Vaniquotes - User contributions [en]

Hell known as Raurava

2013-03-28T11:59:41Z

Labangalatika:

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[[Category:Hell|2]]
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[[Category:Names of Hellish Planets]]
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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_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3
"><h3>SB Canto 3
</h3>
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<div id="SB33028_0" class="quote" parent="SB_Canto_3" book="SB" index="1261" link="SB 3.30.28" link_text="SB 3.30.28">
<span class="link">[[Vanisource:SB 3.30.28|SB 3.30.28, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Men and women whose lives were built upon indulgence in illicit sex life are put into many kinds of miserable conditions in the hells known as Tāmisra, Andha-tāmisra and Raurava.</p>
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<div id="SB33028_1" class="quote" parent="SB_Canto_3" book="SB" index="1261" link="SB 3.30.28" link_text="SB 3.30.28, Purport">
<span class="link">[[Vanisource:SB 3.30.28|SB 3.30.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In Bhagavad-gītā, First Chapter, illicit sex life is also very much condemned, and it is said that one who produces children by illicit sex life is sent to hell. It is confirmed here in the Bhāgavatam that such offenders are put into hellish conditions of life in Tāmisra, Andha-tāmisra and Raurava.</p>
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<div id="SB_Canto_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5
"><h3>SB Canto 5
</h3>
<div id="SB526Summary_0" class="quote" parent="SB_Canto_5" book="SB" index="636" link="SB 5.26 Summary" link_text="SB 5.26 Summary">
<span class="link">[[Vanisource:SB 5.26 Summary|SB 5.26 Summary]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Śukadeva Gosvāmī describes the following twenty-eight hells: Tāmisra, Andhatāmisra, Raurava, Mahāraurava, Kumbhīpāka. Kālasūtra, Asi-patravana, Sūkaramukha, Andhakūpa, Kṛmibhojana. Sandaṁśa, Taptasūrmi, Vajrakaṇṭaka-śālmalī, Vaitaraṇī, Pūyoda, Prāṇarodha, Viśasana, Lālābhakṣa, Sārameyādana, Avīci, Ayaḥpāna. Kṣārakardama, Rakṣogaṇa-bhojana, Śūlaprota, Dandaśūka. Avaṭa-nirodhana, Paryāvartana and Sūcīmukha.</p>
<p>A foolish person absorbed in the bodily concept of life, who on the basis of this principle maintains himself or his wife and children by committing violence against other living entities, is put into the hell known as Raurava.</p>
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<div id="SB5267_1" class="quote" parent="SB_Canto_5" book="SB" index="643" link="SB 5.26.7" link_text="SB 5.26.7">
<span class="link">[[Vanisource:SB 5.26.7|SB 5.26.7, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Some authorities say that there is a total of twenty-one hellish planets, and some say twenty-eight. My dear King, I shall outline all of them according to their names, forms and symptoms. The names of the different hells are as follows: Tāmisra, Andhatāmisra, Raurava, Mahāraurava, Kumbhīpāka, Kālasūtra, Asi-patravana, Sūkaramukha, Andhakūpa, Kṛmibhojana, Sandaṁśa, Taptasūrmi, Vajrakaṇṭaka-śālmalī, Vaitaraṇī, Pūyoda, Prāṇarodha, Viśasana, Lālābhakṣa, Sārameyādana, Avīci, Ayaḥpāna, Kṣārakardama, Rakṣogaṇa-bhojana, Śūlaprota, Dandaśūka, Avaṭa-nirodhana, Paryāvartana and Sūcīmukha. All these planets are meant for punishing the living entities.</p>
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<div id="SB52610_2" class="quote" parent="SB_Canto_5" book="SB" index="646" link="SB 5.26.10" link_text="SB 5.26.10">
<span class="link">[[Vanisource:SB 5.26.10|SB 5.26.10, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">A person who accepts his body as his self works very hard day and night for money to maintain his own body and the bodies of his wife and children. While working to maintain himself and his family, he may commit violence against other living entities. Such a person is forced to give up his body and his family at the time of death, when he suffers the reaction for his envy of other creatures by being thrown into the hell called Raurava.</p>
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<div id="SB52610_3" class="quote" parent="SB_Canto_5" book="SB" index="646" link="SB 5.26.10" link_text="SB 5.26.10, Purport">
<span class="link">[[Vanisource:SB 5.26.10|SB 5.26.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The person in the second class, however, not only thinks his material body to be his self, but also commits all kinds of sinful activities to maintain his body. He cheats everyone to acquire money for his family and his self, and he becomes envious of others without reason. Such a person is thrown into the hell known as Raurava. If one simply considers his body to be his self, as do the animals, he is not very sinful. However, if one needlessly commits sins to maintain his body, he is put into the hell known as Raurava. This is the opinion of Śrīla Viśvanātha Cakravartī Ṭhākura. Although animals are certainly in the bodily concept of life, they do not commit any sins to maintain their bodies, mates or offspring. Therefore animals do not go to hell. However, when a human being acts enviously and cheats others to maintain his body, he is put into a hellish condition.</p>
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<div id="SB52611_4" class="quote" parent="SB_Canto_5" book="SB" index="647" link="SB 5.26.11" link_text="SB 5.26.11">
<span class="link">[[Vanisource:SB 5.26.11|SB 5.26.11, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">In this life, an envious person commits violent acts against many living entities. Therefore after his death, when he is taken to hell by Yamarāja, those living entities who were hurt by him appear as animals called rurus to inflict very severe pain upon him. Learned scholars call this hell Raurava. Not generally seen in this world, the ruru is more envious than a snake.</p>
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta
"><h2>Sri Caitanya-caritamrta
</h2>

<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila
"><h3>CC Madhya-lila
</h3>

<div id="CCMadhya15261_0" class="quote" parent="CC_Madhya-lila" book="CC" index="3455" link="CC Madhya 15.261" link_text="CC Madhya 15.261">
<span class="link">[[Vanisource:CC Madhya 15.261|CC Madhya 15.261, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In a conversation between Mārkaṇḍeya and Bhagīratha, it is said, "My dear King, one who derides an exalted devotee loses the results of his pious activities, his opulence, his reputation and his sons. Vaiṣṇavas are all great souls. Whoever blasphemes them falls down to the hell known as Mahāraurava, accompanied by his forefathers. Whoever kills or blasphemes a Vaiṣṇava and whoever is envious of a Vaiṣṇava or angry with him, or whoever does not offer him obeisances or feel joy upon seeing him, certainly falls into a hellish condition."</p>
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Equally distributed

