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Transcendental to... (Lectures)

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 2.1-5 -- Germany, June 16, 1974:

So here it is said, śrī-bhagavān uvāca. The most powerful authority is speaking. Therefore, whatever He says, it is to be taken as truth. In our this conditional life, just like we are living under material condition, we have got four defects: we commit mistake, we are illusioned, and we want to cheat also, and our senses are imperfect. So knowledge received from a person who is infected with four kinds of deficiencies is not perfect. So when you receive knowledge from a person who is transcendental to all these four kinds of defects, that is perfect knowledge. Modern scientists, they theorize that "It may be like this. It may be like that," but that is not perfect knowledge. So if you speculate with your imperfect senses, what is the value of that knowledge? It may be, I mean to say, partial knowledge, but that is not perfect knowledge. Therefore our process of receiving knowledge is to receive it from the perfect person.

Lecture on BG 2.7 -- London, August 7, 1973:

Anyone who is engaged in the devotional service of Kṛṣṇa, avyabhicāriṇī, without any deviation, staunch, devout attention, such person, māṁ cāvyabhicāriṇī yogena, māṁ ca avyabhicāreṇa yogena bhajate māṁ sa guṇān samatītyaitān (BG 14.26). Immediately, he becomes transcendental to all the qualities. So devotional service is not within these material qualities. They are transcendental. Bhakti is transcendental. Therefore, you cannot understand Kṛṣṇa or God without bhakti. Bhaktyā māṁ abhijānāti (BG 18.55). Only bhaktyā māṁ abhijānāti. Otherwise, it is not possible. Bhaktyā māṁ abhijānāti yāvan yas cāsmi tattvataḥ. Reality, in reality, if you want to understand what is God, then you have to adopt this bhakti process, devotional service. Then you transcend. Therefore, in the Śrīmad Bhāgavatam, Nārada says that: tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer (SB 1.5.17). If anyone, even by sentiment, gives such, gives up his occupational duty according to guṇa... That is called svadharma... Svadharma means one's duty according to the quality he has acquired. That is called svadharma.

Lecture on BG 2.8 -- London, August 8, 1973:

When we are put into great difficulties, it dries up the existence of the senses. No sense enjoyment also can make us happy. Ucchoṣaṇam indriyānām. Here happiness means sense gratification. Here... Actually this is not happiness. Real happiness is described in the Bhagavad-gītā: atīndriyam, sukham atyantīkaṁ yat tat atīndriyam (BG 6.21). Real happiness, atyantikam, the supreme happiness, is not enjoyed by the senses. Atīndriya, surpassing, transcendental to the senses. That is real happiness. But we have taken happiness as sense enjoyment. So by sense enjoyment, nobody can become happy. Because we are in the material existence. And our senses are false senses. Real senses—spiritual senses. So we have to awaken our spiritual consciousness. Then by spiritual senses we can enjoy. Sukham atyantikaṁ yat atīndriya (BG 6.21). Surpassing these senses. Surpassing these senses means... These senses are, means covering. Just like I am this body. Actually I'm not this body.

Lecture on BG 2.25 -- London, August 28, 1973:

Therefore our business should be not to associate with the material qualities. Even up to goodness. Material quality, goodness means the brahminical quality. Sattva śama damas titikṣā. So devotional service is transcendental to these good qualities also. In this material world, if somehow or other, he has got the birth in a brāhmaṇa family or he's executing his duties exactly a strict brāhmaṇa, still he's conditioned under the laws of this material nature, still. And what to speak of others, those who are in the modes of passion and ignorance. Their position is most abominable. Jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ: (BG 14.18) Those who are in the modes of ignorance, jaghanya, very abominable condition. So at the present moment... That is śūdra. Kalau śūdra-sambhavaḥ. In this age of Kali, everyone is in the modes of ignorance. Śūdra. They do not know because they have no... One who know that "I am spirit soul; I am not this body," he is brāhmaṇa. And one who does not know, he is śūdra, kṛpaṇa. Etad vidita prāye sa brāhmaṇa. Everyone dies, that's all right, but one who dies after knowing the spiritual truth... Just like here, the students who are trying to understand what is spiritual life, and, somehow or other, if he understands that he's spirit soul, at least, then he becomes brāhmaṇa. He becomes brāhmaṇa. Etad vidita. And one who does not understand, he is kṛpaṇa. Kṛpaṇa means miser. Brāhmaṇa means liberal. These are the shastric injunctions.

Lecture on BG 2.31 -- London, September 1, 1973:

He is transcendental. That is confirmed in every śāstra. So so far we are concerned, Kṛṣṇa conscious, so long our bodily concept of life is not completely eradicated, we must follow the sva-dharma of the body. Brāhmaṇa, kṣatriya, vaiśya, śūdra, ity ādi. But when actually advanced, that is mahā-bhāgavata. We should not imitate that, but our process is the more we advance in Kṛṣṇa consciousness, we become transcendental to this bodily concept of life, brāhmaṇa, kṣatriya, vaiśya, śūdra. But Kṛṣṇa says:

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
(BG 14.26)

So anyone who engages himself without any reservation to the service of the Lord, he is not within the category of these eight varṇāśrama-dharma. He's transcendental. Sa brahma-bhūyāya kalpate. So as a Kṛṣṇa consciousness person, he can act like anything by the order of Kṛṣṇa. He can act as a brāhmaṇa, he can act as a śūdra, because his main business is to carry out Kṛṣṇa's order. He's no longer within the category of this sva-dharma.

Lecture on BG 2.40-45 -- Los Angeles, December 13, 1968:

Devotee: "Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the self."

Prabhupāda: To establish yourself. "Yourself" means you are part and parcel of the Supreme. So just like my hand. Some way or other, if my hand becomes paralyzed, it is not working. And as soon as it is established with this body, then it will work. The nerves and veins will at once work. Similarly, established in self. Because I am part and parcel of the Supreme Self, so my establishment with the Supreme Self means I will be active for Kṛṣṇa. This is the simple philosophy. As soon as I am active in Kṛṣṇa consciousness, that means I am established in the self. The same example. This finger, when it is diseased... Just like I am moving my finger very nicely. Because it is established with the whole body. But when it is detached or someway or other diseased, "Oh, I am feeling pain. I am not well." That is the diseased condition. So any person, any living entity, who is not engaged in Kṛṣṇa consciousness activities, he's detached. So one has to (be) reestablished. That is Kṛṣṇa consciousness movement. That is also explained in Śrīmad-Bhāgavatam.

Lecture on BG 2.40-45 -- Los Angeles, December 13, 1968:

Devotee: "The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety."

Prabhupāda: Yes. As soon as we are... This world is of duality. Duality means you cannot understand one thing without understanding the other. Just like light. You have no conception of light without the conception of darkness. This is called duality. Good—unless you have experienced bad, you cannot understand good. Father—unless there is a son, there is no meaning of father. Husband—unless there is wife, there is no meaning of husband. This is called duality. This world is duality. So we have to rise above this dual world and enter into the absolute world. Then there will be happiness. That's all right. Thank you.

Lecture on BG 2.51-55 -- New York, April 12, 1966:

The whole process is how to dovetail, how to dovetail myself with the supreme consciousness. Going to the church, it is not a formality, but real thing is to elevate myself gradually, to dovetail myself to the supreme consciousness of God. That is the real formula. So Kṛṣṇa says that karma-jaṁ buddhi-yuktā hi. When we are engaged in such a way, then we get rid of this janma-bandha-vinirmuktāḥ. And next śloka is yadā te moha-kalilaṁ, gantāsi nirvedaṁ śrotavyasya śrutasya ca: (BG 9.52) "When you are elevated to that platform, dovetailing yourself with the Supreme consciousness, then there is no more requisition for understanding the scriptures or the rituals or the religious process. You have, you are transcendental to that, all these paraphernalia." Yadā te moha-kalilaṁ buddhir vyatitariṣyati: "When your consciousness is dovetailed in cooperation with the supreme consciousness, then you are transcendental to the position of this illusory stage." Yadā te moha-kalilaṁ buddhir vyatitariṣyati, tadā gantāsi nirvedam: "At that time you become callous to all these rituals because your position and your activities are fixed up." Śrotavyasya śrutasya ca: "Whatever you have heard and whatever you have to hear in the future, all finishes."

Lecture on BG 2.62-72 -- Los Angeles, December 19, 1968:
Tamāla Kṛṣṇa: Purport. "It is already explained that one may externally control the senses by some artificial process, but unless the senses are engaged in the transcendental service of the Lord there is every chance of a fall. Although a person in full Kṛṣṇa consciousness may apparently be on the sensual plane, actually, because of his being Kṛṣṇa conscious, he has no attachment to or detachment from such sensual activities. The Kṛṣṇa conscious person is concerned only with the satisfaction of Kṛṣṇa and nothing else. Therefore he is transcendental to all attachment or detachment. If Kṛṣṇa wants, the devotee can do anything which is ordinarily undesirable, and if Kṛṣṇa does not want, he will not do anything which he would have ordinarily done for his own satisfaction. Therefore to act or not to act is within his control because he acts only under the dictation of Kṛṣṇa. This consciousness is the causeless mercy of the Lord which the devotee can achieve in spite of his being attached to the sensual platform." 65: "For one who is so situated, the threefold miseries of material life exist no longer. In such a happy state one's intelligence is steady." 66: "One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace, and how can there be any happiness without peace?" 67

Prabhupāda: Everyone in this material world, they are after peace, but they don't want to control the senses. It is not possible. Just like you are diseased, and doctor says that "You take this medicine, you take this diet," but you cannot control. You are taking anything you like, against the instruction of the physician. Then how you can be cured? Similarly, we want cure of the chaotic condition of this material world, we want peace and prosperity, but we are not ready to control the senses. We do not know how to control the senses. We do not know the real yogic principle of controlling the senses. So there is no possibility of peace. Kutaḥ śāntir ayuktasya. The exact word is there in the Bhagavad-gītā. If you are not engaged in Kṛṣṇa consciousness, there is no possibility of peace. Artificially, you may try for it. It is not possible.

Lecture on BG 3.11-19 -- Los Angeles, December 27, 1968:

Yes, to be good man, this consciousness is, "I am very good man." Or to bad man, "I am very bad man." But if you become Kṛṣṇa conscious, "I am neither good man or bad man. I am Kṛṣṇa's man." That's all. Finished. Finished. All business. "I am Kṛṣṇa's man." That's all. If Kṛṣṇa wants to kill you, I'll kill you. If Kṛṣṇa says you do that, I'll do that. That's all. So I am Kṛṣṇa's man. So he's immediately transcendental to all goodness or badness.

Lecture on BG 3.18-30 -- Los Angeles, December 30, 1968:

Tamāla Kṛṣṇa: "A person acting for Kṛṣṇa or in Kṛṣṇa consciousness under proper guidance and without attachment to the result of the work, is certainly making progress toward the supreme goal of life. Indirectly, Arjuna is told that he should fight the Battle of Kurukṣetra without attachment in the interest of Kṛṣṇa because Kṛṣṇa wanted him to fight. To be a good man or a nonviolent man is also a personal attachment, but to act on behalf of the Supreme's desire is to act without attachment for the result. That is the perfect action of the highest degree, recommended by the Supreme Personality of Godhead Śrī Kṛṣṇa.

Vedic rituals, like prescribed sacrifices, are performed for purification of impious activities that were performed in the field of sense gratification. But a person who is acting in Kṛṣṇa consciousness is transcendental to the actions and reactions of good or evil work. A Kṛṣṇa conscious person has no attachment to the result, but acts on behalf of Kṛṣṇa alone. He engages in all kinds of activities, but is completely nonattached."

Prabhupāda: Yes. Just like you go to your office. You are working on behalf of the particular office. So your duty is to discharge the occupation which is entrusted upon you. So far the loss or gain of that department or that establishment, you have nothing to do. So a Kṛṣṇa conscious person acts on behalf of Kṛṣṇa. These boys they are going to preach Kṛṣṇa consciousness. People may receive it or not receive it. That doesn't matter. Their duty is to preach. The fortunate person will be attracted, unfortunate may not be attracted, but they have to do the duty. It is very simple.

Lecture on BG 3.31-43 -- Los Angeles, January 1, 1969:

Tamāla Kṛṣṇa: Forty-three: "Thus knowing oneself to be transcendental to material senses, mind, and intelligence, one should control the lower self by the higher self, and thus, by spiritual strength, conquer this insatiable enemy known as lust (BG 3.43)."

Purport: "This third chapter of the Bhagavad-gītā is conclusively directed to Kṛṣṇa consciousness through knowing oneself as the eternal servitor of the Supreme Personality of Godhead, without considering impersonal voidness as the ultimate end. In the material existence of life, one is certainly influenced by propensities of lust and desire for dominating the resources of material nature. Such desire for overlording and sense gratification are the greatest enemies of the conditioned soul, but by the..."

