam
(SB 1.2.7)

If you engage yourself in the devotional service of Vāsudeva, Kṛṣṇa, Vāsudeva, oṁ namo bhagavate vāsudevāya, if you enter, then vāsudeve bhagavati. Vāsudeva means the Supreme Personality of Godhead. Bhakti-yogaḥ prayojitaḥ (SB 1.2.7). If you apply yourself, engage yourself in bhakti-yoga, then janayaty āśu vairāgyam, cause and effect. As soon as you engage yourself in devotional service of Vāsudeva under the direction of śāstra and spiritual master, then janayaty āśu vairāgyam. As you are practically experiencing that since you have come to Kṛṣṇa consciousness movement you have no more interest material activities no more interest, that is vairāgya.

Lecture on SB 3.26.1 -- Bombay, December 13, 1974:

So that Bhagavān is speaking. Kapiladeva is that Bhagavān. Therefore He says that atha te sampravakṣyāmi. Sam means samyak. Samyak means complete. Unless one has got complete knowledge, how he can say things complete? It is not the so-called scientist: "Perhaps," "It may be." No, not that kind of knowledge, simply theorizing, "It may be like that." No. There is no question of "maybe." Exact knowledge. Exact knowledge. That is called Vedic knowledge. Just like in the Padma Purāṇa we can understand the calculation of the species of life. It is said, jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. There are aquatic living entities nine lakhs of. How many you have seen? Neither it is possible for you to go within the water and see how many different forms of fishes and aquatics are there. But in the śāstra it is said, jalajā nava-lakṣāṇi. It doesn't says "about nava-lakṣāṇi," "about nine lakhs," more or less. No. Exactly. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Sthāvarāḥ means those plants and trees which cannot move, two millions, lakṣa-viṁśati, or twenty lakhs.

Lecture on SB 3.26.6 -- Bombay, December 18, 1974:

"No, why shall I be obedient?" Therefore it is said, evaṁ parābhidhyānena kartṛtvaṁ prakṛteḥ pumān. All the living entities in this material world, they are thinking that "I am proprietor. I am supreme. I can do anything, whatever I like. There is no question of accepting any authority of God. These are primitive thoughts. We are self-sufficient." That means he is speaking all nonsense under the influence of prakṛti. He is a rascal number one. Just like a madman speaks so many things full of rascaldom—nobody cares for—similarly, when a devotee sees that a nondevotee atheist is claiming so many things for himself without giving credit... Even big, big swamis, they are teaching that "Why you are giving credit to God?" The communists also. There are big swamis, they also say like that, that "You are working hard. You have got some good result. Why you are giving credit to God?" These things are being taught. And the atheist also says, "I have worked hard. I have achieved this nice result. It is due to my labor." And..., but when he is in loss, then the credit goes to God. Bhagavān ki chaya chalagiya(?) (laughter) When he gets something, that is his credit. And he loses something—that goes to the responsibility of God: "Why God has created so much trouble? Why God has...," so many things.

Lecture on SB 3.26.7 -- Bombay, December 19, 1974:

Brahma-sukha. Brahman means the largest or eternal. Here the sukha, or happiness, is not brahma-sukha; that is material sukha. Therefore, in another place it is said, ramante yoginaḥ anante (CC Madhya 9.29). The yogis, those who are yogis... Yogi especially means bhakta-yogī. They also enjoy. Ramante yoginaḥ anante. That is unlimited enjoyment, without any stoppage. Ānandāmbudhi-vardhanam. Simply increasing, increasing. There is no decrease. That is called ananta. It is increasing. Just like Kṛṣṇa. Kṛṣṇa and the gopīs, they are also in pleasure. Gopīs are expansion of Kṛṣṇa's pleasure potency. So they are increasing their pleasure. There is no decrease. In the material world there is no question of increasing; it is decreased. That is the difference.

Therefore, those who are yogis, they are also enjoying. Ramante yoginaḥ anante satyānande. That is real happiness which increases. Which decreases, that is not real happiness. That is illusion. Ramante yoginaḥ anante satyānande cid-ātmani. Cit, that is spiritual, spiritual ānanda. Really we want ānanda, happiness, blissfulness. That is our natural instinct. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). So... But we are searching after ānanda in this material world, and that is described here that saṁsṛtir bandhaḥ pāra-tantrya, under material condition and changing this body one after another. This is not ānanda. Satyānande cid-ātmani. Ānanda is available on the spiritual platform.