2013-01-12T02:56:05Z

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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_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB186_0" class="quote" parent="SB_Canto_1" book="SB" index="271" link="SB 1.8.6" link_text="SB 1.8.6">
<div class="heading">The sun rays are equally distributed, but still there are some places which are always dark. This is not due to the sun but to the receptive power. Similarly, those who are cent percent devotees of the Lord get the full-fledged mercy of the Lord, which is always equally distributed everywhere.
</div>
<span class="link">[[Vanisource:SB 1.8.6|SB 1.8.6, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The King of heaven is thousands and thousands of times greater than Mahārāja Yudhiṣṭhira in opulence, yet the fame of Mahārāja Yudhiṣṭhira was not less. The reason is that Mahārāja Yudhiṣṭhira was a pure devotee of the Lord, and by His grace only was King Yudhiṣṭhira on the level of the King of heaven, even though he performed only three yajñas whereas the King of heaven performed hundreds. That is the prerogative of the devotee of the Lord. The Lord is equal to everyone, but a devotee of the Lord is more glorified because he is always in touch with the all-great. The sun rays are equally distributed, but still there are some places which are always dark. This is not due to the sun but to the receptive power. Similarly, those who are cent percent devotees of the Lord get the full-fledged mercy of the Lord, which is always equally distributed everywhere.</p>
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<div id="SB1829_1" class="quote" parent="SB_Canto_1" book="SB" index="294" link="SB 1.8.29" link_text="SB 1.8.29">
<div class="heading">The Lord's mercy upon the fallen souls is equally distributed. He has no one as the specific object of hostility.
</div>
<span class="link">[[Vanisource:SB 1.8.29|SB 1.8.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The Lord's mercy upon the fallen souls is equally distributed. He has no one as the specific object of hostility. The very conception of the Personality of Godhead as a human being is misleading. His pastimes appear to be exactly like a human being's, but actually they are transcendental and without any tinge of material contamination. He is undoubtedly known as partial to His pure devotees, but in fact He is never partial, as much as the sun is never partial to anyone. By utilizing the sun rays, sometimes even the stones become valuable, whereas a blind man cannot see the sun, although there are enough sun rays before him. Darkness and light are two opposite conceptions, but this does not mean that the sun is partial in distributing its rays. The sun rays are open to everyone, but the capacities of the receptacles differ. Foolish people think that devotional service is flattering the Lord to get special mercy. Factually the pure devotees who are engaged in the transcendental loving service of the Lord are not a mercantile community. A mercantile house renders service to someone in exchange for values. The pure devotee does not render service unto the Lord for such exchange, and therefore the full mercy of the Lord is open for him. Suffering and needy men, inquisitive persons or philosophers make temporary connections with the Lord to serve a particular purpose. When the purpose is served, there is no more relation with the Lord. A suffering man, if he is pious at all, prays to the Lord for his recovery. But as soon as the recovery is over, in most cases the suffering man no longer cares to keep any connection with the Lord. The mercy of the Lord is open for him, but he is reluctant to receive it. That is the difference between a pure devotee and a mixed devotee. Those who are completely against the service of the Lord are considered to be in abject darkness, those who ask for the Lord's favor only at the time of necessity are partial recipients of the mercy of the Lord, and those who are cent percent engaged in the service of the Lord are full recipients of the mercy of the Lord. Such partiality in receiving the Lord's mercy is relative to the recipient, and it is not due to the partiality of the all-merciful Lord.</p>
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<div id="SB1829_2" class="quote" parent="SB_Canto_1" book="SB" index="294" link="SB 1.8.29" link_text="SB 1.8.29">
<div class="heading">When the Lord descends on this material world by His all-merciful energy, He plays like a human being, and therefore it appears that the Lord is partial to His devotees only, but that is not a fact. Despite such apparent manifestation of partiality, His mercy is equally distributed.
</div>
<span class="link">[[Vanisource:SB 1.8.29|SB 1.8.29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When the Lord descends on this material world by His all-merciful energy, He plays like a human being, and therefore it appears that the Lord is partial to His devotees only, but that is not a fact. Despite such apparent manifestation of partiality, His mercy is equally distributed. In the Battlefield of Kurukṣetra all persons who died in the fight before the presence of the Lord got salvation without the necessary qualifications because death before the presence of the Lord purifies the passing soul from the effects of all sins, and therefore the dying man gets a place somewhere in the transcendental abode. Somehow or other if someone puts himself open in the sun rays, he is sure to get the requisite benefit both by heat and by ultraviolet rays. Therefore, the conclusion is that the Lord is never partial. It is wrong for the people in general to think of Him as partial.</p>
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<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="SB3711_0" class="quote" parent="SB_Canto_3" book="SB" index="245" link="SB 3.7.11" link_text="SB 3.7.11">
<div class="heading">Although the light of the moon is the same everywhere, due to being differently appreciated it appears different. Similarly, the light of the Lord is equally distributed everywhere, but due to being differently received, it appears to be different.
</div>
<span class="link">[[Vanisource:SB 3.7.11|SB 3.7.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The light of the moon on the Taj Mahal appears to be more beautiful than the same light in the wilderness. Although the light of the moon is the same everywhere, due to being differently appreciated it appears different. Similarly, the light of the Lord is equally distributed everywhere, but due to being differently received, it appears to be different. One should not, therefore, accept the reflection of the moon on the water as actual and misunderstand the whole situation through monistic philosophy. The quivering quality of the moon is also variable. When the water is standing still, there is no quivering. A more settled conditioned soul quivers less, but due to material connection the quivering quality is more or less present everywhere.</p>
</div>
</div>
<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB41813_0" class="quote" parent="SB_Canto_4" book="SB" index="734" link="SB 4.18.13" link_text="SB 4.18.13">
<div class="heading">By the regular performance of yajña, the equal distribution of wealth and the restriction of sense gratification, the entire world will be made peaceful and prosperous.
</div>
<span class="link">[[Vanisource:SB 4.18.13|SB 4.18.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The planet earth is also called vasundharā. The word vasu means "wealth," and dharā means "one who holds." All creatures within the earth fulfill the necessities required for human beings, and all living entities can be taken out of the earth by the proper means. As suggested by the planet earth, and accepted and initiated by King Pṛthu, whatever is taken from the earth—either from the mines, from the surface of the globe or from the atmosphere—should always be considered the property of the Supreme Personality of Godhead and should be used for Yajña, Lord Viṣṇu. As soon as the process of yajña is stopped, the earth will withhold all productions—vegetables, trees, plants, fruits, flowers, other agricultural products and minerals. As confirmed in Bhagavad-gītā, the process of yajña was instituted from the beginning of creation. By the regular performance of yajña, the equal distribution of wealth and the restriction of sense gratification, the entire world will be made peaceful and prosperous. As already mentioned, in this age of Kali the simple performance of saṅkīrtana-yajña—the holding of festivals as initiated by the International Society for Krishna Consciousness—should be introduced in every town and village. Intelligent men should encourage the performance of saṅkīrtana-yajña by their personal behavior. This means that they should follow the process of austerity by restricting themselves from illicit sex life, meat-eating, gambling and intoxication. If the intelligent men, or the brāhmaṇas of society, would follow the rules and regulations, certainly the entire face of this present world, which is in such chaotic condition, would change, and people would be happy and prosperous.</p>
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<div id="SB42410_1" class="quote" parent="SB_Canto_4" book="SB" index="991" link="SB 4.24.10" link_text="SB 4.24.10">
<div class="heading">The holy name of the Lord is so powerful that whether it is chanted jokingly or seriously the effect of vibrating this transcendental sound will be equally distributed.
</div>
<span class="link">[[Vanisource:SB 4.24.10|SB 4.24.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">At the present moment there is a similar need to perform saṅkīrtana-yajña all over the world. The Kṛṣṇa consciousness movement has started performing saṅkīrtana-yajña in different places, and it has been experienced that wherever saṅkīrtana-yajña is performed, many thousands of people gather and take part in it. Imperceptible auspiciousness achieved in this connection should be continued all over the world. The members of the Kṛṣṇa consciousness movement should perform saṅkīrtana-yajñas one after another, so much that all the people of the world will either jokingly or seriously chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and thus they will derive the benefit of cleansing the heart. The holy name of the Lord (harer nāma ([[Vanisource:CC Adi 17.21|CC Adi 17.21]])) is so powerful that whether it is chanted jokingly or seriously the effect of vibrating this transcendental sound will be equally distributed. It is not possible at the present moment to perform repeated yajñas as Mahārāja Barhiṣat performed, but it is within our means to perform saṅkīrtana-yajña, which does not cost anything. One can sit down anywhere and chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. If the surface of the globe is overflooded with the chanting of the Hare Kṛṣṇa mantra, the people of the world will be very, very happy.</p>
</div>
</div>
<div id="SB_Canto_8" class="sub_section" sec_index="8" parent="Srimad-Bhagavatam" text="SB Canto 8"><h3>SB Canto 8</h3>
</div>
<div id="SB8110_0" class="quote" parent="SB_Canto_8" book="SB" index="11" link="SB 8.1.10" link_text="SB 8.1.10">
<div class="heading">In Kṛṣṇa consciousness we are getting sufficient money, but we should never think that the money belongs to us; it belongs to the Supreme Personality of Godhead and should be equally distributed to the workers, the devotees. No devotee should claim that any money or property belongs to him.
</div>
<span class="link">[[Vanisource:SB 8.1.10|SB 8.1.10, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Since all property belongs to the Supreme Personality of Godhead, everything should be offered to the Lord, and we should take only prasāda (tena tyaktena bhuñjīthāḥ). We should not fight among ourselves to take more than we need. As Nārada said to Mahārāja Yudhiṣṭhira:</p>
:yāvad bhriyeta jaṭharaṁ
:tāvat svatvaṁ hi dehinām
:adhikaṁ yo 'bhimanyeta
:sa steno daṇḍam arhati
<p>"One may claim proprietorship to as much wealth as required to maintain body and soul together, but one who desires proprietorship over more than that must be considered a thief, and he deserves to be punished by the laws of nature." ([[Vanisource:SB 7.14.8|SB 7.14.8]]) Of course, we need to be maintained in eating, sleeping, mating and defending (āhāra-nidra-bhaya-maithuna), but since the Supreme Lord, the Personality of Godhead, has provided these necessities of life for the birds and bees, why not for mankind? There is no need for economic development; everything is provided. Therefore one should understand that everything belongs to Kṛṣṇa, and with this idea, one may take prasāda. However, if one interferes with the allotments of others, he is a thief. We should not accept more than what we actually need. Therefore, if by chance we get an abundance of money, we should always consider that it belongs to the Supreme Personality of Godhead. In Kṛṣṇa consciousness we are getting sufficient money, but we should never think that the money belongs to us; it belongs to the Supreme Personality of Godhead and should be equally distributed to the workers, the devotees. No devotee should claim that any money or property belongs to him. If one thinks that any portion of property of this huge universe belongs to anyone, he is to be considered a thief and is punishable by the laws of nature. Daivī hy eṣā guṇa-mayī mama māyā duratyayā: ([[Vanisource:BG 7.14|BG 7.14]]) no one can surpass the vigilance of material nature or hide his intentions from material nature. If human society unlawfully claims that the property of the universe, either partially or wholly, belongs to mankind, all of human society will be cursed as a society of thieves and will be punished by the laws of nature.</p>
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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>
</div>
<div id="Light_of_the_Bhagavata" class="sub_section" sec_index="7" parent="Other_Books_by_Srila_Prabhupada" text="Light of the Bhagavata"><h3>Light of the Bhagavata</h3>
</div>
<div id="LOB2_0" class="quote" parent="Light_of_the_Bhagavata" book="OB" index="3" link="LOB 2" link_text="Light of the Bhagavata 2">
<div class="heading">Good character in the consciousness of the mass of people is the first principle necessary for a good government and equal distribution of wealth.
</div>
<span class="link">[[Vanisource:LOB 2|Light of the Bhagavata 2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The common man supposes the unequal distribution of rain to represent nature's wrath for our sinful acts. There is truth in this. Thus to have an equal distribution of state-raised taxes, the citizens need to be scrupulously honest and virtuous. They should be honest in the payment of taxes to the state and should have honest representatives to look over the administration. In the modern setup of democratic states the citizens can have no cause for grievances, because the whole administration is conducted by the people themselves. If the people themselves are dishonest, the administrative machinery must be corrupt. Although a damned government of the people may be given a good or fancy name, if the people are not good they cannot have good government, regardless of which party governs the administration. Therefore good character in the consciousness of the mass of people is the first principle necessary for a good government and equal distribution of wealth.</p>
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</div>
<div id="LOB2_1" class="quote" parent="Light_of_the_Bhagavata" book="OB" index="3" link="LOB 2" link_text="Light of the Bhagavata 2">
<div class="heading">The people have become disobedient to the laws of God, and therefore neither rain nor wealth is equally distributed.
</div>
<span class="link">[[Vanisource:LOB 2|Light of the Bhagavata 2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Obedience is the first law of discipline. The people have become disobedient to the laws of God, and therefore neither rain nor wealth is equally distributed. A man who is ultimately disobedient cannot have any good qualifications. When disobedient leaders lead the disobedient people, the whole atmosphere of the administration becomes polluted and full of dangers, as when a blind man leads several other blind men. The state taxes, therefore, should be spent to build the character of the people in general. That will bring happiness to the citizens of the state.</p>
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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="LectureonBG133BombaySeptember261973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="347" link="Lecture on BG 13.3 -- Bombay, September 26, 1973" link_text="Lecture on BG 13.3 -- Bombay, September 26, 1973">
<div class="heading">Kṛṣṇa says, suhṛdaṁ sarva-bhūtānām. He's not only my friend, your friend, but He's a friend of everyone. So that friendship is equally distributed. But if one becomes special devotee, ye tu bhajanti māṁ prītyā, with love and affection, one who is engaged in the service of the Lord, He's especially inclined to him.
</div>
<span class="link">[[Vanisource:Lecture on BG 13.3 -- Bombay, September 26, 1973|Lecture on BG 13.3 -- Bombay, September 26, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">We are seeking friendship with so many people to get our motive realized. But if we make Kṛṣṇa, if we know Kṛṣṇa is already ready... In the Upaniṣad it is said that two birds in friendly way are sitting in the same tree, the body. So if we understand, "Kṛṣṇa is my best friend..." Kṛṣṇa says, suhṛdaṁ sarva-bhūtānām. He's not only my friend, your friend, but He's a friend of everyone. So that friendship is equally distributed. But if one becomes special devotee, ye tu bhajanti māṁ prītyā, with love and affection, one who is engaged in the service of the Lord, He's especially inclined to him. That is Kṛṣṇa's mercy to the devotee. Kṛṣṇa is equal to everyone, but He is specially inclined to the devotees who is engaged in His service with love and faith.</p>
:teṣāṁ satata-yuktānāṁ
:bhajatāṁ prīti-pūrvakam
:dadāmi buddhi-yogaṁ taṁ
:yena mām upayānti te
:([[Vanisource:BG 10.10|BG 10.10]])
<p>Kṛṣṇa gives him... Because He specially takes care of the devotee...</p>
</div>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB1524VrndavanaAugust51975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="146" link="Lecture on SB 1.5.24 -- Vrndavana, August 5, 1975" link_text="Lecture on SB 1.5.24 -- Vrndavana, August 5, 1975">
<div class="heading">Sunlight is equally distributed. Na hi harate jyotsnaṁ candraś caṇḍāla-veśmani. Candra means the moon. Similarly, all devotees, or Kṛṣṇa, He's not reluctant. Either devotee, Kṛṣṇa's devotee, or Kṛṣṇa is reluctant to bestow the mercy to anyone.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.5.24 -- Vrndavana, August 5, 1975|Lecture on SB 1.5.24 -- Vrndavana, August 5, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">There is a verse of Cāṇakya Paṇḍita, na hi harate jyotsnaṁ candraś caṇḍāla-veśmani. Caṇḍāla. Caṇḍāla means the low caste, lower than the śūdras. The meat-eaters. Meat-eaters, in India they are called caṇḍāla. So especially pig, pig-eater. Still you'll find in villages, the sweeper class, they capture one pig. They maintain the pigs. They sell as well as they eat. So the living pig they burn into fire. Still, publicly. And it cries like anything, but they are allowed. Publicly they do that. So caṇḍāla-veśmani. That is very polluted, sinful place, but that does not mean that the moonlight is refused there. Moonlight is not refused. Because it is the house of a caṇḍāla, therefore moon does not consider that he should be refused, or sunlight is refused there. No. Sunlight is equally distributed. Na hi harate jyotsnaṁ candraś caṇḍāla-veśmani. Candra means the moon. Similarly, all devotees, or Kṛṣṇa, He's not reluctant. Either devotee, Kṛṣṇa's devotee, or Kṛṣṇa is reluctant to bestow the mercy to anyone. Tulya... That is called tulya-darśanāḥ. The mercy is open for everyone.</p>
</div>
</div>
<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="1974_Conversations_and_Morning_Walks" class="sub_section" sec_index="7" parent="Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3>
</div>
<div id="RoomConversationwithMrCHennisoftheInternationalLaborOrganizationoftheUNMay311974Geneva_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="91" link="Room Conversation with Mr. C. Hennis of the International Labor Organization of the U.N. -- May 31, 1974, Geneva" link_text="Room Conversation with Mr. C. Hennis of the International Labor Organization of the U.N. -- May 31, 1974, Geneva">
<div class="heading">The communistic idea that whatever energy is there, whatever resources are there, they should be equally distributed, that is nature's way.
</div>
<span class="link">[[Vanisource:Room Conversation with Mr. C. Hennis of the International Labor Organization of the U.N. -- May 31, 1974, Geneva|Room Conversation with Mr. C. Hennis of the International Labor Organization of the U.N. -- May 31, 1974, Geneva]]: </span><div class="text"><p style="display: inline;">C. Hennis: Well, I think that the International Labor Organization is devoted to the reduction of inequalities between the different classes of men with a view to getting them all a better share of the good things of life, and by that, they may begin to reach a greater degree of human happiness, as they understand it, as the people themselves understand it. It may be that they don't understand it well.</p>
<p>Prabhupāda: No. Nature's way is not better share, but equal share. Just like when you take foodstuff, put it in the stomach, and when it is easily digested and transformed into different secretion and comes to the heart and becomes blood, there is equal distribution. Not that because brain is first-class, therefore the blood transformation to the brain should go more. No. Then it will be blood pressure, high blood pressure. This is nature's way, that... But when the energy goes to the brain, it acts differently. When the energy goes to the hands, it acts differently. The electricity energy is the same, but sometimes by working on the dictaphone, sometimes on the microphone, sometimes in electric heater, sometimes in refrigerator... The different apparatuses are there, but the energy is the same, equal. In that sense, the communistic idea that whatever energy is there, whatever resources are there, they should be equally distributed, that is nature's way. From the body we can understand that when the foodstuff turns into secretion, it goes to the heart and becomes blood. The blood is transfused through different veins to different parts of the body, and you will find everybody is satisfied.</p>
</div>
</div>
<div id="RoomConversationwithReverendGordonPowellHeadofScotsChurchJune281974Melbourne_1" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="130" link="Room Conversation with Reverend Gordon Powell, Head of Scots Church -- June 28, 1974, Melbourne" link_text="Room Conversation with Reverend Gordon Powell, Head of Scots Church -- June 28, 1974, Melbourne">
<div class="heading">The equal distribution of wealth, everything belongs to God—that is very good idea. But if it is limited within certain area...
</div>
<span class="link">[[Vanisource:Room Conversation with Reverend Gordon Powell, Head of Scots Church -- June 28, 1974, Melbourne|Room Conversation with Reverend Gordon Powell, Head of Scots Church -- June 28, 1974, Melbourne]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Communism, the idea is nice. But they are imperfect. Imperfect. Their philosophy is that everything belongs to the state.</p>
<p>Reverend Powell: Yes.</p>
<p>Prabhupāda: But that is imperfect idea. Our philosophy is everything belongs to God. So unless they come to this conclusion, they'll remain imperfect. The equal distribution of wealth, everything belongs to God—that is very good idea. But if it is limited within certain area... Just like the communistic state. Besides that, this is imperfect in the sense, they have no idea who are nationals. Not only they, even the capitalists. National means those who are born in that particular land. So there are animals also. They are also national. But because they are imperfect, either the communists or capitalists, they do not accept the animals as nationals. They are sent to the slaughterhouse. These things are happening because they are imperfect. They have no God conscious views. They have crippled views. They are imperfect.</p>
</div>
</div>
<div id="1977_Conversations_and_Morning_Walks" class="sub_section" sec_index="10" parent="Conversations_and_Morning_Walks" text="1977 Conversations and Morning Walks"><h3>1977 Conversations and Morning Walks</h3>
</div>
<div id="RoomConversationJanuary41977Bombay_0" class="quote" parent="1977_Conversations_and_Morning_Walks" book="Con" index="8" link="Room Conversation -- January 4, 1977, Bombay" link_text="Room Conversation -- January 4, 1977, Bombay">
<div class="heading">It is simply lack of management. If there is no sufficient work, some men can go. Write. He is also GBC. Men should be equally distributed.
</div>
<span class="link">[[Vanisource:Room Conversation -- January 4, 1977, Bombay|Room Conversation -- January 4, 1977, Bombay]]: </span><div class="text"><p style="display: inline;">Trivikrama: So I'm enthusiastic to do this assignment with Caitya-guru. But one difficulty is the men that are behind in Taiwan and Hong Kong, there's only three men, or two men actually. And...</p>
<p>Prabhupāda: No local man is coming?</p>
<p>Trivikrama: Well, one local American, he's helping. But no Chinese. They're not interested. We tried to present a nice program. We did kīrtanas. I'm a little disappointed, but... But still, this program can go on. We can sell books. But one thing...</p>
<p>Prabhupāda: No, selling books is our propaganda. That is very good program.</p>
<p>Trivikrama: One thing... As far as being... We're shorthanded because I'm going to be coming back to India. I was thinking that because you instructed Tamāla Kṛṣṇa Goswami to help me by sending two men... But actually he never really sent two men.</p>
<p>Prabhupāda: If there is no men, how can he do?</p>
<p>Trivikrama: But there's so many men now in New York. Now it's January. There's no more big book distribution, plus they're recruiting so many men.</p>
<p>Prabhupāda: So why they are not? It is simply lack of management. If there is no sufficient work, some men can go. Write. He is also GBC. Men should be equally distributed.</p>
</div>
</div>
<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1947_to_1965_Correspondence" class="sub_section" sec_index="0" parent="Correspondence" text="1947 to 1965 Correspondence"><h3>1947 to 1965 Correspondence</h3>
</div>
<div id="LettertoChiefJusticeSriMCChaglaBombay20February1957_3" class="quote" parent="1947_to_1965_Correspondence" book="Let" index="31" link="Letter to Chief-Justice Sri M.C. Chagla -- Bombay 20 February, 1957" link_text="Letter to Chief-Justice Sri M.C. Chagla -- Bombay 20 February, 1957">
<div class="heading">Equal distribution of wealth or knowledge, beauty, fame, energy and non-attachment etc., all these are perfectly done by the above arrangement (as stated in the Bhagavad-gītā).
</div>
<span class="link">[[Vanisource:Letter to Chief-Justice Sri M.C. Chagla -- Bombay 20 February, 1957|Letter to Chief-Justice Sri M.C. Chagla -- Bombay 20 February, 1957]]: </span><div style="display: inline;" class="text"><p style="display: inline;">I beg to inform your Lordship that on the 16th instant I was present in the meeting of Bharatiya Vidya Bhavan in which your Lordship spoke something at length on the matter of equal distribution of wealth as the ultimate solution of economic problem. The subject matter dealt within the meeting was "What is the matter with the world?", and you all respectable gentlemen tried to solve it in different angles of vision. Sri Munshiji tried very faintly to solve it by going back to Godhead and I do not know whether your Lordship agrees with him.</p>
<p>I may introduce hereby my humble self as the editor of a fortnightly Theistic periodical and copies of the same are sent to your Lordship for your kind perusal. I came to Bombay from Vrndavana to see Sri Munshi on the same mission of going back to Godhead, because without this there is no solution of any problem, the world is now facing.</p>
<p>The Bhagavad-gita is the standard book in this matter. Sri Munshi is trying to utilize this philosophy for the good of the people in general. He is spending establishment charges to the extent of Rs. 40,000/- per month for the last twenty years—but actually no tangible benefit is derived out of it up till now. I saw Sri Munshi with a view to cooperate with him for implementing the transcendental ideas of the Bhagavad-gita. But I did not receive any encouragement from him so far. I am, therefore, seeking an interview with your Lordship to discuss for a few minutes about this standard idea of solving the problems.</p>
<p>In the Bhagavad-gita the solution of the problems are given in the following words,</p>
:Bhoktaram yajna tapasam
:Sarva loka maheshvaram
:Suhrdam sarva bhutanam
:Jnatva mam santim rcchati
:([[Vanisource:BG 5.29|BG 5.29]])
:Yat karosi yat asnasi
:Yaj juhosi dadasi yat
:Yat tapasyasi kaunteya
:Tat kurusva mad arpanam
:([[Vanisource:BG 9.27|BG 9.27]])
<p>Equal distribution of wealth or knowledge, beauty, fame, energy and non-attachment etc., all these are perfectly done by the above arrangement. The matter is more explicitly understood by the example of our own bodily structure. The whole body is constituted of the senses and organs. All the senses and organs are equally supplied with energy when the stomach is fully fed up. Stomach is the central figure for distributing equal energy to the respective parts of the body as much as watering the root of the tree is the source of supplying energy to all the branches and leaves of the tree.</p>
<p>The human society is now running on in an illusory way, forgetting its eternal relation with the Central Cause. They will have to be reinstated in that original position in terms of the above slokas of the Bhagavad-gita. Without this no solution is possible. There are practical ways and means to do this job in accordance with the present time, situation and objective.</p>
<p>I have a programme for this job by the order of my spiritual master and I have come to Bombay to enlist some sympathisers with my object. Will your Lordship be kind enough to hear me for a few minutes and oblige?</p>
</div>
</div>
<div id="1973_Correspondence" class="sub_section" sec_index="8" parent="Correspondence" text="1973 Correspondence"><h3>1973 Correspondence</h3>
</div>
<div id="LettertoSirAlistairHardyBhaktivedantaManor28July1973_0" class="quote" parent="1973_Correspondence" book="Let" index="257" link="Letter to Sir Alistair Hardy -- Bhaktivedanta Manor 28 July, 1973" link_text="Letter to Sir Alistair Hardy -- Bhaktivedanta Manor 28 July, 1973">
<div class="heading">On the whole it is not a question of overpopulation but of equal distribution of food, or producing food. For want of God consciousness this mistake is there.
</div>
<span class="link">[[Vanisource:Letter to Sir Alistair Hardy -- Bhaktivedanta Manor 28 July, 1973|Letter to Sir Alistair Hardy -- Bhaktivedanta Manor 28 July, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Actually it is not a question of over population but of equal distribution of food. Just like America, they are producing enough food, and there is potency of producing more. But the Government prohibits the farmer to produce more. It is not a problem that the population has increase, but the distribution is mismanaged. Or by industrialization we have reduced the energy for producing food in favor of producing thing other than food. So on the whole it is not a question of overpopulation but of equal distribution of food, or producing food. For want of God consciousness this mistake is there.</p>
</div>
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</div>

