Vaniquotes - User contributions [en]

John and his wife were very kind upon me when I was staying at Tittenhurst Park as their guest. I always prayed for them to Krsna for understanding this great movement. Please inform him this message on my behalf

2024-06-01T07:54:06Z

Elaine:

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{{terms|"John and his wife were very kind upon me when I was staying at Tittenhurst Park as their guests. I always prayed for them to Krsna for understanding this great movement. Please inform him this message on my behalf"}}
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[[Category:Understanding the Krsna Consciousness Movement]]
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[[Category:Our Informing (Disciples of SP)]]
[[Category:Message]]
[[Category:On My Behalf (Prabhupada)]]
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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1970_Correspondence" class="sub_section" sec_index="5" parent="Correspondence" text="1970 Correspondence"><h3>1970 Correspondence</h3>
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<div id="LettertoGeorgeHarrisonLosAngeles16February1970_0" class="quote" parent="1970_Correspondence" book="Let" index="98" link="Letter to George Harrison -- Los Angeles 16 February, 1970" link_text="Letter to George Harrison -- Los Angeles 16 February, 1970">
<div class="heading">John and his wife were very kind upon me when I was staying at Tittenhurst Park as their guests. I always prayed for them to Krsna for understanding this great movement. Please inform him this message on my behalf.
</div>
<span class="link">[[Vanisource:Letter to George Harrison -- Los Angeles 16 February, 1970|Letter to George Harrison -- Los Angeles 16 February, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">I know that both you and John are very good souls. Both of you are pledged to do something for the peace of the world. By the grace of Krsna, you have already realized to some extent about the necessity and importance of Hare Krsna movement in the world. Similarly, if John also does so, it will be a great event.</p>
<p>John and his wife were very kind upon me when I was staying at Tittenhurst Park as their guests. I always prayed for them to Krsna for understanding this great movement. Please inform him this message on my behalf. I have dreamt something very nice about John which I shall disclose in proper time. In the meantime, please ask him to cooperate with this movement as you are doing, and he will be very happy.</p>
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I was, after my retirement from family, I was staying at Vrndavana. From 1956. Then in 1965 I came to America

2024-06-01T07:52:10Z

Elaine:

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[[Category:Prabhupada Journeys to the West]]
[[Category:Prabhupada Speaks - Room Conversations, 1966 - 1977]]
[[Category:Prabhupada Speaks - Room Conversations, 1973]]
[[Category:Prabhupada Speaks - in Europe, Sweden - Stockholm]]
[[Category:Prabhupada Speaks - His Life]]
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1973_Conversations_and_Morning_Walks" class="sub_section" sec_index="6" parent="Conversations_and_Morning_Walks" text="1973 Conversations and Morning Walks"><h3>1973 Conversations and Morning Walks</h3>
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<div id="RoomConversationwithSanskritProfessorDrSunesonSeptember51973Stockholm_0" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="71" link="Room Conversation with Sanskrit Professor, Dr. Suneson -- September 5, 1973, Stockholm" link_text="Room Conversation with Sanskrit Professor, Dr. Suneson -- September 5, 1973, Stockholm">
<div class="heading">I was, after my retirement from family, I was staying at Vṛndāvana. From 1956. Then in 1965 I came to America.
</div>

<mp3player>https://vanipedia.s3.amazonaws.com/clip/730905R2-STOCKHOLM_clip01.mp3</mp3player>
<span class="link">[[Vanisource:Room Conversation with Sanskrit Professor, Dr. Suneson -- September 5, 1973, Stockholm|Room Conversation with Sanskrit Professor, Dr. Suneson -- September 5, 1973, Stockholm]]: </span><div class="text"><p style="display: inline;">
Professor: . . . well I'm studying it and, well, I'm attracted by many things.

Prabhupāda: No, studying, there are many scholars, they are studying, but you are factually ''bhakta''. How you wanted to hear ''kīrtana''? That is the sign of ''bhakta''. Yes. ''Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam'' ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]). ''Tan manye 'dhītam uttamam'' ([[Vanisource:SB 7.5.23-24|SB 7.5.24]]). ''Uttamam''. He has, he has studied really.

Professor: In India, where is your center? Do you have any headquarters or something like that . . .?

Prabhupāda: Yes, I have got center in Vṛndāvana.

Professor: Oh?

Prabhupāda: Yes, in Navadvīpa. I was, after my retirement from family, I was staying at Vṛndāvana, from 1956. Then in 1965 I came to America. So . . . where is Haṁsadūta?

Paramahaṁsa: He's leading ''kīrtana'' downstairs, Prabhupāda.

Prabhupāda: ''Ācchā''. Then? You can, you can lead. Or anyone can lead.

(''kīrtana'') (''prema-dvani'')

So you like this ''kīrtana''?

Professor: Yes.

Prabhupāda: Yes.

Professor: It's very unusual in Sweden.

Prabhupāda: So you are, you are a devotee. Kindly cooperate with us, and overflood Kṛṣṇa consciousness. You are educated. Your word will be accepted more than ours.</p>
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I had some difficulty in staying in my rooms at Radha Damodara Temple. They want me to go away and are now picking up some quarrel with me to get me out of my possession

2024-06-01T07:44:26Z

Elaine:

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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1972_Correspondence" class="sub_section" sec_index="7" parent="Correspondence" text="1972 Correspondence"><h3>1972 Correspondence</h3>
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<div id="LettertoVisvanathaBabuBombay3January1972_0" class="quote" parent="1972_Correspondence" book="Let" index="10" link="Letter to Visvanatha Babu -- Bombay 3 January, 1972" link_text="Letter to Visvanatha Babu -- Bombay 3 January, 1972">
<div class="heading">I had some difficulty in staying in my rooms at Radha Damodara Temple. They want me to go away and are now picking up some quarrel with me to get me out of my possession.
</div>
<span class="link">[[Vanisource:Letter to Visvanatha Babu -- Bombay 3 January, 1972|Letter to Visvanatha Babu -- Bombay 3 January, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Recently I had been in Vrindaban and the whole Vrindaban city appreciated my service in the foreign countries. Both the Municipality Chairman officially as well as the Vrajavasi public gave me address of welcome in great meetings. But I had some difficulty in staying in my rooms at Radha Damodara Temple. They want me to go away and are now picking up some quarrel with me to get me out of my possession. A copy of a registered letter from one of the Sevaits Madan Mohan Goswami is enclosed and he has already taken possession in my absence of the verandah of my entrance door. You know very well and all residents of Vrindaban know it that my residence is there at Radha Damodara Temple but they are now trying to get me out, although I am paying the rent regularly and there is some advance payment also.</p>
<p>Will you kindly ask the local District Magistrate to give me protection in this connection? When you visited two or three times Radha Damodara Temple as Governor of U.P. at my request, at that time Mr. Tewary was the District Magistrate but I don't know if he is still there. Anyway kindly help me in this connection and oblige. Copy of the recent letter received from Madan Mohan Goswami is enclosed herewith.</p>
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I am lecturing every night at the temple between 7 to 9 P.M. and I am staying at my apartment on Hare Krishna Land and you can visit me there

2024-06-01T07:41:49Z

Elaine:

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{{terms|"I am lecturing every night at the temple between 7 to 9 P.M. and I am staying at my apartment on Hare Krishna Land and you can visit me there"}}
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[[Category:I Am (Prabhupada)]]
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<div id="section">
<h2>Correspondence</h2>
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<div id="sub_section">
<h3>1974 Correspondence</h3>
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<div class="quote">
<div class="quote_heading">
My program is to stay here a month, and I arrived on March 20, so I think you will be able to recover from your eye operation and come and see me. I am lecturing every night at the temple between 7 to 9 P.M. and I am staying at my apartment on Hare Krishna Land and you can visit me there any day after 5:00 P.M.
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<div class="quote_link">
[[Vanisource:740326 - Letter to Sriman A. D. Bhende written from Bombay|740326 - Letter to Sriman A. D. Bhende written from Bombay]]
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<div class="text">
March 26, 1974

Bombay

Dear Sriman A.D. Bhende;

Please accept my greetings. I beg to acknowledge receipt of your kind note of 25-3-74.

Actually my program is to stay here a month, and I arrived on March 20, so I think you will be able to recover from your eye operation and come and see me. I am lecturing every night at the temple between 7 to 9 P.M. and I am staying at my apartment on Hare Krishna Land and you can visit me there any day after 5:00 P.M.

Thank you for thinking of me, and I hope you will soon be well enough to attend our discourses.

Your ever well-wisher,

A.C. Bhaktivedanta Swami

ACBS/sdg
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For ten days I was staying in Risikesh in a very nice house on the side of the Ganges River. But my health was not good and so I have come to Vrndavana where I will stay indefinitely

2024-06-01T07:40:55Z

Elaine:

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{{terms|"For ten days I was staying in Risikesh in a very nice house on the side of the Ganges River. But my health was not good and so I have come to Vrndavana where I will stay indefinitely"}}
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<div id="section">
<h2>Correspondence</h2>
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<div id="sub_section">
<h3>1977 Correspondence</h3>
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<div class="quote">
<div class="quote_heading">
For ten days I was staying in Risikesh in a very nice house on the side of the Ganges River. But my health was not good and so I have come to Vrndavana where I will stay indefinitely.
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<div class="quote_link">
[[Vanisource:770518 - Letter to Hari-sauri written from Vrndavana|770518 - Letter to Hari-sauri written from Vrndavana]]
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<div class="text">
My Dear Hari Sauri,

Please accept my blessings. I beg to acknowledge receipt of your telegram. It is not possible to reply you by telegram because there is necessity of sending beads, and sacred thread which can only be sent through a regular letter.

As you have recommended him, I accept Clayton as my duly initiated disciple. His spiritual name is Karsna-Dasa. You should hold a fire sacrifice and he must vow to chant minimum 16 rounds daily and follow the four regulative principles faithfully. His beads already chanted on are being sent by separate post, so the fire ceremony should be held after receipt of the beads. I also accept Anupam Das and Bimala Dasi for second initiation. Anupam's sacred thread duly chanted on is enclosed herewith. After the fire ceremony they may be allowed to hear the Gayatri mantra in the right ear. They should be instructed to always remain clean, internally by chanting Hare Krsna and externally by regularly bathing.

For ten days I was staying in Risikesh in a very nice house on the side of the Ganges River. But my health was not good and so I have come to Vrndavana where I will stay indefinitely.

I hope this meets you well.

Your ever well-wisher,

A.C. Bhaktivedanta Swami

July
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As soon as I see that you GBC members are managing everything very nicely I shall completely retire for writing my books only and I am thinking of staying in Mayapur for six months and in your camp, L.A., for six months

2024-06-01T07:40:09Z

Elaine:

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{{terms|"As soon as I see that you GBC members are managing everything very nicely I shall completely retire for writing my books only and I am thinking of staying in Mayapur for six months and in your camp, L.A., for six months"}}
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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1971_Correspondence" class="sub_section" sec_index="6" parent="Correspondence" text="1971 Correspondence"><h3>1971 Correspondence</h3>
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<div id="LettertoKarandharaNairobi16October1971_0" class="quote" parent="1971_Correspondence" book="Let" index="499" link="Letter to Karandhara -- Nairobi 16 October, 1971" link_text="Letter to Karandhara -- Nairobi 16 October, 1971">
<div class="heading">As soon as I see that you GBC members are managing everything very nicely I shall completely retire for writing my books only and I am thinking of staying in Mayapur for six months and in your camp, L.A., for six months.
</div>
<span class="link">[[Vanisource:Letter to Karandhara -- Nairobi 16 October, 1971|Letter to Karandhara -- Nairobi 16 October, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">I beg to acknowledge receipt of your telegram reading as follows: SUGGEST THAT WE PUBLISH SIMULTANEOUSLY ALONG WITH THE TEN THOUSAND MOROCCO BOUND GITAS TEN THOUSAND PAPERBACK EDITIONS FOR LOWER PRICE RANGE CONSUMER MARKET AND FIVE THOUSAND HARDCOVER GITAS FOR LIBRARIES LETTER TO FOLLOW.; I fully approve of this suggestion.</p>
<p>From Delhi Tamala Krishna has written that they want to get "Hare Krishna" and "Govindam" 45 rpm records impressed in Calcutta but the charge is exorbitant. So if you will kindly take immediately quotation from L.A. because there are many companies which imprint records, so we can print 10,000 copies. What will be the charges?</p>
<p>I am going to Bombay on the 19th night reaching there on the 20th morning at 8:15. So you can reply this letter to the Bombay address.</p>
<p>Another point is that I have advised Nairobi center and so we have already registered the society in the companies act and we have got a post box number also, as given above and we have our bank account also. We are getting membership fees very encouragingly. If they work hard then at least they can get one member daily, and besides that they are collecting nicely on the street Sankirtana. So I have proposed that 50% of the membership fee may be sent directly to Dai Nippon and 75% of the direct sales collection may also be directly sent, and that they get the books on consignment, or without paying on delivery. The idea is that 50% of the membership collection as it is already settled up should go to the book fund, so they will directly remit, whereas direct sales of books, 75% to the book fund and 25% they keep for expenditure. So how do you like this idea? Besides that whether you would like them to send money directly to Dai Nippon or to you. I think if they send directly to Dai Nippon and send you a copy for your information, then you can keep accounts properly and the matter becomes simplified. So consider over these points and let me know your decision.</p>
<p>Please try to distribute our books very very widely in all languages. That will push our movement very rapidly. We are now preparing a book on philosophical discussions. Syamasundara. is daily discussing with me the views of the different Western philosophers and we are studying them from the ISKCON point of view. This work is going on regularly and Aravinda is typing them regularly. So very soon a book will come out. When I go back to India I shall review all the Indian systems of philosophy also, from this angle of vision, so that this book will be very much interesting to the student class in the schools and the colleges. Try to encourage all our centers to go to the schools and colleges and introduce our philosophy, books and literatures. As soon as I see that you GBC members are managing everything very nicely I shall completely retire for writing my books only and I am thinking of staying in Mayapur for six months and in your camp, L.A., for six months. I hope in L.A. the Deity worship is going on very nicely; dress, flowers, ornaments, arati, cleanliness, foodstuffs, all of them must be regular, accompanied by kirtana, street sankirtana, distribution of literature, etc.</p>
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This is the process (taking up the opportunities offered by the Krsna consciousness movement) for understanding the Absolute Truth, the Supreme Person, the Supreme Being

2024-06-01T07:27:34Z

Elaine:

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{{terms|"This is the process for understanding the Absolute Truth, the Supreme Person, the Supreme Being"}}
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[[Category:Process of Understanding]]
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[[Category:Krsna Consciousness Movement Offers]]
[[Category:Understand the Absolute Truth]]
[[Category:God Is The Supreme Person]]
[[Category:God Is The Supreme Being]]
[[Category:Teachings of Lord Kapila Chapter 12 - Association with the Supreme Lord Through Hearing]]
[[Category:Teachings of Lord Kapila Chapters 01 to 18]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<h3>Teachings of Lord Kapila</h3>
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<div class="quote">
<div class="quote_heading">
This is the process for understanding the Absolute Truth, the Supreme Person, the Supreme Being. In the Absolute, there are no contradictions. Kṛṣṇa's name, form, activities, paraphernalia and attributes are identical with Kṛṣṇa. This is the meaning of absolute.
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<div class="quote_link">
[[Vanisource:TLK 12 Association with the Supreme Lord Through Hearing|Teachings of Lord Kapila, 12]]
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<div class="quote_translation">
In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.

Thus consciously engaged in devotional service in the association of devotees, a person gains distaste for sense gratification, both in this world and in the next, by constantly thinking about the activities of the Lord. This process of Kṛṣṇa consciousness is the easiest process of mystic power; when one is actually situated on that path of devotional service, he is able to control the mind.
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<div class="text">
The process of advancing in Kṛṣṇa consciousness and devotional service is described here. The first point is that one must seek the association of persons who are Kṛṣṇa conscious and who engage in devotional service. Without such association one cannot advance. Simply by theoretical knowledge or study one cannot make any appreciable advancement. One must give up the association of materialistic persons and seek the association of devotees because without such association one cannot understand the activities of the Lord. Generally, people are convinced of the impersonal feature of the Absolute Truth. Because they do not associate with devotees, they cannot understand that the Absolute Truth can be a person and have personal activities. This is a very difficult subject matter, and unless one has personal understanding of the Absolute Truth, there is no meaning to devotion. Service or devotion cannot be offered to anything impersonal. Service must be offered to a person. Nondevotees cannot appreciate Kṛṣṇa consciousness by reading the Śrīmad-Bhāgavatam or any other Vedic literature wherein the activities of the Lord are described; they think that these activities are fictional, because spiritual life is not explained to them in the proper mood. To understand the personal activities of the Lord, one has to seek the association of devotees, and by such association, when one contemplates and tries to understand the transcendental activities of the Lord, the path to liberation is open, and he is freed. One who has firm faith in the Supreme Personality of Godhead becomes fixed, and his attraction for association with the Lord and the devotees increases. Association with devotees means association with the Lord. The devotee who makes this association develops the consciousness for rendering service to the Lord, and then, being situated in the transcendental position of devotional service, he gradually becomes perfect.

In all scriptures people are encouraged to act in a pious way so that they can enjoy sense gratification not only in this life but also in the next. For example, one is promised promotion to the heavenly kingdom of higher planets by pious fruitive activities. But a devotee in the association of devotees prefers to contemplate the activities of the Lord - how He has created this universe, how He is maintaining it, how the creation dissolves, and how in the spiritual kingdom the Lord's pastimes are enacted. There are full literatures describing these activities, especially Bhagavad-gītā, Brahma-saṁhitā and Śrīmad-Bhāgavatam. The sincere devotee who associates with devotees gets the opportunity to hear and contemplate these subjects, and the result is that he feels distaste for so-called happiness in this or that world, in heaven or on other planets. The devotees are simply interested in being transferred to the personal association of the Lord; they are no longer attracted to temporary so-called happiness. That is the position of one who is yoga-yukta. One who is fixed in mystic power is not disturbed by the allurement of this world or that world; he is interested in spiritual understanding. This is very easily attained by the easiest process, bhakti-yoga. Ṛjubhir yoga-mārgaiḥ ([[Vanisource:SB 3.25.26|SB 3.25.26]]). A very suitable word used here is ṛjubhiḥ, or "very easy." There are different processes of yoga-mārga, attaining yoga perfection, but this process, devotional service to the Lord, is the easiest. Not only is it the easiest process, but the result is sublime. Everyone, therefore, should try this process of Kṛṣṇa consciousness and reach the highest perfection.

Sat means "existence," and asat means "that which does not exist," that which is temporary. The material world is asat; therefore the Vedas enjoin: asato mā sad gama: "Do not remain within this material world." Those who are interested in materialistic life are also called asat. When asked how a Vaiṣṇava behaves, Caitanya Mahāprabhu replied, asat-saṅga-tyāga-ei vaiṣṇava-ācāra: "A devotee first of all avoids the company of asat, those who are materially interested." ([[Vanisource:CC Madhya 22.87|CC Madhya 22.87]]) We have established this Kṛṣṇa consciousness movement in order to avoid asat-saṅga, association with those who are interested in material things. Because we are associating with Kṛṣṇa, we do not wish to talk about anything but Kṛṣṇa. Everyone is interested in this business or that, and we are exclusively interested in our Kṛṣṇa consciousness business. Those who are asat are very much attached to sense gratification, and the culmination of sense gratification is sex.

In addition, Śrī Sanātana Gosvāmī in his Hari-bhakti-vilāsa recommends that one should not hear Bhagavad-gītā, the purāṇas, the Śrīmad-Bhāgavatam or any hari-kathā from anyone who is not a Vaiṣṇava in his actions. That means that we should not hear these Vedic literatures from the Māyāvādīs, who actually do not accept Kṛṣṇa as the Supreme Personality of Godhead. How can one not accept Kṛṣṇa as the Supreme Lord and yet dare to speak on Bhagavad-gītā? We will never derive any benefit from listening to the commentaries of such people. Bhagavad-gītā and Śrīmad-Bhāgavatam should be heard from the devotees. We can hear Bhagavad-gītā from Māyāvādīs for hundreds of years and yet never understand Kṛṣṇa. It is therefore forbidden for Vaiṣṇavas to hear talks given by Māyāvādīs.

Hari-kathā, talks about Śrī Hari, or Kṛṣṇa, are amṛta, nectar. If one hears them from the right source, he attains amṛta (so 'mṛtatvāya kalpate). Mṛta means "birth and death," and amṛta means "the cessation of birth and death." Spiritual life means putting an end to birth, old age, disease and death. Getting amṛta, nectar, means getting relief from birth and death, and that is the real aim of spiritual life. Lord Kṛṣṇa says in Bhagavad-gītā ([[Vanisource:BG 7.16|7.16]]) that spiritual life begins when one is pious:

<div class="quote_verse">
:catur-vidhā bhajante māṁ
:janāḥ sukṛtino 'rjuna
:ārto jijñāsur arthārthī
:jñānī ca bharatarṣabha
</div>

"O best among the Bhāratas (Arjuna), four kinds of pious men render devotional service unto Me - the distressed, the desirer of wealth, the inquisitive, and he who is searching for knowledge of the Absolute."

If we actually want to become pious and develop our devotional life, we have to associate unflinchingly with a sādhu. Then we can acquire some taste for Kṛṣṇa. When we discuss Kṛṣṇa with a sādhu, the discussion becomes very pleasing, and we develop some taste, which is called rasa, or mellow. Rasa is the enjoyment we derive from drinking something very nice when we are thirsty. Kṛṣṇa has instructed us to think of Him when drinking water. This is not very difficult. Kṛṣṇa also tells us to think of Him when we see sunlight in the morning. Why do we say, "Can you show me God?" God is showing us Himself. Why do we close our eyes to try to see Him? He says, "I am this, and I am that." It is not that suddenly we can expect to see God, but we can become qualified to see God through the association of a sādhu. Presently many people are interested in receiving degrees from big universities, but education without God consciousness is simply an expansion of māyā's influence. Because knowledge is taken away by illusion, the universities are simply presenting impediments on the path of God consciousness. The living entity is already illusioned when he comes into the material world, and so-called advanced education simply increases his illusion. Trying to become happy in this temporary, material life, the living entity has forgotten that he is the eternal servant of Kṛṣṇa. Even if one becomes happy in this temporary life, his happiness is an illusion because no one is allowed to stay and enjoy his happiness. These points have to be understood in the association of devotees. A devotee knows everything because he has seen the Supreme Absolute Truth, Kṛṣṇa.

What is the goal of vedānta-darśana? Veda means "knowledge," and anta means "ultimate." What is that ultimate knowledge? In Bhagavad-gītā ([[Vanisource:BG 15.15|15.15]]) Śrī Kṛṣṇa says:

<div class="quote_verse">
:vedaiś ca sarvair aham eva vedyo
:vedānta-kṛd veda-vid eva cāham
</div>

"By all the Vedas, I am to be known; indeed, I am the compiler of Vedānta, and I am the knower of the Vedas."

If we listen to Kṛṣṇa and understand what and who He is, we can actually understand Vedānta. If we do not understand Kṛṣṇa but advertise ourselves as Vedāntists, we are just being illusioned. Without understanding Kṛṣṇa, one is actually a mūḍha, a fool. People do not know it, but actually anyone in the material world is more or less a mūḍha. We are all mūḍhas, for unless we are mūḍhas, we do not come into the material world. From Brahmā down to the smallest ant, we are all mūḍhas of different degrees. In order to become really learned, we have to associate with devotees. Then we can actually relish kṛṣṇa-kathā. When discussed among devotees, kṛṣṇa-kathā is pleasing to the heart and ear. This requires a little training, and this training is given by the devotees. We should follow the devotees in their practical daily life, in their routine work and behavior. Cultivation means practice, and the great ācāryas have given a routine we can cultivate. For instance, The Nectar of Devotion by Śrīla Rūpa Gosvāmī deals with the cultivation of devotional service, and this book, which we have translated, has been very well received in European and American universities. Bhakti-rasāmṛta-sindhu, The Nectar of Devotion, is the actual science of bhakti. Bhakti is not sentiment; it is a great science, and we have to learn it scientifically. It is not that we have to wait for another life to cultivate devotional service. We can read The Nectar of Devotion, live with devotees, rise early in the morning to attend maṅgala-ārati, study Vedic literature, take prasāda and preach Kṛṣṇa consciousness.

Māyā is very strong, and to begin devotional service is to declare war against māyā. Some of the devotees in this Kṛṣṇa consciousness movement may fall down, but whatever is done sincerely is to their permanent credit. This is confirmed in Bhagavad-gītā. If one renders a little devotional service, he does not fall down into the lower species but again attains a human form. There are 8,400,000 species, but the fallen devotee is guaranteed a human life. If one becomes Kṛṣṇa conscious, he is assured of a good birth in the next life. However, if one completes his Kṛṣṇa consciousness in this life, he will not take birth again but will go to Kṛṣṇa. This is what is actually wanted. Why take the chance of being born into a rich family or a brāhmaṇa family? Actually, such a birth is quite risky because there is really no guarantee. Generally, those who are rich don't care at all for Kṛṣṇa consciousness, and those who are born in brāhmaṇa families generally become puffed-up, thinking, "I am a brāhmaṇa. I am born in a very high family." Thinking this brings about their falldown. It is said that pride precedes a fall. A Vaiṣṇava is by nature very humble.

These are the chances one takes when one becomes a human being. Kṛṣṇa is personally advising us to take up the opportunities offered by the Kṛṣṇa consciousness movement. We should take them and not run the risk of committing spiritual suicide.

This is the process for understanding the Absolute Truth, the Supreme Person, the Supreme Being. In the Absolute, there are no contradictions. Kṛṣṇa's name, form, activities, paraphernalia and attributes are identical with Kṛṣṇa. This is the meaning of absolute. There is no difference between Kṛṣṇa's form and Kṛṣṇa. Kṛṣṇa's hands and Kṛṣṇa's legs are nondifferent. In the material world, there is a difference between our left hand and our right hand, between the nose and the ear, but these dualities do not exist in Kṛṣṇa. This is the meaning of absolute. As stated in Brahma-saṁhitā (5.32):

<div class="quote_verse">
:aṅgāni yasya sakalendriya-vṛttimanti
:paśyanti pānti kalayanti ciraṁ jaganti
:ānanda-cinmaya-sad-ujjvala-vigrahasya
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
</div>

"I worship Govinda, the primeval Lord, whose transcendental form is full of bliss, truth and substantiality, and is thus full of the most dazzling splendor. Each of the limbs of that transcendental figure possesses, in Himself, the full-fledged functions of all the organs, and eternally sees, maintains and manifests the infinite universes, both spiritual and mundane." The different parts of our bodies serve different purposes, but any limb of Kṛṣṇa's body can serve any purpose. Kṛṣṇa can eat through His eyes, or Kṛṣṇa can go somewhere simply by thinking. The Absolute is advaita. There is no duality in the Absolute. Everything is one.

Our material disease lies in wanting to satisfy our senses. We have stated before that advancement of civilization means advancement of sense gratification, but bhakti means just the opposite. As long as we are interested in sense gratification, there is no question of bhakti. We have to reduce our tendency for sense gratification and increase our devotional activities. We have also stated that material bondage means accepting one body and creating another. Kṛṣṇa, through nature, will give us full facility to enjoy our senses. Presently in the Western countries it has become fashionable to run around naked. Therefore nature will give these people an opportunity to stand naked like trees for many years. Why are we receiving different bodies? Because we have different tendencies for sense gratification. We actually have to come to detest sense gratification before our spiritual life begins. This is made possible through bhakti. Although Kṛṣṇa is beyond our vision, He has agreed to be seen by us through the arcā-vigraha, the Deity. We should not think that the Deity is made of stone. Even if it is stone, we should think that Kṛṣṇa has made Himself visible before us like a stone because we cannot see beyond stone. That is Kṛṣṇa's mercy. Because our eyes and other senses are imperfect, we cannot see Kṛṣṇa present everywhere in His original spiritual form. Because we are imperfect, we see the difference between things spiritual and material, but Kṛṣṇa, being absolute, knows no such distinctions. He can become spiritual or material, however He likes, and it does not make any difference to Him. Being almighty and omnipotent, Kṛṣṇa can change matter into spirit and spirit into matter. Therefore we should not think, as the atheists do, that we are worshiping idols. Even if it is an idol, it is still Kṛṣṇa. That is the absolute nature of Kṛṣṇa. Even if we think that the Deity is a stone, or a piece of metal or some wood, He is still Kṛṣṇa. The understanding of this requires bhakti on our part. If we are a little thoughtful and philosophical, and if we are at all inclined toward bhakti, we can understand that Kṛṣṇa is present in stone.

Actually, nothing is different from Kṛṣṇa because everything is Kṛṣṇa's energy. The Māyāvādī philosophers say that since everything is God, the personality of Kṛṣṇa is finished. But actually Kṛṣṇa is Kṛṣṇa, and at the same time He is everything. We can understand this by bhakti, but not by any other process. When a bhakta sees a tree, he sees Kṛṣṇa. As explained in Caitanya-caritāmṛta ([[Vanisource:CC Madhya 8.274|CC Madhya 8.274]]):

<div class="quote_verse">
:sthāvara jaṅgama dekhe, nā dekhe tāra mūrti
:sarvatra haya nija iṣṭa-deva-sphūrti
</div>

The advanced devotee does not see living entities as moving and not moving. He sees Kṛṣṇa. This is also stated in the Brahma-saṁhitā (5.38):

<div class="quote_verse">
:premāñjana-cchurita-bhakti-vilocanena
:santaḥ sadaiva hṛdayeṣu vilokayanti
</div>

Because his eyes are always smeared with the ointment of devotion, the devotee always sees Kṛṣṇa and nothing else. He sees Kṛṣṇa and Kṛṣṇa's energy everywhere. For instance, if you love your child, when you see your child's shoe, you immediately see your child. Or if you see your child's toy, you immediately see your child and hear his voice. Similarly, if we have actually developed love of Kṛṣṇa, nothing exists but Kṛṣṇa. When our love for Kṛṣṇa is actually developed, whatever we see, we will see Kṛṣṇa.

Unless one is advanced in kṛṣṇa-premā, love of Kṛṣṇa, he cannot see or understand. By the blunt material senses, we cannot even understand the name of Kṛṣṇa. People are always asking, "Why are these people chanting Hare Kṛṣṇa?" They cannot understand, although Kṛṣṇa realization begins with the name. The name of Kṛṣṇa and Kṛṣṇa are nondifferent, but we cannot realize this intellectually. We have to practice chanting Hare Kṛṣṇa to realize it. When we actually advance in devotional service and chant the Hare Kṛṣṇa mahā-mantra offenselessly, we will realize that Kṛṣṇa and His name are nondifferent. Thus kṛṣṇa-bhakti begins with the tongue, for we can utilize the tongue to chant, and to taste kṛṣṇa-prasāda. In this way we can become a Kṛṣṇa bhakta.

When we see the Deity of Kṛṣṇa in the temple, we should think that the Deity is Kṛṣṇa. In this way Kṛṣṇa has agreed to be seen by us and even dressed by us. However, if we think of Kṛṣṇa's virāṭ-rūpa, His universal form, what can we do? How can we dress the virāṭ-rūpa? His many heads cover the sky, and we cannot even conceive of Him. Kṛṣṇa can become bigger than the biggest and smaller than the smallest. Therefore this verse states: bhaktyā pumāñ jāta-virāga aindriyāt. The more we serve Kṛṣṇa, give Him things to eat and dress Him nicely, the less we become interested in our own bodies. In the material world everyone is very busy dressing himself very nicely in order to be sexually attractive, but if we try to dress Kṛṣṇa nicely, we will forget our own material dress. If we feed Kṛṣṇa nice food, we will forget to satisfy our own tongue by going to this or that restaurant.

