Vaniquotes - User contributions [en]

Your real character

2009-10-04T21:44:25Z

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<div class="section" id="Sri_Caitanya-caritamrta" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2></div>

<div class="sub_section" id="CC_Antya-lila" text="CC Antya-lila"><h3>CC Antya-lila</h3></div>

<div class="quote" book="CC" link="CC Antya 12.28" link_text="CC Antya 12.28, Translation">
<div class="heading">Who within the three worlds can understand Your real character?</div>

<div class="text">'''[[Vanisource:CC Antya 12.28|CC Antya 12.28, Translation]]: “My dear Lord, Your chastising me is Your causeless mercy. Who within the three worlds can understand Your real character?'''</div>
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<div class="section" id="Other_Books_by_Srila_Prabhupada" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2></div>

<div class="sub_section" id="Krsna,_The_Supreme_Personality_of_Godhead" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3></div>

<div class="quote" book="OB" link="KB 47" link_text="Krsna Book 47">
<div class="heading">Maybe she is so much captivated by Kṛṣṇa’s sweet words that she cannot understand His real character.</div>

<div class="text">'''[[Vanisource:KB 47|Krsna Book 47]]:''' Śrīmatī Rādhārāṇī wanted to give specific reasons why She was dissatisfied with Kṛṣṇa and His messenger.
She addressed the bumblebee, “Your master Kṛṣṇa is exactly of your quality. You sit down on a flower, and after tasting a little honey you immediately fly away and sit on another flower and taste. Similarly, only once did your master Kṛṣṇa give Me the chance to taste the touch of His lips, and then He left Me altogether. I know also that the goddess of fortune, Lakṣmī, who is always in the midst of the lotus flower, is constantly engaged in Kṛṣṇa’s service. But I do not know how she has become so captivated by Kṛṣṇa and why she is so much attached to Kṛṣṇa, although she knows His actual character. Maybe she is so much captivated by Kṛṣṇa’s sweet words that she cannot understand His real character. As far as We are concerned, We are more intelligent than the goddess of fortune. We are not going to be cheated anymore by Kṛṣṇa or His messengers.”</div>
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<div class="quote" book="OB" link="KB 84" link_text="Krsna Book 84">
<div class="heading">Dear Lord, You are enjoying Your pastimes in the role of a human being, concealing Your real character of transcendental opulence.</div>

<div class="text">'''[[Vanisource:KB 84|Krsna Book 84]]:''' “Our dear Lord, there is no end to Your unlimited knowledge. Your form is transcendental, eternally existing in full bliss and knowledge. You are the Supreme Personality of Godhead, the Supreme Brahman, the Supreme Soul. Being covered by the spell of Your internal potency, yogamāyā, You are now temporarily concealing Your unlimited potencies, but still we can understand Your exalted position, and therefore all of us offer You our respectful obeisances. Dear Lord, You are enjoying Your pastimes in the role of a human being, concealing Your real character of transcendental opulence; therefore, none of the kings present here, even the members of the Yadu dynasty, who constantly mingle with You, eat with You and sit with You, can understand that You are the original cause of all causes, the soul of everyone, the original cause of all creation.</div>
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Youngsters who have had no taste of sex life

2009-10-04T21:44:00Z

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_2" text="SB Canto 2"><h3>SB Canto 2</h3></div>

<div class="quote" book="SB" link="SB 2.6.20" link_text="SB 2.6.20, Translation and Purport">
<div class="heading">The brahmacārī life is for students who are educated to follow strictly the vow of celibacy. Youngsters who have had no taste of sex life can easily follow the vow of celibacy, and once fixed in the principle of such a life, one can very easily continue to the highest perfectional stage, attaining the kingdom of the three-fourths energy of the Lord.</div>

<div class="text">'''[[Vanisource:SB 2.6.20|SB 2.6.20, Translation and Purport]]: The spiritual world, which consists of three fourths of the Lord's energy, is situated beyond this material world, and it is especially meant for those who will never be reborn. Others, who are attached to family life and who do not strictly follow celibacy vows, must live within the three material worlds.'''

The climax of the system of varṇāśrama-dharma, or sanātana-dharma, is clearly expressed here in this particular verse of Śrīmad-Bhāgavatam. The highest benefit that can be awarded to a human being is to train him to be detached from sex life, particularly because it is only due to sex indulgence that the conditioned life of material existence continues birth after birth. Human civilization in which there is no control of sex life is a fourth-class civilization because in such an atmosphere there is no liberation of the soul encaged in the material body. Birth, death, old age and disease are related to the material body, and they have nothing to do with the spirit soul. But as long as the bodily attachment for sensual enjoyment is encouraged, the individual spirit soul is forced to continue the repetition of birth and death on account of the material body, which is compared to garments subjected to the law of deterioration.

In order to award the highest benefit of human life, the varṇāśrama system trains the follower to adopt the vow of celibacy beginning from the order of brahmacārī. The brahmacārī life is for students who are educated to follow strictly the vow of celibacy. Youngsters who have had no taste of sex life can easily follow the vow of celibacy, and once fixed in the principle of such a life, one can very easily continue to the highest perfectional stage, attaining the kingdom of the three-fourths energy of the Lord. It is already explained that in the cosmos of three-fourths energy of the Lord there is neither death nor fear, and one is full of the blissful life of happiness and knowledge. A householder attached to family life can easily give up such a life of sex indulgence if he has been trained in the principles of the life of a brahmacārī. A householder is recommended to quit home at the end of fifty years (pañcaśordhvaṁ vanaṁ vrajet) and live a life in the forest; then, being fully detached from family affection, he may accept the order of renunciation as a sannyāsī fully engaged in the service of the Lord. Any form of religious principles in which the followers are trained to pursue the vow of celibacy is good for the human being because only those who are trained in that way can end the miserable life of material existence. The principles of nirvāṇa, as recommended by Lord Buddha, are also meant for ending the miserable life of material existence. And this process, in the highest degree, is recommended here in the Śrīmad-Bhāgavatam, with clear perception of ideal perfection, although basically there is no difference between the process of Buddhists, Śaṅkarites and Vaiṣṇavites. For promotion to the highest status of perfection, namely freedom from birth and death, anxiety and fearfulness, not one of these processes allows the follower to break the vow of celibacy.

The householders and persons who have deliberately broken the vow of celibacy cannot enter into the kingdom of deathlessness. The pious householders or the fallen yogīs or the fallen transcendentalists can be promoted to the higher planets within the material world (one fourth of the energy of the Lord), but they will fail to enter into the kingdom of deathlessness. Abṛhad-vratas are those who have broken the vow of celibacy. The vānaprasthas, or those retired from family life, and the sannyāsīs, or the renounced persons, cannot break the vow of celibacy if they want success in the process. The brahmacārīs, vānaprasthas and sannyāsīs do not intend to take rebirth (apraja), nor are they meant for secretly indulging in sex life. Such a falldown by the spiritualist may be compensated by another chance for human life in good families of learned brāhmaṇas or of rich merchants for another term of elevation, but the best thing is to attain the highest perfection of deathlessness as soon as the human form of life is attained; otherwise the whole policy of human life will prove to be a total failure. Lord Caitanya was very strict in advising His followers in this matter of celibacy. One of His personal attendants, Choṭa Haridāsa, was severely punished by Lord Caitanya because of his failure to observe the vow of celibacy. For a transcendentalist, therefore, who at all wants to be promoted to the kingdom beyond material miseries, it is worse than suicide to deliberately indulge in sex life, especially in the renounced order of life. Sex life in the renounced order of life is the most perverted form of religious life, and such a misguided person can only be saved if, by chance, he meets a pure devotee.</div>
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You love Krsna so much

2009-10-04T21:43:43Z

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<div class="section" id="Sri_Caitanya-caritamrta" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2></div>

<div class="sub_section" id="CC_Madhya-lila" text="CC Madhya-lila"><h3>CC Madhya-lila</h3></div>

<div class="quote" book="CC" link="CC Madhya 12.185" link_text="CC Madhya 12.185, Translation">
<div class="heading">''You love Kṛṣṇa so much that simply by your association we are all developing Kṛṣṇa consciousness.”</div>

<div class="text">'''[[Vanisource:CC Madhya 12.185|CC Madhya 12.185, Translation]]: Śrī Caitanya Mahāprabhu said to Sārvabhauma Bhaṭṭācārya, “From your previous birth you have been in Kṛṣṇa consciousness. Thus you love Kṛṣṇa so much that simply by your association we are all developing Kṛṣṇa consciousness.”'''</div>
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Worst example

2009-10-04T21:42:55Z

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<div class="section" id="Correspondence" text="Correspondence"><h2>Correspondence</h2></div>

<div class="sub_section" id="1972_Correspondence" text="1972 Correspondence"><h3>1972 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Name withheld -- 17 December, 1972" link_text="Letter to Name withheld -- 17 December, 1972">
<div class="heading">I know that all big leaders are falling victim to sex-life. So let her live in New York and you live in Paris with your wife, what can be done? But you should not ever see or correspond in any way with her again. That will be the worst example. If you are leader, how you can do these things? If someone will have her, she may get herself married and be happy in Krsna consciousness—I do not want that she shall go away from shame.</div>

<div class="text">'''[[Vanisource:Letter to Name withheld -- 17 December, 1972|Letter to Name withheld -- 17 December, 1972]]:''' I am so shocked to hear from you that you have left your good wife for some time to have sex-life with another girl, who is also a devotee, and that she is now pregnant with your child. That is most disturbing to me. But I know that all big leaders are falling victim to sex-life. So let her live in New York and you live in Paris with your wife, what can be done? But you should not ever see or correspond in any way with her again. That will be the worst example. If you are leader, how you can do these things? If someone will have her, she may get herself married and be happy in Krsna consciousness—I do not want that she shall go away from shame. But you must have nothing more to do with her. Just like [another devotee] has done. He was like the sifter, full of holes, and he was finding fault only in others: Oh, just see that needle, he has got a hole. Now he has made one girl pregnant and they were found out, so he has left me as my personal servant. That is the common practice: full of holes, yet they are accusing others, "Oh! He has got one hole!
Our business is to raise ourselves to the highest status of life as preachers of Krsna's message, and one should behave himself rigidly, then he should instruct others. Two things: Be himself exemplary, then teach others to be exemplary. If one has not come to that high standard, he cannot judge or criticize others. There is one saying from Bible: 'Judge not, lest ye be judged.' So how we can preach unless we are able to make judgements? That will not be possible. Only those who are above suspicion can judge others. One must himself act in such a way that he is always above suspicion. Then he can judge, then he can preach. But now you have no power to instruct. One who is not following himself, how he can instruct others?
If you are repentant, that's all right. You have got your wife, so if you are sexually inclined therefore you should always be with your wife. You are repenting, so Krsna will excuse you. But never do this again. Rather you should stop sex-life altogether, make this your austerity. Do not eat nicely, chant always sixteen rounds, and pray to Krsna to excuse you for your great offense. You are one of the senior devotees, therefore if you behave like that then the whole Society will be at risk. By their nature, gestures, dress, women are lusty—that is their habit. In the Srimad-Bhagavatam it is stated that when a woman comes to serve you, you must be very careful, especially for sannyasis and brahmacaries."</div>
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Working in the universities

2009-10-04T21:42:40Z

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<div class="section" id="Correspondence" text="Correspondence"><h2>Correspondence</h2></div>

<div class="sub_section" id="1970_Correspondence" text="1970 Correspondence"><h3>1970 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Damodara -- Bombay, India 12 November, 1970" link_text="Letter to Damodara -- Bombay, India 12 November, 1970">
<div class="heading">I am glad to see that you are working in the universities.</div>

<div class="text">'''[[Vanisource:Letter to Damodara -- Bombay, India 12 November, 1970|Letter to Damodara -- Bombay, India 12 November, 1970]]:''' I am glad to see that you are working in the universities. They are a good field for spreading our Krishna Consciousness activities. Try and get all our books accepted in the college libraries and classroom courses. That will be our real success. Dr. Cenkner is correct in saying that Sankaracarya's belief is personal. Actually he is a covered personalist. He became impersonalist just to drive away Buddhism. All of India was Buddhist voidism. So, although a personalist, he had to keep pace with voidism by expounding impersonalism. There is very little difference between impersonalism and voidism, but because he had to bring Buddhists back to the Vedic cultural form, he adopted impersonalism. From the Padma Purāṇa, it is learned that Sankaracarya is Lord Siva, and who can be a greater devotee than Lord Siva? Lord Siva is considered to be the foremost Vaisnava.</div>
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<div class="quote" book="Let" link="Letter to Vamanadeva -- Bombay 12 November, 1970" link_text="Letter to Vamanadeva -- Bombay 12 November, 1970">
<div class="heading">Please continue your work in the "Bhakti-Yoga Society" at the University.</div>

<div class="text">'''[[Vanisource:Letter to Vamanadeva -- Bombay 12 November, 1970|Letter to Vamanadeva -- Bombay 12 November, 1970]]:''' I am very pleased to learn that you have several new devotees with you and the Temple has been completely renovated. It is a very nice house, so simply make it a palace for Lord Krsna and Srimati Radharani and that will be the perfection of its utilization and you will become perfect and happy by this work. Please continue your work in the "Bhakti-Yoga Society" at the University, the students cannot be over-estimated as our best prospects. The new growth of Tulasi is testimony to your sincere devotion because she will only grow and flourish in an atmosphere of Krsna Consciousness. Please see that the regular rules and practices are strictly followed by all the inmates and keep improving the quality of your Deity worship—this will keep you firmly fixed in the Absolute Truth. Always try to increase the distribution of literatures and more sincere persons will be attracted by this. Please work in coordination with Sriman Bhagavan das and the other GBC members and make progress in your center.</div>
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Words of scriptures

2009-10-04T21:42:32Z

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_6" text="SB Canto 6"><h3>SB Canto 6</h3></div>

<div class="quote" book="SB" link="SB 6.5.18" link_text="SB 6.5.18, Translation and Purport">
<div class="heading">The words of scriptures consist of variegated vibrations. If a foolish rascal leaves aside the study of these śāstras to engage in temporary activities, what will be the result?</div>

<div class="text">'''[[Vanisource:SB 6.5.18|SB 6.5.18, Translation and Purport]]: [Nārada Muni had spoken of a swan. That swan is explained in this verse.] The Vedic literatures [śāstras] vividly describe how to understand the Supreme Lord, the source of all material and spiritual energy. Indeed, they elaborately explain these two energies. The swan [haṁsa] is one who discriminates between matter and spirit, who accepts the essence of everything, and who explains the means of bondage and the means of liberation. The words of scriptures consist of variegated vibrations. If a foolish rascal leaves aside the study of these śāstras to engage in temporary activities, what will be the result?'''

The Kṛṣṇa consciousness movement is very eager to present Vedic literature in modern languages, especially Western languages such as English, French and German. The leaders of the Western world, the Americans and Europeans, have become the idols of modern civilization because the Western people are very sophisticated in temporary activities for the advancement of material civilization. A sane man, however, can see that all such grand activities, although perhaps very important for temporary life, have nothing to do with eternal life. The entire world is imitating the materialistic civilization of the West, and therefore the Kṛṣṇa consciousness movement is very much interested in giving the Western people knowledge by translating the original Sanskrit Vedic literatures into Western languages.
The word vivikta-padam refers to the path of logical discourses concerning the aim of life. If one does not discuss that which is important in life, one is put into darkness and must struggle for existence. What, then, is the benefit of his advancement in knowledge? The people of the West are seeing their students becoming hippies, despite gorgeous arrangements for university education. The Kṛṣṇa consciousness movement, however, is trying to convert misguided, drug-addicted students to the service of Kṛṣṇa and engage them in the best welfare activities for human society.</div>
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Wonderful example

2009-10-04T21:42:27Z

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<div class="section" id="Lectures" text="Lectures"><h2>Lectures</h2></div>

<div class="sub_section" id="Srimad-Bhagavatam_Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3></div>

<div class="quote" book="Lec" link="Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971" link_text="Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971">
<div class="text">'''[[Vanisource:Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971|Lecture on SB 6.2.9-10 -- Allahabad, January 15, 1971]]:'''

Prabhupāda: ...of Brahman. You are also Brahman. So your manifestation and Lord Śiva's manifestation is not the same. So there are different grades of manifestation. We have to know that. Although the thing is one but there are different manifestation, not that because everything is one, that everyone is the same. No. Hare Kṛṣṇa.

Haṁsadūta: Hare Kṛṣṇa. Prabhupāda just gave a wonderful example which I will repeat. He said that everything is one, just like wood. Wood in the primary stage is wood, and then in the smoking stage it's also wood. And then in the fire stage it is also wood, but fire is required. So in three stages... So similarly, the Supreme Lord is manifest as Brahmā, Śiva, and Viṣṇu. So it is compared to the wood.</div>
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<div class="section" id="Conversations_and_Morning_Walks" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2></div>

<div class="quote" book="Con" link="Morning Walk -- May 8, 1975, Perth" link_text="Morning Walk -- May 8, 1975, Perth">
<div class="text">'''[[Vanisource:Morning Walk -- May 8, 1975, Perth|Morning Walk -- May 8, 1975, Perth]]:'''

Paramahaṁsa: But Gandhi also read the Bhagavad-gītā, and he made so many wonderful comments on the Gītā.

Prabhupāda: That wonderfulness is for the rascals and the fools. What wonderful he has done? He preached nonviolence, but he was killed by violence. That is his wonderful example. He preached the philosophy of nonviolence, which is impossible. Therefore Kṛṣṇa killed him by violence. This is his wonderful. And his foolishness was proved, that there cannot be nonviolence. So he was a fool.</div>
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Woman is the real binding force in material existence

2009-10-04T21:42:24Z

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_2" text="SB Canto 2"><h3>SB Canto 2</h3></div>

<div class="quote" book="SB" link="SB 2.7.6" link_text="SB 2.7.6, Translation and Purport">
<div class="heading">During the first stage of life, up to twenty-five years of age, a man may be trained as a brahmacārī under the guidance of a bona fide spiritual master just to understand that woman is the real binding force in material existence.</div>

<div class="text">'''[[Vanisource:SB 2.7.6|SB 2.7.6, Translation and Purport]]: To exhibit His personal way of austerity and penance, He appeared in twin forms as Nārāyaṇa and Nara in the womb of Mūrti, the wife of Dharma and the daughter of Dakṣa. Celestial beauties, the companions of Cupid, went to try to break His vows, but they were unsuccessful, for they saw that many beauties like them were emanating from Him, the Personality of Godhead.'''

The Lord, being the source of everything that be, is the origin of all austerities and penances also. Great vows of austerity are undertaken by sages to achieve success in self-realization. Human life is meant for such tapasya, with the great vow of celibacy, or brahmacarya. In the rigid life of tapasya, there is no place for the association of women. And because human life is meant for tapasya, for self-realization, factual human civilization, as conceived by the system of sanātana-dharma or the school of four castes and four orders of life, prescribes rigid dissociation from woman in three stages of life. In the order of gradual cultural development, one's life may be divided into four divisions: celibacy, household life, retirement, and renunciation. During the first stage of life, up to twenty-five years of age, a man may be trained as a brahmacārī under the guidance of a bona fide spiritual master just to understand that woman is the real binding force in material existence. If one wants to get freedom from the material bondage of conditional life, he must get free from the attraction for the form of woman. Woman, or the fair sex, is the enchanting principle for the living entities, and the male form, especially in the human being, is meant for self-realization. The whole world is moving under the spell of womanly attraction, and as soon as a man becomes united with a woman, he at once becomes a victim of material bondage under a tight knot. The desires for lording it over the material world, under the intoxication of a false sense of lordship, specifically begin just after the man's unification with a woman. The desires for acquiring a house, possessing land, having children and becoming prominent in society, the affection for community and the place of birth, and the hankering for wealth, which are all like phantasmagoria or illusory dreams, encumber a human being, and he is thus impeded in his progress toward self-realization, the real aim of life. The brahmacāri, or a boy from the age of five years, especially from the higher castes, namely from the scholarly parents (the brāhmaṇas), the administrative parents (the kṣatriyas), or the mercantile or productive parents (the vaiśyas), is trained until twenty-five years of age under the care of a bona fide guru or teacher, and under strict observance of discipline he comes to understand the values of life along with taking specific training for a livelihood. The brahmacārī is then allowed to go home and enter householder life and get married to a suitable woman. But there are many brahmacārīs who do not go home to become householders but continue the life of naiṣṭhika-brahmacārīs, without any connection with women. They accept the order of sannyāsa, or the renounced order of life, knowing well that combination with women is an unnecessary burden that checks self-realization. Since sex desire is very strong at a certain stage of life, the guru may allow the brahmacārī to marry; this license is given to a brahmacārī who is unable to continue the way of naiṣṭhika-brahmacarya, and such discriminations are possible for the bona fide guru. A program of so-called family planning is needed. The householder who associates with woman under scriptural restrictions, after a thorough training of brahmacarya, cannot be a householder like cats and dogs. Such a householder, after fifty years of age, would retire from the association of woman as a vānaprastha to be trained to live alone without the association of woman. When the practice is complete, the same retired householder becomes a sannyāsī, strictly separate from woman, even from his married wife. Studying the whole scheme of disassociation from women, it appears that a woman is a stumbling block for self-realization, and the Lord appeared as Nārāyaṇa to teach the principle of womanly disassociation with a vow in life. The demigods, being envious of the austere life of the rigid brahmacārīs, would try to cause them to break their vows by dispatching soldiers of Cupid. But in the case of the Lord, it became an unsuccessful attempt when the celestial beauties saw that the Lord can produce innumerable such beauties by His mystic internal potency and that there was consequently no need to be attracted by others externally. There is a common proverb that a confectioner is never attracted by sweetmeats. The confectioner, who is always manufacturing sweetmeats, has very little desire to eat them; similarly, the Lord, by His pleasure potential powers, can produce innumerable spiritual beauties and not be the least attracted by the false beauties of material creation. One who does not know alleges foolishly that Lord Kṛṣṇa enjoyed women in His rāsa-līlā in Vṛndāvana, or with His sixteen thousand married wives at Dvārakā.</div>
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Without any pretentious conventions

2009-10-04T21:41:45Z

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<div class="section" id="Correspondence" text="Correspondence"><h2>Correspondence</h2></div>

<div class="sub_section" id="1947_to_1965_Correspondence" text="1947 to 1965 Correspondence"><h3>1947 to 1965 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Ratanshi Morarji Khatau -- Bombay 5 August, 1958" link_text="Letter to Ratanshi Morarji Khatau -- Bombay 5 August, 1958">
<div class="heading">The League of Devotees is an organized effort to render this service to the human society without any pretentious conventions.</div>

<div class="text">'''[[Vanisource:Letter to Ratanshi Morarji Khatau -- Bombay 5 August, 1958|Letter to Ratanshi Morarji Khatau -- Bombay 5 August, 1958]]:''' I shall request you therefore not to mislead the people in general under the garb of religiosity and indulge in the transcendental pastimes of the Lord known by the name Rasa Panca Adhya. This society stands to rectify all these anomalies in the name of religion and I shall ask your good sense to join hands with us to stop all these nonsense. India's culture of spiritual value has an unique position and it has to be learnt by the human society in right earnest from the right sources. As an Indian and a man of good sense with practical business-brain you should not at least indulge in such organization under the influence of unauthorized person. Instead of indulging in the organization of such unauthorized persons you may kindly learn the science from the authority and make your life enlightened and attain success of the boon of human form of life. The League of Devotees is an organized effort to render this service to the human society without any pretentious conventions. We are publishing one paper of the name Back to Godhead to educate people in the right direction and I am sending herewith one pamphlet in which the opinions of several respectable gentlemen are inserted as to how they are being appreciated.</div>
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Whole management

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</div>

<div class="section" id="Conversations_and_Morning_Walks" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2></div>

<div class="sub_section" id="1975_Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3></div>

<div class="quote" book="Con" link="Morning Walk -- October 17, 1975, Johannesburg" link_text="Morning Walk -- October 17, 1975, Johannesburg">
<div class="heading">The bank manager in Delhi—he was my friend—that "I am afraid of this union. If I press them to do something, they will immediately topsy-turvy the whole management."</div>

<div class="text">'''[[Vanisource:Morning Walk -- October 17, 1975, Johannesburg|Morning Walk -- October 17, 1975, Johannesburg]]:'''

Puṣṭa Kṛṣṇa: Why is it that in the modern day good people, they don't come into public office? Good people. In previous ages there were rājarṣis, great kings, very pious kings. Why is it that only rogues are aspiring today?

Prabhupāda: Because the democracy. You will not get vote. As soon as you become honest man in the public office, nobody will be obedient to you, and it will be impossible for him to execute any... You see? The bank manager in Delhi—he was my friend—that "I am afraid of this union. If I press them to do something, they will immediately topsy-turvy the whole management." Bank manager said. "So I am afraid of the workers' union," he told me. So therefore good men, they do not go to this political post because they know they will not be able to do anything good. He will be surrounded by all rogues. Nobody will execute his order.

Puṣṭa Kṛṣṇa: So the future in Kali-yuga looks very bleak.