Lecture on SB 3.26.8 -- Bombay, December 20, 1974:

The water is taken from the..., the stock is already there, taken from the sea, ocean, and it is made into gas, and that appears as cloud. And it covers the sun. The sun is the cause of cloud, but the cloud covers the sun and we cannot see the sun. Similarly, everything—creator is the Supreme Lord. Ahaṁ sarvasya prabhavaḥ (BG 10.8). Janmādy asya yataḥ (SB 1.1.1). This material world is also created by God, and the work is going on. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10).

So everything is going on under the direction of the Supreme Personality of Godhead, Kṛṣṇa, but according to our position, we are enjoying different result. Not enjoying-suffering. Here there is no question of enjoyment. It is suffering. So this prakṛti, this material nature, is creating the situation—we have discussed already many times—according to our... Kāraṇaṁ guṇa-saṅgo 'sya (BG 13.22). As we are associating with different modes of material nature or infecting different modes of material nature, so we are getting different situation, different body, different activities. The original cause is the material nature. Then we can say, "Then why we are suffering? Everything is given by the material nature. Why?" No. That is stated here, that bhoktṛtve sukha-duḥkhānāṁ puruṣaṁ prakṛteḥ param. The material nature is creating the situation for your suffering, so she is not responsible. You have to suffer. This is our position. You cannot say that "Material nature is creating. Why I shall suffer?" No. Just like if you say, "I did not know when I infected this disease, so why shall I suffer from it?" No. Because you have, somehow or other you have infected some type of disease, you must suffer. This is our position. Because you have come to this material nature and you have infected a certain quality or modes of material nature, the resultant action you have to suffer. Although the body is given to you by material nature, the bodily pains and pleasure, that you have to suffer. This is our position.

Lecture on SB 3.26.18 -- Bombay, December 27, 1974:

If people are simply induced to chant Hare Kṛṣṇa mantra... Just see. Even a child, he is taking part. It is natural. There is no distinction between black and white, no question of language, nothing. You see practically. There is white child, black child. They do not know how to speak, but they are dancing and chanting. So this movement is so important. Somehow or other if you can engage them in chanting and dancing, the whole world will be united. What the United Nations has failed, this movement can do—if it is not checked by the rascals. But the rascals are ready to check this movement. That is the difficulty. Otherwise, God, Kṛṣṇa, is always ready to help us. How? Here it is said, antaḥ puruṣa-rūpeṇa kāla-rūpeṇa yo bahiḥ. He is inside and outside. Antaḥ, antaryāmī. Caitya-guru. He is acting as caitya-guru.

Kṛṣṇa is very much anxious because we are suffering and we are sons of Kṛṣṇa. We are part and parcel of Kṛṣṇa. He is unhappy to see that you are suffering. That is natural. If the son is suffering from ailment, the father also suffers: "How the son will be cured?" The son may not know it, but the father is suffering without having that ailment. Similarly, Kṛṣṇa, the..., He is the father of all living entities. Ahaṁ bīja-pradaḥ pitā. Kṛṣṇa says. It is not my word, but Kṛṣṇa says. Sarva-yoniṣu kaunteya: (BG 14.4) "All different forms of life." Sambhavanti, ahaṁ bīja-pradaḥ pitā. So Kṛṣṇa is the father of everyone, and He is very much anxious for us, to get us back. Therefore He is ordering, "You rascal, why you have created so many isms? Just surrender to Me. I will give you protection. Just surrender." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). For this purpose He comes. Yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7).