Kṛṣṇa was teaching Bhagavad-gītā, and Arjuna was seeing Him face to face, but seeing Kṛṣṇa and reading Bhagavad-gītā are the same. Some people say that Arjuna was fortunate to have seen Kṛṣṇa face to face and take instructions from Him, but Kṛṣṇa can be seen immediately, provided one has the eyes to see. There is the example in Caitanya-caritāmṛta of a brāhmaṇa in South India who was reading Bhagavad-gītā, although he was illiterate. The people in the neighborhood knew that he was illiterate, and they made jokes, asking him, "Well, how is it you are reading Bhagavad-gītā?" One day Caitanya Mahāprabhu happened to be in a temple nearby, and He could understand that this man was a devotee. He therefore approached him and asked, "My dear brāhmaṇa, what are you reading?" The brāhmaṇa replied, "I am reading Bhagavad-gītā, or, rather, I am trying to read Bhagavad-gītā. I happen to be illiterate, but my guru-mahārāja has said that I must read the eighteen chapters of Bhagavad-gītā daily. I am simply trying to carry out his order, and therefore I am opening and closing the pages." Caitanya Mahāprabhu then said, "I see that you are crying sometimes. Why is this?" The brāhmaṇa replied, "Yes, I am crying because when I take up this book, I see a picture of Kṛṣṇa driving Arjuna's chariot. Śrī Kṛṣṇa is so kind that He has accepted the position of a servant to His devotee. Therefore when I see this picture, I weep." Lord Caitanya Mahāprabhu then immediately embraced the brāhmaṇa and said, "You have actually read Bhagavad-gītā."

It is not that a wealth of education is required. One does not even have to understand the language. The only ingredient needed is bhakti, love. If one becomes a pure bhakta, he will forget all material sense enjoyment. Being a bhakta doesn't simply mean wearing tilaka and robes. One is not a bhakta if he has a taste for material sense enjoyment. A true bhakta wants to satisfy not his senses but the senses of Kṛṣṇa. That is the spiritual world. In the spiritual world, Vṛndāvana, everyone - Mother Yaśodā, Nanda Mahārāja, Śrīmatī Rādhārāṇī, the gopīs, the cowherd boys, Śrīdāmā, Sudāmā, the land, the water, the trees, the birds - all are trying to satisfy Kṛṣṇa. That is the real meaning of Vṛndāvana. When Kṛṣṇa left Vṛndāvana for Mathurā, everyone in Vṛndāvana fell dead out of separation from Him. Similarly, we can always live in Vṛndāvana, in Vaikuṇṭha, if we are mad after Kṛṣṇa. This is the teaching of Caitanya Mahāprabhu, and He illustrated this by His very life. When He was in Jagannātha Purī, He was always mad after Kṛṣṇa day and night. The last twelve years of His life were passed in madness. Sometimes He threw Himself into the ocean, and He wandered about like a madman. Of course, this is not possible for ordinary living entities. However, if we become bhaktas, we will find intelligence behind everything in the creation. If we take a flower and see its constitution, how it is made and how its colors are displayed and how it comes into existence, we can see Kṛṣṇa. We can see how Kṛṣṇa has created such a beautiful thing so intelligently. We should not consider like rascals that such a thing has come into being automatically. Fools cannot see, but those who are intelligent can see that the hand of the Supreme Lord is in everything within the creation. Īśāvāsyam idaṁ sarvam ([[Vanisource:ISO 1|ISO 1]]).

Actually, nothing comes about automatically. Everything comes about through the intelligence of Kṛṣṇa, through His fine and accurate powers. If we paint a picture of a flower, we have to arrange many facets, and still the picture will not be absolutely perfect. Yet the flower created by Kṛṣṇa has come out perfectly. What rascal can say that there is no brain behind it? Kṛṣṇa specifically says that we should not think that prakṛti, nature, is working automatically. He says, "Nature is working under My direction." One simply has to develop the eyes to see how these things are going on. This is possible if we engage the senses in the service of Kṛṣṇa. We first of all must engage the tongue in chanting Hare Kṛṣṇa and in eating bhagavat-prasāda. Nothing else is required. Therefore the Kṛṣṇa consciousness movement is distributing prasāda and engaging people in chanting the Hare Kṛṣṇa mahā-mantra.
</div>
</div>
</div>

They (the students of Krsna consciousness movement) actually have no opportunity to waste their time unnecessarily by discussing politics, sociology and current events. These will go their own way

2024-06-01T07:22:47Z

Elaine:

<div id="compilation">
<div id="facts">
{{terms|"They actually have no opportunity to waste their time unnecessarily by discussing politics, sociology and current events. These will go their own way"}}
{{notes|}}
{{compiler|SharmisthaK}}
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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 12 Purports - Conversation Between Maharaja Rahugana and Jada Bharata]]
[[Category:Srimad Bhagavatam, Canto 05 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 5</h3>
</div>
<div class="quote">
<div class="quote_heading">
This Kṛṣṇa consciousness movement was started to engage people twenty-four hours daily in the service of the Lord and in His glorification. The students in this institution engage in the cultivation of Kṛṣṇa consciousness from five in the morning to ten at night. They actually have no opportunity to waste their time unnecessarily by discussing politics, sociology and current events. These will go their own way. A devotee is concerned only with serving Kṛṣṇa positively and seriously.
</div>

<div class="quote_link">
[[Vanisource:SB 5.12.13|SB 5.12.13, Translation and Purport]]
</div>
<div class="quote_translation">
Who are the pure devotees mentioned here? In an assembly of pure devotees, there is no question of discussing material subjects like politics and sociology. In an assembly of pure devotees, there is discussion only of the qualities, forms and pastimes of the Supreme Personality of Godhead. He is praised and worshiped with full attention. In the association of pure devotees, by constantly hearing such topics respectfully, even a person who wants to merge into the existence of the Absolute Truth abandons this idea and gradually becomes attached to the service of Vāsudeva.
</div>
<div class="text">
The symptoms of pure devotees are described in this verse. The pure devotee is never interested in material topics. Śrī Caitanya Mahāprabhu has strictly prohibited His devotees to talk about worldly matters. Grāmya-vārtā nā kahibe: ([[Vanisource:CC Antya 6.236|CC Antya 6.236]]) one should not indulge in talking unnecessarily about news of the material world. One should not waste time in this way. This is a very important feature in the life of a devotee. A devotee has no other ambition than to serve Kṛṣṇa, the Supreme Personality of Godhead. This Kṛṣṇa consciousness movement was started to engage people twenty-four hours daily in the service of the Lord and in His glorification. The students in this institution engage in the cultivation of Kṛṣṇa consciousness from five in the morning to ten at night. They actually have no opportunity to waste their time unnecessarily by discussing politics, sociology and current events. These will go their own way. A devotee is concerned only with serving Kṛṣṇa positively and seriously.
</div>
</div>
</div>

Sadhu, sastra and guru act as the representatives of Krsna, and the Krsna consciousness movement is also taking place all over the universe. Whoever takes advantage of this opportunity becomes liberated

2024-06-01T07:21:26Z

Elaine:

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<div id="facts">
{{terms|"Sādhu, śāstra and guru act as the representatives of Kṛṣṇa, and the Kṛṣṇa consciousness movement is also taking place all over the universe. Whoever takes advantage of this opportunity becomes liberated"}}
{{notes|}}
{{compiler|Nabakumar}}
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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 20 Purports - Lord Sri Caitanya Mahaprabhu Instructs Sanatana Gosvami in the Science of the Absolute Truth]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
The Lord is the deliverer of the conditioned soul and is accepted as the Supreme Lord of all living entities. Kṛṣṇa says in the Bhagavad-gītā (BG 18.66): “Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.” This same instruction is found throughout all Vedic literatures. Sādhu, śāstra and guru act as the representatives of Kṛṣṇa, and the Kṛṣṇa consciousness movement is also taking place all over the universe. Whoever takes advantage of this opportunity becomes liberated.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 20.123|CC Madhya 20.123, Translation and Purport]]
</div>
<div class="quote_translation">
“The forgetful conditioned soul is educated by Kṛṣṇa through the Vedic literatures, the realized spiritual master and the Supersoul. Through these, he can understand the Supreme Personality of Godhead as He is, and he can understand that Lord Kṛṣṇa is his eternal master and deliverer from the clutches of māyā. In this way one can acquire real knowledge of his conditioned life and can come to understand how to attain liberation.
</div>
<div class="text">
Being forgetful of his real position, the conditioned soul may take help from śāstra, guru and the Supersoul within his heart. Kṛṣṇa is situated within everyone’s heart as the Supersoul. As stated in the Bhagavad-gītā ([[Vanisource:BG 18.61 (1972)|BG 18.61]]):

<div class="quote_verse">
:īśvaraḥ sarva-bhūtānām hṛd-deśe ‘rjuna tiṣṭhati
:bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā
</div>

“The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine made of the material energy.” As the śaktyāveśa-avatāra Vyāsadeva, Kṛṣṇa teaches the conditioned soul through the Vedic literatures. Kṛṣṇa externally appears as the spiritual master and trains the conditioned soul to come to Kṛṣṇa consciousness. When his original Kṛṣṇa consciousness is revived, the conditioned soul is delivered from the material clutches. Thus a conditioned soul is always helped by the Supreme Personality of Godhead in three ways—by the scriptures, the spiritual master and the Supersoul within the heart. The Lord is the deliverer of the conditioned soul and is accepted as the Supreme Lord of all living entities. Kṛṣṇa says in the Bhagavad-gītā ([[Vanisource:BG 18.66 (1972)|BG 18.66]]):

<div class="quote_verse">
:sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja
:ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ
</div>

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.” This same instruction is found throughout all Vedic literatures. Sādhu, śāstra and guru act as the representatives of Kṛṣṇa, and the Kṛṣṇa consciousness movement is also taking place all over the universe. Whoever takes advantage of this opportunity becomes liberated.
</div>
</div>
</div>

Our Krsna consciousness movement is that you have got this human form of body. Don't miss the opportunity. That you can, if you properly utilize, if you train yourself, you can be transferred to the platform of eternal, spiritual bliss

2024-06-01T07:20:30Z

Elaine:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG71UpsalaUniversityStockholmSeptember81973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="239" link="Lecture on BG 7.1 -- Upsala University Stockholm, September 8, 1973" link_text="Lecture on BG 7.1 -- Upsala University Stockholm, September 8, 1973">
<div class="heading">Our Kṛṣṇa consciousness movement is that you have got this human form of body. Don't miss the opportunity. That you can, if you properly utilize, if you train yourself, you can be transferred to the platform of eternal, spiritual bliss. This is Kṛṣṇa consciousness movement.
</div>
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Upsala University Stockholm, September 8, 1973|Lecture on BG 7.1 -- Upsala University Stockholm, September 8, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So in order to enjoy this spiritual pleasure, you have to practice some tapasya, austerity. Because you are spiritual, every one of us, spiritual. Ahaṁ brahmāsmi. We are not this material body. We change. It is for certain years. Again we change: another body, another body. This changing of body is going on because we are seeking material pleasure. So God is giving us different types of body for enjoying different types of material pleasure. But if we want to enjoy spiritual pleasure, then you do not require to change body. That is the mission of Kṛṣṇa consciousness. That every one of you want pleasure, but that pleasure, in the material world, you cannot enjoy perpetually. But if you purify yourself of this material contamination, if you do not accept this material body again, and you remain in your spiritual body, then you enjoy transcendental bliss eternally.</p>
<p>So this human form of life is meant for that purpose. Lower than the human form of life, cats and dogs, they cannot understand what is spiritual pleasure. That is not possible. But in the human form of life you can understand what is spirit and what is matter and what is spiritual pleasure and what is material pleasure. This distinction we can make. That much consciousness is developed in the human form of life. But if we misuse this developed consciousness for material pleasures, then we are missing the opportunity. This is Kṛṣṇa consciousness movement. Our Kṛṣṇa consciousness movement is that you have got this human form of body. Don't miss the opportunity. That you can, if you properly utilize, if you train yourself, you can be transferred to the platform of eternal, spiritual bliss. This is Kṛṣṇa consciousness movement.</p>
<p>So here Kṛṣṇa is teaching, Himself, how you can become Kṛṣṇa conscious. The first item, He says: mayy āsakta-manāḥ pārtha. "My dear Arjuna, if you increase your attachment for Me, that is the beginning." And that is the end. That is beginning, and that is end. It is not that beginning is something... Spiritual means it is nothing beginning, nothing end. The beginning and the end, the same thing. If you increase your attachment for Kṛṣṇa... Because, at the present moment, in our material conditional life, we have no attachment for Kṛṣṇa. We have got attachment for non-Kṛṣṇa. So you have to transfer that attachment to Kṛṣṇa. Attachment is there; simply you have to transfer the object of attachment. So here it is said: mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. This is yoga. This is meditation. If you are fond of meditation, then you meditate upon Kṛṣṇa, on the form of Kṛṣṇa, playing flute, bluish color, having a peacock on His head. The description is there.</p>
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</div>
</div>

Now please take the good opportunity to learn how to practically prosecute Krsna Consciousness Movement so that you may help start new centers for expanding our program to every nook and corner, village and city

2024-06-01T07:16:30Z

Elaine:

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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1970_Correspondence" class="sub_section" sec_index="5" parent="Correspondence" text="1970 Correspondence"><h3>1970 Correspondence</h3>
</div>
<div id="LettertoTejiyasLosAngeles20May1970_0" class="quote" parent="1970_Correspondence" book="Let" index="313" link="Letter to Tejiyas -- Los Angeles 20 May, 1970" link_text="Letter to Tejiyas -- Los Angeles 20 May, 1970">
<div class="heading">Now please take the good opportunity to learn how to practically prosecute Krsna Consciousness Movement so that you may help start new centers for expanding our program to every nook and corner, village and city. This is our business, to carry the message of Lord Caitanya to every person for his ultimate welfare.
</div>
<span class="link">[[Vanisource:Letter to Tejiyas -- Los Angeles 20 May, 1970|Letter to Tejiyas -- Los Angeles 20 May, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So I am very glad to accept you as my initiated student, and your spiritual name is Tejas Das Brahmacari. Tejas means powerful. In the Srimad-Bhagavatam, Pariksit Mahara pointed out to Sukadeva Goswami that Lord Krsna is Tejas or the Incomparable Supreme Powerful, Personality of Godhead. I am returning your beads enclosed herewith, duly chanted upon by me.</p>
<p>Please follow the rules and regulations for advancing in Krsna Consciousness beginning with strict observance of the four restrictions, and chant daily the prescribed number of sixteen rounds on the beads, and you will grow strong in spiritual strength. Study our literatures with the cooperation of your God-brothers and sisters in Buffalo, and any questions you may have may be submitted to Srimad Rupanuga for answering. So in this way always find some engagement in Krsna's service and you will be supremely happy and successful in your life.</p>
<p>Always follow the prescribed program of Krsna Consciousness as it has already been established by the Spiritual Master, and thus executing your prescribed duties in the loving service of the Lord He will reveal himself to you in proportion to your sincere efforts to satisfy Him only. So now you are Krsna's servant, and if you give your life completely over to Him, He (Tejas) the All-powerful Lord will protect you from all dangers in all circumstances. Please always chant Hare Krsna Mantra without offense and be happy.</p>
<p>Now please take the good opportunity to learn how to practically prosecute Krsna Consciousness Movement so that you may help start new centers for expanding our program to every nook and corner, village and city. This is our business, to carry the message of Lord Caitanya to every person for his ultimate welfare. Help Rupanuga in the Buffalo Temple or otherwise as he may advise you to do, that is the best program for now—to become very well trained up in Krsna Consciousness—and then you can preach.</p>
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If one is fortunate, then he comes in contact with a devotee. This Krsna consciousness movement is meant for giving this opportunity to everyone

2024-06-01T07:11:12Z

Elaine:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG215MexicoFebruary151975_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="73" link="Lecture on BG 2.15 -- Mexico, February 15, 1975" link_text="Lecture on BG 2.15 -- Mexico, February 15, 1975">
<div class="heading">The living entity in this way wandering in different species of life in different planetary platform, and therefore this is very disgusting, so if one is fortunate, then he comes in contact with a devotee. This Kṛṣṇa consciousness movement is meant for giving this opportunity to everyone. We are opening centers all over the world, inviting people to "Come in our place.
</div>
<span class="link">[[Vanisource:Lecture on BG 2.15 -- Mexico, February 15, 1975|Lecture on BG 2.15 -- Mexico, February 15, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So as human being, we should know that "Why I am wandering in so many places, in so many species of life and in so many planets? Why? Can it not be stopped for a permanent life?" This should be the consideration. Therefore Śrī Caitanya Mahāprabhu says,</p>
:ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva
:guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja
:([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]])
<p>The living entity in this way wandering in different species of life in different planetary platform, and therefore this is very disgusting, so if one is fortunate, then he comes in contact with a devotee. This Kṛṣṇa consciousness movement is meant for giving this opportunity to everyone. We are opening centers all over the world, inviting people to "Come in our place. Understand the philosophy. We have got so many books. And try to save yourself from this botheration of repetition of birth and death." In order to execute to this business, apparently there is little difficulty. Just like we prescribe to our members, "No intoxication." So no intoxication... One who is habituated to drink, to smoke, to drink coffee, tea, etc., he feels some discomfort. Similarly, we say, "No meat-eating." So those who are meat-eaters, they will find little difficulty to give up this habit. Similarly, we say, "No illicit sex," but one who is habituated for this illicit sex life, he feels some difficulty. So there are so many things. In the beginning it appears to be little difficult. Actually it is not difficult, but because we are habituated, we feel difficulty. So if you are actually anxious and serious to stop this repetition of birth and death, then we must take to Kṛṣṇa consciousness, because without Kṛṣṇa consciousness nobody can stop the repetition of birth and death. Therefore Kṛṣṇa advises in this verse that "Accept this little difficulty." Actually there is no difficulty, but because we are practiced, in the beginning we find little difficulty. Therefore here Kṛṣṇa says, yaṁ hi na vyathayanty ete: "All these so-called difficulties, if they do not bother or give some pain to a person..." Yam... All these difficulties... Just like I am feeling difficulty. I am habituated to smoke. Now I am forbidden, "Not to smoke." So I am feeling difficulty. So therefore Kṛṣṇa said, "Although it is not difficulty, but although one feels difficulty—still he sticks to the principle—then he becomes fit for going back to home, back to Godhead." So indriyāṇi pramāthīni, in the Bhagavad-gītā you'll find. Our senses are very strong, like mad snakes. There is some statement in Vedic literature, indriya-kāla-sarpa-paṭalī. Indriya, the senses, are just like dreadful snakes. But there is a means to subdue the snake. It is said, indriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate, means the snake may be very dangerous, but somehow or other, if you take out its poison teeth, then it is no more dangerous." The snake is dangerous on account of the poison teeth. So if, somehow or other, the poison teeth extricated, then the snake is no more dangerous. So our strong senses, snakelike senses, can be bereft of the poison teeth by accepting Kṛṣṇa consciousness.</p>
<p>So the simple method offered by Śrī Caitanya Mahāprabhu is this chanting Hare Kṛṣṇa mantra. He says personally, ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]), means "By chanting Hare Kṛṣṇa mantra your heart will be cleansed, and as soon as your heart is cleansed, you can feel everything in its proper order." So when the heart is cleansed we can understand our real position and how we are suffering and how to take steps against this suffering. This is called bhava-mahā-dāvāgni-nirvāpaṇam, extinguishing the blazing fire of material existence. In this verse it is mentioned again, dhīra. Dhīra means very sober. In the beginning Kṛṣṇa said, dhīras tatra na muhyati ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). Dhīra means one who is sober. He is not bewildered. So dhīra means that although there is cause of disturbance, one is not disturbed. Although there is cigarette, but I should promise, "I shall not smoke." Although there is facility for illicit sex, I'll not do it. That is called dhīra. Dhīra means the cause of agitation or disturbance is present there, but one is not disturbed. So in order to advance in spiritual life we have to become dhīra. And that is said here, sama-duḥkha-sukhaṁ dhīram. As soon as one become dhīra, sober, these so-called material pains and pleasure does not disturb me (him). Then he is fit for becoming immortal. Everyone is immortal, but he is fallen in such material condition that he thinks himself as mortal. Because I am spirit soul, therefore the Vedic injunction that feel:(?) ahaṁ brahmāsmi, so 'ham, means "I am as good as the Supreme Being," means "He is eternal; I am also eternal. He is also living being; I am also living being." That means qualitatively we are one, God and me. But quantitatively, He is great; we are small.</p>
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Every Indian should seriously take this Krsna consciousness movement, make his life perfect, and distribute the knowledge. This is India's duty. So you have got one opportunity, you Indian people, that you take this advantage of distributing KC

2024-06-01T07:09:49Z

Elaine:

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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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<div class="quote">
<div class="quote_heading">
Kṛṣṇa preached this Bhagavad-gītā, five thousand years ago, but it was not broadly preached. It was spoken on the battlefield of Kurukṣetra. Arjuna knew it and some of his other friends. But Caitanya Mahāprabhu is also Kṛṣṇa. He appeared as a devotee of Kṛṣṇa. And He distributed this Kṛṣṇa consciousness movement, and He wanted that every Indian should seriously take this Kṛṣṇa consciousness movement, make his life perfect, and distribute the knowledge. This is India's duty. So you have got one opportunity, you Indian people, that you take this advantage of distributing Kṛṣṇa consciousness. It is good for you and for everyone who takes this knowledge very adherently.
</div>

<div class="quote_link">
[[Vanisource:760620 - Lecture BG 09.03 - Toronto|760620 - Lecture BG 09.03 - Toronto]]
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<div class="text">
Generally, in the villages, the Rāmāyaṇa or Mahābhārata, they are recited by the paṇḍitas, and still thousands and thousands of men come to hear about Rāmāyaṇa and Mahābhārata. We have practical experience in India. We held several Hare Kṛṣṇa festivals in Calcutta, Bombay and Hyderabad, Madras. Many thousands people come. Twenty thousand, thirty thousand people, they come, still. So my request is that you are here in foreign country, you don't forget your heritage. That is my request. Don't be bara-sāhīb. Remain as Indian with Indian culture, and here is the temple of Kṛṣṇa; we are distributing this Kṛṣṇa culture all over the world. So don't miss this opportunity, but you take advantage of it. That is the duty of every Indian. That is the mission of Śrī Caitanya Mahāprabhu. His mission is, especially to the Indians He says,

<div class="quote_verse">
:bhārata-bhūmite haila manuṣya-janma yāra
:janma sārthaka kari' kara para-upakāra
:([[Vanisource:CC Adi 9.41|CC Adi 9.41]])
</div>

Para-upakāra, just to do something good for others, for upakāra. So Caitanya Mahāprabhu says anyone who has taken birth in India, he should, bhārata-bhūmite manuṣya-janma haila yāra ([[Vanisource:CC Adi 9.41|CC Adi 9.41]]), anyone who has taken birth in India, for every one of them, it is the duty. Janma sārthaka kari': first of all make your life successful, janma sārthaka kari' kara para-upakāra, then you begin the welfare activities for all others. The idea is that India is enriched with Vedic knowledge, and those who are born in India, they should take advantage of this facility, especially those who are in the higher, topmost ranks, the brāhmaṇas, the kṣatriyas, the vaiśyas. Especially the brāhmaṇas. Take this education perfectly well, make your life perfect, and distribute the knowledge all over the world. This is your duty. That is the order of Śrī Caitanya Mahāprabhu. He wanted . . .

Kṛṣṇa preached this Bhagavad-gītā, five thousand years ago, but it was not broadly preached. It was spoken on the battlefield of Kurukṣetra. Arjuna knew it and some of his other friends. But Caitanya Mahāprabhu is also Kṛṣṇa. He appeared as a devotee of Kṛṣṇa. And He distributed this Kṛṣṇa consciousness movement, and He wanted that every Indian should seriously take this Kṛṣṇa consciousness movement, make his life perfect, and distribute the knowledge. This is India's duty. So you have got one opportunity, you Indian people, that you take this advantage of distributing Kṛṣṇa consciousness. It is good for you and for everyone who takes this knowledge very adherently.

Therefore Kṛṣṇa says . . . This is the Ninth Chapter of Bhagavad-gītā, where He is speaking plainly about bhāgavata-bhakti. And this knowledge is described as rāja-guhyam, most confidential knowledge, here,

<div class="quote_verse">
:rāja-vidyā rāja-guhyaṁ
:pavitram idam uttamam
:pratyakṣāvagamaṁ dharmyaṁ
:susukhaṁ kartum avyayam
:([[Vanisource:BG 9.2 (1972)|BG 9.2]])
</div>

This is the beginning of this chapter. Rāja-vidyā, the king of education. Rāja-vidyā rāja-guhyam. And very confidential. It is not understood by any ordinary man, because it is very confidential. You go anywhere. Suppose you go to a bank. A few persons in the bank, like the manager or the cashier or the accountant, they know everything confidential. Not the clerks or the customers—no. So this is . . . also Kṛṣṇa concludes Bhagavad-gītā with these words, guhya guhyatamam. This knowledge is very confidential. This means when one thing is very confidential, means it is very, very important. So Kṛṣṇa says therefore that aśraddadhānāḥ puruṣāḥ ([[Vanisource:BG 9.3 (1972)|BG 9.3]]). "This is so nice confidential. And I am speaking personally to enlighten the people in general." Not general, but people like Arjuna. Arjuna was not an ordinary person. He was born in royal family, and he was so exalted that he could speak with Kṛṣṇa face to face. He's not an ordinary person. So this confidential knowledge is not for ordinary person, but it is so easily, as it is said, susukhaṁ kartum avyayam. It is so easy to perform that everyone can do it.
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</div>

Do not lose this opportunity. Do not be foolish, misled by so-called scientists or philosophers or politicians. Take to Krsna consciousness. And that is possible only guru-krsna-krpaya

2024-06-01T07:06:54Z

Elaine:

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[[Category:Taking to Krsna Consciousness]]
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Arrival_Addresses_and_Talks" class="sub_section" sec_index="7" parent="Lectures" text="Arrival Addresses and Talks"><h3>Arrival Addresses and Talks</h3>
</div>
<div id="ArrivalAddressNewYorkJuly91976_0" class="quote" parent="Arrival_Addresses_and_Talks" book="Lec" index="40" link="Arrival Address -- New York, July 9, 1976" link_text="Arrival Address -- New York, July 9, 1976">
<div class="heading">You have got this opportunity, Kṛṣṇa consciousness. Everything is explained in the Bhagavad-gītā, what is what. Do not lose this opportunity. Do not be foolish, misled by so-called scientists or philosophers or politicians. Take to Kṛṣṇa consciousness. And that is possible only guru-kṛṣṇa-kṛpāya (CC Madhya 19.151). By the mercy of guru and by the mercy of Kṛṣṇa you can achieve all success. This is the secret.
</div>
<span class="link">[[Vanisource:Arrival Address -- New York, July 9, 1976|Arrival Address -- New York, July 9, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the intelligent person should know what are the different situation, different life. They do not know. The other day our Dr. Svarūpa Dāmodara was speaking that whatever scientific improvement or educational improvement they have made, two things are wanting. They do not know what are these different planets in the sky. They do not know. They're simply imagining. They are trying to go to the moon planet, Mars planet. That is also not possible. Even if you go (to) one or two planets, there are millions of planets; what do you know about them? There is no knowledge. And another knowledge: they do not know what is the problems of life. Two things they are lacking. And we are dealing with these two things. The problem of life is that we are bereft, we are away from Kṛṣṇa consciousness; therefore we are suffering. If you take to Kṛṣṇa consciousness, then the whole problem is solved. And so far planetary system is considered, so Kṛṣṇa is giving you opportunity, wherever you like you can go. But the intelligent person will select, mad-yājino 'pi yānti mām ([[Vanisource:BG 9.25 (1972)|BG 9.25]]). "Those who are Kṛṣṇa conscious, they come to Me." So what is the difference between these two? Even if I go to the moon planet or Mars planet or Brahmaloka, Kṛṣṇa says, ā-brahma-bhuvanāl lokāḥ punar āvartino 'rjuna ([[Vanisource:BG 8.16 (1972)|BG 8.16]]). You can go to the Brahmaloka, but kṣīṇe puṇye puṇyo martya-lokaṁ viśanti: "You'll have to come back again." And Kṛṣṇa also says, yad gatvā na nivartante tad dhāma paramaṁ mama ([[Vanisource:BG 15.6 (1972)|BG 15.6]]). Mad-yājino 'pi yānti mām.</p>
<p>So you have got this opportunity, Kṛṣṇa consciousness. Everything is explained in the Bhagavad-gītā, what is what. Do not lose this opportunity. Do not be foolish, misled by so-called scientists or philosophers or politicians. Take to Kṛṣṇa consciousness. And that is possible only guru-kṛṣṇa-kṛpāya ([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]]). By the mercy of guru and by the mercy of Kṛṣṇa you can achieve all success. This is the secret.</p>
:yasya deve parā bhaktir
:yathā deve tathā gurau
:tasyaite kathitā hy arthāḥ
:prakāśante mahātmanaḥ
:(ŚU 6.23)
<p>So this guru-pūjā which we are doing, it is not self aggrandizement; it is real teaching. You sing daily, what is that? Guru-mukha-padma-vākya āra nā kariyā aikya **. Bas, this is translation. I tell you frankly, whatever little success is there in this Kṛṣṇa consciousness movement, I simply believed what was spoken by my Guru Mahārāja. You also continue that. Then every success will come.</p>
</div>
</div>
</div>

Try to finish the temples in New Vrindaban as quickly as possible using whatever materials you have

2024-06-01T06:39:04Z

Elaine:

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{{terms|"try to finish the temples in New Vrindaban as quickly as possible using whatever materials you have"}}
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[[Category:We Have (Disciples of SP)]]
</div>
<div id="section">
<h2>Correspondence</h2>
</div>
<div id="sub_section">
<h3>1972 Correspondence</h3>
</div>
<div class="quote">
<div class="quote_heading">
Regarding your questions, try to finish the temples in New Vrindaban as quickly as possible using whatever materials you have. Later on they can be improved more and more and eventually they will be the first-class opulent temples in the world.
</div>

<div class="quote_link">
[[Vanisource:721027 - Letter to Kirtanananda written from Vrndavana|721027 - Letter to Kirtanananda written from Vrndavana]]
</div>
<div class="text">
October 27, 1972

New Vrindaban

My dear Kirtanananda,

Please accept my blessings. I beg to acknowledge receipt of your letter dated October 19, 1972, and I have noted the contents with care. Now we are in Radha-Damodara Temple staying, and the programme of speaking morning and evening in the courtyard is going on very nicely. It is the same peaceful atmosphere as your New Vrindaban, and just as in New Vrindaban everyone present is devotee. Actually, everywhere wherever Krishna is being glorified, that is Vrindaban.

Regarding your questions, try to finish the temples in New Vrindaban as quickly as possible using whatever materials you have. Later on they can be improved more and more and eventually they will be the first-class opulent temples in the world.

So far starting a trust fund, yes, that is very good idea, so that the deities may never be neglected. The thing is, there must be continuous income, so if there is income from land that is all right. In Los Angeles we are getting income from rents from two apartment houses because there is always certain income.

As for bathing the deities in milk from time to time, that is not required. The smarta or caste brahmanas, they think if someone inattentively touches deity it becomes impure, so they bathe. But that is not needed by us, only when they are installed.

Regarding the cook-book, that is a nice proposal to divide into two parts. There is no harm if devotees have invented recipes, so long they are strictly vegetarian, no garlic, no onions, like that.

Upon your recommendation I am happy to accept Sudhakari dasi for second initiation. Now you hold a fire yagna, give her copy of gayatri mantra and teach her to count on the finger divisions. You may play the tape of me reciting gayatri mantra into her right ear. The ceremony should be held in the company of devotees only.

Hoping this will meet you in good health.