Prabhupāda: Generally, those who are under the bodily concept of life, they are struggling day and night. Why? Now, to have overlordship of this material nature. This is material activities. And those who are on the mental platform, they are trying to philosophize, mental speculation. Those who are still intelligent, they are taking to this yoga practice by intelligently trying to controlling the senses. But as soon as you come to the spiritual platform, automatically these things are done because all your senses, mind, and intelligence are occupied by Kṛṣṇa consciousness. Go on. Yes, go on.

Lecture on BG 4.9 -- Montreal, June 19, 1968:

So one who is seriously engaged in devotional service, māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān (BG 14.26). He's already transcendental to the reactions of different modes of material nature. He's already. Brahma-bhūyāya kalpate. So he is to be understood that he is already Brahman realized. It is not that you have to... This is the spiritual. Material, suppose if you have to accept the post of high-court judge, then you have to gradually qualify yourself. But spiritually, if you immediately engage yourself in the service of the Lord, then you become a high-court judge immediately. You are brahma-bhūtaḥ. That is the difference between matter and spirit. It is unconditional. Ahaituky apratihatā.

Simply we have to agree, "My Lord, from today, I dedicate my life for Your service," you are immediately brahma-bhūtaḥ. Immediately, from that moment. It is so nice. Not that you have to take some time how to become brahma-bhūtaḥ. So those who are actually engaged in the spiritual devotional service of the Lord, it is to be understood they are already on the platform of brahma-bhūtaḥ stage. Is it clear? Yes. (break) Question? Question? Yes? No. (kīrtana) (end)

Lecture on BG 4.9-11 -- New York, July 25, 1966:

Just like the same example, just like putting the iron rod in the fire, and the iron rod becomes hot, red hot, gets the nature of fire, similarly, if we constantly in Kṛṣṇa consciousness, being transcendental to these stages of bhaya, fear, and attachment, and krodha, anger, if we put ourself, completely under Kṛṣṇa consciousness, then it will be very easy to attain the superior nature of Kṛṣṇa. That is the formula given here, that superior, how to attain that superior nature. Vīta-rāga-bhaya-krodhā man-mayā mām upāśritāḥ (BG 4.10). Mām upāśritāḥ. That is the main thing. One has to take shelter of Kṛṣṇa. Mām eva ye prapadyante. This very thing, everywhere we will find, this Bhagavad-gītā, that Kṛṣṇa is stressing on His personal feature. Mām eva ye prapadyante: "Anyone who takes shelter of Me..." "Anyone who thinks of Me," man-manā bhava mad-bhaktaḥ... So these things are there. Simply we have to take up this thing, Kṛṣṇa. Then everything, the whole solution is there. (aside:) Why these boys are disturbing? They are not sitting, and talking.

Lecture on BG 4.11-18 -- Los Angeles, January 8, 1969:

Tamāla Kṛṣṇa: "Beginning with the intelligent class of men technically called the brāhmaṇas due to their being situated in the mode of goodness. Next is the administrative class, technically called the kṣatriyas due to their being situated in the mode of passion. The mercantile men called the vaiśyas are situated in the mixed modes of passion and ignorance. And the śūdras or laborer class are situated in the ignorant mode of material nature. In spite of His creating the four divisions of human society, Lord Kṛṣṇa does not belong to any of these divisions, because He is not one of the conditioned souls, a section of whom form human society. Human society is the same as animal society but to elevate men from the animal status the above mentioned divisions are created by the Lord for the systematic development of Kṛṣṇa consciousness. The tendency of a particular man towards work is determined by the modes of material nature which he has acquired. Such symptoms of life according to different modes of material nature are described in the Eighteenth Chapter of this book. A person in Kṛṣṇa consciousness, however, is above even the brāhmaṇas, because a brāhmaṇa by quality is supposed to know about Brahman, the Supreme Absolute Truth. Most of them approach the impersonal Brahman manifestation of Lord Kṛṣṇa, but only a man who transcends the limited knowledge of a brāhmaṇa and reaches the knowledge of the Supreme Personality of Godhead Lord Śrī Kṛṣṇa becomes a person in Kṛṣṇa consciousness, or in other words, a Vaiṣṇava. Kṛṣṇa consciousness includes knowledge of all different plenary expansions of Kṛṣṇa, namely Rāma, Nṛsiṁha, Varāha, etc. As Kṛṣṇa is transcendental to this system of the four divisions of human society, a person in Kṛṣṇa consciousness is also transcendental to the mundane divisions of human society, whether we consider the divisions of community, nation or species."

Prabhupāda: Yes. Kṛṣṇa has many incarnations. Sometimes He appears in the species of fish. Keśava dhṛta-mīna-śarīra jaya jagadīśa hare. That does not mean that he belongs to the fish community. Similarly, when Kṛṣṇa appeared as the son of Vasudeva, Vasudeva belonged to the kṣatriyas. That does not mean that He belonged to the kṣatriya community. Then again He was transferred to Vṛndāvana to become the foster son of Nanda Mahārāja. And Nanda Mahārāja was a vaiśya, mercantile community man. So that does not mean that Kṛṣṇa belonged to the vaiśya community. He does not belong to any community.

Lecture on BG 4.13-14 -- New York, August 1, 1966:

But when we transcend this material plane, then there is oneness. There is no more division. Then how to transcend? That transcendental nature is Kṛṣṇa consciousness. As soon as we become fully absorbed in Kṛṣṇa consciousness, we are transcendental to these material modes of nature.

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
(BG 14.26)

You'll find in the Bhagavad-gītā, in the Fourteenth Chapter: "Anyone who is fully engaged in the Kṛṣṇa consciousness activities, he is at once in the transcendental position."

Lecture on BG 6.11-21 -- New York, September 7, 1966:

One who does not know that real happiness can be experienced by our transcendental senses, not with these material senses... Senses are not to be sacrificed. Desires are not to be sacrificed, but there are desires in the spiritual field, there are sense satisfaction in the spiritual field. That is a different thing. So here it is said, sukham ātyantikaṁ yat (BG 6.21). What is really happiness, tad buddhi-grāhyam atīndriyam, that is transcendental to this experience, empirical sense gratification. Vetti yatra na caivāyaṁ sthitaś calati tattvataḥ. One who does not know this, then certainly he will be agitated in the mind and fall down. So one should know that the happiness which we are trying to derive from the material senses, that is not happiness. I have, several times I recited one nice verse, the description of Rāma.

Lecture on BG 7.1 -- Calcutta, January 27, 1973:

So we are transmigrating according to our karma, different forms of life. The reason is kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu (BG 13.22). Kāraṇaṁ guṇa-saṅga, as you are associating with the guṇas, with the material qualities. So one has to increase his attachment for Kṛṣṇa by becoming nirguṇa. Everything is going on under the modes of material nature. Traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. That is the instruction. One has to become above the, transcendental to these guṇas. And what is that process? The process is mad-āśraya. When you take shelter of Kṛṣṇa or you take shelter of Kṛṣṇa's pure devotee, then you become transcendental. Sa guṇān samatītyaitān brahma-bhūyāya kalpate. Who? Māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate (BG 14.26). So mad-āśraya means, kṛṣṇa-yoga means bhakti-yoga. If you want to learn Kṛṣṇa, if you want to know Kṛṣṇa, then you have to take this process. Mayy āsakta-manāḥ pārtha yogam. And if you practice this yoga, kṛṣṇa-yoga, or bhakti-yoga, then you become the topmost of all yogis.

Lecture on BG 7.1-2 -- Bombay, March 28, 1971:

So there is another nature, spiritual nature, that is not created. Here in the material world, everything is created. Bhūtvā bhūtvā pralīyate (BG 8.19). Anything created in the material world, it has got a period, a date, historical date of creation. And again it is annihilated, again it is created. That is the nature of material world. But transcendental to this material sky, there is another sky, which is called paravyoma. That paravyoma is called, in English word, "the kingdom of God." Of course, it is not perfectly expressed, but there is word, "paravyoma," or Vaikuṇṭhaloka. That is Kṛṣṇa's dhāma. So that is existing eternally. So therefore the creative feature of this material world and the spiritual world are different. They are not created. They are existing eternally. So we have to cultivate such knowledge that we can be..., we may be transferred to the spiritual world, because Kṛṣṇa belongs to the spiritual world, acintya-guṇa-svarūpam.

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

There are many instances. God is... Just like Dhruva Mahārāja. Dhruva Mahārāja, he went to the forest to undergo severe penances to see God. So when he was, God saw him or when he saw God, then God asked him, "What do you want? What benediction you want? I shall give you." The Dhruva Mahārāja, a small boy, five years old, he said, svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42). "Now I am so satisfied that I have nothing to ask from You." So one who sees, one who can perceive God, he has no more any demand because he's transcendental to all these material demands.

Lecture on BG 13.4 -- Bombay, September 27, 1973:

So this is due to our association with the particular quality. Now, so long you are in the material world you have to associate with some kind of material qualities but if you engage youself in the devotional service of the Lord then immediately you become transcendental to all these qualities. That is also stated in the Bhagavad-gītā.

māṁ ca (yo) 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
(BG 14.26)

Brahma-bhūyāya. Immediately you are situated on the Brahman platform. How? Māṁ ca vyabhicāreṇa-bhakti-yogena sevate. One who is fully engaged in devotional service, he's no more under these material qualities. Sa guṇān samatītyaitān. Bahu-vacana. These three qualities, sama, samyak atītya, samatītya. Sama means transmigrating or transcending. Samatītyaita etān guṇān brahma-bhūyāya kalpate (BG 14.26). Because every living entity is by nature Brahman. Brahman means spirit soul. Kṛṣṇa is the supreme spirit soul, and we are part and parcel of Kṛṣṇa. Kṛṣṇa is Para-brahman, we are Brahman. It is very easy to understand. You don't require to become Brahman, you are already Brahman. Simply you have to be purified from non-Brahman. That is material qualities. Then you become Brahman.

Lecture on BG 13.8-12 -- Bombay, October 5, 1973:

Therefore Vedic literature says tad vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). Abhigacchet." This word is used when the sense is "You must." This is vidhi-lin form of verb, gacchet, abhigacchet. You must. There is no excuse. You cannot learn. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). If you want to know uttamam subject matter... Ut, ut means udgatam, transcending. Tamaḥ means this material world. This material world is tama, darkness. But if you are interested in the matter which is transcendental to this material world, that means spiritual world, then tasmād guruṁ prapadyeta, you must surrender to a guru.

Jijñāsuḥ śreya uttamam. Not ordinary jijñāsuḥ. Just like we go to the market, "What is the rate of this share? What is the rate of rice? What is the rate of dahl?" Not that kind of jij... Brahma jijñāsuḥ. Athāto brahma jijñāsā. This human life is meant for inquiring about Brahman, not this rice, dahl, share market. No.

Lecture on BG 16.7 -- Hawaii, February 3, 1975:

Vaiṣṇava is transcendental even to the brāhmaṇa. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). He becomes transcendental to the stage of all the three modes of material nature. There are three modes of material nature: sattva-guṇa, rajo-guṇa, tamo-guṇa. Sattva-guṇa is the stage of brāhmaṇa, rajo-guṇa is the stage of kṣatriya, and tamo-guṇa is the stage of śūdra, and mixed together is the stage of vaiśya. Vaiśya has mixed quality and pure sattva-guṇa, brāhmaṇa; pure rajo-guṇa, kṣatriya.

So Kṛṣṇa says... Kṛṣṇa did not say Bhagavad-gītā to the loafer class. Kṛṣṇa said rājarṣi. Arjuna was a rājarṣi. So there are... Because king would take responsibility. If the head man is taught very nicely everything about society, economic development and religion, if he is taught very nicely, then he can, I mean to say, introduce the ideas in the country. Therefore there was monarchy. The king would learn from the brāhmaṇas how to rule over the citizens. That was perfect. Imaṁ rājarṣayo viduḥ. Rāja and ṛṣi. Or rāja means king and ṛṣi means saintly person. So either the ṛṣis did know or the kings did know. Or a king who is not less than a ṛṣi, he could know and he could rule over. That is the Vedic injunction. Imaṁ rājarṣayo viduḥ. But without being rājarṣi, without being highly qualified, nobody can understand.

Lecture on BG 16.8 -- Hyderabad, December 16, 1976:

So nowadays it is going on very strong, "nation." We do not have any such conception in the śāstra, national idea. The division is deva and asura. It doesn't matter where you are born. Even in India... Suppose you are born in a brāhmaṇa family. It does not mean that you cannot become an asura. And even if in Europe and America if you are born or in the mleccha and yavana family, it does not mean that you cannot become a brāhmaṇa. No. Kṛṣṇa says openly, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). Pāpa-yoni, low-born. Pāpa-yoni. There are... They are mentioned in the śāstras, kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ (SB 2.4.18). They are considered as caṇḍāla, less than the śūdras. Kirāta means Africans, the black. In our country also there are santals, very black. They live in the forest. Every country aborigines. They are called kirāta. So Huns... There are Huns on the northern side of Germany. Āndhra, kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ. Many. But Śukadeva Gosvāmī says that they can be purified, śudhyanti prabhaviṣṇave, if they become Vaiṣṇava. Prabhaviṣṇave namaḥ. If one becomes Vaiṣṇava, then he is transcendental to this material designation.