Lecture on SB 3.26.21 -- Bombay, December 30, 1974:

So they cannot be śānta. By material activities you cannot be happy or peaceful. That is not possible. That is being explained here, that yat tat sattva-guṇaṁ svacchaṁ śāntam. Sattva-guṇa. You have to come to the platform of the mode of goodness, and still it is to be purified. That is called vasudeva platform, or transcendental platform. As it is explained in the Bhagava..., vāsudevaḥ sarvam iti (BG 7.19). That time, when you come to that platform, you will see everything godly. Vāsudevaḥ sarvam. Īśāvāsyam idaṁ sarvam (ISO 1). Everything God conscious. That is the platform of śānti. Beyond that or before that, you cannot have. Either you become karmī, or you become jñānī, or you become yogi, there is no question of śānti. That is not possible. Therefore Caitanya-caritāmṛta kaṛacā says that kṛṣṇa-bhakta—niṣkāma, ataeva 'śānta' (CC Madhya 19.149). "A kṛṣṇa-bhakta, a devotee of Lord Kṛṣṇa, a person who is fully Kṛṣṇa conscious, he has no such desire." He has no such desire. Just like Caitanya Mahāprabhu says in His prayer, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye (Cc. Antya 20.29, Śikṣāṣṭaka 4). This is the position of devotee. Generally karmīs, they want something from God. They go to temple, they go to church, for begging something: "I am distressed. I have no money. Kindly give me some money." "I am hungry, give me my daily bread." "Give me," something "give me." So this so long we are on the platform of "give me," you will never be happy. You will get it. If you go to God and ask Him, "God, give me my daily bread," so it is not very difficult for God to give you bread. He is giving bread to everyone. Why not to you? He is giving bread to the elephants, He is giving bread to the ants, and what you can eat? That is not very difficult thing. But you should go to God not for begging something but for giving something. That is Vāsudeva stage. Then you will get śānti, when you will go to God not for begging material happiness or material liberation, mukti, bhukti-mukti, and not for any jugglery, magic things, just like yogis show some magic.

Lecture on SB 3.26.27 -- Bombay, January 4, 1975:

That is the yoga system. The yoga system is recommended to persons whose mind is very restless. Everyone's mind is restless—not a particular man mind is restless. Everyone's. But it is very difficult, also, to bring the mind into peaceful status. So long the desires are there, it is not possible to bring the mind in complete peace and tranquillity. It is not possible because the saṅkalpa-vikalpa... Vartate-kāma-sambhavaḥ. So long there is desire, so it is not possible to bring the mind under control. Therefore Caitanya-caritāmṛta says, Kavirāja Gosvāmī, that even the pious actors, those who are acting very piously... Those who are acting impiously, sinfully, there is no question of peace of the mind. That is not possible. Even those who are acting very piously, that is also not possible. You cannot control even the mind in that way. Then those who are desiring to stop these material activities completely, pious or impious, they also cannot control the mind. And then the yogis... The first group, who are interested in pious activities, they are karmīs. And those who are neither interested in pious activities or impious activities—they want to stop all kinds of activities... Just like the Buddha philosophy says, nirvāṇa: "Stop the activities of the mind or desires." On that status also, it is not possible to control the mind, meditation. And... These mukti-kāmī. And then siddhi-kāmī, the yogis, they also cannot control the mind, what to speak of ordinary man who are neither interested in pious activities or in mukti or yogic perfection?

So when Kṛṣṇa advised Arjuna to practice yoga for controlling the mind in the Sixth Chapter of the Bhagavad-gītā, Arjuna refused. Arjuna said, "My dear Kṛṣṇa, You are advising me to control the mind by practicing yoga, but I have no such opportunity because I am a family man. I am also politician, royal family. I have to see things, administration of the kingdom. And besides that, in family life I have to seek for my material interest. So how it is possible for me to control the mind?"

Lecture on SB 3.26.29 -- Bombay, January 6, 1975:

Therefore, in the śāstras it is advised, acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet. Acintyāḥ khalu ye bhāvāḥ. Things which are beyond your perception, sense perception, acintya, mental speculation, not cintanīya... Acintya. Acintya means mentally speculating. Beyond that, acintya, you cannot think of how this pealike form develops into such a big brain or small brain. The hands, legs, and the mechanical process of different body... This is a machine. In the material world we manufacture machine, manufacturing different parts and assembling them. (aside:) The child may be... But this machine is automatically developing. There is no question of manufacturing each part and then assembling. It is yantra. This body is yantra, machine. That is stated in the Bhagavad-gītā:

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe 'rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā
(BG 18.61)

Īśvara, the Supreme Personality of Godhead, is situated in everyone's heart. He is supervising what kind of yantra, or machine, this living entity requires for fulfilling his desires. That is karma. He is engaged in such karma, and he is manufacturing by his karma another body. Everything is going on by the laws of nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). Guṇaiḥ. By different guṇas—sattva-guṇa, rajo-guṇa, tamo-guṇa, goodness, passion, and ignorance—very subtle machineries are going on. They are all material.