Your ever well-wisher,

A.C. Bhaktivedanta Swami

ACBS/sda

November
</div>
</div>
</div>

One must first find a guru to whom one can surrender, and if this is not possible, one shouldn't waste his time. By surrendering to the proper person, one can very quickly come to understand transcendental knowledge

2024-05-31T06:21:09Z

Elaine:

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{{terms|"One must first find a guru to whom one can surrender, and if this is not possible, one shouldn't waste his time. By surrendering to the proper person, one can very quickly come to understand transcendental knowledge"}}
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[[Category:Transcendental Knowledge]]
[[Category:Teachings of Lord Kapila Chapter 04 - Approaching a Bona Fide Guru]]
[[Category:Teachings of Lord Kapila Chapters 01 to 18]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Teachings of Lord Kapila</h3>
</div>
<div class="quote">
<div class="quote_heading">
One should also be inquisitive to understand the spiritual science. It is not that one considers himself superior to the guru. One must first find a guru to whom one can surrender, and if this is not possible, one shouldn't waste his time. By surrendering to the proper person, one can very quickly come to understand transcendental knowledge.
</div>

<div class="quote_link">
[[Vanisource:TLK 4 Approaching a Bona Fide Guru|Teachings of Lord Kapila, 4]]
</div>
<div class="quote_translation">
Śrī Sūta Gosvāmī said: The most powerful sage Maitreya was a friend of Vyāsadeva's. Being encouraged and pleased by Vidura's inquiry about transcendental knowledge, Maitreya spoke as follows.
</div>
<div class="text">
Questions and answers are very satisfactorily dealt with when the inquirer is bona fide and the speaker is also authorized. Here Maitreya is considered a powerful sage, and therefore he is also described as bhagavān. This word can be used not only for the Supreme Personality of Godhead but for anyone who is almost as powerful as the Supreme Lord. Maitreya is addressed as bhagavān because he was spiritually far advanced. He was a personal friend of Dvaipāyana Vyāsadeva, a literary incarnation of the Lord. Maitreya was very pleased with the inquiries of Vidura because they were the inquiries of a bona fide, advanced devotee. Thus Maitreya was encouraged to answer. When there are discourses on transcendental topics between devotees of equal mentality, the questions and answers are very fruitful and encouraging.

This is the Vedic process for receiving knowledge. One must approach the proper person, the guru, and submissively listen to him expound transcendental knowledge. As Śrī Kṛṣṇa advises in Bhagavad-gītā ([[Vanisource:BG 4.34|4.34]]):

<div class="quote_verse">
:tad viddhi praṇipātena
:paripraśnena sevayā
</div>

"Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him."

Transcendental knowledge is not very difficult, but the process must be known. Sometimes a dictating machine or a typewriter may not work, but if we go to a technician who knows the machine, he can immediately repair it. The process must be known. If one goes to a ditchdigger to repair a dictating machine, he cannot help. He may know how to dig ditches, but not repair a machine. Therefore the śāstras enjoin that if one wants transcendental knowledge, one must approach the proper person. The word tad-vijñāna refers to transcendental knowledge, not material knowledge. A medical practitioner may have material knowledge of the body, but he has no knowledge of the spirit soul within. He simply studies the mechanical arrangement of the body, which is a machine (yantra) made by nature. The body is actually stated in Bhagavad-gītā ([[Vanisource:BG 18.61|18.61]]) to be a machine:

<div class="quote_verse">
:īśvaraḥ sarva-bhūtānāṁ
:hṛd-deśe 'rjuna tiṣṭhati
:bhrāmayan sarva-bhūtāni
:yantrārūḍhāni māyayā
</div>

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine made of the material energy."

For those who are attached to this bodily machine, the yoga system is recommended. One who is overly attached to the bodily conception is taught to concentrate the mind by some physical gymnastics. Thus in haṭha-yoga one undergoes various physical disciplines, but the real purpose is to understand Viṣṇu, the Supreme. The various yoga systems are given for the machine of the body, but the process of bhakti is transcendental to mechanical arrangements. It is therefore called tad-vijñāna, transcendental to material understanding. If one actually wants to understand spiritual life and spiritual knowledge, one has to approach a guru. The word guru means "heavy," heavy with knowledge. And what is that knowledge? Tad-vijñāna. That heaviness is brahma-niṣṭhā - attachment to Brahman and to Para-brahman, Bhagavān. That is the guru's qualification. Brahmaṇy upaśamāśrayam. According to Muṇḍaka Upaniṣad (1.2.12), tad-vijñānārthaṁ sa gurum evābhigacchet: "In order to understand that transcendental science, one must approach a bona fide spiritual master." Similarly, as stated in Śrīmad-Bhāgavatam ([[Vanisource:SB 11.3.21|11.3.21]]):

<div class="quote_verse">
:tasmād guruṁ prapadyeta
:jijñāsuḥ śreya uttamam
</div>

"Any person who seriously desires to achieve real happiness must seek out a bona fide spiritual master and take shelter of him by initiation."

The Upaniṣads inform us that the guru is one who has received knowledge by hearing the Vedas. Śrotriyaṁ brahma-niṣṭham (MU 1.2.12). The Vedas are called śruti, and the bona fide guru is in the line of hearing from the disciplic succession. As stated in Bhagavad-gītā ([[Vanisource:BG 4.2|4.2]]), evaṁ paramparā-prāptam. A bona fide guru does not impart some self-styled, concocted knowledge; his knowledge is standard and received from the paramparā system. He is also firmly fixed in the service of the Supreme Personality of Godhead (brahma-niṣṭham). These are his two qualifications: he must have heard the Vedic knowledge through the disciplic succession, and he must be established in service to the Supreme Lord. He does not have to be a very learned scholar, but he must have heard from the proper authority. God gives us the ears to hear, and simply by hearing we may become great preachers. We don't need Ph.D.'s or academic examinations. One may even remain in his position; no changes are necessary.

For this purpose there is the varṇāśrama-dharma, composed of four varṇas and four āśramas. Unless society is divided into these eight categories, it is simply an animal civilization. There must be some systematized, regulated arrangement. For instance, there are different divisions for the body: the head, the arms, the belly and the legs. Without the four corresponding divisions, no society can be conducted very well. There will simply be chaos. The words sthāne sthitāḥ mean "remaining in the varṇāśrama-dharma." Even a śūdra can understand what is Brahman, and in that case he becomes a brāhmaṇaautomatically. It is necessary that one hear attentively. That is all.

It is stated that Vidura heard from Maitreya Ṛṣi, and that Maitreya Ṛṣi was very pleased. Unless one satisfies his guru, one cannot receive proper knowledge. That is quite natural. If one receives his guru properly and seats him comfortably, and if the guru is pleased with one's behavior, the guru can speak very frankly and freely, and this will be very beneficial to the student. By going to a spiritual master and asking for his instructions and then not following them, one simply wastes his time. Nor should one approach the spiritual master with a challenging spirit, but should go with the aim of rendering service. The word nipat means "to fall down," and pra means "without reservation." Transcendental knowledge is based on praṇipāta. Therefore Kṛṣṇa says: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. ([[Vanisource:BG 18.66|BG 18.66]]) "Just surrender unto Me." Just as we surrender unto Kṛṣṇa, we have to surrender unto His representative, the spiritual master. The guru is Kṛṣṇa's external representative, and the internal guru is Kṛṣṇa Himself situated in everyone's heart. It is not that Kṛṣṇa is simply in Vaikuṇṭha or Goloka Vṛndāvana. He is everywhere; He is even within the atom. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). That is the definition of Paramātmā, the Supersoul. I am ātmā, a spiritual soul, and you are ātmā. We are all situated locally, you within your body and I within mine, but the Paramātmā is situated everywhere. That is the difference between ātmā and Paramātmā. Those who are mistaken say that there is no difference between them, but there is a difference. They are one in the sense that both are cognizant and both are living entities (nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13)), but they are different quantitatively. Kṛṣṇa states in Bhagavad-gītā ([[Vanisource:BG 13.3|13.3]]):

<div class="quote_verse">
:kṣetra-jñaṁ cāpi māṁ viddhi
:sarva-kṣetreṣu bhārata
</div>

"O scion of Bharata, you should understand that I am also the knower in all bodies." Kṣetrajña is the proprietor of the kṣetra (the body). The individual soul is actually not the proprietor but the occupant. In a house, there is a tenant and a landlord. The tenant is the occupant, and the landlord is the proprietor. Similarly, the ātmā is simply the occupant of the body; the proprietor is Paramātmā. When the landlord tells the tenant to leave the house, the tenant must do so. Similarly, when the Paramātmā says that we have to leave the body, we have to do so.

To receive this Vedic knowledge, we must approach the proper guru. The guru's qualification is given in every śāstra. In Śrīmad-Bhāgavatam ([[Vanisource:SB 11.3.21|11.3.21]]) it is said:

<div class="quote_verse">
:tasmād guruṁ prapadyeta
:jijñāsuḥ śreya uttamam
</div>

One should not accept a guru unless one is inquisitive to know the ultimate goal of life. An ordinary man interested in bodily comforts does not need a guru. Unfortunately, at the present moment, the word guru refers to someone who can give bodily medicine. One approaches a Mahātmājī and says, "I am suffering from this disease. Please help me." And the Mahātmājī says, "Yes, I have a mantra that will heal you and give you success. Give me a little money and take it." This is not a real guru. One should approach a guru to learn about tattva, the Absolute Truth. One should not search out a guru to cure some material disease; rather, one requires a doctor. Similarly, people think that if a person can make him successful in business, that person is a guru. The śāstras do not confirm this either. A guru is one who knows the Vedas and the Vedic conclusion. The Vedic conclusion is the understanding of Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ: "By all the Vedas, I am to be known." ([[Vanisource:BG 15.15|BG 15.15]])

It is not that we have to understand Kṛṣṇa fully. That is not possible. We have no capacity to understand the unlimited. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). With our limited knowledge we cannot understand the unlimited; indeed, even Kṛṣṇa does not understand Himself. His attraction is unlimited, and to understand why He is so attractive, He became Lord Caitanya Mahāprabhu and took on the ecstatic emotions of Śrīmatī Rādhārāṇī (rādhā-bhāva-dyuti). If Kṛṣṇa cannot comprehend the limit of His own attraction and bliss, it is certainly not possible for us with our limited knowledge. If we can simply understand Kṛṣṇa in part, that is our perfection. Therefore Kṛṣṇa says: janma karma ca me divyam evaṁ yo vetti tattvataḥ ([[Vanisource:BG 4.9|BG 4.9]]). If we misunderstand Kṛṣṇa and take Him to be a human being like us, we become mūḍhas, fools. Kṛṣṇa's body is not composed of material elements like ours, and if we think this way, we are mistaken. The material nature belongs to Kṛṣṇa, and He is its controller. We are under the control of material nature, and that is the difference.

One who has real knowledge knows that prakṛti, material nature, is working under Kṛṣṇa's direction. It is not possible to understand how all this is going on, but we can understand it in summary. Janmādy asya yato 'nvayād itarataś ca: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) everything emanates from the Supreme Absolute Truth, Kṛṣṇa. This much knowledge is sufficient. We can then increase this knowledge to understand just how material nature is working under Kṛṣṇa's direction. Modern scientists mistakenly think that material nature is working independently and that things evolve by some chemical process only. However, life does not merely come from life or some chemical evolution. As Kṛṣṇa states in Bhagavad-gītā ([[Vanisource:BG 10.8|10.8]]):

<div class="quote_verse">
:ahaṁ sarvasya prabhavo
:mattaḥ sarvaṁ pravartate
</div>

"I am the source of all spiritual and material worlds. Everything emanates from Me." The same conclusion is also given in Vedānta-sūtra, wherein it is stated, janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) "Brahman is He from whom everything emanates." "Everything" includes living entities and inert matter. Both matter and the living entities come from Kṛṣṇa. Indeed, the whole world is a combination of matter and spirit, prakṛti and the living entity.

Material energy is inferior, and spiritual energy is superior. Why? Superior energy (jīva-bhūta), the living entity, is controlling material nature. Actually he is not controlling, but is trying to utilize it. For instance, human beings are advanced living entities, and they have created modern civilization by utilizing dull, inert matter. This is our superiority. However, we are also prakṛti as well as parā prakṛti. In this way, we have to understand tattva jñāna.

Śrīmad-Bhāgavatam is a commentary on Vedānta-sūtra. Vedānta-sūtra explains that the Supreme is the source of everything, and the nature of that source is explained in Śrīmad-Bhāgavatam ([[Vanisource:SB 1.1.1|1.1.1]]): janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ. That source is abhijña, cognizant. Matter is not cognizant; therefore the theory of modern science that life comes from matter is incorrect. The identity from whom everything emanates is abhijña, cognizant, which means He can understand. The Bhāgavatam ([[Vanisource:SB 1.1.1|1.1.1]]) also states, tene brahma hṛdā ya ādi-kavaye: Kṛṣṇa instructed Lord Brahmā in Vedic knowledge. Unless the ultimate source is a living entity, how can He impart knowledge? Śrīmad-Bhāgavatam was compiled by Vyāsadeva, who also compiled the Vedānta-sūtra. Generally the Māyāvādīs emphasize the commentary made on the Vedānta-sūtra by Śaṅkarācārya, the Śārīraka-bhāṣya, but that is not the original commentary on Vedānta-sūtra. The original commentary is given by the author himself, Vyāsadeva, in the form of Śrīmad-Bhāgavatam. To understand the actual meaning of the Vedānta-sūtra, we must refer to the commentary made by the author himself. As stated by Śrī Kṛṣṇa Himself in Bhagavad-gītā ([[Vanisource:BG 13.5|13.5]]):

<div class="quote_verse">
:ṛṣibhir bahudhā gītaṁ
:chandobhir vividhaiḥ pṛthak
:brahma-sūtra-padaiś caiva
:hetumadbhir viniścitaiḥ
</div>

"The knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings - especially in the Vedānta-sūtra - and is presented with all reasoning as to cause and effect."

Transcendental knowledge is therefore very logical. According to the Vedic system, the ācārya must understand Vedānta-sūtra (also called Brahma-sūtra) before he can be accepted as an ācārya. Both the Māyāvāda-sampradāya and the Vaiṣṇava-sampradāya have explained the Vedānta-sūtra. Without understanding Vedānta-sūtra, one cannot understand Brahman. It is said that Vidura understood transcendental knowledge from Maitreya, and it is stated that Maitreya is a friend of Vyāsadeva's. This means that both Vidura and Maitreya know what Vyāsadeva knows. We have to approach a spiritual master who is in the disciplic succession from Vyāsadeva. Everyone may claim to be following Vyāsadeva, but one must actually follow him. Vyāsadeva accepted Kṛṣṇa as the Supreme Personality of Godhead, and Arjuna also accepted Kṛṣṇa as Para-brahman, the Supreme Person. One may say that because Arjuna was a friend of Kṛṣṇa's, he accepted Him in this way, but this is not the case. Arjuna gave evidence that Vyāsadeva also accepted Kṛṣṇa.

<div class="quote_verse">
:paraṁ brahma paraṁ dhāma
:pavitraṁ paramaṁ bhavān
:puruṣaṁ śāśvataṁ divyam
:ādi-devam ajaṁ vibhum
</div>

:āhus tvām ṛṣayaḥ sarve

<div class="quote_verse">
:devarṣir nāradas tathā
:asito devalo vyāsaḥ
:svayaṁ caiva bravīṣi me
</div>

"Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal divine person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages such as Nārada, Asita, Devala and Vyāsa proclaim this of You, and now You Yourself are declaring it to me." ([[Vanisource:BG 10.12-13|BG 10.12-13]])

Vyāsadeva accepted Kṛṣṇa as paraṁ brahma, and Vyāsadeva began his commentary on Vedānta-sūtra with the words oṁ namo bhagavate vāsudevāya. If we are actually interested in understanding, we must approach a representative of Vyāsadeva like Maitreya. Maitreya is also addressed as bhagavān, although of course the Supreme Bhagavān is Kṛṣṇa Himself (kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]])). But the word bhagavān also refers to other powerful persons like Lord Brahmā, Lord Śiva, Vyāsadeva or Maitreya. The actual Bhagavān is Kṛṣṇa Himself, but these great personalities have attained as much knowledge of Kṛṣṇa as possible. It is not possible to have cent per cent knowledge of Kṛṣṇa. Not even Nārāyaṇa Himself is capable of that. Yet those who follow Kṛṣṇa's instructions fully are sometimes called Bhagavān. There are many artificial Bhagavān's, but a real Bhagavān is one who knows what Kṛṣṇa has taught. Vidura was very eager to receive transcendental knowledge, and because of this, Maitreya was very pleased with him. One can please the spiritual master simply by surrendering to him and rendering service, saying, "Sir, I am your most obedient servant. Please accept me and give me instructions." Although Arjuna was a very intimate friend of Kṛṣṇa's, before receiving Śrīmad Bhagavad-gītā he surrendered himself, saying, śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam: "Now I am Your disciple and a soul surrendered unto You. Please instruct me." ([[Vanisource:BG 2.7|BG 2.7]])

This is the proper way to ask for knowledge. One does not approach the spiritual master with a challenging spirit. One should also be inquisitive to understand the spiritual science. It is not that one considers himself superior to the guru. One must first find a guru to whom one can surrender, and if this is not possible, one shouldn't waste his time. By surrendering to the proper person, one can very quickly come to understand transcendental knowledge.
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Maharaja Uttanapada was greatly affectionate towards his son, and since it is the duty of a father to get his sons and daughters married as quickly as possible, why did he not get his son married before he left home

2024-05-31T06:20:16Z

Elaine:

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 4</h3>
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<div class="quote">
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It appears that Dhruva Mahārāja married after being installed on the throne of his father and after the departure of his father to the forest for self-realization. It is very important to note in this connection that since Mahārāja Uttānapāda was greatly affectionate towards his son, and since it is the duty of a father to get his sons and daughters married as quickly as possible, why did he not get his son married before he left home? The answer is that Mahārāja Uttānapāda was a rājarṣi, saintly king.
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[[Vanisource:SB 4.10.1|SB 4.10.1, Translation and Purport]]
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<div class="quote_translation">
The great sage Maitreya said: My dear Vidura, thereafter Dhruva Mahārāja married the daughter of Prajāpati Śiśumāra, whose name was Bhrami, and two sons named Kalpa and Vatsara were born of her.
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<div class="text">
<div class="purport">

It appears that Dhruva Mahārāja married after being installed on the throne of his father and after the departure of his father to the forest for self-realization. It is very important to note in this connection that since Mahārāja Uttānapāda was greatly affectionate towards his son, and since it is the duty of a father to get his sons and daughters married as quickly as possible, why did he not get his son married before he left home? The answer is that Mahārāja Uttānapāda was a rājarṣi, saintly king. Although he was busy in his political affairs and duties of government management, he was very anxious for self-realization. Therefore as soon as his son Dhruva Mahārāja was quite worthy to take charge of the government, he took this opportunity to leave home, just like his son, who, without fear, left home for self-realization, even at the age of five years. These are rare instances from which we can see that the importance of spiritual realization is above all other important work. Mahārāja Uttānapāda knew very well that to get his son Dhruva Mahārāja married was not so important that it should take preference to his going away to the forest for self-realization.

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Everything should be done quickly. Because we do not know when we shall die. So everything, Krsna consciousness business, should be done as quickly as possible

2024-05-31T06:18:31Z

Elaine:

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<div id="section">
<h2>Conversations and Morning Walks</h2>
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<h3>1971 Conversations and Morning Walks</h3>
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Everything should be done quickly. Because we do not know when we shall die. So everything, Krsna consciousness business, should be done as quickly as possible.
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[[Vanisource:710821 - Conversation - London|710821 - Conversation - London]]:
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Prabhupāda: Class must be. Without hearing, everything will be tainted. (knock on door) Yes?

Haṁsadūta: Prabhupāda, what do you think about the German translation work? I mean . . .

Prabhupāda: It must go on.

Haṁsadūta: I know it must go on. But isn't there some way to increase it, to make it go more quickly?

Prabhupāda: Yes. Everything should be done quickly. Because we do not know when we shall die. So everything, Kṛṣṇa consciousness business, should be done as quickly as possible.

Haṁsadūta: I mean in that respect . . . see, everything must go through Maṇḍalībhadra's hands. Before it can be printed, everything has to go through his hands because he is the chief translator. But at the present moment it's going so slowly that . . . we haven't even been able to produce the magazine.

Prabhupāda: So find out somebody else.

Haṁsadūta: Well, that's my proposal. Or make a different arrangement. But one arrangement I proposed was to pay him some money.

Prabhupāda: Huh?

Haṁsadūta: I proposed that we pay him some money so that he can do it full time instead of . . .

Prabhupāda: So yes, you can do.

Haṁsadūta: Is that okay?

Prabhupāda: Yes. He's a ''gṛhastha''. If he needs some money . . .

At the present moment let us simply understand that this human body is a great opportunity to develop our spiritual consciousness, our Krsna consciousness. Therefore we should at once engage ourselves in Krsna's service. Then we will make progress

2024-05-31T06:09:20Z

Elaine:

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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Transcendental Teachings of Prahlāda Mahārāja</h3>
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At the time of death, your destiny is not in your hands - it is in the hands of nature. It is not our duty to speculate on what material body we are going to get next. At the present moment let us simply understand that this human body is a great opportunity to develop our spiritual consciousness, our Kṛṣṇa consciousness. Therefore we should at once engage ourselves in Kṛṣṇa's service. Then we will make progress.
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[[Vanisource:TTP 2 We Are Spoiling Our Lives|Transcendental Teachings of Prahlāda Mahārāja, 2]]
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Therefore, instead of being very anxious to stimulate our senses to increase material happiness, we should try to attain spiritual happiness by practicing Kṛṣṇa consciousness. As Prahlāda Mahārāja says, "Although your life in this human body is temporary, it is very valuable. So instead of trying to increase your material sense enjoyment, your duty is to dovetail your activities in some way in Kṛṣṇa consciousness."

Our higher intelligence comes with his human body. Because we have higher consciousness, we should try for the higher enjoyment in life, which is spiritual enjoyment. And how can that spiritual enjoyment be achieved? One should absorb himself in serving the Supreme Lord, who gives the pleasure of liberation. We should turn our attention to achieving the lotus feet of Kṛṣṇa, who can give us liberation from this material world.

But can't we enjoy in this life and engage ourselves in Kṛṣṇa's service in our next life? Prahlāda Mahārāja answers, "We are now in material entanglement. Now I have this body, but I will quit this body after a few years and then have to accept another body. Once you take up one body and enjoy as your body's senses dictate, you prepare another body by such sense enjoyment, and you get another body as you want it." There is no guarantee that you will get a human body. That will depend on your work. If you work like a demigod, you will get a demigod's body. And if you work like a dog, you will get a dog's body. At the time of death, your destiny is not in your hands - it is in the hands of nature. It is not our duty to speculate on what material body we are going to get next. At the present moment let us simply understand that this human body is a great opportunity to develop our spiritual consciousness, our Kṛṣṇa consciousness. Therefore we should at once engage ourselves in Kṛṣṇa's service. Then we will make progress.

How long should we do it? As long as this body keeps working. We do not know when it will stop functioning. The great saint Parīkṣit Mahārāja got seven days notice: "Your body will fall in a week." But we do not know when our body will fall. Whenever we are on the road, there may suddenly be some accident. We should always be prepared. Death is always there. We should not optimistically think, "Everyone is dying, but I shall live." Why will you live if everyone is dying? Your grandfather has died, your great-grandfather has died, other relatives of yours have died - why should you live? You will also die. And your children will also die. Therefore, before death comes, as long as we have this human intelligence, let us engage in Kṛṣṇa consciousness. This is the prescription of Prahlāda Mahārāja.

We do not know when this body will stop, so let us immediately engage in Kṛṣṇa consciousness and act accordingly. "But if I immediately engage myself in Kṛṣṇa consciousness, what about my means of livelihood?" That is arranged for. I am very happy to inform you of the confidence of a student in one of our branches. There was a disagreement. Another student said, "You are not looking after how to maintain the establishment," and he replied, "Oh, Kṛṣṇa will supply." This is a very nice conviction; I was glad to hear it. If cats and dogs and hogs can get food, will Kṛṣṇa not arrange for our food also, if we are Kṛṣṇa conscious and fully devote our service to Him? Is Kṛṣṇa ungrateful? No.

In the Bhagavad-gītā the Lord says, "My dear Arjuna, I am equal to everyone. No one is the object of My envy, and no one is My special friend, but I give special attention to one who engages in Kṛṣṇa consciousness." A small child is completely dependent on the mercy of his parents, so the parents give special attention to that child. Although the parents are equally good to all the children, for the small children who are always crying "Mother!" they have greater concern. "Yes, my dear child? Yes?" This is natural.

If you are completely dependent on Kṛṣṇa, who is supplying food to the dogs, birds, beasts - to 8,400,000 species of life - why should He not supply food to you? This conviction is a symptom of surrender. But we should not think, "Because Kṛṣṇa is supplying my food, I shall now sleep." No, you have to work, but without fear. You should engage yourself wholeheartedly in Kṛṣṇa consciousness, confident of Kṛṣṇa's maintenance and protection.

Now, let us calculate our duration of life. In this age it is said that we can live at most one hundred years. Formerly, in the Satya-yuga, the age of goodness, human beings would live up to 100,000 years. In the next age, Tretā-yuga, they used to live for 10,000 years, and in the next age, called Dvāpara-yuga, they used to live for 1,000 years. Now, in this age, called Kali-yuga, the estimate is 100 years. But gradually, as the Kali-yuga progresses, our duration of life will decrease still further. This is the so-called progress of our modern civilization. We are very proud that we are happy and are improving our civilization. The result, however, is that although we try to enjoy material life, the duration of our life is shortened.

Now, accepting that a person lives for one hundred years, if he has no information of spiritual life, half of that is wasted at night in sleeping and sex life. That's all. He has no other interest. And in the daytime, what is his concern? "Where is money? Where is money? I must maintain this body." And when he has money: "Now let me spend for my wife and children." So where is his spiritual realization? At night he spends his time in sleep and sex indulgence, and by day he spends time working very hard to earn money. Is that his mission in life? How horrible such a life is!

The average person is illusioned in childhood, playing frivolous games. Up to twenty years, easily, you can go on like that. Then when you become old, for another twenty years you cannot do anything. When a man becomes old, his senses cannot function. You have seen many old men; they have nothing to do but rest. Just now we have received a letter from one of our students reporting that his grandmother is paralyzed and has been suffering for the last three and a half years. So, in old age, everything is finished as soon as you are eighty years old. Therefore, from the beginning to twenty years of age, everything is spoiled; and even if you live for a hundred years, another twenty in the last stage of life is also spoiled. So forty years of your life are spoiled in that way. And in the middle age there is a very strong sex appetite, so another twenty years can be lost. Twenty years, twenty years, and twenty years-sixty years gone. This is the analysis of life by Prahlāda Mahārāja. We are spoiling our life instead of using it to advance in Kṛṣṇa consciousness.
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"I am part and parcel of God, so my duty is that everything is nicely done, everything is nicely preserved, everything is nicely utilized for the service of God." That is the knowledge of science of God

2024-05-29T13:27:29Z

Elaine:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG51725LosAngelesFebruary81969_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="205" link="Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969" link_text="Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969">
<div class="heading">So this is real knowledge of science of God, that "I am part and parcel of God, so my duty is that everything is nicely done, everything is nicely preserved, everything is nicely utilized for the service of God." That is the knowledge of science of God. And I am personally... Of course, in your country there is no water supply hydrant on the street, but in India that is a system.
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<span class="link">[[Vanisource:Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969|Lecture on BG 5.17-25 -- Los Angeles, February 8, 1969]]: </span><div class="text"><p style="display: inline;">Revatīnandana: "The humble sage sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog, and a dog-eater or outcaste ([[Vanisource:BG 5.18 (1972)|BG 5.18]]). Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman and as such, are already situated in Brahman ([[Vanisource:BG 5.19 (1972)|BG 5.19]]). A person who neither rejoices upon receiving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered and who knows the science of God is to be understood as already situated in transcendence ([[Vanisource:BG 5.20 (1972)|BG 5.20]]). Purport."</p>
<p>Prabhupāda: Yes. Go on.</p>
<p>Revatīnandana: "Purport: The symptoms of the self-realized person are given herein. The first symptom is that he is not illusioned by the false identification of the body with his true self."</p>
<p>Prabhupāda: Yes. So achieving something pleasant... Generally we accept a thing pleasant when it satisfies our senses. We accept it as pleasant. But actually, satisfaction of my sense is not real pleasure because my senses are at the present moment diseased. Therefore as it is stated in the Nārada Pañcarātra, that tat-paratvena nirmalam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). One has to purify the senses in Kṛṣṇa consciousness. The Kṛṣṇa consciousness movement is not to become void of the senses. The other philosophers, they say that "You don't desire." We say that we don't desire nonsense but we desire Kṛṣṇa. Desire is there, but as soon as desire is purified, then I shall desire Kṛṣṇa. When one is desiring only Kṛṣṇa, that is his healthy state. And if somebody is desiring something else, something other than Kṛṣṇa, then he is to be understood in diseased condition.</p>
<p>So diseased condition means contaminated by māyā. This is external. So our philosophy, Kṛṣṇa consciousness movement, is not to stop desiring but purify desiring. And how you can purify it? By Kṛṣṇa consciousness. If you desire... Just like—concrete example—if I desire a very nice apartment for my personal sense gratification, this is diseased desire. And if I desire a nice costly temple for Kṛṣṇa, that is purified desire. So desire is there. You are sitting here in a very nice room, very cleansed, very good atmosphere. But this desire is purified desire. And if you require similar room for your sense gratification, that is impure desire. So desire there must be. But when it is desired for Kṛṣṇa it is purified desire. And when it is desired for non-Kṛṣṇa then it is impurified. So those who are desiring for Kṛṣṇa, they are not behind any enjoyment. They are rather in perfect enjoyment. These Kṛṣṇa conscious students, they are desiring for Kṛṣṇa nice prasādam, so they are not bereft. Practically they are enjoying but it is Kṛṣṇized. Therefore their everything is becoming purified.</p>
<p>This is the science. How it is? Now, it is said here that "Who is self intelligent, unbewildered, and who knows the science of God." How do you know the science of God? The same example, that this finger, when it is in healthy condition it serves the whole body... When it is not in a healthy condition it cannot serve. Similarly, we are part and parcel of God or Kṛṣṇa. When we are engaged in transcendental loving service of God, that is our healthy condition. That is our natural condition. That is our situation in Brahman, ahaṁ brahmāsmi. This is self-realization. Just like this finger. If it thinks, "I am finger of this body. My duty is to serve this whole body," this is healthy stage. Similarly, when we are fully convinced that "I am part and parcel of God..."</p>
<p>There are many examples. Just like you are American citizen. If you think yourself that "I am part and parcel of the state..." Sometimes there is some advertisement that "If you spoil this thing, you must know you are spoiling your own thing because the state is yours." Similarly, if I know the science of God, if I know science of Kṛṣṇa, then I am, my duty is to utilize everything for the satisfaction of Kṛṣṇa, just like the same citizen who is conscious that "I am part and parcel of this state. I shall see that everything is nicely done for the interest of the state." In Communist state they are very much strict. In other state they are not so much strict but in Communist state, if you go a little against the state, you are immediately punished.</p>
<p>So this is real knowledge of science of God, that "I am part and parcel of God, so my duty is that everything is nicely done, everything is nicely preserved, everything is nicely utilized for the service of God." That is the knowledge of science of God. And I am personally... Of course, in your country there is no water supply hydrant on the street, but in India that is a system. On big roads there are supply, water supply hydrant, because there are many poor men who cannot provide water supply pipes in their house. They take from the street. So when I was passing... I do not know why. That is my habit. If I see that the water tap is open, I immediately close it. I do not like that the water is wasted, you see, because I think that "The government is spending so much money for supplying water, and this water is unnecessarily being lost. So why it should be?" That is also advertised in your country. When there is dropping in your bathroom the authorities request you to stop that because that drop of water costs many dollars for the management.</p>
<p>Similarly, when everything we see in connection—nirbandhaḥ kṛṣṇa-sambandhe—in connection with Kṛṣṇa, when everything we see that "This can be utilized very nicely for Kṛṣṇa's service," that is Kṛṣṇa consciousness. That is God consciousness, everything to see in connection with Kṛṣṇa. The Gosvāmīs, they give us this formula. Prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ. The Māyāvādī philosopher, they say that "This world is false. This world is false." Some philosophers, they are meditating to the voidness, that "These things are all nonsense. Voidness is best." This is frustration. But we know that everything belongs to Kṛṣṇa and it can be used for Kṛṣṇa. Why void? Why false? Reality. That is Kṛṣṇa consciousness, to accept everything in reality, not false. This tape recorder machine, it is material. The Māyāvāda philosophers, they will say it is false. We say,"It is not false. It is temporary, but it can be used for Kṛṣṇa." That is the best use of a bad bargain. Similarly, this body is not false, but it is temporary. How can I say false? If I give you a nice, I mean to say, what is called?</p>
<p>Viṣṇujana: Shock.</p>
<p>Prabhupāda: Shock, you will feel. So it is not false, but that feeling is temporary, that's all. So this body... The Bhāgavata says, asann api kleśada āsa dehaḥ ([[Vanisource:SB 5.5.4|SB 5.5.4]]). This body, although false or temporary, but when it is painful, I feel it. So how can I say it is false? So everything created or given by God we should not say it is false, but we should know that "This is God gifted, it is God's possession, so I must utilize it for God's purpose." That is Kṛṣṇa consciousness. That is the knowledge of science of Kṛṣṇa. Everything... Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. And</p>
:prāpañcikatayā buddhyā
:hari-sambandhi-vastunaḥ
:mumukṣubhiḥ parityāgo
:vairāgyaṁ phalgu kathyate
<p>Vairāgya means renunciation, and phalgu means without any value or little, very little. Why should we give up this world? But the process is that give up the idea of sense enjoyment. That is required. That is real renunciation. I shall not use it for my sense gratification. I shall utilize it for Kṛṣṇa's service. That is Kṛṣṇa consciousness.</p>
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The Krsna consciousness movement can give the people in general the best opportunity to utilize their human life in the midst of material enjoyment