Prabhupāda: Very, very black. Āchinna-dāra-draviṇ gacchanti giri-kānanam. People, general people, will be so much disgusted that they will be obliged to give up family and home and go to the forest, being disappointed: "Now I cannot manage. Let me go away."</div>
</div>

<div class="section" id="Correspondence" text="Correspondence"><h2>Correspondence</h2></div>

<div class="sub_section" id="1969_Correspondence" text="1969 Correspondence"><h3>1969 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Brahmananda -- Hamburg 5 September, 1969" link_text="Letter to Brahmananda -- Hamburg 5 September, 1969">
<div class="heading">I am just trying to hand over the whole management in the hands of my devotees, but if there is some disagreement in the management, then the whole thing may not go well. I think therefore, unless you all agree to open another branch in the East Coast, it should not be done.</div>

<div class="text">'''[[Vanisource:Letter to Brahmananda -- Hamburg 5 September, 1969|Letter to Brahmananda -- Hamburg 5 September, 1969]]:''' I think we should not do anything which may be business competition between centers. Business is in one sense very dangerous allurement of Maya. If they are doing it nicely on the West Coast and supply the necessities of the East Coast, there may not be another competitive organization. Then this example will be followed, and some other center may like to open another branch. I am just trying to hand over the whole management in the hands of my devotees, but if there is some disagreement in the management, then the whole thing may not go well. I think therefore, unless you all agree to open another branch in the East Coast, it should not be done. You have got enough business in the East Coast, especially in the books and the press matter. I do not think you should divert your attention in any other matter. Yesterday we held Vyasa Puja Ceremony, and it was very nice. I shall take the opportunity now to thank you for the nice booklet you have had printed and for the part in this booklet written by you. After all of the reading was finished, I explained how service and prayers are accepted by Krishna through the medium of the disciplic succession. It is something like electricity: if one is in touch with his Spiritual Master, and his Spiritual Master is in touch with his bona fide Spiritual Master, then in this way an offering is automatically transferred to Krishna. Just as the Mercy of Krishna is coming down through the disciplic succession, so the service of the devotee is offered up to Krishna through the disciplic succession.</div>
</div>

<div class="sub_section" id="1974_Correspondence" text="1974 Correspondence"><h3>1974 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Gurudasa -- Melbourne 1 July, 1974" link_text="Letter to Gurudasa -- Melbourne 1 July, 1974">
<div class="heading">The whole management should be done combinedly. Do not fight amongst yourselves, as that is my only anxiety.</div>

<div class="text">'''[[Vanisource:Letter to Gurudasa -- Melbourne 1 July, 1974|Letter to Gurudasa -- Melbourne 1 July, 1974]]:''' Furthermore, try to get the land if possible within one lac rupees. If he doesn't agree we don't mind we can see the other land. Also Mr. Jaya Purna of Karnapura came to see me, so invitation should be extended to him. Invite all local asramas and sannyasis as well. I do not hear of Pranava; I sent him a telegram but there is no reply.
The whole management should be done combinedly. Do not fight amongst yourselves, as that is my only anxiety. I shall leave for Vrindaban by 25th July. In the meantime, reply to me at L.A.</div>
</div>
</div>

Where do religious principles find shelter

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_1" text="SB Canto 1"><h3>SB Canto 1</h3></div>

<div class="quote" book="SB" link="SB 1.1.23" link_text="SB 1.1.23, Translation and Purport">
<div class="heading">Since Śrī Kṛṣṇa, the Absolute Truth, the master of all mystic powers, has departed for His own abode, please tell us to whom the religious principles have now gone for shelter.</div>

<div class="text">'''[[Vanisource:SB 1.1.23|SB 1.1.23, Translation and Purport]]: Since Śrī Kṛṣṇa, the Absolute Truth, the master of all mystic powers, has departed for His own abode, please tell us to whom the religious principles have now gone for shelter.'''

Essentially religion is the prescribed codes enunciated by the Personality of Godhead Himself. Whenever there is gross misuse or neglect of the principles of religion, the Supreme Lord appears Himself to restore religious principles. This is stated in Bhagavad-gītā (4.8). Here the sages of Naimiṣāraṇya are inquiring about these principles. The reply to this question is given later. The Śrīmad-Bhāgavatam is the transcendental sound representation of the Personality of Godhead, and thus it is the full representation of transcendental knowledge and religious principles.</div>
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When the king dies, it does not mean the kingdom stops

2009-10-04T21:40:40Z

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<div class="section" id="Lectures" text="Lectures"><h2>Lectures</h2></div>

<div class="sub_section" id="Bhagavad-gita_As_It_Is_Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3></div>

<div class="quote" book="Lec" link="Lecture on BG 2.1 -- Ahmedabad, December 7, 1972" link_text="Lecture on BG 2.1 -- Ahmedabad, December 7, 1972">
<div class="heading">There is a Bengali proverb that "When the king dies, it does not mean the kingdom stops." The kingdom goes on. But when, so long, the leader or the person in charge remains there, he thinks that "Without me, everything will be spoiled." This is called māyā.</div>

<div class="text">'''[[Vanisource:Lecture on BG 2.1 -- Ahmedabad, December 7, 1972|Lecture on BG 2.1 -- Ahmedabad, December 7, 1972]]:''' So we are, in this material world, we are all illusioned. Illusioned means accepting something as fact which is not. Something... Just like in dream we see sometimes I am attacked with a tiger; my head is being cut off. So many things. So actually there is no tiger, my head is not being cut off, but still, I am crying: "Oh, here is a tiger, here is a tiger!" So our attachment for this world is like that. It is illusion. I am thinking that "Without me, everything will be spoiled. My presence is required." And so on, so on. Just like sometimes our political leaders. Each and every one of them thinks that without him, the whole situation will be spoiled. Even Mahatma Gandhi, he was so attached that he would not retire from political life—unless he was killed. The attachment was so strong. But after passing away of Mahatma Gandhi or Jawaharlal Nehru or so many big, big leaders, the world is going on. There is a Bengali proverb that "When the king dies, it does not mean the kingdom stops." The kingdom goes on. But when, so long, the leader or the person in charge remains there, he thinks that "Without me, everything will be spoiled." This is called māyā. This is called illusion.</div>
</div>

<div class="sub_section" id="Srimad-Bhagavatam_Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3></div>

<div class="quote" book="Lec" link="Lecture on SB 1.2.8 -- Vrndavana, October 19, 1972" link_text="Lecture on SB 1.2.8 -- Vrndavana, October 19, 1972">
<div class="heading">In the Bengali it is said, rāja mare, rājya acara. "Because the king has died, therefore kingdom will stop." That is not the... It, it will go on. Why do you bother? That is knowledge.</div>

<div class="text">'''[[Vanisource:Lecture on SB 1.2.8 -- Vrndavana, October 19, 1972|Lecture on SB 1.2.8 -- Vrndavana, October 19, 1972]]:''' Everything is going on under the influence of different modes of material nature. Just like in our country, when Gandhi was living, he got sva-rājya, but still, he was thinking he had to do something, he had to do something. And he did not separate from politics. He was old man. He should have retired, but he did not, unless he was killed by somebody. This is the attachment for material things. All these leaders, they think, "Without me, the country will go to hell." But so many leaders came and gone. The country is going on. Therefore, in the Bengali it is said, rāja mare, rājya acara. "Because the king has died, therefore kingdom will stop." That is not the... It, it will go on. Why do you bother? That is knowledge. Kṛṣṇa is taking care. You just engage yourself in the service of Kṛṣṇa. That is your duty.</div>
</div>

<div class="quote" book="Lec" link="Lecture on SB 6.1.27 -- Honolulu, May 27, 1976" link_text="Lecture on SB 6.1.27 -- Honolulu, May 27, 1976">
<div class="heading">Just like Bengali proverb says, that if the king dies, his government is not stopped. We should remember that, that that government is prakṛti, the material nature.</div>

<div class="text">'''[[Vanisource:Lecture on SB 6.1.27 -- Honolulu, May 27, 1976|Lecture on SB 6.1.27 -- Honolulu, May 27, 1976]]:''' If we forget the real problem and blindly or foolishly say that "God is dead..." God may be dead, but God's law is not dead. Suppose a king dies, a president dies; does it mean the government dies? Huh? The government will go on. You can say, "God is dead." God is not dead, neither you are dead. But if you foolishly say that God is dead, that does not mean His law is also dead. The law will go on. One king may be dead. The next, his son or somebody will become king, and the government law will go on. So what is the use of talking foolishly like "God is dead"? God is never dead. This is going on. This morning we're talking.

So we are concerned with the laws of God. God may be dead or alive—it doesn't matter. Suppose by law we are prisoners, we are in the prison house, and all of a sudden the president or the king dies. Does it mean you shall be free? No. You have to rot. Just like Bengali proverb says (Bengali), that if the king dies, his government is not stopped. We should remember that, that that government is prakṛti, the material nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. You are reading Bhagavad-gītā. So this is all foolish things, that "God is dead," "I don't care for God." But God, actually, God is not dead. You are dead. You are dead actually because this body, the bodily concept of life, this body is dead. Just like you are driving one car. But if you think that "I'm the car..." The car is dead. The car is moving because you are alive. Similarly, this dead body, this body is dead, already dead from the very beginning, but it is moving on account of the soul. This is knowledge. It is dead from the very beginning.</div>
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When one meets the self by proper culture

2009-10-04T21:40:35Z

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_1" text="SB Canto 1"><h3>SB Canto 1</h3></div>

<div class="quote" book="SB" link="SB 1.3.34" link_text="SB 1.3.34, Translation and Purport">
<div class="heading">When, however, one meets the self by proper culture, the activities of the self begin.</div>

<div class="text">'''[[Vanisource:SB 1.3.34|SB 1.3.34, Translation and Purport]]: Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord.'''

The difference between self-realization and material illusion is to know that the temporary or illusory impositions of material energy in the shape of gross and subtle bodies are superficial coverings of the self. The coverings take place due to ignorance. Such coverings are never effective in the person of the Personality of Godhead. Knowing this convincingly is called liberation, or seeing the Absolute. This means that perfect self-realization is made possible by adoption of godly or spiritual life. Self-realization means becoming indifferent to the needs of the gross and subtle bodies and becoming serious about the activities of the self. The impetus for activities is generated from the self, but such activities become illusory due to ignorance of the real position of the self. By ignorance, self-interest is calculated in terms of the gross and subtle bodies, and therefore a whole set of activities is spoiled, life after life. When, however, one meets the self by proper culture, the activities of the self begin. Therefore a man who is engaged in the activities of the self is called jīvan-mukta, or a liberated person even in the conditional existence.

This perfect stage of self-realization is attained not by artificial means, but under the lotus feet of the Lord, who is always transcendental. In the Bhagavad-gītā the Lord says that He is present in everyone's heart, and from Him only all knowledge, remembrance or forgetfulness take place. When the living being desires to be an enjoyer of material energy (illusory phenomena), the Lord covers the living being in the mystery of forgetfulness, and thus the living being misinterprets the gross body and subtle mind to be his own self. And by culture of transcendental knowledge, when the living being prays to the Lord for deliverance from the clutches of forgetfulness, the Lord, by His causeless mercy, removes the living being's illusory curtain, and thus he realizes his own self. He then engages himself in the service of the Lord in his eternal constitutional position, becoming liberated from the conditioned life. All this is executed by the Lord either through His external potency or directly by the internal potency.</div>
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When demigods fall down

2009-10-04T21:40:21Z

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_4" text="SB Canto 4"><h3>SB Canto 4</h3></div>

<div class="quote" book="SB" link="SB 4.24.4" link_text="SB 4.24.4, Translation and Purport">
<div class="heading">Thus it is to be understood that when demigods fall down, they come to earth as sons of very rich and pious families.</div>

<div class="text">'''[[Vanisource:SB 4.24.4|SB 4.24.4, Translation and Purport]]: The three sons of Mahārāja Antardhāna were named Pāvaka, Pavamāna and Śuci. Formerly these three personalities were the demigods of fire, but due to the curse of the great sage Vasiṣṭha, they became the sons of Mahārāja Antardhāna. As such, they were as powerful as the fire-gods, and they attained the destination of mystic yoga power, being again situated as the demigods of fire.'''

In the Bhagavad-gītā (6.41-43) it is stated that one who falls down from yoga practice is elevated to the heavenly planets, and after enjoying the material facilities there he again comes down to the earthly planet and takes birth in a very rich family or a very pious brāhmaṇa family. Thus it is to be understood that when demigods fall down, they come to earth as sons of very rich and pious families. In such families, the living entity gets an opportunity to execute Kṛṣṇa consciousness and thereby gain promotion to his desired goal. The sons of Mahārāja Antardhāna had been the demigods in charge of fire, and they regained their former position and by mystic power returned to the heavenly planets.</div>
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When a soul reincarnates

2009-10-04T21:40:19Z

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<div class="section" id="Correspondence" text="Correspondence"><h2>Correspondence</h2></div>

<div class="sub_section" id="1975_Correspondence" text="1975 Correspondence"><h3>1975 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Madhudvisa -- Bombay 10 November, 1975" link_text="Letter to Madhudvisa -- Bombay 10 November, 1975">
<div class="heading">When a soul reincarnates, does he associate with the souls he associated with in his lives, that is not necessarily so.</div>

<div class="text">'''[[Vanisource:Letter to Madhudvisa -- Bombay 10 November, 1975|Letter to Madhudvisa -- Bombay 10 November, 1975]]:''' Regarding your questions, the first question, when a soul reincarnates, does he associate with the souls he associated with in his lives, that is not necessarily so. Even if he associates, how can he recognize them because everyone changes his body. Regarding your question about karmic debt, yes, it is generally that the debtor is obliged to take birth and also the creditor. Sometimes the creditor takes birth as the son of the debtor and after being a very affectionate son for a few days, he dies and thus the debtor becomes aggrieved very much. This is the punishment. In this way in every transaction the participants are becoming involved in their resultant action of karma. This is karma-bandhana, in Bhagavad-gita, or the bondage of different fruitive activity. It is advised that one should act only for Krsna, otherwise he will be involved in karma-bandhana.</div>
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We want cooperation

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<div class="section" id="Conversations_and_Morning_Walks" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2></div>

<div class="sub_section" id="1977_Conversations_and_Morning_Walks" text="1977 Conversations and Morning Walks"><h3>1977 Conversations and Morning Walks</h3></div>

<div class="quote" book="Con" link="Room Conversation -- November 6, 1977, Vrndavana" link_text="Room Conversation -- November 6, 1977, Vrndavana">
<div class="heading">We want cooperation.</div>

<div class="text">'''[[Vanisource:Room Conversation -- November 6, 1977, Vrndavana|Room Conversation -- November 6, 1977, Vrndavana]]:'''

Jayapatākā: Yeah, so then consider. [break] ...his birthday was a couple days ago, and then he invited us. So I sent two brahmacārīs to his āśrama for his birthday celebration.

Prabhupāda: His temple is completed?

Tamāla Kṛṣṇa: His nātha-mandira?

Jayapatākā: I didn't ask, actually. I think he's a year older than Śrīla Prabhupāda? Or two years older.

Prabhupāda: At least one year. I want to develop Gauḍa-maṇḍala. So in yoga-pīṭha they could not build even a darśana-maṇḍapa in fifty, sixty years. So we can construct a, what is called, hall.

Jayapatākā: Without mandira.

Prabhupāda: Hm. Yes.

Jayapatākā: Kīrtana hall.

Bhavānanda: No. Bhaktivedanta... Yoga Pīṭha Bhaktivedanta Hall. Bhaktivedanta Swami Hall.

Prabhupāda: What do you think?

Bhavānanda: With bookstand. Prabhupāda has formed a trust, the Bhaktivedanta Swami Charity Trust, and its purpose is to develop Gauḍa-maṇḍala-bhūmi. Prabhupāda's one idea is to build this darśana-maṇḍapa at the yoga-pīṭha. And another is to finish Śrīdhara Mahārāja's darśana-maṇḍapa at his..., like that, to develop the different..., to encourage cooperation between the different Godbrothers in the temples. The members of the trust are myself and Tamāla Kṛṣṇa Mahārāja and Girirāja, Svarūpa Dāmodara, myself, Mādhava Mahārāja and Madhusūdana Mahārāja. Prabhupāda named those members.

Prabhupāda: How do you think the idea?

Jayapatākā: All of your ideas, Śrīla Prabhupāda, are perfect. I am not someone to offer opinion. But if you ask, I think that actually, especially the yoga-pīṭha, nātha-mandira, that's a very dynamic idea, and in general it must do good.

Prabhupāda: We want cooperation.

Tamāla Kṛṣṇa: No more noncooperation.

Jayapatākā: Generally the... Even Devānanda Gauḍīya Maṭha, they had invited us for the disappearance day of Keśava Mahārāja, but I wasn't present at the time. So generally now they're inviting us, and everyone seems to have the desire for more and more cooperation. Mādhava Mahārāja had talked with one, this leader of the Janasangha, now the Janata party constituent, who's Professor Bharati, Haripada Bharati. He's a big orator in the Bidansava.(?) So he's very pro-ISKCON and pro-Hindu. So he's coming out to Māyāpura the 20th and putting on a public meeting. It's being organized by the local Hindus. And in that time he'll be also visiting our temple. So he was told by Mādhava Mahārāja, who happened to meet him somewhere, that he should give us full support also. He mentioned that. And he's going to give a lecture, and in the lecture he's going to tell the Muslims that they should never do anything like this to another Hindu or Kṛṣṇa temple again. Otherwise their situation will be very... He said they'll be driven out. [break] Dāmodara Mahārāja, he comes around once in a while. I haven't seem him the last couple of weeks, but he's also helping in his way. Yesterday, from the Central Government, one I.B. officer, Inspection Bank officer, came. He said that he received telegraphic information that regarding my citizenship the government was having second thoughts, that maybe they would give it after all, and they requested him to find out my background information and give a recommendation.</div>
</div>

<div class="section" id="Correspondence" text="Correspondence"><h2>Correspondence</h2></div>

<div class="sub_section" id="1975_Correspondence" text="1975 Correspondence"><h3>1975 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Kirtanananda -- Bombay 10 November, 1975" link_text="Letter to Kirtanananda -- Bombay 10 November, 1975">
<div class="heading">We want cooperation. Why there should be non cooperation between ourselves. That is not good.</div>

<div class="text">'''[[Vanisource:Letter to Kirtanananda -- Bombay 10 November, 1975|Letter to Kirtanananda -- Bombay 10 November, 1975]]:''' I am glad to note that Pittsburgh temple management is going on nicely. This is wanted. We want cooperation. Why there should be non cooperation between ourselves. That is not good. Regarding your desire to be relieved of managing these other centers, I may request you to continue until the next Mayapur meeting and then you can make some other arrangement conveniently.</div>
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We personalists do not agree that all systems of self-realizing process end in the same goal

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<div class="section" id="Correspondence" text="Correspondence"><h2>Correspondence</h2></div>

<div class="sub_section" id="1968_Correspondence" text="1968 Correspondence"><h3>1968 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Hayagriva -- Montreal 10 July, 1968" link_text="Letter to Hayagriva -- Montreal 10 July, 1968">
<div class="heading">We the personalists, we do not agree that all systems of self-realizing process ends in the same goal. There is no Vedic evidence, neither any proof of the acharya principles. We are preaching the highest principles of loving service to the Supreme Personality of Godhead, and as such, there is no scope for compromising with any of the kinds of philosophies of the impersonalist school. If Mr. Rose wants something for the satisfaction of all sections of spiritualists, I think your endeavor in that part of the country will not be very successful.</div>

<div class="text">'''[[Vanisource:Letter to Hayagriva -- Montreal 10 July, 1968|Letter to Hayagriva -- Montreal 10 July, 1968]]:''' So far I could understand on the letter of Kirtanananda, that we had no freedom of action because the land belongs to Mr. Rose, who wants to develop an institution appealing to all sections of seekers in spiritual enlightenment. Such ideal of impersonal views can never be successful. That is the distinction between impersonalism and personalism. The impersonalists ultimate goal is something void, and therefore, any attempt for self-realization ending in voidness is all the same for the impersonalists. But we the personalists, we do not agree that all systems of self-realizing process ends in the same goal. In the Bhagavad-gita, it is explicitly said that the worshippers of different demigods ultimately reach the planets of respective demigods; the worshippers of forefathers also go to different pitri planets, respectively; the worshippers of mammon remain in the mammonish world; and the persons in Krishna Consciousness, ultimately reach to the planet of Krishna loka. So our mission is to reach the supreme planet, in the spiritual sky, namely the Abode of Krishna. As such, we cannot compromise that all sorts of meditation gives the same result. This sort of view is practiced and preached by the impersonalist missionaries like the Rama-Krishna mission, that one may follow any path, but he reaches the same destination. There is no Vedic evidence, neither any proof of the acharya principles. You know that Lord Buddha was Hindu, born in India, in a royal family, but because He advocated voidism, His philosophy was not accepted by the leaders of Vedic principles. For the time being, Lord Buddha's philosophy was accepted by emperor Asoka, and due to royal influence, it spread all over India. But later on, when Sankaracarya preached the Vedic principle, the voidism of Lord Buddha was driven out of India. Similarly, when Ramanujacarya found Sankaracarya a second edition of Buddhist philosophy, he also expunged Sankaracarya as compromising the Buddha, and he established Personal worship of Lord Visnu. Later on, other acaryas, including Sri Caitanya, developed the transcendental reciprocation of devotional service to the Supreme Personality of Godhead and Lord Caitanya preached that loving service in the highest conjugal love with Krishna is also possible. So we are preaching the highest principles of loving service to the Supreme Personality of Godhead, and as such, there is no scope for compromising with any of the kinds of philosophies of the impersonalist school.

If Mr. Rose wants something for the satisfaction of all sections of spiritualists, I think your endeavor in that part of the country will not be very successful. Under the circumstances, I would advise you to live with me, and try to develop this line of preaching work as we have been doing since the last two years. At the present moment, I am just organizing a Sankirtana party and if you come here, then we can make a rehearsal of the Caitanya drama which you have already made. My idea is, Sankirtana with some dramatic demonstration, by the members, will be attractive to the people in general. So I am trying to concentrate the idea at the present moment here in Montreal, because in the temple, we have got sufficient space and if the Sankirtana party is successful here, as we shall try to make some experiment in the local expo grounds, then we shall make a program to go to Europe, starting from London, and make demonstrations of this drama and Sankirtana in different places. I do not know how much you will appreciate this idea, but if you think it proper, you may come and join us here.</div>
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Waves of love for Krsna

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<div class="section" id="Sri_Caitanya-caritamrta" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2></div>

<div class="sub_section" id="CC_Antya-lila" text="CC Antya-lila"><h3>CC Antya-lila</h3></div>

<div class="quote" book="CC" link="CC Antya 8.6" link_text="CC Antya 8.6, Translation">
<div class="text">'''[[Vanisource:CC Antya 8.6|CC Antya 8.6, Translation]]: Thus Śrī Caitanya Mahāprabhu, at Jagannātha Purī, performed His various pastimes with His devotees in the waves of love for Kṛṣṇa.'''</div>
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<div class="quote" book="CC" link="CC Antya 20.11" link_text="CC Antya 20.11, Translation">
<div class="text">'''[[Vanisource:CC Antya 20.11|CC Antya 20.11, Translation]]: “Simply by chanting the holy name of Lord Kṛṣṇa, one can be freed from all undesirable habits. This is the means of awakening all good fortune and initiating the flow of waves of love for Kṛṣṇa.'''</div>
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Wasting time (CC and other books)

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<div class="section" id="Sri_Caitanya-caritamrta" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2></div>

<div class="sub_section" id="CC_Adi-lila" text="CC Adi-lila"><h3>CC Adi-lila</h3></div>

<div class="quote" book="CC" link="CC Adi 1.35" link_text="CC Adi 1.35, Purport">
<div class="heading">A devotee already attracted by the name, form, qualities, etc., of the Supreme Lord may be directed to his specific manner of devotional service; he need not waste time in approaching the Lord through logic.</div>

<div class="text">'''[[Vanisource:CC Adi 1.35|CC Adi 1.35, Purport]]:''' If one develops love for Kṛṣṇa by Kṛṣṇa conscious activities, one can know the Supreme Absolute Truth, but he who tries to understand God simply by logical arguments will not succeed, nor will he get a taste for unalloyed devotion. The secret is that one must submissively listen to those who know perfectly the science of God, and one must begin the mode of service regulated by the preceptor. A devotee already attracted by the name, form, qualities, etc., of the Supreme Lord may be directed to his specific manner of devotional service; he need not waste time in approaching the Lord through logic. The expert spiritual master knows well how to engage his disciple’s energy in the transcendental loving service of the Lord, and thus he engages a devotee in a specific devotional service according to his special tendency. A devotee must have only one initiating spiritual master because in the scriptures acceptance of more than one is always forbidden. There is no limit, however, to the number of instructing spiritual masters one may accept. Generally a spiritual master who constantly instructs a disciple in spiritual science becomes his initiating spiritual master later on.</div>
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<div class="quote" book="CC" link="CC Adi 17.76" link_text="CC Adi 17.76, Purport">
<div class="heading">If one wants to understand the Supreme Personality factually, he must take to the path of devotional service and not waste time in profitless philosophical speculation, fruitive activity, mystic yogic practice or severe austerity and penance.</div>

<div class="text">'''[[Vanisource:CC Adi 17.76|CC Adi 17.76, Purport]]:''' Karmīs, jñānīs, yogīs, tapasvīs and students of Vedic literature who do not have Kṛṣṇa consciousness simply beat around the bush and do not get any final profit because they have no clear knowledge of the Supreme Personality of Godhead. Nor do they have faith in approaching Him by discharging devotional service, although everywhere such service is repeatedly emphasized, as it is in this verse from Śrīmad-Bhāgavatam (11.14.20). The Bhagavad-gītā (18.55) also declares, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: “One can understand the Supreme Personality as He is only by devotional service.” If one wants to understand the Supreme Personality factually, he must take to the path of devotional service and not waste time in profitless philosophical speculation, fruitive activity, mystic yogic practice or severe austerity and penance. Elsewhere in the Bhagavad-gītā (12.5) the Lord confirms, kleśo ’dhikataras teṣām avyaktāsakta-cetasām: “For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome.” People who are attached to the impersonal feature of the Lord are obliged to take great trouble, yet nevertheless they cannot understand the Absolute Truth. As explained in Śrīmad-Bhāgavatam (1.2.11), brahmeti paramātmeti bhagavān iti śabdyate. Unless one understands the Supreme Personality of Godhead, the original source of both Brahman and Paramātmā, one is still in darkness about the Absolute Truth.</div>
</div>

<div class="sub_section" id="CC_Madhya-lila" text="CC Madhya-lila"><h3>CC Madhya-lila</h3></div>

<div class="quote" book="CC" link="CC Madhya 24.104" link_text="CC Madhya 24.104, Purport">
<div class="heading">A pure devotee is never attracted by material opulence, for he understands that wasting time to acquire material opulence is a misuse of the gift of human life.</div>

<div class="text">'''[[Vanisource:CC Madhya 24.104|CC Madhya 24.104, Purport]]:''' This verse refers to the association of pure devotees, the mercy of Kṛṣṇa and the rendering of devotional service. All these help one give up the association of nondevotees and the material opulence awarded by the external energy, māyā. A pure devotee is never attracted by material opulence, for he understands that wasting time to acquire material opulence is a misuse of the gift of human life. In Śrīmad-Bhāgavatam it is said, śrama eva hi kevalam [SB 1.2.8]. In the eyes of a devotee, politicians, social workers, philanthropists, philosophers and humanitarians are simply wasting their time, for human society is not freed from the cycle of birth and death by their activity and propaganda. These so-called philanthropists, politicians and philosophers have no knowledge because they do not know that there is life after death. Understanding that there is life after death is the beginning of spiritual knowledge.</div>
</div>

<div class="section" id="Other_Books_by_Srila_Prabhupada" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2></div>

<div class="sub_section" id="Nectar_of_Devotion" text="Nectar of Devotion"><h3>Nectar of Devotion</h3></div>

<div class="quote" book="OB" link="NOD 3" link_text="Nectar of Devotion 3">
<div class="heading">The first-class devotee is not interested in dry speculative methods meant for wasting time. In other words, one who has attained a mature determination in the matter of devotional service can be accepted as the first-class devotee.</div>