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

So these are not in vain. They are taken into account, and he also becomes developed in spiritual consciousness. Svalpam apy asya dharmasya trāyate mahato bhayāt.

Mahato bhayāt. Bhaya, or fearfulness, is of our next life. That is bhaya. Everyone is afraid of dying. Why? There is fearfulness that after this body, after death, nobody knows where he is going. That is bhaya. Everyone should be afraid of that. Suppose you are pushed somewhere. You do not know whether..., where you are going. So that is very dangerous. One must know "Where I am going." But they do not believe in the next life. Due to lack of knowledge, poor fund of knowledge, they... There is no question of disbelieving. It is quite logical, as Kṛṣṇa says, tathā dehāntara-prāptiḥ. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā (BG 2.13). As you are changing body... Everyone is changing. Everyone knows, "I was a child. Then I became a baby, I became a boy, I became a young man. Now I am old man." So these, one after an..., change, one body after another, that is going on simply... Similarly, tathā dehāntara-prāptiḥ, after this body is finished, I must get another body. So I am transformed to one body to another by mind, intelligence and ego. That has to be trained, mind. If you train up your mind where to go... We decide even in this life. We first of all decide in the mind, "Where I shall go?" We purchase ticket. We make arrangement. Similarly, the mind should be trained up how to go back to home, back to Godhead. This is called bhajana-sādhana, to train up the mind. If the mind becomes disturbed at the time of death, then... Even Bharata Mahārāja, such an exalted person, he became very much affectionate with a deer calf, and he had to take birth as a deer. Such an exalted person, so much advanced in spiritual life, but at the time... Yaṁ yaṁ vāpi smaran bhāvam (BG 8.6). He was absorbed in the thought of the small deer whom he loved very much, so he had to take the body of a deer.

Lecture on SB 3.26.40 -- Bombay, January 15, 1975:

Then, as soon as another body is grown up by the ingredients supplied by mother's body or nature, then we get back again consciousness. Just like when we sleep deeply, there is no consciousness. There is consciousness—this is called suṣupti, unconscious. So again, as soon as the body is complete, then we get back our consciousness. Then we become in sleepy condition. Then again, when we come out of the mother's abdomen, that is awakening state. There are three states of conditions: jāgara, suṣupti, and svapna-dreaming condition, awakening condition, and unconscious or deep... Actually, we do not die. Na jāyate na mriyate vā kadācit. There is no question of death. It is simply sleeping or deep sleeping, like that.

So if we keep Kṛṣṇa consciousness very active always, that means try to understand Kṛṣṇa from different angles of vision. Here also, as we are studying analytically the functions of agni, but what is this agni? This is also Kṛṣṇa, Kṛṣṇa's energy. Bhūmir āpo 'nalo vāyuḥ (BG 7.4), Kṛṣṇa says in the Bhagavad-gītā. Anala. Anala means agni. Bhinnā me prakṛtir aṣṭadhā. They are not different from Kṛṣṇa. Just like sunshine: sunshine is not different from Kṛṣṇa. Whenever there is sun, wherever there is sun, there is sunshine. Similarly, wherever there is Kṛṣṇa, the Kṛṣṇa's energies are also there. Therefore Viṣṇu. Viṣṇu means all-pervading. So Kṛṣṇa's energies are spread everywhere, just like the illumination, dyotanam. It is called dyotanam, illumination. If the fire is there, there must be illumination. And you have seen in the morning—as soon as the sun, before the sun rising actually, before we can see the sun, immediately there is illumination, dyotanam. So the energy, sunshine, is the energy of the sun. it is always there. Sunshine is not differentiated from the sun. Similarly, Kṛṣṇa's energy is not differentiated from Kṛṣṇa. Therefore fire is Kṛṣṇa's energy, air is Kṛṣṇa's energy, water is Kṛṣṇa's energy, land is Kṛṣṇa's energy, the sky is Kṛṣṇa's energy. This is Kṛṣṇa's all-pervasiveness or God's all-pervasiveness. Parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat: "Akhilam, the entire universe, is expansion of Kṛṣṇa's energy."