In the glorious days, or before the advent of the age of Kali, the brahmanas, the cows, the women, the children and the old men were properly given protection

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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_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB185_0" class="quote" parent="SB_Canto_1" book="SB" index="270" link="SB 1.8.5" link_text="SB 1.8.5">
<div class="heading">In the glorious days, or before the advent of the age of Kali, the brāhmaṇas, the cows, the women, the children and the old men were properly given protection.
</div>
<span class="link">[[Vanisource:SB 1.8.5|SB 1.8.5, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The clever Duryodhana and his party cunningly usurped the kingdom of Yudhiṣṭhira, who had no enemy. By the grace of the Lord, the recovery was executed, and the unscrupulous kings who joined with Duryodhana were killed by Him. Others also died, their duration of life having decreased for their rough handling of the hair of Queen Draupadī.</p>
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<div class="purport text"><p>In the glorious days, or before the advent of the age of Kali, the brāhmaṇas, the cows, the women, the children and the old men were properly given protection.</p>
<p>1. The protection of the brāhmaṇas maintains the institution of varṇa and āśrama, the most scientific culture for attainment of spiritual life.</p>
<p>2. The protection of cows maintains the most miraculous form of food, i.e., milk for maintaining the finer tissues of the brain for understanding higher aims of life.</p>
<p>3. The protection of women maintains the chastity of society, by which we can get a good generation for peace, tranquillity and progress of life.</p>
<p>4. The protection of children gives the human form of life its best chance to prepare the way of liberty from material bondage. Such protection of children begins from the very day of begetting a child by the purificatory process of garbhādhāna-saṁskāra, the beginning of pure life.</p>
<p>5. The protection of the old men gives them a chance to prepare themselves for better life after death.</p>
<p>This complete outlook is based on factors leading to successful humanity as against the civilization of polished cats and dogs. The killing of the above-mentioned innocent creatures is totally forbidden because even by insulting them one loses one's duration of life. In the age of Kali they are not properly protected, and therefore the duration of life of the present generation has shortened considerably. In the Bhagavad-gītā it is stated that when the women become unchaste for want of proper protection, there are unwanted children called varṇa-saṅkara. To insult a chaste woman means to bring about disaster in the duration of life. Duḥśāsana, a brother of Duryodhana, insulted Draupadī, an ideal chaste lady, and therefore the miscreants died untimely. These are some of the stringent laws of the Lord mentioned above.</p>
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So what is the philosophy of killing animals?

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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="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
</div>
<div id="PhilosophyDiscussiononHegel_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="4" link="Philosophy Discussion on Hegel" link_text="Philosophy Discussion on Hegel">
<span class="link">[[Vanisource:Philosophy Discussion on Hegel|Philosophy Discussion on Hegel]]: </span><div class="text"><p style="display: inline;">Śyāmasundara: First we'll be discussing the ethical, social and political philosophy of Hegel. He believed that one's basic right was to be a person and respect others as persons.</p>
<p>Prabhupāda: Yes. So what is the philosophy of killing animals?</p>
<p>Śyāmasundara: Well, animals are considered as things and persons have the dominion over things.</p>
<p>Prabhupāda: Therefore they are rascals. Rascal philosophy. So the basic principle is this, one has right to be.</p>
<p>Śyāmasundara: One has the right to be a person.</p>
<p>Prabhupāda: Yes.</p>
<p>Śyāmasundara: And respect others as persons.</p>
<p>Prabhupāda: Yes. So why do they not respect others' person. The animal is also person. What is this philosophy? That is the defect, that one is a rascal and he is taking the position of a philosopher. That is the defect. He's a rascal number one. He does not respect others' individuality, and he philosophizes that ones individuality should be observed.</p>
<p>Śyāmasundara: He says that there are three basic rights. The first is property rights; the second is the right of contract; the third right is the right of redress of wrongs; in the sense that crimes should be punished.</p>
<p>Prabhupāda: Yes. But it is not crime to kill an animal? The animal has no right to live independently?</p>
<p>Śyāmasundara: They say that the standard of what is right is the universal or the rational will...</p>
<p>Prabhupāda: Is that rational, that another living entity like me should be killed for my benefit, for satisfying my tongue?</p>
<p>Śyāmasundara: Their idea is that the animal is not in the same category as myself because it has no...</p>
<p>Prabhupāda: So that's alright; then might is right? Hitler is right? When Hitler, Hitler kills the Jews, he's right? He thinks that they are not in my category.</p>
<p>Śyāmasundara: The animal cannot understand philosophy.</p>
<p>Prabhupāda: What does he understand of philosophy? He is mad; he is less than an animal. He does not understand philosophy. He does not know that the animal has also a soul, the animal has also life. Then he should be killed first.</p>
<p>Śyāmasundara: He said that one standard whether something is right or wrong is that if it is self-contradictory, if somebody's action is self-contradictory.</p>
<p>Prabhupāda: He is actually self-contradictory. He is going to give right to others that he does not want to give the same right to the animals. That is self-contradictory.</p>
<p>Śyāmasundara: He uses the example of someone who doesn't want anyone to steal something from him but he steals something from others.</p>
<p>Prabhupāda: Yes.</p>
<p>Śyāmasundara: And that is self-contradictory.</p>
<p>Prabhupāda: Yes, self-contradictory action is here, that I don't want to be killed but I kill another animal. This is self-contradictory. Supporting by some nonsense philosophy. I don't want to be killed but I kill other, this is self-contradictory.</p>
<p>Śyāmasundara: He would say a self-contradictory act is irrational.</p>
<p>Prabhupāda: Yes.</p>
<p>Śyāmasundara: Is not acting according to the rational will.</p>
<p>Prabhupāda: He is irrational and he is taking the position of a philosopher.</p>
<p>Śyāmasundara: Another one of his ideas is that conflict creates progress. So that a man kills the animal and progresses.</p>
<p>Prabhupāda: Then I kill him and make progress?</p>
<p>Śyāmasundara: Yes, that is the law of nature.</p>
<p>Prabhupāda: Then kill him and make progress?</p>
<p>Śyāmasundara: He says that acting in accordance with a conscience is the right type of activity.</p>
<p>Prabhupāda: The conscience, the so-called conscience is created. You go on killing, your conscience will be killing conscience, "It is all right." The thief becomes accustomed to steal, the conscience will say, "Yes, I must steal. It is my right." So you can create your conscience in that way. By association, by misguiding, they also create their conscience. Just like the Christian religion says, "Thou shalt not kill," but they are killing, creating a conscience, "Yes, killing is all right." In the religion it is forbidden, "Thou shalt not kill," but they are creating another conscience, "It is right." The conscience is created by association. By good association, conscience is the good conscience and by bad association, a bad conscience is created. So there is no such standard as conscience. Conscience means discriminating power.</p>
<p>Śyāmasundara: He says that there is an absolute conscience, which means pure rationality. Whatever is purely rational is conscience.</p>
<p>Prabhupāda: Pure rationality is Kṛṣṇa consciousness. That is purest. Unless one comes to that standard, the so-called conscience, so-called philosophy is of no value.</p>
<p>Śyāmasundara: He says that punishment for crime is justified because it vindicates justice and restores rights.</p>
<p>Prabhupāda: Yes, therefore when one is killing an animal, he should be prepared for being killed. That will be justice. That is Manu's... Manu-saṁhitā says that when a man, murderer is hanged, that is complete justice, complete justice. That is to save him, because without being hanged in this life, he if he escapes justice, then he will have to suffer next life very severely. So to save him from so many troubles in the next life, if he is killed, I mean to say, hanged, in this life, then he is saved. Therefore the king who is hanging him is doing him justice. Life for life. If this is the justice, then why one should not be prepared of being killed because he is killing an animal? That is justice. That is Vedic philosophy. In Vedic philosophy, when an animal is killed, it is said that "You are animal, you are being sacrificed before goddess Kālī, so you get next chance to become a human being." That means he is given a lift from the evolutionary process to come to the human being because he is giving his life innocent, and one man wants to kill him, he will be killed. So because you are being killed before the deity, you get next chance human being and you have got the right to kill him. This is kālī-da, mantra. So any sane man will understand that "I am going to be killed by him so why shall I take the risk."</p>
<p>Śyāmasundara: I observe in nature that everything is killing something else for eating so it seems only rational that I should be able to eat animals.</p>
<p>Prabhupāda: Well, that also accepted in the Vedic philosophy, jīvo jīvasya jīvanam. One life is, one living being is food for another living being. But that does not mean that you shall kill your son and eat, and it will be supported by the society. That is discrimination, that is conscience. You can say that "I must eat some, another living entity. That is by nature's law. So I produce my children and I kill them and I eat them so that the population problem will be solved." You can say that. Will you be accepted? So therefore there must be discrimination. That you have to eat another living being, that is nature's law, but if you eat fruit, you don't kill the tree. You take the fruit. If you eat vegetables, you take, still it is growing, and that is a factually not killing. But if you eat animals, you are killing. Actually he is being dead. So things should be done intelligently so that... The word is to make the best use of a bad bargain. So our philosophy is that although you can take that, although it is not killing, it is taking fruits, flowers and vegetables, it is taking from him, it is not killing, and we are offering to Kṛṣṇa and so if there is any responsibility, it is Kṛṣṇa's responsibility. We take the prasāda. Therefore we have no such responsibility and that is stated in the Bhagavad-gītā, bhuñjate te tv agham pāpā ye pacanty ātma-kāraṇāt ([[Vanisource:BG 3.13|BG 3.13]]). Anyone who is cooking for himself, he is taking all responsibility for sinful activity even if he is a vegetarian, it doesn't matter. Yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ. But if he takes the remnants of yajña—we are offering Kṛṣṇa daily—this is performing yajña. So we are taking the remnants of yajña. This is our philosophy. We are not taking directly. If I take directly, either a vegetarian or non-vegetarian, then I become responsible. Sinful. This is our philosophy. The law is there, but we have to tackle things very intelligently.</p>
<p>Śyāmasundara: So far the social ethics are concerned, he says that these begin with the family, then they go to the society or community, and then finally the state. He says that the family is the single entity and is the thesis. The individual finds his real nature only in the presence of others.</p>
<p>Prabhupāda: What about the family of the animals? They have got family. What does he say? The tiger has got family—he has got his wife, cats.</p>
<p>Śyāmasundara: When man finds himself in the presence of his family members he is able to understand himself by relating with others. So...</p>
<p>Prabhupāda: Relations with others, just like you are a family man, you don't encroach upon other families, this is society law. So the animals, they have got their family. Family, what do you mean by family, husband, wife, also two children, that is family. So the animals, they have got. So why you encroach upon the animal family? What is his answer?</p>
<p>Śyāmasundara: Families, when they relate together in communities, are related by certain laws or rights, that one voluntarily abstains from killing and stealing from other families so that no one will do the same to him.</p>
<p>Prabhupāda: Yes.</p>
<p>Śyāmasundara: So but...</p>
<p>Prabhupāda: This is not applicable to the animal family?</p>
<p>Śyāmasundara: No.</p>
<p>Prabhupāda: This is philosophy. (chuckles) What kind of philosopher he is? Our, Lord Buddha preached that if you feel pain when somebody pinches you, you should not pinch (them). He does not say that you should not pinch a human being. Therefore his dharma is ahiṁsā paramo dharmaḥ. This is philosophy, something. What is this philosophy? Nonsense philosophy. That you protect your family but you eat the animal family. This Lord Buddha's philosophy has got meaning, but where is the meaning of this philosophy?</p>
<p>Śyāmasundara: Well, he doesn't consider the animal kingdom at all.</p>
<p>Prabhupāda: And he is a rascal. He is a rascal. A philosopher must be all-pervading(?). This is (indistinct).</p>
<p>Śyāmasundara: Yes, he purports to cover everything. He says that his philosophy is complete, that it covers everything.</p>
<p>Prabhupāda: Then complete. (indistinct) complete.</p>
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Indirectly, this verse (BG 16.9) anticipates the invention of nuclear weapons, of which the whole world is today very proud. At any moment war may take place, and these atomic weapons may create havoc. BG 1972 purports