2024-05-27T16:44:59Z

Elaine:

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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 3</h3>
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<div class="quote">
<div class="quote_heading">
At the present moment, modern civilization is too much attached to the material way of life, or sense gratification. Therefore, the Kṛṣṇa consciousness movement can give the people in general the best opportunity to utilize their human life in the midst of material enjoyment. Kṛṣṇa consciousness does not stop them in their propensity for material enjoyment, but simply regulates their habits in the life of sense enjoyment. In spite of their enjoying the material advantages, they can be liberated in this very life by practicing Kṛṣṇa consciousness by the simple method of chanting the holy names of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
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<div class="quote_link">
[[Vanisource:SB 3.22.34|SB 3.22.34, Translation and Purport]]
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<div class="quote_translation">
Thus Svāyambhuva Manu was a saintly king. Although absorbed in material happiness, he was not dragged to the lowest grade of life, for he always enjoyed his material happiness in a Kṛṣṇa conscious atmosphere.
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<div class="text">
The kingly happiness of material enjoyment generally drags one to the lowest grade of life, namely degradation to animal life, because of unrestricted sense enjoyment. But Svāyambhuva Manu was considered as good as a saintly sage because the atmosphere created in his kingdom and home was completely Kṛṣṇa conscious. The case is similar with the conditioned souls in general; they have come into this material life for sense gratification, but if they are able to create a Kṛṣṇa conscious atmosphere, as depicted here or as prescribed in revealed scriptures, by temple worship and household Deity worship, then in spite of their material enjoyment they can make advancement in pure Kṛṣṇa consciousness without a doubt. At the present moment, modern civilization is too much attached to the material way of life, or sense gratification. Therefore, the Kṛṣṇa consciousness movement can give the people in general the best opportunity to utilize their human life in the midst of material enjoyment. Kṛṣṇa consciousness does not stop them in their propensity for material enjoyment, but simply regulates their habits in the life of sense enjoyment. In spite of their enjoying the material advantages, they can be liberated in this very life by practicing Kṛṣṇa consciousness by the simple method of chanting the holy names of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
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We have established the International Society for Krishna Consciousness to give people an opportunity to associate with those who have not forgotten Krsna. This spiritual association offered by our ISKCON movement is increasing day by day

2024-05-26T07:03:22Z

Elaine:

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[[Category:Establishing the Krsna Consciousness Movement]]
[[Category:The Nectar of Instruction Texts 01 to 11]]
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Nectar_of_Instruction" class="sub_section" sec_index="2" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Instruction"><h3>Nectar of Instruction</h3>
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<div id="NOI2_0" class="quote" parent="Nectar_of_Instruction" book="OB" index="3" link="NOI 2" link_text="Nectar of Instruction 2">
<div class="heading">For example, in the business world we find such institutions as the stock exchange and chamber of commerce. Similarly, we have established the International Society for Krishna Consciousness to give people an opportunity to associate with those who have not forgotten Kṛṣṇa. This spiritual association offered by our ISKCON movement is increasing day by day.
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<span class="link">[[Vanisource:NOI 2|Nectar of Instruction 2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Jana-saṅga refers to associating with persons not interested in Kṛṣṇa consciousness. One should strictly avoid such association. Śrīla Narottama dāsa Ṭhākura has therefore advised us to live only in the association of Kṛṣṇa conscious devotees (bhakta-sane vāsa). One should always engage in the service of the Lord in the association of the Lord's devotees. Association with those engaged in a similar line of business is very conducive to advancement in that business. Consequently materialistic persons form various associations and clubs to enhance their endeavors. For example, in the business world we find such institutions as the stock exchange and chamber of commerce. Similarly, we have established the International Society for Krishna Consciousness to give people an opportunity to associate with those who have not forgotten Kṛṣṇa. This spiritual association offered by our ISKCON movement is increasing day by day. Many people from different parts of the world are joining this Society to awaken their dormant Kṛṣṇa consciousness.</p>
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We are opening different centers. Why? Just to give opportunity to the people to understand this science of Krsna consciousness. It is not a bluff. We have got authority behind this movement. Whole Vedic literature

2024-05-26T06:48:04Z

Elaine:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG41MontrealAugust241968_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="131" link="Lecture on BG 4.1 -- Montreal, August 24, 1968" link_text="Lecture on BG 4.1 -- Montreal, August 24, 1968">
<div class="heading">We are inviting that you come and let us discuss. This is a very great science, Kṛṣṇa consciousness, and it is the, I mean to say, the necessity for the human being. Why? When there is opportunity... This temple is here. We are opening different centers. Why? Just to give opportunity to the people to understand this science of Kṛṣṇa consciousness. It is not a bluff. We have got authority behind this movement. Whole Vedic literature, Śrīmad-Bhāgavatam, Bhagavad-gītā, we are supported.
</div>
<span class="link">[[Vanisource:Lecture on BG 4.1 -- Montreal, August 24, 1968|Lecture on BG 4.1 -- Montreal, August 24, 1968]]: </span><div class="text" style="display: inline; "><p style="display: inline; ">Now, here, the bhakti-yoga system is that if you stick to the hearing of Hare Kṛṣṇa and the music, melodious music of khol, karatāla, then naturally you become detestful for hearing other songs. So this is practically indriya-saṁyama. The bhakti process is that sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). You cannot stop the senses to work. That is the negative process. Because the senses are meant for working. Therefore you have to give better engagement to the senses. That will be explained in the... It is already explained in the Bhagavad-gītā, Second Chapter, paraṁ dṛṣṭvā nivartate ([[Vanisource:BG 2.59 (1972)|BG 2.59]]). Paraṁ dṛṣṭvā nivartate. If you force one to stop, it is very difficult. Therefore so many yogis also failed. Just like Viśvāmitra Muni. By force, he was trying to control his senses, but as soon as the sense got opportunity, one Menakā, a heavenly society girl, came before him, he became captivated. He became captivated. These examples are there. And the child was born, Śakuntalā. You know, everyone. So he was a great yogi. He also failed because it was artificially being tried.</p>
<p>But there is another instance, Ṭhākura Haridāsa. He was to be... He was also enticed by a prostitute at night, but he turned the prostitute to be a devotee. You see. At night, she came. She was induced by some of Haridāsa's opponent's party and she came, very beautifully dressed, at night, and Haridāsa Ṭhākura said, "How you have come here?" "Oh, you are so nice, so beautiful, so young. So I have come to embrace you." Like that, whatever. "All right. Please sit down. I shall fulfill your desire. Let me finish my chanting. Then we shall enjoy life." (laughter) So he was chanting, the morning came. So the prostitute became disturbed. "It is now..." "All right. I could not finish my chanting. So come this night, I shall fulfill." In this way, second night, third night, when she came, she surrendered: "Sir, I came with this purpose. Please save me. This is my business." So Ṭhākura Haridāsa told, "Yes, I know that. But because you came to me, therefore I stayed for three days..., three days to purify you. Now I'm glad that you are purified. You sit down here, chant Hare Kṛṣṇa. I am going from this place." (break) ...Viśvāmitra failed, but this bhakti-yogī, he conquered. This is karmendriya. If you want to force your senses to stop work, it is very difficult. But if you engage your senses for transcendental loving service of the Supreme Lord, it will be automatically, automatically stopped. That is stated. Ātma-saṁyama juhvati jñāna-dīpite. That jñāna, that jñāna means knowledge. That is stated in the Bhagavad-gītā, bahūnāṁ janmanām ante vāsudevaḥ sarvam iti ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). If that stage of knowledge is achieved, that "Kṛṣṇa, or Vāsudeva, is everything, and I am eternal servant of Kṛṣṇa," that is perfection of jñāna.</p>
<p>So when that perfection of jñāna comes, then he engages his senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). When your senses are purified and you engage them in the service of the Supreme Lord, Hṛṣīkeśa, the master of the senses, that is called bhakti. That is the highest perfection. So we have to engage our sense, sarvāṇīndriya-karmāṇi, by understanding, by coming to the, I mean to say, mature platform of knowledge. If you engage your senses in the Supreme, that is real controlling senses. Artificially if we want to control our senses, it is very difficult.</p>
<p>So any other questions? We are inviting that you come and let us discuss. This is a very great science, Kṛṣṇa consciousness, and it is the, I mean to say, the necessity for the human being. Why? When there is opportunity... This temple is here. We are opening different centers. Why? Just to give opportunity to the people to understand this science of Kṛṣṇa consciousness. It is not a bluff. We have got authority behind this movement. Whole Vedic literature, Śrīmad-Bhāgavatam, Bhagavad-gītā, we are supported. It is nothing. The same thing. Just like Arjuna said, or Kṛṣṇa said that yogaḥ proktaḥ purātanaḥ. Purātana, it is very old. But the time is so cruel that sometimes it is... Just like by time sometimes a clear sky is overclouded, covered with cloud. But that does not stay. Similarly, this cloud of ignorance at the present moment, it guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ. "Most confidential I am speaking to you. The most confidential and topmost of knowledge." Why? Iṣṭo 'si me. "Because you are My..." The same thing. Iṣṭo 'si. "I want your welfare." Iṣṭo 'si me dṛḍham iti. "Because you are My devotee, so I want that you be benefited." That is Kṛṣṇa's... As soon as you become devotee, bhakto 'si priyo 'si me ([[Vanisource:BG 4.3 (1972)|BG 4.3]]).</p>
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This is Krsna consciousness movement, raja-vidya. All these centers are being opened to give opportunity the people to take advantage of the mercy of guru and Krsna. This is Caitanya Mahaprabhu cult, guru-krsna krpa

2024-05-26T06:46:05Z

Elaine:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG92CalcuttaMarch81972_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="301" link="Lecture on BG 9.2 -- Calcutta, March 8, 1972" link_text="Lecture on BG 9.2 -- Calcutta, March 8, 1972">
<div class="heading">In this temple there is guru and there is Kṛṣṇa, and we call people to take the mercy of guru and Kṛṣṇa. This is Kṛṣṇa consciousness movement. If one is fortunate enough, he'll take this opportunity and make his life successful. This is Kṛṣṇa consciousness movement, rāja-vidyā. All these centers are being opened to give opportunity the people to take advantage of the mercy of guru and Kṛṣṇa. This is Caitanya Mahāprabhu cult, guru-kṛṣṇa kṛpa. Without guru you cannot have mercy of Kṛṣṇa.
</div>
<span class="link">[[Vanisource:Lecture on BG 9.2 -- Calcutta, March 8, 1972|Lecture on BG 9.2 -- Calcutta, March 8, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Temple means spiritual educational shelter. People should come, they should learn what is spiritual life, what is God, what is my relationship with. That is temple. Otherwise, if you simply came... Therefore two processes should be followed: pāñcarātriki viddhi and bhāgavata-viddhi. We follow both. Bhāgavata-viddhi is the philosophical side of religion, and pāñcarātriki viddhi is the worshiping side of temple—how to worship Deity, how to dress, how to decorate, how to offer respect. Mad-yājī. Man-manā bhava mad-bhakto mad-yājī ([[Vanisource:BG 18.65 (1972)|BG 18.65]]). Temple worship is mad-yājī, worshiping the Deity. So this is the test, this is the test.</p>
<p>So anyone who has fully surrendered to Kṛṣṇa, he's the greatest mahātmā. Sa mahātmā su-durlabhaḥ. It is very, very difficult to find out a Kṛṣṇa devotee. Caitanya Mahāprabhu has described that out of many, many human being, common man, one is karmi. Karmi, karmi means honestly working according to the direction of the Veda. Karmi does not mean that a monkey also jumping, that is also karma. No. Karmi means one who is acting according to the direction. Dharma karma. In Bengali this is a common word: dharma karma. Karma means dharma. And what is dharma? Dharma means varṇāśrama-dharma, four castes and four orders of spiritual life: brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa. This is the dharma. This is the division of dharma. And according to the dharma, one who is acting, that is called dharma karma. That is dharma-karma. Not that doing anything becomes karma. Karma means just doing. The Vedas are so arranged that we have come here to enjoy material things. So therefore there is prescribed duties. The prescribed duty is that you act, you enjoy life. For example, just like in the Vedas there, everything is there. The propensity of sense enjoyment is sex life, eating meat and drinking. This is the propensity. Material life, these are the propensities. Loke vyavāyāmiṣa-madya-sevā nityā hi jantor na hi tatra codanā. Everyone has got natural, natural instinct for sex life, for meat-eating and for drinking. This is natural instinct. But they are restrained. They are co-ordinated by the Vedic injunctions: "Yes, you'll have sex life, but you get yourself married." So there are so many paraphernalia for marry. The subject matter is sex life, everyone knows. Therefore in Western countries they say "legalized prostitution." But actually it is not prostitution. It is regulating their sex life. So Vedas describe, "Yes. Sex life you have, but marriage." And then drinking: "Yes. Drinking you may have by worshiping Candi, offering him liquor," that is all. Not that you go to the liquor shop and drink. No. Restricted. Similarly, eating meat also: "Yes. You can eat meat. Just worship Goddess Kali and have a goat sacrifice." So many rules and regulation. Everything is regulated. But they have avoided this. These Vedic injunctions they have avoided. Now they have open slaughterhouse, liquor house, prostitution. That is sinful. It is actually sinful, either you do this way or that way. But if you act according to the Vedic injunction, the sinful activities are restrained. The sinful activities are restrained, so that gradually you come to the spiritual platform. This is the Vedic principle.</p>
<p>So anyway, one has to become freed from the sinful activities. Then one can understand. But the easiest method of becoming free from sinful activity is to accept this Kṛṣṇa consciousness movement. Easiest way. Voluntarily give up. It is not very difficult. If the Europeans, Americans can give up, who are trained up in these activities from their birth, if they can give up, what about Indians? So it is not difficult. Everyone can give up illicit sex life, meat-eating, intoxication and gambling. That's all. This is the restriction of sinful activity. And chant Hare Kṛṣṇa mantra. If these European, American boys can chant Hare Kṛṣṇa mantra day and night while walking in the street, while going in the car, while in the temple, everywhere, where going to sell books, what is the difficulty for the Indians? There is no difficulty. But they will not do it. That is the difference. They'll not agree to do it. If we simply accept these principles, these four restraining principles—no illicit sex, no gambling, no meat-eating and no intoxication—and chant Hare Kṛṣṇa mantra, your life is success. This is Kṛṣṇa consciousness movement. Anyone can accept it, but they'll not do it. Therefore Kṛṣṇa says, na māṁ duṣkṛtino mūḍhāh prapadyante ([[Vanisource:BG 7.15 (1972)|BG 7.15]]). Because they are rascals and too much attached to sinful activities, they'll not do it. This is the position. Na māṁ duṣkṛtino mūḍhāh prapadyante narādhamāḥ. And they, they have become narādhamāḥ. Because this human form of life is meant for accepting these principle, they're not accepting, therefore they are the lowest of the mankind.</p>
<p>So in India especially—not only India; everywhere—we have been especially encouraged to go on with these sinful activities. They do not like. In the American countries we see, while passing on the street, two sides of the road they're hoarding, advertising these things, either wine or cigarette or gambling or this or that, or some sinful activity. So our first propaganda is to not only give one Kṛṣṇa consciousness, but also to stop this sinful activity. Just like when you are treated by physician, he gives you some medicine and also ask you some restriction: "Do not do this," "Do not eat this, eat this." So if you are actually interested to get out of this entanglement of transmigration from one body to another, ei rūpe brahmāṇḍa brahmite kono bhāgyavān jīva, Lord Caitanya says. We are wandering throughout the whole universe. That we do not know. We think that after finishing this body, everything is finished. But that is not the fact. Otherwise, why there are so many varieties of life? The varieties of life are because there are varieties of sinful activities. Because there are varieties of sinful activity, therefore we have got varieties of karma. Otherwise, if there would have been one class of activity, why there are different varieties of body? This is common sense. Who is giving us these different...? My body is different from your body, your body, so now we are sitting here, say fifty or hundred men—everyone's body is different from another body, you'll find. Then you go to other species of life, that is also different from other and other. So why this difference? Because we are differently situated according to our karma. Karmaṇā daiva-netreṇa jantur deha upapattaye ([[Vanisource:SB 3.31.1|SB 3.31.1]]). Karmaṇā daiva-netreṇa. We do, we act according to our whims, but that whims is judged by daiva-netreṇa, by a higher, superior authority, just like Yamarāja. Then we get another body. This is the process. Yaṁ yaṁ vāpi smaran lokam tyajaty ante kalevaram ([[Vanisource:BG 8.6 (1972)|BG 8.6]]). Bhagavad-gītā also says. We should be very, very careful. We should be very much cautious to utilize this human body perfectly. That is Kṛṣṇa consciousness movement. We are simply teaching people how to utilize this human form of body properly, so that you can be saved from future danger. Saved from... But they are so fool, narādhamāḥ, duṣkṛtinaḥ, māyayāpahṛta-jñānā. They are thinking that "This Kṛṣṇa consciousness movement is a religious sentimental movement. They're dancing and chanting." No. It is the most scientific movement. Any scientist may come and talk with us, we shall convince. It is the most scientific movement, how to save the human society. Therefore it is called rāja-vidyā, the king of all knowledge. And rāja-guhyam.</p>
:We do not know how we are passing through the hands by the manipulation of nature.
:prakṛteḥ kriyamāṇāni
:guṇaiḥ karmāṇi sarvaśaḥ
:ahaṅkāra-vimūḍhātmā
:kartāham iti manyate
:([[Vanisource:BG 3.27 (1972)|BG 3.27]])
<p>Ahaṅkāra-vimūḍhātmā, by false, puffed-up position, "I am this." This is false, puffed-up position. This is not a permanent position. But we are falsely proud of our position, that "There is no authority. There is no God. Whatever I am doing, it is all right. Nobody can check me." This is madman's, crazy.</p>
:piśācī paile yena mati-cchanna haya
:māyā-grasta jīvera se daśā upajāya
<p>And when a person is ghostly haunted, as he talks all kinds of nonsense, similarly, one who has come under the grip of this material nature, māyā-grasta ye, he's talking all nonsense, all nonsense. All these politicking, all politics, sociology, everything, without reference to the salvation of soul, or self-realization, without knowing our spiritual position, they're all nonsense talks.</p>
:piśācī paile yena mati-cchanna haya
:māyā-grasta jīvera se daśā upajāya
<p>Therefore Caitanya Mahāprabhu says that ei rūpe brahmāṇḍa bhramite kono bhāgyavān jīva. Bhāgyavān jīva means those who are coming into our contact, they're bhāgyavān, they're getting the opportunity of Kṛṣṇa consciousness, guru kṛṣṇa kṛpāya pāya bhakti-latā-bīja ([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]]). In this temple there is guru and there is Kṛṣṇa, and we call people to take the mercy of guru and Kṛṣṇa. This is Kṛṣṇa consciousness movement. If one is fortunate enough, he'll take this opportunity and make his life successful. This is Kṛṣṇa consciousness movement, rāja-vidyā. All these centers are being opened to give opportunity the people to take advantage of the mercy of guru and Kṛṣṇa. This is Caitanya Mahāprabhu cult, guru-kṛṣṇa kṛpa. Without guru you cannot have mercy of Kṛṣṇa. You cannot jump over Kṛṣṇa like monkey. That is not possible. Kṛṣṇa will not accept. If you think that "Without guru I shall jump over Kṛṣṇa, and He'll be merciful upon me," that monkey's business will not be accepted. Caitanya Mahāprabhu therefore says that gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsa-dāsānudāsaḥ. You have to become the servant of the servant of the servant of the servant of servant ([[Vanisource:CC Madhya 13.80|CC Madhya 13.80]]). Then Kṛṣṇa will be pleased. If you jump over Kṛṣṇa, "Kṛṣṇa, I have come to You..." Kṛṣṇa is not so easy. Therefore guru-kṛṣṇa kṛpāya pāya. If you are sincere, if you're sincere, that Kṛṣṇa will be merciful, first of all. Then Kṛṣṇa will guide you. If you're sincere, Kṛṣṇa will direct you that "Approach such and such guru," and if guru is pleased, then you'll get Kṛṣṇa, that guru-kṛṣṇa kṛpāya, both, parallel line.</p>
</div>
</div>
</div>

The Krsna consciousness movement is so meticulous that it gives one a good opportunity to remember Krsna somehow or other

2024-05-26T06:42:54Z

Elaine:

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{{terms|"The Krsna consciousness movement is so meticulous that it gives one a good opportunity to remember Krsna somehow or other"}}
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[[Category:Srimad-Bhagavatam, Canto 06 Chapter 02 Purports - Ajamila Delivered by the Visnudutas]]
[[Category:Srimad Bhagavatam, Canto 06 Purports]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_6" class="sub_section" sec_index="6" parent="Srimad-Bhagavatam" text="SB Canto 6"><h3>SB Canto 6</h3>
</div>
<div id="SB6232_0" class="quote" parent="SB_Canto_6" book="SB" index="91" link="SB 6.2.32" link_text="SB 6.2.32">
<div class="heading">This association saves a devotee from the greatest fear. In our Kṛṣṇa consciousness movement we therefore change a devotee's name to a form that reminds him of Viṣṇu. If at the time of death the devotee can remember his own name, such as Kṛṣṇadāsa or Govinda dāsa, he can be saved from the greatest danger. Therefore the change of names at the time of initiation is essential. The Kṛṣṇa consciousness movement is so meticulous that it gives one a good opportunity to remember Kṛṣṇa somehow or other.
</div>
<span class="link">[[Vanisource:SB 6.2.32|SB 6.2.32, Translation and Purport]]:
</span><div class="trans text" style="display: inline; "><p style="display: inline; ">I am certainly most abominable and unfortunate to have merged in an ocean of sinful activities, but nevertheless, because of my previous spiritual activities, I could see those four exalted personalities who came to rescue me. Now I feel exceedingly happy because of their visit.</p>
</div>
<div class="purport text"><p>As stated in Caitanya-caritāmṛta ([[Vanisource:CC Madhya 22.54|CC Madhya 22.54]]):</p>
:'sādhu-saṅga', 'sādhu-saṅga'—sarva-śāstre kaya
:lava-mātra sādhu-saṅge sarva-siddhi haya
<p>"Association with devotees is recommended by all the śāstras because by even a moment of such association one can receive the seed for all perfection." In the beginning of his life Ajāmila was certainly very pure, and he associated with devotees and brāhmaṇas; because of that pious activity, even though he was fallen, he was inspired to name his son Nārāyaṇa. Certainly this was due to good counsel given from within by the Supreme Personality of Godhead. As the Lord says in Bhagavad-gītā (15.15), sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: "I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness." The Lord, who is situated in everyone's heart, is so kind that if one has ever rendered service to Him, the Lord never forgets him. Thus the Lord, from within, gave Ajāmila the opportunity to name his youngest son Nārāyaṇa so that in affection he would constantly call "Nārāyaṇa! Nārāyaṇa!" and thus be saved from the most fearful and dangerous condition at the time of his death. Such is the mercy of Kṛṣṇa. Guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja: ([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]]) by the mercy of the guru and Kṛṣṇa, one receives the seed of bhakti. This association saves a devotee from the greatest fear. In our Kṛṣṇa consciousness movement we therefore change a devotee's name to a form that reminds him of Viṣṇu. If at the time of death the devotee can remember his own name, such as Kṛṣṇadāsa or Govinda dāsa, he can be saved from the greatest danger. Therefore the change of names at the time of initiation is essential. The Kṛṣṇa consciousness movement is so meticulous that it gives one a good opportunity to remember Kṛṣṇa somehow or other.</p>
</div>
</div>
</div>

The Krsna consciousness movement has established its center in Mayapur, the birthsite of Lord Sri Caitanya Mahaprabhu, to give men the great opportunity to go there and perform a constant festival of sankirtana-yajna

2024-05-26T06:36:25Z

Elaine:

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{{terms|"The Krsna consciousness movement has established its center in Mayapur, the birthsite of Lord Sri Caitanya Mahaprabhu, to give men the great opportunity to go there and perform a constant festival of sankirtana-yajna"}}
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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 19 Purports - A Description of the Island of Jambudvipa]]
[[Category:Srimad Bhagavatam, Canto 05 Purports]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
</div>
<div id="SB51924_0" class="quote" parent="SB_Canto_5" book="SB" index="488" link="SB 5.19.24" link_text="SB 5.19.24">
<div class="heading">The Kṛṣṇa consciousness movement has established its center in Māyāpur, the birthsite of Lord Śrī Caitanya Mahāprabhu, to give men the great opportunity to go there and perform a constant festival of saṅkīrtana-yajña, as recommended herein (yajñeśa-makhā mahotsavāḥ) and to distribute prasāda to millions of hungry people hankering for spiritual emancipation. This is the mission of the Kṛṣṇa consciousness movement.
</div>
<span class="link">[[Vanisource:SB 5.19.24|SB 5.19.24, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">An intelligent person does not take interest in a place, even in the topmost planetary system, if the pure Ganges of topics concerning the Supreme Lord's activities does not flow there, if there are not devotees engaged in service on the banks of such a river of piety, or if there are no festivals of saṅkīrtana-yajña to satisfy the Lord (especially since saṅkīrtana-yajña is recommended in this age).</p>
</div>
<div class="purport text"><p>Śrī Caitanya Mahāprabhu appeared in the land of Bhārata-varṣa, specifically in Bengal, in the district of Nadia, where Navadvīpa is situated. It is therefore to be concluded, as stated by Śrīla Bhaktivinoda Ṭhākura, that within this universe, this earth is the best planet, and on this planet the land of Bhārata-varṣa is the best; in the land of Bhāratavarṣa, Bengal is still better, in Bengal the district of Nadia is still better, and in Nadia the best place is Navadvīpa because Śrī Caitanya Mahāprabhu appeared there to inaugurate the performance of the sacrifice of chanting the Hare Kṛṣṇa mahā-mantra. The śāstras recommend:</p>
:kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ
:sāṅgopāṅgāstra-pārṣadam
:yajñaiḥ saṅkīrtana-prāyair
:yajanti hi sumedhasaḥ
:([[Vanisource:SB 11.5.32|SB 11.5.32]])
<p>Lord Śrī Caitanya Mahāprabhu is always accompanied by His very confidential associates such as Śrī Nityānanda, Śrī Gadādhara and Śrī Advaita and by many devotees like Śrīvāsa. They are always engaged in chanting the name of the Lord and are always describing Lord Kṛṣṇa. Therefore this is the best among all the places in the universe. The Kṛṣṇa consciousness movement has established its center in Māyāpur, the birthsite of Lord Śrī Caitanya Mahāprabhu, to give men the great opportunity to go there and perform a constant festival of saṅkīrtana-yajña, as recommended herein (yajñeśa-makhā mahotsavāḥ) and to distribute prasāda to millions of hungry people hankering for spiritual emancipation. This is the mission of the Kṛṣṇa consciousness movement. Caitanya-bhāgavata confirms this as follows: "One should not desire to be elevated even to a place in the heavenly planetary systems if it has no propaganda to expand the glories of the Supreme Personality of Godhead, no trace of Vaiṣṇavas, pure devotees of the Lord, and no festivals for spreading Kṛṣṇa consciousness. It would be better to live perpetually cramped within the airtight bag of a mother's womb, where one can at least remember the lotus feet of the Lord, than to live in a place where there is no opportunity to remember His lotus feet. I pray not to be allowed to take birth in such a condemned place." Similarly, in Caitanya-caritāmṛta, Kṛṣṇadāsa Kavirāja Gosvāmī says that since Śrī Caitanya Mahāprabhu is the inaugurator of the saṅkīrtana movement, anyone who performs saṅkīrtana to please the Lord is very, very glorious. Such a person has perfect intelligence, whereas others are in the ignorance of material existence. Of all the sacrifices mentioned in the Vedic literatures, the performance of saṅkīrtana-yajña is the best. Even the performance of one hundred aśvamedha sacrifices cannot compare to the sacrifice of saṅkīrtana. According to the author of Śrī Caitanya-caritāmṛta, if one compares saṅkīrtana-yajña to other yajñas, he is a pāṣaṇḍī, an infidel, and is liable to be punished by Yamarāja. There are many Māyāvādīs who think that the performance of saṅkīrtana-yajña is a pious activity similar to the performance of the aśvamedha-yajña and other such pious functions, but this is a nāma-aparādha. Chanting of the holy name of Nārāyaṇa and chanting of other names are never equal, despite what Māyāvādīs think.</p>
</div>
</div>
</div>

So our Krsna consciousness movement is to stop death, live eternally with Krsna, go back to home, back to Godhead. This is our movement. So our guru gives us this opportunity, no more death

2024-05-26T06:32:16Z

Elaine:

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{{terms|"So our Krsna consciousness movement is to stop death, live eternally with Krsna, go back to home, back to Godhead. This is our movement. So our guru gives us this opportunity, no more death"}}
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
</div>
<div id="1973_Conversations_and_Morning_Walks" class="sub_section" sec_index="6" parent="Conversations_and_Morning_Walks" text="1973 Conversations and Morning Walks"><h3>1973 Conversations and Morning Walks</h3>
</div>
<div id="RoomConversationNovember31973NewDelhi_0" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="84" link="Room Conversation -- November 3, 1973, New Delhi" link_text="Room Conversation -- November 3, 1973, New Delhi">
<div class="heading">So our Kṛṣṇa consciousness movement is to stop death, live eternally with Kṛṣṇa, go back to home, back to Godhead. This is our movement. So our guru gives us this opportunity, no more death.
</div>
<span class="link">[[Vanisource:Room Conversation -- November 3, 1973, New Delhi|Room Conversation -- November 3, 1973, New Delhi]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Nobody has intelligence. It will not, it will not stay. It will be spoiled. Joint mess organization. In Los Angeles, they're also doing business. They're going to sell books. But regulative principle is observed. Huge expenditure they have got. No center is so improved as Los Angeles. We have purchased six houses. And I wanted immediately two lakhs, immediately sent. You cannot pay. You simply want to take. In India, nobody can pay. If I want two lakhs, nobody can pay. But all this money have been taken from U.S.A. I asked Bali Mardana, I asked Karandhara. They paid me for this Bombay affair, sixteen, eighteen lakhs. (break) ...and breathing also does not stop. It goes very slow. Therefore he cannot be immortal. And Bhagavad-gītā proposes, that is wonderful thing, if you can stop death. And whole spiritual life means how to stop death. That is Bhāgavata's instruction, "Don't accept guru, don't accept father, don't accept, or don't be father, don't be mother, don't be, if you cannot stop death." Either you don't accept, or don't become. Just like they want guru. So don't accept a guru who cannot stop your death. And from guru's side, it is advised, "Don't become guru if you cannot stop the death of your disciple." This is Bhāgavatam's statement. So our Kṛṣṇa consciousness movement is to stop death, live eternally with Kṛṣṇa, go back to home, back to Godhead. This is our movement. So our guru gives us this opportunity, no more death. Tyaktvā... After leaving this body, you don't accept any more material body. And if you don't accept material body, then there is no death. As soon as your spiritual, you remain in spiritual body, there is no death. There is no birth also. Death is concomitant where birth is there. If the death is stopped, then there is no birth. And if there is no birth, there is no disease, there is no old age. This is the process. So birth, death, old age, disease can be stopped only by Kṛṣṇa consciousness. So if you don't like to be Kṛṣṇa conscious then what is the use of becoming your disciple, and if the guru, if he cannot stop your death, birth and death, then what is your becoming guru?</p>
</div>
</div>
</div>