<div class="text">'''[[Vanisource:NOD 3|Nectar of Devotion 3]]:''' Devotees may be divided into three classes. The devotee in the first or uppermost class is described as follows. He is very expert in the study of relevant scriptures, and he is also expert in putting forward arguments in terms of those scriptures. He can very nicely present conclusions with perfect discretion and can consider the ways of devotional service in a decisive way. He understands perfectly that the ultimate goal of life is to attain to the transcendental loving service of Kṛṣṇa, and he knows that Kṛṣṇa is the only object of worship and love. This first-class devotee is one who has strictly followed the rules and regulations under the training of a bona fide spiritual master and has sincerely obeyed him in accord with revealed scriptures. Thus, being fully trained to preach and become a spiritual master himself, he is considered first class. The first-class devotee never deviates from the principles of higher authority, and he attains firm faith in the scriptures by understanding with all reason and arguments. When we speak of arguments and reason, it means arguments and reason on the basis of revealed scriptures. The first-class devotee is not interested in dry speculative methods meant for wasting time. In other words, one who has attained a mature determination in the matter of devotional service can be accepted as the first-class devotee.</div>
</div>

<div class="sub_section" id="Easy_Journey_to_Other_Planets" text="Easy Journey to Other Planets"><h3>Easy Journey to Other Planets</h3></div>

<div class="quote" book="OB" link="EJ 2" link_text="Easy Journey to Other Planets 2">
<div class="heading">The real problem is how to get free of birth, death, old age and disease. This cannot be solved by simply wasting time traveling within this universe.</div>

<div class="text">'''[[Vanisource:EJ 2|Easy Journey to Other Planets 2]]:''' The four principal bodily demands—eating, sleeping, mating and defending—can be satisfied under any circumstances, whether one is born in an impious condition or in a pious condition. The problem, however, is how to become free from the four principles of birth, death, old age and disease.
This is the real problem. It is not "What shall I eat?" The birds and beasts have no such problem. In the morning they are immediately chirping, "Jee, jee, jee, jee." They know that they will have their food. No one is dying, and there is no such thing as overpopulation because everyone is provided for by God's arrangement. There are qualitative differences, but obtaining a superior quality of material enjoyment is not the end of life. The real problem is how to get free of birth, death, old age and disease. This cannot be solved by simply wasting time traveling within this universe. Even if one goes to the highest planet, this problem cannot be solved, for there is death everywhere.
The duration of life on the moon, according to Vedic information, is ten thousand years, and one day there is equal to six months here. Thus ten thousand multiplied by one hundred eighty years is the duration of life on the moon. However, it is impossible for earthmen to go to the moon and live there for very long. Otherwise the whole Vedic literature would be false. We can attempt to go there, but it is not possible to live there. This knowledge is in the Vedas. Therefore, we are not very eager to go to this planet or that planet. We are eager to go directly to the planet where Kṛṣṇa lives.</div>
</div>

<div class="quote" book="OB" link="EJ 2" link_text="Easy Journey to Other Planets 2">
<div class="heading">Initiation into Kṛṣṇa consciousness insures that the student ultimately can go to the supreme planet, Kṛṣṇaloka. We are not sitting idly; we are also attempting to go to other planets, but we are not merely wasting time.</div>

<div class="text">'''[[Vanisource:EJ 2|Easy Journey to Other Planets 2]]:''' Kṛṣṇa states in Bhagavad-gītā (9.25):
yānti deva-vratā devān
pitṟn yānti pitṛ-vratāḥ
bhūtāni yānti bhūtejyā
yānti mad-yājino 'pi mām
"One can go to the moon, or one can even go to the sun or to millions and trillions of other planets, or if one is too materially attached he may remain here—but those who are My devotees will come to Me." This is our aim. Initiation into Kṛṣṇa consciousness insures that the student ultimately can go to the supreme planet, Kṛṣṇaloka. We are not sitting idly; we are also attempting to go to other planets, but we are not merely wasting time.
A sane and intelligent man does not wish to enter any of the material planets because the four conditions of material miseries exist on all of them. From Bhagavad-gītā we can understand that even if we enter Brahmaloka, the highest planetary system of this universe, the four principles of misery will be present.</div>
</div>

<div class="sub_section" id="Krsna,_The_Supreme_Personality_of_Godhead" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3></div>

<div class="quote" book="OB" link="KB 11" link_text="Krsna Book 11">
<div class="heading">Upananda said "I therefore suggest that we start immediately for that beautiful place, as there is no need to waste any more time."</div>

<div class="text">'''[[Vanisource:KB 11|Krsna Book 11]]:''' Near Vṛndāvana is Govardhana Hill, which is very beautiful, and there are newly grown grass and fodder for the animals, so there will be no difficulty in living there. I therefore suggest that we start immediately for that beautiful place, as there is no need to waste any more time. Let us prepare all our carts immediately, and, if you like, let us go, keeping all the cows in front.”
On hearing the statement of Upananda, all the cowherd men immediately agreed. “Let us immediately go there.” Everyone then loaded all their household furniture and utensils onto the carts and prepared to go to Vṛndāvana.</div>
</div>

<div class="quote" book="OB" link="KB 48" link_text="Krsna Book 48">
<div class="heading">As one usually does in such situations, Kṛṣṇa entered the bedroom of Kubjā without wasting time.</div>

<div class="text">'''[[Vanisource:KB 48|Krsna Book 48]]:''' When Kubjā saw that Lord Kṛṣṇa had come to her house to fulfill His promised visit, she immediately got up from her chair to receive Him cordially. Accompanied by her many girlfriends, she began to talk with Him with great respect and honor. After offering Him a nice place to sit, she worshiped Lord Kṛṣṇa in a manner just suitable to her position. Uddhava was similarly received by Kubjā and her girlfriends, but he did not want to sit on an equal level with Kṛṣṇa and thus simply sat down on the floor.
As one usually does in such situations, Kṛṣṇa entered the bedroom of Kubjā without wasting time. In the meantime, Kubjā took her bath and smeared her body with sandalwood pulp. She dressed herself with nice garments, valuable jewelry, ornaments and flower garlands. After chewing betel nut and other intoxicating eatables and spraying herself with scents, she appeared before Kṛṣṇa.</div>
</div>

<div class="quote" book="OB" link="KB 87" link_text="Krsna Book 87">
<div class="heading">The devotees are not at all interested in arguing with the nondevotees to nullify their theories. Rather than wasting time, they always engage themselves in the transcendental loving service of the Lord in full Kṛṣṇa consciousness.</div>

<div class="text">'''[[Vanisource:KB 87|Krsna Book 87]]:''' It is said by Lord Rāmacandra, “I always give confidence and security to anyone who surrenders unto Me and decides definitely that He is My eternal servant, for that is My natural inclination.” Similarly, Lord Kṛṣṇa says in the Bhagavad-gītā, “The influence of the material nature is insurmountable, but anyone who surrenders unto Me can verily overcome the influence of material nature.” The devotees are not at all interested in arguing with the nondevotees to nullify their theories. Rather than wasting time, they always engage themselves in the transcendental loving service of the Lord in full Kṛṣṇa consciousness.</div>
</div>

<div class="sub_section" id="Renunciation_Through_Wisdom" text="Renunciation Through Wisdom"><h3>Renunciation Through Wisdom</h3></div>

<div class="quote" book="OB" link="RTW 2.3" link_text="Renunciation Through Wisdom 2.3">
<div class="heading">We are looking forward to that time when the stalwart disciples of that illustrious crest jewel of all Vaiṣṇavas, His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, having received the blessings of their spiritual master, will come together again for the benediction of the whole world and, without wasting any more time, preach the message of Śrīla Rūpa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī.</div>

<div class="text">'''[[Vanisource:RTW 2.3|Renunciation Through Wisdom 2.3]]:''' We are looking forward to that time when the stalwart disciples of that illustrious crest jewel of all Vaiṣṇavas, His Divine Grace Bhaktisiddhānta Sarasvatī Ṭhākura Prabhupāda, having received the blessings of their spiritual master, will come together again for the benediction of the whole world and, without wasting any more time, preach the message of Śrīla Rūpa Gosvāmī and Śrīla Raghunātha dāsa Gosvāmī. Śrīla Gaurakiśora dāsa Bābājī always tried to dissuade his disciple, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, from going to Calcutta, which he considered a bastion of Kali-yuga. Yet though some might think Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura disobeyed his guru's order, he preached not only in Calcutta but in other capitals of Kali-yuga, such as London, Berlin, Bombay, Madras, and Delhi. He vehemently opposed the idea of constructing a temple in some quiet spot and leading a passive and uneventful life in the monastery. He represented perfectly the ideal of utilizing 100 percent of one's energy in God's service for the spiritual upliftment of humanity.</div>
</div>

<div class="quote" book="OB" link="RTW 5.1" link_text="Renunciation Through Wisdom 5.1">
<div class="heading">The Lord is assisting us out of love. So it is unnecessary to waste time in further speculation. We have to vanquish illusion, develop equanimity and spontaneity, and practice bhakt-yoga.</div>

<div class="text">'''[[Vanisource:RTW 5.1|Renunciation Through Wisdom 5.1]]:''' The sages say that when we surrender to the Lord, we will clearly see how the He personally makes arrangements for us, even in small matters. Then we will easily see how with His omnipotent supreme intelligence He is assisting us out of love. So it is unnecessary to waste time in further speculation. We have to vanquish illusion, develop equanimity and spontaneity, and practice bhakt-yoga. Then a supremely powerful force will gradually transform our material existence into spiritual existence. All our misconceptions, accumulated over millions of lifetimes, will be rectified in a short time. Hence we need not become anxious because of a lack of time.</div>
</div>

<div class="sub_section" id="Message_of_Godhead" text="Message of Godhead"><h3>Message of Godhead</h3></div>

<div class="quote" book="OB" link="MOG 1" link_text="Message of Godhead 1">
<div class="heading">Sanatana Gosvami indirectly asserted that there is no greater materialistic fool than one who advertises himself and collects the cheap votes of similar fools to gain fame as a great scholar, great leader, great philosopher, great mahātmā, or great paramahaṁsa, all without any knowledge of his real self, the spirit soul, and without doing any benefit to the soul proper—simply wasting time in the matter of the happiness and distress of the temporary material body and mind.</div>

<div class="text">'''[[Vanisource:MOG 1|Message of Godhead 1]]:''' Śrīla Sanātana Gosvāmī refused to let himself be called a great leader or erudite scholar, since he had no transcendental knowledge. Indirectly, he asserted that there is no greater materialistic fool than one who advertises himself and collects the cheap votes of similar fools to gain fame as a great scholar, great leader, great philosopher, great mahātmā, or great paramahaṁsa, all without any knowledge of his real self, the spirit soul, and without doing any benefit to the soul proper—simply wasting time in the matter of the happiness and distress of the temporary material body and mind. Sanātana means "eternal." Thus, Sanātana Gosvāmī was interested in the eternal happiness of the living entities more than just the temporary happiness of their temporary body and mind. When one thus becomes interested in the permanent happiness of the permanent soul, he becomes a disciple of Sanātana Gosvāmī, or a real "sanātanist," that is, a transcendentalist.</div>
</div>

<div class="sub_section" id="Light_of_the_Bhagavata" text="Light of the Bhagavata"><h3>Light of the Bhagavata</h3></div>

<div class="quote" book="OB" link="LOB 48" link_text="Light of the Bhagavata 48">
<div class="heading">Men with developed consciousness do not waste time making excursions to the moon.</div>

<div class="text">'''[[Vanisource:LOB 48|Light of the Bhagavata 48]]:''' The moon is too cold for the inhabitants of this earth, and therefore ordinary persons who want to go there with earthly bodies are attempting to do so in vain. Merely seeing the moon from a distance cannot enable one to understand the real situation of the moon. One has to cross Mānasa Lake and then Sumeru Mountain, and only then can one trace out the orbit of the moon. Besides that, no ordinary man is allowed to enter that planet. Even those admitted there after death must have performed the prescribed duties to satisfy the pitās and devas. Yet even they are sent back to earth after a fixed duration of life—on the moon.
Men with developed consciousness, therefore, do not waste time making excursions, real or imaginary, to the moon. Such intelligent persons do not endeavor to achieve temporary sense enjoyment. Rather, they apply their conserved energy for the sake of spiritual cultivation. They discharge religious duties for the satisfaction of the Supreme Lord, and not for personal sense enjoyment. The signs of such exceptional devotees of the Lord are that they are unattached to material enjoyment, contented, pure in heart, attached to devotional service, free from affection for temporary things, and devoid of false ego.</div>
</div>
</div>

Wasting her time

2009-10-04T21:37:06Z

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_4" text="SB Canto 4"><h3>SB Canto 4</h3></div>

<div class="quote" book="SB" link="SB 4.23.21" link_text="SB 4.23.21, Purport">
<div class="heading">Thus instead of wasting her time in lamentation, she immediately prepared a fiery pyre on top of a hill and then placed the body of her husband on it to be burned.</div>

<div class="text">'''[[Vanisource:SB 4.23.21|SB 4.23.21, Purport]]:''' The Queen should have been afraid of being alone in the forest with the body of her husband, but since she was a great wife of a great personality, she lamented for a while but immediately understood that she had many duties to perform. Thus instead of wasting her time in lamentation, she immediately prepared a fiery pyre on top of a hill and then placed the body of her husband on it to be burned.</div>
</div>

<div class="section" id="Correspondence" text="Correspondence"><h2>Correspondence</h2></div>

<div class="sub_section" id="1947_to_1965_Correspondence" text="1947 to 1965 Correspondence"><h3>1947 to 1965 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Jawaharlal Nehru -- Bombay 4 August, 1958" link_text="Letter to Jawaharlal Nehru -- Bombay 4 August, 1958">
<div class="heading">Therefore India may not waste her time in imitating the western way of life. You have admitted it that the position of India's culture is of very high order.</div>

<div class="text">'''[[Vanisource:Letter to Jawaharlal Nehru -- Bombay 4 August, 1958|Letter to Jawaharlal Nehru -- Bombay 4 August, 1958]]:''' Therefore India may not waste her time in imitating the western way of life. You have admitted it that the position of India's culture is of very high order. But at the same time you want to bring in material prosperity of India by scientific advancement of knowledge. And what is that scientific Knowledge? Spiritualism is also advanced scientific knowledge. Material advancement of scientific knowledge cannot give even the desired material prosperity to the people in general without spiritual help. Swaraj of Mahatma Gandhi was adjusted in spiritualism more than materialism. Do you think that horseless carriage or telephonic or radio communication or any other such ephemeral facilities of life, can bring in material prosperity? No it cannot.</div>
</div>
</div>

Wastefully

2009-10-04T21:37:05Z

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_7" text="SB Canto 7"><h3>SB Canto 7</h3></div>

<div class="quote" book="SB" link="SB 7.6.7" link_text="SB 7.6.7, Translation and Purport">
<div class="heading">Similarly, in old age, when one is an invalid, unable to perform even material activities, one passes another twenty years wastefully.</div>

<div class="text">'''[[Vanisource:SB 7.6.7|SB 7.6.7, Translation and Purport]]: In the tender age of childhood, when everyone is bewildered, one passes ten years. Similarly, in boyhood, engaged in sporting and playing, one passes another ten years. In this way, twenty years are wasted. Similarly, in old age, when one is an invalid, unable to perform even material activities, one passes another twenty years wastefully.'''

Without Kṛṣṇa consciousness, one wastes twenty years in childhood and boyhood and another twenty years in old age, when one cannot perform any material activities and is full of anxiety about what is to be done by his sons and grandsons and how one's estate should be protected. Half of these years are spent in sleep. Furthermore, one wastes another thirty years sleeping at night during the rest of his life. Thus seventy out of one hundred years are wasted by a person who does not know the aim of life and how to utilize this human form.</div>
</div>

<div class="section" id="Conversations_and_Morning_Walks" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2></div>

<div class="sub_section" id="1974_Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3></div>

<div class="quote" book="Con" link="Morning Walk -- June 2, 1974, Geneva" link_text="Morning Walk -- June 2, 1974, Geneva">
<div class="heading">Wasteful, yes. Therefore I say they have no brain.</div>

<div class="text">'''[[Vanisource:Morning Walk -- June 2, 1974, Geneva|Morning Walk -- June 2, 1974, Geneva]]:'''

Karandhara: Prabhupāda, in a recent study by U.S. Agricultural officials, they found that it is really uneconomical to eat meat. It takes so much energy and man hours to raise and transport and slaughter the cows that it makes it very wasteful.

Prabhupāda: Wasteful, yes. Therefore I say they have no brain. All, they are rascals. Rascal leaders. A little labor in agriculture will be sufficient to produce the family's food stock for the whole year. You can stock. You work only three months, and you get sufficient food for your whole family. And less nine months, you chant Hare Kṛṣṇa. But these rascals will not do that. They will work hard like ass simply for eating. Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṇoti [SB 5.5.4]. They will not accept easy life.</div>
</div>

<div class="sub_section" id="1976_Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3></div>

<div class="quote" book="Con" link="Room Conversation With French Commander -- August 3, 1976, New Mayapur (French farm)" link_text="Room Conversation With French Commander -- August 3, 1976, New Mayapur (French farm)">
<div class="heading">We are all recklessly wasteful sons of God.</div>

<div class="text">'''[[Vanisource:Room Conversation With French Commander -- August 3, 1976, New Mayapur (French farm)|Room Conversation With French Commander -- August 3, 1976, New Mayapur (French farm)]]:'''

Prabhupāda: Yes. That is our position, that we are sons of God, we have given up protection of God. God is protecting in all circumstances.

Hari-śauri: It says "Prodigal: recklessly wasteful."

Prabhupāda: That's it. This is the... We are all recklessly wasteful sons of God. We are sons of God, there is no doubt, but at the present moment, recklessly wasteful. We are wasting our valuable life even, we are so reckless. So the Kṛṣṇa consciousness movement is to check their recklessness and bring them into senses of responsibility, going back home, back to Godhead. This is Kṛṣṇa consciousness. But people are so reckless, as soon as you say something of God, immediately they laugh, "Oh, what is nonsense, God." This is the supreme recklessness. India was very serious about God. Still, India is serious. Now, the present leaders, they are thinking that Indians are spoiled, simply thinking of God—they're not thinking like the Americans and Europeans for economic development. So this is the position, and it is very difficult, but still we can do something this to the humanity, by preaching this Kṛṣṇa consciousness movement.</div>
</div>
</div>

Vultures of hell

2009-10-04T21:36:52Z

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_3" text="SB Canto 3"><h3>SB Canto 3</h3></div>

<div class="quote" book="SB" link="SB 3.30.26" link_text="SB 3.30.26, Translation">
<div class="heading">His entrails are pulled out by the hounds and vultures of hell, even though he is still alive to see it.</div>

<div class="text">'''[[Vanisource:SB 3.30.26|SB 3.30.26, Translation]]: His entrails are pulled out by the hounds and vultures of hell, even though he is still alive to see it, and he is subjected to torment by serpents, scorpions, gnats and other creatures that bite him.'''</div>
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</div>

Vrndavana was excavated by the Gosvamis

2009-10-04T21:36:50Z

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</div>

<div class="section" id="Correspondence" text="Correspondence"><h2>Correspondence</h2></div>

<div class="sub_section" id="1947_to_1965_Correspondence" text="1947 to 1965 Correspondence"><h3>1947 to 1965 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Seth Mangumal Amarsingh -- Bombay 24 July, 1958" link_text="Letter to Seth Mangumal Amarsingh -- Bombay 24 July, 1958">
<div class="heading">The present Vrindaban city is the excavation of the six Gosvamis headed by Srila Rupa and Sanatana Gosvamis who were deputed by Lord Caitanya to re-establish the Bhakti cult.</div>

<div class="text">'''[[Vanisource:Letter to Seth Mangumal Amarsingh -- Bombay 24 July, 1958|Letter to Seth Mangumal Amarsingh -- Bombay 24 July, 1958]]:''' The present Vrindaban city is the excavation of the six Gosvamis headed by Srila Rupa and Sanatana Gosvamis who were deputed by Lord Caitanya to re-establish the Bhakti cult and inexecution of the order of Lord Caitanya the six Gosvamis lived there made a vast research in the Sastras and left behind them a vast literatures of pure Bhakti cult to be broadcast all over the world by later Acaryas. As such my Spiritual Master Sri Bhaktisiddhanta Goswami Maharaja made a great effort to execute the order of Lord Sri Caitanya Mahaprabhu and we were fortunate enough to meet Him for service. Apart from his various uncommon activities in the line, He was kind enough to order me to propage the same cult in English language to preach the cult in the foreign countries and in obedience to His order I am trying to do my bit. What I have done so far will be spoken by the enclosed papers. But I am practically struggling very hard for this job without any tangible success till Sri Sanjib Banerji has told me that you are the right person to co-operate with me in this noble task for propagating the Bhakti cult and combined in the message of Sri Caitanya Caritamrta.</div>
</div>

<div class="sub_section" id="1969_Correspondence" text="1969 Correspondence"><h3>1969 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Jayagovinda -- Los Angeles 4 July, 1969" link_text="Letter to Jayagovinda -- Los Angeles 4 July, 1969">
<div class="heading">Formerly, Vrindaban was excavated by the Goswamis, and only pure devotees were going there.</div>

<div class="text">'''[[Vanisource:Letter to Jayagovinda -- Los Angeles 4 July, 1969|Letter to Jayagovinda -- Los Angeles 4 July, 1969]]:''' Regarding my going to Hamburg, I am writing to Krishna Das separately, and you will understand the situation. Regarding New Vrindaban, I think we shall have many advantages here that are not in Vrindaban in Mathura. The Vrindaban in Mathura is now congested with so many worldly men. Formerly, Vrindaban was excavated by the Goswamis, and only pure devotees were going there. But at the present moment, this has become a place for the bischovs, materialists, and in the interior part of Vrindaban there are so many rogues and robbers. Formerly, a devotee could live peacefully in any corner of Vrindaban; it is about 180 square miles, but now if somebody lives in some secluded corner, he will be attacked by so many rogues and robbers. Perhaps you know there is a place known as Nandagram, wherein Bon Maharaja has got a place. I have heard that it is very nice, but nobody can live there securely. So at least in New Vrindaban I hope there will be no such disturbances. If we nicely organize as it is going on now, only selected persons will live there and peacefully cultivate Krishna Consciousness.</div>
</div>
</div>

Vrndavana dasa Thakura is the authorized writer

2009-10-04T21:36:48Z

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<div class="section" id="Sri_Caitanya-caritamrta" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2></div>

<div class="sub_section" id="CC_Adi-lila" text="CC Adi-lila"><h3>CC Adi-lila</h3></div>

<div class="quote" book="CC" link="CC Adi 8.83" link_text="CC Adi 8.83, Translation">
<div class="text">'''[[Vanisource:CC Adi 8.83|CC Adi 8.83, Translation]]: Śrīla Vṛndāvana dāsa Ṭhākura is the authorized writer on the pastimes of Lord Caitanya. Without his mercy, therefore, one cannot describe these pastimes.'''</div>
</div>

<div class="sub_section" id="CC_Madhya-lila" text="CC Madhya-lila"><h3>CC Madhya-lila</h3></div>

<div class="quote" book="CC" link="CC Madhya 1.14" link_text="CC Madhya 1.14, Translation">
<div class="text">'''[[Vanisource:CC Madhya 1.14|CC Madhya 1.14, Translation]]: Actually the authorized compiler of the pastimes of Śrī Caitanya Mahāprabhu is Śrīla Vṛndāvana dāsa, the incarnation of Vyāsadeva. Only upon his orders am I trying to chew the remnants of food that he has left.'''</div>
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</div>

Vrajesvari

2009-10-04T21:36:45Z

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<div class="section" id="Lectures" text="Lectures"><h2>Lectures</h2></div>

<div class="sub_section" id="Initiation_Lectures" text="Initiation Lectures"><h3>Initiation Lectures</h3></div>

<div class="quote" book="Lec" link="Initiations -- Los Angeles, June 21, 1972" link_text="Initiations -- Los Angeles, June 21, 1972">
<div class="heading">Vrajeśvarī is the name of Rādhārāṇī.</div>

<div class="text">'''[[Vanisource:Initiations -- Los Angeles, June 21, 1972|Initiations -- Los Angeles, June 21, 1972]]:'''

Prabhupāda: All right. Hare Kṛṣṇa, Hare Kṛṣṇa... (japa)

Pradyumna: Now everyone can take the water which is in front of them when we say these prayers of purification and do just as I am doing. Take the spoon in your left hand... [break] (japa)

Prabhupāda: So you know all the rules and regulations?

Devotee: No meat-eating, fish or eggs, no intoxication, no gambling, no illicit sex.

Prabhupāda: Hm. And how many rounds you'll chant?

Devotee: At least sixteen.

Prabhupāda: So your name is Vrajeśvarī dāsī. Vrajeśvarī is the name of Rādhārāṇī. Hare Kṛṣṇa.</div>
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</div>

Vomit fire

2009-10-04T21:36:43Z

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_1" text="SB Canto 1"><h3>SB Canto 1</h3></div>

<div class="quote" book="SB" link="SB 1.14.12" link_text="SB 1.14.12, Translation and Purport">
<div class="text">'''[[Vanisource:SB 1.14.12|SB 1.14.12, Translation and Purport]]: Just see, O Bhīma, how the she jackal cries at the rising sun and vomits fire, and how the dog barks at me fearlessly.'''