2012-10-27T07:28:31Z

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_13_-_18" class="sub_section" sec_index="3" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 13 - 18"><h3>BG Chapters 13 - 18</h3>
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<div id="BG169_0" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="78" link="BG 16.9" link_text="BG 16.9">
<div class="heading">Indirectly, this verse anticipates the invention of nuclear weapons, of which the whole world is today very proud. At any moment war may take place, and these atomic weapons may create havoc. Such things are created solely for the destruction of the world, and this is indicated here.
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<span class="link">[[Vanisource:BG 16.9|BG 16.9, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Following such conclusions, the demoniac, who are lost to themselves and who have no intelligence, engage in unbeneficial, horrible works meant to destroy the world.</p>
</div>
<div class="purport text"><p>The demoniac are engaged in activities that will lead the world to destruction. The Lord states here that they are less intelligent. The materialists, who have no concept of God, think that they are advancing. But according to Bhagavad-gītā, they are unintelligent and devoid of all sense. They try to enjoy this material world to the utmost limit and therefore always engage in inventing something for sense gratification. Such materialistic inventions are considered to be advancement of human civilization, but the result is that people grow more and more violent and more and more cruel, cruel to animals and cruel to other human beings. They have no idea how to behave toward one another. Animal killing is very prominent amongst demoniac people. Such people are considered the enemies of the world because ultimately they will invent or create something which will bring destruction to all. Indirectly, this verse anticipates the invention of nuclear weapons, of which the whole world is today very proud. At any moment war may take place, and these atomic weapons may create havoc. Such things are created solely for the destruction of the world, and this is indicated here. Due to godlessness, such weapons are invented in human society; they are not meant for the peace and prosperity of the world.</p>
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Because thousands of sheep following one shepherd, does it mean the shepherd is an important man?

2012-10-14T09:30:52Z

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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="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
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<div id="RoomConversationDecember261976Bombay_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="354" link="Room Conversation -- December 26, 1976, Bombay" link_text="Room Conversation -- December 26, 1976, Bombay">
<div class="heading">The shepherd may be followed by so many sheep but that does not mean he's an important man. That is the... That is the, going on. The so-called leaders, they are just like shepherd and we are like sheep. But that does not mean the shepherd is an important man.
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<span class="link">[[Vanisource:Room Conversation -- December 26, 1976, Bombay|Room Conversation -- December 26, 1976, Bombay]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Adulterated things are not good. Pure thing, that is good. Why do they not accept? Let us discuss something. Why these people interpret? What is the reason to spoil it?</p>
<p>Indian lady: To gain the leadership?</p>
<p>Prabhupāda: But with that leadership, if you cheat others, does it mean leadership?</p>
<p>Indian lady: Or importance. Or the ego which they, "I have got so many followers. Whether I'm wrong or right, everyone thinks I'm right."</p>
<p>Prabhupāda: So what is the meaning of these followers who are all... What is called? Just like sometimes the... What is called? You take so many lambs, what is that called?</p>
<p>Devotee: Shepherd?</p>
<p>Prabhupāda: Shepherd. Yes. The shepherd has many followers. But does it mean any meaning?</p>
<p>Indian lady: We are the sheep without any understanding we blindly follow. The public I mean.</p>
<p>Prabhupāda: Yes. So that does not mean that that man is very important, the shepherd, because you follow. What is the meaning of...</p>
<p>Indian lady: But the sheep has no sense of herd. What poor sheep can do?</p>
<p>Prabhupāda: That's all right. Because thousands of sheep following one shepherd, does it mean the shepherd is an important man?</p>
<p>Indian lady: One sheep thinks that "So many sheep are following, with me..."</p>
<p>Prabhupāda: That's all right. I say the shepherd is an important man because there is...?</p>
<p>Indian lady: No, not that. No no.</p>
<p>Prabhupāda: No. Then why you take that? That is explained the Bhāgavatam, śva-viḍ-varāhoṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ ([[Vanisource:SB 2.3.19|SB 2.3.19]]). The shepherd may be followed by so many sheep but that does not mean he's an important man. That is the... That is the, going on. The so-called leaders, they are just like shepherd and we are like sheep. But that does not mean the shepherd is an important man.</p>
<p>Indian man: Then what is alternative of that. Can we not change? Suppose I am a sheep...</p>
<p>Prabhupāda: You can change immediately. Sarva-dharmān parityajya mām ekaṁ śaraṇam ([[Vanisource:BG 18.66|BG 18.66]]). You can change immediately within a second.</p>
<p>Indian man: Within a second.</p>
<p>Prabhupāda: But because you are sheeps, you'll not do.</p>
<p>Indian lady: But we'll change only when there is a guru-kṛpā.</p>
<p>Prabhupāda: Kṛṣṇa says... You are taking Bhagavad-gītā, the leader is taking Bhagavad-gītā, and he's speaking nonsense. So we are human beings, we should know what Kṛṣṇa says. Kṛṣṇa says, evaṁ paramparā prāptam imaṁ rājarṣayo viduḥ ([[Vanisource:BG 4.2|BG 4.2]]). The paramparā, whether he's speaking paramparā or he's speaking whimsically. That much sense we must have. Otherwise, I am the same sheep. Then why you are speaking which is not in the paramparā? at least, you should be... Now this movement is started, because on this principle, That why these rascals are speaking not in the paramparā? That is my seed of starting this movement. I must start the movement. That is the impetus of this movement, that they must speak according to the paramparā. And someone allowed them to speak otherwise. Therefore I wrote this book, Bhagavad-gītā As It Is. Don't make interpretations. And by the grace of Kṛṣṇa it has become to some extent successful. That is the impetus. Why they should talk nonsense? It is clear that evaṁ paramparā prāptam ([[Vanisource:BG 4.2|BG 4.2]]).</p>
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Ocean of material nature

2012-10-13T10:54:56Z

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

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

<div class="quote" book="SB" link="SB 2.1.4" link_text="SB 2.1.4, Purport">
<div class="text">'''[[Vanisource:SB 2.1.4|SB 2.1.4, Purport]]:''' This material world is called the world of death. Every living being, beginning from Brahmā, whose duration of life is some thousands of millions of years, down to the germs who live for a few seconds only, is struggling for existence. Therefore, this life is a sort of fight with material nature, which imposes death upon all. In the human form of life, a living being is competent enough to come to an understanding of this great struggle for existence, but being too attached to family members, society, country, etc., he wants to win over the invincible material nature by the aid of bodily strength, children, wife, relatives, etc. Although he is sufficiently experienced in the matter by dint of past experience and previous examples of his deceased predecessors, he does not see that the so-called fighting soldiers like the children, relatives, society members and countrymen are all fallible in the great struggle. One should examine the fact that his father or his father's father has already died, and that he himself is therefore also sure to die, and similarly, his children, who are the would-be fathers of their children, will also die in due course. No one will survive in this struggle with material nature. The history of human society definitely proves it, yet the foolish people still suggest that in the future they will be able to live perpetually, with the help of material science. This poor fund of knowledge exhibited by human society is certainly misleading, and it is all due to ignoring the constitution of the living soul. This material world exists only as a dream, due to our attachment to it. Otherwise, the living soul is always different from the material nature. The great ocean of material nature is tossing with the waves of time, and the so-called living conditions are something like foaming bubbles, which appear before us as bodily self, wife, children, society, countrymen, etc. Due to a lack of knowledge of self, we become victimized by the force of ignorance and thus spoil the valuable energy of human life in a vain search after permanent living conditions, which are impossible in this material world.</div>
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<div class="section" id="Other_Books_by_Srila_Prabhupada" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2></div>

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

<div class="quote" book="OB" link="KB 2" link_text="Krsna Book 2">
<div class="text">'''[[Vanisource:KB 2|Krsna Book 2]]:''' “O self-illuminated one, the great saintly persons who have crossed over the ocean of nescience by the help of the transcendental boat of Your lotus feet have not taken away that boat. It is still lying on this side.” If one takes a boat to cross over a river, the boat also goes with one to the other side of the river. And so when one reaches the destination, how can the same boat be available to those who are still on this side? To answer this difficulty, the demigods say in their prayer that the boat of the Lord’s lotus feet is not taken away. The devotees still remaining on this side are able to pass over the ocean of material nature because the pure devotees do not take the boat with them when they cross over. When one simply approaches the boat, the whole ocean of material nescience is reduced to the size of the water in a calf’s hoofprint. Therefore, the devotees do not need to take the boat to the other side: they simply cross the ocean immediately. Because the great saintly persons are compassionate toward all conditioned souls, the boat is still lying on this side. In other words, one can meditate upon the lotus feet of the Lord at any time, and by so doing one can cross over the great ocean of material existence.</div>
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<div class="section" id="Conversations_and_Morning_Walks" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2></div>

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

<div class="quote" book="Con" link="Talk About Varnasrama, S.B. 2.1.1-5 -- June 28, 1977, Vrndavana" link_text="Talk About Varnasrama, S.B. 2.1.1-5 -- June 28, 1977, Vrndavana">
<div class="text">'''[[Vanisource:Talk About Varnasrama, S.B. 2.1.1-5 -- June 28, 1977, Vrndavana|Talk About Varnasrama, S.B. 2.1.1-5 -- June 28, 1977, Vrndavana]]:''' One should examine the fact that his father or his father's father has already died, and that he himself is therefore also sure to die, and similarly, his children, who are the would-be fathers of their children, will also die in due course. No one will survive in this struggle with material nature. The history of human society definitely proves it, yet the foolish people still suggest that in the future they will be able to live perpetually, with the help of material science. This poor fund of knowledge exhibited by human society is certainly misleading, and it is all due to ignoring the constitution of the living soul. This material world exists only as a dream, due to our attachment to it. Otherwise, the living soul is always different from the material nature. The great ocean of material nature is tossing with the waves of time, and the so-called living conditions are something like foaming bubbles, which appear before us as bodily self, wife, children, society, countrymen, etc. Due to a lack of knowledge of self, we become victimized by the force of ignorance and thus spoil the valuable energy of human life in a vain search after permanent living conditions, which are impossible in this material world.</div>
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Category:Ocean of Material Existence