When the army of the enemy was full of soldiers, elephants and horses, Lord Parasurama proceeded into their midst at the speed of mind to kill them. When somewhat tired, he slowed down to the speed of wind and continued to kill the enemies vigorously

2024-05-25T18:44:03Z

Elaine:

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[[Category:Srimad-Bhagavatam, Canto 09 Chapter 15 Purports - Parasurama, the Lord's Warrior Incarnation]]
[[Category:Srimad Bhagavatam, Canto 09 Purports]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
</div>
<div id="SB91531_0" class="quote" parent="SB_Canto_9" book="SB" index="545" link="SB 9.15.31" link_text="SB 9.15.31">
<div class="heading">In the beginning, when the army of the enemy was full of fighting soldiers, elephants and horses, Lord Paraśurāma proceeded into their midst at the speed of mind to kill them. When somewhat tired, he slowed down to the speed of wind and continued to kill the enemies vigorously.
</div>
<span class="link">[[Vanisource:SB 9.15.31|SB 9.15.31, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Lord Paraśurāma, being expert in killing the military strength of the enemy, worked with the speed of the mind and the wind, slicing his enemies with his chopper (paraśu). Wherever he went, the enemies fell, their legs, arms and shoulders being severed, their chariot drivers killed, and their carriers, the elephants and horses all annihilated.</p>
</div>
<div class="purport text"><p>In the beginning, when the army of the enemy was full of fighting soldiers, elephants and horses, Lord Paraśurāma proceeded into their midst at the speed of mind to kill them. When somewhat tired, he slowed down to the speed of wind and continued to kill the enemies vigorously. The speed of mind is greater than the speed of the wind.</p>
</div>
</div>
</div>

The speed of mind is greater than the speed of the wind

2024-05-25T18:42:54Z

Elaine:

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
</div>
<div id="SB91531_0" class="quote" parent="SB_Canto_9" book="SB" index="545" link="SB 9.15.31" link_text="SB 9.15.31">
<div class="heading">The speed of mind is greater than the speed of the wind.
</div>
<span class="link">[[Vanisource:SB 9.15.31|SB 9.15.31, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Lord Paraśurāma, being expert in killing the military strength of the enemy, worked with the speed of the mind and the wind, slicing his enemies with his chopper (paraśu). Wherever he went, the enemies fell, their legs, arms and shoulders being severed, their chariot drivers killed, and their carriers, the elephants and horses all annihilated.</p>
</div>
<div class="purport text"><p>In the beginning, when the army of the enemy was full of fighting soldiers, elephants and horses, Lord Paraśurāma proceeded into their midst at the speed of mind to kill them. When somewhat tired, he slowed down to the speed of wind and continued to kill the enemies vigorously. The speed of mind is greater than the speed of the wind.</p>
</div>
</div>
</div>

Sri Caitanya Mahaprabhu was running with the speed of the wind, but He suddenly became stunned in ecstasy and lost all strength to proceed further

2024-05-25T18:40:28Z

Elaine:

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[[Category:Sri Caitanya-caritamrta, Antya-lila 20 Chapters]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Antya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
Śrī Caitanya Mahāprabhu was running with the speed of the wind, but He suddenly became stunned in ecstasy and lost all strength to proceed further.
</div>

<div class="quote_link">
[[Vanisource:CC Antya 14.91|CC Antya 14.91, Translation]]
</div>
<div class="quote_translation">
Śrī Caitanya Mahāprabhu was running with the speed of the wind, but He suddenly became stunned in ecstasy and lost all strength to proceed further.
</div>
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Space is unlimited, and the Brahma-samhita suggests: Suppose one travels by spacecraft for millions of years at the velocity of the wind or even the speed of mind

2024-05-25T18:39:24Z

Elaine:

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[[Category:Speed of Wind]]
[[Category:Speed of Mind]]
[[Category:Teachings of Queen Kunti Chapter 14 - Lord Krsna's Wonderful Activities]]
[[Category:Teachings of Queen Kunti Chapters 03 to 26]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Teachings of Queen Kunti</h3>
</div>
<div class="quote">
<div class="quote_heading">
Space is unlimited, and the Brahma-saṁhitā suggests: Suppose one travels by spacecraft for millions of years at the velocity of the wind or even the speed of mind. Everyone knows that the mind is so swift that in even one ten-thousandth of a second it can take us millions of miles. If we have seen something millions of miles away, the mind can go there immediately. But even if we can travel at that speed on a spacecraft manufactured by muni-puṅgavānām, the greatest scientists and most thoughtful men, will that be perfection?.
</div>

<div class="quote_link">
[[Vanisource:TQK 14 Lord Krsna's Wonderful Activities|Teachings of Queen Kunti, 14]]
</div>
<div class="text">
Here is another explanation of the bewilderment created by the pastimes of the Supreme Lord. The Supreme Lord is the Supreme in all circumstances, as already explained. Here is a specific example of the Lord's being the Supreme and at the same time a plaything in the presence of His pure devotee. The Lord's pure devotee renders service unto the Lord out of unalloyed love only, and while discharging such devotional service the pure devotee forgets the position of the Supreme Lord. The Supreme Lord also accepts the loving service of His devotees more relishably when the service is rendered spontaneously out of pure affection, without anything of reverential admiration. Generally the Lord is worshiped by the devotees in a reverential attitude, but the Lord is meticulously pleased when the devotee, out of pure affection and love, considers the Lord to be less important than himself. The Lord's pastimes in the original abode, Goloka Vṛndāvana, are exchanged in that spirit. The friends of Kṛṣṇa consider Him one of them. They do not consider Him to be of reverential importance. The parents of the Lord (who are all pure devotees) consider Him a child only. The Lord accepts the chastisements of the parents more cheerfully than the prayers of the Vedic hymns. Similarly, He accepts the reproaches of His fiancees more palatably than the Vedic hymns. When Lord Kṛṣṇa was present in this material world to manifest His eternal pastimes of the transcendental realm Goloka Vṛndāvana as an attraction for the people in general, He displayed a unique picture of subordination before His foster mother, Yaśodā. The Lord, in His naturally childish playful activities, used to spoil the stocked butter of Mother Yaśodā by breaking the pots and distributing the contents to His friends and playmates, including the celebrated monkeys of Vṛndāvana, who took advantage of the Lord's munificence. Mother Yaśodā saw this, and out of her pure love she wanted to make a show of punishment for her transcendental child. She took a rope and threatened the Lord that she would tie Him up, as is generally done in the ordinary household. Seeing the rope in the hands of Mother Yaśodā, the Lord bowed down His head and began to weep just like a child, and tears rolled down His cheeks, washing off the black ointment smeared about His beautiful eyes. This picture of the Lord is adored by Kuntīdevī because she is conscious of the Lord's supreme position. He is feared often by fear personified, yet He is afraid of His mother, who wanted to punish Him just in an ordinary manner. Kuntī was conscious of the exalted position of Kṛṣṇa, whereas Yaśodā was not. Therefore Yaśodā's position was more exalted than Kuntī's. Mother Yaśodā got the Lord as her child, and the Lord made her forget altogether that her child was the Lord Himself. If Mother Yaśodā had been conscious of the exalted position of the Lord, she would certainly have hesitated to punish the Lord. But she was made to forget this situation because the Lord wanted to make a complete gesture of childishness before the affectionate Yaśodā. This exchange of love between the mother and the son was performed in a natural way, and Kuntī, remembering the scene, was bewildered, and she could do nothing but praise the transcendental filial love. Indirectly Mother Yaśodā is praised for her unique position of love, for she could control even the all-powerful Lord as her beloved child.

This pastime presents another opulence of Kṛṣṇa - His opulence of beauty. Kṛṣṇa has six opulences: all wealth, all strength, all influence, all knowledge, all renunciation, and all beauty. The nature of Kṛṣṇa is that He is greater than the greatest and smaller than the smallest (aṇor aṇīyān mahato mahīyān). We offer obeisances to Kṛṣṇa with awe and veneration, but no one comes to Kṛṣṇa with a rope, saying, "Kṛṣṇa, You have committed an offense, and now I shall bind You." Yet that is the prerogative of the most perfect devotee, and Kṛṣṇa wants to be approached in that way.

Thinking of Kṛṣṇa's opulence, Kuntīdevī did not dare take the part of Yaśodā, for although Kuntīdevī was Kṛṣṇa's aunt, she did not have the privilege to approach Kṛṣṇa the way He was approached by Yaśodāmayī, who was such an advanced devotee that she had the right to chastise the Supreme Personality of Godhead. That was Yaśodāmayī's special prerogative. Kuntīdevī was simply thinking of how fortunate was Yaśodāmayī that she could threaten the Supreme Personality of Godhead, who is feared even by fear personified (bhīr api yad bibheti ([[Vanisource:SB 1.8.31|SB 1.8.31]])). Who is not afraid of Kṛṣṇa? No one. But Kṛṣṇa is afraid of Yaśodāmayī. This is the superexcellence of Kṛṣṇa.

To give another example of such opulence, Kṛṣṇa is known as Madana-mohana. Madana means Cupid. Cupid enchants everyone, but Kṛṣṇa is known as Madana-mohana because He is so beautiful that He enchants even Cupid. Nonetheless, Kṛṣṇa Himself is enchanted by Śrīmatī Rādhārāṇī, and therefore Śrīmatī Rādhārāṇī is known as Madana-mohana-mohinī, "the enchanter of the enchanter of Cupid." Kṛṣṇa is the enchanter of Cupid, and Rādhārāṇī is the enchanter of that enchanter.

These are very exalted spiritual understandings in Kṛṣṇa consciousness. They are not fictional, imaginary, or concocted. They are facts, and every devotee can have the privilege to understand and indeed take part in Kṛṣṇa's pastimes if he is actually advanced. We should not think that the privilege given to Mother Yaśodā is not available to us. Everyone can have a similar privilege. If one loves Kṛṣṇa as one's child, then one will have such a privilege, because the mother has the most love for the child. Even in this material world, there is no comparison to a mother's love, for a mother loves her child without any expectation of return. Of course, although that is generally true, this material world is so polluted that a mother sometimes thinks, "My child will grow up and become a man, and when he earns money, I shall get it." Thus there is still some desire to get something in exchange. But while loving Kṛṣṇa there are no selfish feelings, for that love is unalloyed, free from all material gain (anyābhilāṣitā-śūnyam (Brs. 1.1.11)).

We should not love Kṛṣṇa for some material gain. It is not that we should say, "Kṛṣṇa, give us our daily bread, and then I shall love You. Kṛṣṇa, give me this or that, and then I shall love You." There should be no such mercantile exchanges, for Kṛṣṇa wants unalloyed love.

When Kṛṣṇa saw Mother Yaśodā coming with a rope to bind Him, He immediately became very much afraid, thinking, "Oh, Mother is going to bind Me." He began to cry, and the tears washed the mascara from His eyes. Looking at His mother with great respect, He appealed to her with feeling, "Yes, Mother, I have offended you. Kindly excuse Me." Then He immediately bowed His head. Kuntīdevī appreciated this scene, for this was another of Kṛṣṇa's perfections. Although He is the Supreme Personality of Godhead, He puts Himself under the control of Mother Yaśodā. In Bhagavad-gītā ([[Vanisource:BG 7.7|7.7]]) the Lord says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: "My dear Arjuna, there is no one superior to Me." Yet that Supreme Personality of Godhead, to whom no one is superior, bows down to Mother Yaśodā, accepting, "My dear Mother, yes, I am an offender."

When Mother Yaśodā saw that Kṛṣṇa had become too much afraid of her, she also became disturbed. She did not actually want Kṛṣṇa to suffer by her punishment. That was not her purpose. But it is a system, still current in India, that when a child creates too much of a disturbance, his mother may bind him up in one place. That is a very common system, so Mother Yaśodā adopted it.

This scene is very much appreciated by pure devotees, for it shows how much greatness there is in the Supreme Person, who plays exactly like a perfect child. When Kṛṣṇa plays like a child, He plays perfectly, when He plays as the husband of sixteen thousand wives He plays perfectly, when He plays as the lover of the gopīs He plays perfectly, and as the friend of the cowherd boys He also plays perfectly.

The cowherd boys all depend on Kṛṣṇa. Once they wanted to take fruit from a forest of palm trees, but there was a demon named Gardabhāsura who would not allow anyone to enter that forest. Therefore Kṛṣṇa's cowherd boyfriends said to Kṛṣṇa, "Kṛṣṇa, we want to taste that fruit, if You can arrange for it." Kṛṣṇa immediately said yes, and He and Balarāma went to the forest where that demon was living with other demons, who had all taken the shape of asses. When the ass demons came to kick Kṛṣṇa and Balarāma with their hind legs, Balarāma caught one of them and threw him into the top of a tree, and the demon died. Then Kṛṣṇa and Balarāma killed the other demons the same way. Thus Their cowherd friends were very much obliged to Them.

On another occasion, the cowherd boys were surrounded by fire. Not knowing anyone else but Kṛṣṇa, they immediately called for Him, and Kṛṣṇa was ready: "Yes." Thus Kṛṣṇa immediately swallowed the whole fire. There were many demons that attacked the boys, and every day the boys would return to their mothers and say, "Mother, Kṛṣṇa is so wonderful," and they would explain what had happened that day. And the mothers would say, "Yes, our Kṛṣṇa is wonderful." They did not know that Kṛṣṇa is God, the Supreme Person. They only knew that Kṛṣṇa is wonderful, that's all. And the more they perceived Kṛṣṇa's wonderful activities, the more their love increased. "Perhaps He may be a demigod," they thought. When Nanda Mahārāja, Kṛṣṇa's father, talked among his friends, the friends would talk about Kṛṣṇa and say, "Oh, Nanda Mahārāja, your child Kṛṣṇa is wonderful." And Nanda Mahārāja would respond, "Yes, I see that. Maybe He is some demigod." And even that was not certain - "maybe."

Thus the inhabitants of Vṛndāvana do not care who is God, and who is not. They love Kṛṣṇa, that's all. Those who think of first analyzing Kṛṣṇa to determine whether He is God are not first-class devotees. The first-class devotees are those who have spontaneous love for Kṛṣṇa. How can we analyze Kṛṣṇa? He is unlimited, and therefore it is impossible. We have limited perception, and our senses have limited potency, so how can we study Kṛṣṇa? It is not possible at all. Kṛṣṇa reveals Himself to a certain extent, and that much is sufficient.

We should not be like the Māyāvādī philosophers, who try to find God by speculative deduction. "Neti neti," they say. "God is not this, and God is not that." But what God is they do not know. Materialistic scientists also try to find the ultimate cause, but their process is the same: "Not this, not that." As much as they advance, they will always find "Not this, not that." But what the ultimate cause is, they will never find. That is not possible.

What to speak of finding Kṛṣṇa, materialistic scientists cannot properly understand even material objects. They are trying to go to the moon, but actually they do not know what it is. If they understand what the moon is, why do they come back here? If they knew perfectly what the moon is, they would have resided there by now. They have been trying for the last twenty years to go there and stay, but they are simply seeing, "Not this, not that. There are no living entities, and there is no possibility of our living here." Thus they can report on what is not on the moon, but do they know what is there? No, they do not know. And this is only one planet or one star.

According to the Vedic literature, the moon is regarded as a star. The scientists say that the stars are all suns, but according to Bhagavad-gītā the stars are of the same nature as the moon. In Bhagavad-gītā ([[Vanisource:BG 10.21|10.2]]1) Lord Kṛṣṇa says, nakṣatrāṇām ahaṁ śaśī: "Of stars I am the moon." Thus the moon is just like the many stars. What is the nature of the moon? It is bright because it reflects light from the sun. Therefore although the scientists say that the stars are many suns, we do not agree. According to the Vedic calculation, there are innumerable suns, but in every universe there is only one.

What we see in this universe we are seeing imperfectly, and our knowledge is not perfect. We cannot count how many stars or planets there are. We cannot fully understand the material things existing all around us, and therefore how can we understand the Supreme Lord who created this universe? That is not possible. Therefore in the Brahma-saṁhitā (5.34) it is said:

<div class="quote_verse">
:panthās tu koṭi-śata-vatsara-sampragamyo
:vāyor athāpi manaso muni-puṅgavānām
:so 'py asti yat-prapada-sīmny avicintya-tattve
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
</div>

Space is unlimited, and the Brahma-saṁhitā suggests: Suppose one travels by spacecraft for millions of years at the velocity of the wind or even the speed of mind. Everyone knows that the mind is so swift that in even one ten-thousandth of a second it can take us millions of miles. If we have seen something millions of miles away, the mind can go there immediately. But even if we can travel at that speed on a spacecraft manufactured by muni-puṅgavānām, the greatest scientists and most thoughtful men, will that be perfection? No. The Brahma-saṁhitā says, so 'py asti yat-prapada-sīmny avicintya-tattve: still this creation will remain inconceivable to our understanding. And Kṛṣṇa has created all these things, so how can we study Kṛṣṇa? If we cannot understand the things Kṛṣṇa has created, how can we understand Kṛṣṇa? It is not possible at all.

Therefore the mentality of Vṛndāvana is the perfect status of mind for devotees. The inhabitants of Vṛndāvana have no concern with understanding Kṛṣṇa. Rather, they want to love Kṛṣṇa unconditionally. It is not that they think, "Kṛṣṇa is God, and therefore I love Him." In Vṛndāvana Kṛṣṇa does not play as God; He plays there as an ordinary cowherd boy, and although at times He proves that He is the Supreme Personality of Godhead, the devotees there do not care to know it.

Kuntīdevī, however, was not an inhabitant of Vṛndāvana. She was an inhabitant of Hastināpura, which is outside Vṛndāvana. The devotees outside Vṛndāvana study how great the inhabitants of Vṛndāvana are, but the inhabitants of Vṛndāvana don't care to know how great Kṛṣṇa is. That is the difference between them. So our concern should be simply to love Kṛṣṇa. The more we love Kṛṣṇa, the more we shall become perfect. It is not necessary to understand Kṛṣṇa and how He creates. Kṛṣṇa explains Himself in Bhagavad-gītā, and we should not try to understand much more. We should not bother very much to know Kṛṣṇa. That is not possible. We should simply increase our unalloyed love for Kṛṣṇa. That is the perfection of life.
</div>
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Lord Parasurama, being expert in killing the military strength of the enemy, worked with the speed of the mind and the wind, slicing his enemies with his chopper (parasu). Wherever he went, the enemies fell

2024-05-25T18:34:54Z

Elaine:

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{{terms|"Lord Parasurama, being expert in killing the military strength of the enemy, worked with the speed of the mind and the wind, slicing his enemies with his chopper"}}
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[[Category:Srimad-Bhagavatam, Canto 09 Chapter 15 - Parasurama, the Lord's Warrior Incarnation‎]]
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vaniquotes]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
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<div id="SB91531_0" class="quote" parent="SB_Canto_9" book="SB" index="545" link="SB 9.15.31" link_text="SB 9.15.31">
<div class="heading">Lord Paraśurāma, being expert in killing the military strength of the enemy, worked with the speed of the mind and the wind, slicing his enemies with his chopper (paraśu). Wherever he went, the enemies fell, their legs, arms and shoulders being severed, their chariot drivers killed, and their carriers, the elephants and horses all annihilated.
</div>
<span class="link">[[Vanisource:SB 9.15.31|SB 9.15.31, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Lord Paraśurāma, being expert in killing the military strength of the enemy, worked with the speed of the mind and the wind, slicing his enemies with his chopper (paraśu). Wherever he went, the enemies fell, their legs, arms and shoulders being severed, their chariot drivers killed, and their carriers, the elephants and horses all annihilated.</p>
</div>
<div class="purport text"><p>In the beginning, when the army of the enemy was full of fighting soldiers, elephants and horses, Lord Paraśurāma proceeded into their midst at the speed of mind to kill them. When somewhat tired, he slowed down to the speed of wind and continued to kill the enemies vigorously. The speed of mind is greater than the speed of the wind.</p>
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Despite the Lord's being so far away, He can at once, within less than a second, descend before us with a speed swifter than that of the mind or wind

2024-05-25T18:27:04Z

Elaine:

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{{terms|"Despite the Lord's being so far away"|"He can at once"|"within less than a second"|"descend before us with a speed swifter than that of the mind or wind"}}
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{{compiler|Karunapati}}
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[[Category:God Is Swifter Than the Mind]]
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[[Category:Speed of Wind]]
[[Category:Sri Isopanisad, Mantra 5]]
[[Category:Sri Isopanisad Mantras 01 to 18, Translations and Purports]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<h3>Sri Isopanisad</h3>
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<div class="quote">
<div class="quote_heading">
Despite the Lord's being so far away, He can at once, within less than a second, descend before us with a speed swifter than that of the mind or wind. He can also run so swiftly that no one can surpass Him.
</div>

<div class="quote_link">
[[Vanisource:ISO 5 (1974)|Sri Isopanisad 5, Translation and Purport]]
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<div class="quote_translation">
The Supreme Lord walks and does not walk. He is far away, but He is very near as well. He is within everything, and yet He is outside of everything.
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<div class="text">
<div class="purport">

Here is a description of some of the Supreme Lord's transcendental activities, executed by His inconceivable potencies. The contradictions given here prove the inconceivable potencies of the Lord. "He walks, and He does not walk." Ordinarily, if someone can walk, it is illogical to say he cannot walk. But in reference to God, such a contradiction simply serves to indicate His inconceivable power. With our limited fund of knowledge we cannot accommodate such contradictions, and therefore we conceive of the Lord in terms of our limited powers of understanding. For example, the impersonalist philosophers of the Māyāvāda school accept only the Lord's impersonal activities and reject His personal feature. But the members of the Bhāgavata school, adopting the perfect conception of the Lord, accept His inconceivable potencies and thus understand that He is both personal and impersonal. The bhāgavatas know that without inconceivable potencies there can be no meaning to the words "Supreme Lord."

We should not take it for granted that because we cannot see God with our eyes the Lord has no personal existence. Śrī Īśopaniṣad refutes this argument by declaring that the Lord is far away but very near also. The abode of the Lord is beyond the material sky, and we have no means to measure even this material sky. If the material sky extends so far, then what to speak of the spiritual sky, which is altogether beyond it? That the spiritual sky is situated far, far away from the material universe is confirmed in the Bhagavad-gītā ([[Vanisource:BG 15.6 (1972)|15.6]]). But despite the Lord's being so far away, He can at once, within less than a second, descend before us with a speed swifter than that of the mind or wind. He can also run so swiftly that no one can surpass Him. This has already been described in the previous verse.

Yet when the Personality of Godhead comes before us, we neglect Him. Such foolish negligence is condemned by the Lord in the Bhagavad-gītā ([[Vanisource:BG 9.11 (1972)|9.11]]), where He says that the foolish deride Him, considering Him a mortal being. He is not a mortal being, nor does He come before us with a body produced of material nature. There are many so-called scholars who contend that the Lord descends in a body made of matter, just like an ordinary living being. Not knowing His inconceivable power, such foolish men place the Lord on an equal level with ordinary men.

Because He is full of inconceivable potencies, God can accept our service through any sort of medium, and He can convert His different potencies according to His own will. Nonbelievers argue either that the Lord cannot incarnate Himself at all, or that if He does He descends in a form of material energy. These arguments are nullified if we accept the existence of the Lord's inconceivable potencies. Then we will understand that even if the Lord appears before us in the form of material energy, it is quite possible for Him to convert this energy into spiritual energy. Since the source of the energies is one and the same, the energies can be utilized according to the will of their source. For example, the Lord can appear in the form of the arcā-vigraha, a Deity supposedly made of earth, stone or wood. Deity forms, although engraved from wood, stone or other matter, are not idols, as the iconoclasts contend.

In our present state of imperfect material existence, we cannot see the Supreme Lord due to imperfect vision. Yet those devotees who want to see Him by means of material vision are favored by the Lord, who appears in a so-called material form to accept His devotees' service. One should not think that such devotees, who are in the lowest stage of devotional service, are worshiping an idol. They are factually worshiping the Lord, who has agreed to appear before them in an approachable way. Nor is the arcā form fashioned according to the whims of the worshiper. This form is eternally existent with all paraphernalia. This can be actually felt by a sincere devotee, but not by an atheist.

In the Bhagavad-gītā ([[Vanisource:BG 4.11 (1972)|4.11]]) the Lord says that how He treats His devotee depends on the devotee's degree of surrender. The Lord reserves the right not to reveal Himself to anyone and everyone but to show Himself only to those souls who surrender unto Him. Thus for the surrendered soul He is always within reach, whereas for the unsurrendered soul He is far, far away and cannot be approached.

In this connection, two words the revealed scriptures often apply to the Lord—saguṇa ("with qualities") and nirguṇa ("without qualities")—are very important. The word saguṇa does not imply that when the Lord appears with perceivable qualities He must take on a material form and be subject to the laws of material nature. For Him there is no difference between the material and spiritual energies, because He is the source of all energies. As the controller of all energies, He cannot at any time be under their influence, as we are. The material energy works according to His direction; therefore He can use that energy for His purposes without ever being influenced by any of the qualities of that energy. (In this sense He is nirguṇa, "without qualities.") Nor does the Lord become a formless entity at any time, for ultimately He is the eternal form, the primeval Lord. His impersonal aspect, or Brahman effulgence, is but the glow of His personal rays, just as the sun's rays are the glow of the sun-god.

When the child saint Prahlāda Mahārāja was in the presence of his atheist father, his father asked him, "Where is your God?" When Prahlāda replied that God resides everywhere, the father angrily asked whether his God was within one of the pillars of the palace, and the child said yes. At once the atheist king shattered the pillar in front of him to pieces, and the Lord instantly appeared as Nṛsiṁha, the half-man, half-lion incarnation, and killed the atheist king. Thus the Lord is within everything, and He creates everything by His different energies. Through His inconceivable powers He can appear at any place in order to favor His sincere devotee. Lord Nṛsiṁha appeared from within the pillar not by the order of the atheist king but by the wish of His devotee Prahlāda. An atheist cannot order the Lord to appear, but the Lord will appear anywhere and everywhere to show mercy to His devotee. The Bhagavad-gītā ([[Vanisource:BG 4.8 (1972)|4.8]]) similarly states that the Lord appears in order to vanquish nonbelievers and protect believers. Of course, the Lord has sufficient energies and agents who can vanquish atheists, but it pleases Him to personally favor a devotee. Therefore He descends as an incarnation. Actually, He descends only to favor His devotees and not for any other purpose.

In the Brahma-saṁhitā (5.35) it is said that Govinda, the primeval Lord, enters everything by His plenary portion. He enters the universe as well as all the atoms of the universe. He is outside in His virāṭ form, and He is within everything as antaryāmī. As antaryāmī He witnesses everything that is going on, and He awards us the results of our actions as karma-phala. We ourselves may forget what we have done in previous lives, but because the Lord witnesses our actions, the results of our actions are always there, and we have to undergo the reactions nonetheless.

The fact is that there is nothing but God within and without. Everything is a manifestation of His different energies, like the heat and light emanating from a fire, and in this way there is a oneness among His diverse energies. Although there is oneness, however, the Lord in His personal form still enjoys unlimitedly all the pleasures enjoyed minutely by the tiny part-and-parcel living entities.

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Brahma-samhita states that if one takes to the ascending process and travels at the speed of mind and wind for millions of years, he will still end up not knowing

2024-05-25T18:24:52Z

Elaine:

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{{terms|"Brahma-saṁhitā states that if one takes to the ascending process and travels at the speed of mind and wind for millions of years, he will still end up not knowing"}}
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[[Category:Brahma-samhita]]
[[Category:Stated]]
[[Category:If One]]
[[Category:Take]]
[[Category:Ascending Process]]
[[Category:Travel]]
[[Category:Speed of Mind]]
[[Category:Speed of Wind]]
[[Category:Millions of Years]]
[[Category:He Will]]
[[Category:Still]]
[[Category:End]]
[[Category:Not Knowing]]
[[Category:Beyond Birth and Death Chapters 01 to 05]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Beyond Birth and Death</h3>
</div>
<div class="quote">
<div class="quote_heading">
By the ascending process one is elevated by knowledge acquired by himself. In this way one thinks, "I don't care for any authorities or books. I will attain knowledge myself by meditation, philosophy, etc. In this way I will understand God." The other process, the descending process, involves receiving knowledge from higher authorities. Brahma-saṁhitā states that if one takes to the ascending process and travels at the speed of mind and wind for millions of years, he will still end up not knowing. For him, the subject matter will remain elusive and inconceivable. But that subject matter is given in Bhagavad-gītā: ananya-cetāḥ.
</div>

<div class="quote_link">
[[Vanisource:BBD 3 Liberation from Material Planets|Beyond Birth and Death, 3]]
</div>
<div class="text">
The jñānīs and yogīs are generally impersonalists, and although they attain the temporary form of liberation by merging into the impersonal effulgence, the spiritual sky, according to Śrīmad-Bhāgavatam their knowledge is not considered pure. By penances, austerities, and meditations they can rise up to the platform of the Supreme Absolute, but as has been explained, they again fall down to the material world, because they have not taken Kṛṣṇa's personal features seriously. Unless one worships the lotus feet of Kṛṣṇa, he again has to descend to the material platform. The ideal attitude should be, "I am Your eternal servitor. Please let me somehow engage in Your service." Kṛṣṇa is called ajitaḥ - unconquerable - for no one can conquer God, but according to Śrīmad-Bhāgavatam, one with this attitude easily conquers the Supreme. Śrīmad-Bhāgavatam also recommends that we give up this futile process to measure the Supreme. We cannot even measure the limitations of space, what to speak of the Supreme. It is not possible to measure the length and breadth of Kṛṣṇa by one's minuscule knowledge, and one who arrives at this conclusion is considered intelligent by Vedic literature. One should come to understand, submissively, that he is a very insignificant segment of the universe. Abandoning the endeavor to understand the Supreme by limited knowledge or mental speculation, we should become submissive and hear of the Supreme through the authoritative sources such as Bhagavad-gītā or through the lips of a realized soul.

In Bhagavad-gītā Arjuna is hearing about God from the lips of Śrī Kṛṣṇa Himself. In this way Arjuna set the criterion for understanding the Supreme by submissive hearing. It is our position to hear Bhagavad-gītā from the lips of Arjuna or his bona fide representative, the spiritual master. After hearing, it is necessary to practice this acquired knowledge in daily life. "My dear Lord, You are unconquerable," the devotee prays, "but by this process, by hearing, You are conquered." God is unconquerable, but He is conquered by the devotee who abandons mental speculation and listens to authoritative sources.

According to Brahma-saṁhitā there are two ways of acquiring knowledge - the ascending process and the descending process. By the ascending process one is elevated by knowledge acquired by himself. In this way one thinks, "I don't care for any authorities or books. I will attain knowledge myself by meditation, philosophy, etc. In this way I will understand God." The other process, the descending process, involves receiving knowledge from higher authorities. Brahma-saṁhitā states that if one takes to the ascending process and travels at the speed of mind and wind for millions of years, he will still end up not knowing. For him, the subject matter will remain elusive and inconceivable. But that subject matter is given in Bhagavad-gītā: ananya-cetāḥ. Kṛṣṇa says to meditate on Him without deviation from the path of devotional service in submission. For one who worships Him in this way - tasyāhaṁ sulabhaḥ: "I become easily available." This is the process: if one works for Kṛṣṇa twenty-four hours a day, Kṛṣṇa cannot forget him. By becoming submissive, he can attract the attention of God. As Guru Mahārāja Bhaktisiddhānta Sarasvatī used to say, "Don't try to see God. Is God to come and stand before us like a servant just because we want to see Him? That is not the submissive way. We have to oblige Him by our love and service."