These are some bad omens indicating something undesirable in the near future.</div>
</div>

<div class="sub_section" id="SB_Canto_3" text="SB Canto 3"><h3>SB Canto 3</h3></div>

<div class="quote" book="SB" link="SB 3.17.9" link_text="SB 3.17.9, Translation">
<div class="text">'''[[Vanisource:SB 3.17.9|SB 3.17.9, Translation]]: In the interior of the villages she-jackals yelled portentously, vomiting strong fire from their mouths, and jackals and owls also joined them with their cries.'''</div>
</div>

<div class="sub_section" id="SB_Canto_4" text="SB Canto 4"><h3>SB Canto 4</h3></div>

<div class="quote" book="SB" link="SB 4.10.26" link_text="SB 4.10.26, Translation">
<div class="text">'''[[Vanisource:SB 4.10.26|SB 4.10.26, Translation]]: Dhruva Mahārāja also saw many big serpents with angry eyes, vomiting forth fire and coming to devour him, along with groups of mad elephants, lions and tigers.'''</div>
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Voluntary loving service

2009-10-04T21:36:42Z

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_1" text="SB Canto 1"><h3>SB Canto 1</h3></div>

<div class="quote" book="SB" link="SB 1.17.20" link_text="SB 1.17.20, Purport">
<div class="heading">In the conditioned state, such services are rendered by the living being under force of the material nature, whereas in the liberated state the living being is helped by the spiritual nature in the voluntary loving service of the Lord</div>

<div class="text">'''[[Vanisource:SB 1.17.20|SB 1.17.20, Purport]]:''' The devotees know this truth, and therefore they discharge their duties sincerely, without being overly anxious for rewards. Besides that, one cannot estimate the Lord's reactions, either by speculation or by scholarship. Why does He put some into difficulty and not others? He is the supreme knower of the Vedic knowledge, and thus He is the factual Vedāntist. At the same time He is the compiler of the Vedānta. No one is independent of Him, and everyone is engaged in His service in different ways. In the conditioned state, such services are rendered by the living being under force of the material nature, whereas in the liberated state the living being is helped by the spiritual nature in the voluntary loving service of the Lord. There is no incongruity or inebriety in His actions. All are on the path of Absolute Truth. Bhīṣmadeva correctly estimated the inconceivable actions of the Lord. The conclusion is, therefore, that the sufferings of the representative of religion and the representative of the earth, as present before Mahārāja Parīkṣit, were planned to prove that Mahārāja Parīkṣit was the ideal executive head because he knew well how to give protection to the cows (the earth) and the brāhmaṇas (religious principles), the two pillars of spiritual advancement. Everyone is under the full control of the Lord. He is quite correct in His action when He desires something to be done by someone, irrespective of the consideration of the particular case. Mahārāja Parīkṣit was thus put to test for his greatness. Now let us see how he solves it by his sagacious mind.</div>
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Visnu is the friend and guru

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_7" text="SB Canto 7"><h3>SB Canto 7</h3></div>

<div class="quote" book="SB" link="SB 7.6.2" link_text="SB 7.6.2, Translation and Purport">
<div class="heading">In any form of life, we are related with Viṣṇu, who is the most beloved, the Supersoul, son, friend and guru.</div>

<div class="text">'''[[Vanisource:SB 7.6.2|SB 7.6.2, Translation and Purport]]: The human form of life affords one a chance to return home, back to Godhead. Therefore every living entity, especially in the human form of life, must engage in devotional service to the lotus feet of Lord Viṣṇu. This devotional service is natural because Lord Viṣṇu, the Supreme Personality of Godhead, is the most beloved, the master of the soul, and the well-wisher of all other living beings.

Every living entity has an intimate relationship with God. One should therefore glorify the Lord in the adoration of śānta-rasa or revive his eternal relationship with Viṣṇu as a servant in dāsya-rasa, a friend in sakhya-rasa, a parent in vātsalya-rasa or a conjugal lover in mādhurya-rasa. All these relationships are on the platform of love. Viṣṇu is the center of love for everyone, and therefore the duty of everyone is to engage in the loving service of the Lord. As stated by the Supreme Personality of Godhead (SB 3.25.38), yeṣām ahaṁ priya ātmā sutaś ca sakhā guruḥ suhṛdo daivam iṣṭam. In any form of life, we are related with Viṣṇu, who is the most beloved, the Supersoul, son, friend and guru. Our eternal relationship with God can be revived in the human form of life, and that should be the goal of education. Indeed, that is the perfection of life and the perfection of education</div>
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Visnu-yamala-tantra

2009-10-04T21:36:24Z

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_2" text="SB Canto 2"><h3>SB Canto 2</h3></div>

<div class="quote" book="SB" link="SB 2.1.12" link_text="SB 2.1.12, Translation and Purport">
<div class="heading">From Viṣṇu-yāmala Tantra, Śrīla Jīva Gosvāmī has proven that one can be liberated from the effects of all sins simply by chanting the holy name of the Lord.</div>

<div class="text">'''[[Vanisource:SB 2.1.12|SB 2.1.12, Translation and Purport]]: What is the value of a prolonged life which is wasted, inexperienced by years in this world? Better a moment of full consciousness, because that gives one a start in searching after his supreme interest.'''

Śrīla Śukadeva Gosvāmī instructed Mahārāja Parīkṣit about the importance of the chanting of the holy name of the Lord by every progressive gentleman. In order to encourage the king, who had only seven remaining days of life, Śrīla Śukadeva Gosvāmī asserted that there is no use in living hundreds of years without any knowledge of the problems of life—better to live for a moment with full consciousness of the supreme interest to be fulfilled. The supreme interest of life is eternal, with full knowledge and bliss. Those who are bewildered by the external features of the material world and are engaged in the animal propensities of the eat-drink-and-be-merry type of life are simply wasting their lives by the unseen passing away of valuable years. We should know in perfect consciousness that human life is bestowed upon the conditioned soul to achieve spiritual success, and the easiest possible procedure to attain this end is to chant the holy name of the Lord. In the previous verse, we have discussed this point to a certain extent, and we may further be enlightened on the different types of offenses committed unto the feet of the holy name. Śrīla Jīva Gosvāmī Prabhu has quoted many passages from authentic scriptures and has ably supported the statements in the matter of offenses at the feet of the holy name. From Viṣṇu-yāmala Tantra, Śrīla Jīva Gosvāmī has proven that one can be liberated from the effects of all sins simply by chanting the holy name of the Lord. Quoting from the Mārkaṇḍeya Purāṇa, Śrī Gosvāmījī says that one should neither blaspheme the devotee of the Lord nor indulge in hearing others who are engaged in belittling a devotee of the Lord. A devotee should try to restrict the vilifier by cutting out his tongue, and being unable to do so, one should commit suicide rather than hear the blaspheming of the devotee of the Lord. The conclusion is that one should neither hear nor allow vilification of a devotee of the Lord. As far as distinguishing the Lord's holy name from the names of the demigods, the revealed scriptures disclose (Bg. 10.41) that all extraordinarily powerful beings are but parts and parcels of the supreme energetic, Lord Kṛṣṇa. Except for the Lord Himself, everyone is subordinate; no one is independent of the Lord. Since no one is more powerful than or equal to the energy of the Supreme Lord, no one's name can be as powerful as that of the Lord. By chanting the Lord's holy name, one can derive all the stipulated energy synchronized from all sources. Therefore, one should not equalize the supreme holy name of the Lord with any other name. Brahmā, Śiva or any other powerful god can never be equal to the Supreme Lord Viṣṇu. The powerful holy name of the Lord can certainly deliver one from sinful effects, but one who desires to utilize this transcendental potency of the holy name of the Lord in one's sinister activities is the most degraded person in the world. Such persons are never excused by the Lord or by any agent of the Lord. One should, therefore, utilize one's life in glorifying the Lord by all means, without any offense. Such activity of life, even for a moment, is never to be compared to a prolonged life of ignorance, like the lives of the tree and other living entities who may live for thousands of years without prosecuting spiritual advancement.</div>
</div>

<div class="section" id="Other_Books_by_Srila_Prabhupada" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2></div>

<div class="sub_section" id="Nectar_of_Devotion" text="Nectar of Devotion"><h3>Nectar of Devotion</h3></div>

<div class="quote" book="OB" link="NOD 23" link_text="Nectar of Devotion 23">
<div class="heading">In the Viṣṇu-yāmala-tantra there is a statement that because the Personality of Godhead and His expanded bodies are always full of knowledge, bliss and eternity, they are always free from the eighteen kinds of material contaminations.</div>

<div class="text">'''[[Vanisource:NOD 23|Nectar of Devotion 23]]:''' In the Mahā-varāha Purāṇa it is confirmed that the transcendental bodies of the Supreme Personality of Godhead and His expansions are all existing eternally. Such bodies are never material; they are completely spiritual and full of knowledge. They are reservoirs of all transcendental qualities. In the Viṣṇu-yāmala-tantra there is a statement that because the Personality of Godhead and His expanded bodies are always full of knowledge, bliss and eternity, they are always free from the eighteen kinds of material contaminations—illusion, fatigue, errors, roughness, material lust, restlessness, pride, envy, violence, disgrace, exhaustion, untruth, anger, hankering, dependence, desire to lord over the universe, seeing duality and cheating.</div>
</div>
</div>

Vidura the self-realized soul

2009-10-04T21:36:11Z

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_3" text="SB Canto 3"><h3>SB Canto 3</h3></div>

<div class="quote" book="SB" link="SB 3.4.36" link_text="SB 3.4.36, Translation">
<div class="text">'''[[Vanisource:SB 3.4.36|SB 3.4.36, Translation]]: After passing a few days on the bank of the River Yamunā, Vidura, the self-realized soul, reached the bank of the Ganges, where the great sage Maitreya was situated.'''</div>
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Victimized by the laws of material nature

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_7" text="SB Canto 7"><h3>SB Canto 7</h3></div>

<div class="quote" book="SB" link="SB 7.15.18" link_text="SB 7.15.18, Translation and Purport">
<div class="heading">A devotee is never driven by the dictations of the tongue and genitals, and thus he is never victimized by the laws of material nature.</div>

<div class="text">'''[[Vanisource:SB 7.15.18|SB 7.15.18, Translation and Purport]]: My dear King, a self-satisfied person can be happy even with only drinking water. However, one who is driven by the senses, especially by the tongue and genitals, must accept the position of a household dog to satisfy his senses.'''

According to the śāstras, a brāhmaṇa, or a cultured person in Kṛṣṇa consciousness, will not enter anyone's service to maintain body and soul together, and especially not for satisfaction of the senses. A true brāhmaṇa is always satisfied. Even if he has nothing to eat, he can drink a little water and be satisfied. This is only a matter of practice. Unfortunately, however, no one is educated in how to be satisfied in self-realization. As explained above, a devotee is always satisfied because he feels the presence of the Supersoul within his heart and thinks of Him twenty-four hours a day. That is real satisfaction. A devotee is never driven by the dictations of the tongue and genitals, and thus he is never victimized by the laws of material nature.</div>
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Very very simple

2009-10-04T21:36:03Z

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<div class="section" id="Lectures" text="Lectures"><h2>Lectures</h2></div>

<div class="sub_section" id="Srimad-Bhagavatam_Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3></div>

<div class="quote" book="Lec" link="Lecture on SB 6.1.49 -- Detroit, June 15, 1976" link_text="Lecture on SB 6.1.49 -- Detroit, June 15, 1976">
<div class="heading">Now we should purify this bodily existence. And that purification in this age, it is very, very simple: chant Hare Kṛṣṇa. That's all. That is Caitanya Mahāprabhu's contribution.</div>

<div class="text">'''[[Vanisource:Lecture on SB 6.1.49 -- Detroit, June 15, 1976|Lecture on SB 6.1.49 -- Detroit, June 15, 1976]]:''' So Ṛṣabhadeva said, "For only sense gratification, why you are accepting so much suffering life after life? Now you have got this human form of life, you just try to rectify, that no more material body. This is human life." Tapo divyaṁ putrakā yena śuddhyed sattvam [SB 5.5.1]. "You purify your existence, tapa, by tapasya, by austerity, penances." Therefore in the human life you'll find so many tapasvīs undergoing tapasya. Voluntarily not accepting the so-called material pleasures, that is called tapasya. Tapo divyam. So tapo means undergo some austerities, penances, for divyam. For awakening your spiritual existence. Then your struggle for existence will stop. Tapo divyaṁ putrakā yena śuddhyed sattvam [SB 5.5.1]. Just like one man is infected with some disease. That is aśuddha, impure condition. So we try to make it purified by injection, by medicine. And similarly, we are getting repeatedly different types of body. Now we should purify this bodily existence. And that purification in this age, it is very, very simple: chant Hare Kṛṣṇa. That's all. That is Caitanya Mahāprabhu's contribution. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam [Cc. Antya 20.12]. If you chant this Hare Kṛṣṇa mantra, paraṁ vijāyate śrī-kṛṣṇa-saṅkīrtanam. So very simple thing. There is no question of cast, creed, nationality, color, richness. No. Everyone has got the tongue by the grace of God. Everyone can chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. So just continue and be happy.
Thank you very much.</div>
</div>

<div class="section" id="Conversations_and_Morning_Walks" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2></div>

<div class="sub_section" id="1974_Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3></div>

<div class="quote" book="Con" link="Morning Walk -- April 23, 1974, Hyderabad" link_text="Morning Walk -- April 23, 1974, Hyderabad">
<div class="heading">We have introduced. Very, very simple thing. But still, if he cannot...</div>

<div class="text">'''[[Vanisource:Morning Walk -- April 23, 1974, Hyderabad|Morning Walk -- April 23, 1974, Hyderabad]]:'''

Prabhupāda: Balavanta, when he was speaking against smoking, one candidate—he was important man—he was smoking. Immediately he wanted to hide. (laughter) So immediate effect was there. He understood that "Yes, this is bad habit." So people will take it, any condition, provided you are ideal. Āpani ācari prabhu jīveri śikṣāya. That is Caitanya Mahāprabhu's movement. He teaches others by behaving Himself. "Example is better than precept." If you cannot rise early in the morning, then how can you ask others to rise early in the morning? What is the effect? There is no effect. We have got business early in the morning, to attend maṅgala ārati. And if you sleep yourself and teach others, so who will take it? [break] ...we have introduced. Very, very simple thing. But still, if he cannot... [break] ...(indistinct) Mahārāja. He is, he admitted him, smārta paṇḍita, but he cannot rise early in the morning. Never. And he is imitating the smārta paṇḍitas. You know that? Smārta, and one pot, and this and that and āsana (laughing). And "I had some..., consult with some smārta paṇḍita," and the real business, to rise early in the morning, he will never do. He will never do. Brāhmaṇa. Brāhmaṇa means he must rise early in the morning. What kind of brāhmaṇa? Oh, he is coming. (laughs) Early in the morning at half past seven. If he walks early in the morning, all his disease will be cured. That he will not do. After all, everyone can do after performing maṅgala ārati, take a morning walk. Bathing.</div>
</div>

<div class="sub_section" id="1976_Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3></div>

<div class="quote" book="Con" link="Room Conversation -- July 31, 1976, New Mayapur (French farm)" link_text="Room Conversation -- July 31, 1976, New Mayapur (French farm)">
<div class="heading">Our life is simple. We don't want luxury. We don't want luxury.</div>

<div class="text">'''[[Vanisource:Room Conversation -- July 31, 1976, New Mayapur (French farm)|Room Conversation -- July 31, 1976, New Mayapur (French farm)]]:'''

Jyotirmāyī: I was thinking about that, that because the girls are trained like brahmacārīnis also in the Gurukula, they should be also kept very, very simple, just like the little boys, brahmacārīs.

Prabhupāda: No, our life is simple. We don't want luxury. We don't want luxury, but as we are accustomed in so many ways, as far as possible. But life should be very simple. To increase unnecessary things unnecessarily, that is material life.

Jyotirmāyī: I was thinking in that way, simple clothes, no jewels, just like the boys, simple...

Prabhupāda: Don't say "no." But give a taste for the good, then it will be automatically "no." And if you say "no" then he'll, they will rebel. The four "no's," that is very difficult. Still they are breaking. No illicit sex, they are breaking. But if they develop Kṛṣṇa consciousness, this will be automatically "no." So don't bring many "no's," but give them positive life. Then it will be automatically "no." And if you say "no," that will be a struggle. This is the psychology. Positive engagement is devotional service. So if they are attracted by devotional service, other things will be automatically "no."</div>
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</div>

Very suitable example

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_3" text="SB Canto 3"><h3>SB Canto 3</h3></div>

<div class="quote" book="SB" link="SB 3.26.17" link_text="SB 3.26.17, Purport">
<div class="heading">The Supreme Personality of Godhead is the cause of the products of material nature. Without His contact, material nature cannot produce anything. In the Caitanya-caritāmṛta also, a very suitable example is given in this connection.</div>

<div class="text">'''[[Vanisource:SB 3.26.17|SB 3.26.17, Purport]]:''' The unmanifested state of material nature, pradhāna, is being explained. The Lord says that when the unmanifested material nature is agitated by the glance of the Supreme Personality of Godhead, it begins to manifest itself in different ways. Before this agitation, it remains in the neutral state, without interaction by the three modes of material nature. In other words, material nature cannot produce any variety of manifestations without the contact of the Supreme Personality of Godhead. This is very nicely explained in Bhagavad-gītā. The Supreme Personality of Godhead is the cause of the products of material nature. Without His contact, material nature cannot produce anything.
In the Caitanya-caritāmṛta also, a very suitable example is given in this connection. Although the nipples on a goat's neck appear to be breast nipples, they do not give milk. Similarly, material nature appears to the material scientist to act and react in a wonderful manner, but in reality it cannot act without the agitator, time, who is the representation of the Supreme Personality of Godhead. When time agitates the neutral state of material nature, material nature begins to produce varieties of manifestations. Ultimately it is said that the Supreme Personality of Godhead is the cause of creation. As a woman cannot produce children unless impregnated by a man, material nature cannot produce or manifest anything unless it is impregnated by the Supreme Personality of Godhead in the form of the time factor.</div>
</div>

<div class="sub_section" id="SB_Canto_4" text="SB Canto 4"><h3>SB Canto 4</h3></div>

<div class="quote" book="SB" link="SB 4.11.17" link_text="SB 4.11.17, Purport">
<div class="heading">How the material force is working cannot be explained just on the basis of chemical reaction. A suitable example in this connection is that of the potter and the potter's wheel.</div>

<div class="text">'''[[Vanisource:SB 4.11.17|SB 4.11.17, Purport]]:''' How the external energy of the Supreme Personality of Godhead works within this material world is explained in this verse. Everything is happening by the energy of the Supreme Lord. The atheistic philosophers, who do not agree to accept the Supreme Personality of Godhead as the original cause of creation, think that the material world moves by the action and reaction of different material elements. A simple example of the interaction of elements occurs when we mix soda and acid and the movement of effervescence is produced. But one cannot produce life by such interaction of chemicals. There are 8,400,000 different species of life, with different wishes and different actions. How the material force is working cannot be explained just on the basis of chemical reaction. A suitable example in this connection is that of the potter and the potter's wheel. The potter's wheel rotates, and several varieties of earthen pots come out. There are many causes for the earthen pots, but the original cause is the potter, who sets a force on the wheel. That force comes by his superintendence. The same idea is explained in Bhagavad-gītā—behind all material action and reaction there is Kṛṣṇa, the Supreme Personality of Godhead. Kṛṣṇa says that everything depends on His energy, and yet He is not everywhere. The pot is produced under certain conditions of action and reaction of material energy, but the potter is not in the pot. In a similar way, the material creation is set up by the Lord, but He remains aloof. As stated in the Vedas, He simply glanced over it, and the agitation of matter immediately began.</div>
</div>

<div class="section" id="Lectures" text="Lectures"><h2>Lectures</h2></div>

<div class="sub_section" id="Srimad-Bhagavatam_Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3></div>

<div class="quote" book="Lec" link="Lecture on SB 2.9.3 -- Melbourne, April 5, 1972" link_text="Lecture on SB 2.9.3 -- Melbourne, April 5, 1972">
<div class="heading">It is very suitable example given by Viśvanātha Cakravartī Ṭhākura. So when Kṛṣṇa enjoys with His devotees, the fighting with piercing Kṛṣṇa's body, that is being enjoyed by Kṛṣṇa.</div>

<div class="text">'''[[Vanisource:Lecture on SB 2.9.3 -- Melbourne, April 5, 1972|Lecture on SB 2.9.3 -- Melbourne, April 5, 1972]]:''' Brahman, Brahman does not mean no variety. Varieties. There is fighting. Just like Kṛṣṇa was taking pleasure when His devotee Bhisma was piercing Him with arrows, actually. He was taking pleasure. So Viśvanātha Cakravartī has given this example, that this can be realized by this example, that when a lover kisses the opposite lover, even sometimes, kissing, there is blood come out, still, it is pleasing. In that kissing process, even blood comes out, still, it is pleasure. The lover does not complain. It is very suitable example given by Viśvanātha Cakravartī Ṭhākura. So when Kṛṣṇa enjoys with His devotees, the fighting with piercing Kṛṣṇa's body, that is being enjoyed by Kṛṣṇa. I think I have explained this in Bhāgavata. So impersonal, without any variety, nobody can live. No live Even Kṛṣṇa, the Supreme Lord, He can also say. He wants variety. So this variety of forms... Because they want variety of enjoyment, therefore they have got different forms of body according to the association.</div>
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Very large university

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<div class="section" id="Correspondence" text="Correspondence"><h2>Correspondence</h2></div>

<div class="sub_section" id="1970_Correspondence" text="1970 Correspondence"><h3>1970 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Rsabhadeva -- Bombay 16 November, 1970" link_text="Letter to Rsabhadeva -- Bombay 16 November, 1970">
<div class="heading">I am very pleased to know that Sriman Singh is helping by speaking to campus authorities and students Krsna consciously at UCI. That is a very large University and many highly intelligent boys, girls and faculty can be approached there fore joining our program.</div>

<div class="text">'''[[Vanisource:Letter to Rsabhadeva -- Bombay 16 November, 1970|Letter to Rsabhadeva -- Bombay 16 November, 1970]]:''' You have remarked how the students on campus receive our devotees and Krsna philosophy so well. It is a fact that they are eagerly looking for some real meaning in life and that reality is Krsna. So you must carry on work on the campuses very diligently and try to impress them with the importance of Krsna Consciousness. I am very pleased to know that Sriman Singh is helping by speaking to campus authorities and students Krsna consciously at UCI. That is a very large University and many highly intelligent boys, girls and faculty can be approached there fore joining our program.</div>
</div>

<div class="sub_section" id="1971_Correspondence" text="1971 Correspondence"><h3>1971 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Sivananda -- Delhi 12 December, 1971" link_text="Letter to Sivananda -- Delhi 12 December, 1971">
<div class="heading">I have heard that you may be going to Heidelberg, Germany, where there is a very large and important university. That is our best field. Become yourself very convinced and learned in our Krishna philosophy and take it into such university and contaminate everything with it.</div>

<div class="text">'''[[Vanisource:Letter to Sivananda -- Delhi 12 December, 1971|Letter to Sivananda -- Delhi 12 December, 1971]]:''' I have heard that you may be going to Heidelberg, Germany, where there is a very large and important university. That is our best field. Become yourself very convinced and learned in our Krishna philosophy and take it into such university and contaminate everything with it. We are not afraid to challenge every mundane philosopher and defeat them, because they are simply operating on the mental platform which is constantly changing, so they cannot have any real authority. But because we are hearing from the Source of all knowledge, Krishna, through His representatives, the saints and acaryas in disciplic succession, we have got solid basis for understanding. If we are very much convinced to preach in this way, the intelligent class of men will respect and join us, and this will be your success in Germany. If a Marx can change so many men's minds to follow his imperfect philosophy, what can Krishna, the Supreme Perfect, accomplish! If we remain pure and teach others purely, then we will achieve all success and the whole world listen to us and be delivered from their very dangerous condition. Thank you very much for assisting me in this great endeavor, I think you are convinced that it is the highest and most exalted activity of all.</div>
</div>

<div class="sub_section" id="1972_Correspondence" text="1972 Correspondence"><h3>1972 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Trai -- Sridhama Mayapur 1 March, 1972" link_text="Letter to Trai -- Sridhama Mayapur 1 March, 1972">
<div class="heading">I am very much pleased that you have assumed the president's post for Berkeley centre. That is one of our most important branches especially because it is located just in a very large university area, well known in your country as a famous seat of learning.</div>

<div class="text">'''[[Vanisource:Letter to Trai -- Sridhama Mayapur 1 March, 1972|Letter to Trai -- Sridhama Mayapur 1 March, 1972]]:''' I am very much pleased that you have assumed the president's post for Berkeley centre. That is one of our most important branches especially because it is located just in a very large university area, well known in your country as a famous seat of learning. So now it will be very important to flood Berkeley city with our books and literatures, because if we can convince the intelligent class of men of our Krishna philosophy then our success for changing the position of your country and the rest of the world from a very dangerous condition is assured. Just see that our routine programme such as rising early, cleansing, reading books chanting, street Sankirtana, deity worship, and so on, if these items of regular programme are maintained to the highest standard and not neglected for anything, then everything else we try for will come out successful without fail. So you are now big officer, and I think Krishna has favored you by this position, because now you will be forced to always be the best example of KC person and be very very responsible, because you must make sure that all the devotees in your temple are always satisfied as far as possible by being happy in spiritual life.</div>
</div>
</div>

Vegetarian (Books)

2009-10-04T21:34:55Z

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_1" text="SB Canto 1"><h3>SB Canto 1</h3></div>

<div class="quote" book="SB" link="SB 1.17.10-11" link_text="SB 1.17.10-11, Purport">
<div class="heading">The vegetarians are also living by eating other living beings. Therefore, the law is that one should live only by eating specific living beings, as ordained by the law of God.</div>

<div class="text">'''[[Vanisource:SB 1.17.10-11|SB 1.17.10-11, Purport]]:''' Any living being, if he terrifies other living beings, is a most wretched subject, and the king should at once kill such a disturbing element. As the wild animal is killed when it creates disturbances, similarly any man who unnecessarily kills or terrifies the jungle animals or other animals must be punished at once. By the law of the Supreme Lord, all living beings, in whatever shape they may be, are the sons of the Lord, and no one has any right to kill another animal, unless it is so ordered by the codes of natural law. The tiger can kill a lower animal for his subsistence, but a man cannot kill an animal for his subsistence. That is the law of God, who has created the law that a living being subsists by eating another living being. Thus the vegetarians are also living by eating other living beings. Therefore, the law is that one should live only by eating specific living beings, as ordained by the law of God. The Īśopaniṣad directs that one should live by the direction of the Lord and not at one's sweet will. A man can subsist on varieties of grains, fruits and milk ordained by God, and there is no need of animal food, save and except in particular cases.</div>
</div>

<div class="sub_section" id="SB_Canto_3" text="SB Canto 3"><h3>SB Canto 3</h3></div>

<div class="quote" book="SB" link="SB 3.29.15" link_text="SB 3.29.15, Purport">
<div class="heading">Eating vegetables is violence, and vegetarians are also committing violence against other living entities because vegetables also have life.</div>

<div class="text">'''[[Vanisource:SB 3.29.15|SB 3.29.15, Purport]]:''' Another significant phrase in this verse is nātihiṁsreṇa ("with minimum violence or sacrifice of life"). Even if a devotee has to commit violence, it should not be done beyond what is necessary. Sometimes the question is put before us: "You ask us not to eat meat, but you are eating vegetables. Do you think that is not violence?" The answer is that eating vegetables is violence, and vegetarians are also committing violence against other living entities because vegetables also have life. Nondevotees are killing cows, goats and so many other animals for eating purposes, and a devotee, who is vegetarian, is also killing. But here, significantly, it is stated that every living entity has to live by killing another entity; that is the law of nature. Jīvo jīvasya jīvanam: one living entity is the life for another living entity. But for a human being, that violence should be committed only as much as necessary.
A human being is not to eat anything which is not offered to the Supreme Personality of Godhead. Yajña-śiṣṭāśinaḥ santaḥ: one becomes freed from all sinful reactions by eating foodstuffs which are offered to Yajña, the Supreme Personality of Godhead. A devotee therefore eats only prasāda, or foodstuffs offered to the Supreme Lord, and Kṛṣṇa says that when a devotee offers Him foodstuffs from the vegetable kingdom, with devotion, He eats that. A devotee is to offer to Kṛṣṇa foodstuffs prepared from vegetables. If the Supreme Lord wanted foodstuffs prepared from animal food, the devotee could offer this, but He does not order to do that.</div>
</div>