2012-10-13T10:37:43Z

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University standard

2012-10-03T13:30:36Z

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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_Devotion" class="sub_section" sec_index="1" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Devotion"><h3>Nectar of Devotion</h3>
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<div id="NOD1_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="4" link="NOD 1" link_text="Nectar of Devotion 1">
<div class="heading">A Kṛṣṇa conscious boy, even if he is not very well educated by the university standard, can immediately give up all illicit sex life, gambling, meat-eating and intoxication, whereas those who are not in Kṛṣṇa consciousness, although very highly educated, are often drunkards, meat-eaters, sexmongers and gamblers.
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<span class="link">[[Vanisource:NOD 1|Nectar of Devotion 1]]: </span><div style="display: inline;" class="text"><p style="display: inline;">For example, a Kṛṣṇa conscious boy, even if he is not very well educated by the university standard, can immediately give up all illicit sex life, gambling, meat-eating and intoxication, whereas those who are not in Kṛṣṇa consciousness, although very highly educated, are often drunkards, meat-eaters, sexmongers and gamblers. These are practical proofs of how a Kṛṣṇa conscious person becomes highly developed in good qualities, whereas a person who is not in Kṛṣṇa consciousness cannot do so. We experience that even a young boy in Kṛṣṇa consciousness is unattached to cinemas, nightclubs, naked dance shows, restaurants, liquor shops, etc. He becomes completely freed. He saves his valuable time from being extravagantly spent in the way of smoking, drinking, attending the theater and dancing.</p>
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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="1977_Conversations_and_Morning_Walks" class="sub_section" sec_index="10" parent="Conversations_and_Morning_Walks" text="1977 Conversations and Morning Walks"><h3>1977 Conversations and Morning Walks</h3>
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<div id="RoomConversationwithMrMyerJuly21977Vrndavana_0" class="quote" parent="1977_Conversations_and_Morning_Walks" book="Con" index="212" link="Room Conversation with Mr. Myer -- July 2, 1977, Vrndavana" link_text="Room Conversation with Mr. Myer -- July 2, 1977, Vrndavana">
<div class="heading">No, our books are more than university standard.
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<span class="link">[[Vanisource:Room Conversation with Mr. Myer -- July 2, 1977, Vrndavana|Room Conversation with Mr. Myer -- July 2, 1977, Vrndavana]]: </span><div class="text"><p style="display: inline;">Mr. Myer: And people have got very happy for his personal life. He's gets up in the morning and does the spinning, and he's dedicated... He's not even taking medicines or any type of... Very, very strict. He does not wear any cloth which he is not spinning. I don't know how he finds the time, but he is doing so many things. The people are amazed at his... It is very fortunate that he has come now. I think certainly they will all adopt some special... Because people has to come. Once they see the gurukula and Bhaktivedanta Institute coming up... Whoever's not in the gurukula, we're going to post there also... So you don't work the modern language. It is a university also. Perfectly represent special...</p>
<p>Prabhupāda: No, our books are more than university standard. If they simply can study our book, it is more than the course he was given. Tan manye adhitam uttamam. All right.</p>
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Category:Janaka - scholar

2012-10-02T12:29:19Z

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Janaka

The two categories of avataras are empowered devotees and tad-ekatma-rupa (the Lord Himself)

2012-09-28T08:20:49Z

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
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<div id="CCAdi583_0" class="quote" parent="CC_Adi-lila" book="CC" index="686" link="CC Adi 5.83" link_text="CC Adi 5.83">
<div class="heading">When Lord Kṛṣṇa descends to conduct the creative affairs of the material manifestation, He is an avatāra, or incarnation. The two categories of avatāras are empowered devotees and tad-ekātma-rūpa (the Lord Himself).
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<span class="link">[[Vanisource:CC Adi 5.83|CC Adi 5.83, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">"The puruṣa (Mahā-Viṣṇu) is the primary incarnation of the Supreme Personality of Godhead. Time, nature, prakṛti (as cause and effect), the mind, the material elements, false ego, the modes of nature, the senses, the universal form, complete independence and the moving and nonmoving beings appear subsequently as His opulences."</p>
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<div class="purport text"><p>Describing the incarnations and their symptoms, the Laghu-bhāgavatāmṛta has stated that when Lord Kṛṣṇa descends to conduct the creative affairs of the material manifestation, He is an avatāra, or incarnation. The two categories of avatāras are empowered devotees and tad-ekātma-rūpa (the Lord Himself). An example of tad-ekātma-rūpa is Śeṣa, and an example of a devotee is Vasudeva, the father of Lord Kṛṣṇa. Śrīla Baladeva Vidyābhūṣaṇa has commented that the material cosmic manifestation is a partial kingdom of God where God must sometimes come to execute a specific function. The plenary portion of the Lord through whom Lord Kṛṣṇa executes such actions is called Mahā-Viṣṇu, who is the primal beginning of all incarnations. Inexperienced observers presume that the material energy provides both the cause and the elements of the cosmic manifestation and that the living entities are the enjoyers of material nature. But the devotees of the Bhāgavata school, which has scrutinizingly examined the entire situation, can understand that material nature can independently be neither the supplier of the material elements nor the cause of the material manifestation. Material nature gets the power to supply the material elements from the glance of the supreme puruṣa, Mahā-Viṣṇu, and when empowered by Him she is called the cause of the material manifestation. Both features of material nature, as the cause of the material creation and as the source of its elements, exist due to the glance of the Supreme Personality of Godhead. The various expansions of the Supreme Lord who act to empower the material energy are known as plenary expansions or incarnations. As illustrated by the example of many flames lit from one flame, all these plenary expansions and incarnations are as good as Viṣṇu Himself; nevertheless, because of their activities in controlling māyā, sometimes they are known as māyika, or having a relationship with māyā. This is a verse from Śrīmad-Bhāgavatam (2.6.42).</p>
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Category:Ten Times

2012-09-25T16:10:23Z

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Cow dung is pure

2012-09-25T14:38:21Z

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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_Preface_and_Introduction" class="sub_section" sec_index="0" parent="Srimad-Bhagavatam" text="SB Preface and Introduction"><h3>SB Preface and Introduction</h3>
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<div id="SBIntroduction_0" class="quote" parent="SB_Preface_and_Introduction" book="SB" index="1" link="SB Introduction" link_text="SB Introduction">
<span class="link">[[Vanisource:SB Introduction|SB Introduction]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The orders of the Vedas must be obeyed as they stand, without any mundane reasoning. The so-called followers of the Vedic injunctions make their own interpretations of the Vedic injunctions, and thus they establish different parties and sects of the Vedic religion. Lord Buddha directly denied the authority of the Vedas, and he established his own religion. Only for this reason, the Buddhist religion was not accepted by the strict followers of the Vedas. But those who are so-called followers of the Vedas are more harmful than the Buddhists. The Buddhists have the courage to deny the Vedas directly, but the so-called followers of the Vedas have no courage to deny the Vedas, although indirectly they disobey all the injunctions of the Vedas. Lord Caitanya condemned this.</p>
<p>The examples given by the Lord of the conchshell and the cow dung are very much appropriate in this connection. If one argues that since cow dung is pure, the stool of a learned brāhmaṇa is still more pure, his argument will not be accepted. Cow dung is accepted, and the stool of a highly posted brāhmaṇa is rejected.</p>
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Sweet words

2012-09-25T14:19:04Z

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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_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB199_0" class="quote" parent="SB_Canto_1" book="SB" index="325" link="SB 1.9.9" link_text="SB 1.9.9">
<span class="link">[[Vanisource:SB 1.9.9|SB 1.9.9, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Bhīṣmadeva was one of the twelve great authorities in preaching this cult of devotional service, and therefore he could receive and welcome all the powerful sages assembled there at his deathbed from all parts of the universe. He was certainly unable at that time to welcome and receive them physically because he was neither at his home nor in a normal healthy condition. But he was quite fit by the activities of his sound mind, and therefore he could utter sweet words with hearty expressions, and all of them were well received.</p>
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<div id="SB11828_1" class="quote" parent="SB_Canto_1" book="SB" index="718" link="SB 1.18.28" link_text="SB 1.18.28">
<span class="link">[[Vanisource:SB 1.18.28|SB 1.18.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The reception law enjoins that a poor man, who has nothing to offer his guest, should be good enough to offer a straw mat for sitting, a glass of water for drinking and some sweet words. Therefore, to receive a guest, either friend or foe, there is no expense. It is only a question of good manners.</p>
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<div id="SB11828_2" class="quote" parent="SB_Canto_1" book="SB" index="718" link="SB 1.18.28" link_text="SB 1.18.28">
<span class="link">[[Vanisource:SB 1.18.28|SB 1.18.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When Mahārāja Parīkṣit entered the door of Śamīka Ṛṣi, he did not expect a royal reception by the ṛṣi because he knew that saints and ṛṣis are not materially rich men. But he never expected that a seat of straw, a glass of water and some sweet words would be denied to him. He was not an ordinary guest, nor was he an enemy of the ṛṣi, and therefore the cold reception by the ṛṣi astonished the King greatly.</p>
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Category:Sweet Words

2012-09-25T14:06:58Z

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We misunderstand the meaning of religion. Religion (is) generally understood as a kind of cult and faith. But in the Vedic literature, religion means the characteristic

2012-09-24T15:22:44Z

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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="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
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<div id="PressInterviewatMuthilalRaosHouseAugust171976Hyderabad_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="270" link="Press Interview at Muthilal Rao's House -- August 17, 1976, Hyderabad" link_text="Press Interview at Muthilal Rao's House -- August 17, 1976, Hyderabad">
<div class="heading">Our project is not exactly religious. You have taken by it because we misunderstand the meaning of religion. Religion generally understood as a kind of cult and faith. But in the Vedic literature, religion means the characteristic. Just like sugar is sweet, that is its religion. If sugar becomes pungent, that is not sugar's characteristic. Similarly, a human being must be God conscious. So that God consciousness is religion. Because in the human form of life one can understand what is God, and if he does not become, he remains an animal.
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<span class="link">[[Vanisource:Press Interview at Muthilal Rao's House -- August 17, 1976, Hyderabad|Press Interview at Muthilal Rao's House -- August 17, 1976, Hyderabad]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Our project is Kṛṣṇa consciousness. Come here, live peacefully, keep your body fit, and work for yourself, you produce your own food, you produce your own cloth, don't be very much anxious for artificial necessities, and save time, and be advanced in spiritual life.</p>
<p>Interviewer (3): Some sort of religious epithet.</p>
<p>Prabhupāda: It is not exactly religious. You have taken by it because we misunderstand the meaning of religion. Religion generally understood as a kind of cult and faith. But in the Vedic literature, religion means the characteristic. Just like sugar is sweet, that is its religion. If sugar becomes pungent, that is not sugar's characteristic. Similarly, a human being must be God conscious. So that God consciousness is religion. Because in the human form of life one can understand what is God, and if he does not become, he remains an animal. Animal cannot understand. So therefore his business is how to athāto brahma jijñāsā. This is not our manufactured word, this is the Vedānta words. Atha, now we have got this human form body, based on that transmigration of the soul after millions and millions of years, bahūnāṁ janmanām ante ([[Vanisource:BG 7.19|BG 7.19]]), you have got this human form of life, now it is your business to inquire about the Absolute Truth. This is the business of human life. And āhāra-nidra-bhaya-maithuna, how to eat, how to sleep, how to enjoy sex life and how to defend, that is animal business. If you remain busy with these four principles of bodily necessities of life, āhāra-nidra-bhaya-maithuna, then you remain on he animal platform. Beyond that, when you inquire about God, that is human life. Athāto brahma jijñāsā. So we are trying to raise him from this animal life to human life. This is our business.</p>
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For our understanding it is sometimes said that the Lord is situated in the heart of the thief as well as in the heart of the householder