The proper process for approaching Kṛṣṇa was given to humanity by Lord Caitanya Mahāprabhu, and Rūpa Gosvāmī, His first disciple, appreciated it. Rūpa Gosvāmī was a minister in the Muhammadan government, but he left the government to become a disciple of Caitanya Mahāprabhu. When he first went to see the Lord, Rūpa Gosvāmī approached Him with the following verse ([[Vanisource:CC Madhya 19.53|CC Madhya 19.53]]):

<div class="quote_verse">
:namo mahā-vadānyāya kṛṣṇa-prema-pradāya te
:kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ
</div>

"I offer my respectful obeisances unto the Supreme Lord, Śrī Kṛṣṇa Caitanya, who is more magnanimous than any other avatāra, even Kṛṣṇa Himself, because He is bestowing freely what no one else has ever given - pure love of Kṛṣṇa."

Rūpa Gosvāmī called Caitanya Mahāprabhu "the most munificent, the most charitable personality," because He was offering the most precious thing of all very cheaply - love of God. We all want Kṛṣṇa and are all hankering after Him. Kṛṣṇa is the most attractive, the most beautiful, the most opulent, the most powerful, and the most learned. That is the object of our hankering. We're hankering after the beautiful, the powerful, the learned, the wealthy. Kṛṣṇa is the reservoir of all of this, so we need only turn our attention toward Him, and we will get everything. Everything - whatever we want. Whatever is our heart's desire will be fulfilled by this process of Kṛṣṇa consciousness.

For one who dies in Kṛṣṇa consciousness, as stated before, entrance into Kṛṣṇaloka, the supreme abode where Kṛṣṇa resides, is guaranteed. At this point one may ask what the advantage is in going to that planet, and Kṛṣṇa Himself answers:

<div class="quote_verse">
:mām upetya punar janma
:duḥkhālayam aśāśvatam
:nāpnuvanti mahātmānaḥ
:saṁsiddhiṁ paramāṁ gatāḥ
</div>

"After attaining Me, the great souls, who are yogīs in devotion, never return to this temporary world, which is full of miseries, because they have attained the highest perfection." ([[Vanisource:BG 8.15|BG 8.15]])

This material world is certified by Śrī Kṛṣṇa, the creator, as duḥkhālayam - full of miseries. How then can we make it comfortable? Is it possible to make this world comfortable by the so-called advancement of science? No, this is not possible. As a result, we do not even wish to know what these miseries are. The miseries, as stated before, are birth, old age, disease, and death, and because we cannot make a solution to them, we try to set them aside. Science has no power to solve these miseries that are always giving us trouble. Instead, they divert our attention to the making of spaceships or atomic bombs. The solution to these problems is given here in Bhagavad-gītā: if one attains to Kṛṣṇa's platform he does not have to return again to this earth of birth and death. We should try to understand that this place is full of miseries. It takes a certain amount of developed consciousness to understand this. Cats and dogs and hogs cannot understand that they are suffering. Man is called a rational animal, but his rationality is being used to further his animalistic propensities instead of to find out how to get liberation from this miserable condition. Here Kṛṣṇa explicitly states that one who comes to Him will never be reborn to suffer miseries again. Those great souls who come to Him have attained the highest perfection of life, which alleviates the living entity from the suffering of conditional existence.

One of the differences between Kṛṣṇa and an ordinary being is that an ordinary entity can be in only one place at a time, but Kṛṣṇa can be everywhere in the universe and yet also in His own abode, simultaneously. Kṛṣṇa's abode in the transcendental kingdom is called Goloka Vṛndāvana. The Vṛndāvana in India is that same Vṛndāvana descended on this earth. When Kṛṣṇa descends Himself by His own internal potency, His dhāma, or abode, also descends. In other words, when Kṛṣṇa descends on this earth, He manifests Himself in that particular land. Despite this, Kṛṣṇa's abode remains eternally in the transcendental sphere, in the Vaikuṇṭhas. In this verse Kṛṣṇa proclaims that one who comes to His abode in the Vaikuṇṭhas never has to take birth again in the material world. Such a person is called a mahātmā. The word mahātmā is generally heard in the West in connection with Mahatma Gandhi, but we should understand that mahātmā is not the title of a politician. Rather, mahātmā refers to the first-class Kṛṣṇa conscious man who is eligible to enter into the abode of Kṛṣṇa. The mahātmā's perfection is this: to utilize the human form of life and the resources of nature to extricate himself from the cycle of birth and death.

An intelligent person knows that he does not want miseries, but they are inflicted upon him by force. As stated before, we are always in a miserable condition due to this mind, body, natural disturbances, or other living entities. There is always some kind of misery inflicted upon us. This material world is meant for misery; unless the misery is there, we cannot come to Kṛṣṇa consciousness. Miseries are actually an impetus and help to elevate us to Kṛṣṇa consciousness. An intelligent man questions why these miseries are inflicted on him by force. However, modern civilization's attitude is, "Let me suffer. Let me cover it by some intoxication, that's all." But as soon as the intoxication is over, the miseries return. It is not possible to make a solution to the miseries of life by artificial intoxication. The solution is made by Kṛṣṇa consciousness.

One may point out that although the devotees of Kṛṣṇa are trying to enter Kṛṣṇa's planet, everyone else is interested in going to the moon. Isn't going to the moon also perfection? The tendency to travel to other planets is always present in the living entity. One name for the living entity is sarva-gata, which means "one who wants to travel everywhere." Travel is part of the nature of the living entity. The desire to go to the moon is not a new thing. The yogīs also are interested in entering the higher planets, but in Bhagavad-gītā Kṛṣṇa points out that this will not be of any help.

<div class="quote_verse">
:ābrahma-bhuvanāl lokāḥ
:punar āvartino 'rjuna
:mām upetya tu kaunteya
:punar janma na vidyate
</div>

"From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kuntī, never takes birth again." ([[Vanisource:BG 8.16|8.16]])

The universe is divided into higher, middle, and lower planetary systems. The earth is considered to be a member of the middle planetary system. Kṛṣṇa points out that even if one enters into the highest planet of all, called Brahmaloka, there is still repetition of birth and death. Other planets in the universe are full of living entities. We should not think that we are here and that all the other planets are vacant. From experience we can see that no place on earth is vacant of living entities. If we dig deep down into the earth, we find worms; if we go deep into the water, we find aquatics; if we go into the sky, we find so many birds. How is it possible to conclude that other planets have no living entities? But Kṛṣṇa points out that even if we enter into those planets where great demigods reside, we will still be subjected to death. Again, Kṛṣṇa repeats that upon reaching His planet, one need not take birth again.

We should be very serious about attaining our eternal life full of bliss and knowledge. We have forgotten that this is actually our aim of life, our real self-interest. Why have we forgotten? We have simply been entrapped by the material glitter, by skyscrapers, big factories, and political play, although we know that however big we build skyscrapers, we will not be able to live here indefinitely. We should not spoil our energy in building mighty industries and cities to further entrap ourselves in material nature; rather, our energy should be used to develop Kṛṣṇa consciousness, in order to attain a spiritual body whereby we may enter into Kṛṣṇa's planet. Kṛṣṇa consciousness is not a religious formula or some spiritual recreation; it is the most important part of the living entity.
</div>
</div>
</div>

Being ordered by Their teacher, Krsna and Balarama immediately returned home on Their chariot. They traveled at great speed, like the wind, and made sounds like the crashing of clouds

2024-05-25T18:21:50Z

Elaine:

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[[Category:Krsna Being]]
[[Category:Ordering Krsna]]
[[Category:Ordering Balarama]]
[[Category:Their]]
[[Category:Krsna's Teachers]]
[[Category:Krsna and Balarama]]
[[Category:Krsna Immediately]]
[[Category:Krsna's Return]]
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[[Category:Krsna's Home]]
[[Category:Their]]
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[[Category:Krsna's Travelling]]
[[Category:Great]]
[[Category:Speed of Wind]]
[[Category:Krsna's Making]]
[[Category:Krsna's Sounds]]
[[Category:Crash]]
[[Category:Krsna and the Clouds]]
[[Category:Krsna Book Chapter 45 - Krsna Recovers the Son of His Teacher]]
[[Category:Krsna Book Chapters 01 to 90]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
Being ordered by Their teacher, Kṛṣṇa and Balarāma immediately returned home on Their chariot. They traveled at great speed, like the wind, and made sounds like the crashing of clouds. All the residents of Mathurā, who had not seen Kṛṣṇa and Balarāma for a long time, were very much pleased to see Them again. They felt joyful, like a person who has regained his lost property.
</div>

<div class="quote_link">
[[Vanisource:KB 45|Krsna Book, 45]]
</div>
<div class="text">
When Kṛṣṇa and Balarāma heard from Their teacher about the death of his son, They immediately started for Prabhāsa-kṣetra on Their chariot. Reaching the beach, They asked the controlling deity of the ocean to return the son of Their teacher. The ocean deity immediately appeared before the Lord and offered Him all respectful obeisances with great humility.

The Lord said, “Some time back you caused the drowning of the son of Our teacher. I order you to return him.”

The ocean deity replied, “The boy was not actually taken by me but was captured by a demon named Pañcajana. This great demon generally remains deep in the water in the shape of a conchshell. The son of Your teacher might be within the belly of the demon, having been devoured by him.”

On hearing this, Kṛṣṇa dove deep into the water and caught hold of the demon Pañcajana. He killed him on the spot but could not find the son of His teacher within his belly. Therefore He took the demon’s dead body (in the shape of a conchshell) and returned to His chariot on the beach of Prabhāsa-kṣetra.

From there He started for Saṁyamanī, the residence of <span>Yamarāja</span>, the superintendent of death. Accompanied by His elder brother, Balarāma, who is also known as Halāyudha, Kṛṣṇa arrived there and blew on His conchshell. Hearing the vibration, Yamarāja appeared and received Śrī Kṛṣṇa with all respectful obeisances. Yamarāja could understand who Kṛṣṇa and Balarāma were, and therefore he immediately offered his humble service to the Lord. Kṛṣṇa had appeared on the surface of the earth like an ordinary human being, but actually Kṛṣṇa and Balarāma are the Supersoul living within the heart of every living entity. They are Viṣṇu Himself but were playing just like ordinary human boys. When Yamarāja offered his services to the Lord, Śrī Kṛṣṇa asked him to return His teacher’s son, who had come to him as a result of his work. “Considering My ruling supreme,” said Kṛṣṇa, “you should immediately return the son of My teacher.”

Yamarāja returned the boy to the Supreme Personality of Godhead, and Kṛṣṇa and Balarāma brought him to his father. The brothers asked if Their teacher had anything more to ask from Them, but he replied, “My dear sons, You have done enough for me. I am now completely satisfied. What further want can there be for a man who has disciples like You? My dear boys, You may now go home. These glorious acts of Yours will always be renowned all over the world. You are above all blessing, yet it is my duty to bless You. I therefore give You the benediction that whatever You speak will remain as eternally fresh as the instructions of the Vedas. Your teachings will be honored not only within this universe or in this millennium but in all places and ages and will remain increasingly new and important.” Due to this benediction from His teacher, Lord Kṛṣṇa’s Bhagavad-gītā is ever increasingly fresh and is renowned not only within this universe but in other planets and other universes also.

Being ordered by Their teacher, Kṛṣṇa and Balarāma immediately returned home on Their chariot. They traveled at great speed, like the wind, and made sounds like the crashing of clouds. All the residents of Mathurā, who had not seen Kṛṣṇa and Balarāma for a long time, were very much pleased to see Them again. They felt joyful, like a person who has regained his lost property.
</div>
</div>
</div>

The mind is always flying to this and that, but one must always practice concentrating the mind on the form of the Supreme Lord Sri Krsna or on the sound of His name. BG 1972 Introduction

2024-05-25T14:33:01Z

Elaine:

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<div id="facts">
{{terms|"The mind is always flying to this and that, but one must always practice concentrating the mind on the form of the Supreme Lord Śrī Kṛṣṇa or on the sound of His name"}}
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[[Category:Sound of Krsna's Name]]
[[Category:Bhagavad-gita As It Is - 1972 Introduction]]
[[Category:Bhagavad-gita As It Is - 1972 Purports, Chapters 01 to 18 - Vaniquotes]]
</div>
<div id="section">
<h2>Bhagavad-gita As it is</h2>
</div>
<div id="sub_section">
<h3>BG Preface and Introduction</h3>
</div>
<div class="quote">
<div class="quote_heading">
This is not a very difficult process. However, one must learn it from an experienced person, from one who is already in the practice. The mind is always flying to this and that, but one must always practice concentrating the mind on the form of the Supreme Lord Śrī Kṛṣṇa or on the sound of His name. The mind is naturally restless, going hither and thither, but it can rest in the sound vibration of Kṛṣṇa.
</div>

<div class="quote_link">
[[Vanisource:BG (1972) Introduction|BG (1972) Introduction]]
</div>
<div class="text">
<div class="quote_verse">
:oṁ ajñāna-timirāndhasya
:jñānāñjana-śalākayā
:cakṣur unmīlitaṁ yena
:tasmai śrī-gurave namaḥ
</div>

:śrī-caitanya-mano-'bhīṣṭaṁ

<div class="quote_verse">
:sthāpitaṁ yena bhū-tale
:svayaṁ rūpaḥ kadā mahyaṁ
:dadāti sva-padāntikam
</div>

I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him. When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?

<div class="quote_verse">
:vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca
:śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam
:sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ
:śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca
</div>

I offer my respectful obeisances unto the lotus feet of my spiritual master and unto the feet of all Vaiṣṇavas. I offer my respectful obeisances unto the lotus feet of Śrīla Rūpa Gosvāmī along with his elder brother Sanātana Gosvāmī, as well as Raghunātha Dāsa and Raghunātha Bhaṭṭa, Gopāla Bhaṭṭa, and Śrīla Jīva Gosvāmī. I offer my respectful obeisances to Lord Kṛṣṇa Caitanya and Lord Nityānanda along with Advaita Ācārya, Gadādhara, Śrīvāsa, and other associates. I offer my respectful obeisances to Śrīmatī Rādhārāṇī and Śrī Kṛṣṇa along with Their associates Śrī Lalitā and Viśākhā.

<div class="quote_verse">
:he kṛṣṇa karuṇā-sindho
:dīna-bandho jagat-pate
:gopeśa gopikā-kānta
:rādhā-kānta namo 'stu te
</div>

O my dear Kṛṣṇa, You are the friend of the distressed and the source of creation. You are the master of the gopīs and the lover of Rādhārāṇī. I offer my respectful obeisances unto You.

<div class="quote_verse">
:tapta-kāñcana-gaurāṅgi
:rādhe vṛndāvaneśvari
:vṛṣabhānu-sute devi
:praṇamāmi hari-priye
</div>

I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.

<div class="quote_verse">
:vāñchā-kalpatarubhyaś ca
:kṛpā-sindhubhya eva ca
:patitānāṁ pāvanebhyo
:vaiṣṇavebhyo namo namaḥ
</div>

I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord who can fulfill the desires of everyone, just like desire trees, and who are full of compassion for the fallen souls.

<div class="quote_verse">
:śrī-kṛṣṇa-caitanya
:prabhu-nityānanda
:śrī-advaita gadādhara
:śrīvāsādi-gaura-bhakta-vṛnda
</div>

I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all others in the line of devotion.

<div class="quote_verse">
:hare kṛṣṇa hare kṛṣṇa
:kṛṣṇa kṛṣṇa hare hare
:hare rāma hare rāma
:rāma rāma hare hare
</div>

Bhagavad-gītā is also known as Gītopaniṣad. It is the essence of Vedic knowledge and one of the most important Upaniṣads in Vedic literature. Of course there are many commentaries in English on the Bhagavad-gītā, and one may question the necessity for another one. This present edition can be explained in the following way. Recently an American lady asked me to recommend an English translation of Bhagavad-gītā. Of course in America there are so many editions of Bhagavad-gītā available in English, but as far as I have seen, not only in America but also in India, none of them can be strictly said to be authoritative because in almost every one of them the commentator has expressed his own opinions without touching the spirit of Bhagavad-gītā as it is.

The spirit of Bhagavad-gītā is mentioned in Bhagavad-gītā itself. It is just like this: if we want to take a particular medicine, then we have to follow the directions written on the label. We cannot take the medicine according to our own whim or the direction of a friend. It must be taken according to the directions on the label or the directions given by a physician. Similarly, Bhagavad-gītā should be taken or accepted as it is directed by the speaker himself. The speaker of Bhagavad-gītā is Lord Śrī Kṛṣṇa. He is mentioned on every page of Bhagavad-gītā as the Supreme Personality of Godhead, Bhagavān. Of course the word "bhagavān" sometimes refers to any powerful person or any powerful demigod, and certainly here Bhagavān designates Lord Śrī Kṛṣṇa as a great personality, but at the same time we should know that Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead, as is confirmed by all great ācāryas (spiritual masters) like Śaṅkarācārya, Rāmānujācārya, Madhvācārya, Nimbārka Svāmī, Śrī Caitanya Mahāprabhu and many other authorities of Vedic knowledge in India. The Lord Himself also establishes Himself as the Supreme Personality of Godhead in the Bhagavad-gītā, and He is accepted as such in the Brahma-saṁhitā and all the Purāṇas, especially the Śrīmad-Bhāgavatam, known as the Bhāgavata Purāṇa(Kṛṣṇas tu bhagavān svayam). Therefore we should take Bhagavad-gītā as it is directed by the Personality of Godhead Himself.

In the [[Vanisource:BG 4.1 (1972)|Fourth Chapter of the Gītā (4.1-3)]] the Lord says:

<div class="quote_verse">
:(1) imaṁ vivasvate yogaṁ proktavān aham avyayam
:vivasvān manave prāha manur ikṣvākave 'bravīt
:
:(2) evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ
:sa kāleneha mahatā yogo naṣṭaḥ parantapa
:
:(3) sa evāyaṁ mayā te 'dya yogaḥ proktaḥ purātanaḥ
:bhakto 'si me sakhā ceti rahasyaṁ hy etad uttamam
:
Here the Lord informs Arjuna that this system of yoga, the Bhagavad-gītā, was first spoken to the sun-god, and the sun-god explained it to Manu, and Manu explained it to Ikṣvāku, and in that way, by disciplic succession, one speaker after another, this yoga system has been coming down. But in the course of time it has become lost. Consequently the Lord has to speak it again, this time to Arjuna on the Battlefield of Kurukṣetra.

He tells Arjuna that He is relating this supreme secret to him because he is His devotee and His friend. The purport of this is that Bhagavad-gītā is a treatise which is especially meant for the devotee of the Lord. There are three classes of transcendentalists, namely the jñānī, the yogī and the bhakta, or the impersonalist, the meditator and the devotee. Here the Lord clearly tells Arjuna that He is making him the first receiver of a new paramparā (disciplic succession) because the old succession was broken. It was the Lord's wish, therefore, to establish another paramparā in the same line of thought that was coming down from the sun-god to others, and it was His wish that His teaching be distributed anew by Arjuna. He wanted Arjuna to become the authority in understanding the Bhagavad-gītā. So we see that Bhagavad-gītā is instructed to Arjuna especially because Arjuna was a devotee of the Lord, a direct student of Kṛṣṇa, and His intimate friend. Therefore Bhagavad-gītā is best understood by a person who has qualities similar to Arjuna's. That is to say he must be a devotee in a direct relationship with the Lord. As soon as one becomes a devotee of the Lord, he also has a direct relationship with the Lord. That is a very elaborate subject matter, but briefly it can be stated that a devotee is in a relationship with the Supreme Personality of Godhead in one of five different ways:
One may be a devotee in a passive state;One may be a devotee in an active state;One may be a devotee as a friend;One may be a devotee as a parent;One may be a devotee as a conjugal lover.
Arjuna was in a relationship with the Lord as friend. Of course there is a gulf of difference between this friendship and the friendship found in the material world. This is transcendental friendship which cannot be had by everyone. Of course everyone has a particular relationship with the Lord, and that relationship is evoked by the perfection of devotional service. But in the present status of our life, we have not only forgotten the Supreme Lord, but we have forgotten our eternal relationship with the Lord. Every living being, out of many, many billions and trillions of living beings, has a particular relationship with the Lord eternally. That is called svarūpa. By the process of devotional service, one can revive that svarūpa, and that stage is called svarūpa-siddhi-perfection of one's constitutional position. So Arjuna was a devotee, and he was in touch with the Supreme Lord in friendship.

How Arjuna accepted this Bhagavad-gītā should be noted. His manner of acceptance is given in the Tenth Chapter.

:(12) arjuna uvāca
:paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān
:puruṣaṁ śāśvataṁ divyam ādi-devam ajaṁ vibhum
:
:(13) āhus tvām ṛṣayaḥ sarve devarṣir nāradas tathā
:asito devalo vyāsaḥ svayaṁ caiva bravīṣi me
:
:14) sarvam etad ṛtaṁ manye yan māṁ vadasi keśava
:na hi te bhagavan vyaktiṁ vidur devā na dānavāḥ
:
"Arjuna said: You are the Supreme Brahman, the ultimate, the supreme abode and purifier, the Absolute Truth and the eternal Divine Person. You are the primal God, transcendental and original, and You are the unborn and all-pervading beauty. All the great sages like Nārada, Asita, Devala, and Vyāsa proclaim this of You, and now You Yourself are declaring it to me. O Kṛṣṇa, I totally accept as truth all that You have told me. Neither the gods nor demons, O Lord, know Thy personality." ([[Vanisource:BG 10.12-13 (1972)|BG. 10.12-14]]).

After hearing Bhagavad-gītā from the Supreme Personality of Godhead, Arjuna accepted Kṛṣṇa as Paraṁ Brahma, the Supreme Brahman. Every living being is Brahman, but the supreme living being, or the Supreme Personality of Godhead, is the Supreme Brahman. Paraṁ dhāma means that He is the supreme rest or abode of everything, pavitram means that He is pure, untainted by material contamination, puruṣam means that He is the supreme enjoyer, divyam, transcendental, ādi-devam, the Supreme Personality of Godhead, ajam, the unborn, and vibhum, the greatest, the all-pervading.

Now one may think that because Kṛṣṇa was the friend of Arjuna, Arjuna was telling Him all this by way of flattery, but Arjuna, just to drive out this kind of doubt from the minds of the readers of Bhagavad-gītā, substantiates these praises in the next verse when he says that Kṛṣṇa is accepted as the Supreme Personality of Godhead not only by himself but by authorities like the sage Nārada, Asita, Devala, Vyāsadeva and so on. These are great personalities who distribute the Vedic knowledge as it is accepted by all ācāryas. Therefore Arjuna tells Kṛṣṇa that he accepts whatever He says to be completely perfect. Sarvam etad ṛtaṁ manye: "I accept everything You say to be true." Arjuna also says that the personality of the Lord is very difficult to understand and that He cannot be known even by the great demigods. This means that the Lord cannot even be known by personalities greater than human beings. So how can a human being understand Śrī Kṛṣṇa without becoming His devotee?

Therefore Bhagavad-gītā should be taken up in a spirit of devotion. One should not think that he is equal to Kṛṣṇa, nor should he think that Kṛṣṇa is an ordinary personality or even a very great personality. Lord Śrī Kṛṣṇa is the Supreme Personality of Godhead, at least theoretically, according to the statements of Bhagavad-gītā or the statements of Arjuna, the person who is trying to understand the Bhagavad-gītā. We should therefore at least theoretically accept Śrī Kṛṣṇa as the Supreme Personality of Godhead, and with that submissive spirit we can understand the Bhagavad-gītā. Unless one reads the Bhagavad-gītā in a submissive spirit, it is very difficult to understand Bhagavad-gītā because it is a great mystery.

Just what is the Bhagavad-gītā? The purpose of Bhagavad-gītā is to deliver mankind from the nescience of material existence. Every man is in difficulty in so many ways, as Arjuna also was in difficulty in having to fight the Battle of Kurukṣetra. Arjuna surrendered unto Śrī Kṛṣṇa, and consequently this Bhagavad-gītā was spoken. Not only Arjuna, but every one of us is full of anxieties because of this material existence. Our very existence is in the atmosphere of nonexistence. Actually we are not meant to be threatened by nonexistence. Our existence is eternal. But somehow or other we are put into asat. Asat refers to that which does not exist.

Out of so many human beings who are suffering, there are a few who are actually inquiring about their position, as to what they are, why they are put into this awkward position and so on. Unless one is awakened to this position of questioning his suffering, unless he realizes that he doesn't want suffering but rather wants to make a solution to all sufferings, then one is not to be considered a perfect human being. Humanity begins when this sort of inquiry is awakened in one's mind. In the Brahma-sūtra this inquiry is called "brahma-jijñāsā." Every activity of the human being is to be considered a failure unless he inquires about the nature of the Absolute. Therefore those who begin to question why they are suffering or where they came from and where they shall go after death are proper students for understanding Bhagavad-gītā. The sincere student should also have a firm respect for the Supreme Personality of Godhead. Such a student was Arjuna.

Lord Kṛṣṇa descends specifically to reestablish the real purpose of life when man forgets that purpose. Even then, out of many, many human beings who awaken, there may be one who actually enters the spirit of understanding his position, and for him this Bhagavad-gītā is spoken. Actually we are all followed by the tiger of nescience, but the Lord is very merciful upon living entities, especially human beings. To this end He spoke the Bhagavad-gītā, making His friend Arjuna His student.

Being an associate of Lord Kṛṣṇa, Arjuna was above all ignorance, but Arjuna was put into ignorance on the Battlefield of Kurukṣetra just to question Lord Kṛṣṇa about the problems of life so that the Lord could explain them for the benefit of future generations of human beings and chalk out the plan of life. Then man could act accordingly and perfect the mission of human life.

The subject of the Bhagavad-gītā entails the comprehension of five basic truths. First of all, the science of God is explained and then the constitutional position of the living entities, jīvas. There is īśvara, which means controller, and there are jīvas, the living entities which are controlled. If a living entity says that he is not controlled but that he is free, then he is insane. The living being is controlled in every respect, at least in his conditioned life. So in the Bhagavad-gītā the subject matter deals with the īśvara, the supreme controller, and the jīvas, the controlled living entities. Prakṛti (material nature) and time (the duration of existence of the whole universe or the manifestation of material nature) and karma (activity) are also discussed. The cosmic manifestation is full of different activities. All living entities are engaged in different activities. From Bhagavad-gītā we must learn what God is, what the living entities are, what prakrti is, what the cosmic manifestation is and how it is controlled by time, and what the activities of the living entities are.

Out of these five basic subject matters in Bhagavad-gītā it is established that the Supreme Godhead, or Kṛṣṇa, or Brahman, or supreme controller, or Paramātmā - you may use whatever name you like - is the greatest of all. The living beings are in quality like the supreme controller. For instance, the Lord has control over the universal affairs, over material nature, etc., as will be explained in the later chapters of Bhagavad-gītā. Material nature is not independant. She is acting under the directions of the Supreme Lord. As Lord Kṛṣṇa says, "Prakṛti is working under My direction." When we see wonderful things happening in the cosmic nature, we should know that behind this cosmic manifestation there is a controller. Nothing could be manifested without being controlled. It is childish not to consider the controller. For instance, a child may think that an automobile is quite wonderful to be able to run without a horse or other animal pulling it, but a sane man knows the nature of the automobile's engineering arrangement. He always knows that behind the machinery there is a man, a driver. Similarly, the Supreme Lord is a driver under whose direction everything is working. Now the jīvas, or the living entities, have been accepted by the Lord, as we will note in the later chapters, as His parts and parcels. A particle of gold is also gold, a drop of water from the ocean is also salty, and similarly, we the living entities, being part and parcel of the supreme controller, īsvara, or Bhagavān, Lord Śrī Kṛṣṇa, have all the qualities of the Supreme Lord in minute quantity because we are minute īśvaras, subordinate īśvaras. We are trying to control nature, as presently we are trying to control space or planets, and this tendency to control is there because it is in Kṛṣṇa. But although we have a tendency to lord it over material nature, we should know that we are not the supreme controller. This is explained in Bhagavad-gītā.

What is material nature? This is also explained in Gītā as inferior prakṛti, inferior nature. The living entity is explained as the superior prakṛti. Prakṛti is always under control, whether inferior or superior. Prakṛti is female, and she is controlled by the Lord just as the activities of a wife are controlled by the husband. Prakṛti is always subordinate, predominated by the Lord, who is the predominator. The living entities and material nature are both predominated, controlled by the Supreme Lord. According to the Gītā, the living entities, although parts and parcels of the Supreme Lord, are to be considered prakṛti. This is clearly mentioned in the Seventh Chapter, fifth verse of Bhagavad-gītā: "Apareyam itas tv anyām." "This prakṛti is My lower nature." "Prakṛtiṁ viddhi me parām jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat." And beyond this there is another prakṛti: jīva-bhūtām, the living entity.

Prakṛti itself is constituted by three qualities: the mode of goodness, the mode of passion and the mode of ignorance. Above these modes there is eternal time, and by a combination of these modes of nature and under the control and purview of eternal time there are activities which are called karma. These activities are being carried out from time immemorial, and we are suffering or enjoying the fruits of our activities. For instance, suppose I am a businessman and have worked very hard with intelligence and have amassed a great bank balance. Then I am an enjoyer. But then say I have lost all my money in business; then I am a sufferer. Similarly, in every field of life we enjoy the results of our work, or we suffer the results. This is called karma.

Īśvara (the Supreme Lord), jīva (the living entity),prakṛti (nature), eternal time and karma (activity) are all explained in the Bhagavad-gītā. Out of these five, the Lord, the living entities, material nature and time are eternal. The manifestation of prakṛti may be temporary, but it is not false. Some philosophers say that the manifestation of material nature is false, but according to the philosophy of Bhagavad-gītā or according to the philosophy of the Vaiṣṇavas, this is not so. The manifestation of the world is not accepted as false; it is accepted as real, but temporary. It is likened unto a cloud which moves across the sky, or the coming of the rainy season which nourishes grains. As soon as the rainy season is over and as soon as the cloud goes away, all the crops which were nourished by the rain dry up. Similarly, this material manifestation takes place at a certain interval, stays for a while and then disappears. Such are the workings of prakṛti But this cycle is working eternally. Therefore prakrti is eternal; it is not false. The Lord refers to this as "My prakṛti." This material nature is the separated energy of the Supreme Lord, and similarly the living entities are also the energy of the Supreme Lord, but they are not separated. They are eternally related. So the Lord, the living entity, material nature and time are all interrelated and are all eternal. However, the other item, karma, is not eternal. The effects of karma may be very old indeed. We are suffering or enjoying the results of our activities from time immemorial, but we can change the results of our karma, or our activity, and this change depends on the perfection of our knowledge. We are engaged in various activities. Undoubtedly we do not know what sort of activities we should adopt to gain relief from the actions and reactions of all these activities, but this is also explained in the Bhagavad-gītā.

The position of īsvara is that of supreme consciousness. The jīvas, or the living entities, being parts and parcels of the Supreme Lord, are also conscious. Both the living entity and material nature are explained as prakṛti, the energy of the Supreme Lord, but one of the two, the jīva, is conscious. The other prakṛti is not conscious. That is the difference. Therefore the jīva-prakṛti is called superior because the jīva has consciousness which is similar to the Lord's. The Lord's is supreme consciousness, however, and one should not claim that the jīva, the living entity, is also supremely conscious. The living being cannot be supremely conscious at any stage of his perfection, and the theory that he can be so is a misleading theory. Conscious he may be, but he is not perfectly or supremely conscious.