<div class="sub_section" id="SB_Canto_8" text="SB Canto 8"><h3>SB Canto 8</h3></div>

<div class="quote" book="SB" link="SB 8.6.39" link_text="SB 8.6.39, Purport">
<div class="heading">Garuḍa, the carrier of Lord Viṣṇu, is not a vegetarian. He eats big snakes.</div>

<div class="text">'''[[Vanisource:SB 8.6.39|SB 8.6.39, Purport]]:''' Garuḍa was asked by the Lord to leave that place because the snake Vāsuki, who was to be used as the rope for churning, could not go there in the presence of Garuḍa. Garuḍa, the carrier of Lord Viṣṇu, is not a vegetarian. He eats big snakes. Vāsuki, being a great snake, would be natural food for Garuḍa, the chief of birds. Lord Viṣṇu therefore asked Garuḍa to leave so that Vāsuki could be brought to churn the ocean with Mandara Mountain, which was to be used as the churning rod. These are the wonderful arrangements of the Supreme Personality of Godhead. Nothing takes place by accident.</div>
</div>

<div class="section" id="Sri_Caitanya-caritamrta" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2></div>

<div class="sub_section" id="CC_Madhya-lila" text="CC Madhya-lila"><h3>CC Madhya-lila</h3></div>

<div class="quote" book="CC" link="CC Madhya 9.53" link_text="CC Madhya 9.53, Purport">
<div class="heading">An avaiṣṇava may be a vegetarian and a very clean cook, but because he cannot offer Viṣṇu the food he cooks, it cannot be accepted as mahā-prasādam.</div>

<div class="text">'''[[Vanisource:CC Madhya 9.53|CC Madhya 9.53, Purport]]:''' “If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it.”
Kṛṣṇa can accept anything offered by His devotee with devotion. An avaiṣṇava may be a vegetarian and a very clean cook, but because he cannot offer Viṣṇu the food he cooks, it cannot be accepted as mahā-prasādam. It is better that a Vaiṣṇava abandon such food as untouchable.</div>
</div>

<div class="section" id="Other_Books_by_Srila_Prabhupada" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2></div>

<div class="sub_section" id="Nectar_of_Devotion" text="Nectar of Devotion"><h3>Nectar of Devotion</h3></div>

<div class="quote" book="OB" link="NOD 14" link_text="Nectar of Devotion 14">
<div class="heading">A vegetarian is not necessarily a devotee, nor is a nonviolent person. But a devotee is automatically both vegetarian and nonviolent.</div>

<div class="text">'''[[Vanisource:NOD 14|Nectar of Devotion 14]]:''' A Kṛṣṇa conscious person, being naturally purified, has no need of developing any other purificatory process of thought or action. On account of his being highly elevated in Kṛṣṇa consciousness, he has already acquired all the good qualities and is following the rules and regulations prescribed for the mystic yogic process. Such rules are automatically practiced by the devotees. A concrete example is the quality of nonviolence, which is considered a good qualification. A devotee is naturally nonviolent and therefore doesn't have to practice nonviolence separately. Some people seek purification by joining a vegetarian movement, but a devotee is automatically a vegetarian. He doesn't need to practice separately in this matter or to join any society for vegetarians. He is automatically a vegetarian.
There are many other instances showing that a devotee needn't practice anything but Kṛṣṇa consciousness; all the good qualities of the demigods automatically develop within him. Those who are intentionally practicing to be vegetarians or to become nonviolent may have good qualifications by a material estimation, but these qualifications are not sufficient to make them devotees. A vegetarian is not necessarily a devotee, nor is a nonviolent person. But a devotee is automatically both vegetarian and nonviolent. We must conclude, therefore, that vegetarianism or nonviolence is not the cause of devotion.</div>
</div>

<div class="sub_section" id="Sri_Isopanisad" text="Sri Isopanisad"><h3>Sri Isopanisad</h3></div>

<div class="quote" book="OB" link="ISO 1" link_text="Sri Isopanisad 1">
<div class="heading">Among the many animals and birds, some are vegetarian and others are carnivorous, but none of them transgress the laws of nature, which have been ordained by the will of the Lord.</div>

<div class="text">'''[[Vanisource:ISO 1|Sri Isopanisad 1]]:''' The standard of life for human beings cannot be applied to animals. The tiger does not eat rice and wheat or drink cow's milk, because he has been given food in the shape of animal flesh. Among the many animals and birds, some are vegetarian and others are carnivorous, but none of them transgress the laws of nature, which have been ordained by the will of the Lord. Animals, birds, reptiles and other lower life forms strictly adhere to the laws of nature; therefore there is no question of sin for them, nor are the Vedic instructions meant for them. Human life alone is a life of responsibility.</div>
</div>

<div class="quote" book="OB" link="ISO 1" link_text="Sri Isopanisad 1">
<div class="heading">In the Bhagavad-gītā (9.26) the Lord directly states that He accepts vegetarian food from the hands of a pure devotee. Therefore a human being should not only become a strict vegetarian but should also become a devotee of the Lord, offer the Lord all his food and then partake of such prasādam, or the mercy of God.</div>

<div class="text">'''[[Vanisource:ISO 1|Sri Isopanisad 1]]:''' It is wrong, however, to think that simply by becoming a vegetarian one can avoid transgressing the laws of nature. Vegetables also have life, and while it is nature's law that one living being is meant to feed on another, for human beings the point is to recognize the Supreme Lord. Thus one should not be proud of being a strict vegetarian. Animals do not have developed consciousness by which to recognize the Lord, but a human being is sufficiently intelligent to take lessons from the Vedic literature and thereby know how the laws of nature are working and derive profit out of such knowledge. If a man neglects the instructions of the Vedic literature, his life becomes very risky. A human being is therefore required to recognize the authority of the Supreme Lord and become His devotee. He must offer everything for the Lord's service and partake only of the remnants of food offered to the Lord. This will enable him to discharge his duty properly. In the Bhagavad-gītā (9.26) the Lord directly states that He accepts vegetarian food from the hands of a pure devotee. Therefore a human being should not only become a strict vegetarian but should also become a devotee of the Lord, offer the Lord all his food and then partake of such prasādam, or the mercy of God. Only those who act in this way can properly discharge the duties of human life. Those who do not offer their food to the Lord eat nothing but sin and subject themselves to various types of distress, which are the results of sin (Bg. 3.13).</div>
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Vedic vision

2009-10-04T21:34:51Z

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<div class="section" id="Lectures" text="Lectures"><h2>Lectures</h2></div>

<div class="sub_section" id="Srimad-Bhagavatam_Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3></div>

<div class="quote" book="Lec" link="Lecture on SB 6.1.19 -- Denver, July 2, 1975" link_text="Lecture on SB 6.1.19 -- Denver, July 2, 1975">
<div class="heading">Come daily, see Kṛṣṇa, think of Kṛṣṇa, chant Hare Kṛṣṇa, take Kṛṣṇa's prasādam, and be happy. This is our movement. We want to see that everyone is happy. That is the Vedic vision.</div>

<div class="text">'''[[Vanisource:Lecture on SB 6.1.19 -- Denver, July 2, 1975|Lecture on SB 6.1.19 -- Denver, July 2, 1975]]:''' This human form of life is obtained after many, many millions of years. We have to come through the evolutionary process from aquatics to plants, trees, insects, serpents, birds, beasts. In this way we have come to this human form of life. And in this life we can hear about Kṛṣṇa, think about Kṛṣṇa, see Kṛṣṇa's Deity, so many opportunities. And if you take this opportunity, be accustomed to think of Kṛṣṇa... When we speak of Kṛṣṇa, means God. Kṛṣṇa is the God, Supreme. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Kṛṣṇa is the Supreme Personality of Godhead. So Kṛṣṇa has very kindly agreed to come to your city, Denver city, this temple. Take advantage of it. Come daily, see Kṛṣṇa, think of Kṛṣṇa, chant Hare Kṛṣṇa, take Kṛṣṇa's prasādam, and be happy. This is our movement. We want to see that everyone is happy. That is the Vedic vision. Sarve sukhino bhavantu. This is human life. Human life means paropakāra. That is Caitanya Mahāprabhu's mission, to do others something auspicious. That is human life. The animal life means do..., "For my good, I will do harm to many others." That is animal life. So this is not life, the human life, that for our sense gratification, we are killing so many animals, we are doing so many mischievous things, we are cheating others. We can do that, but we are becoming more and more implicated. At the time of death the Yamarāja will come and take us to the hellish condition. Therefore foolish people they want to forget that there is next life. No, there is next life. We are discussing every day. Next life is there. We are every moment getting a different body. This is the scientific study. I do not know why they cannot understand. This is biology. Biology means we are, every moment we are getting a new body. This is biology.</div>
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Vedic tantras

2009-10-04T21:34:40Z

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_8" text="SB Canto 8"><h3>SB Canto 8</h3></div>

<div class="quote" book="SB" link="SB 8.6.9" link_text="SB 8.6.9, Translation and Purport">
<div class="heading">O best of persons, O supreme director, those who actually aspire for supreme good fortune worship this form of Your Lordship according to the Vedic Tantras.</div>

<div class="text">'''[[Vanisource:SB 8.6.9|SB 8.6.9, Translation and Purport]]: O best of persons, O supreme director, those who actually aspire for supreme good fortune worship this form of Your Lordship according to the Vedic Tantras. My Lord, we can see all the three worlds in You.'''

The Vedic mantras say: yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati (Muṇḍaka Upaniṣad 1.3). When the devotee sees the Supreme Personality of Godhead by his meditation, or when he sees the Lord personally, face to face, he becomes aware of everything within this universe. Indeed, nothing is unknown to him. Everything within this material world is fully manifested to a devotee who has seen the Supreme Personality of Godhead. Bhagavad-gītā (4.34) therefore advises:
:tad viddhi praṇipātena
:paripraśnena sevayā
:upadekṣyanti te jñānaṁ
:jñāninas tattva-darśinaḥ
"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth." Lord Brahmā is one of these self-realized authorities (svayambhūr nāradaḥ śambhuḥ kumāraḥ kapilo manuḥ [SB 6.3.20]). One must therefore accept the disciplic succession from Lord Brahmā, and then one can understand the Supreme Personality of Godhead in fullness. Here the word viśva-mūrtau indicates that everything exists in the form of the Supreme Personality of Godhead. One who is able to worship Him can see everything in Him and see Him in everything.</div>
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Vayaviya-tantra

2009-10-04T21:33:19Z

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_1" text="SB Canto 1"><h3>SB Canto 1</h3></div>

<div class="quote" book="SB" link="SB 1.1.4" link_text="SB 1.1.4, Translation and Purport">
<div class="heading">In the Vāyavīya Tantra, it is said that Brahmā, the engineer of this particular universe, contemplated a great wheel which could enclose the universe. The hub of this great circle was fixed at a particular place known as Naimiṣāraṇya.</div>

<div class="text">'''[[Vanisource:SB 1.1.4|SB 1.1.4, Translation and Purport]]: Once, in a holy place in the forest of Naimiṣāraṇya, great sages headed by the sage Śaunaka assembled to perform a great thousand-year sacrifice for the satisfaction of the Lord and His devotees.'''

The prelude of the Śrīmad-Bhāgavatam was spoken in the previous three ślokas. Now the main topic of this great literature is being presented. Śrīmad-Bhāgavatam, after its first recitation by Śrīla Śukadeva Gosvāmī, was repeated for the second time at Naimiṣāraṇya.

In the Vāyavīya Tantra, it is said that Brahmā, the engineer of this particular universe, contemplated a great wheel which could enclose the universe. The hub of this great circle was fixed at a particular place known as Naimiṣāraṇya. Similarly, there is another reference to the forest of Naimiṣāraṇya in the Varāha Purāṇa, where it is stated that by performance of sacrifice at this place, the strength of demoniac people is curtailed. Thus brāhmaṇas prefer Naimiṣāraṇya for such sacrificial performances.

The devotees of Lord Viṣṇu offer all kinds of sacrifices for His pleasure. The devotees are always attached to the service of the Lord, whereas fallen souls are attached to the pleasures of material existence. In Bhagavad-gītā, it is said that anything performed in the material world for any reason other than for the pleasure of Lord Viṣṇu causes further bondage for the performer. It is enjoined therefore that all acts must be performed sacrificially for the satisfaction of Viṣṇu and His devotees. This will bring everyone peace and prosperity.

The great sages are always anxious to do good to the people in general, and as such the sages headed by Śaunaka and others assembled at this holy place of Naimiṣāraṇya with a program of performing a great and continuous chain of sacrificial ceremonies. Forgetful men do not know the right path for peace and prosperity. However, the sages know it well, and therefore for the good of all men they are always anxious to perform acts which may bring about peace in the world. They are sincere friends to all living entities, and at the risk of great personal inconvenience they are always engaged in the service of the Lord for the good of all people. Lord Viṣṇu is just like a great tree, and all others, including the demigods, men, Siddhas, Cāraṇas, Vidyādharas and other living entities, are like branches, twigs and leaves of that tree. By pouring water on the root of the tree, all the parts of the tree are automatically nourished. Only those branches and leaves which are detached cannot be so satisfied. Detached branches and leaves dry up gradually despite all watering attempts. Similarly, human society, when it is detached from the Personality of Godhead like detached branches and leaves, is not capable of being watered, and one attempting to do so is simply wasting his energy and resources.

The modern materialistic society is detached from its relation to the Supreme Lord. And all its plans which are being made by atheistic leaders are sure to be baffled at every step. Yet they do not wake up to this.

In this age, the congregational chanting of the holy names of the Lord is the prescribed method for waking up. The ways and means are most scientifically presented by Lord Śrī Caitanya Mahāprabhu, and intelligent persons may take advantage of His teachings in order to bring about real peace and prosperity. Śrīmad-Bhāgavatam is also presented for the same purpose, and this will be explained more specifically later in the text.</div>
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Vandalism

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<div class="section" id="Lectures" text="Lectures"><h2>Lectures</h2></div>

<div class="sub_section" id="Srimad-Bhagavatam_Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3></div>

<div class="quote" book="Lec" link="Lecture on SB 1.7.13-14 -- Vrndavana, September 12, 1976" link_text="Lecture on SB 1.7.13-14 -- Vrndavana, September 12, 1976">
<div class="text">'''[[Vanisource:Lecture on SB 1.7.13-14 -- Vrndavana, September 12, 1976|Lecture on SB 1.7.13-14 -- Vrndavana, September 12, 1976]]:''' In the fight all the parties who died, they all obtained vīra-gatim. And most of them they achieved svarūpa. That is described in a different place. Svarūpa means his original, spiritual form. All the soldiers or the kings who died, and at the time of death who were seeing Kṛṣṇa—Kṛṣṇa was there in the battlefield—all of them achieved their original, spiritual form. Svarūpam. And those who did not see Kṛṣṇa, they got promoted vīra-gatim, in the heavenly planet. So fight is not always bad. If it is dharma-yuddha, according to the prescribed rules, not whimsical fight, dharma-yuddha, then there is gain. This science is lost. There is no such thing. Now fighting means hooliganism, vandalism, guṇḍā-ism. That is not fight. Here is fight: vīra-gatim gate. They are all promoted.</div>
</div>

<div class="section" id="Conversations_and_Morning_Walks" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2></div>

<div class="sub_section" id="1976_Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3></div>

<div class="quote" book="Con" link="Morning Walk -- January 16, 1976, Mayapur" link_text="Morning Walk -- January 16, 1976, Mayapur">
<div class="text">'''[[Vanisource:Morning Walk -- January 16, 1976, Mayapur|Morning Walk -- January 16, 1976, Mayapur]]:'''

Prabhupāda: No, how it breaks? They keep it for years, and you broke them? How you...? How you broke? Automatically?

Jayapatāka: No, because there was no place to store them, by moving them and moving them from different rooms then they gradually broke.

Prabhupāda: So there are so many rooms. You could not make any store?

Jayapatāka: First they were in the building to here. When they moved it then many became damaged. And somebody came in and vandaled them.

Prabhupāda: Huh?

Jayapatāka: Somebody came in and destroyed them.

Prabhupāda: Somebody came in?

Jayapatāka: Vandalized.</div>
</div>

<div class="quote" book="Con" link="Morning Walk -- January 16, 1976, Mayapur" link_text="Morning Walk -- January 16, 1976, Mayapur">
<div class="text">'''[[Vanisource:Morning Walk -- January 16, 1976, Mayapur|Morning Walk -- January 16, 1976, Mayapur]]:'''

Jayapatāka: They're putting a very nice stone. Rose quartz.

Tamāla Kṛṣṇa: Is that.... The stones and everything cost fifteen rupees?

Jayapatāka: Well...

Prabhupāda: [break] Vandalism, no? Then what is to be done? [break] ...big doors, why it is open? This should be open when car is going. Otherwise not.

Jayapatāka: (Bengali)

Prabhupāda: Huh?

Jayapatāka: I think he opened it for Your Divine Grace to go.

Prabhupāda: No, close it. Simply...</div>
</div>

<div class="quote" book="Con" link="Morning Walk -- January 16, 1976, Mayapur" link_text="Morning Walk -- January 16, 1976, Mayapur">
<div class="text">'''[[Vanisource:Morning Walk -- January 16, 1976, Mayapur|Morning Walk -- January 16, 1976, Mayapur]]:'''

Jayapatāka: This wall was.... We only got the money for building all this a month and a half ago. Then this wall is just plastered. It takes two months to dry the wall. If you paint before two months, then the paint will come off. Therefore, we're giving this two months. We made the arch and now we're going to start the painting. [break] ...immediately paint it right after plastering and the paint doesn't stick. We thought that by doing this the wall would be so beautiful and impressive that the pictures will be more accented.

Prabhupāda: Do it. [break] ...foolish person in the whole world. You allow vandals to come and break your dolls. [break] ...give them protection, even to the dolls. [break] ...made with so much labor and you allowed the vandals to come in?</div>
</div>

<div class="quote" book="Con" link="Morning Walk -- June 22, 1976, New Vrindaban" link_text="Morning Walk -- June 22, 1976, New Vrindaban">
<div class="text">'''[[Vanisource:Morning Walk -- June 22, 1976, New Vrindaban|Morning Walk -- June 22, 1976, New Vrindaban]]:'''

Prabhupāda: Why you should waste? Wasting is not allowed. [break] ...our car?

Kīrtanānanda: No, it belonged to the man who formerly owned the property.

Prabhupāda: So how it is broken?

Kīrtanānanda: Some vandals. There's no one living here, he just left it. (in car:) This farm is for sale now.

Prabhupāda: There is no limit of purchasing?</div>
</div>

<div class="section" id="Correspondence" text="Correspondence"><h2>Correspondence</h2></div>

<div class="sub_section" id="1968_Correspondence" text="1968 Correspondence"><h3>1968 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Sivananda -- Los Angeles 12 February, 1968" link_text="Letter to Sivananda -- Los Angeles 12 February, 1968">
<div class="text">'''[[Vanisource:Letter to Sivananda -- Los Angeles 12 February, 1968|Letter to Sivananda -- Los Angeles 12 February, 1968]]:''' People in general are already under the spell of Maya. That is to say, they want sense gratification. If anyone encourages the method of sense gratification, at the same time become a yogi, why people will not prefer that method? We say there is no illicit sexlife, no intoxication, no meat eating, no gambling, so if Maharishi says there is no restrictions, naturally large number of people will follow him. That means they want to be cheated, and Krishna sends them a cheater. We cannot cheat people like him. We must say the truth, as they are prescribed; in the Bhagavad-gita there are 18 kinds of austerities, 13rd chapter. The restrictions which we are following are austerities. Without austerity, without celibacy, any amount of nonsense meditation will not help. So there is no comparison of our method with Maharishi's method. We are not out to counteract any kind of vandalism. We must present the genuine thing before the public, and if they are intelligent enough they will take it up and realize it. The followers of Maharishi are not intelligent class of men. If you have any advancement in the knowledge of Bhagavad-gita, you can test any follower of Maharishi, you will find he is nil.</div>
</div>
</div>

Vancita-vancaka-sampradaya

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<div class="section" id="Lectures" text="Lectures"><h2>Lectures</h2></div>

<div class="sub_section" id="Bhagavad-gita_As_It_Is_Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3></div>

<div class="quote" book="Lec" link="Lecture on BG 1.13-14 -- London, July 14, 1973" link_text="Lecture on BG 1.13-14 -- London, July 14, 1973">
<div class="text">'''[[Vanisource:Lecture on BG 1.13-14 -- London, July 14, 1973|Lecture on BG 1.13-14 -- London, July 14, 1973]]:''' So our process is to receive the perfect knowledge from the perfect source and distribute it. We don't manufacture knowledge. Therefore we are presenting Bhagavad-gītā as it is, as it is. The Bhagavad-gītā is already perfect. Why shall I interpret with my imperfect senses? This is cheating. But people want to be cheated. Vañcita-vañcaka-sampradāya. The whole world is full of cheaters and cheated. Because we want to be cheated, there are so many cheaters. They don't want real thing. Here is the real thing, Bhagavad-gītā, the Supreme Personality of Godhead speaking personally about Himself.</div>
</div>
</div>

Vamanadeva was an ideal beggar

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_8" text="SB Canto 8"><h3>SB Canto 8</h3></div>

<div class="quote" book="SB" link="SB 8.19.18" link_text="SB 8.19.18, Purport">
<div class="heading">Vāmanadeva was an ideal beggar, for He asked only three paces of land</div>

<div class="text">'''[[Vanisource:SB 8.19.18|SB 8.19.18, Purport]]:''' A brāhmaṇa or sannyāsī is qualified to ask charity from others, but if he takes more than necessary he is punishable. No one can use more of the Supreme Lord's property than necessary. Lord Vāmanadeva indirectly indicated to Bali Mahārāja that he was occupying more land than he needed. In the material world, all distresses are due to extravagance. One acquires money extravagantly and also spends it extravagantly. Such activities are sinful. All property belongs to the Supreme Personality of Godhead, and all living beings, who are sons of the Supreme Lord, have the right to use the Supreme Father's property, but one cannot take more than necessary. This principle should especially be followed by brāhmaṇas and sannyāsīs who live at the cost of others. Thus Vāmanadeva was an ideal beggar, for He asked only three paces of land. Of course, there is a difference between His footsteps and those of an ordinary human being. The Supreme Personality of Godhead, by His inconceivable prowess, can occupy the entire universe, including the upper, lower and middle planetary systems, by the unlimited measurement of His footsteps.
SB 8.19.18</div>
</div>
</div>

VB Daiva varnasrama

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===Establishing in Society===

<div class="sub_section" id="To_continue_a_Perfect_Society_for_Krsna_Consciousness" text="To continue a Perfect Society for Krsna Consciousness"><h4>To continue a Perfect Society for Krsna Consciousness</h4></div>

<div class="quote" book="" link="SB 5.1.24" link_text="SB 5.1.24 Purport">
<div class="heading">Daiva-varṇāśrama that should be established all over the world to continue a perfect society for Kṛṣṇa consciousness. This may be astonishing to foolish critics, but it is one of the functions of a Kṛṣṇa conscious society</div>

<div class="text">'''[[Vanisource:SB 5.1.24|SB 5.1.24 Purport]]:''' Sometimes we are criticized because although I am a sannyāsī, I have taken part in the marriage ceremonies of my disciples. It must be explained, however, that since we have started a Kṛṣṇa conscious society and since a human society must also have ideal marriages, to correctly establish an ideal society we must take part in marrying some of its members, although we have taken to the path of renunciation. This may be astonishing to persons who are not very interested in establishing daiva-varṇāśrama, the transcendental system of four social orders and four spiritual orders. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, however, wanted to reestablish daiva-varṇāśrama. In daiva-varṇāśrama there cannot be acknowledgement of social status according to birthright because in Bhagavad-gītā it is said that the determining considerations are guṇa and karma, one's qualities and work. It is this daiva-varṇāśrama that should be established all over the world to continue a perfect society for Kṛṣṇa consciousness. This may be astonishing to foolish critics, but it is one of the functions of a Kṛṣṇa conscious society.</div>
</div>

<div class="sub_section" id="One_of_the_Objectives_of_the_Krsna_Consciousness_Movement" text="One of the Objectives of the Krsna Consciousness Movement"><h4>One of the Objectives of the Krsna Consciousness Movement</h4></div>

<div class="quote" book="" link="SB 7.14.10" link_text="SB 7.14.10 Purport">
<div class="heading">One of the objectives of the Kṛṣṇa consciousness movement is to establish this daiva-varṇāśrama, but not to encourage so-called varṇāśrama without scientifically organized endeavor by human society</div>

<div class="text">'''[[Vanisource:SB 7.14.10|SB 7.14.10 Purport]]:''' These are the different occupational duties by which men should earn their livelihood, and in this way human society should be simple. At the present moment, however, everyone is engaged in technological advancement, which is described in Bhagavad-gītā as ugra-karma—extremely severe endeavor. This ugra-karma is the cause of agitation within the human mind. Men are engaging in many sinful activities and becoming degraded by opening slaughterhouses, breweries and cigarette factories, as well as nightclubs and other establishments for sense enjoyment. In this way they are spoiling their lives. In all of these activities, of course, householders are involved, and therefore it is advised here, with the use of the word api, that even though one is a householder, one should not engage himself in severe hardships. One's means of livelihood should be extremely simple. As for those who are not gṛhasthas—the brahmacārīs, vānaprasthas and sannyāsīs—they don't have to do anything but strive for advancement in spiritual life. This means that three fourths of the entire population should stop sense gratification and simply be engaged in the advancement of Kṛṣṇa consciousness. Only one fourth of the population should be gṛhastha, and that should be according to laws of restricted sense gratification. The gṛhasthas, vānaprasthas, brahmacārīs and sannyāsīs should endeavor together with their total energy to become Kṛṣṇa conscious. This type of civilization is called daiva-varṇāśrama. One of the objectives of the Kṛṣṇa consciousness movement is to establish this daiva-varṇāśrama, but not to encourage so-called varṇāśrama without scientifically organized endeavor by human society.</div>
</div>

<div class="sub_section" id="There_must_be_the_Four_Divisions" text="There must be the Four Divisions"><h4>There must be the Four Divisions</h4></div>

'''If we want to establish Vedic civilization, then we must follow strictly the principles of Vedas as it is described in the Bhagavad-gītā. And if it is practiced, then daiva-varṇāśrama-dharma. That is required. There must be the four divisions'''

'''Lecture on Bhagavad-gītā 2.2-6 -- Ahmedabad, December 11, 1972:'''
In this Kali-yuga, everyone is a śūdra. You hardly find a real brāhmaṇa or real kṣatriya or vaiśya. Because they are after service. In the śāstra it is said that a brāhmaṇa, if he is in difficulty, he may take the profession of a kṣatriya or up to a vaiśya, but never take the business of a śūdra like a dog. That is prohibited. And nowadays we are claiming to become brāhmaṇa and going here and there with application, "If there is any vacancy, sir?"
So these things are topsy-turvied. Simply it has become a farce. Actually if we want to establish Vedic civilization, then we must follow strictly the principles of Vedas as it is described in the Bhagavad-gītā. And if it is practiced, then daiva-varṇāśrama-dharma. That is required. Daiva-varṇāśrama-dharma. There must be the four divisions. Just like we have got four divisions in our body: the head division, the arm division, the belly division, and the leg division. The leg division is the śūdra, the belly division is the vaiśya, and the arm division is the kṣatriya, and the head division is the brāhmaṇa. So these divisions are now lost. Actually, there is no kṣatriya, no brāhmaṇa. Maybe there are some vaiśyas and śūdras. So suppose if your whole body there is only belly and leg, then what is the body? If you have no head and no arm, then how it is? What kind of body it is? So therefore, in the social order of the present day, there is no brāhmaṇa, no kṣatriya. Only there are some few vaiśyas and śūdras. So therefore there is chaos all over the world. So this Kṛṣṇa consciousness movement is meant for creating some real brāhmaṇa. At least, there may be head. They are all mad after the influence of the material energy. So there is need of some brāhmaṇa who can give advice to the people how to live, how to become God conscious, how to become happy. There is great need of this movement. Simply so-called classless society will not help us. That is not Vedic civilization.