2012-09-24T15:02:20Z

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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_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
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<div id="SB41736_0" class="quote" parent="SB_Canto_4" book="SB" index="722" link="SB 4.17.36" link_text="SB 4.17.36">
<div class="heading">For our understanding it is sometimes said that the Lord is situated in the heart of the thief as well as in the heart of the householder, but the Supersoul in the heart of the thief dictates, "Go and steal things from that particular house," and at the same time the Lord tells the householder, "Now be careful of thieves and burglars." These instructions to different persons appear contradictory, yet we should know that the Supersoul, the Supreme Personality of Godhead, has some plan, and we should not consider such activities contradictory.
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<span class="link">[[Vanisource:SB 4.17.36|SB 4.17.36, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word īśvarāṇām refers to all the Personalities of Godhead. As stated in Brahma-saṁhitā (5.39): rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan. In the Śrīmad-Bhāgavatam it is confirmed that all the incarnations are partial expansions, or kalā, of the Supreme Personality of Godhead. However, Kṛṣṇa is the original Supreme Personality of Godhead. One should not take the plural number of the word īśvarāṇām to mean that there are many Godheads. The fact is that God is one, but He exists eternally and expands Himself in innumerable forms and acts in various ways. Sometimes the common man is bewildered by all this and considers such activities contradictory, but they are not contradictory. There is a great plan behind all the Lord's activities.</p>
<p>For our understanding it is sometimes said that the Lord is situated in the heart of the thief as well as in the heart of the householder, but the Supersoul in the heart of the thief dictates, "Go and steal things from that particular house," and at the same time the Lord tells the householder, "Now be careful of thieves and burglars." These instructions to different persons appear contradictory, yet we should know that the Supersoul, the Supreme Personality of Godhead, has some plan, and we should not consider such activities contradictory. The best course is to surrender unto the Supreme Personality of Godhead wholeheartedly, and, being protected by Him, remain peaceful.</p>
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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="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCAdilila71AtlantaMarch11975_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="20" link="Lecture on CC Adi-lila 7.1 -- Atlanta, March 1, 1975" link_text="Lecture on CC Adi-lila 7.1 -- Atlanta, March 1, 1975">
<div class="heading">Just like Churchill, he introduced that everyone should go and pray for victory. So England was also praying for victory, and Germany was also praying for victory. So (chuckles) God is perplexed. (laughter) The thief is praying to God that "This night, I may steal without any hindrances." And the householder is praying, "My Lord, thief may not come here and steal my goods." And God has to adjust everything. So just imagine how much busy is God.
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<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.1 -- Atlanta, March 1, 1975|Lecture on CC Adi-lila 7.1 -- Atlanta, March 1, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Śrī Caitanya Mahāprabhu is preaching prema, means love of Godhead. That is the only necessity to understand in human form of life. Premā pumartho mahān.</p>
<p>There are other necessities for those who are not devotees. Those necessities are dharma artha kāma mokṣa (SB 4.8.41, Cc. Ādi 1.90). Generally, in the material world everyone has necessity of gratifying his senses. So sometimes, under the cover of religiosity, they want to satisfy senses. The same thing... Just like one goes to church or temple to mitigate some material necessities. Just like the Christians go to the church for meeting the problems of bread; similarly, the Hindus or the Muslim, everyone goes to church, temple or mosque to pray something material: "God, I am very distressed. Kindly get me relief from this distressed condition." Or "God, I am in need of money, I am very poor. Kindly give me some money." Or any other, "I am now implicated in war." Just like Churchill, he introduced that everyone should go and pray for victory. So England was also praying for victory, and Germany was also praying for victory. So (chuckles) God is perplexed. (laughter) The thief is praying to God that "This night, I may steal without any hindrances." And the householder is praying, "My Lord, thief may not come here and steal my goods." And God has to adjust everything. So just imagine how much busy is God. There are millions and trillions of living entities. Each one of them, if they are at all interested in God—not all—so they are praying. Everyone is praying, "God, give me this benediction. Give me this benediction." So this is not pure devotional service. For some material profit, one should not become a religious person or devotee of God. Of course, it is better than the person who is not at all interested in God. That is stated in the Bhagavad-gītā, catur-vidhā bhajante māṁ sukṛtinaḥ arjuna. Unless one is pious, he cannot approach God.</p>
<p>So one should be pious and without any motive, not only pious. Pious is the first condition, who can approach God; otherwise he does not.</p>
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<div id="Festival_Lectures" class="sub_section" sec_index="6" parent="Lectures" text="Festival Lectures"><h3>Festival Lectures</h3>
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<div id="HisDivineGraceSrilaBhaktisiddhantaSarasvatiGosvamiPrabhupadasAppearanceDaySB6324GorakhpurFebruary151971_0" class="quote" parent="Festival_Lectures" book="Lec" index="43" link="His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, SB 6.3.24 -- Gorakhpur, February 15, 1971" link_text="His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, SB 6.3.24 -- Gorakhpur, February 15, 1971">
<div class="heading">There is a Bengali proverb that how God works, that one man, a householder is praying to God, "My dear Lord, there may not be any theft case, burglary, in my home this night. Please save me." So one man is praying prayer, praying like that. Another man is praying, the thief, "My dear Lord, this night I shall commit burglary in that house. Please help me to get something." Now, what is Kṛṣṇa's position? (laughter) Kṛṣṇa is everyone's heart. So Kṛṣṇa has to satisfy so many prayers. The burglar and the thief and the householder, so many prayers. So Kṛṣṇa's adjustment...
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<span class="link">[[Vanisource:His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, SB 6.3.24 -- Gorakhpur, February 15, 1971|His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, SB 6.3.24 -- Gorakhpur, February 15, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">You'll find amongst them very, very learned men, very, very good scholar. They can quote... Intelligent men. Because their Māyāvādī commentary, they can utilize, and Kṛṣṇa gives them intelligence also, that "You misuse this verse in this way because you want..." Tān ahaṁ dviṣataḥ krūrān ([[Vanisource:BG 16.19|BG 16.19]]). Kṛṣṇa is sitting within the heart of everyone. So Māyāvādī philosopher wants to kill God, or Kṛṣṇa. Or nirviśeṣa-śūnyavādi, they want to make Kṛṣṇa as zero or Kṛṣṇa as nirākāra. So Kṛṣṇa also gives them intelligence, "Yes, you just put forward this logic, that logic, that logic, and you prove." That is also confirmed in the Bhagavad-gītā, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am sitting in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca ([[Vanisource:BG 15.15|BG 15.15]]). Mattaḥ, "Through Me, from Me, all remembrance or memorization takes place."</p>
<p>So Māyāvādī wants to prove that the ultimate truth is nirākāra, or impersonal. So Kṛṣṇa gives you intelligence: "Yes, you put this forward. Put forward this logic, this logic, that logic." Similarly, Kṛṣṇa gives... There is a Bengali proverb that how God works, that one man, a householder is praying to God, "My dear Lord, there may not be any theft case, burglary, in my home this night. Please save me." So one man is praying prayer, praying like that. Another man is praying, the thief, "My dear Lord, this night I shall commit burglary in that house. Please help me to get something." Now, what is Kṛṣṇa's position? (laughter) Kṛṣṇa is everyone's heart. So Kṛṣṇa has to satisfy so many prayers. The burglar and the thief and the householder, so many prayers. So Kṛṣṇa's adjustment... But He's still... That is Kṛṣṇa's intelligence, how He adjusts. He gives everyone freedom. And everyone is given facilities, but still He's in botheration. Therefore Kṛṣṇa advises to his devotees that "Don't plan anything. You rascal, you nonsense, you don't give Me trouble. (laughter) Please surrender unto Me. Just go under My plan; you'll be happy. You are making plan, you are unhappy; I am also unhappy. I am also unhappy. (laughter) So many plans are coming daily, and I'll have to fulfill." But He's merciful. If a... Ye yathā māṁ prapadyante tāṁs... ([[Vanisource:BG 4.11|BG 4.11]]).</p>
<p>So except the devotee of Kṛṣṇa, everyone is simply giving Kṛṣṇa trouble, trouble, trouble, trouble. Therefore, they are called duṣkṛtina. Duṣkṛtina, most miscreant, the miscreants. Don't make any plan. Accept Kṛṣṇa's plan. That will be simply giving trouble to Kṛṣṇa. Therefore, a devotee does not pray even for his maintenance. That is pure devotee. He doesn't give trouble to Kṛṣṇa even for his bare maintenance. If he has no maintenance, he'll suffer, fasting; still, he'll not ask Kṛṣṇa, "Kṛṣṇa, I am very hungry. Give me some food." Of course, Kṛṣṇa is alert for His devotee, but a devotee's principle is not to place any plan to Kṛṣṇa. Let Kṛṣṇa do. Simply we have to do according to the plan of Kṛṣṇa.</p>
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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="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
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<div id="EveningDarsanaAugust111976Tehran_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="256" link="Evening Darsana -- August 11, 1976, Tehran" link_text="Evening Darsana -- August 11, 1976, Tehran">
<div class="heading">There is a story like that, that the thief is praying to God, "My Lord, give me the chance I can make some stealing in that house." And the householder also praying to God, "My Lord, please save my house, my things may not be stolen." Now God has to adjust, God has to please the thief and the householder. And both of them are prayers. So God has so intelligence, He can do that. He can give the sanction to the thief and He can give protection to the householder. That is God's position. Because both of them prayers, praying, "Give me the facility."
</div>
<span class="link">[[Vanisource:Evening Darsana -- August 11, 1976, Tehran|Evening Darsana -- August 11, 1976, Tehran]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Now we have experimented everything—karma, jñāna, yoga, this, that, all nonsense. "Now I say..." It is said most confidential. Sarva-guhyatamam. "Better give up this job. Surrender to Me, come back to Me." So sanction was there, certainly. Without sanction they cannot do it. God created this. That is sanction. You wanted material world to enjoy. "All right, do it, here is material world. Take as much petrol as you like and drive motorcar and create accident, do, go on. But now I am giving you good advice, that give up this business, come back to Me." This is sanction. Reluctant, the same example. I did not like that child to touch the fan, but he would insist. "All right, make an experiment." And when he got the experience, next time, ask him, "Now do it?" "No." This is going on. The sanction, without sanction there is no possibility. Mattaḥ smṛtir jñānam apohanam—that is mattaḥ, "from Me." But he's insisting, so therefore sanction—"All right, let him experiment." That independence God never touches. So he has got independence. Yathecchasi tathā kuru ([[Vanisource:BG 18.63|BG 18.63]]). So he is creating problem. Still, Kṛṣṇa coming, that "You have created simply problems. What you have gained? Better give up this all nonsense, come to Me." This is the instruction of Bhagavad-gītā. Those who are intelligent, they are taking up. And those who are still remaining rascal, they are going on. That is our choice, if we want to be intelligent or rascal. Practically. What we have gained by this so-called material advancement? They have created problem, different problems. That's all. But still, we think that it is progress. And this is going on. Without God's sanction you cannot do anything, that's a fact. But what kind of sanction it is, that you have to understand. God is creator, God is giving sanction, everything is God. Otherwise how He is God? But He has to do. There is a story like that, that the thief is praying to God, "My Lord, give me the chance I can make some stealing in that house." And the householder also praying to God, "My Lord, please save my house, my things may not be stolen." Now God has to adjust, God has to please the thief and the householder. And both of them are prayers. So God has so intelligence, He can do that. He can give the sanction to the thief and He can give protection to the householder. That is God's position. Because both of them prayers, praying, "Give me the facility." And īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61|BG 18.61]]). And He is situated in everyone's heart and there are so many petitions, and He has to deal with them. That is God. Hare Kṛṣṇa.</p>
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Advance in spiritual life (Conv. and Letters)

2012-09-23T17:08:46Z

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Advance in spiritual life (Lectures)

2012-09-23T17:05:33Z

Advance in spiritual life (Books)

2012-09-23T17:03:24Z

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_1_-_6" class="sub_section" sec_index="1" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 1 - 6"><h3>BG Chapters 1 - 6</h3>
</div>
<div id="BG38_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="118" link="BG 3.8" link_text="BG 3.8">
<span class="link">[[Vanisource:BG 3.8|BG 3.8, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are many pseudo meditators who misrepresent themselves as belonging to high parentage, and great professional men who falsely pose that they have sacrificed everything for the sake of advancement in spiritual life. Lord Kṛṣṇa did not want Arjuna to become a pretender. Rather, the Lord desired that Arjuna perform his prescribed duties as set forth for kṣatriyas. Arjuna was a householder and a military general, and therefore it was better for him to remain as such and perform his religious duties as prescribed for the householder kṣatriya. Such activities gradually cleanse the heart of a mundane man and free him from material contamination.</p>
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<div id="BG434_1" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="187" link="BG 4.34" link_text="BG 4.34">
<span class="link">[[Vanisource:BG 4.34|BG 4.34, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Satisfaction of the self-realized spiritual master is the secret of advancement in spiritual life. Inquiries and submission constitute the proper combination for spiritual understanding. Unless there is submission and service, inquiries from the learned spiritual master will not be effective. One must be able to pass the test of the spiritual master, and when he sees the genuine desire of the disciple, he automatically blesses the disciple with genuine spiritual understanding.</p>
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<div id="BG_Chapters_7_-_12" class="sub_section" sec_index="2" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 7 - 12"><h3>BG Chapters 7 - 12</h3>
</div>
<div id="BG811_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="41" link="BG 8.11" link_text="BG 8.11">
<span class="link">[[Vanisource:BG 8.11|BG 8.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Vedic system of knowledge, students, from the very beginning, are taught to vibrate oṁ and learn of the ultimate impersonal Brahman by living with the spiritual master in complete celibacy. In this way they realize two of Brahman's features. This practice is very essential for the student's advancement in spiritual life, but at the moment such brahmacārī (unmarried celibate) life is not at all possible. The social construction of the world has changed so much that there is no possibility of one's practicing celibacy from the beginning of student life. Throughout the world there are many institutions for different departments of knowledge, but there is no recognized institution where students can be educated in the brahmacārī principles. Unless one practices celibacy, advancement in spiritual life is very difficult. Therefore Lord Caitanya has announced, according to the scriptural injunctions for this Age of Kali, that in this age no process of realizing the Supreme is possible except the chanting of the holy names of Lord Kṛṣṇa: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.</p>
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<div id="BG92_1" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="60" link="BG 9.2" link_text="BG 9.2">
<span class="link">[[Vanisource:BG 9.2|BG 9.2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">It is said that the execution of devotional service is so perfect that one can perceive the results directly. This direct result is actually perceived, and we have practical experience that any person who is chanting the holy names of Kṛṣṇa (Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare) in course of chanting without offenses feels some transcendental pleasure and very quickly becomes purified of all material contamination. This is actually seen. Furthermore, if one engages not only in hearing but in trying to broadcast the message of devotional activities as well, or if he engages himself in helping the missionary activities of Kṛṣṇa consciousness, he gradually feels spiritual progress. This advancement in spiritual life does not depend on any kind of previous education or qualification. The method itself is so pure that by simply engaging in it one becomes pure.</p>
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<div id="BG_Chapters_13_-_18" class="sub_section" sec_index="3" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 13 - 18"><h3>BG Chapters 13 - 18</h3>
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<div id="BG13812_0" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="6" link="BG 13.8-12" link_text="BG 13.8-12">
<span class="link">[[Vanisource:BG 13.8-12|BG 13.8-12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Cleanliness is essential for making advancement in spiritual life. There are two kinds of cleanliness: external and internal. External cleanliness means taking a bath, but for internal cleanliness one has to think of Kṛṣṇa always and chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This process cleans the accumulated dust of past karma from the mind.</p>
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<div id="BG13812_1" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="6" link="BG 13.8-12" link_text="BG 13.8-12">
<span class="link">[[Vanisource:BG 13.8-12|BG 13.8-12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The senses should only be gratified to keep the body fit so that one can discharge his duty in advancing in spiritual life. The most important and uncontrollable sense is the tongue. If one can control the tongue, then there is every possibility of controlling the other senses. The function of the tongue is to taste and to vibrate. Therefore, by systematic regulation, the tongue should always be engaged in tasting the remnants of foodstuffs offered to Kṛṣṇa and chanting Hare Kṛṣṇa.</p>
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<div id="BG13812_2" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="6" link="BG 13.8-12" link_text="BG 13.8-12">
<span class="link">[[Vanisource:BG 13.8-12|BG 13.8-12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Because we forget how much distress we have suffered within the womb of the mother, we do not make any solution to the repetition of birth and death. Similarly at the time of death there are all kinds of sufferings, and they are also mentioned in the authoritative scriptures. These should be discussed. And as far as disease and old age are concerned, everyone gets practical experience. No one wants to be diseased, and no one wants to become old, but there is no avoiding these. Unless we have a pessimistic view of this material life, considering the distresses of birth, death, old age and disease, there is no impetus for our making advancement in spiritual life.</p>
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<div id="BG1613_3" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="72" link="BG 16.1-3" link_text="BG 16.1-3">
<span class="link">[[Vanisource:BG 16.1-3|BG 16.1-3, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Apaiśunam means that one should not find fault with others or correct them unnecessarily. Of course to call a thief a thief is not faultfinding, but to call an honest person a thief is very much offensive for one who is making advancement in spiritual life.</p>
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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_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB31241_0" class="quote" parent="SB_Canto_3" book="SB" index="464" link="SB 3.12.41" link_text="SB 3.12.41">
<span class="link">[[Vanisource:SB 3.12.41|SB 3.12.41, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Student life is meant for acquiring the best education; household family life is meant for gratifying the senses, provided it is performed with a charitable disposition of mind, retirement from household life is meant for penance, for advancement in spiritual life, and renounced life is meant for preaching the Absolute Truth to the people in general. The combined actions of all members of society make the whole situation favorable for the upliftment of the mission of human life.</p>
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What is the use of fourth-class men leading? All fourth-class men. If I say so frankly, people will be very angry