The distinction between the jīva and the īśvara will be explained in the Thirteenth Chapter of Bhagavad-gītā. The Lord is kṣetra-jñaḥ, conscious, as is the living being, but the living being is conscious of his particular body, whereas the Lord is conscious of all bodies. Because He lives in the heart of every living being, He is conscious of the psychic movements of the particular jīvas. We should not forget this. It is also explained that the Paramātmā, the Supreme Personality of Godhead, is living in everyone's heart as īśvara, as the controller, and that He is giving directions for the living entity to act as he desires. The living entity forgets what to do. First of all he makes a determination to act in a certain way, and then he is entangled in the acts and reactions of his own karma. After giving up one type of body, he enters another type of body, as we put on and take off old clothes. As the soul thus migrates, he suffers the actions and reactions of his past activities. These activities can be changed when the living being is in the mode of goodness, in sanity, and understands what sort of activities he should adopt. If he does so, then all the actions and reactions of his past activities can be changed. Consequently, karma is not eternal. Therefore we stated that of the five items (īśvara, jīva, prakṛti time and karma) four are eternal, whereas karma is not eternal.

The supreme conscious īśvara is similar to the living entity in this way: both the consciousness of the Lord and that of the living entity are transcendental. It is not that consciousness is generated by the association of matter. That is a mistaken idea. The theory that consciousness develops under certain circumstances of material combination is not accepted in the Bhagavad-gītā. Consciousness may be pervertedly reflected by the covering of material circumstances, just as light reflected through colored glass may appear to be a certain color, but the consciousness of the Lord is not materially affected. Lord Kṛṣṇa says, "mayādhyakṣeṇa prakṛtiḥ." When He descends into the material universe, His consciousness is not materially affected. If He were so affected, He would be unfit to speak on transcendental matters as He does in the Bhagavad-gītā. One cannot say anything about the transcendental world without being free from materially contaminated consciousness. So the Lord is not materially contaminated. Our consciousness, at the present moment, however, is materially contaminated. The Bhagavad-gītā teaches that we have to purify this materially contaminated consciousness. In pure consciousness, our actions will be dovetailed to the will of īśvara, and that will make us happy. It is not that we have to cease all activities. Rather, our activities are to be purified, and purified activities are called bhakti. Activities in bhakti appear to be like ordinary activities, but they are not contaminated. An ignorant person may see that a devotee is acting or working like an ordinary man, but such a person with a poor fund of knowledge does not know that the activities of the devotee or of the Lord are not contaminated by impure consciousness or matter. They are transcendental to the three modes of nature. We should know, however, that at this point our consciousness is contaminated.

When we are materially contaminated, we are called conditioned. False consciousness is exhibited under the impression that I am a product of material nature. This is called false ego. One who is absorbed in the thought of bodily conceptions cannot understand his situation. Bhagavad-gītā was spoken to liberate one from the bodily conception of life, and Arjuna put himself in this position in order to receive this information from the Lord. One must become free from the bodily conception of life; that is the preliminary activity for the transcendentalist. One who wants to become free, who wants to become liberated, must first of all learn that he is not this material body. Mukti or liberation means freedom from material consciousness. In the Śrīmad-Bhāgavatam also the definition of liberation is given: Mukti means liberation from the contaminated consciousness of this material world and situation in pure consciousness. All the instructions of Bhagavad-gītā are intended to awaken this pure consciousness, and therefore we find at the last stage of the Gītā's instructions that Kṛṣṇa is asking Arjuna whether he is now in purified consciousness. Purified consciousness means acting in accordance with the instructions of the Lord. This is the whole sum and substance of purified consciousness. Consciousness is already there because we are part and parcel of the Lord, but for us there is the affinity of being affected by the inferior modes. But the Lord, being the Supreme, is never affected. That is the difference between the Supreme Lord and the conditioned souls.

What is this consciousness? This consciousness is "I am." Then what am I? In contaminated consciousness "I am" means "I am the lord of all I survey. I am the enjoyer." The world revolves because every living being thinks that he is the lord and creator of the material world. Material consciousness has two psychic divisions. One is that I am the creator, and the other is that I am the enjoyer. But actually the Supreme Lord is both the creator and the enjoyer, and the living entity, being part and parcel of the Supreme Lord, is neither the creator nor the enjoyer, but a cooperator. He is the created and the enjoyed. For instance, a part of a machine cooperates with the whole machine; a part of the body cooperates with the whole body. The hands, feet, eyes, legs and so on are all parts of the body, but they are not actually the enjoyers. The stomach is the enjoyer. The legs move, the hands supply food, the teeth chew and all parts of the body are engaged in satisfying the stomach because the stomach is the principal factor that nourishes the body's organization. Therefore everything is given to the stomach. One nourishes the tree by watering its root, and one nourishes the body by feeding the stomach, for if the body is to be kept in a healthy state, then the parts of the body must cooperate to feed the stomach. Similarly, the Supreme Lord is the enjoyer and the creator, and we, as subordinate living beings, are meant to cooperate to satisfy Him. This cooperation will actually help us, just as food taken by the stomach will help all other parts of the body. If the fingers of the hand think that they should take the food themselves instead of giving it to the stomach, then they will be frustrated. The central figure of creation and of enjoyment is the Supreme Lord, and the living entities are cooperators. By cooperation they enjoy. The relation is also like that of the master and the servant. If the master is fully satisfied, then the servant is satisfied. Similarly, the Supreme Lord should be satisfied, although the tendency to become the creator and the tendency to enjoy the material world are there also in the living entities because these tendencies are there in the Supreme Lord who has created the manifested cosmic world.

We shall find, therefore, in this Bhagavad-gītā that the complete whole is comprised of the supreme controller, the controlled living entities, the cosmic manifestation, eternal time, and karma, or activities, and all of these are explained in this text. All of these taken completely form the complete whole, and the complete whole is called the Supreme Absolute Truth. The complete whole and the complete Absolute Truth are the Supreme Personality of Godhead, Śrī Kṛṣṇa. All manifestations are due to His different energies. He is the complete whole.

It is also explained in the Gītā that impersonal Brahman is also subordinate to the complete. Brahman is more explicitly explained in the Brahma-sūtra to be like the rays of the sunshine. The impersonal Brahman is the shining rays of the Supreme Personality of Godhead. Impersonal Brahman is incomplete realization of the absolute whole, and so also is the conception of Paramātmā in the Twelfth Chapter. There it shall be seen that the Supreme Personality of Godhead, Puruṣottama, is above both impersonal Brahman and the partial realization of Paramātmā. The Supreme Personality of Godhead is called sac-cid-ānanda-vigraha. The Brahma-saṁhitā begins in this way: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ/anādir ādir govindaḥ sarva-kāraṇa-kāraṇam. "Kṛṣṇa is the cause of all causes. He is the primal cause, and He is the very form of eternal being, knowledge and bliss." Impersonal Brahman realization is the realization of His sat (being) feature. Paramātmā realization is the realization of the cit (eternal knowledge) feature. But realization of the Personality of Godhead, Kṛṣṇa, is realization of all the transcendental features: sat, cit and ānanda (being, knowledge, bliss) in complete vigraha (form).

People with less intelligence consider the Supreme Truth to be impersonal, but He is a transcendental person, and this is confirmed in all Vedic literatures. Nityo nityānām cetanaś cetanānām. As we are all individual living beings and have our individuality, the Supreme Absolute Truth is also, in the ultimate issue, a person, and realization of the Personality of Godhead is realization of all of the transcendental features. The complete whole is not formless. If He is formless, or if He is less than any other thing, then He cannot be the complete whole. The complete whole must have everything within our experience and beyond our experience, otherwise it cannot be complete. The complete whole, Personality of Godhead, has immense potencies.

How Kṛṣṇa is acting in different potencies is also explained in Bhagavad-gītā. This phenomenal world or material world in which we are placed is also complete in itself because the twenty-four elements of which this material universe is a temporary manifestation, according to Sāṅkhya philosophy, are completely adjusted to produce complete resources which are necessary for the maintenance and subsistence of this universe. There is nothing extraneous; nor is there anything needed. This manifestation has its own time fixed by the energy of the supreme whole, and when its time is complete, these temporary manifestations will be annihilated by the complete arrangement of the complete. There is complete facility for the small complete units, namely the living entities, to realize the complete, and all sorts of incompleteness are experienced due to incomplete knowledge of the complete. So Bhagavad-gītā contains the complete knowledge of Vedic wisdom.

All Vedic knowledge is infallible, and Hindus accept Vedic knowledge to be complete and infallible. For example, cow dung is the stool of an animal, and according to smṛti or Vedic injunction, if one touches the stool of an animal he has to take a bath to purify himself. But in the Vedic scriptures cow dung is considered to be a purifying agent. One might consider this to be contradictory, but it is accepted because it is Vedic injunction, and indeed by accepting this, one will not commit a mistake; subsequently it has been proved by modern science that cow dung contains all antiseptic properties. So Vedic knowledge is complete because it is above all doubts and mistakes, and Bhagavad-gītā is the essence of all Vedic knowledge.

Vedic knowledge is not a question of research. Our research work is imperfect because we are researching things with imperfect senses. We have to accept perfect knowledge which comes down, as is stated in Bhagavad-gītā, by the paramparā disciplic succession. We have to receive knowledge from the proper source in disciplic succession beginning with the supreme spiritual master, the Lord Himself, and handed down to a succession of spiritual masters. Arjuna, the student who took lessons from Lord Śrī Kṛṣṇa, accepts everything that He says without contradicting Him. One is not allowed to accept one portion of Bhagavad-gītā and not another. No. We must accept Bhagavad-gītā without interpretation, without deletion and without our own whimsical participation in the matter. The Gītā should he taken as the most perfect presentation of Vedic knowledge. Vedic knowledge is received from transcendental sources, and the first words were spoken by the Lord Himself. The words spoken by the Lord are different from words spoken by a person of the mundane world who is infected with four defects. A mundaner 1) is sure to commit mistakes, 2) is invariably illusioned, 3) has the tendency to cheat others and 4) is limited by imperfect senses. With these four imperfections, one cannot deliver perfect information of all-pervading knowledge.

Vedic knowledge is not imparted by such defective living entities. It was imparted unto the heart of Brahmā, the first created living being, and Brahmā in his turn disseminated this knowledge to his sons and disciples, as he originally received it from the Lord. The Lord is pūrṇam, all-perfect, and there is no possibility of His becoming subjected to the laws of material nature. One should therefore be intelligent enough to know that the Lord is the only proprietor of everything in the universe and that He is the original creator, the creator of Brahmā. In the Eleventh Chapter the Lord is addressed as prapitāmaha because Brahmā is addressed as pitāmaha, the grandfather, and He is the creator of the grandfather. So no one should claim to be the proprietor of anything; one should accept only things which are set aside for him by the Lord as his quota for his maintenance.

There are many examples given of how we are to utilize those things which are set aside for us by the Lord. This is also explained in Bhagavad-gītā. In the beginning, Arjuna decided that he should not fight in the Battle of Kurukṣetra. This was his own decision. Arjuna told the Lord that it was not possible for him to enjoy the kingdom after killing his own kinsmen. This decision was based on the body because he was thinking that the body was himself and that his bodily relations or expansions were his brothers, nephews, brothers-in-law, grandfathers and so on. He was thinking in this way to satisfy his bodily demands. Bhagavad-gītā was spoken by the Lord just to change this view, and at the end Arjuna decides to fight under the directions of the Lord when he says, "kariṣye vacanaṁ tava." "I shall act according to Thy word."

In this world man is not meant to toil like hogs. He must be intelligent to realize the importance of human life and refuse to act like an ordinary animal. A human being should realize the aim of his life, and this direction is given in all Vedic literatures, and the essence is given in Bhagavad-gītā. Vedic literature is meant for human beings, not for animals. Animals can kill other living animals, and there is no question of sin on their part, but if a man kills an animal for the satisfaction of his uncontrolled taste, he must be responsible for breaking the laws of nature. In the Bhagavad-gītā it is clearly explained that there are three kinds of activities according to the different modes of nature: the activities of goodness, of passion and of ignorance. Similarly, there are three kinds of eatables also: eatables in goodness, passion and ignorance. All of this is clearly described, and if we properly utilize the instructions of Bhagavad-gītā, then our whole life will become purified, and ultimately we will be able to reach the destination which is beyond this material sky.

That destination is called the sanātana sky, the eternal spiritual sky. In this material world we find that everything is temporary. It comes into being, stays for some time, produces some by-products, dwindles and then vanishes. That is the law of the material world, whether we use as an example this body, or a piece of fruit or anything. But beyond this temporary world there is another world of which we have information. This world consists of another nature which is sanātana, eternal. Jīva is also described as sanātana, eternal, and the Lord is also described as sanātana in the Eleventh Chapter. We have an intimate relationship with the Lord, and because we are all qualitatively one - the sanātana-dhāma, or sky, the sanātana Supreme Personality and the sanātana living entities - the whole purpose of Bhagavad-gītā is to revive our sanātana occupation, or sanātana-dharma, which is the eternal occupation of the living entity. We are temporarily engaged in different activities, but all of these activities can be purified when we give up all these temporary activities and take up the activities which are prescribed by the Supreme Lord. That is called our pure life.

The Supreme Lord and His transcendental abode are both sanātana, as are the living entities, and the combined association of the Supreme Lord and the living entities in the sanātana abode is the perfection of human life. The Lord is very kind to the living entities because they are His sons. Lord Kṛṣṇa declares in Bhagavad-gītā, "sarva-yoniṣu...ahaṁ bīja-pradaḥ pitā." "I am the father of all." Of course there are all types of living entities according to their various karmas, but here the Lord claims that He is the father of all of them. Therefore the Lord descends to reclaim all of these fallen, conditioned souls to call them back to the sanātana eternal sky so that the sanātana living entities may regain their eternal sanātana positions in eternal association with the Lord. The Lord comes Himself in different incarnations, or He sends His confidential servants as sons or His associates or ācāryas to reclaim the conditioned souls.

Therefore, sanātana-dharma does not refer to any sectarian process of religion. It is the eternal function of the eternal living entities in relationship with the eternal Supreme Lord. Sanātana-dharma refers, as stated previously, to the eternal occupation of the living entity. Rāmānujācārya has explained the word sanātana as "that which has neither beginning nor end," so when we speak of sanātana-dharma, we must take it for granted on the authority of Śrī Rāmānujācārya that it has neither beginning nor end.

The English word "religion" is a little different from sanātana-dharma. Religion conveys the idea of faith, and faith may change. One may have faith in a particular process, and he may change this faith and adopt another, but sanātana-dharma refers to that activity which cannot be changed. For instance, liquidity cannot be taken from water, nor can heat be taken from fire. Similarly, the eternal function of the eternal living entity cannot be taken from the living entity. Sanātana-dharma is eternally integral with the living entity. When we speak of sanātana-dharma, therefore, we must take it for granted on the authority of Śrī Rāmānujācārya that it has neither beginning nor end. That which has neither end nor beginning must not be sectarian, for it cannot be limited by any boundaries. Yet those belonging to some sectarian faith will wrongly consider that sanātana-dharma is also sectarian, but if we go deeply into the matter and consider it in the light of modern science, it is possible for us to see that sanātana-dharma is the business of all the people of the world - nay, of all the living entities of the universe.

Non-sanātana religious faith may have some beginning in the annals of human history, but there is no beginning to the history of sanātana-dharma because it remains eternally with the living entities. Insofar as the living entities are concerned, the authoritative śāstras state that the living entity has neither birth nor death. In the Gītā it is stated that the living entity is never born, and he never dies. He is eternal and indestructible, and he continues to live after the destruction of his temporary material body. In reference to the concept of sanātana-dharma, we must try to understand the concept of religion from the Sanskrit root meaning of the word. Dharma refers to that which is constantly existing with the particular object. We conclude that there is heat and light along with the fire; without heat and light, there is no meaning to the word fire. Similarly, we must discover the essential part of the living being, that part which is his constant companion. That constant companion is his eternal quality, and that eternal quality is his eternal religion.

When Sanātana Gosvāmī asked Śrī Caitanya Mahāprabhu about the svarūpa of every living being, the Lord replied that the svarūpa or constitutional position of the living being is the rendering of service to the Supreme Personality of Godhead. If we analyze this statement of Lord Caitanya, we can easily see that every living being is constantly engaged in rendering service to another living being. A living being serves other living beings in two capacities. By doing so, the living entity enjoys life. The lower animals serve human beings as servants serve their master. A serves B master, B serves C master and C serves D master and so on. Under these circumstances, we can see that one friend serves another friend, the mother serves the son, the wife serves the husband, the husband serves the wife and so on. If we go on searching in this spirit, it will be seen that there is no exception in the society of living beings to the activity of service. The politician presents his manifesto for the public to convince them of his capacity for service. The voters therefore give the politician their valuable votes, thinking that he will render valuable service to society. The shopkeeper serves the customer, and the artisan serves the capitalist. The capitalist serves the family, and the family serves the state in the terms of the eternal capacity of the eternal living being. In this way we can see that no living being is exempt from rendering service to other living beings, and therefore we can safely conclude that service is the constant companion of the living being and that the rendering of service is the eternal religion of the living being.

Yet man professes to belong to a particular type of faith with reference to particular time and circumstance and thus claims to be a Hindu, Muslim, Christian, Buddhist or any other sect. Such designations are non-sanātana-dharma. A Hindu may change his faith to become a Muslim, or a Muslim may change his faith to become a Hindu, or a Christian may change his faith and so on. But in all circumstances the change of religious faith does not effect the eternal occupation of rendering service to others. The Hindu, Muslim or Christian in all circumstances is servant of someone. Thus, to profess a particular type of sect is not to profess one's sanātana-dharma. The rendering of service is sanātana-dharma.

Factually we are related to the Supreme Lord in service. The Supreme Lord is the supreme enjoyer, and we living entities are His servitors. We are created for His enjoyment, and if we participate in that eternal enjoyment with the Supreme Personality of Godhead, we become happy. We cannot become happy otherwise. It is not possible to be happy independantly, just as no one part of the body can be happy without cooperating with the stomach. It is not possible for the living entity to be happy without rendering transcendental loving service unto the Supreme Lord.

In the Bhagavad-gītā, worship of different demigods or rendering service to them is not approved. It is stated in the Seventh Chapter, twentieth verse:

:kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ
:taṁ taṁ niyamam āsthāya prakṛtyā niyatāḥ svayā
</div>

"Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures." ([[Vanisource:BG 7.20 (1972)|BG. 7.20]]) Here it is plainly said that those who are directed by lust worship the demigods and not the Supreme Lord Kṛṣṇa. When we mention the name Kṛṣṇa, we do not refer to any sectarian name. Kṛṣṇa means the highest pleasure, and it is confirmed that the Supreme Lord is the reservoir or storehouse of all pleasure. We are all hankering after pleasure. Ānandamayo 'bhyāsāt. (Vs. 1.1.12) The living entities, like the Lord, are full of consciousness, and they are after happiness. The Lord is perpetually happy, and if the living entities associate with the Lord, cooperate with Him and take part in His association, then they also become happy.

The Lord descends to this mortal world to show His pastimes in Vṛndāvana, which are full of happiness. When Lord Śrī Kṛṣṇa was in Vṛndāvana, His activities with His cowherd boy friends, with His damsel friends, with the inhabitants of Vṛndāvana and with the cows were all full of happiness. The total population of Vṛndāvana knew nothing but Kṛṣṇa. But Lord Kṛṣṇa even discouraged His father Nanda Mahārāja from worshiping the demigod Indra because He wanted to establish the fact that people need not worship any demigod. They need only worship the Supreme Lord because their ultimate goal is to return to His abode.

The abode of Lord Śrī Kṛṣṇa is described in the Bhagavad-gītā, Fifteenth Chapter, sixth verse:

<div class="quote_verse">
:na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ
:yad gatvā na nivartante tad dhāma paramaṁ mama
</div>

"That abode of Mine is not illumined by the sun or moon, nor by electricity. And anyone who reaches it never comes back to this material world." ([[Vanisource:BG 15.6 (1972)|BG. 15.6]])

This verse gives a description of that eternal sky. Of course we have a material conception of the sky, and we think of it in relationship to the sun, moon, stars and so on, but in this verse the Lord states that in the eternal sky there is no need for the sun nor for the moon nor fire of any kind because the spiritual sky is already illuminated by the brahma-jyotir, the rays emanating from the Supreme Lord. We are trying with difficulty to reach other planets, but it is not difficult to understand the abode of the Supreme Lord. This abode is referred to as Goloka. In the Brahma-saṁhitā it is beautifully described: Goloka eva nivasaty akhilātma-bhūtaḥ. The Lord resides eternally in His abode Goloka, yet He can be approached from this world, and to this end the Lord comes to manifest His real form, sac-cid-ānanda-vigraha. When He manifests this form, there is no need for our imagining what He looks like. To discourage such imaginative speculation, He descends and exhibits Himself as He is, as Śyāmasundara. Unfortunately, the less intelligent deride Him because He comes as one of us and plays with us as a human being. But because of this we should not consider that the Lord is one of us. It is by His potency that He presents Himself in His real form before us and displays His pastimes, which are prototypes of those pastimes found in His abode.

In the effulgent rays of the spiritual sky there are innumerable planets floating. The brahma-jyotir emanates from the supreme abode, Kṛṣṇaloka, and the ānandamaya-cinmaya planets, which are not material, float in those rays. The Lord says, na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ yad gatvā na nivartante tad dhāma paramaṁ mama. One who can approach that spiritual sky is not required to descend again to the material sky. In the material sky, even if we approach the highest planet (Brahmaloka), what to speak of the moon, we will find the same conditions of life, namely birth, death, disease and old age. No planet in the material universe is free from these four principles of material existence. Therefore the Lord says in Bhagavad-gītā, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna. The living entities are traveling from one planet to another, not by mechanical arrangement but by a spiritual process. This is also mentioned: yānti deva-vratā devān pitṟn yānti pitṛ-vratāḥ. No mechanical arrangement is necessary if we want interplanetary travel. The Gītā instructs: yānti deva-vratā devān. The moon, the sun and higher planets are called svargaloka. There are three different statuses of planets: higher, middle and lower planetary systems. The earth belongs to the middle planetary system. Bhagavad-gītā informs us how to travel to the higher planetary systems (devaloka) with a very simple formula: yānti deva-vratā devān. One need only worship the particular demigod of that particular planet and in that way go to the moon, the sun or any of the higher planetary systems.

Yet Bhagavad-gītā does not advise us to go to any of the planets in this material world because even if we go to Brahmaloka, the highest planet, through some sort of mechanical contrivance by maybe traveling for forty thousand years (and who would live that long?), we will still find the material inconveniences of birth, death, disease and old age. But one who wants to approach the supreme planet, Kṛṣṇaloka, or any of the other planets within the spiritual sky, will not meet with these material inconveniences. Amongst all of the planets in the spiritual sky there is one supreme planet called Goloka Vṛndāvana, which is the original planet in the abode of the original Personality of Godhead Śrī Kṛṣṇa. All of this information is given in Bhagavad-gītā, and we are given through its instruction information how to leave the material world and begin a truly blissful life in the spiritual sky.

In the Fifteenth Chapter of the Bhagavad-gītā, the real picture of the material world is given. It is said there:

<div class="quote_verse">
:ūrdhva-mūlam adhaḥ-śākham aśvatthaṁ prāhur avyayam
:chandāṁsi yasya parṇāni yas taṁ veda sa veda-vit::
</div>

"The Supreme Lord said: There is a banyan tree which has its roots upward and its branches down, and the Vedic hymns are its leaves. One who knows this tree is the knower of the Vedas." ([[Vanisource:BG 15.1 (1972)|Bg. 15.1]]) Here the material world is described as a tree whose roots are upwards and branches are below. We have experience of a tree whose roots are upward: if one stands on the bank of a river or any reservoir of water, he can see that the trees reflected in the water are upside down. The branches go downward and the roots upward. Similarly, this material world is a reflection of the spiritual world. The material world is but a shadow of reality. In the shadow there is no reality or substantiality, but from the shadow we can understand that there is substance and reality. In the desert there is no water, but the mirage suggests that there is such a thing as water. In the material world there is no water, there is no happiness, but the real water of actual happiness is there in the spiritual world.

The Lord suggests that we attain the spiritual world in the following manner:

<div class="quote_verse">
:nirmāna-mohā jita-saṅga-doṣā
:adhyātma-nityā vinivṛtta-kāmāḥ
:dvandvair vimuktāḥ sukha-duḥkha-saṁjñair
:gacchanty amūḍhāḥ padam avyayaṁ tat
</div>

That padam avyayam or eternal kingdom can be reached by one who is nirmāna-moha. What does this mean? We are after designations. Someone wants to become a son, someone wants to become Lord, someone wants to become the president or a rich man or a king or something else. As long as we are attached to these designations, we are attached to the body because designations belong to the body. But we are not these bodies, and realizing this is the first stage in spiritual realization. We are associated with the three modes of material nature, but we must become detached through devotional service to the Lord. If we are not attached to devotional service to the Lord, then we cannot become detached from the modes of material nature. Designations and attachments are due to our lust and desire, our wanting to lord it over the material nature. As long as we do not give up this propensity of lording it over material nature, there is no possibility of returning to the kingdom of the Supreme, the sanātana-dhāma. That eternal kingdom, which is never destroyed, can be approached by one who is not bewildered by the attractions of false material enjoyments, who is situated in the service of the Supreme Lord. One so situated can easily approach that supreme abode.

Elsewhere in the Gītā it is stated:

<div class="quote_verse">
:avyakto 'kṣara ity uktas tam āhuḥ paramāṁ gatim
:yaṁ prāpya na nivartante tad dhāma paramaṁ mama
</div>

Avyakta means unmanifested. Not even all of the material world is manifested before us. Our senses are so imperfect that we cannot even see all of the stars within this material universe. In Vedic literature we can receive much information about all the planets, and we can believe it or not believe it. All of the important planets are described in Vedic literatures, especially Śrīmad-Bhāgavatam, and the spiritual world, which is beyond this material sky, is described as avyakta, unmanifested. One should desire and hanker after that supreme kingdom, for when one attains that kingdom, he does not have to return to this material world.

Next, one may raise the question of how one goes about approaching that abode of the Supreme Lord. Information of this is given in the Eighth Chapter. It is said there:

<div class="quote_verse">
:anta-kāle ca mām eva smaran muktvā kalevaram
:yaḥ prayāti sa mad-bhāvam yāti nāsty atra saṁśayaḥ
</div>

"Anyone who quits his body, at the end of life, remembering Me, attains immediately to My nature; and there is no doubt of this." ([[Vanisource:BG 8.5 (1972)|BG. 8.5]]) One who thinks of Kṛṣṇa at the time of his death goes to Kṛṣṇa. One must remember the form of Kṛṣṇa; if he quits his body thinking of this form, he approaches the spiritual kingdom. Mad-bhāvaṁ refers to the supreme nature of the Supreme Being. The Supreme Being is sac-cid-ānanda-vigraha - eternal, full of knowledge and bliss. Our present body is not sac-cid-ānanda. It is asat, not sat. It is not eternal; it is perishable. It is not cit, full of knowledge, but it is full of ignorance. We have no knowledge of the spiritual kingdom, nor do we even have perfect knowledge of this material world where there are so many things unknown to us. The body is also nirānanda; instead of being full of bliss it is full of misery. All of the miseries we experience in the material world arise from the body, but one who leaves this body thinking of the Supreme Personality of Godhead at once attains a sac-cid-ānanda body, as is promised in this fifth verse of the Eighth Chapter where Lord Kṛṣṇa says, "He attains My nature."

The process of quitting this body and getting another body in the material world is also organized. A man dies after it has been decided what form of body he will have in the next life. Higher authorities, not the living entity himself, make this decision. According to our activities in this life, we either rise or sink. This life is a preparation for the next life. If we can prepare, therefore, in this life to get promotion to the kingdom of God, then surely, after quitting this material body, we will attain a spiritual body just like the Lord.

As explained before, there are different kinds of transcendentalists, the brahmavādi paramātmāvādi and the devotee, and, as mentioned, in the brahma-jyotir (spiritual sky) there are innumerable spiritual planets. The number of these planets is far, far greater than all of the planets of this material world. This material world has been approximated as only one quarter of the creation. In this material segment there are millions and billions of universes with trillions of planets and suns, stars and moons. But this whole material creation is only a fragment of the total creation. Most of the creation is in the spiritual sky. One who desires to merge into the existence of the Supreme Brahman is at once transferred to the brahma-jyotir of the Supreme Lord and thus attains the spiritual sky. The devotee, who wants to enjoy the association of the Lord, enters into the Vaikuṇṭha planets, which are innumerable, and the Supreme Lord by His plenary expansions as Nārāyaṇa with four hands and with different names like Pradyumna, Aniruddha, Govinda, etc., associates with him there. Therefore at the end of life the transcendentalists either think of the brahma-jyotir, the Paramātmā or the Supreme Personality of Godhead Śrī Kṛṣṇa. In all cases they enter into the spiritual sky, but only the devotee, or he who is in personal touch with the Supreme Lord, enters into the Vaikuṇṭha planets. The Lord further adds that of this "there is no doubt." This must be believed firmly. We should not reject that which does not tally with our imagination; our attitude should be that of Arjuna: "I believe everything that You have said." Therefore when the Lord says that at the time of death whoever thinks of Him as Brahman or Paramātmā or as the Personality of Godhead certainly enters into the spiritual sky, there is no doubt about it. There is no question of disbelieving it.

The information on how to think of the Supreme Being at the time of death is also given in the Gītā:

<div class="quote_verse">
:yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram
:taṁ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ
</div>

"In whatever condition one quits his present body, in his next life he will attain to that state of being without fail." ([[Vanisource:BG 8.6 (1972)|BG. 8.6]]) Material nature is a display of one of the energies of the Supreme Lord. In the Viṣṇu Purāṇa the total energies of the Supreme Lord as Viṣṇu-śaktiḥ parā proktā, etc., are delineated. The Supreme Lord has diverse and innumerable energies which are beyond our conception; however, great learned sages or liberated souls have studied these energies and have analyzed them into three parts. All of the energies are of Viṣṇu-śakti, that is to say they are different potencies of Lord Viṣṇu. That energy is parā, transcendental. Living entities also belong to the superior energy, as has already been explained. The other energies, or material energies, are in the mode of ignorance. At the time of death we can either remain in the inferior energy of this material world, or we can transfer to the energy of the spiritual world.

In life we are accustomed to thinking either of the material or the spiritual energy. There are so many literatures which fill our thoughts with the material energy - newspapers, novels, etc. Our thinking, which is now absorbed in these literatures, must be transferred to the Vedic literatures. The great sages, therefore, have written so many Vedic literatures such as the Purāṇas, etc. The Purāṇas are not imaginative; they are historical records. In the Caitanya-caritāmṛta there is the following verse:

<div class="quote_verse">
:māyā mugdha jīver nāhi svataḥ kṛṣṇa-jñāna
:jīvera kṛpāya kailā kṛṣṇa veda-purāṇa
:([[Vanisource:CC Madhya 20.122|CC Madhya 20.122]])
</div>

The forgetful living entities or conditioned souls have forgotten their relationship with the Supreme Lord, and they are engrossed in thinking of material activities. Just to transfer their thinking power to the spiritual sky, Kṛṣṇa has given a great number of Vedic literatures. First He divided the Vedas into four, then He explained them in the Purāṇas, and for less capable people He wrote the Mahābhārata. In the Mahābhārata there is given the Bhagavad-gītā. Then all Vedic literature is summarized in the Vedānta-sūtra, and for future guidance He gave a natural commentation on the Vedānta-sutra, called Śrīmad-Bhāgavatam. We must always engage our minds in reading these Vedic literatures. Just as materialists engage their minds in reading newspapers, magazines and so many materialistic literatures, we must transfer our reading to these literatures which are given to us by Vyāsadeva; in that way it will be possible for us to remember the Supreme Lord at the time of death. That is the only way suggested by the Lord, and He guarantees the result: "There is no doubt." ([[Vanisource:BG 8.7 (1972)|BG. 8.7]])

<div class="quote_verse">
:tasmāt sarveṣu kāleṣu mām anusmara yudhya ca
:mayy arpita-mano-buddhir mām evaiṣyasy asaṁśayaḥ
</div>

"Therefore, Arjuna, you should always think of Me, and at the same time you should continue your prescribed duty and fight. With your mind and activities always fixed on Me, and everything engaged in Me, you will attain to Me without any doubt."