<div class="sub_section" id="My_Guru_Maharaja_wanted_to_establish_daiva-varnasrama" text="My Guru Maharaja wanted to establish daiva-varnasrama"><h4>My Guru Maharaja wanted to establish daiva-varnasrama</h4></div>

<div class="quote" book="" link="SB 5.1.24" link_text="SB 5.1.24 Purport">
<div class="heading">Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, however, wanted to reestablish daiva-varṇāśrama. In daiva-varṇāśrama there cannot be acknowledgement of social status according to birthright because in Bhagavad-gītā it is said that the determining considerations are guṇa and karma, one's qualities and work</div>

<div class="text">'''[[Vanisource:SB 5.1.24|SB 5.1.24 Purport]]:''' Sometimes we are criticized because although I am a sannyāsī, I have taken part in the marriage ceremonies of my disciples. It must be explained, however, that since we have started a Kṛṣṇa conscious society and since a human society must also have ideal marriages, to correctly establish an ideal society we must take part in marrying some of its members, although we have taken to the path of renunciation. This may be astonishing to persons who are not very interested in establishing daiva-varṇāśrama, the transcendental system of four social orders and four spiritual orders. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, however, wanted to reestablish daiva-varṇāśrama. In daiva-varṇāśrama there cannot be acknowledgement of social status according to birthright because in Bhagavad-gītā it is said that the determining considerations are guṇa and karma, one's qualities and work. It is this daiva-varṇāśrama that should be established all over the world to continue a perfect society for Kṛṣṇa consciousness. This may be astonishing to foolish critics, but it is one of the functions of a Kṛṣṇa conscious society.

'''There is no need of artificial brahmacārīs. It is sanctioned. My Guru Mahārāja wanted to establish daiva-varṇāśrama. So married life is called gṛhastha-āśrama'''

'''Lecture on Bhagavad-gītā 7.3 -- Bombay, March 29, 1971:'''
Oṁ Viṣṇupāda Paramahaṁsa Parivrājakācārya Aṣṭottara-śata Śrīmad Bhaktisiddhānta Sarasvatī Mahārāja Prabhupāda. He was creating more brahmacārīs and sannyāsīs for preaching work, but I am creating more gṛhasthas (applause), because in Europe and America the boys and girls intermingle so quickly and intimately that it is very difficult to keep one brahmacārī. So there is no need of artificial brahmacārīs. It is sanctioned. My Guru Mahārāja wanted to establish daiva-varṇāśrama. So married life is called gṛhastha-āśrama. It is as good as sannyāsa-āśrama. Āśrama means where there is bhagavad-bhajana. It doesn't matter whether one is sannyāsī or one is gṛhastha or a brahmacārī. The main principle is bhagavad-bhajana. But practically also, I may inform you that these married couples, they are helping me very much because... For practical example I may say that one of my Godbrothers, a sannyāsī, he was deputed to go to London for starting a temple, but three or four years he remained there, he could not execute the will; therefore he was called back. Now, I sent six married couples. All of them are present here. And they worked so nicely that within one year we started our London temple, and that is going on very nicely. (applause)

'''My Guru Mahārāja also wanted to establish daiva-varṇāśrama. Yes. There must be the human society daiva-varṇāśrama, not this āsuric varṇāśrama. The human society begins when there is varṇāśrama-dharma. Otherwise it is animal society'''

'''Lecture on Śrīmad-Bhāgavatam 5.5.29 -- Vṛndāvana, November 16, 1976:''' Real principle is varṇāśrama-dharma. Varnāśramācāravatā puruṣeṇa paraḥ pumān viṣṇur arādhyate [Cc. Madhya 8.58]. This is the aim of life, how to worship Viṣṇu. That is explained, and that is the training of this varṇāśrama-dharma.
Śrī Rāmānanda Rāya quoted this when Caitanya Mahāprabhu inquired from him what is sādhya-sādhana. "What is the business of the human society and what is the aim of human society?" This was the question put forward by Caitanya Mahāprabhu. He first of all quoted varṇāśrama. The human society begins when there is varṇāśrama-dharma. Otherwise it is animal society. There is no human society. That is beginning of human society, brāhmaṇa, kṣatriya, vaiśya. Kṛṣṇa says, cātur-varṇyaṁ mayā sṛṣṭam [Bg. 4.13]. My Guru Mahārāja also wanted to establish daiva-varṇāśrama. Yes. There must be the human society, not this, daiva-varṇāśrama, not this āsuric varṇāśrama. Āsuric varṇāśrama... Just like Rāvaṇa. He was also son of a brāhmaṇa, but he was rejected, that "You are not brāhmaṇa; you are rākṣasa because you do not care for Bhagavān Rāmacandra." So this is the verdict of the śāstra. So therefore daiva-varṇāśrama. Varnāśrama should be established on the principles of devata, to make people devata. Devata means viṣṇu bhaktaḥ bhaved daiva āsuras tad-viparyayaḥ. Unless one is not a Vaiṣṇava, he cannot be a devata. He cannot be a civilized man.
It is said in the śāstra that ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ. The brāhmaṇa, he knows the brahminical business, sat-karma, means paṭhana pāṭhana yajana yājana dāna pratigraha. A brāhmaṇa must be very learned scholar, pathana, and he shall make others also good scholar. The brāhmaṇa is the teacher. That is brāhmaṇa's business. Paṭhana pāṭhana yajana yājana. He must be a good worshiper of the Supreme Lord, and he must teach others how to become brāhmaṇa, how to worship. Yajana yājana. And dāna pratigraha. Brāhmaṇa, Vaiṣṇava Still the world is going on. At least in India the brāhmaṇa Vaiṣṇavas, they are given charities without any hesitation. Because that mentality is still existing in India, so somebody is taking advantage of it. Unnecessarily they are changing dress and begging and making money. No. So dāna pratigraha. Therefore a brāhmaṇa, as soon as there is excess money, he would immediately spend it for Kṛṣṇa. Dāna pratigraha. He will charity. He'll make charity. He'll distribute prasādam. He'll not keep money for future. No. Dāna pratigraha. So even one is perfect brāhmaṇa like that, yajana yājana paṭhana pāṭhana dāna pratigraha, and mantra-tantra-viśāradaḥ... So if he is actually learned scholar, he must be very expert in quoting, chanting the Vedic mantra, Vedic hymns. That is the sign that he has read something. He has studied Vedas. So mantra-tantra-viśāradaḥ. So avaiṣṇavo gurur na sa syāt. One disqualification: if he is not a Vaiṣṇava, then he cannot become guru. Forgive him, immediately. Ṣaḍ vaiṣṇavaḥ śva-paco guruḥ. Śvapaca means dog-eaters. If one is coming from the family of dog-eaters In India the dog-eaters are considered the lowest of the society, caṇḍāla. But if he is a Vaiṣṇava, then he can become guru. It doesn't matter.

'''If daiva varṇāśrama is again established, then the whole problem will be solved. That was the plan of my Guru Mahārāja, a daiva-varṇāśrama city. Daiva varṇāśrama means what is stated by Kṛṣṇa, guṇa-karma-vibhāgaśaḥ [Bg. 4.13]'''

'''Philosophy Discussions about John Dewey (no date):'''

'''Śyāmasundara:''' How does worship of Viṣṇu solve social problems? Just like in Calcutta there are more social problems than practically anywhere.

'''Prabhupāda:''' Yes. Viṣṇu... In the Viṣṇu Purāṇa, it is said that varṇāśrama-dharma. Varnāśramācāravatā puruṣeṇa paraḥ pumān [Cc. Madhya 8.58]. Any man who executes this varṇāśrama-dharma, he satisfies Viṣṇu. The varṇāśrama-dharma is there, and the brāhmaṇas, kṣatriyas, the vaiśyas, and the śūdras. So according as they are prescribed, how the brāhmaṇas should live, how the kṣatriyas should live, how the..., then there is no trouble. The whole problem is solved. But they have killed the varṇāśrama-dharma. They are now all śūdras. The śūdras, how they can make solutions? Śūdras means nonintelligent persons. So what they can do? They are running on democratic government voted by the śūdras. So what these rascal śūdras will do? They require... Śūdras are meant for serving the higher sections—brāhmaṇa, kṣatriya. And if the śūdras are given government... Just like we are seeing, in Africa they have been given independence, but they have not improved. The Englishman is still controlling, the Indians are still controlling. And what is the meaning of their so-called self-ruling? We have seen it, still they are poor, because they are śūdras. Śūdras have no brain. In America also, the whole America once belonged to the Red Indians. Why they could not improve? The land was there. Why these foreigners, the Europeans, came and improved? So śūdras cannot do this. They cannot make any correction. Now people are becoming śūdras by so-called education. So they cannot make any solution of the problems. If that daiva varṇāśrama again established, then the whole problem will be solved. That was the plan of my Guru Mahārāja, daiva-varṇāśrama city. Daiva varṇāśrama means that it is stated by Kṛṣṇa, guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. By qualification, by the work, one should be brāhmaṇa. By qualification, by work, one should be kṣatriya. By qualification, by work, one should be vaiśya. By qualification, by work, one should be śūdra. When this order is established, that is called varṇāśrama-dharma. Then Viṣṇu, Lord, will be happy, and He will give us... He is already giving. Eko bahūnāṁ yo vidadhāti kāmān. Actually, He's giving us all the necessities of life. But because we are now śūdras and devoid of devotional service, so prakṛti is controlling the supply. That is the difference.

'''My Guru Mahārāja wanted this that there be regular varṇāśrama, qualified'''

'''Morning Walk -- December 8, 1973, Los Angeles'''
'''Prabhupāda:''' ...daiva-varṇāśrama. My Guru Mahārāja wanted this that there be regular varṇāśrama, qualified. It is not the monopoly of India that brāhmaṇas are born there. No. No, you are all brāhmaṇas. Otherwise how can I allow you to worship Deity? Hmm.</div>
</div>

<div class="sub_section" id="We_are_trying_to_establish_daiva-varnasrama,_as_it_is_instructed_by_the_Gosvamis" text="We are trying to establish daiva-varnasrama, as it is instructed by the Gosvamis"><h4>We are trying to establish daiva-varnasrama, as it is instructed by the Gosvamis</h4></div>

As far as we are concerned, we are trying to establish daiva-varṇāśrama, as it is instructed by the Gosvāmīs, by Hari-bhakti-vilāsa, by our spiritual master. May not be very perfect, but we are trying our best to introduce this daiva-varṇāśrama

'''Lecture on Bhagavad-gītā 7.3 -- Bombay, March 29, 1971:''' Because it has become a system in their country, the young boys and girls they live as friends without parents taking care of their being married. That has become a system, regular system in Europe and America. And India also it is going to be introduced very soon. It is already introduced, and it will develop. And in the Śrīmad-Bhāgavatam there is foretelling that in this age there will be no more marriage. Vedic marriage will be stopped. Svīkāra eva ca udvāhe. Simply by agreement, the marriage function will be performed. But as far as we are concerned, we are trying to establish daiva-varṇāśrama, as it is instructed by the Gosvāmīs, by Hari-bhakti-vilāsa, by our spiritual master. May not be very perfect, but we are trying our best to introduce this daiva-varṇāśrama.
Therefore Kṛṣṇa says... Manuṣyāṇāṁ sahasreṣu [Bg. 7.3], ...means not ordinary men. Those who are situated in this daiva-varṇāśrama, qualified brāhmaṇa, kṣatriya, vaiśya, śūdra... And we should note also that this division of brāhmaṇa, kṣatriya, vaiśya, and śūdra, is not that to make artificial competition and to become puffed-up with pride that "I am brāhmaṇa. You are śūdra." No. It is a cooperation. Just like you have got cooperative society, similarly, these four divisions of social orders are cooperative society. The brāhmaṇa is considered to be the mouth of the social body. The kṣatriya is considered to be the army—arm or army, strength of the social body. The vaiśyas are considered to be the productive element of the body. And the śūdras are considered to be the working class. But the intelligent class, the brāhmaṇas, and the administrative class, the kṣatriyas, and the productive class, the vaiśyas, and the working class, the śūdras, they are equally important.

<div class="sub_section" id="On_the_Principles_of_Devata_meaning_Devotees_of_Visnu" text="On the Principles of Devata meaning Devotees of Visnu"><h4>On the Principles of Devata meaning Devotees of Visnu</h4></div>

'''Daiva-varṇāśrama should be established on the principles of devata, to make people devata'''

'''Lecture on Śrīmad-Bhāgavatam 5.5.29 -- Vṛndāvana, November 16, 1976:''' Āsuric varṇāśrama... Just like Rāvaṇa. He was also son of a brāhmaṇa, but he was rejected, that "You are not brāhmaṇa; you are rākṣasa because you do not care for Bhagavān Rāmacandra." So this is the verdict of the śāstra. So therefore daiva-varṇāśrama. Varnāśrama should be established on the principles of devata, to make people devata. Devata means viṣṇu bhaktaḥ bhaved daiva āsuras tad-viparyayaḥ. Unless one is not a Vaiṣṇava, he cannot be a devata. He cannot be a civilized man.

<div class="sub_section" id="This_Krsna_Consciousness_Movement_is_trying_to_reestablish_daiva-varnasrama" text="This Krsna Consciousness Movement is trying to reestablish daiva-varnasrama"><h4>This Krsna Consciousness Movement is trying to reestablish daiva-varnasrama</h4></div>

'''This Kṛṣṇa consciousness movement is trying to reestablish daiva-varṇāśrama, where brāhmaṇa, kṣatriya, vaiśya, śūdra, everyone. Systematic. We are, therefore, proposing to start a college, varṇāśrama college'''

'''Lecture on Bhagavad-gītā 7.1 -- Bhuvaneśvara, January 22, 1977:'''
So in the Bhāgavata it is stated strī-śūdra-dvijabandhūnāṁ trayī na śruti-gocarā [SB 1.4.25]. Strī, woman, and śūdra and dvija-bandhu. Dvija means brāhmaṇa, kṣatriya, vaiśya. Especially brāhmaṇa. So dvija-bandhu, who is not qualified as a brāhmaṇa but born in the brāhmaṇa family, they are called dvija-bandhus. So śāstra says strī-śūdra-dvijabandhūnāṁ trayī na śruti-gocarā. Woman, śūdra and brahma-bandhu or dvija-bandhu, they cannot understand Vedic knowledge. Unfortunately we are creating, trying to create real brāhmaṇa, kṣatriya, vaiśya, and śūdra means everyone. One who cannot become a brāhmaṇa or a kṣatriya or vaiśya, simply they are satisfied by serving a suitable master, vaiśya-karma svabhāva-jam. Paricaryātmakaṁ kāryaṁ śūdra-karma svabhāva-jam [Bg. 18.44]. A person who is satisfied only getting some salary from a suitable master, that is śūdra. So in this age it is said, kalau śūdra-sambhavaḥ. It is very difficult to find out a qualified brāhmaṇa, kṣatriya. We may find out some śūdras and some vaiśyas. Therefore, if you want to raise the standard of human society, you must create a class of brāhmaṇa, a class of kṣatriya. Vaiśya and śūdras maybe there are. But it is necessary that a class of brāhmaṇa, a class of kṣatriya must be there.
So this Kṛṣṇa consciousness movement is trying to reestablish daiva-varṇāśrama, where brāhmaṇa, kṣatriya, vaiśya, śūdra, everyone. Systematic. We are, therefore, proposing to start a college, varṇāśrama college. It is proposed... We are trying so many things, but this is also one of the programs, that the people of the world, they should be educated according to the quality and work: brāhmaṇa, kṣatriya, vaiśya, śūdra. In the Viṣṇu Purāṇa it is said when Caitanya Mahāprabhu inquired from Rāmānanda Rāya... Rāmānanda Rāya belonged to your province. So when there was talk between Caitanya Mahāprabhu and Rāmānanda Rāya, the first topic was "Where is the beginning of human society?" Rāmānanda Rāya replied, quoting from Viṣṇu Purāṇa,

:varṇāśramācāravatā
:puruṣeṇa paraḥ pumān
:viṣṇur ārādhyate panthā
:nānyat tat-toṣa-kāraṇam
:[Cc. Madhya 8.58]

The human society is meant for not only inquiring Brahman but to worship Brahman, Parabrahman. That is human society. So there is necessity of the four classes. At the present moment they are trying to create classless society. That is chaotic society. That is not real society. That is not Vedic civilization. Vedic civilization means when there is classified society begins: brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, and sannyāsa. And without this classification, the whole society will remain in chaotic condition. Just like the comparison is given, mukha-bāhūru. Just like in our body there is mouth, there is ūru, there is leg, there is bāhu. These divisions are required. Mukha means brāhmaṇa, bāhu means kṣatriya, and ūru means the vaiśya, and pāda means śūdra. The body can be maintained when four things are properly maintained. So these things are required, and they should be classified by quality and work. In this way we have to organize society. Then there will be no scarcity of real human being. Otherwise they will remain as animal.
So a systematic society means varṇāśrama-dharma. But there is another way. That is another way. That is called transcendental society, or Vaiṣṇava society. As it is stated in the Śrīmad-Bhāgavata,

:kecit kevalayā bhaktyā
:vāsudeva-parāyaṇāḥ
:aghaṁ dhunvanti kārtsnyena
:nīhāram iva bhāskaraḥ
:[SB 6.1.15]

Simply by becoming devotees of Vāsudeva, vāsudeva-parāyaṇa, everything can be adjusted. When Rāmānanda Rāya answered Caitanya Mahāprabhu about the systematic society of human being, Caitanya Mahāprabhu rejected. He said eho bāhya āge kaha āra. So Śrī Rāmānanda Rāya replied, quoting from other verses from śāstra, karma-tyāga, sannyāsa. In this way, step by step. But when he said that sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ... When Rāmānanda Rāya said that "It doesn't require of any change. Simply if people giving up his own endeavor to understand what is God, what is life. Simply if he remains humbly and hears from the real authority, then by hearing only he can conquer Ajita." Ajita is Bhagavān.
So this Kṛṣṇa consciousness movement is giving chance to everyone to hear from the authoritative sources, from the śāstra. Sādhu śāstra guru. These are authorities. So instead of hearing from the unauthorized persons, means... sādhu means who speaks on the basis of śāstra. Guru means who speaks on the basis of śāstra. They're sādhu guru śāstra. And śāstra means the statement of authorities. That is śāstra. Just like Bhagavad-gītā. It is śāstra because it is spoken by the supreme guru, Kṛṣṇa. So who is guru? At the present moment so many unauthorized persons are presenting themselves as guru. But you should be very careful. Guru, Caitanya Mahāprabhu has said, āmāra ājṣāya guru haṣā tāra' ei deśa [Cc. Madhya 7.128]. He says that "I order you that you become guru. And your business is to deliver this country." "This country" means wherever you are living, you can become guru and deliver them. And one may say that "You are asking me to become guru but I have no qualification." A sincere man will say like that, "How can I become guru, and how can I deliver this country?" Caitanya Mahāprabhu says it is not difficult: yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. Kṛṣṇa-upadeśa, there are two kṛṣṇa-upadeśa. One kṛṣṇa-upadeśa is what Kṛṣṇa is speaking personally, Bhagavad-gītā. And the other kṛṣṇa-upadeśa, what Vyāsadeva is speaking about Kṛṣṇa. Kṛṣṇa sa upadeśa or kṛṣṇena upadeśa. Kṛṣṇena upadeśa—Bhagavad-gītā. And instruction about Kṛṣṇa is Śrīmad-Bhāgavatam.
So my request is that you people of Orissa, you are ordinarily Vaiṣṇava, so take this seriously. Don't be misguided by rascal who is not guru. There is no difficulty. Suppose, as Caitanya Mahāprabhu: yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. You become guru. Whomever you meet you simply speak what Kṛṣṇa has spoken. That's all. It is already there. You have to repeat only, and you become guru. Our request is that you all respectable gentlemen, you develop this center of ISKCON. We have published so many important books. They are being appreciated all over the world by scholars, by universities. You also study them, learn Kṛṣṇa science, Kṛṣṇa consciousness, and preach in your country. That is my request. Our books, mostly they are published in English, and we are getting them translated in other languages of the world, especially in Europe, French language, German language, in Japanese language, Chinese. So those who are very (indistinct) they may come, translate these books into Oriya, and we shall publish them for mass distribution.
Thank you very much.

<div class="sub_section" id="Principles" text="Principles"><h3>Principles</h3></div>

<div class="sub_section" id="Established_on_the_Principles_of_Devata" text="Established on the Principles of Devata"><h4>Established on the Principles of Devata</h4></div>

'''Lecture on Śrīmad-Bhāgavatam 5.5.29 -- Vṛndāvana, November 16, 1976:''' Āsuric varṇāśrama... Just like Rāvaṇa. He was also son of a brāhmaṇa, but he was rejected, that "You are not brāhmaṇa; you are rākṣasa because you do not care for Bhagavān Rāmacandra." So this is the verdict of the śāstra. So therefore daiva-varṇāśrama. Varnāśrama should be established on the principles of devata, to make people devata. Devata means viṣṇu bhaktaḥ bhaved daiva āsuras tad-viparyayaḥ. Unless one is not a Vaiṣṇava, he cannot be a devata. He cannot be a civilized man.

<div class="sub_section" id="Determined_by_One's_Quality_and_Work" text="Determined by One's Quality and Work"><h3>Determined by One's Quality and Work</h3></div>

<div class="sub_section" id="No_Acknowledgment_of_Social_Status_According_to_Birthright" text="No Acknowledgment of Social Status According to Birthright"><h4>No Acknowledgment of Social Status According to Birthright</h4></div>

<div class="quote" book="" link="SB 5.1.24" link_text="SB 5.1.24 Purport">
<div class="heading">In daiva-varṇāśrama there cannot be acknowledgement of social status according to birthright because in Bhagavad-gītā it is said that the determining considerations are guṇa and karma, one's qualities and work</div>

<div class="text">'''[[Vanisource:SB 5.1.24|SB 5.1.24 Purport]]:''' Sometimes we are criticized because although I am a sannyāsī, I have taken part in the marriage ceremonies of my disciples. It must be explained, however, that since we have started a Kṛṣṇa conscious society and since a human society must also have ideal marriages, to correctly establish an ideal society we must take part in marrying some of its members, although we have taken to the path of renunciation. This may be astonishing to persons who are not very interested in establishing daiva-varṇāśrama, the transcendental system of four social orders and four spiritual orders. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, however, wanted to reestablish daiva-varṇāśrama. In daiva-varṇāśrama there cannot be acknowledgement of social status according to birthright because in Bhagavad-gītā it is said that the determining considerations are guṇa and karma, one's qualities and work. It is this daiva-varṇāśrama that should be established all over the world to continue a perfect society for Kṛṣṇa consciousness. This may be astonishing to foolish critics, but it is one of the functions of a Kṛṣṇa conscious society.</div>
</div>

<div class="sub_section" id="All_the_Orders_Cooperate_Together" text="All the Orders Cooperate Together"><h3>All the Orders Cooperate Together</h3></div>

<div class="sub_section" id="The_Different_Social_Orders_Endeavor_Together_to_Become_Krsna_Conscious" text="The Different Social Orders Endeavor Together to Become Krsna Conscious"><h4>The Different Social Orders Endeavor Together to Become Krsna Conscious</h4></div>

<div class="quote" book="" link="SB 7.14.10" link_text="SB 7.14.10 Purport">
<div class="heading">The gṛhasthas, vānaprasthas, brahmacārīs and sannyāsīs should endeavor together with their total energy to become Kṛṣṇa conscious. This type of civilization is called daiva-varṇāśrama</div>

<div class="text">'''[[Vanisource:SB 7.14.10|SB 7.14.10 Purport]]:''' These are the different occupational duties by which men should earn their livelihood, and in this way human society should be simple. At the present moment, however, everyone is engaged in technological advancement, which is described in Bhagavad-gītā as ugra-karma—extremely severe endeavor. This ugra-karma is the cause of agitation within the human mind. Men are engaging in many sinful activities and becoming degraded by opening slaughterhouses, breweries and cigarette factories, as well as nightclubs and other establishments for sense enjoyment. In this way they are spoiling their lives. In all of these activities, of course, householders are involved, and therefore it is advised here, with the use of the word api, that even though one is a householder, one should not engage himself in severe hardships. One's means of livelihood should be extremely simple. As for those who are not gṛhasthas—the brahmacārīs, vānaprasthas and sannyāsīs—they don't have to do anything but strive for advancement in spiritual life. This means that three fourths of the entire population should stop sense gratification and simply be engaged in the advancement of Kṛṣṇa consciousness. Only one fourth of the population should be gṛhastha, and that should be according to laws of restricted sense gratification. The gṛhasthas, vānaprasthas, brahmacārīs and sannyāsīs should endeavor together with their total energy to become Kṛṣṇa conscious. This type of civilization is called daiva-varṇāśrama. One of the objectives of the Kṛṣṇa consciousness movement is to establish this daiva-varṇāśrama, but not to encourage so-called varṇāśrama without scientifically organized endeavor by human society.</div>
</div>

<div class="sub_section" id="Not_to_make_artificial_competition_and_to_become_puffed-up_with_pride_that_"I_am_brahmana._You_are_sudra" text="Not to make artificial competition and to become puffed-up with pride that "I am brahmana. You are sudra"><h4>Not to make artificial competition and to become puffed-up with pride that "I am brahmana. You are sudra</h4></div>

'''We should note also that this division of brāhmaṇa, kṣatriya, vaiśya, and śūdra, is not that to make artificial competition and to become puffed-up with pride that "I am brāhmaṇa. You are śūdra." No. It is a cooperation. Just like you have got cooperative society, similarly, these four divisions of social orders are cooperative society'''

'''Lecture on Bhagavad-gītā 7.3 -- Bombay, March 29, 1971:''' Because it has become a system in their country, the young boys and girls they live as friends without parents taking care of their being married. That has become a system, regular system in Europe and America. And India also it is going to be introduced very soon. It is already introduced, and it will develop. And in the Śrīmad-Bhāgavatam there is foretelling that in this age there will be no more marriage. Vedic marriage will be stopped. Svīkāra eva ca udvāhe. Simply by agreement, the marriage function will be performed. But as far as we are concerned, we are trying to establish daiva-varṇāśrama, as it is instructed by the Gosvāmīs, by Hari-bhakti-vilāsa, by our spiritual master. May not be very perfect, but we are trying our best to introduce this daiva-varṇāśrama.
Therefore Kṛṣṇa says... Manuṣyāṇāṁ sahasreṣu [Bg. 7.3], ...means not ordinary men. Those who are situated in this daiva-varṇāśrama, qualified brāhmaṇa, kṣatriya, vaiśya, śūdra... And we should note also that this division of brāhmaṇa, kṣatriya, vaiśya, and śūdra, is not that to make artificial competition and to become puffed-up with pride that "I am brāhmaṇa. You are śūdra." No. It is a cooperation. Just like you have got cooperative society, similarly, these four divisions of social orders are cooperative society. The brāhmaṇa is considered to be the mouth of the social body. The kṣatriya is considered to be the army—arm or army, strength of the social body. The vaiśyas are considered to be the productive element of the body. And the śūdras are considered to be the working class. But the intelligent class, the brāhmaṇas, and the administrative class, the kṣatriyas, and the productive class, the vaiśyas, and the working class, the śūdras, they are equally important.