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

Tat-paratvena nirmalam. Sarvopādhi-vinirmuktam (CC Madhya 19.170). I am desiring now with upādhi, designation. I am Indian; I am desiring in a way. You are American; you are desiring in another way. Similarly, cat is desiring another way. The dog is desiring another way. Everyone has got desires, different types of desire. Child is desiring some way or other. The boy is desiring another way. So the desire is on account of this body, different desire. So when we become transcendental to the bodily concept of life, then we come to the spiritual platform. In that platform the only one desire is how to serve Kṛṣṇa. That is required, not to become desireless but to purify the desire. That is bhakti.

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.2 -- London, August 18, 1971:

Pradyumna: "Churches, mosques or temples are now practically vacant. Men are more interested in factories, shops, and cinemas than in religious places which were erected by their forefathers. This practically proves that religion is performed for some economic gain. Economic gains are needed for sense gratification. Often when one is baffled in the pursuit of sense gratification he takes to salvation and tries to become one with the Supreme Lord. Consequently, all these states are simply different types of sense gratification. In the Vedas, the above-mentioned four activities are prescribed in the regulative way so that there will not be any undue competition for sense gratification. But Śrīmad-Bhāgavatam is transcendental to all these sense gratificatory activities. It is purely transcendental literature which can be understood only by the pure devotees of the Lord who are transcendental to competitive sense gratification. In the material world there is keen competition between animal and animal, man and man, community and community, nation and nation. But the devotees of the Lord rise above such competition. They do not compete with the materialists because they are on the path back to Godhead, where life is eternal and blissful. Such transcendentalists are nonenvious and pure in heart. In the material world everyone is envious of everyone else, and therefore there is competition. But the transcendental devotees of the Lord are not only free from material envy..."

Prabhupāda: Therefore this bhāgavata-dharma or Kṛṣṇa consciousness is meant for persons who are not envious. Paramo nirmatsarāṇām (SB 1.1.2). Nirmatsara. Matsaratā. Matsaratā means to become intolerant when his neighbor is prosperous. That is called matsara. Everyone is envious. If his neighbor, if his brother, if his friend becomes more prosperous than himself, he becomes envious. This is material nature. Similarly, in our Kṛṣṇa consciousness movement, if we become envious, "Oh, my Godbrother, oh, he has become so popular. He is making so much progress. So put some impediments towards his progressive path," this is also material. The Vaikuṇṭha consciousness is that if your neighbor, if your brother is prosperous or progressive, then one should think, "Oh, he's so nice that he has served God so nicely. God is so pleased upon him that he is making so nice progress." That is Vaikuṇṭha consciousness. And material consciousness is that "Oh, he has advanced so much. Oh, let me check him." This is material. That is going on.

Lecture on SB 1.1.2 -- Caracas, February 23, 1975:

On account of this material body, we have got three-fold miseries within this material world. One is called adhyātmika. Adhyātmika means miserable condition due to this material body and the mind. The... another miserable condition is adhibhautika: miserable condition offered by other living entities. And the third miserable condition is which is offered by the nature, just like earthquake, famine, pestilence and so many other things on which we have no control. We have no control in any kind of miserable condition, especially the miserable condition offered by nature. We cannot avoid it. So therefore here it is said that if you take up this religious system—means how to love God—then you will be transcendental to all this miserable condition of material existence. And these information, these practices, are given in the Śrīmad-Bhāgavatam which is compiled by, not by any ordinary person, but śrīmad-bhāgavate mahā-muni-kṛte, the greatest sage, Vyāsadeva. He has given us. In ordinary literatures they are full of mistakes and cheating and illusion and imperfectness.

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

So if you take to this bhakti-yoga system, avyabhicāreṇa... Avyabhicāreṇa means without any deviation, strictly on rigid principles. Māṁ ca yaḥ avyabhicāreṇa bhakti-yogena sevate. One who is engaged in the service of the Lord by accepting the bhakti-yoga system, sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26), he immediately becomes transcendental to the three material qualities, namely, the sattva-guṇa, rajo-guṇa, and tamo-guṇa. And that is called mukti. Mukti does not mean that when you become liberated you'll have got so many heads or so many legs, no. Mukti means svarūpeṇa vyavasthitiḥ (SB 2.10.6), to be situated in one's original, constitutional position. That is Kṛṣṇa consciousness.

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

Prabhupāda: Purport first. (SB 1.1.3)

Pradyumna: Purport. "In the two previous ślokas it has been definitely proved that the Śrīmad-Bhāgavatam is the sublime literature which surpasses all other Vedic scriptures due to its transcendental qualities. It is transcendental to all mundane activities and mundane knowledge. In this śloka it is stated that Śrīmad-Bhāgavatam is not only a superior literature but that it is the ripened fruit of all Vedic literatures. In other words, it is the cream of all Vedic knowledge. Considering all this, patient... (break) ...one should receive the message and lessons imparted by the Śrīmad-Bhāgavatam. The Vedas are compared to the desire tree because they contain all things knowable by man. They deal with mundane necessities as well as spiritual realization."

Prabhupāda: Yes. In the Vedas you will find both the knowledge. Because the living entity, anyone who has come to this material world, the cause is that he wanted to enjoy, imitating Kṛṣṇa. Just like it is practical experience. If we are associated with some big man and he is very opulent, naturally a desires come: "If I could become an important man like him." So that is possible. So as soon as a living entity thinks like that, that he can also enjoy like Kṛṣṇa, then he falls down and he's given the chance of lording it over this material nature. But to help him, the Vedic knowledge is there. The Vedic knowledge gives him the chance of enjoying this material world under some principles so that some day he may again come back to home, back to Godhead. This is the Vedic literature. The chance is given because he wanted to enjoy.

Lecture on SB 1.1.3 -- Caracas, February 24, 1975:

That is pure bhakti. Jñāna-karmādy-anāvṛtam (CC Madhya 19.167), means the karmīs, they want promotion in the heavenly planets, and the jñānīs, they want to become one with the Supreme or liberation, so it should be uncovered by the result of jñāna and karma and fully devoid of any other desire. That is bhakti. So those who are bhaktas and desiring after liberation, they are not pure bhakta. Because why a devotee shall aspire after liberation? As soon as (he is) a bhakta, he is already liberated. That is stated in the Bhagavad-gītā,

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
(BG 14.26)

"He, anyone, who is engaged in pure devotional service, he is transcendental to all these three qualities of the material world, and he is situated in the Brahman platform." Liberation means to be situated on the Brahman platform. So for a bhakta, the liberation is already there. Śrīla Bilvamaṅgala Ṭhākura has said, muktiḥ svayaṁ mukulitāñjali sevate asmān: "We are devotees, so mukti, liberation, is standing on my door with folded hands, 'What can I do for you?' " So why a pure bhakta should desire after liberation? For a pure bhakta, the liberation is standing on the door as maidservant. So a devotee is not aspiring for liberation.

Lecture on SB 1.1.9 -- Auckland, February 20, 1973:

This is above goodness according to Vedic.... If you live in the forest that is goodness, association with goodness, because there is no material contamination, simple life in the forest. Or in the village, not in the village, in the forest. Therefore formerly all the sages and saintly persons they used to live in the forest. That is goodness. And if you live in the city that is association with passion. And in the city if you live in the brothel, the liquor shop, gambling, that is association with ignorance. Three kinds. But if you live in the temple, that is transcendence, that is Vaikuṇṭha. So in this way we have to detach ourselves from the association of the three guṇas. Kṛṣṇa advised Arjuna, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. "My dear Arjuna, just become transcendental to the three guṇas." Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). Who can transcend these three guṇas, you have to go above goodness. Here in this material world goodness is supposed to be very nice quality, but here the goodness also, nice temporary. There is chance of being affected, infected with the other qualities, sattva-rajas-tamo guṇa. So we can, at least we have to transcend the rajas-tamo guṇa. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye (SB 1.2.19). Rajas-tamo, the quality of passion and ignorance, mean the symptoms of these qualities is kāma and lobha, lust and greediness.

Lecture on SB 1.2.6 -- London, July 23, 1973:

It is very difficult. You are trying to be happy by adjustment of material conditions, but that is not possible. Māyā is very strong. She'll not let you become happy under material condition. That is not possible. Then how one can become happy? Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). As soon as you become obedient, surrender to Kṛṣṇa, you become transcendental to the laws of material nature. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). Those who are mahātmās, they are not under material condition. They are under spiritual guidance. Daivīṁ prakṛtim āśritāḥ. And what is their symptom? Bhajanty ananya-manasaḥ. Without any diversion, they are engaged in bhajana. Śravaṇaṁ kīrtanaṁ viṣṇoḥ. This is bhajana.

Lecture on SB 1.2.6 -- Hyderabad, April 18, 1974:

Therefore yato bhaktir adhokṣaje, when one is transcendental to the material senses, then bhakti begins. Yato bhaktir adhokṣaje. Bhakti is not ordinary thing. In the Bhagavad-gītā it is also said,

brahma-bhūtaḥ prasannātmā
na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu
mad-bhaktiṁ labhate parām
(BG 18.54)

Who is eligible to execute devotional service, bhakti? Those who are engaged in devotional service, they are not in the material platform. We should understand that. Yato bhaktir adhokṣaje ahaituky apratihatā. And bhakti is not a business. Anywhere we go, there is business. "If you give me this, then I shall love you. If you satisfy my senses, then I shall love you." Similarly, the other party, he or she also says, "If you satisfy my senses, then I love you. If there is no sense gratification, then I don't love you." That is business. Therefore adhokṣaje, with the Supreme Personality of Godhead, there should not be any business. Ahaitukī. That is called ahaitukī, no cause. "Because God shall give me my bread..." As in the Christian church they go and say, "O God, give us our daily bread." That is also good because he has gone to God. The atheists, they do not like to speak of God, what to speak of praying from God. That is atheist class.

Lecture on SB 1.2.7 -- Delhi, November 13, 1973:

Therefore in the Bhagavad-gītā you will find, māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate (BG 14.26). Avyabhicāreṇa, unadulterated bhakti-yoga. Yaḥ sevate. Anyone who is engaged in unadulterated bhakti-yoga, sa guṇān samatītyaitān brahma-bhūyāya kalpate, immediately he realizes his identification as Brahman. Sa guṇān. These sattva-rajo-tamo-guṇa, I have described already, he immediately transcends. Mukti means to get out of the influence of the sattva-guṇa, rajo-guṇa, tamo-guṇa. That is mukti. Now, here is the assurance by the Lord Himself: "Anyone who is engaged in unadulterated, without any mixture, without any adulteration, pure bhakti, then..." Avyabhicāreṇa bhakti-yogena yaḥ sev... Same thing as it is said in the Bhāgavata. Bhakti-yogena. Bhakti-yogaḥ prayojitaḥ (SB 1.2.7). Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). He immediately becomes transcendental to these material modes of nature and he becomes Brahman. Brahma-bhūtaḥ prasannātmā na śocati na... (BG 18.54). These things are there.

Lecture on SB 1.2.17 -- San Francisco, March 25, 1967:

For the duty discharged. For the duty discharged. Similarly, here the whole position is that Kṛṣṇa is instructing Arjuna. Kṛṣṇa is the supreme consciousness and Arjuna has to discharge only according to the order of the supreme consciousness. So my, manīṣiṇaḥ. Manīṣiṇaḥ means those who are thoughtful philosophers, those who can take up things by philosophical conclusion, that "I am consciousness. I am the part and parcel of the supreme consciousness. Therefore my duty is to act according to the supreme consciousness." Just like your hand is the part of your body. Now, it is moving according to my consciousness. The hand is not moving in its own way. As I want, that let the hand be moved, let my legs be moved, let my eye be opened and see, so I am dictating and these parts are working. Similarly we are all parts and parcel, parcel of the supreme consciousness. When we train ourself to move and act in according to that supreme consciousness, then we become transcendental to all these pious or impious activities. That is the technique.

Lecture on SB 1.2.19 -- Los Angeles, August 22, 1972:

Pradyumna: "The inactive fool is in the state of foolish ignorance, whereas the self-satisfied ātmānandī is transcendental to the material state of existence. This stage of perfection is attained as soon as one is fixed up in irrevocable devotional service. Devotional service is not inactivity, but the unalloyed activity of the soul."

Prabhupāda: Soul. This is, this is the activity of the soul. You stop the activity of the body, of the mind; then you must be engaged in the activity of the soul. Actually, the soul is active, not this body and mind. As soon as the soul is out of this body, there is no activity. So the real source of activity is coming from the soul. So how it is that after one becomes liberated, he becomes inactive? That is the theory of the Māyāvādīs. Real activity begins there. Here we are active. We have got so many impediments offered by the mind and the body; and when we actually come to the platform of soul, that is liberated position. The activity should be very nice and very polished, very advanced. Then?