2012-09-23T16:33:02Z

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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="1974_Conversations_and_Morning_Walks" class="sub_section" sec_index="7" parent="Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3>
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<div id="RoomConversationJune111974Paris_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="107" link="Room Conversation -- June 11, 1974, Paris" link_text="Room Conversation -- June 11, 1974, Paris">
<div class="heading">Uncivilized, rudes, vultures, rākṣasas, and they're leaders. Therefore, I say all fourth-class men, they are leaders. Therefore the whole world is in chaotic condition. We require first-class men to lead. We are first-class men. Take our advice, and then everything will be all right. We are creating first-class men. What is the use of fourth-class men leading? All fourth-class men. If I say so frankly, people will be very angry. All fourth-class men. Basically, they're all fourth-class men.
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<span class="link">[[Vanisource:Room Conversation -- June 11, 1974, Paris|Room Conversation -- June 11, 1974, Paris]]: </span><div class="text"><p style="display: inline;">Puṣṭa-kṛṣṇa: Also, the other day, Śrīla Prabhupāda, you were telling us in Geneva that in India it was, at least until the present day forbidden to eat cows, and that those who would eat animals, they would eat dogs or goats, like this.</p>
<p>Prabhupāda: Yes. We recommend the meat-eaters who eat dogs, as Korea, they're eating dogs, so you can eat also dog. But don't... You eat it. After death. We don't say don't eat. You are so much fond of eating. All right. You eat. Because after the death, we have to give somebody, some living entity. So generally, it is given to the vultures. So why to the vultures? Take the civilized men, who are as good as vultures. (laughter) The so-called civilized men. Yes. What is the difference between the vultures and these rascals? The vultures also enjoy a dead body. And they also kill, make it dead and enjoy. They're vultures.</p>
<p>Yogeśvara: Śakuni.</p>
<p>Prabhupāda: Yes. Śakuni, yes. They're vultures, and their civilization is vulture-eater. The animal-eaters, they're like jackals, vultures, dogs. They're similar to these animals, the animal-eaters. It is not human food. Here is human food. Here is civilized food, human food. Let them learn it. Uncivilized, rudes, vultures, rākṣasas, and they're leaders. Therefore, I say all fourth-class men, they are leaders. Therefore the whole world is in chaotic condition. We require first-class men to lead. We are first-class men. Take our advice, and then everything will be all right. We are creating first-class men. What is the use of fourth-class men leading? All fourth-class men. If I say so frankly, people will be very angry. All fourth-class men. Basically, they're all fourth-class men. Now, these first, second, third-class men are described. So at the present moment, no one belongs to this qualification. Even they are not to the third-class men. Kṛṣi-go-rakṣya-vāṇijyam ([[Vanisource:BG 18.44|BG 18.44]]). Who is, who is protecting the cows? That is the third-class man's business. So therefore everyone is fourth-class. So the fourth-class men, they are electing their representative to govern. They are also on the big fourth-class men. That is stated in the Bhāgavata, śva-viḍ-varāhoṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ ([[Vanisource:SB 2.3.19|SB 2.3.19]]). Where is that verse? Find out. All fourth-class men. Not fourth-class, less than fourth-class. Fourth-class has got also some regulative duty. But at the present moment, no regulative duty. Anyone can do whatever he likes, whatever he thinks. All fifth-class, sixth-class men. No regulative principle. The human life is meant for regulative principles. Just like we are insisting our students only for regulative principles just to make them real human life. No regulative principle means animal life. Animal life. Tapasā brahmacaryeṇa yamena niyamena... ([[Vanisource:SB 6.1.13|SB 6.1.13]]) The yoga system is there. It is to learn the regulative principles, yamena niyamena vā. The yoga system is very strict regulative principle. I do not know what they are doing. Generally, they misuse also that, but yoga means indriya-saṁyama, controlling the senses. That is real yoga system. Because as the animals, they cannot control their senses, similarly... So the human being, having higher intelligence, they should learn how to control the senses. This is human life. Human life means controlling. I give this example. Just like in the... In your country, there is no such shop. In our country, the confectioner's shop is on the roadside, very nice. You have seen in India. They have prepared very nice, nice preparation and exhibited. People come and purchase. So animals, cows, as soon as they take some opportunity, they push their head and take something. Get away. Now, the animal, the cow is passing, and a human being is also passing. But the human being, although he's hungry, he likes to take some of the preparation, but he'll not do like that animal. He knows that "I have no money. So I shall have to restrain my tongue." That is human being. The animal pushes the head. So anyone who cannot carry the regulative principles is animal. The law is for human being. "Keep to the left, keep to the right" for... This is not for the dogs. Dogs can keep to the right, keep to the left, anywhere. But he's not criminal. Because he's animal. But if a man, instead of keeping to the right, he goes to the left, immediately, he's criminal. Therefore human society means to abide first-class law. That is human being. The laws must be made for advancement of spiritual life. That is human society.</p>
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The animal-eaters, they're like jackals, vultures, dogs. They're similar to these animals, the animal-eaters. It is not human food

2012-09-23T16:26:54Z

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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="1974_Conversations_and_Morning_Walks" class="sub_section" sec_index="7" parent="Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3>
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<div id="RoomConversationJune111974Paris_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="107" link="Room Conversation -- June 11, 1974, Paris" link_text="Room Conversation -- June 11, 1974, Paris">
<div class="heading">The animal-eaters, they're like jackals, vultures, dogs. They're similar to these animals, the animal-eaters. It is not human food. Here is human food. Here is civilized food, human food. Let them learn it.
</div>
<span class="link">[[Vanisource:Room Conversation -- June 11, 1974, Paris|Room Conversation -- June 11, 1974, Paris]]: </span><div class="text"><p style="display: inline;">Puṣṭa-kṛṣṇa: Also, the other day, Śrīla Prabhupāda, you were telling us in Geneva that in India it was, at least until the present day forbidden to eat cows, and that those who would eat animals, they would eat dogs or goats, like this.</p>
<p>Prabhupāda: Yes. We recommend the meat-eaters who eat dogs, as Korea, they're eating dogs, so you can eat also dog. But don't... You eat it. After death. We don't say don't eat. You are so much fond of eating. All right. You eat. Because after the death, we have to give somebody, some living entity. So generally, it is given to the vultures. So why to the vultures? Take the civilized men, who are as good as vultures. (laughter) The so-called civilized men. Yes. What is the difference between the vultures and these rascals? The vultures also enjoy a dead body. And they also kill, make it dead and enjoy. They're vultures.</p>
<p>Yogeśvara: Śakuni.</p>
<p>Prabhupāda: Yes. Śakuni, yes. They're vultures, and their civilization is vulture-eater. The animal-eaters, they're like jackals, vultures, dogs. They're similar to these animals, the animal-eaters. It is not human food. Here is human food. Here is civilized food, human food. Let them learn it. Uncivilized, rudes, vultures, rākṣasas, and they're leaders. Therefore, I say all fourth-class men, they are leaders. Therefore the whole world is in chaotic condition. We require first-class men to lead. We are first-class men. Take our advice, and then everything will be all right. We are creating first-class men. What is the use of fourth-class men leading? All fourth-class men. If I say so frankly, people will be very angry. All fourth-class men. Basically, they're all fourth-class men. Now, these first, second, third-class men are described. So at the present moment, no one belongs to this qualification. Even they are not to the third-class men. Kṛṣi-go-rakṣya-vāṇijyam ([[Vanisource:BG 18.44|BG 18.44]]). Who is, who is protecting the cows? That is the third-class man's business. So therefore everyone is fourth-class. So the fourth-class men, they are electing their representative to govern. They are also on the big fourth-class men. That is stated in the Bhāgavata, śva-viḍ-varāhoṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ ([[Vanisource:SB 2.3.19|SB 2.3.19]]). Where is that verse? Find out. All fourth-class men. Not fourth-class, less than fourth-class. Fourth-class has got also some regulative duty. But at the present moment, no regulative duty. Anyone can do whatever he likes, whatever he thinks. All fifth-class, sixth-class men. No regulative principle. The human life is meant for regulative principles. Just like we are insisting our students only for regulative principles just to make them real human life. No regulative principle means animal life. Animal life. Tapasā brahmacaryeṇa yamena niyamena... ([[Vanisource:SB 6.1.13|SB 6.1.13]]) The yoga system is there. It is to learn the regulative principles, yamena niyamena vā. The yoga system is very strict regulative principle. I do not know what they are doing. Generally, they misuse also that, but yoga means indriya-saṁyama, controlling the senses. That is real yoga system. Because as the animals, they cannot control their senses, similarly... So the human being, having higher intelligence, they should learn how to control the senses. This is human life. Human life means controlling. I give this example. Just like in the... In your country, there is no such shop. In our country, the confectioner's shop is on the roadside, very nice. You have seen in India. They have prepared very nice, nice preparation and exhibited. People come and purchase. So animals, cows, as soon as they take some opportunity, they push their head and take something. Get away. Now, the animal, the cow is passing, and a human being is also passing. But the human being, although he's hungry, he likes to take some of the preparation, but he'll not do like that animal. He knows that "I have no money. So I shall have to restrain my tongue." That is human being. The animal pushes the head. So anyone who cannot carry the regulative principles is animal. The law is for human being.</p>
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The government shouldn't allow you to keep slaughterhouses. If anyone wants to eat meat, let them eat like tigers and others. Individually, kill one animal - a lower animal, not cows. This should be the government law

2012-09-16T11:16:46Z

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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="1975_Conversations_and_Morning_Walks" class="sub_section" sec_index="8" parent="Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3>
</div>
<div id="MorningWalkMay101975Perth_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="65" link="Morning Walk -- May 10, 1975, Perth" link_text="Morning Walk -- May 10, 1975, Perth">
<div class="heading">The government shouldn't allow you to keep slaughterhouses. If anyone wants to eat meat, let them eat like tigers and others. Individually, kill one animal—a lower animal, not cows. This should be the government law. You can kill one insignificant animal, like pigs or goats. It has not very much use. You kill it in your home, before your children and family, and eat. The government may not have any objection. But why should you maintain slaughterhouses?
</div>
<span class="link">[[Vanisource:Morning Walk -- May 10, 1975, Perth|Morning Walk -- May 10, 1975, Perth]]: </span><div class="text"><p style="display: inline;">Prabhupāda: The vaiśyas' business is first to see that in the country there is enough food for eating—both for the human being and the animals. The human being should not complain that there is no sufficient food grains, therefore they're eating flesh. No. Flesh is not for human being. They should live on food grains. Just like dahl. Dahl is as good as meat. It is from food grain. And there is sufficient varieties of dahl they can eat. They can make so many preparations, palatable preparations. Why are the prices of food grains increasing? Because there is shortage. If there is enough food, the price will automatically decrease, because everyone want to sell. So, the price will decrease, naturally. It will be so lavishly available that you can give food grains even to the animals, like cows and goats and other so many animals. Let them eat. That is the business of the vaiśya man. And go-rakṣya. Another business is to protect the cows, and to give them food nicely so the cows will give enough milk. And from milk, you know, so many nice preparations, all full of vitamins. So why they should be killed? You are killing; the blood is not utilized, you are taking the flesh. But flesh is transformation of the blood. And milk is also transformation of the blood. So if you take, just like channa, it is as good as flesh. By taste, by benefit—as good as. So why if you can take the flesh and blood in a human way-blood is transformed into milk, and from milk there are so many good preparations-ghee, yoghurt, burfi, channa, so many preparations are available. This panir, channa, and let the animal live peacefully. Why are you cutting his throat? You require some benefit from the animal. Take this benefit. Why should you kill? If he can live and give better service, then why shall I try to kill? What is this human civilization? Is that human civilization, that I am taking service from you, and I am cutting your throat? Is that humanity? What is the answer?</p>
<p>Jayadharma: No, it's animal civilization.</p>
<p>Prabhupāda: Anyone who takes milk... Everyone takes milk. The cow is the mother. Mother gives milk. And mother, when she cannot supply milk, mother should be cut up. Is that a very good philosophy? Is it human philosophy? What is the answer? But if you say that somebody wants to, say in your country majority they want to eat meat. So, if you put that argument, then you can eat some lower animals. You can eat the pigs. You are eating also, pigs. Not in a massive scale. Massive scale—if you are Christian you should follow your religious scripture: "Thou shall not kill!" This should be the principle. But if you are a rākṣasa, if you want to eat meat, then at least don't kill the cows. You can eat other, insignificant animals. You are eating also. You are eating everything. Except the moving cars, you are eating all the moving animals. The car also moves, but you cannot eat. Otherwise you are killing everything. You have become so civilized rascal that your business is to kill other animals and eat. You are so civilized. You are still in the crude form of human being, just like in the jungles, the aborigines, the Africans, they do not know how to develop civilization—crude methods, eating the animals. That also, they are not so uncivilized that they keep slaughterhouses. You are so uncivilized that you are keeping slaughterhouses, regularly. These Africans and other jungle people they eat meat, but they directly kill. They have no such civilization as to maintain a slaughterhouse. The tigers eat meat, but they do not keep a slaughterhouse. And you are civilized. You are keeping slaughterhouse. Why should you keep? The government shouldn't allow you to keep slaughterhouses. If anyone wants to eat meat, let them eat like tigers and others. Individually, kill one animal—a lower animal, not cows. This should be the government law. You can kill one insignificant animal, like pigs or goats. It has not very much use. You kill it in your home, before your children and family, and eat. The government may not have any objection. But why should you maintain slaughterhouses? So the agriculturist and the mercantile men, they should produce enough food, give protection to the cows, and if there is excess, sell it. Where there is not enough food grain produced you can make business. That is the instruction given in Bhagavad-gītā, kṛṣi-go-rakṣya vāṇijyam ([[Vanisource:BG 18.44|BG 18.44]]). That is really needed. Nobody is interested. Everyone comes to the city, the mercantile class. They are doing business, big, big skyscraper building, and they have artificial money, paper. And instead of eating food grains they are maintaining slaughterhouses. This is not good civilization. Hare Kṛṣṇa.</p>
</div>
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</div>