<div class="sub_section" id="The_Krsna_Consciousness_Movement_and_Daiva-varnasrama" text="The Krsna Consciousness Movement and Daiva-varnasrama"><h3>The Krsna Consciousness Movement and Daiva-varnasrama</h3></div>

<div class="sub_section" id="Scientifically_Engages_People_It_Has_Accepted" text="Scientifically Engages People It Has Accepted"><h4>Scientifically Engages People It Has Accepted</h4></div>

'''Māyāvādīs greatly fear the Kṛṣṇa consciousness movement and accuse it of spoiling the Hindu religion because it accepts people from all parts of the world and all religious sects and scientifically engages them in the daiva-varṇāśrama-dharma'''

CC Ādi 12.73 Purport: In this connection, Śrīla Bhaktivinoda Ṭhākura, in his Amṛta-pravāha-bhāṣya, gives this short note: “Śrī Advaita Ācārya is one of the important trunks of the bhakti-kalpataru, or desire tree of devotional service. Lord Śrī Caitanya Mahāprabhu, as a gardener, poured water on the root of the bhakti tree and thus nourished all its trunks and branches. But nevertheless, under the spell of māyā, the most unfortunate condition of a living entity, some of the branches, not accepting the gardener who poured water on them, considered the trunk the only cause of the great bhakti-kalpataru. In other words, the branches or descendants of Advaita Ācārya who considered Advaita Ācārya the original cause of the devotional creeper, and who thus neglected or disobeyed the instructions of Śrī Caitanya Mahāprabhu, deprived themselves of the effect of being watered and thus dried up and died. It is further to be understood that not only the misguided descendants of Advaita Ācārya but anyone who has no connection with Caitanya Mahāprabhu—even if he is independently a great sannyāsī, learned scholar or ascetic—is like a dead branch of a tree.”

This analysis by Śrī Bhaktivinoda Ṭhākura, supporting the statements of Śrī Kṛṣṇadāsa Kavirāja Gosvāmī, depicts the position of the present so-called Hindu religion, which, being predominantly conducted by the Māyāvāda philosophy, has become a hodgepodge institution of various concocted ideas. Māyāvādīs greatly fear the Kṛṣṇa consciousness movement and accuse it of spoiling the Hindu religion because it accepts people from all parts of the world and all religious sects and scientifically engages them in the daiva-varṇāśrama-dharma. As we have explained several times, however, we find no such word as “Hindu” in the Vedic literature. The word most probably came from Afghanistan, a predominantly Muslim country, and originally referred to a pass in Afghanistan known as Hindukush, which is still a part of a trade route between India and various Muslim countries.
The actual Vedic system of religion is called varṇāśrama-dharma, as confirmed in the Viṣṇu Purāṇa:

:varṇāśramācāra-vatā puruṣeṇa paraḥ pumān
:viṣṇur ārādhyate panthā nānyat tat-toṣa-kāraṇam
:[Cc. Madhya 8.58] (Viṣṇu Purāṇa 3.8.9)

The Vedic literature recommends that a human being follow the principles of varṇāśrama-dharma. Accepting the process of varṇāśrama-dharma will make a person’s life successful because this will connect him with the Supreme Personality of Godhead, who is the goal of human life. Therefore the Kṛṣṇa consciousness movement is meant for all of humanity. Although human society has different sections or subdivisions, all human beings belong to one species, and therefore we accept that they all have the ability to understand their constitutional position in connection with the Supreme Personality of Godhead, Viṣṇu. Śrī Caitanya Mahāprabhu confirms, jīvera ‘svarūpa’ haya—kṛṣṇera nitya-dāsa: [Cc. Madhya 20.108]. “Every living entity is an eternal part, an eternal servant, of the Supreme Personality of Godhead.” Every living entity who attains the human form of life can understand the importance of his position and thus become eligible to become a devotee of Lord Kṛṣṇa. We take it for granted, therefore, that all humanity should be educated in Kṛṣṇa consciousness. Indeed, in all parts of the world, in every country where we preach the saṅkīrtana movement, we find that people very easily accept the Hare Kṛṣṇa mahā-mantra without hesitation. The visible effect of this chanting is that the members of the Hare Kṛṣṇa movement, regardless of their backgrounds, all give up the four principles of sinful life and come to an elevated standard of devotion.
Although posing as great scholars, ascetics, householders and svāmīs, the so-called followers of the Hindu religion are all useless, dried-up branches of the Vedic religion. They are impotent; they cannot do anything to spread the Vedic culture for the benefit of human society. The essence of the Vedic culture is the message of Śrī Caitanya Mahāprabhu. Lord Caitanya instructed:

:yāre dekha, tāre kaha ‘kṛṣṇa’-upadeśa
:āmāra ājṣāya guru haṣā tāra’ ei deśa
:(Cc. Madhya 7.128)

One should simply instruct everyone he meets regarding the principles of kṛṣṇa-kathā, as expressed in Bhagavad-gītā As It Is and Śrīmad-Bhāgavatam. One who has no interest in kṛṣṇa-kathā or the cult of Śrī Caitanya Mahāprabhu is like dry, useless wood with no living force. The ISKCON branch, being directly watered by Śrī Caitanya Mahāprabhu, is becoming undoubtedly successful, whereas the disconnected branches of the so-called Hindu religion that are envious of ISKCON are drying up and dying.

<div class="sub_section" id="Trying_to_Establish_this_Right_System_of_Human_Civilization" text="Trying to Establish this Right System of Human Civilization"><h4>Trying to Establish this Right System of Human Civilization</h4></div>

'''Before coming to the standard of varṇāśrama-dharma there is no question of human civilization. Therefore, the Kṛṣṇa consciousness movement is trying to establish this right system of human civilization, which is known as Kṛṣṇa consciousness, or daiva-varṇāśrama—divine culture'''

'''SSR 3o, Kṛṣṇa Consciousness: Hindu Cult or Divine Culture?:'''India's actual culture is described in the Bhagavad-gītā, where it is stated that according to the different qualities or modes of nature there are different types of men, who are generally classified into four social orders and four spiritual orders. This system of social and spiritual division is known as varṇāśrama-dharma. The four varṇas, or social orders, are brāhmaṇa, kṣatriya, vaiśya. and śūdra. The four āśramas, or spiritual orders, are brahmacarya, gṛhastha, vānaprastha, and sannyāsa. The varṇāśrama system is described in the Vedic scriptures known as the Purāṇas. The goal of this institution of Vedic culture is to educate every man for advancement in knowledge of Kṛṣṇa, or God. That is the entire Vedic program.

When Lord Caitanya talked with the great devotee Rāmānanda Rāya, the Lord asked him, "What is the basic principle of human life?" Rāmānanda Rāya answered that human civilization begins when varṇāśrama-dharma is accepted. Before coming to the standard of varṇāśrama-dharma there is no question of human civilization. Therefore, the Kṛṣṇa consciousness movement is trying to establish this right system of human civilization, which is known as Kṛṣṇa consciousness, or daiva-varṇāśrama—divine culture.

<div class="sub_section" id="The_acaryas_who_advocate_the_daiva-varnasrama_do_not_accept_the_proposition_of_asura-varnasrama" text="The acaryas who advocate the daiva-varnasrama do not accept the proposition of asura-varnasrama"><h4>The acaryas who advocate the daiva-varnasrama do not accept the proposition of asura-varnasrama</h4></div>

'''The ācāryas who advocate the daiva-varṇāśrama (the social order of cātur-varṇyam mentioned in the Bhagavad-gītā) do not accept the proposition of āsura-varṇāśrama, which maintains that the social order of varṇa is indicated by birth'''

'''CC Madhya 3.6 Translation and Purport: “[As a brāhmaṇa from Avantī-deśa said:] ‘I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Kṛṣṇa. This was approved by the previous ācāryas, who were fixed in firm devotion to the Lord, Paramātmā, the Supreme Personality of Godhead.’”'''

In connection with this verse, which is a quotation from Śrīmad-Bhāgavatam (11.23.57), Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that of the sixty-four items required for rendering devotional service, acceptance of the symbolic marks of sannyāsa is a regulative principle. If one accepts the sannyāsa order, his main business is to devote his life completely to the service of Mukunda, Kṛṣṇa. If one does not completely devote his mind and body to the service of the Lord, he does not actually become a sannyāsī. It is not simply a matter of changing dress. In Bhagavad-gītā (6.1) it is also stated, anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ/ sa sannyāsī ca yogī ca: one who works devotedly for the satisfaction of Kṛṣṇa is a sannyāsī. The dress is not sannyāsa, but the attitude of service to Kṛṣṇa is.

The word parātma-niṣṭhā means being a devotee of Lord Kṛṣṇa. Parātmā, the Supreme Person, is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Those who are completely dedicated to the lotus feet of Kṛṣṇa in service are actually sannyāsīs. As a matter of formality, the devotee accepts the sannyāsa dress as previous ācāryas did. He also accepts the three daṇḍas. Later Viṣṇu Svāmī considered that accepting the dress of a tri-daṇḍī was parātma-niṣṭhā. Therefore sincere devotees add another daṇḍa, the jīva-daṇḍa, to the three existing daṇḍas. The Vaiṣṇava sannyāsī is known as a tridaṇḍi-sannyāsī. The Māyāvādī sannyāsī accepts only one daṇḍa, not understanding the meaning of tri-daṇḍa. Later, many persons in the community of Śiva Svāmī gave up the ātma-niṣṭhā (devotional service) of the Lord and followed the path of Śaṅkarācārya. Instead of accepting 108 names, those in the Śiva Svāmī sampradāya follow the path of Śaṅkarācārya and accept the ten names of sannyāsa. Although Śrī Caitanya Mahāprabhu accepted the then-existing order of sannyāsa (namely eka-daṇḍa), He still recited a verse from Śrīmad-Bhāgavatam about the tridaṇḍa-sannyāsa accepted by the brāhmaṇa of Avantīpura. Indirectly He declared that within that eka-daṇḍa, one daṇḍa, four daṇḍas existed as one. Accepting ekadaṇḍa-sannyāsa without parātma-niṣṭhā (devotional service to Lord Kṛṣṇa) is not acceptable to Śrī Caitanya Mahāprabhu. In addition, according to the exact regulative principles, one should add the jīva-daṇḍa to the tri-daṇḍa. These four daṇḍas, bound together as one, are symbolic of unalloyed devotional service to the Lord. Because the ekadaṇḍi-sannyāsīs of the Māyāvāda school are not devoted to the service of Kṛṣṇa, they try to merge into the Brahman effulgence, which is a marginal position between material and spiritual existence. They accept this impersonal position as liberation. Māyāvādī sannyāsīs, not knowing that Śrī Caitanya Mahāprabhu was a tridaṇḍī, think of Caitanya Mahāprabhu as an ekadaṇḍi-sannyāsī. This is due to their vivarta, bewilderment. In Śrīmad-Bhāgavatam there is no such thing as an ekadaṇḍi-sannyāsī; indeed, the tridaṇḍi-sannyāsī is accepted as the symbolic representation of the sannyāsa order. By citing this verse from Śrīmad-Bhāgavatam, Śrī Caitanya Mahāprabhu accepted the sannyāsa order recommended in Śrīmad-Bhāgavatam. The Māyāvādī sannyāsīs, who are enamored of the external energy of the Lord, cannot understand the mind of Śrī Caitanya Mahāprabhu.

To date, all the devotees of Śrī Caitanya Mahāprabhu, following in His footsteps, accept the sannyāsa order and keep the sacred thread and tuft of unshaved hair. The ekadaṇḍi-sannyāsīs of the Māyāvādī school give up the sacred thread and do not keep any tuft of hair. Therefore they are unable to understand the purport of tridaṇḍa-sannyāsa, and as such they are not inclined to dedicate their lives to the service of Mukunda. They simply think of merging into the existence of Brahman because of their disgust with material existence. The ācāryas who advocate the daiva-varṇāśrama (the social order of cātur-varṇyam mentioned in the Bhagavad-gītā) do not accept the proposition of āsura-varṇāśrama, which maintains that the social order of varṇa is indicated by birth.
The most intimate devotee of Śrī Caitanya Mahāprabhu, namely Gadādhara Paṇḍita, accepted tridaṇḍa-sannyāsa and also accepted Mādhava Upādhyāya as his tridaṇḍi-sannyāsī disciple. It is said that from this Mādhavācārya the sampradāya known in western India as the Vallabhācārya sampradāya has begun. Śrīla Gopāla Bhaṭṭa Gosvāmī, who is known as a smṛty-ācārya in the Gauḍīya-Vaiṣṇava-sampradāya, later accepted the tridaṇḍa-sannyāsa order from Tridaṇḍipāda Prabodhānanda Sarasvatī. Although acceptance of tridaṇḍa-sannyāsa is not distinctly mentioned in the Gauḍīya Vaiṣṇava literature, the first verse of Śrīla Rūpa Gosvāmī’s Upadeśāmṛta advocates that one should accept the tridaṇḍa-sannyāsa order by controlling the six forces:

:vāco vegaṁ manasaḥ krodha-vegaṁ
:jihvā-vegam udaropastha-vegam
:etān vegān yo viṣaheta dhīraḥ
:sarvām apīmāṁ pṛthivīṁ sa śiṣyāt
:[NoI 1]

“One who can control the forces of speech, mind, anger, belly, tongue and genitals is known as a gosvāmī and is competent to accept disciples all over the world.” The followers of Śrī Caitanya Mahāprabhu never accepted the Māyāvāda order of sannyāsa, and for this they cannot be blamed. Śrī Caitanya Mahāprabhu accepted Śrīdhara Svāmī, who was a tridaṇḍi-sannyāsī, but the Māyāvādī sannyāsīs, not understanding Śrīdhara Svāmī, sometimes think that Śrīdhara Svāmī belonged to the Māyāvāda ekadaṇḍa-sannyāsa community. Actually this was not the case.

<div class="sub_section" id="Meant_for_Creating_Real_Brahmanas_who_can_give_Advice_to_People_How_to_Live" text="Meant for Creating Real Brahmanas who can give Advice to People How to Live"><h4>Meant for Creating Real Brahmanas who can give Advice to People How to Live</h4></div>

'''This Kṛṣṇa consciousness movement is meant for creating some real brāhmaṇa. At least, there may be head. They are all mad after the influence of the material energy. So there is need of some brāhmaṇa who can give advice to the people how to live, how to become God conscious, how to become happy. There is great need of this movement. Simply so-called classless society will not help us. That is not Vedic civilization'''

'''Lecture on Bhagavad-gītā 2.2-6 -- Ahmedabad, December 11, 1972:'''
In this Kali-yuga, everyone is a śūdra. You hardly find a real brāhmaṇa or real kṣatriya or vaiśya. Because they are after service. In the śāstra it is said that a brāhmaṇa, if he is in difficulty, he may take the profession of a kṣatriya or up to a vaiśya, but never take the business of a śūdra like a dog. That is prohibited. And nowadays we are claiming to become brāhmaṇa and going here and there with application, "If there is any vacancy, sir?"
So these things are topsy-turvied. Simply it has become a farce. Actually if we want to establish Vedic civilization, then we must follow strictly the principles of Vedas as it is described in the Bhagavad-gītā. And if it is practiced, then daiva-varṇāśrama-dharma. That is required. Daiva-varṇāśrama-dharma. There must be the four divisions. Just like we have got four divisions in our body: the head division, the arm division, the belly division, and the leg division. The leg division is the śūdra, the belly division is the vaiśya, and the arm division is the kṣatriya, and the head division is the brāhmaṇa. So these divisions are now lost. Actually, there is no kṣatriya, no brāhmaṇa. Maybe there are some vaiśyas and śūdras. So suppose if your whole body there is only belly and leg, then what is the body? If you have no head and no arm, then how it is? What kind of body it is? So therefore, in the social order of the present day, there is no brāhmaṇa, no kṣatriya. Only there are some few vaiśyas and śūdras. So therefore there is chaos all over the world. So this Kṛṣṇa consciousness movement is meant for creating some real brāhmaṇa. At least, there may be head. They are all mad after the influence of the material energy. So there is need of some brāhmaṇa who can give advice to the people how to live, how to become God conscious, how to become happy. There is great need of this movement. Simply so-called classless society will not help us. That is not Vedic civilization.

<div class="sub_section" id="Terminologies" text="Terminologies"><h3>Terminologies</h3></div>

<div class="sub_section" id="Krsna_consciousness_is_Daiva-varnasrama-Divine_Culture" text="Krsna consciousness is Daiva-varnasrama-Divine Culture"><h4>Krsna consciousness is Daiva-varnasrama-Divine Culture</h4></div>

'''Before coming to the standard of varṇāśrama-dharma there is no question of human civilization. Therefore, the Kṛṣṇa consciousness movement is trying to establish this right system of human civilization, which is known as Kṛṣṇa consciousness, or daiva-varṇāśrama—divine culture'''

'''SSR 3o, Kṛṣṇa Consciousness: Hindu Cult or Divine Culture?:'''India's actual culture is described in the Bhagavad-gītā, where it is stated that according to the different qualities or modes of nature there are different types of men, who are generally classified into four social orders and four spiritual orders. This system of social and spiritual division is known as varṇāśrama-dharma. The four varṇas, or social orders, are brāhmaṇa, kṣatriya, vaiśya. and śūdra. The four āśramas, or spiritual orders, are brahmacarya, gṛhastha, vānaprastha, and sannyāsa. The varṇāśrama system is described in the Vedic scriptures known as the Purāṇas. The goal of this institution of Vedic culture is to educate every man for advancement in knowledge of Kṛṣṇa, or God. That is the entire Vedic program.

When Lord Caitanya talked with the great devotee Rāmānanda Rāya, the Lord asked him, "What is the basic principle of human life?" Rāmānanda Rāya answered that human civilization begins when varṇāśrama-dharma is accepted. Before coming to the standard of varṇāśrama-dharma there is no question of human civilization. Therefore, the Kṛṣṇa consciousness movement is trying to establish this right system of human civilization, which is known as Kṛṣṇa consciousness, or daiva-varṇāśrama—divine culture.

<div class="sub_section" id="Divisions" text="Divisions"><h3>Divisions</h3></div>

<div class="sub_section" id="Brahmana" text="Brahmana"><h4>Brahmana</h4></div>

<div class="sub_section" id="Duties" text="Duties"><h5>Duties</h5></div>

<div class="sub_section" id="Gives_Direction_how_to_Conduct_the_Life_and_Occupation_of_the_Society" text="Gives Direction how to Conduct the Life and Occupation of the Society"><h6>Gives Direction how to Conduct the Life and Occupation of the Society</h6></div>

'''Brāhmaṇa's business is, because it is the head, to give direction to the society, to the spiritual society, daiva-varṇāśrama, how to conduct the life and occupation of the society'''

'''Lecture on Bhagavad-gītā 7.3 -- Bombay, March 29, 1971:''' Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. To cooperate, to understand... It is also compared that the brāhmaṇa is the head of the Supreme Personality of Godhead, the virāṭ-puruṣa. So brāhmaṇa's business is, because it is the head, to give direction to the society, to the spiritual society, daiva-varṇāśrama, how to conduct the life and occupation of the society. That is brāhmaṇa's business. The kṣatriya's business is to give protection to the society. And the vaiśya's business is to give food, productive. Kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam [Bg. 18.44]. In this way there is a cooperative system, taking as part and parcel of the supreme body. Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. So we should cooperate, but there must be these four classes of men. Not that simply śūdras and vaiśyas. At the present moment, there are few vaiśyas and mostly śūdras. Rajas-tamo-bhāvāḥ [SB 1.2.19]. Rajas-tamaḥ, by the rajo-guṇa, the kṣatriyas are produced, and by tamo-guṇa the śūdras are produced. And vaiśyas are mixed up rajo-guṇa and tamo-guṇa. So it doesn't matter in whatever guṇa or status of life we are. If all of us take to Kṛṣṇa consciousness, then our life is successful, mutual cooperation. So therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3].

<div class="sub_section" id="Qualities" text="Qualities"><h5>Qualities</h5></div>

<div class="sub_section" id="Situated_in_the_daiva-varnasrama_means_having_acquired_the_real_qualities_of_brahmana" text="Situated in the daiva-varnasrama means having acquired the real qualities of brahmana"><h6>Situated in the daiva-varnasrama means having acquired the real qualities of brahmana</h6></div>

'''If we learn about Kṛṣṇa, being situated in the daiva-varṇāśrama or having acquired the real qualities of brāhmaṇa, higher or transcendental qualities... Brāhmaṇa qualities means brahma jānāti iti brāhmaṇaḥ'''

'''Lecture on Bhagavad-gītā 7.3 -- Bombay, March 29, 1971:''' Every description is there in the Vedic literatures. Therefore if we learn about Kṛṣṇa, being situated in the daiva-varṇāśrama or having acquired the real qualities of brāhmaṇa, higher or transcendental qualities... Brāhmaṇa qualities means brahma jānāti iti brāhmaṇaḥ. That is nirākāra, of course, but you have to transcend the position of brāhmaṇa and become a Vaiṣṇava. Then you will understand the Kṛṣṇa's form, Kṛṣṇa's qualities, Kṛṣṇa's pastimes. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Brs. 1.2.234]. Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ [Bg. 7.25]. Those who are not Kṛṣṇa conscious, those who are not advanced in Kṛṣṇa science, for them, Kṛṣṇa is covered by the yoga-māyā curtain.
premāñjana-cchurita-bhakti-vilocanena
santaḥ sadaiva hṛdayeṣu vilokayanti
yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
[Bs. 5.38]
Kṛṣṇa is Śyāmasundara, but one who has advanced his love of Kṛṣṇa, premāñjana-cchurita-bhakti, he can see Kṛṣṇa every moment, everywhere. Anyone can elevate himself to that stage of seeing Kṛṣṇa every moment by this Kṛṣṇa consciousness movement. Therefore Kṛṣṇa says,
manuṣyāṇāṁ sahasreṣu
kaścid yatati siddhaye
yatatām api siddhānāṁ
kaścin māṁ vetti tattvataḥ
:Bg. 7.3]

So we have to understand Kṛṣṇa tattvataḥ, in truth, by this Kṛṣṇa consciousness movement.

<div class="sub_section" id="Sannyasa" text="Sannyasa"><h4>Sannyasa</h4></div>

<div class="sub_section" id="Duties" text="Duties"><h5>Duties</h5></div>

<div class="sub_section" id="Devote_his_life_completely_to_the_service_of_Mukunda,_Krsna" text="Devote his life completely to the service of Mukunda, Krsna"><h6>Devote his life completely to the service of Mukunda, Krsna</h6></div>

'''If one accepts the sannyāsa order, his main business is to devote his life completely to the service of Mukunda, Kṛṣṇa. If one does not completely devote his mind and body to the service of the Lord, he does not actually become a sannyāsī'''

'''CC Madhya 3.6 Translation and Purport: “[As a brāhmaṇa from Avantī-deśa said:] ‘I shall cross over the insurmountable ocean of nescience by being firmly fixed in the service of the lotus feet of Kṛṣṇa. This was approved by the previous ācāryas, who were fixed in firm devotion to the Lord, Paramātmā, the Supreme Personality of Godhead.’”'''

In connection with this verse, which is a quotation from Śrīmad-Bhāgavatam (11.23.57), Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that of the sixty-four items required for rendering devotional service, acceptance of the symbolic marks of sannyāsa is a regulative principle. If one accepts the sannyāsa order, his main business is to devote his life completely to the service of Mukunda, Kṛṣṇa. If one does not completely devote his mind and body to the service of the Lord, he does not actually become a sannyāsī. It is not simply a matter of changing dress. In Bhagavad-gītā (6.1) it is also stated, anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ/ sa sannyāsī ca yogī ca: one who works devotedly for the satisfaction of Kṛṣṇa is a sannyāsī. The dress is not sannyāsa, but the attitude of service to Kṛṣṇa is.