Lecture on SB 1.2.33 -- Vrndavana, November 12, 1972:

Because when Kṛṣṇa was asking Arjuna to fight, he was in the traiguṇya platform, in the material platform. He was thinking, "How shall I kill my grandfather? How shall I kill my teacher? How shall I kill my brother? How can I kill nephews?" This is traiguṇya-vicāra, consideration on the material platform. Then Kṛṣṇa said, nistraiguṇyo bhavārjuna: "Just become transcendental to the material modes of nature." What is that transcendental material nature? "I am asking you to fight. You do it." That is nistraiguṇya. Kṛṣṇa is asking him. That is nistraiguṇya. Traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. The guṇa or nirguṇa, these two words are there in the Vedic literature. When we speak of guṇa, that is, means these three guṇas, three material modes of nature. And nirguṇa means above these three material modes of nature. So actually devotional service is above the three modes of material nature. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26).

So when you are actually in pure devotional service, sarvopādhi-vinirmuktam (CC Madhya 19.170), being freed from the interaction of the three material modes of nature, that is real transcendental stage of devotional service. So we have to try to go to that platform. Otherwise, we shall remain a prākṛta-bhakta. As it is said here: bhuṅkte bhūteṣu tad-guṇān. We have to become transcendental to the three modes of material nature. That is not very difficult. Simply one has to become very serious and sincere. That's all. As there are directions in the śāstras... As, as I was speaking in this morning, the śāstra... Just like Rūpa Gosvāmī has given instruction in the Nectar of Devotion how to prosecute. He begins in the characteristic of devotional service.

Lecture on SB 1.3.1-3 -- San Francisco, March 28, 1968:

Prabhupāda: You can ask after we have finished all these things. Not within the lecture you cannot ask. What is that?

Upendra: "...the eternal form of the Lord is par excellence spiritual or transcendental to the modes of material nature. The very same transcendental form of the Lord is manifested by His internal potency and the formation of His multifarious manifestation of incarnations are always of the same transcendental quality without any touch of the mahat-tattva." Text number 4.

Prabhupāda: That's all right. Now what is your question?

Viṣṇujana: We offered food up one time to Kṛṣṇa.

Prabhupāda: Some fruit?

Viṣṇujana: Yes, fruit, to Kṛṣṇa. And while we were offering it up, when we raised our head we looked at the food and we saw a rose-colored light that was vibrating all around the food. Is this how He eats?

Prabhupāda: (pause) He eats. How He eats, that you can understand when you make advancement to that stage. He eats. For the time being, you just take it for granted that He eats. How He eats, that is not possible because you cannot see Him. And how can you see that how He is eating? So that requires spiritual vision, and we shall understand. But He eats, we take it. Because in the Bhagavad-gītā He says that "I eat." Aśnāmi. Aśnāmi means "I eat." (end)

Lecture on SB 1.3.26 -- Los Angeles, October 1, 1972:

So these three qualities are there within this material world. And one has to transcend these three qualities. And that can be done... Anyone can do that. Kṛṣṇa does not say that only the person who is in goodness, who has the brahminical platform, he can be engaged. Actually, he can be engaged, not in the passion. But if you be engaged in devotional service, then immediately you transcend all the qualities. You become more than brāhmaṇa-Vaiṣṇava. Vaiṣṇava means he is transcendental to the brahminical qualities also. But if you do not maintain even brahminical qualities, then where you are a Vaiṣṇava?

So to become a Vaiṣṇava is not so easy thing, because it is transcendental to the brahminical quality. But it is very easy. Lord Caitanya has made it easy, provided you stick to the principles. If you simply chant regularly Hare Kṛṣṇa... This is the special facility for the people in this age. You can remain steady in transcendental position. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam (CC Antya 20.12). As soon as you remain in the offenseless chanting platform, immediately you become transcendental to these material qualities. Very simple. You don't require to study Vedānta.

Lecture on SB 1.5.14 -- New Vrindaban, June 18, 1969:

Tasya nivāraṇaṁ janaḥ. Raktasya karma nivāram nivāraṇaṁ samatam etad na manyate kintu pravṛtti mārgam anuviyukta veṣan tada vidhi kalpa vidhi(?): "Because he has got already natural tendency. And if he is, there is sanction by religiosity, ritualistic, religious process, then he will stick to it. So you have not done very nice work." That is... Na manyate tasya nivāraṇaṁ janaḥ. Vicakṣaṇo 'syārhati vedituṁ vibhor ananta-pārasya nivṛttitaḥ sukham: "Because actually, if anyone wants real happiness, that happiness is not by gratifying your senses." In the Bhagavad-gītā also it is said that sukham ātyantikaṁ yat tad atīndriya-grāhyam (BG 6.21). Real happiness, that is not perceived by this gratification of these material senses. So nivṛttitaḥ. One has to cease from this material sense gratification, and then he can enjoy the real happiness, which is transcendental to sense enjoyment. That is... That is the instruction.

Lecture on SB 1.7.2-4 -- Durban, October 14, 1975:

So this is here, yayā sammohito jīva, by these designations. All these living entities, they are captivated by these designations. Yayā sammohito jīva ātmānaṁ tri-guṇātmakam. He is thinking that the spirit soul has become Indian, American, African, or bird, beast. No, tri-guṇa. Paro 'pi, although he is transcendental to all these designations, manute anartham. Unnecessarily we are creating separative confusion. Manute anartham, tat-kṛtaṁ cābhipadyate. And by that designation, he is thinking, "I am Indian, I must act as Indian," "I am European, I must act as European." Tat-kṛtaṁ ca abhipadyate. This is called anartha: unnecessarily. The spirit soul is originally part and parcel of Kṛṣṇa. He should develop his Kṛṣṇa consciousness and go back to home, back to Godhead. That is his real business. But on account of this anartha, created designation, he is suffering. And he is trying to adjust things materially. That will never be possible. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). You go on trying to adjust things on the material platform, it will never be done. Durāśayā. This has been described, durāśayā ye bahir-artha-māninaḥ. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ (SB 7.5.31). This is durāśayā. This hope will never be fulfilled. One must know it certain. If you want to be happy, if you want to be peaceful, if you want to be elevated again to your original, constitutional position, then you take to Kṛṣṇa consciousness and be happy.

Lecture on SB 1.7.5 -- Vrndavana, September 4, 1976:

People do not know it, how to become transcendental to this material conception of life and how to contact the supreme controller, Adhokṣaja. That is the only way. It is recommended... Not recommended; it is the fact. Bhakti-yoga, only by bhakti-yoga. There is no other way. So in the Bhagavad-gītā also it is stated, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). If you want to know Adhokṣaja, that is the real purpose of religion. Religion is not a type of ritualistic ceremonies. That is external. Real fact is how to contact the adhokṣaja who is beyond our material conception. But bhakti-yoga, if you take to bhakti-yoga, then it is possible. Anarthopaśamam. Then anartha will be cleansed-things which are not wanted.

Lecture on SB 1.7.23 -- Vrndavana, September 20, 1976:

Prabhupāda: All right, just go on. What is that?

Devotee:

tvam ādyaḥ puruṣaḥ sākṣād
īśvaraḥ prakṛteḥ paraḥ
māyāṁ vyudasya cic-chaktyā
kaivalye sthita ātmani
(SB 1.7.23)

"You are the original Personality of Godhead who expands Himself all over the creations and is transcendental to material energy. You have cast away the effects of the material energy by dint of Your spiritual potency. You are always situated in eternal bliss and transcendental knowledge."

Prabhupāda:

tvam ādyaḥ puruṣaḥ sākṣād
īśvaraḥ prakṛteḥ paraḥ
māyāṁ vyudasya cic-chaktyā
kaivalye sthita ātmani

So, we have to know the Supreme Personality of Godhead through authority, not by speculation. Speculation is no use.

Lecture on SB 1.8.20 -- New York, April 12, 1973:

Therefore, anyone who is in Kṛṣṇa consciousness and discharging the duties nicely, he is the most fortunate man, most perfect man. That is, Kuntīdevī is humbly submitting. Although is womanly body, she is a devotee. She is not like ordinary woman, less intelligent. She is the most in... She has recognized Kṛṣṇa, that Kṛṣṇa is the Supreme Personality of Godhead. "Although He has come to me, materially, as my nephew, to offer me respect, but He is the Supreme Personality of Godhead." There in the previous verse she said, alakṣyaṁ sarva-bhūtānām antar bahir avasthitam: (SB 1.8.18) "You are not seen by ordinary men, although You are inside and outside." In another verse also, na lakṣyase mūḍha-dṛśā: (SB 1.8.19) "Fools and rascals cannot see You." That means Kuntī sees Him. Unless she sees Kṛṣṇa as He is, how she can say, mūḍha-dṛśā na lakṣyase? And (s)he says, prakṛteḥ param: "You are transcendental to this material creation."

Lecture on SB 1.8.29 -- Los Angeles, April 21, 1973:

The sādhu... I have explained several times. Sādhu means devotee. Sādhu does not mean the worldly honesty or dishonesty, morality or immorality. It has nothing to do with material activities. It is simply spiritual, sādhu. But sometimes we derive, "sādhu," a person's material goodness, morality. but actually "sādhu" means in the transcendental platform. Those who are engaged in devotional service. Sa guṇān samatītyaitān (BG 14.26). Sādhu is transcendental to the material qualities. So paritrāṇāya sādhūnām. The paritrāṇāya means to deliver.

Lecture on SB 1.10.2 -- Mayapura, June 17, 1973:

Kṛṣṇa does not discriminate like that. Kṛṣṇa says bhaktyā, yo me bhaktyā prayacchati. Kṛṣṇa wants to see how much sincere devotee you have become. That is His business. Kṛṣṇa does not see, "Oh, whether you are coming from brāhmaṇa family or śūdra family, this family or...?" No. Therefore in the śāstras it is forbidden: vaiṣṇave jāti-buddhiḥ. Vaiṣṇava does not belong to the material caste. He is transcendental, because He is rendering service to Kṛṣṇa on the transcendental platform. He is not in the material platform. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). That is guṇa. These brāhmaṇa, kṣatriya, vaiśya, śūdra, they belong to the category of the three guṇas: sattva-guṇa, rajo-guṇa, tamo-guṇa. But those who are pure devotees, they are transcendental to these three guṇas. Sa guṇān samatītyaitān brahma-bhūyāya kalpate. They transcend. They do not belong to these guṇas. No. Māṁ ca yo 'vyabhicāreṇa bhakti-yogena se... (BG 14.26). Anyone who is engaged in devotional service, avyabhicāreṇa, without any deviation, just to the rules and regulations, just to the standard, then immediately, sa guṇān samatītya etān, the plural number... All these guṇas, sattva-guṇa, rajo-guṇa, tamo-guṇa... He is above brāhmaṇa. Vaiṣṇava is above brāhmaṇa.

Lecture on SB 1.13.15 -- Geneva, June 4, 1974:

So similarly, Vidura also, he thought that "I am always busy in this magisterial work, simply to punish. I have no chance to preach." So Kṛṣṇa is very kind to His devotee. So He gave the chance to preach. So this was the arrangement, that he was cursed by Maṇḍūka Muni, came down to this material world. That is also material. Yamarāja's planet is also in the material world. Therefore he was given the chance of preaching. (reads:) "He is transcendental to such divisions of mundane society, just as the Personality of Godhead assumes His incarnation as a hog, but He is not hog." If somebody thinks that He has come as a hog, playing the part of a hog, that is not the fact. Even though assumes the... (reads:) "The Lord and His different authorized devotees sometimes have to play the role of many lower creatures to claim the conditioned souls, but both the Lord and His pure devotees are always in the transcendental position." Etad īśanam īśasya. That is the authority of God, that even though He accepts some lower position, He is never in the lower position. He is always in the transcendental position. I have given the example yesterday. Just like the sun is sometimes evaporating the urine. This is not very good business. But still, sun is sun. He is never polluted. Similarly, Kṛṣṇa or His devotee, if sometimes apparently does something which is not befitting their position, still, they are in their position. This is the conclusion. Kṛṣṇa has given this concession to His devotee.

Lecture on SB 1.16.16 -- Los Angeles, January 11, 1974:

So God's creation is like that. You cannot by force enter into any atmosphere unless you become fit to live there. That is God's creation. By force you cannot live within water. By force the fish cannot live on the land. You'll die. Similarly, by force you cannot enter into the moon planet. Therefore they are frustrated. It is not possible. Similarly, without being Kṛṣṇized, you cannot understand what is Kṛṣṇa, you cannot associate with Him. That is the process of Kṛṣṇa consciousness, to become perfectly Kṛṣṇa-ite, as good as Kṛṣṇa. That is purification process. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Nirmalam. Nirmalam means purification. Now we are sa-malam. We have got so many dirty things with us. So one has to become nirmalam. Sarvopādhi-vinirmuktam. First business is to become free from the designation. If you think yourself that "I am American," "I am Christian," "I am Hindu," "I am Indian," "I am black," "I am white," these are all designation. So sarvopādhi-vinirmuktam, when you become transcendental to all designation, when you come to the platform to understand that "I am not this body; I am spirit soul," brahma-bhūtaḥ prasannātmā (BG 18.54), then you become happy.