He does not advise Arjuna to simply remember Him and give up his occupation. No, the Lord never suggests anything impractical. In this material world, in order to maintain the body one has to work. Human society is divided, according to work, into four divisions of social order - brāhmaṇa, kṣatriya, vaiśya, śūdra. The brāhmaṇa class or intelligent class is working in one way, the kṣatriya or administrative class is working in another way, and the mercantile class and the laborers are all tending to their specific duties. In the human society, whether one is a laborer, merchant, warrior, administrator, or farmer, or even if one belongs to the highest class and is a literary man, a scientist or a theologian, he has to work in order to maintain his existence. The Lord therefore tells Arjuna that he need not give up his occupation, but while he is engaged in his occupation he should remember Kṛṣṇa. If he doesn't practice remembering Kṛṣṇa while he is struggling for existence, then it will not be possible for him to remember Kṛṣṇa at the time of death. Lord Caitanya also advises this. He says that one should practice remembering the Lord by chanting the names of the Lord always. The names of the Lord and the Lord are nondifferent. So Lord Kṛṣṇa's instruction to Arjuna to "remember Me" and Lord Caitanya's injunction to always "chant the names of Lord Kṛṣṇa" are the same instruction. There is no difference, because Kṛṣṇa and Kṛṣṇa's name are nondifferent. In the absolute status there is no difference between reference and referent. Therefore we have to practice remembering the Lord always, twenty-four hours a day, by chanting His names and molding our life's activities in such a way that we can remember Him always.

How is this possible? The ācāryas give the following example. If a married woman is attached to another man, or if a man has an attachment for a woman other than his wife, then the attachment is to be considered very strong. One with such an attachment is always thinking of the loved one. The wife who is thinking of her lover is always thinking of meeting him, even while she is carrying out her household chores. In fact, she carries out her household work even more carefully so her husband will not suspect her attachment. Similarly, we should always remember the supreme lover, Śrī Kṛṣṇa, and at the same time perform our material duties very nicely. A strong sense of love is required here. If we have a strong sense of love for the Supreme Lord, then we can discharge our duty and at the same time remember Him. But we have to develop that sense of love. Arjuna, for instance, was always thinking of Kṛṣṇa; he was the constant companion of Kṛṣṇa, and at the same time he was a warrior. Kṛṣṇa did not advise him to give up fighting and go to the forest to meditate. When Lord Kṛṣṇa delineates the yoga system to Arjuna, Arjuna says that the practice of this system is not possible for him.

<div class="quote_verse">
:arjuna uvāca
:yo 'yaṁ yogas tvayā proktaḥ sāmyena madhusūdana
:etasyāhaṁ na paśyāmi cañcalatvāt sthitiṁ sthirām
</div>

"Arjuna said, O Madhusūdana, the system of yoga which you have summarized appears impractical and unendurable to me, for the mind is restless and unsteady." ([[Vanisource:BG 6.33 (1972)|BG. 6.33]])

But the Lord says:

<div class="quote_verse">
:yoginām api sarveṣāṁ mad-gatenāntarātmanā
:śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ
</div>

"Of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga, and is the highest of all." ([[Vanisource:BG 6.47 (1972)|BG. 6.47]]) So one who thinks of the Supreme Lord always is the greatest yogī, the supermost jñānī, and the greatest devotee at the same time. The Lord further tells Arjuna that as a kṣatriya he cannot give up his fighting, but if Arjuna fights remembering Kṛṣṇa, then he will be able to remember Him at the time of death. But one must be completely surrendered in the transcendental loving service of the Lord.

We work not with our body, actually, but with our mind and intelligence. So if the intelligence and the mind are always engaged in the thought of the Supreme Lord, then naturally the senses are also engaged in His service. Superficially, at least, the activities of the senses remain the same, but the consciousness is changed. The Bhagavad-gītā teaches one how to absorb the mind and intelligence in the thought of the Lord. Such absorption will enable one to transfer himself to the kingdom of the Lord. If the mind is engaged in Kṛṣṇa's service, then the senses are automatically engaged in His service. This is the art, and this is also the secret of Bhagavad-gītā: total absorption in the thought of Śrī Kṛṣṇa.

Modern man has struggled very hard to reach the moon, but he has not tried very hard to elevate himself spiritually. If one has fifty years of life ahead of him, he should engage that brief time in cultivating this practice of remembering the Supreme Personality of Godhead. This practice is the devotional process of:

<div class="quote_verse">
:śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam
:arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam
</div>

These nine processes, of which the easiest is śravaṇaṁ, hearing Bhagavad-gītā from the realized person, will turn one to the thought of the Supreme Being. This will lead to niścala, remembering the Supreme Lord, and will enable one, upon leaving the body, to attain a spiritual body which is just fit for association with the Supreme Lord.

The Lord further says:

<div class="quote_verse">
:abhyāsa-yoga-yuktena cetasā nānya-gāminā
:paramaṁ puruṣaṁ divyaṁ yāti pārthānucintayan
</div>

"By practicing this remembering, without being deviated, thinking ever of the Supreme Godhead, one is sure to achieve the planet of the Divine, the Supreme Personality, O son of Kuntī." ([[Vanisource:BG 8.8 (1972)|BG. 8.8]])

This is not a very difficult process. However, one must learn it from an experienced person, from one who is already in the practice. The mind is always flying to this and that, but one must always practice concentrating the mind on the form of the Supreme Lord Śrī Kṛṣṇa or on the sound of His name. The mind is naturally restless, going hither and thither, but it can rest in the sound vibration of Kṛṣṇa. One must thus meditate on paramaṁ puruṣaṁ, the Supreme Person; and thus attain Him. The ways and the means for ultimate realization, ultimate attainment, are stated in the Bhagavad-gītā, and the doors of this knowledge are open for everyone. No one is barred out. All classes of men can approach the Lord by thinking of Him, for hearing and thinking of Him is possible for everyone.

The Lord further says:

<div class="quote_verse">
:māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ
:striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim
</div>

:kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā

<div class="quote_verse">
:anityam asukhaṁ lokam imaṁ prāpya bhajasva mām

"O son of Pṛthā, anyone who will take shelter in Me, whether a woman, or a merchant, or one born in a low family, can yet approach the supreme destination. How much greater then are the brāhmaṇas, the righteous, the devotees, and saintly kings! In this miserable world, these are fixed in devotional service to the Lord." ([[Vanisource:BG 9.32 (1972)|BG. 9.32-33]])

Human beings even in the lower statuses of life (a merchant, a woman or a laborer) can attain the Supreme. One does not need highly developed intelligence. The point is that anyone who accepts the principle of bhakti-yoga and accepts the Supreme Lord as the summum bonum of life, as the highest target, the ultimate goal, can approach the Lord in the spiritual sky. If one adopts the principles enunciated in Bhagavad-gītā, he can make his life perfect and make a perfect solution to all the problems of life which arise out of the transient nature of material existence. This is the sum and substance of the entire Bhagavad-gītā.

In conclusion, Bhagavad-gīta is a transcendental literature which one should read very carefully. It is capable of saving one from all fear.

:nehābhikrama-nāśo 'sti pratyavāyo na vidyate
:svalpam apy asya dharmasya trāyate mahato bhayāt
</div>

"In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear." ([[Vanisource:BG 2.40 (1972)|BG. 2.40]]) If one reads Bhagavad-gītā sincerely and seriously, then all of the reactions of his past misdeeds will not react upon him. In the last portion of Bhagavad-gītā, Lord Śrī Kṛṣṇa proclaims:

<div class="quote_verse">
:sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja
:ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ
</div>

"Give up all varieties of religiousness, and just surrender unto Me; and in return I shall protect you from all sinful reactions. Therefore, you have nothing to fear." ([[Vanisource:BG 18.66 (1972)|BG. 18.66]]) Thus the Lord takes all responsibility for one who surrenders unto Him, and He indemnifies all the reactions of sin.

One cleanses himself daily by taking a bath in water, but one who takes his bath only once in the sacred Ganges water of the Bhagavad-gītā cleanses away all the dirt of material life. Because Bhagavad-gītā is spoken by the Supreme Personality of Godhead, one need not read any other Vedic literature. One need only attentively and regularly hear and read Bhagavad-gītā. In the present age, mankind is so absorbed with mundane activities that it is not possible to read all of the Vedic literatures. But this is not necessary. This one book, Bhagavad-gītā, will suffice because it is the essence of all Vedic literatures and because it is spoken by the Supreme Personality of Godhead. It is said that one who drinks the water of the Ganges certainly gets salvation, but what to speak of one who drinks the waters of Bhagavad-gītā? Gītā is the very nectar of the Mahābhārata spoken by Viṣṇu Himself, for Lord Kṛṣṇa is the original Viṣṇu. It is nectar emanating from the mouth of the Supreme Personality of Godhead, and the Ganges is said to be emanating from the lotus feet of the Lord. Of course there is no difference between the mouth and the feet of the Supreme Lord, but in our position we can appreciate that the Bhagavad-gītā is even more important than the Ganges.

The Bhagavad-gītā is just like a cow, and Lord Kṛṣṇa, who is a cowherd boy, is milking this cow. The milk is the essence of the Vedas, and Arjuna is just like a calf. The wise men, the great sages and pure devotees, are to drink the nectarean milk of Bhagavad-gītā.

In this present day, man is very eager to have one scripture, one God, one religion, and one occupation. So let there be one common scripture for the whole world - Bhagavad-gītā. And let there be one God only for the whole world - Śrī Kṛṣṇa. And one mantra only - Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. And let there be one work only - the service of the Supreme Personality of Godhead.
THE DISCIPLIC SUCCESSION
Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ. ([[Vanisource:BG 4.2 (1972)|Bhagavad-gīta, 4.2]]) This Bhagavad-gītā As It Is is received through this disciplic succession:

1) Kṛṣṇa, 2) Brahmā, 3) Nārada; 4) Vyāsa, 5) Madhva, 6) Padmanābha, 7) Nṛhari, 8) Mādhava, 9) Akṣobhya, 10) Jayatīrtha, 11) Jñānasindhu, 12) Dayānidhi, 13) Vidyānidhi, 14) Rājendra, 15) Jayadharma, 16) Puruṣottama, 17) Brahmaṇyatīrtha, 18) Vyāsatīrtha, 19) Lakṣmīpati, 20) Mādhavendra Purī, 21) Īśvara Purī, (Nityānanda, Advaita), 22) Lord Caitanya, 23) Rūpa (Svarūpa, Sanātana), 24) Raghunātha, Jīva, 25) Kṛṣṇadāsa, 26) Narottama, 27) Viśvanātha, 28) (Baladeva) Jagannātha, 29) Bhaktivinode, 30) Gaurakiśora, 31) Bhaktisiddhānta Sarasvatī, 32) His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda.
</div>
</div>
</div>

Just as the mind can fly anywhere one likes without mechanical arrangement, so the akasa-patana airplane can fly at the speed of mind. Beyond this akasa-patana system is the Vaikuntha process, which is completely spiritual

2024-05-25T14:26:57Z

Elaine:

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{{terms|"Just as the mind can fly anywhere one likes without mechanical arrangement, so the akasa-patana airplane can fly at the speed of mind. Beyond this akasa-patana system is the Vaikuntha process, which is completely spiritual"}}
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[[Category:Srimad Bhagavatam, Canto 04 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 4</h3>
</div>
<div class="quote">
<div class="quote_heading">
Just as the mind can fly anywhere one likes without mechanical arrangement, so the ākāśa-patana airplane can fly at the speed of mind. Beyond this ākāśa-patana system is the Vaikuṇṭha process, which is completely spiritual. The airplane sent by Lord Viṣṇu to carry Dhruva Mahārāja to Śiśumāra was a completely spiritual, transcendental airplane. Material scientists can neither see such vehicles nor imagine how they fly in the air. The material scientist has no information about the spiritual sky, although it is mentioned in the Bhagavad-gītā (paras tasmāt tu bhāvo 'nyaḥ (BG 8.20)).
</div>

<div class="quote_link">
[[Vanisource:SB 4.12.27|SB 4.12.27, Translation and Purport]]
</div>
<div class="quote_translation">
O immortal one, this unique airplane has been sent by the Supreme Personality of Godhead, who is worshiped by selected prayers and who is the chief of all living entities. You are quite worthy to board such a plane.
</div>
<div class="text">
<div class="purport">

According to astronomical calculation, along with the polestar there is another star, which is called Śiśumāra, where Lord Viṣṇu, who is in charge of the maintenance of this material world, resides. Śiśumāra or Dhruvaloka can never be reached by anyone but the Vaiṣṇavas, as will be described by the following ślokas. The associates of Lord Viṣṇu brought the special airplane for Dhruva Mahārāja and then informed him that Lord Viṣṇu had especially sent this airplane.

The Vaikuṇṭha airplane does not move by mechanical arrangement. There are three processes for moving in outer space. One of the processes is known to the modern scientist. It is called ka-pota-vāyu. Ka means "outer space," and pota means "ship." There is a second process also called kapota-vāyu. Kapota means "pigeon." One can train pigeons to carry one into outer space. The third process is very subtle. It is called ākāśa-patana. This ākāśa-patana system is also material. Just as the mind can fly anywhere one likes without mechanical arrangement, so the ākāśa-patana airplane can fly at the speed of mind. Beyond this ākāśa-patana system is the Vaikuṇṭha process, which is completely spiritual. The airplane sent by Lord Viṣṇu to carry Dhruva Mahārāja to Śiśumāra was a completely spiritual, transcendental airplane. Material scientists can neither see such vehicles nor imagine how they fly in the air. The material scientist has no information about the spiritual sky, although it is mentioned in the Bhagavad-gītā (paras tasmāt tu bhāvo 'nyaḥ ([[Vanisource:BG 8.20 (1972)|BG 8.20]])).

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Category:Flying Mind

2024-05-25T14:13:15Z

Elaine: Created page with "Category:Fly Category:Mind Category:All Categories - Vaniquotes"

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It is said in the Brahma-samhita that the mental speculator may fly through the sky of speculation with the velocity of the mind or the wind for thousands of millions of years, and still he will find it inconceivable

2024-05-25T14:10:32Z

Elaine:

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{{terms|"It is said in the Brahma-samhita that the mental speculator may fly through the sky of speculation with the velocity of the mind or the wind for thousands of millions of years, and still he will find it inconceivable"}}
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB3638_0" class="quote" parent="SB_Canto_3" book="SB" index="232" link="SB 3.6.38" link_text="SB 3.6.38">
<div class="heading">It is said in the Brahma-saṁhitā that the mental speculator may fly through the sky of speculation with the velocity of the mind or the wind for thousands of millions of years, and still he will find it inconceivable. The devotees, however, do not waste time in such vain searching after knowledge of the Supreme, but they submissively hear the glories of the Lord from bona fide devotees.
</div>
<span class="link">[[Vanisource:SB 3.6.38|SB 3.6.38, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O my son, the original poet, Brahmā, after mature meditation for one thousand celestial years, could know only that the glories of the Supreme Soul are inconceivable.</p>
</div>
<div class="purport text"><p>There are some froggish philosophers who want to know the Supreme Soul by means of philosophy and mental speculation. And when the devotees, who are to some extent in knowledge of the Supreme Lord, admit that the glories of the Lord are inestimable or inconceivable, the froggish philosophers adversely criticize them. These philosophers, like the frog in the well who tried to estimate the measurement of the Pacific Ocean, like to take trouble over fruitless mental speculation instead of taking instructions from devotees like the original poet, namely, Brahmā. Lord Brahmā underwent a severe type of meditation for one thousand celestial years, yet he said that the glories of the Lord are inconceivable. Therefore what can the froggish philosophers hope to gain from their mental speculations?</p>
<p>It is said in the Brahma-saṁhitā that the mental speculator may fly through the sky of speculation with the velocity of the mind or the wind for thousands of millions of years, and still he will find it inconceivable. The devotees, however, do not waste time in such vain searching after knowledge of the Supreme, but they submissively hear the glories of the Lord from bona fide devotees. Thus they transcendentally enjoy the process of hearing and chanting. The Lord approves of the devotional activities of the devotees or mahātmās, and He says:</p>
:mahātmānas tu māṁ pārtha
:daivīṁ prakṛtim āśritāḥ
:bhajanty ananya-manaso
:jñātvā bhūtādim avyayam
:satataṁ kīrtayanto māṁ
:yatantaś ca dṛḍha-vratāḥ
:namasyantaś ca māṁ bhaktyā
:nitya-yuktā upāsate
:([[Vanisource:BG 9.13-14 (1972)|BG 9.13-14]])
<p>The pure devotees of the Lord take shelter of the parā prakṛti, the internal potency of the Lord called Lakṣmīdevī, Sītādevī, Śrīmatī Rādhārāṇī or Śrīmatī Rukmiṇīdevī, and thus they become actual mahātmās, or great souls. Mahātmā are not fond of indulging in mental speculations, but they actually take to the devotional service of the Lord, without the slightest deviation. Devotional service is manifested by the primary process of hearing and chanting about the activities of the Lord. This transcendental method practiced by the mahātmās gives them sufficient knowledge of the Lord because if the Lord can at all be known to some extent, it is only through the means of devotional service and no other way. One may go on speculating and waste the valuable time of his human life, but that will not help anyone to enter into the precincts of the Lord. The mahātmās, however, are not concerned with knowing the Lord by mental speculation because they enjoy hearing about His glorious activities in His transcendental dealings with His devotees or with the demons. The devotees take pleasure in both and are happy in this life and the life after.</p>
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If we travel at the speed of mind and wind for millions of years, it is not possible to reach the Supreme by speculation

2024-05-25T13:36:06Z

Elaine:

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{{terms|"If we travel at the speed of mind and wind for millions of years, it is not possible to reach the Supreme by speculation"}}
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[[Category:Raja-Vidya Chapters 01 to 08]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Raja-Vidya The King of Knowledge</h3>
</div>
<div class="quote">
<div class="quote_heading">
The Supreme Lord is so vast that one cannot reach Him by mental speculation. If we travel at the speed of mind and wind for millions of years, it is not possible to reach the Supreme by speculation. There is not one single instance in which one has arrived at the Supreme Absolute Truth by means of his own mental speculation.
</div>

<div class="quote_link">
[[Vanisource:RV 4 Knowledge by Way of the Mahatmas, Great Souls|Raja-Vidya The King of Knowledge, 4]]
</div>
<div class="text">
The presence of Kṛṣṇa in all aspects of the creation is perceived by the mahātmās, the great souls, who are always engaged in the worship of Kṛṣṇa. As Kṛṣṇa Himself states, these great souls are conversant with the confidential knowledge found in the Ninth Chapter of Bhagavad-gītā, and they know Kṛṣṇa to be the source of all things ([[Vanisource:BG 9.13|BG 9.13]]):

<div class="quote_verse">
:mahātmānas tu māṁ pārtha
:daivīṁ prakṛtim āśritāḥ
:bhajanty ananya-manaso
:jñātvā bhūtādim avyayam
</div>

"O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible."

The great soul knows without a doubt that Kṛṣṇa is the Supreme Personality of Godhead and that He is the origin of all emanations. The Vedānta-sūtra states, athāto brahma jijñāsā: Human life is meant for inquiring about Brahman. At present we are all engaged in studying temporary, small things. Brahman means the greatest, but instead of concerning ourselves with the greatest, we have become enmeshed in trying to solve the animal problems of eating, sleeping, defending and mating. These small problems are automatically solved. Even the animals are enjoying mating, sleeping, eating and defending. The arrangements are all provided. These demands of the body are not really problems, but we have made them into problems. The Vedānta-sūtra enjoins us not to concern ourselves with these problems, for they are satisfied in any form of life. Our problem is to inquire about the source of all these manifestations. The human form of life is not meant for struggling hard to solve the material problems which even a hog, a stool-eater, can solve. The hog is considered to be the lowest among animals, yet he has eating facility, mating facility, sleeping facility, and facilities for defense. Even if we don't strive for these things, we will have them. Man is meant, rather, to find out the source from which all these things are coming. The Vedānta-sūtra states that Brahman is that from which everything is emanating (janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]])). Philosophers, scientists, yogīs, jñānīs and transcendentalists are all trying to find out the ultimate source of everything. This source is given in Brahma-saṁhitā, sarva-kāraṇa-kāraṇam: (Bs. 5.1) Kṛṣṇa is the cause of all causes.

Understanding Kṛṣṇa to be the primal source of everything, how do the great souls act? Kṛṣṇa Himself characterizes them in this way ([[Vanisource:BG 9.14|BG 9.14]]):

<div class="quote_verse">
:satataṁ kīrtayanto māṁ
:yatantaś ca dṛḍha-vratāḥ
:namasyantaś ca māṁ bhaktyā
:nitya-yuktā upāsate
</div>

"Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion."

That glorification is this process of bhakti-yoga, the chanting of Hare Kṛṣṇa. The great souls, understanding the nature of God, His descent and His mission, glorify Him in so many ways, but there are others who do not accept Him. Kṛṣṇa also mentions them in the Ninth Chapter ([[Vanisource:BG 9.11|BG 9.11]]):

<div class="quote_verse">
:avajānanti māṁ mūḍhā
:mānuṣīṁ tanum āśritam
:paraṁ bhāvam ajānanto
:mama bhūta-maheśvaram
</div>

"Fools deride Me when I descend in the human form. They do not know My transcendental nature and my supreme dominion over all that be."

The mūḍhas, or foolish men, who are lower than the animals, deride Him. Any person who doesn't believe in God must either be a madman or fool number one. There is no reason not to believe in God, and there is every reason to believe in Him. Man may say that he doesn't believe in God, but who gives him the power to say this? When death comes, this speaking power ceases - so who is giving the power of speech? Has the speaking power come automatically from stone? As soon as the speaking power is withdrawn by the Supreme Authority, the body is no better than stone. The very power of speech is proof that there is a Supreme Power who is giving us everything. A Kṛṣṇa conscious person knows that whatever he has is not under his control. If we do not believe in God, we must believe in some power beyond us which is controlling us at every step, call that power God or nature or whatever. There is a controlling power in the universe, and no sane man can deny it.

Kṛṣṇa was present on this earth and appeared just like a human being with supernatural power. At that time, however, ninety-nine percent of the people could not recognize Him as God. They could not recognize Him because they had no eyes to see (paraṁ bhāvam ajānantaḥ ([[Vanisource:BG 9.11|BG 9.11]])). How is it possible to recognize God? He can be recognized through supernatural power, by the evidence of authorities, and by scriptural evidence. As far as Kṛṣṇa is concerned, every Vedic authority has accepted Him as God. When He was present on earth, His activities displayed were superhuman. If one does not believe this, it is to be concluded that he will not believe whatever evidence is given.

One must also have the eyes to see God. God cannot be seen by material senses, therefore the bhakti-yoga process is the process of purifying the senses so that we will be able to understand what and who God is. We have power of seeing, hearing, touching, tasting and so on, but if these senses are blunt, we cannot understand God. The process of Kṛṣṇa consciousness is the process of training these senses through regulated principles, specifically through the chanting of Hare Kṛṣṇa.

Śrī Kṛṣṇa further characterizes the mūḍhas ([[Vanisource:BG 9.12|BG 9.12]]):

<div class="quote_verse">
:moghāśā mogha-karmāṇo
:mogha-jñānā vicetasaḥ
:rākṣasīm āsurīṁ caiva
:prakṛtiṁ mohinīṁ śritāḥ
</div>

"Those who are thus bewildered are attracted by demonic and atheistic views. In that deluded condition, their hopes for liberation, their fruitive activities, and their culture of knowledge are all defeated."

The word moghāśā indicates that the aspirations of the atheists will be baffled. The karmīs, or fruitive laborers, are always hoping for something better to gratify their senses. There is no limit to where they will stop. They are trying to increase their bank balance and are hoping to be happy at a certain point, but that point never comes because they do not know the ultimate point of satiation. Those who are enamored by the attractions of illusory energy cannot understand the ultimate aim of life. The word mogha-karmāṇaḥ indicates that they are laboring very hard but that in the end they will only meet with frustration. Unless we are established in Kṛṣṇa consciousness, all of our activities will be baffled at the end.

This is not the verdict of an ordinary man, but of Śrī Kṛṣṇa Himself. If we are searching for knowledge, we should conduct research to find out whether Kṛṣṇa is not God. Without any objective, what is the point of thousands of years of speculation? The Supreme Lord is so vast that one cannot reach Him by mental speculation. If we travel at the speed of mind and wind for millions of years, it is not possible to reach the Supreme by speculation. There is not one single instance in which one has arrived at the Supreme Absolute Truth by means of his own mental speculation. Therefore the word mogha-jñānāḥ indicates that the process of mundane knowledge is bewildering. Through our own endeavor it is not possible to see the sun after it has set. We have to wait until the sun reveals itself in the morning at sunrise. If it is not possible with our limited senses to perceive a material thing like the sun, how is it possible to perceive the nonmaterial? We cannot find out or understand Kṛṣṇa by our own endeavor. We have to qualify ourselves through Kṛṣṇa consciousness and wait for Him to reveal Himself ([[Vanisource:BG 10.10|BG 10.10]]):

<div class="quote_verse">
:teṣāṁ satata-yuktānāṁ
:bhajatāṁ prīti-pūrvakam
:dadāmi buddhi-yogaṁ taṁ
:yena mām upayānti te
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"To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me."

Kṛṣṇa is within, but due to our material conditioning, we do not realize it. Those who are of the nature of fiends and demons (rākṣasīm āsurīm) think that this material life is all and that it is the purpose of human life to squeeze out as much pleasure from matter as possible. They try squeezing, but they are constantly baffled. Squeezing material nature is not the process for finding out real pleasure. If we are searching for real pleasure, we have to take to Kṛṣṇa consciousness. All happiness in the material world has a beginning and an end, but happiness in Kṛṣṇa is unlimited, and there is no end. In order to get this happiness we simply have to sacrifice a little time and chant Hare Kṛṣṇa. In former ages, the great sages and demigods used to sacrifice their whole lives for realizing the Supreme, and still they would not attain success. For this age Caitanya Mahāprabhu has given an easy process for God realization. All that is necessary is careful listening. We have to listen to Bhagavad-gītā, and we have to chant the names of Kṛṣṇa and listen to them carefully. We should not be puffed up, falsely thinking that our knowledge is great or that we are very learned. We need only become a little gentle and submissive to hear the messages from Kṛṣṇa.

At present, this world is being managed by the rākṣasas. The rākṣasas are man-eaters who eat their own sons for the satisfaction of their senses. Now great regimes have been created to smash so many people for the satisfaction of the rākṣasas senses, but they do not realize that their senses will never be satisfied in this way. Nonetheless, the rākṣasas are prepared to sacrifice everything to satisfy their whimsical desires. It is very difficult for them to understand the real situation because they are overly enamored with material civilization. Who then can understand? Those who are mahātmās, whose hearts have become magnified, understand that "everything belongs to God, and I also belong to God."

Such mahātmās are not under the control of material nature (mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ ([[Vanisource:BG 9.13|BG 9.13]])). God is great and the mahātmā's heart also becomes great by serving the great. Mahātmā is not a stamp for a political leader. One cannot be stamped mahātmā by votes. The standard for mahātmā is given in Bhagavad-gītā: the mahātmā is he who has taken shelter of the superior energy of the Lord. Of course all energies are His, and He does not make distinctions between spiritual energy and material energy, but for the conditioned soul who is situated marginally between material energy and spiritual energy, there is a distinction. The mahātmās see this distinction and so take shelter under the spiritual energy (daivīṁ prakṛtim).

By serving the great, the mahātmās also become great through identifying with the superior energy: (ahaṁ brahmāsmi) "I am Brahman-spirit." It is not that they become puffed up and think that they are God. Rather, if one becomes Brahman, he must show his activities in Brahman. Spirit is active, and to become Brahman is not to become inactive. Brahman is spirit, and these material bodies are active only because Brahman is within them. If we are active despite our contact with material nature, do we cease to be active when we purify ourselves of the material contamination and establish ourselves in our proper identity as pure Brahman? Realizing "I am Brahman" means engagement in spiritual activity because we are spirit, and our activities are exhibited even though we are contaminated by matter. To become Brahman does not mean to become void but to establish ourselves in the superior nature, which means superior energy and superior activities. To become Brahman means to be completely engaged in rendering devotional service to the Lord. Thus the mahātmā understands that if service is to be rendered, it is to be to Kṛṣṇa and no one else. We have so long served our senses; now we should serve Kṛṣṇa.

There is no question of stopping service, for we are meant for service. Is there anyone who does not serve? If we ask the President, "Who are you serving?" he will tell us that he is serving the country. No one is devoid of service. Service we cannot stop, but we do have to redirect our service from the illusion to the reality. When this is done, we become mahātmā.

This process of kīrtana (kīrtayantaḥ), always chanting the glories of the Lord, is the beginning of mahātmā. That process is simplified by Lord Caitanya Mahāprabhu who imparted to mankind this chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. There are nine different processes of devotional service, of which śravaṇaṁ kīrtanam (SB 7.5.23), hearing and chanting, are the most important. Kīrtanam actually means "describing." We can describe with music, words, pictures, etc. Śravaṇam goes hand in hand with kīrtanam, for unless we hear, we cannot describe. We don't need any material qualifications in order to attain the Supreme. All we have to do is hear from authoritative sources and repeat accurately what we hear.

Formerly, the Vedas were heard by the student from the spiritual master, and thus the Vedas became known as śruti, meaning "that which is heard." In Bhagavad-gītā, for example, we see that Arjuna is listening to Kṛṣṇa on the battlefield. He is not engaged in the study of Vedānta philosophy. We can hear from the Supreme Authority in any place, even in the battlefield. The knowledge is received, not manufactured. Some people think, "Why should I listen to Him? I can think for myself. I can manufacture something new." This is not the Vedic process of descending knowledge. By ascending knowledge, one tries to elevate himself by his own effort, but by descending knowledge one receives the knowledge from a superior source. In the Vedic tradition, knowledge is imparted to the student from the spiritual master, as in Bhagavad-gītā (evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ ([[Vanisource:BG 4.2|BG 4.2]])). Submissive hearing is so powerful that simply by hearing from authoritative sources we can become completely perfect. In becoming submissive, we become aware of our own imperfections. As long as we are conditioned, we are subject to four kinds of imperfections: we are sure to commit mistakes, to become illusioned, to have imperfect senses and to cheat. Therefore our attempt to understand the Absolute Truth by our faulty senses and experience is futile. We must hear from a representative of Kṛṣṇa who is a devotee of Kṛṣṇa's. Kṛṣṇa made Arjuna His representative because Arjuna was His devotee: bhakto 'si me sakhā ceti. ([[Vanisource:BG 4.3|BG 4.3]])

No one can become a representative of God without being a devotee of God's. One who thinks, "I am God," cannot be a representative. Because we are part and parcel of God, our qualities are the same as His, and therefore if we study these qualities in ourselves, we come to learn something of God. This does not mean that we understand the quantity of God. This self-realization process is one way of understanding God, but in no case can we preach, "I am God." We cannot claim to be God without being able to display the powers of God. As far as Kṛṣṇa is concerned, He proved that He was God by displaying so much power and by revealing His universal form to Arjuna. Kṛṣṇa showed this awesome form in order to discourage people who would claim to be God. We should not be fooled by one who claims to be God; following in the footsteps of Arjuna, we should request to see the universal form before accepting anyone as God. Only a fool would accept another fool as God.

No one can be equal to God, and no one can be above Him. Even Lord Brahmā and Śiva, the most exalted demigods, are subservient to Him and pay their respectful obeisances. Instead of trying to become God by some meditational process or other, we had better hear about God submissively and try to understand Him and our relationship to Him. The representative of God or the incarnation of God never claims to be God but the servant of God. This is the sign of the bona fide representative.

Whatever we learn of God from authoritative sources can be described, and that will help us make spiritual progress. This description is called kīrtana. If we try to repeat what we hear, we become established in knowledge. By the process of śravaṇaṁ kīrtanam (SB 7.5.23), hearing and chanting, we can become free from material conditioning and attain to the kingdom of God. In this age it is impossible to practice sacrifice, speculation or yoga. There is no way open to us but the way of hearing submissively from authoritative sources. This is the way the mahātmās received the most confidential knowledge. It is the way Arjuna received it from Kṛṣṇa, and it is the way we must receive it from the disciplic succession stemming from Arjuna.
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