The word parātma-niṣṭhā means being a devotee of Lord Kṛṣṇa. Parātmā, the Supreme Person, is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Those who are completely dedicated to the lotus feet of Kṛṣṇa in service are actually sannyāsīs. As a matter of formality, the devotee accepts the sannyāsa dress as previous ācāryas did. He also accepts the three daṇḍas. Later Viṣṇu Svāmī considered that accepting the dress of a tri-daṇḍī was parātma-niṣṭhā. Therefore sincere devotees add another daṇḍa, the jīva-daṇḍa, to the three existing daṇḍas. The Vaiṣṇava sannyāsī is known as a tridaṇḍi-sannyāsī. The Māyāvādī sannyāsī accepts only one daṇḍa, not understanding the meaning of tri-daṇḍa. Later, many persons in the community of Śiva Svāmī gave up the ātma-niṣṭhā (devotional service) of the Lord and followed the path of Śaṅkarācārya. Instead of accepting 108 names, those in the Śiva Svāmī sampradāya follow the path of Śaṅkarācārya and accept the ten names of sannyāsa. Although Śrī Caitanya Mahāprabhu accepted the then-existing order of sannyāsa (namely eka-daṇḍa), He still recited a verse from Śrīmad-Bhāgavatam about the tridaṇḍa-sannyāsa accepted by the brāhmaṇa of Avantīpura. Indirectly He declared that within that eka-daṇḍa, one daṇḍa, four daṇḍas existed as one. Accepting ekadaṇḍa-sannyāsa without parātma-niṣṭhā (devotional service to Lord Kṛṣṇa) is not acceptable to Śrī Caitanya Mahāprabhu. In addition, according to the exact regulative principles, one should add the jīva-daṇḍa to the tri-daṇḍa. These four daṇḍas, bound together as one, are symbolic of unalloyed devotional service to the Lord. Because the ekadaṇḍi-sannyāsīs of the Māyāvāda school are not devoted to the service of Kṛṣṇa, they try to merge into the Brahman effulgence, which is a marginal position between material and spiritual existence. They accept this impersonal position as liberation. Māyāvādī sannyāsīs, not knowing that Śrī Caitanya Mahāprabhu was a tridaṇḍī, think of Caitanya Mahāprabhu as an ekadaṇḍi-sannyāsī. This is due to their vivarta, bewilderment. In Śrīmad-Bhāgavatam there is no such thing as an ekadaṇḍi-sannyāsī; indeed, the tridaṇḍi-sannyāsī is accepted as the symbolic representation of the sannyāsa order. By citing this verse from Śrīmad-Bhāgavatam, Śrī Caitanya Mahāprabhu accepted the sannyāsa order recommended in Śrīmad-Bhāgavatam. The Māyāvādī sannyāsīs, who are enamored of the external energy of the Lord, cannot understand the mind of Śrī Caitanya Mahāprabhu.

To date, all the devotees of Śrī Caitanya Mahāprabhu, following in His footsteps, accept the sannyāsa order and keep the sacred thread and tuft of unshaved hair. The ekadaṇḍi-sannyāsīs of the Māyāvādī school give up the sacred thread and do not keep any tuft of hair. Therefore they are unable to understand the purport of tridaṇḍa-sannyāsa, and as such they are not inclined to dedicate their lives to the service of Mukunda. They simply think of merging into the existence of Brahman because of their disgust with material existence. The ācāryas who advocate the daiva-varṇāśrama (the social order of cātur-varṇyam mentioned in the Bhagavad-gītā) do not accept the proposition of āsura-varṇāśrama, which maintains that the social order of varṇa is indicated by birth.
The most intimate devotee of Śrī Caitanya Mahāprabhu, namely Gadādhara Paṇḍita, accepted tridaṇḍa-sannyāsa and also accepted Mādhava Upādhyāya as his tridaṇḍi-sannyāsī disciple. It is said that from this Mādhavācārya the sampradāya known in western India as the Vallabhācārya sampradāya has begun. Śrīla Gopāla Bhaṭṭa Gosvāmī, who is known as a smṛty-ācārya in the Gauḍīya-Vaiṣṇava-sampradāya, later accepted the tridaṇḍa-sannyāsa order from Tridaṇḍipāda Prabodhānanda Sarasvatī. Although acceptance of tridaṇḍa-sannyāsa is not distinctly mentioned in the Gauḍīya Vaiṣṇava literature, the first verse of Śrīla Rūpa Gosvāmī’s Upadeśāmṛta advocates that one should accept the tridaṇḍa-sannyāsa order by controlling the six forces:

:vāco vegaṁ manasaḥ krodha-vegaṁ
:jihvā-vegam udaropastha-vegam
:etān vegān yo viṣaheta dhīraḥ
:sarvām apīmāṁ pṛthivīṁ sa śiṣyāt
:[NoI 1]

“One who can control the forces of speech, mind, anger, belly, tongue and genitals is known as a gosvāmī and is competent to accept disciples all over the world.” The followers of Śrī Caitanya Mahāprabhu never accepted the Māyāvāda order of sannyāsa, and for this they cannot be blamed. Śrī Caitanya Mahāprabhu accepted Śrīdhara Svāmī, who was a tridaṇḍi-sannyāsī, but the Māyāvādī sannyāsīs, not understanding Śrīdhara Svāmī, sometimes think that Śrīdhara Svāmī belonged to the Māyāvāda ekadaṇḍa-sannyāsa community. Actually this was not the case.

[[Category:Vanibooks]]
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Utathya was the spiritual master of Maharaja Mandhata

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_1" text="SB Canto 1"><h3>SB Canto 1</h3></div>

<div class="quote" book="SB" link="SB 1.19.9-10" link_text="SB 1.19.9-10, Purport">
<div class="heading">Utathya was one of the three sons of Maharṣi Aṅgirā and was the spiritual master of Mahārāja Mandhātā.</div>

<div class="text">'''[[Vanisource:SB 1.19.9-10|SB 1.19.9-10, Purport]]:''' Utathya: One of the three sons of Maharṣi Aṅgirā. He was the spiritual master of Mahārāja Mandhātā. He married Bhadrā, the daughter of Soma (moon). Varuṇa kidnapped his wife Bhadrā, and to retaliate the offense of the god of water, he drank all the water of the world.</div>
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Ups and downs

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<div class="section" id="Other_Books_by_Srila_Prabhupada" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2></div>

<div class="sub_section" id="Krsna,_The_Supreme_Personality_of_Godhead" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3></div>

<div class="quote" book="OB" link="KB 90" link_text="Krsna Book 90">
<div class="heading">Lord Caitanya has recommended that one be callous to the material ups and downs. Material life is temporary, and so the ups and downs of life may come and go.</div>

<div class="text">'''[[Vanisource:KB 90|Krsna Book 90]]:''' In the beginning of Śrīmad-Bhāgavatam, Śrīla Vyāsadeva offered his respectful obeisances to the Supreme Truth, Vāsudeva, Kṛṣṇa. After that he taught his son, Śukadeva Gosvāmī, to preach Śrīmad-Bhāgavatam. It is in this connection that Śukadeva Gosvāmī glorifies the Lord with the word jayati. Following in the footsteps of Śrīla Vyāsadeva, Śukadeva Gosvāmī and all the ācāryas in disciplic succession, the whole population of the world should glorify Lord Kṛṣṇa, and for their best interest they should take to this Kṛṣṇa consciousness movement. The process is easy and helpful. It is simply to chant the mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Lord Caitanya has therefore recommended that one be callous to the material ups and downs. Material life is temporary, and so the ups and downs of life may come and go. When they come, one should be as tolerant as a tree and as humble and meek as the straw in the street, but certainly he must engage himself in Kṛṣṇa consciousness by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare / Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.</div>
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Unwholesome

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_4" text="SB Canto 4"><h3>SB Canto 4</h3></div>

<div class="quote" book="SB" link="SB 4.7.24" link_text="SB 4.7.24, Purport">
<div class="heading">The tongue is considered to be the most uncontrollable sense because it hankers for so many unwholesome eatables, thereby forcing the living entity into the dungeon of material conditional life.</div>

<div class="text">'''[[Vanisource:SB 4.7.24|SB 4.7.24, Purport]]:''' We have to begin our service to the Unlimited with the tongue and become perfect in chanting, and accepting the Lord's prasāda. To accept the Lord's prasāda means to control the entire set of senses. The tongue is considered to be the most uncontrollable sense because it hankers for so many unwholesome eatables, thereby forcing the living entity into the dungeon of material conditional life. As the living entity transmigrates from one form of life to another, he has to eat so many abominable foodstuffs that finally there is no limit. The tongue should be engaged in chanting and in eating the Lord's prasāda so that the other senses will be controlled. Chanting is the medicine, and prasāda is the diet. With these processes one can begin his service, and as the service increases, the Lord reveals more and more to the devotee. But there is no limit to His glories, and there is no limit to engaging oneself in the service of the Lord.</div>
</div>

<div class="section" id="Other_Books_by_Srila_Prabhupada" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2></div>

<div class="sub_section" id="Message_of_Godhead" text="Message of Godhead"><h3>Message of Godhead</h3></div>

<div class="quote" book="OB" link="MOG 2" link_text="Message of Godhead 2">
<div class="heading">Through such material activities both the laborers and the capitalists inevitably fall into unwholesome quarreling and so bring on great disturbance of the social order.</div>

<div class="text">'''[[Vanisource:MOG 2|Message of Godhead 2]]:''' It is generally experienced that workers in big mills and factories are addicted to many abominable habits, and thus they gradually glide down to the lowest status to which a human being can descend. But if they are graciously offered the advantage of partaking of the remnants of foodstuffs offered to Viṣṇu, gradually they will develop a transcendental sense of spirituality and rise to the same status as that of spiritually advanced personalities. However, these people cannot rise to that exalted position of "Harijans" simply by being rubber-stamped as such. If they are influenced by a desire other than the transcendental service of Viṣṇu, every effort to raise them up from their degraded position will result in disaster and disturbance of the peace and tranquillity of the social order. Leaders who incite such downtrodden laborers uselessly—simply for the sake of temporary gain—can never do the laborers any good. Nor can the leaders themselves benefit by such ill-conceived actions. On the contrary, through such material activities both the laborers and the capitalists inevitably fall into unwholesome quarreling and so bring on great disturbance of the social order. The problem can be solved only by a determined program of karma-yoga. If karma-yoga, or work with transcendental results, is systematically performed, we shall transcend and more than fulfill all fragmented endeavors—whether by the socialists toward equality, by the Bolsheviks toward a grand social order of fraternity, or by the laborites toward a mundane heaven wherein laborers surpass capitalists in the acquisition of wealth.</div>
</div>

<div class="section" id="Lectures" text="Lectures"><h2>Lectures</h2></div>

<div class="sub_section" id="Philosophy_Discussions" text="Philosophy Discussions"><h3>Philosophy Discussions</h3></div>

<div class="quote" book="Lec" link="Philosophy Discussion on B. F. Skinner and Henry David Thoreau" link_text="Philosophy Discussion on B. F. Skinner and Henry David Thoreau">
<div class="heading">What's unwholesome about sex?</div>

<div class="text">'''[[Vanisource:Philosophy Discussion on B. F. Skinner and Henry David Thoreau|Philosophy Discussion on B. F. Skinner and Henry David Thoreau]]:'''

Hayagrīva: He feels his society is a society of what we call "do your own thing." That is, he doesn't really condemn anything. He says, "What's wrong with love or marriage or parenthood? What's unwholesome about sex? Why make unnecessary problems, unnecessary delays?" The idea is to simplify everything and to get rid of all the impediments to an enjoyable life.

Prabhupāda: But he does not know what is that enjoyable life. He cannot define, definitely, what is that enjoyable life. He is simply hankering after it. That is natural. But he does not know definitely what is that enjoyable life.</div>
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Until real earnestness is aroused

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_2" text="SB Canto 2"><h3>SB Canto 2</h3></div>

<div class="quote" book="SB" link="SB 2.9.36" link_text="SB 2.9.36, Purport">
<div class="heading">This sincere earnestness is the only qualification that can lead one to the highest perfectional stage of life, and unless and until such real earnestness is aroused, there is a difference between cleanliness or uncleanliness, learning or nonlearning, in the material estimation.</div>

<div class="text">'''[[Vanisource:SB 2.9.36|SB 2.9.36, Purport]]:''' Therefore there is no need to seek properly qualified candidates for discharging devotional service to the Lord. Let them be either well behaved or ill trained, let them be either learned or fools, let them be either grossly attached or in the renounced order of life, let them be liberated souls or desirous of salvation, let them be inexpert in the discharge of devotional service or expert in the same, all of them can be elevated to the supreme position by discharging devotional service under the proper guidance. This is also confirmed in the Bhagavad-gītā (9.30, 32) as follows:

:api cet su-durācāro
:bhajate mām ananya-bhāk
:sādhur eva sa mantavyaḥ
:samyag vyavasito hi saḥ

:māṁ hi pārtha vyapāśritya
:ye 'pi syuḥ pāpa-yonayaḥ
:striyo vaiśyās tathā śūdrās
:te 'pi yānti parāṁ gatim

Even if a person is fully addicted to all sorts of sinful acts, if he happens to be engaged in the loving transcendental service of the Lord under proper guidance, he is to be considered the most perfect holy man without a doubt. And thus any person, whatsoever and whosoever he or she may be—even the fallen woman, the less intelligent laborer, the dull mercantile man, or even a man lower than all these—can attain the highest perfection of life by going back home, back to Godhead, provided he or she takes shelter of the lotus feet of the Lord in all earnestness. This sincere earnestness is the only qualification that can lead one to the highest perfectional stage of life, and unless and until such real earnestness is aroused, there is a difference between cleanliness or uncleanliness, learning or nonlearning, in the material estimation. Fire is always fire, and thus if someone touches the fire, knowingly or unknowingly, the fire will act in its own way without discrimination. The principle is: harir harati pāpāni duṣṭa-cittair api smṛtaḥ. The all-powerful Lord can purify the devotee of all sinful reactions, just as the sun can sterilize all sorts of infections by its powerful rays. "Attraction for material enjoyment cannot act upon a pure devotee of the Lord." There are hundreds and thousands of aphorisms in the revealed scriptures. Ātmārāmāś ca munayaḥ: "Even the self-realized souls are also attracted by the transcendental loving service of the Lord." Kecit kevalayā bhaktyā vāsudeva-parāyaṇāḥ: [SB 6.1.15] "Simply by hearing and chanting, one becomes a great devotee of Lord Vāsudeva." Na calati bhagavat-padāravindāl lavanimiṣārdham api sa vaiṣṇavāgryaḥ: "A person who does not move from the lotus feet of the Lord even for a moment or a second is to be considered the greatest of all Vaiṣṇavas." Bhagavat-pārṣadatāṁ prāpte mat-sevayā pratītaṁ te: "The pure devotees are convinced of attaining the association of the Personality of Godhead, and thus they are always engaged in the transcendental loving service of the Lord." Therefore in all continents, in all planets, in all universes, devotional service to the Lord, or bhakti-yoga, is current, and that is the statement of the Śrīmad-Bhāgavatam and allied scriptures. Everywhere means in every part of the creation of the Lord. The Lord can be served by all the senses, or even simply by the mind. The South Indian brāhmaṇa who served the Lord simply on the strength of his mind also factually realized the Lord. Success is guaranteed for a devotee who fully engages any one of his senses in the mode of devotional service. The Lord can be served by any ingredient, even the most common commodity—a flower, a leaf, a fruit or a little water, which are available in any part of the universe and without cost—and thus the Lord is served universally by the universal entities. He can be served simply by hearing, He can be served simply by chanting or reading about His activities, He can be served simply by adoring Him and accepting Him.</div>
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Unsurpassable as the ocean

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<div class="section" id="Srimad-Bhagavatam" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2></div>

<div class="sub_section" id="SB_Canto_1" text="SB Canto 1"><h3>SB Canto 1</h3></div>

<div class="quote" book="SB" link="SB 1.12.21" link_text="SB 1.12.21, Translation and Purport">
<div class="heading">Amongst great bowmen, this child will be as good as Arjuna. He will be as irresistible as fire and as unsurpassable as the ocean.</div>

<div class="text">'''[[Vanisource:SB 1.12.21|SB 1.12.21, Translation and Purport]]: Amongst great bowmen, this child will be as good as Arjuna. He will be as irresistible as fire and as unsurpassable as the ocean.'''

In history there are two Arjunas. One is Kārttavīrya Arjuna, the King of Haihaya, and the other is the grandfather of the child. Both the Arjunas are famous for their bowmanship, and the child Parīkṣit is foretold to be equal to both of them, particularly in fighting. A short description of the Pāṇḍava Arjuna is given below:</div>
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University without books

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<div class="section" id="Conversations_and_Morning_Walks" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2></div>

<div class="sub_section" id="1975_Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3></div>

<div class="quote" book="Con" link="Morning Walk -- June 28, 1975, Denver" link_text="Morning Walk -- June 28, 1975, Denver">
<div class="heading">University without books. (laughter) Very good university. Anyway, if they are taking our books, that is good.</div>

<div class="text">'''[[Vanisource:Morning Walk -- June 28, 1975, Denver|Morning Walk -- June 28, 1975, Denver]]:'''

Satsvarūpa: Prabhupāda, yesterday one of the library parties visited this Maharishi University which is an estate nearby. And it's very impressive they said. It's a big university, many buildings. But in the library they had no books of Vedic literature, so they took our books. And they said they are very glad to get them. They had nothing. Buildings, but no books.

Prabhupāda: University without books. (laughter) Very good university. Anyway, if they are taking our books, that is good. What he will have? He is also another bogus man. But you people want to be cheated by this yoga, meditation. Therefore he has been able to get some facility. Only a selected group has come to me. Otherwise, they do not understand this Kṛṣṇa consciousness movement.

Kuruśreṣṭha: Those people won't listen to any philosophy.

Prabhupāda: Therefore they have been cheated by this man.</div>
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University teacher

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<div class="section" id="Conversations_and_Morning_Walks" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2></div>

<div class="sub_section" id="1972_Conversations_and_Morning_Walks" text="1972 Conversations and Morning Walks"><h3>1972 Conversations and Morning Walks</h3></div>

<div class="quote" book="Con" link="Interview -- July 5, 1972, New York" link_text="Interview -- July 5, 1972, New York">
<div class="heading">Therefore in your country, in spite of so many big, big universities, you are producing hippies, hopeless population. Am I saying right or not? Your are university teacher.</div>

<div class="text">'''[[Vanisource:Interview -- July 5, 1972, New York|Interview -- July 5, 1972, New York]]:'''

Prabhupāda: They, although they are proud of education, but they do not discuss what is the constitutional position of the soul, how he is transferring from one body to another, how it is to be done. This science is unknown to the modern education. Is it not? They do not know. They simply speculate. That is the defect of modern educational system, and actually everyone is seeking for spiritual emancipation. Therefore in your country, in spite of so many big, big universities, you are producing hippies, hopeless population. Am I saying right or not? Your are university teacher. I have seen in so many universities.

Guest (1): I like my students.

Prabhupāda: Huh?

Guest (1): I like my students. I think they're on the right track.

Prabhupāda: No! You like your students; I like your students more, because I do not wish to see them in such frustrated condition. That is my mission. I want to make them happy. So I want to give them this information of Kṛṣṇa consciousness so that they may get back life. I have received thousands of letters, those who have come to this life from frustration how they are feeling obliged.</div>
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<div class="sub_section" id="1973_Conversations_and_Morning_Walks" text="1973 Conversations and Morning Walks"><h3>1973 Conversations and Morning Walks</h3></div>

<div class="quote" book="Con" link="Room Conversation -- August 11, 1973, Paris" link_text="Room Conversation -- August 11, 1973, Paris">
<div class="heading">And you are also teacher, university?</div>

<div class="text">'''[[Vanisource:Room Conversation -- August 11, 1973, Paris|Room Conversation -- August 11, 1973, Paris]]:'''

Prabhupāda: When one is too much affected with the rajo-guṇa and tamo-guṇa, passion and ignorance... What is this kāma? Lusty and greediness. These are the symptoms of rajas-tamo-guṇa. So then therefore we see that all people are lusty and greedy. So as soon as he becomes cleansed, come to the standard of goodness, these two qualities cannot affect him anymore. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye [SB 1.2.19]. One has to take the process. And it is simple process. Simple... And that, that is actually happening, in our practical experience. They say, they say... They are all rascals, fools. They can say anything and everything. Pāgale kim abole chāgale kiṁ na khāoyā. In the Bengali it is said: A madman, what does he not speak? He speaks any nonsense. And a goat, what does he not eat? So if you keep a madman... They are keeping them mad... That is our protest, that why you are keeping all people mad, crazy, nonsense? And you are also teacher, university? They have no knowledge that what is the aim of life.</div>
</div>

<div class="section" id="Correspondence" text="Correspondence"><h2>Correspondence</h2></div>

<div class="sub_section" id="1975_Correspondence" text="1975 Correspondence"><h3>1975 Correspondence</h3></div>

<div class="quote" book="Let" link="Letter to Dr. Yogi Raj Dev Svarupa -- Vrindaban 4 December, 1975" link_text="Letter to Dr. Yogi Raj Dev Svarupa -- Vrindaban 4 December, 1975">
<div class="heading">Because you are teaching in a respectable University I request you to study some of my books, especially Bhagavad-gita as it is.</div>

<div class="text">'''[[Vanisource:Letter to Dr. Yogi Raj Dev Svarupa -- Vrindaban 4 December, 1975|Letter to Dr. Yogi Raj Dev Svarupa -- Vrindaban 4 December, 1975]]:''' Please accept my blessings. I beg to acknowledge receipt of your letter dated Nil. In thank you very much for your kind appreciation. Because you are teaching in a respectable University I request you to study some of my books, especially Bhagavad-gita as it is. As stated in the Bhagavad-gita, manah samyamya mac-citto, yukta asita mat parah "One should meditate upon me (Krishna) within the heart and make me the ultimate goal of life." [Bg. 6.13-14]. Western people are now becoming more and more interested in yoga practice, but unfortunately because they have no authorized source of information, they are being mislead by unauthorized teachers and concocted methods of yoga practice. Actually the astanga yoga system practiced thousands of years ago is not practical for this age, therefore Lord Caitanya Mahaprabhu introduced the simple process of chanting the Holy name of Krishna for the people of this fallen age of Kali. It is said in the sastras that the same result that was formerly attained by difficult sacrifices or yoga practice is easily achieved in this age simply by chanting the Holy name of God, Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare.</div>
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University psychiatrist

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<div class="section" id="Conversations_and_Morning_Walks" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2></div>

<div class="sub_section" id="1977_Conversations_and_Morning_Walks" text="1977 Conversations and Morning Walks"><h3>1977 Conversations and Morning Walks</h3></div>

<div class="quote" book="Con" link="Room Conversation -- February 14, 1977, Mayapura" link_text="Room Conversation -- February 14, 1977, Mayapura">
<div class="heading">Hare Kṛṣṇa movement. So we have got very good certification by the psychiatrist of Calcutta University.</div>

<div class="text">'''[[Vanisource:Room Conversation -- February 14, 1977, Mayapura|Room Conversation -- February 14, 1977, Mayapura]]:'''

Prabhupāda: Hare Kṛṣṇa movement. So we have got very good certification by the psychiatrist of Calcutta University. You have seen it?

Tamāla Kṛṣṇa: I don't think I've seen that yet.

Satsvarūpa: Dhīra Kṛṣṇa got a statement from the Brain Research Institute and said the chanting of Hare Kṛṣṇa is very good for the brain.

Hari-śauri: Brainwashing.

Prabhupāda: You have got that?

Satsvarūpa: Yes.

Prabhupāda: Actually it is brainwash, ceto-darpaṇa-mārjanam [Cc. Antya 20.12], but it is for the good. People are suffering with these dirty things within the brain. We are washing them. That is brainwash actually.

Satsvarūpa: "Indian Brain Research Association, Department of Biochemistry, University of Calcutta. Gentlemen: The Hare Kṛṣṇa kīrtana mantra used in meditation or chanting of Rādhā-Kṛṣṇa has been practiced not only by the Vaiṣṇavas of India, but by most of the Hindus as a regular religious and social practice in Hindu families. Millions of Hindus practice with sublime devotion the Hare Kṛṣṇa mantra. We are not aware of any case where such practice has resulted in any detrimental effect to the health or mind of anyone. We can submit that the worshiping of Rādhā-Kṛṣṇa, as being practiced in West Bengal, India, does not differ from that of the Hare Kṛṣṇa mantra chanting of the International Society for Krishna Consciousness. And as such, either of them cannot do any harm to the devotee or to the observer. Further we can add that the rhythmic dance and musical (Bengali:) svara in Hare Kṛṣṇa kīrtana mantra may have profound beneficial effect on a distorted human mind. These practices do not have any relation with brainwashing, although the word seems to carry no scientific meaning at all. Statement by Professor Ajit K. Mytee. Yours faithfully, J.J. Ghosh, President on behalf of the Indian Brain Research Association."

Prabhupāda: It is good certificate. And University of Calcutta. So you publish this.

Satsvarūpa: Śrīla Prabhupāda sent letters to Rāmeśvara and Ādi-keśava to put it in the newspaper.</div>
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<div class="quote" book="Con" link="Room Conversation -- February 14, 1977, Mayapura" link_text="Room Conversation -- February 14, 1977, Mayapura">
<div class="heading">They want to speak brainwash, and here is the university psychiatrist. He says, "No, it is not brainwash." So handle very carefully.</div>

<div class="text">'''[[Vanisource:Room Conversation -- February 14, 1977, Mayapura|Room Conversation -- February 14, 1977, Mayapura]]:'''

Prabhupāda: (laughs) Yes. There was big lawyer. In those days he was earning not less than thirty-thousand per month. Rajbery Ghosh, Doctor. He was Doctor. So in one case he brought so many books in the court, the judge remarked, "Well, Dr. Ghosh, You have brought the whole library?" "Yes, my lord, just to teach you law." (laughs) No, any statement we give, it has to be considered. They cannot neglect. So you can simply put these books, eighty-four books: "This is our statement. You read them. Then give your judgement." How do you think? Did you consult any lawyer?

Tamāla Kṛṣṇa: Yes. We're going to do it. It can be done.

Prabhupāda: "It is not brainwash. It is science. You have to know the science." And actually that is the fact. The court case is going on.

Tamāla Kṛṣṇa: Yes. The next... The next date for the trial is on March the 2nd, but it may be postponed until about March the 10th. So Ādi-keśa Mahārāja wanted to take the opportunity to come and visit.

Prabhupāda: Very good. The more it is prolonged, it is good for us. Things will be discussed.

Tamāla Kṛṣṇa: Yeah. We are relishing the opportunity.

Prabhupāda: Yes. (laughs) And it will be published in the paper. It is a good opportunity.

Brahmānanda: Even they had a preliminary hearing, and all the major newspaper, Time Magazine, Newsweek, they were all present. And also from the Indian government.

Tamāla Kṛṣṇa: Yes, the Consulate. The Indian Consulate came. Ādi-keśa Mahārāja has been contacting some of the important officials. He has had a lot of meetings with the Ambassador. So the Ambassador ordered that from the Consulate one person must come to give a statement that the Indian government supports the Hare Kṛṣṇa movement. So they came and made this statement.

Prabhupāda: Oh, that is... (laughs)

Brahmānanda: And this representative will attend every hearing.

Prabhupāda: That is nice. That is very nice.

Brahmānanda: As official... And he was ordered to do so by Indira.

Prabhupāda: Yes, the Home member. The Home member said to... "We want that this movement should be spread all over the world."

Tamāla Kṛṣṇa: The representative said that "Our government is nonsectarian, but within our country so many people are Hindus, and this Hare Kṛṣṇa movement is the religion of all these people. This is the actual religion of these people. It is authentic."

Prabhupāda: Yes. How they can...

Tamāla Kṛṣṇa: No, they... They have no case at all.

Prabhupāda: (laughs) They want to speak brainwash, and here is the university psychiatrist. He says, "No, it is not brainwash." So handle very carefully.</div>
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