Lecture on SB 2.4.2 -- Los Angeles, June 25, 1972:

Upon this mind, intelligence and ego, one develops a gross body of five elements: earth, water, air, fire. This is the two kinds of body, a condition. And when he's actually Kṛṣṇa conscious, he's transcendental to this gross and subtle body. He attains a spiritual body which is never to be finished, eternal, blissful life. So sometimes, when Kṛṣṇa, He's especially kind to a person who thinks that "By... I shall execute Kṛṣṇa consciousness; at the same time, I shall enjoy this material life," this is foolishness. This is foolishness. If you want Kṛṣṇa, go to home, back to home, back to Godhead, then you have to finish your material desires. Because Kṛṣṇa is so kind that even if you have a pinch of material desire to enjoy in this material world, He will give you a chance, "All right, you do it." That means we become entangled. Therefore, those who are executing Kṛṣṇa consciousness, they should try to become free from all material desires. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11).

Lecture on SB 2.9.2 -- Melbourne, April 4, 1972:

Therefore, if you become transcendental to your body, then your taste will be transcendental. If your taste is As the body is changing, ramamāṇa, you cannot enjoy. If you are in the transcendental position, you cannot enjoy like the woman in Hong Kong, finding out in the garbage. You see? So people are trying to give service to the humanity. What service they can take, give? I have got a taste for a certain thing. How you can change my taste? Ramamāṇa. I want to enjoy because I am under the grips of material nature. So I have got a certain type of taste. You cannot change it. If I say, "Don't drink," unless you are in Kṛṣṇa consciousness, it is impossible to give up this drinking. That has already been tested. The American government, they are trying. They are spending so much money to stop these intoxication habits of the young men. They cannot because they are ramamāṇa māyayā. They are pulled by the ear of the person: "You must drink this." Prakṛteḥ kriyamāṇāni (BG 3.27). Prakṛti, nature, material nature is pulling you: "You must drink." So unless one is free from the management of the prakṛti, prakṛteḥ kriyamāṇāni, it is impossible. So they are trying to give lesson that "Don't drink." "Vegetarians." There are so many societies. In Hong Kong I saw so many societies. Hong Kong or where I saw?

Lecture on SB 2.9.2 -- Melbourne, April 4, 1972:

But we are not in touch with that quality. Prakṛteḥ... There is a verse, etad īśanam īśasya. Just like Kṛṣṇa comes as a human being in this material world, but He is not affected with any of the qualities of the material world. That is therefore called nirguṇa. Nirguṇa means the material qualities cannot touch you. Similarly, a devotee of Kṛṣṇa also, when he is in service of Kṛṣṇa, he is also nirguṇa. The material qualities cannot touch him. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). He immediately becomes transcendental to all the material qualities. But that does not mean I cannot act in the material quality. Kṛṣṇa is working just like ordinary prince. He was born of a king, in the royal family. But He has nothing to do. Na māṁ karmāṇi limpanti (BG 4.14). Kṛṣṇa is not affected. Dhari māccha nāce pāni. There is a Bengali proverb that "You go to catch fish, but don't touch the water." You see? If you are clever, if you have that rod to catch fish, take out the fish, but don't touch the water. Similarly, for our Kṛṣṇa consciousness movement we have to go in so many places. They are all materialistic, but we cannot become materialistic. We will take some service from a person for Kṛṣṇa's service. So we'll do some good to him, but we don't accept his quality. That should be our position. So in this way we should know that bahu-rūpa ivābhāti. Ivābhāti. Iva means "just like." Ābhāti, "appears." Actually these are temporary. Bahu-rūpa iva Māyayā bahu-rūpayā ramamāṇo guṇeṣv asyā. Guṇeṣu, in the quality, asyā, of māyā. Eh?

Lecture on SB 3.25.13 -- Bombay, November 13, 1974:

So that is wanted. That is ādhyātmika. That is called bhakti-yoga, to reconnect our connection with Kṛṣṇa. Kṛṣṇa also comes to instruct that "You rascal, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Just revive your connection with Me, you rascal. Give up all these manufactured so-called types of yoga and religion." Sarva-dharmān paritya... That is Kṛṣṇa's instruction. That is the differ... That is the proof. Kṛṣṇa says the same thing, and Kṛṣṇa's representative or incarnation or guru says the same thing. That is the qualification of guru. Here Kapiladeva, although He is the incarnation of Kṛṣṇa, He's acting as the representative of Kṛṣṇa, as guru. He's saying the same thing. He does not say another thing. Yoga ādhyātmikaḥ. Yoga ādhyātmikaḥ puṁsāṁ mato niḥśreyasāya me. Niḥśreyasa means the ultimate benefit. Kṛṣṇa also says the same thing, that paraṁ guhyatamam: "I have instructed you so many things, but because you are My dear friend, I am just disclosing to you the most confidential thing." What is that? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). If you accept this principle, then you become actually transcendental to this so-called material happiness and distress. That is yoga.

Lecture on SB 3.25.17 -- Bombay, November 17, 1974:

Nitāi: "At that time the soul can see himself to be transcendental to the material existence and always self-effulgent, never fragmented, although very minute in size."

Prabhupāda:

tadā puruṣa ātmānaṁ
kevalaṁ prakṛteḥ param
nirantaraṁ svayaṁ-jyotir
aṇimānam akhaṇḍitam
(SB 3.25.17)

This is self-realization. Self-realization means to see one's proper identity. At the present moment we are not finding out our proper identity. We are seeing to the body. I see you, your body, and you see me, my body. We have no vision of the real person, which is, who is occupying this body. This is the first lesson we get from Bhagavad-gītā: dehino 'smin yathā dehe (BG 2.13). Dehi... This body is called deha, and the owner of the body is called dehī.

Lecture on SB 3.25.17 -- Bombay, November 17, 1974:

So tadā puruṣa ātmānaṁ kevalaṁ prakṛteḥ param. Prakṛteḥ param. Now we are thinking, "I am the product of this material world. I am Indian." What I am Indian? Because my body is Indian, I am Indian? No. I am the spirit soul, hṛdayānanda. That is self-realization. The whole world is fighting: "I am Indian," "American," "I am Pakistani," "I am Hindustani," "I am Hindu," "I am Muslim," "I am brāhmaṇa." Dehātma-buddhiḥ. So one has to realize that "I am not this body." Kevalaṁ prakṛteḥ param. "I am beyond this body, far, transcendental to this material world." How it is possible? Tadā kāma-lobhādayaś ca ye. We have discussed this verse yesterday. Ahaṁ mamābhimāna utthaiḥ kāma-lobhādi, kāma-lobhādibhir malaiḥ. So long we have got the desire, lusty desire and greediness, for enjoying this material world, then it is not possible. We have to free, we have to become free from these lusty desires.

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

So this requires jñānam. Therefore this is called transcendental knowledge, how serving Kṛṣṇa, one becomes transcendental to all these pious and impious activities. That requires knowledge.

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
(BG 14.26)

Pious and impious... Piety or impiety, they are within these material guṇas, qualities, good and bad. And Kṛṣṇa's service is transcendental, above good and bad. So that is called real knowledge, and if one is fortunate enough to understand this knowledge, then immediately he becomes detached to these material pious and impious activities. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). That is called vairāgya. Jñāna-vairāgya. Bhakti-yuktena. Without bhakti, there cannot be jñāna and vairāgya. Actually, the human life is meant for jñāna and vairāgya, for two things. Otherwise, we remain animal. The animal cannot attain any jñāna, neither animal can attain any vairāgya. That is animal qualification. But a human being, he has the opportunity to come to the stage of jñāna and vairāgya.

Lecture on SB 3.25.19 -- Bombay, November 19, 1974:

Now, when there is question of jijñāsā, brahma-jijñāsā, then we inquire from a person who knows. Therefore it is said that tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam: (SB 11.3.21) "If you are actually interested in inquiring about Brahman, then you must go to guru who knows Brahman." Tasmād guruṁ prapadyeta. You cannot understand Brahman realization alone. Therefore, according to Vaiṣṇava philosophy, ādau gurvāśrayam. The first business is to take shelter of a bona fide spiritual master. If you want... Not only brahma-jijñāsā—any. You must go to the perfect person who knows things. If you wandering on some street you do not know, you ask somebody, "Where shall I go? In this way or that way?" So this is natural. So about Brahman, jijñāsuḥ... Brahma-jijñāsā means... That is not ordinary jijñāsā. It is called uttamam. Uttamam means transcendental to this material world, which is full of darkness, ignorance. That is called ut. Ud-gata tama yasmād iti uttama. There is no more darkness, simply light. If you, at night, you inquire about something, then it is very difficult. But if you go in the daytime... And at night if you got up on your roof and want to see where is Bombay or where is Santa Cruz, it is very difficult. But daytime, you can see. Similarly, uttamam. You must go out of this darkness, come to the light, and then you will see.

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

So Kṛṣṇa consciousness means completely become purified from the infection of māyā, sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). That is stated by Kṛṣṇa. One who is a devotee fully engaged in Kṛṣṇa's service... So what is his position? The position is sa guṇān... sa guṇān etān, this prakṛter guṇān. Here it is said, prakṛter guṇānām. There are three guṇas—sattva-guṇa, rajo-guṇa... So if one is engaged in devotional service, immediately he becomes transcendental to all these guṇas. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). Then he becomes again in his transcendental position, Brahman. Brahma-jñāna, ahaṁ brahmāsmi. This is... This position he comes. And as soon as one comes to this position, brahma-jñāna, brahma-bhūta... (SB 4.30.20). Now we are māyā-bhūta, identifying with ourself with this māyā, this prakṛti-guṇa, the modes of material nature: "I am this," "I am that," "I am this," "I am that." But when he becomes brahma-bhūta—"I don't belong to these prakṛti-guṇān, these nature's..., these modes of material nature. I belong to the spirit soul, Supreme. Ahaṁ brahmāsmi"—this brahma-jñāna will immediately make him happy. That is the symptom of a person who has attained brahma-jñāna.

Lecture on SB 3.25.32 -- Bombay, December 2, 1974:

So because it is transcendental to material activities, therefore in the bhakti-yoga there is no such desire for material benefit, animittā. Therefore it is said, animittā. Here all activities are done for some material profit. Nobody is... Even the so-called political leaders sacrifice everything. That's all right. But everything is for material benefit. Even in our country a big man like Mahatma Gandhi, he sacrificed everything—his family, his profession. And many other leaders... But what for they were working? They were working for some material benefits, that's all, not for any spiritual benefit. So that is not transcendental activities. That is material activities, expanded material thoughts. Somebody is working for his family or somebody is working for himself, like animals, the cats and dogs. They work for himself. And human being, they're little advanced. They work for family, for wife, children, or, further extended, for society, for community, for nation. You can expand. Even international. They are all material activities, nimittā, simply expanded, expanded. Suppose if you steal for yourself and if you steal for your family or if you steal for your community, that stealing is there. Because you are stealing for greater family, that does not mean that you are not a thief.

Lecture on SB 3.26.3 -- Bombay, December 15, 1974:

Nitāi: "The Supreme Personality of Godhead is the Supreme Soul, and He has no beginning. He is transcendental to the material modes of nature and beyond the existence of this material world. He is perceivable everywhere because He is self-effulgent, and by His self-effulgent luster the entire creation is maintained."

Prabhupāda:

anādir ātmā puruṣo
nirguṇaḥ prakṛteḥ paraḥ
pratyag-dhāmā svayaṁ-jyotir
viśvaṁ yena samanvitam
(SB 3.26.3)

In the previous verse we had already discussed, jñānaṁ puruṣasya ātma-darśanam. Puruṣasya, the living entity is also called puruṣa, and the Supreme Lord is also called puruṣa. So real puruṣa is the Supreme Personality of Godhead. We are not puruṣa; we are prakṛti, living entities. It is said in the Bhagavad-gītā, apareyam itas tu viddhi me prakṛtiṁ parām. After explaining this jaḍa-prakṛti, or the dull matter... That is called jaḍa-prakṛti-bhūmi, earth, water, fire, air, sky, mind, intelligence and ego. These are all jaḍa-prakṛti, material. Sometimes it is misunderstood, "Mind is spiritual." No, mind is material. Intelligence, that is also material. And this false ego with designation, that is, "I am Indian," "I am American," "I am brāhmaṇa," "I am kṣatriya," so many designations, "I am cat," "I am dog," "I am human being," this is also material conception. I am neither dog, neither cat, neither demigod, nor human being. I am ātmā.