Lecture on SB 3.26.41 -- Bombay, January 16, 1975:

She takes care. Although she does not go to a school how to take care of a child, but automatically. Automatically she takes care. Similarly, this automatically serving Kṛṣṇa, that is called rāga-bhakti. That is reached by vaidhī-bhakti, by practicing. Just like formerly there was marriage, child marriage—a small boy, a small girl. But simply by association the girl understands how to serve the husband and the husband also understand how to give protection to the wife, and mostly, the life was very pleasing, happy. From the very beginning she knows, "Here is my husband," and he knows, "Here is my wife." At least we have seen in our India. There is no question of separation. There is no question of divorce. The love is there from the very beginning. The propensity was there and immediately the object of love is there. A girl has got husband; a husband has got a wife. So the love continues spontaneously.

So from the very beginning of our life we should try to understand Kṛṣṇa consciousness, love Kṛṣṇa. Then automatically it becomes manifest. That is the instruction of Prahlāda Mahārāja. Kaumāra ācaret prājño dharmān bhāgavatān iha (SB 7.6.1). Kaumāra. Kaumāra means up to tenth year, five to tenth year. According to somebody, even up to fifteenth year. Anyway, during this period of life one should learn how to develop this devotional cult, dharmān bhāgavatān. Dharma means the laws and the instruction given by God.

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

Anyone, everyone, at any place, any condition of life, he can become a bhakta. Ahaituky apratihatā. This is first-class religion, to become devotee of God. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). Bhakti... When you... Bhakti means loving service. When you develop your dormant love for Kṛṣṇa and you begin to serve Him, that is called bhakti.

So this bhakti is the first-class religion, Paro dharma. All other different kinds of religious systems, they are material. "I am Hindu," "I am Muslim," "I am Christian," "I am Buddhist"—these are all material designation. Actually, it is not dharma. Just like gold. Gold cannot be Hindu gold, Christian gold, Muslim gold. Gold is gold. There is no question of Hindu gold or Muslim gold. Similarly, dharma, dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Dharma means relationship with God. So human being in any society, any part of the world, there is a consciousness or sense of understanding God. The method may be different; that is another thing. But the idea is how to know God. Just like Christians, they say, "O God, give us our daily bread." So there is relationship. Muslim they say, allah akbar, "God is great." So in Hindu-conception generally say, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). So any sense you say, there is relationship with God. So unless you revive your relationship with God which is dormant, there is no śānti. There cannot be any śānti. So try to understand God.

Lecture on SB 3.28.19 -- Nairobi, October 29, 1975:

"When there is sound vibrated passing the transcendental pastimes of the Lord, however, one is forced to hear. That hearing process enters into the mind, and the practice of yoga is automatically performed. For example, even a child can hear and derive the benefit of meditating on the pastimes of the Lord simply..." Now, just like these children. They do not understand English, they do not understand language, but when there will be chanting, they will stand up and dance. See how this process is easy. There is no question of language understanding, no question of being young or child. Anyone who will hear the chanting of Hare Kṛṣṇa Mantra, he will be enthused immediately, and that is natural. Unless he is covered with sinful activities very much, he will be enthused. Ceto-darpaṇa-mārjanam (CC Antya 20.12). But even if he is covered with sinful activities, by chanting, immediately the process of cleansing begins. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17). Simply by hearing and chanting, he becomes pious. And the more he becomes pious, he understands what is God, what is Kṛṣṇa. Without being pious, nobody can understand. Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmanām, te dvandva-moha-nir...

Page Title:There is no question (Lectures, SB canto 2 - 4)
Compiler:Visnu Murti, RupaManjari
Created:17 of Nov, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=58, Con=0, Let=0
No. of Quotes:58