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

Nitāi: "Material consciousness is the cause of one's conditional life. Conditions are enforced upon the living entity by the material energy. Although he does not do anything and is transcendental to such activities, the spirit soul is thus affected by conditional life."

Prabhupāda:

tad asya saṁsṛtir bandhaḥ
pāra-tantryaṁ ca tat-kṛtam
bhavaty akartur īśasya
sākṣiṇo nirvṛtātmanaḥ
(SB 3.26.7)

So karmasu kriyamāṇeṣu guṇair ātmani manyate. The conditioned soul... We say "conditioned." It was not conditioned, but now it has become conditioned, pāra-tantrya.

kṛṣṇa bhuli' sei jīva anādi-bahirmukha
ataeva māyā tāre deya saṁsāra-duḥkha
(CC Madhya 20.117)

This is a statement in the Caitanya-caritāmṛta. Kṛṣṇa bhuliyā, forgetting Kṛṣṇa, jīva, the living entity, anādi-bahirmukha... Anādi... Ādi means the beginning of the creation, and anādi means before the creation. Anādi. Nobody knows when it has began. The creation... There are many creations. Bhūtvā bhūtvā pralīyate (BG 8.19). Just like this body: it is created, everyone knows. It is created by the father and mother. And it will be annihilated in due course of time by nature's way. Similarly, anything material... This whole universe, cosmic manifestation, is also created. This is a bigger body, that's all, virāṭ body. And it stays for millions and millions of years during the lifetime of Brahmā.

Lecture on SB Questions & Answers -- Hyderabad, April 10, 1975:

So, our endeavor should be not to be implicated by the material modes of nature. Never mind what is the percentage. This material world is always mixed up—some goodness, some passion, some ignorance. Here you cannot possess the material quality in full, cent percent purity. No. That is not possible. That is explained in the Bhagavad-gītā. One quality is overlapping the other quality. Our business is how to become transcendental to all these qualities, not to be touched by any of the qualities of material nature. That is our business. That should be our aim. Nirguṇa. That is called nirguṇa, no more contaminated by the material qualities. That is called nirguṇa.

Lecture on SB Questions & Answers -- Hyderabad, April 10, 1975:

These are the different, nine items of bhakti-yoga. If you take all of them or some of them or at least one of them, you become transcendental to all these material qualities. Sa guṇān samatītyaitān (BG 14.26). All these material qualities one can transcend and remain in the Brahman platform. Brahma-bhūyāya kalpate. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). This is the process. It is not that we shall possess this quality, certain percentage, that quality, certain percentage. No. Above all qualities. That should be the aim of life. Then we shall be in the Brahman platform or in the spiritual platform, and then our life will be successful. Otherwise, struggle for existence... Bhūtvā bhūtvā pralīyate (BG 8.19). We take one type of body according to the contamination of material modes of nature. We suffer or enjoy, then again we die, again we accept another body. In this way it continues, and we remain entangled in this material world.

Lecture on SB 5.5.1 -- Vrndavana, October 23, 1976:

Pradyumna:

ṛṣabha uvāca
nāyaṁ deho deha-bhājāṁ nṛloke
kaṣṭān kāmān arhate viḍ-bhujāṁ ye
tapo divyaṁ putrakā yena sattvaṁ
śuddhyed yasmād brahma-saukhyaṁ tv anantam
(SB 5.5.1)

"Lord Ṛṣabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one's heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever."

Prabhupāda: So we have discussed this verse yesterday. It is very essential that this human form of body is meant for rectifying or purifying our existence. That they do not know, especially in the modern age, that this body is temporary and we living entities, we are eternal and this is our bondage. So long we are within this material body, it is our bondage. Real life is eternal life, without any birth, death, old age and disease. Where is that science? There is no such department of knowledge that how one can live eternally without any disease, without any old age and without any death and without any birth. If there is birth there is death. And between the two, birth and death, there is old age and disease. Where is that scientist who are trying to solve this problem?

Lecture on SB 5.5.1-2 -- Bombay, March 25, 1977:

Bhavānanda:

ṛṣabha uvāca
nāyaṁ deho deha-bhājāṁ nṛ-loke
kaṣṭān kāmān arhate viḍ-bhujāṁ ye
tapo divyaṁ putrakā yena sattvaṁ
śuddhyed yasmād brahma-saukhyaṁ tv anantam
(SB 5.5.1)

"Lord Ṛṣabhadeva told His sons: My dear boys, of all the living entities who have accepted material bodies in this world, one who has been awarded this human form should not work hard day and night simply for sense gratification, which is available even for dogs and hogs that eat stool. One should engage in penance and austerity to attain the divine position of devotional service. By such activity, one's heart is purified, and when one attains this position, he attains eternal, blissful life, which is transcendental to material happiness and which continues forever."

Prabhupāda: Next verse.

Bhavānanda:

mahat-sevāṁ dvāram āhur vimuktes
tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam
mahāntas te sama-cittāḥ praśāntā
vimanyavaḥ suhṛdaḥ sādhavo ye
(SB 5.5.2)

"One can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities. These personalities are impersonalists and devotees. Whether one wants to merge into the Lord's existence or wants to associate with the Personality of Godhead, one should render service to the mahātmās. For those who are not interested in such activities, who associate with people fond of women and sex, the path to hell is wide open. The mahātmās are equipoised. They do not see any difference between one living entity and another. They are very peaceful and are fully engaged in devotional service. They are devoid of anger, and they work for the benefit of everyone. They do not behave in any abominable way. Such people are known as mahātmās."

Prabhupāda: So Mr. Jyesthish(?) Gandhi, ladies and gentlemen, the instruction of Ṛṣabhadeva is very important. Ṛṣabhadeva was the father of Mahārāja Bhārata, under whose name this planet is called Bhāratavarṣa. So before retirement, Ṛṣabhadeva instructed His one hundred sons about the aim of life. So this is Vedic civilization. So He says, "My dear boys, don't spoil your life by living like hogs." This very word has been used. Nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Viḍ-bhujāṁ. Viḍ-bhujāṁ means there are hogs who are very much enthusiastic to eat stool. So why this particular animal has been named? Because we can find especially in Indian villages, the hogs, day and night, they are working very hard to find out where there is stool. And as soon as he eats stool, the hog very easily become fatty and strong. Therefore a class of men, they like to eat the flesh of hog because it becomes easily fatty. And the hog's business is, as soon as he gets little strength, then next business is sex, without any discrimination. The hog has no discrimination who is sister, who is mother, who is daughter. So therefore this particular animal has been named, and Ṛṣabhadeva warns His sons that "Don't live the life of hogs. Live like human being."

Lecture on SB 6.1.46 -- Detroit, June 12, 1976:

One who is engaged in devotional service, he becomes transcendental to these three guṇas and its varieties. Māṁ ca yo 'vyabhicāreṇa bhakti-yogena. Avyabhicāreṇa, without any adulteration, pure devotion. Pure devotion means anyābhilāṣitā-śūnyaṁ jñāna-karmādy anāvṛtam: (Brs. 1.1.11) only concentration of Kṛṣṇa. Kṛṣṇa is the root. Kṛṣṇa is vāsudevaḥ sarvam iti (BG 7.19). One who knows this... This knowledge is not so easy. Bahūnāṁ janmanām ante. After many, many births cultivating knowledge, if one is fortunate, he can understand that Kṛṣṇa is the root of everything. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19). But that is the ultimate goal. So if we understand this central point, that Kṛṣṇa is the root of everything, then we are successful in life. Otherwise, it is not.

Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975:

"One who is engaged in devotional service, he becomes immediately transcendental to this infection of the three qualities of material nature." Sa guṇān samatītyaitān brahma-bhūyāya kalpate. That is actually happening. This powerful Kṛṣṇa consciousness movement is so strong that we can pick up from the lowest stage of life and bring him to the highest stage of life if we follow the rules and regulation. It is possible. Practically we are seeing. So that is required, yad yad ācarati śreyān, a class of men. Maybe minority; it doesn't matter. But their ideal behavior, character, will lead other people to appreciate: "Yes. We should be like this." Now, who was telling this night? I think Praṇava was telling that some friend has told that in the Western countries they are appreciating this movement because I have stopped amongst my members this intoxication. There are. Are you not telling?

Lecture on SB 7.5.1, Pandal Lecture -- Bombay, January 12, 1973:

This is real bhakti. There cannot be any motive behind bhakti-yoga. Anyābhilāṣitā-śūnyam and jñāna-karmādy-anāvṛtam (CC Madhya 19.167), and transcendental to the position of philosophical speculation and fruitive activities. Jñāna-karmādy-anāvṛtam. Ānukūlyena kṛṣṇānu-śīlanam. Just simply to serve Kṛṣṇa favorably, ānukūla, that is bhakti. So this bhakti is called avyabhicāriṇi-bhakti, without any adulteration, without any mutilation, perfect bhakti.

Lecture on SB 7.6.2 -- Toronto, June 18, 1976:

Otherwise, it is not possible. Tasmād guruṁ prapadyeta. And who will go to guru? It is not a fashion, that we make some guru and we are engaged in our own business and I can say in the society, "Oh, I have got a big guru who can show magic." No. Guru is necessary for him who is inquisitive of transcendental subject matter. He requires a guru. Not ordinary man. Just like somebody keeps some cats and dogs as fashion. Guru is not like that. Guru means one... First of all, who requires a guru? Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). One who is inquisitive to know about the spiritual world. Uttamam. Uttamam means ud-gata tamam: transcendental to this darkness. This material world is called darkness, ignorance. Actually it is dark. Because it is dark, material world, therefore we require the sun. By the grace of Kṛṣṇa, we have got the sun. Yac-cakṣur eṣa savitā. Savitā means sun. Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyam. This is Gāyatrī-mantra. So who requires a guru? Jijñāsuḥ śreyaḥ uttamam. One who wants to go beyond this world of darkness. Tamasi mā jyotir gama. This is Vedic injunction. Don't remain in this darkness. Jyotir gama. Go to the world where light is there.

Lecture on SB 7.6.3 -- Montreal, June 16, 1968:

So similarly, I am spirit soul. That I forgot. Ahaṁ brahmāsmi: "I am Brahman." I am not this body, not this mind. So people are trying to burnish the body and the mind. First of all they try to burnish the body. This is material civilization. Very nice clothing, very nice food, very nice apartment, very nice car, or very nice sense enjoyment—everything is very nice. But that is to this body. And when one is frustrated to this very nice arrangement, then he goes to the mind: poetry, mental speculation, LSD, marijuana, drinking, and so many things. These are all mental. Actually, happiness is not there in the body, nor in the mind. Read happiness is in the spirit. Therefore Bhagavad-gītā says, sukham ātyantikaṁ yat tad atīndriya-grāhyam (BG 6.21). The real, the ultimate happiness is that which is beyond this material senses. Ātyantikaṁ yat tad atīndriya. Atīndriya means—indriya means the senses—transcendental to the senses. That means that spiritual. There are many instructions and practical also.

Lecture on SB 7.6.3-4 -- San Francisco, March 8, 1967:

No, for a devotee that is not impediment, because he's transcendental to distress and happiness. Spiritual activities are transcendental, ahaituky apratihatā. Ahaitukī: spiritual activities is not done under any cause. We love Kṛṣṇa not with a cause. Just like here in the material world, I love a girl for sense gratification, or I love a boy for sense gratification. There is a cause. And as soon as the cause is disturbed, oh, the love is disturbed, there is impediment. But love of Kṛṣṇa is without cause. It is spontaneous. Therefore there is no impediment. Because the word "love" can be engaged only in relationship with Kṛṣṇa. Otherwise, there is no question of love. So when the love, love of Kṛṣṇa is transcendental, there is no material impediment. Is it clear?

Lecture on SB 7.7.19-20 -- Bombay, March 18, 1971:

If they're mixed up-three into three, it becomes nine. Again mixed up-nine into nine, it becomes eighty-one. Again mixed up-eighty-one... In this way you will find varieties of life. But they're based on the three types of consciousness—sattva-guṇa consciousness, raja-guṇa consciousness, tamo-guṇa consciousness. So when one is transcendental to this contaminated consciousness, polluted by the three qualities of material nature, that is Kṛṣṇa consciousness.

aṣṭau prakṛtayaḥ proktās
traya eva hi tad-guṇāḥ
vikārāḥ ṣoḍaśācāryaiḥ
pumān ekaḥ samanvayāt

But the soul is the same. By external affection in the material world under different qualities, he's appearing different. Therefore, we have got 8,400,000 of species of life, by different consciousness. When one comes to Kṛṣṇa consciousness there is no such differentiation, there is one consciousness. Kṛṣṇa is the Supreme, I am His servant, that's all. So long one does not come to this platform of Kṛṣṇa consciousness, there is no possibility of so-called eternity, fraternity, unity, universal brotherhood, that is not possible. It is impossible because they are all contaminated.

Lecture on SB 7.7.25-28 -- San Francisco, March 13, 1967:

As soon as another dog comes, oh, he at once barks, "Gow! Gow! Gow!" So this is dog's qualification. So this defending is also like that. It is defending in its own way. We are defending in our own way. So we must be above this, transcendental, as advised by Kṛṣṇa. Nistrai-guṇyo bhavārjuna: "Just become transcendental to these qualitative activities." And what is that unqualitative, uncontaminated activity? Oh, that is also stated in the Bhagavad-gītā,

māṁ ca yo 'vyabhicāreṇa
bhakti-yogena sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
(BG 14.26)

"Anyone who takes to this business of Kṛṣṇa consciousness..." Māṁ ca yo avyabhicāreṇi bhakti. Avyabhicāreṇi means without any material contamination, pure devotional service: "The Supreme Lord is my Lord. I am His eternal servant. My business is to serve Him, nothing more." This is called pure devotion. Either you call Kṛṣṇa or Jehovah, or whatever name you like, you give, but God is one. So if you simply become to this consciousness, that "I am eternal servant of God, and my business is to serve God..." And in relationship with Kṛṣṇa, or God, there is other service.

Lecture on SB 7.9.9 -- Montreal, July 4, 1968:

That God is Śyāmasundara. This Kṛṣṇa is called Śyāmasundara. Śyāma means blackish, but He's very beautiful, very, very beautiful. Śyāmasundaram acintya-guṇa-svarūpaṁ. Acintya means inconceivable. His qualities, His transcendental qualities, are inconceivable. When in the Vedic literature it is said that God is quality-less, nirguṇa, nirguṇa means He is transcendental to these material qualities. But His transcendental qualities are there. So He is called that acintya-guṇa-svarūpaṁ govindam. We just offer our prayers, three verses only from this Brahma-saṁhitā, before our this recitation of Śrīmad-Bhāgavatam. That Govinda is the original Personality of Godhead, and Śyāmasundara, with a flute in His hands, and He is very (sic:) pastimious, always smiling. And by His smiling He offers you blessings. You also, by seeing His smiling, you remain everlastingly smiling. It is so nice.

Lecture on SB 7.9.12 -- Montreal, August 19, 1968:

In the Bhagavad-gītā also the same thing is ordered by Kṛṣṇa: sarva-dharmān parityajya (BG 18.66). Don't divide your energy, that "So much energy for God, so much energy for māyā, or matter." No. Sarvātmanā. Fully. Then whatever energy you have got, that is sufficient to approach God. It doesn't matter what you are. Sarvātmanā mahi gṛṇāmi yathā manīṣam. Yathā manīṣam means "as far as it is possible by me." Nīco ajayā, "although I am born low," guṇa visargam anupraviṣṭaḥ, "but as soon as the vibration of Lord's name will enter unto me, so I am, I may be qualitatively very low..." Just like there are three qualities. Someone may be in the quality of goodness, someone may be in the quality of passion, someone may be in the quality of darkness, or ignorance. But Kṛṣṇa, or God, is transcendental to all qualities, because He's Supreme Spirit. We are also transcendental to all qualities, but at the present circumstances we are under the clutches of this qualitative existence. Somebody is very good man, somebody is very passionate man, somebody is ignorant fool. These are all qualitative representation of this material world. But as soon as you come to the platform of God, you transcend all the qualities. All the qualities. There is no such distinction, "good man," "bad man," "this man" or "that man."

Lecture on SB 7.9.22 -- Mayapur, February 29, 1976:

Dayānanda: Translation: "My dear Lord, the supreme great, You have created this material world of sixteen paraphernalia, but You are transcendental to such material qualities, or in other words, all these material qualities are under Your full control. You are never conquered by them. Therefore the time element is Your representation. O my Lord, the Supreme, nobody can conquer over You, but so far I am concerned, I am being crushed by the wheel of time, and therefore I am surrendering fully unto You. And now, therefore, kindly take me under the protection of Your lotus feet."

Prabhupāda:

sa tvaṁ hi nitya-vijātma-guṇaḥ sva-dhāmnā
kālo vaśī-kṛta-visṛjya-visarga-śaktiḥ
cakre visṛṣṭam ajayeśvara ṣoḍaśāre
niṣpīḍyamānam upakarṣa vibho prapannam
(SB 7.9.22)

The same thing is repeatedly reminded. Māyā... We are niṣpīḍyamānam. We are being crushed by the wheel of time with sixteen spokes. We are being crushed. At the same time, we are thinking that we are very happy. This is called māyā. This is māyā's grace, that in any condition of life, the suffering is very, very acute, but the living entity who is suffering, he thinks, "I am enjoying." This is called māyā. You have seen that the pig eats stool. And when we see, we say, "Ah! What is that? Oh! He is eating stool." But he's thinking that he's enjoying. He is thinking he's enjoying. This is the covering influence of māyā, prakṣepātmika-śakti. Otherwise how one can suffer? The worm in the stool is enjoying. If you take one worm from the stool and keep it aside, he'll again go to the stool. This is māyā, prakṣepātmika-śak..., āvaraṇātmika-śakti, covering. Māyā-sukhāya bharam udvahato vimūḍhān (SB 7.9.43).

Sri Caitanya-caritamrta Lectures

Lecture on CC Madhya-lila 6.151-154 -- Gorakhpur, February 14, 1971:

The discussion was going with Sārvabhauma Bhaṭṭācārya, a follower of the Śaṅkarite philosophy. So Caitanya Mahāprabhu has given Vedic evidences that the Supreme Personality of Godhead has His form, transcendental form, sac-cid-ānanda-vigraha, but His form is not material. That is the opinion of Śaṅkarācārya. Nārāyaṇa para avyaktāt: "Nārāyaṇa, He is transcendental to this creation." So in... With reference to this material creation, He is impersonal. But when we speak of the spiritual world, He is a person, sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Ṣaḍ-aiśvarya pūrṇa, pūrṇānanda vigraha yāṅhāra.

Lecture on CC Madhya-lila 20.125 -- New York, November 27, 1966:

So these are the principles. If we stick to the particular type of ritualism—because I confess a particular type of faith, and my faith describes this sort of ritualism, I must follow—then you stick to that, you cannot make any progress. And if you go on simply philosophizing—this ism, that ism, that ism, nonsense-ism—then also you will not be able. And if you become mundane moralist, then also you will not be able. You have to become transcendental to all these mundane principles; then it will be possible to become perfectly Kṛṣṇa conscious. So it is not transgressing, because as soon as you become really Kṛṣṇa conscious, then you become all: you become a philosopher, you become a ritualistic, you become actually moralist. What is the standard of morals? Can you explain? What is the standard of morality? Can you explain? Can any one of you say? Have you got any idea what is the standard of morality? The standard of morality is to obey the Supreme. That is standard of morality. Standard of morality does not mean that you manufacture something morality out of your concoction. No. Standard of morality is to obey the Supreme. That is standard of morality.

Lecture on CC Madhya-lila 20.172 -- New York, December 14, 1966:

This example is there. Although the source is one, still, unless I get fire, my purpose will not be served. Similarly, this Viṣṇu and Śiva and Brahmā... From, I mean to say, gross earth the wood is produced like tree, and from tree we take wood, and from wood there is fire. So when we get fire, then we can serve our purpose. Similarly, although these three avatāras are there in the material world, we have to take shelter of the Viṣṇu-avatāra, goodness. So far spiritual progress, one has to be situated on the modes of goodness first. Therefore we require to be brāhmaṇas, qualified brāhmaṇas, then Vaiṣṇava. Brahma jānāti iti brāhmaṇaḥ. Brāhmaṇa does not mean caste. Brāhmaṇa means one who knows the Supreme Brahman. He is brāhmaṇa. And then, after being brāhmaṇa, then you have to transcend that position and put yourself in the pure goodness. This material goodness is contaminated. Sometimes goodness is affected by ignorance and passion in the material... So when you are transcendental to this material goodness, that stage is called Vāsudeva stage. And Vāsudeva stage, that means God realization.

Lecture on CC Madhya-lila 20.313-317 -- New York, December 21, 1966:

The liberation from material bondage is called nirguṇa. Nirguṇa means the three qualities, three modes of material nature, is nullified. As soon as we are transcendental to the three modes of material nature, that is called liberation. So just like there is injunction in the Vedic literature: to live in the city is rājasika; to live in the forest is sattvika, goodness. Sattvika quality means to live in goodness is to live in a forest. Therefore formerly, all the sages and saints, they used to live in a forest. Still there are many transcendentalists, they live in the forest, because forest is considered to be situation in goodness. Similarly, those who live in cities and villages, in society, human society, that is rājasika. And those who live in the liquor shop and similar, gambling shop and other, they are called tamasika.

So this goodness, passion and ignorance, the division. And how to nirguṇa? When you live in a temple of Kṛṣṇa, that is nirguṇa. That is transcendental. So if you live in a society like this, Kṛṣṇa consciousness, then you are nirguṇa. You are above the qualities. It is far better than to live in the forest or in the city. Those who are in touch with the supreme nirguṇa... Nirguṇa means transcendental to the material modes of nature. So nirguṇo bhavet. Sa sarva-dṛg. Harir hi nirguṇaḥ sākṣāt. Nirguṇa means only Viṣṇu is nirguṇa, above the transcendental, above these material modes of nature. It is accepted by all the authorities.

Lecture on CC Madhya-lila 20.313-317 -- New York, December 21, 1966:

So far this material nature, manifested and nonmanifested, what we see, this is manifested. And then it is... Nonmanifested stage is there, covering, covering of the universe. Oh, then that space is far, far greater than, ten times greater than this space. That is avyakta. And above that avyakta stage... Avyakta means nonmanifested. Vyakta avyakta. This is vyakta, this is manifested. Certain space is manifested, and certain space is nonmanifested. So this is called vyakta and avyakta. Śaṅkarācārya says that Nārāyaṇa, the Supreme Personality of Godhead, is vyaktāvyaktāt sanātanaḥ. Similarly, it is confirmed in the Bhagavad-gītā also. So Nārāyaṇa, the Supreme Lord, Kṛṣṇa, Viṣṇu, He is God. He is nirguṇa, transcendental to these three guṇas. They cannot affect. The three guṇas cannot affect. So similarly, those who are in touch with Kṛṣṇa, in Kṛṣṇa consciousness, they are also nirguṇa. They are also transcendental to the three material modes of nature. This is from Śrīmad-Bhāgavatam, quotation by Lord Caitanya.

Lecture on CC Madhya-lila 20.313-317 -- New York, December 21, 1966:

So we have to accept these authorities, quotation from Śrīmad-Bhāgavatam, Vedic literature, and quoted by authority, Lord Caitanya. We have to follow in that way. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Therefore we have to accept this, that if we be engaged in devotional service of the Supreme Lord, then we are transcendental to these material modes of nature. Therefore anyone who is so engaged, he is liberated. He is liberated. Officially he is liberated. But if he falls down by the attraction of these three modes of nature, that is a different thing. That is possible. That is possible if we are not strong enough because... Always remember that this Kṛṣṇa consciousness is a sort of declaration of war with this illusory material nature. So there is war. She will always try to get you fall down. Daivī hy eṣā guṇa-mayī mama māyā duratyayā (BG 7.14). It is very strong, powerful. How you can save yourself? Mām eva ye prapadyante māyām etāṁ taranti te. If you persistently simply adhere to the devotional service of Kṛṣṇa, there will be no more strength of this illusory nature to drag you. No more. There will be no more power to get you into this province of sense gratification. Material nature means the jurisdiction of sense gratification. That's all. Simply people are engaged by sense gratification like cats and dogs. That's all. This is material atmosphere. And in the spiritual atmosphere there is no sense gratification; there is only activity for satisfying the Supreme, Kṛṣṇa. That is the difference.

Sri Brahma-samhita Lectures

Lecture on Brahma-samhita, Verse 32 -- New York, July 26, 1971:

So these are the things to be studied in Kṛṣṇa consciousness. Don't be frivolous. Don't waste your time. This is the greatest opportunity, human form of life. We have to understand all these things. They are mentioned in the authoritative books, Vedic knowledge. Just we are reading, Śrīmad-Bhāgavatam, before you. So Śukadeva Gosvāmī's recommending that prāyaścittaṁ vimarśanam. Real atonement is to be thoughtful, sober, think over... That is called meditation. You think over whether your body, or if you are something else, transcendental to body, what is God. So if you want to know all this knowledge, then you have to practice austerity, tapasya. And the beginning of tapasya is brahmacarya. I've explained yesterday: brahmacarya, celibacy, or restricted sex life. Not unrestricted. That's not good. Then you forget yourself. This material attraction is sex life. Not only human society—in animal society, in bird society, everywhere. You have seen the sparrows, the pigeons, they're having sex life three hundred times daily, you see, although they are very vegetarian. Yes. And the lion is not vegetarian, but it has got sex life only once in a year. So it is not the question of vegetarian or nonvegetarian. It is the question of understanding higher standard of knowledge. When one comes to the standard of high elevated knowledge, naturally he becomes vegetarian. Because paṇḍitāḥ sama-darśinaḥ (BG 5.18). Paṇḍita means one who is very highly learned, paṇḍita. Sama-darśinaḥ.

Initiation Lectures

Initiation of Jayapataka Dasa -- Montreal, July 24, 1968:

So we should avoid blaspheming the persons who have preached God consciousness all over the world. We should not deprecate the value of scriptures. And the most obstinate sinful activity is to act sinfully on the strength of chanting Hare Kṛṣṇa. Because it is said that as soon as you chant Hare Kṛṣṇa you become freed from all sinful activities. There is no difference between Kṛṣṇa and Kṛṣṇa name. Absolute. So if somebody thinks that "I am chanting Hare Kṛṣṇa, therefore I can continue committing all kinds of sinful activities," that is the greatest... Nāmnād balād yasya hi pāpa-buddhir. Anyone who commits sinful activities... I have already explained the four kinds of sinful activities you should avoid. But if you think that you are chanting, therefore there will be no reaction of sinful activities, that is the greatest sin. Greatest offense. Never. Don't commit any sinful activities. And sāmyaṁ śubha-kriyā api pramādaḥ. This is another great offense. That don't accept this chanting as something auspicious activity. It is transcendental to auspicious and inauspicious activities. It is a vibration from the spiritual sky which will attract you gradually to the spiritual sky, beyond this material sky.

Talk, Initiation Lecture, and Ten Offenses Lecture -- Los Angeles, December 1, 1968:

Yes. And another thing, just like we are holding this ceremony, initiation ceremony. It should not be accepted just we are functioning some ritualistic ceremony. No. It is different from ritualistic ceremony. Although it appears like ritualistic, it is transcendental. Ritualistic ceremony, they are meant for giving you advantage of become pious, from impious life. It also gives that, but this is not the ultimate aim. The ultimate aim is to give you love of God, which is far, far transcendental to the pious and impious activities. That is a different thing that belongs to the spiritual world—love of God. It is not that it is a function to nullify your sinful activities. That is automatically done. Just like if you get one million dollars, the purpose of ten dollars automatically solved. Similarly, this acceptance of holy name of God will automatically wash off all your sinful reaction. That's a fact. But it is not meant for that purpose. It is meant for higher purpose, to attain to this platform of loving God, rendering transcendental loving service to the Lord. That is the aim. Yes.

General Lectures

Lecture -- Seattle, September 27, 1968:

No. When you apply your energy, it is no more material; it is spiritual. Just like when the copper wire is in touch with electricity, it is no more copper; it is electric. So service to Kṛṣṇa means as soon as you dovetail yourself in the service of Kṛṣṇa, you are not different from Kṛṣṇa. That is stated in the Bhagavad-gītā: māṁ ca 'vyabhicāreṇa bhakti-yogena yaḥ sevate. This very word, sevate. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). "Anyone who seriously engages himself in My service, immediately he becomes transcendental to the material qualities and he's on the platform of Brahman." Brahma-bhūyāya kalpate. So when you apply your energy in the service of Kṛṣṇa, you do not think that your material energy is there. No. Just like these fruits. These fruits, one may think, "What is this prasāda? This fruit has been purchased, we also eat fruit at home, and this is prasāda?" No. Because it is offered to Kṛṣṇa, immediately it is no more material. The result? You eat Kṛṣṇa prasāda and see how you are making progress in Kṛṣṇa consciousness. Just if the physician gives you some medicine and if you get yourself cured, that is the effect of medicine. Another example is that how the material things become spiritual. A very nice example. Just like you have taken a large quantity of milk. So there is some disorder in your bowels. You go to a physician. At least, according to Vedic system of..., they will offer you a preparation which is called yogurt. That is milk preparation.

Lecture -- Seattle, October 2, 1968:

Transcendental. "You are beyond." This is explained in Bhagavad-gītā:

indriyāṇi parāṇy āhur
indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir
yo buddheḥ paratas tu saḥ
(BG 3.42)

First of all, you realize this body. Body means the senses. But when you go further, we see the mind is the center of these sensual activities. Unless the mind is sound, we cannot act with our senses. So indriyebhyaḥ paraṁ manaḥ. So transcendental to the senses, mind is there, and transcendental to the mind, there is intelligence, and transcendental to the intelligence, there is soul. That we have to understand. (aside:) Go on.

Lecture -- London, September 16, 1969:

So this Kṛṣṇa consciousness movement is meant for purifying the existence of the living entity and engage him constantly in the service of the Lord, and thus he achieves all success of life. That is also confirmed in the Bhagavad-gītā,

māṁ ca 'vyabhicāreṇa
bhakti-yogena yaḥ sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
(BG 14.26)

"Anyone who is engaged in unalloyed devotional service of Me, he is already transcendental to all the three modes of material nature." Sa guṇan samatītya etān. All these. There are three modes of material nature, sattva-raja-tamaḥ. So a devotee surpasses very easily. Bhavāmbudhir vatsa-padaṁ paraṁ padam. Bhavāmbudhiḥ, the great ocean of nescience, becomes just like the water pit made by the hoof of a calf. You see. Bhavāmbudhir vatsa-padaṁ paraṁ padaṁ padaṁ padaṁ yad vipadāṁ na teṣām (SB 10.14.58). For the devotee, this place is not for them. This... Which place? This material world. What is that material world? Padaṁ padaṁ yad vipadām. In every step there is danger.

Pandal Lecture -- November 14, 1971, Delhi:

Mukti means to become transcendental to the three guṇas. Traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. So Bhāgavata-dharma is in the transcendental platform. It is not material. There are two kinds of dharmas: material and spiritual, because we are combination of matter and spirit at the present moment. So long I want to enjoy this material world or to satisfy my senses... This material body means combination of senses. Indriyāṇi parāṇy āhuḥ. So the platform where we are concerned with the senses, that is called karma, karma platform. Just like people are working very hard day and night in the city. The purpose is to gratify the senses. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). So that is karma. Then, indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ (BG 3.42). When you come to the activities of the mind-psychology, metaphysics, philosophical speculation—that is another stage; that is better than this stage, karmī. Caitanya Mahāprabhu has approved that out of many thousands of karmīs, one jñānī is better. And out of many thousands of jñānīs, one mukta is better, liberated. One who has realized that "I am not this matter, I am Brahman," he is better. He is mukta. Mukta means one... Brahma-bhūtaḥ, he understands. He no more identifies himself with these material activities. That is called brahma-bhūtaḥ. So Caitanya Mahāprabhu approves that out of many thousands of karmīs, one jñānī is better. And out of many thousands of jñānīs, one mukta is better. And out of many thousands of mukta, hardly you can find any bhakta.

Philosophy Discussions

Philosophy Discussion on Gottfried Wilhelm von Leibnitz:

Śyāmasundara: So just the decomposing is a force, turning to gasses. So there is force in every body.

Prabhupāda: Yes. That individual soul's force is stopped. That we call dead body. But Kṛṣṇa's force is still there, because it is combination of atoms.

Śyāmasundara: He says that which is manifested to our senses, which occupy space and exists in time, is only an effect of the basic nature, which is transcendental to the physical nature. The physical nature is just an effect of a higher nature.

Prabhupāda: Physical nature is a by-product. Just like I explained that you create your body. The physical nature is subservient to the soul. Therefore, according to my desire, I get a body. I create a body.

Śyāmasundara: His idea is that these monads, they create bodies.

Prabhupāda: Yes. That I say. So yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). At the time of death, as you are thinking, your next body is created. Therefore you create the body.

Philosophy Discussion on David Hume:

Hayagrīva: He says, "All the new discoveries in astronomy which prove the immense grandeur and magnificence of the works of nature are so many additional arguments for a Deity according to the true system of theism," that is his natural, what he calls natural religion. In this way Hume rejects the necessity or desirability of miracles as well as the conception of a God transcendental to his creation. He says it's not the being of God that is in question but God's nature. This nature cannot be ascertained through study of the universe itself. However, if the universe can only be studied by imperfect senses, what is the value of our conclusion? How can we ever come to know the nature of God?

Prabhupāda: Nature of God, it can be explained by God Himself. That is our Vedic process. We know who is God, and He explains, "My nature is this." Just like He says, "I am the greatest principle," mattaḥ parataraṁ nānyat (BG 7.7). "There is no more higher principle than Me." This is fact. If something is greater than God, then how one can become God? That is not possible. So greatest means He is great in everything. He is great in richness, He is great in reputation, He is great in influence, He is great in bodily power, He is great in beauty and He is great in renunciation. If we can find out somebody that He tallies with this greatness, then He is God. So that we find in Kṛṣṇa; therefore Kṛṣṇa is the Supreme Lord, and what He says in the Bhagavad-gītā we accept as fact. And if we analyze His statements intelligently, pruriently, then we will find that what Kṛṣṇa says, that is fact.

Philosophy Discussion on Jacques Maritain:

Śyāmasundara: So that stage of acting under the guidance of the spiritual master, that would be pure actuality. There would be no...

Prabhupāda: Oh, yes. That is beyond this; transcendental to the three guṇas. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). That is actuality. Brahma-tattva, that is actuality. So anyone who is engaged in devotional service, he is above, transcendental to the three modes of material nature. Sa guṇān samatītyaitān (BG 14.26). All these material qualities, samatīta, atīta, he surpasses, and brahma-bhūyāya kalpate, he is situated in actuality.

Śyāmasundara: He says that God knows reality as it exists and it has the potentiality to become. In other words, He knows everything.

Prabhupāda: He knows. Vedāhaṁ samatītāni (BG 7.26). Kṛṣṇa says, "I know everything, past, present and future." You have nothing like that, past, present and future. The past, present and future is concealed due to our, these temporary material bodies.

Philosophy Discussion on Carl Gustav Jung:

Śyāmasundara: So his idea is that everyone adapts to their environment, either as, according to one of these three things: extroversion, introversion, or a dominant function. So...

Prabhupāda: That we also say. According to material condition of life, they differ, they are classified. The highest stage is Vaiṣṇava. He is completely transcendental (to) material condition. Next the brāhmaṇa, then next the kṣatriya, then next the vaiśya, then next the śūdra, and next means less than śūdra, all caṇḍālas. But Kṛṣṇa consciousness, because that is natural, even from the caṇḍāla stage one can be brought to the highest transcendental stage of Vaiṣṇava.

Śyāmasundara: So would you say that the lower stages of life are, could be termed irrational, and the higher stages of life termed rational?

Prabhupāda: Yes. Righteous.

Śyāmasundara: So the consciousness becomes more and more developed...

Prabhupāda: Yes.

Philosophy Discussion on Socrates:

Hayagrīva: Transcendental to the modes.

Prabhupāda: Yes. No more affected by the modes of material nature. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26). Such person is transcendental to the modes of material nature. Sa guṇān samatītyaitān brahma (BG 14.26). That is brahma-bhūtaḥ stage. So every devotee, if he is strictly following the rules and regulation, he is in the brahma-bhūtaḥ stage. Just like there is epidemic, but one who has taken the vaccine, the epidemic cannot touch it. So that is like that. Brahma, when you come to the brahma-bhūtaḥ state, let..., there may be māyā, there may be so many activities of ignorance and passion—he has nothing to do with. He is free. That is brahma-bhūtaḥ state. That is wanted. That is perfection.

Philosophy Discussion on Plotinus:

Hayagrīva: Yes. He also believed that God is present in all objects yet remains distinct and transcendental to all created things.

Prabhupāda: That is explained in the Bhagavad-gītā, mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ: (BG 9.4) "Everything is resting in Me, but I am not present there."

Hayagrīva: As for the individual souls, some are unembodied and some are embodied. He believes that some are celestial—they are heavenly—and these souls do not suffer, and some, the ones on earth, suffer. In either case, they are all individuals.

Prabhupāda: That's right. There are souls, innumerable souls. Anantāya kalpate. Nobody can count how many souls are there. So all the souls are as described above. They have got the same qualities of the One, in minute quantity, but some of them are fallen. Just like in the fire there are so many sparks, but one or two may fall down from the fire. Others remains in the fire. Those who are not falling down, they are called nitya-mukta, everlastingly liberated. They are never conditioned. And those who have fallen within this material world for sense gratification, they are baddha. They are called nitya-baddha, eternally conditioned. And eternally means that nobody can estimate how long one conditioned soul within this material world is existing here, because the creation is going on perpetually—sometimes manifest, sometimes nonmanifest. But the conditioned soul without Kṛṣṇa consciousness is continuing to exist in this material world. Before the creation he was there in dormant condition. Again with the manifestation he comes out. This is going on. They are conditioned.

Page Title:Transcendental to... (Lectures)
Compiler:Visnu Murti, Mayapur
Created:16 of Feb, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=94, Con=0, Let=0
No. of Quotes:94