The tigers eat meat, but they do not keep a slaughterhouse

2012-09-16T11:11:19Z

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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="1975_Conversations_and_Morning_Walks" class="sub_section" sec_index="8" parent="Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3>
</div>
<div id="MorningWalkMay101975Perth_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="65" link="Morning Walk -- May 10, 1975, Perth" link_text="Morning Walk -- May 10, 1975, Perth">
<div class="heading">You are so uncivilized that you are keeping slaughterhouses, regularly. These Africans and other jungle people they eat meat, but they directly kill. They have no such civilization as to maintain a slaughterhouse. The tigers eat meat, but they do not keep a slaughterhouse. And you are civilized. You are keeping slaughterhouse. Why should you keep? The government shouldn't allow you to keep slaughterhouses. If anyone wants to eat meat, let them eat like tigers and others.
</div>
<span class="link">[[Vanisource:Morning Walk -- May 10, 1975, Perth|Morning Walk -- May 10, 1975, Perth]]: </span><div class="text"><p style="display: inline;">Prabhupāda: The vaiśyas' business is first to see that in the country there is enough food for eating—both for the human being and the animals. The human being should not complain that there is no sufficient food grains, therefore they're eating flesh. No. Flesh is not for human being. They should live on food grains. Just like dahl. Dahl is as good as meat. It is from food grain. And there is sufficient varieties of dahl they can eat. They can make so many preparations, palatable preparations. Why are the prices of food grains increasing? Because there is shortage. If there is enough food, the price will automatically decrease, because everyone want to sell. So, the price will decrease, naturally. It will be so lavishly available that you can give food grains even to the animals, like cows and goats and other so many animals. Let them eat. That is the business of the vaiśya man. And go-rakṣya. Another business is to protect the cows, and to give them food nicely so the cows will give enough milk. And from milk, you know, so many nice preparations, all full of vitamins. So why they should be killed? You are killing; the blood is not utilized, you are taking the flesh. But flesh is transformation of the blood. And milk is also transformation of the blood. So if you take, just like channa, it is as good as flesh. By taste, by benefit—as good as. So why if you can take the flesh and blood in a human way-blood is transformed into milk, and from milk there are so many good preparations-ghee, yoghurt, burfi, channa, so many preparations are available. This panir, channa, and let the animal live peacefully. Why are you cutting his throat? You require some benefit from the animal. Take this benefit. Why should you kill? If he can live and give better service, then why shall I try to kill? What is this human civilization? Is that human civilization, that I am taking service from you, and I am cutting your throat? Is that humanity? What is the answer?</p>
<p>Jayadharma: No, it's animal civilization.</p>
<p>Prabhupāda: Anyone who takes milk... Everyone takes milk. The cow is the mother. Mother gives milk. And mother, when she cannot supply milk, mother should be cut up. Is that a very good philosophy? Is it human philosophy? What is the answer? But if you say that somebody wants to, say in your country majority they want to eat meat. So, if you put that argument, then you can eat some lower animals. You can eat the pigs. You are eating also, pigs. Not in a massive scale. Massive scale—if you are Christian you should follow your religious scripture: "Thou shall not kill!" This should be the principle. But if you are a rākṣasa, if you want to eat meat, then at least don't kill the cows. You can eat other, insignificant animals. You are eating also. You are eating everything. Except the moving cars, you are eating all the moving animals. The car also moves, but you cannot eat. Otherwise you are killing everything. You have become so civilized rascal that your business is to kill other animals and eat. You are so civilized. You are still in the crude form of human being, just like in the jungles, the aborigines, the Africans, they do not know how to develop civilization—crude methods, eating the animals. That also, they are not so uncivilized that they keep slaughterhouses. You are so uncivilized that you are keeping slaughterhouses, regularly. These Africans and other jungle people they eat meat, but they directly kill. They have no such civilization as to maintain a slaughterhouse. The tigers eat meat, but they do not keep a slaughterhouse. And you are civilized. You are keeping slaughterhouse. Why should you keep? The government shouldn't allow you to keep slaughterhouses. If anyone wants to eat meat, let them eat like tigers and others. Individually, kill one animal—a lower animal, not cows. This should be the government law. You can kill one insignificant animal, like pigs or goats. It has not very much use. You kill it in your home, before your children and family, and eat. The government may not have any objection. But why should you maintain slaughterhouses? So the agriculturist and the mercantile men, they should produce enough food, give protection to the cows, and if there is excess, sell it. Where there is not enough food grain produced you can make business. That is the instruction given in Bhagavad-gītā, kṛṣi-go-rakṣya vāṇijyam ([[Vanisource:BG 18.44|BG 18.44]]). That is really needed. Nobody is interested. Everyone comes to the city, the mercantile class. They are doing business, big, big skyscraper building, and they have artificial money, paper. And instead of eating food grains they are maintaining slaughterhouses. This is not good civilization. Hare Kṛṣṇa.</p>
</div>
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</div>

You can kill one insignificant animal, like pigs or goats. It has not very much use. You kill it in your home, before your children and family, and eat. The government may not have any objection. But why should you maintain slaughterhouses?

2012-09-16T11:05:27Z

Labangalatika: Created page with '<div id="compilation"> <div id="facts"> {{terms|"You can kill one insignificant animal, like pigs or goats. It has not very much use. You kill it in your home, before your childr…'

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{{terms|"You can kill one insignificant animal, like pigs or goats. It has not very much use. You kill it in your home, before your children and family, and eat. The government may not have any objection. But why should you maintain slaughterhouses"}}
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[[Category:Questions Posed by Srila Prabhupada]]
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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="1975_Conversations_and_Morning_Walks" class="sub_section" sec_index="8" parent="Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3>
</div>
<div id="MorningWalkMay101975Perth_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="65" link="Morning Walk -- May 10, 1975, Perth" link_text="Morning Walk -- May 10, 1975, Perth">
<div class="heading">You are so uncivilized that you are keeping slaughterhouses, regularly. These Africans and other jungle people, they eat meat, but they directly kill. They have no such civilization as to maintain a slaughterhouse. The tigers eat meat, but they do not keep a slaughterhouse. And you are civilized. You are keeping slaughterhouse. Why should you keep? The government shouldn't allow you to keep slaughterhouses. If anyone wants to eat meat, let them eat like tigers and others. Individually, kill one animal—a lower animal, not cows. This should be the government law. You can kill one insignificant animal, like pigs or goats. It has not very much use. You kill it in your home, before your children and family, and eat. The government may not have any objection. But why should you maintain slaughterhouses?
</div>
<span class="link">[[Vanisource:Morning Walk -- May 10, 1975, Perth|Morning Walk -- May 10, 1975, Perth]]: </span><div class="text"><p style="display: inline;">Prabhupāda: The vaiśyas' business is first to see that in the country there is enough food for eating—both for the human being and the animals. The human being should not complain that there is no sufficient food grains, therefore they're eating flesh. No. Flesh is not for human being. They should live on food grains. Just like dahl. Dahl is as good as meat. It is from food grain. And there is sufficient varieties of dahl they can eat. They can make so many preparations, palatable preparations. Why are the prices of food grains increasing? Because there is shortage. If there is enough food, the price will automatically decrease, because everyone want to sell. So, the price will decrease, naturally. It will be so lavishly available that you can give food grains even to the animals, like cows and goats and other so many animals. Let them eat. That is the business of the vaiśya man. And go-rakṣya. Another business is to protect the cows, and to give them food nicely so the cows will give enough milk. And from milk, you know, so many nice preparations, all full of vitamins. So why they should be killed? You are killing; the blood is not utilized, you are taking the flesh. But flesh is transformation of the blood. And milk is also transformation of the blood. So if you take, just like channa, it is as good as flesh. By taste, by benefit—as good as. So why if you can take the flesh and blood in a human way-blood is transformed into milk, and from milk there are so many good preparations-ghee, yoghurt, burfi, channa, so many preparations are available. This panir, channa, and let the animal live peacefully. Why are you cutting his throat? You require some benefit from the animal. Take this benefit. Why should you kill? If he can live and give better service, then why shall I try to kill? What is this human civilization? Is that human civilization, that I am taking service from you, and I am cutting your throat? Is that humanity? What is the answer?</p>
<p>Jayadharma: No, it's animal civilization.</p>
<p>Prabhupāda: Anyone who takes milk... Everyone takes milk. The cow is the mother. Mother gives milk. And mother, when she cannot supply milk, mother should be cut up. Is that a very good philosophy? Is it human philosophy? What is the answer? But if you say that somebody wants to, say in your country majority they want to eat meat. So, if you put that argument, then you can eat some lower animals. You can eat the pigs. You are eating also, pigs. Not in a massive scale. Massive scale—if you are Christian you should follow your religious scripture: "Thou shall not kill!" This should be the principle. But if you are a rākṣasa, if you want to eat meat, then at least don't kill the cows. You can eat other, insignificant animals. You are eating also. You are eating everything. Except the moving cars, you are eating all the moving animals. The car also moves, but you cannot eat. Otherwise you are killing everything. You have become so civilized rascal that your business is to kill other animals and eat. You are so civilized. You are still in the crude form of human being, just like in the jungles, the aborigines, the Africans, they do not know how to develop civilization—crude methods, eating the animals. That also, they are not so uncivilized that they keep slaughterhouses. You are so uncivilized that you are keeping slaughterhouses, regularly. These Africans and other jungle people they eat meat, but they directly kill. They have no such civilization as to maintain a slaughterhouse. The tigers eat meat, but they do not keep a slaughterhouse. And you are civilized. You are keeping slaughterhouse. Why should you keep? The government shouldn't allow you to keep slaughterhouses. If anyone wants to eat meat, let them eat like tigers and others. Individually, kill one animal—a lower animal, not cows. This should be the government law. You can kill one insignificant animal, like pigs or goats. It has not very much use. You kill it in your home, before your children and family, and eat. The government may not have any objection. But why should you maintain slaughterhouses? So the agriculturist and the mercantile men, they should produce enough food, give protection to the cows, and if there is excess, sell it. Where there is not enough food grain produced you can make business. That is the instruction given in Bhagavad-gītā, kṛṣi-go-rakṣya vāṇijyam ([[Vanisource:BG 18.44|BG 18.44]]). That is really needed. Nobody is interested. Everyone comes to the city, the mercantile class. They are doing business, big, big skyscraper building, and they have artificial money, paper. And instead of eating food grains they are maintaining slaughterhouses. This is not good civilization. Hare Kṛṣṇa.</p>
</div>
</div>
</div>

The moving of the cloud may appear to the layman's eyes as moving of the moon, but that is not a fact. Similarly, the moving of the body of a pure devotee is not the moving of the pure devotee

2012-09-16T09:04:40Z

Labangalatika: Created page with '<div id="compilation"> <div id="facts"> {{terms|"the moving of the cloud may appear to the layman's eyes as moving of the moon, but that is not a fact. Similarly, the moving of t…'

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{{terms|"the moving of the cloud may appear to the layman's eyes as moving of the moon, but that is not a fact. Similarly, the moving of the body of a pure devotee is not the moving of the pure devotee"}}
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</div>
<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="LettertoHamsadutaLosAngeles23January1970_0" class="quote" parent="1970_Correspondence" book="Let" index="43" link="Letter to Hamsaduta -- Los Angeles 23 January, 1970" link_text="Letter to Hamsaduta -- Los Angeles 23 January, 1970">
<div class="heading">The moving of the cloud may appear to the layman's eyes as moving of the moon, but that is not a fact. Similarly, the moving of the body of a pure devotee is not the moving of the pure devotee.
</div>
<span class="link">[[Vanisource:Letter to Hamsaduta -- Los Angeles 23 January, 1970|Letter to Hamsaduta -- Los Angeles 23 January, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The next question: the body of a pure devotee is all spiritual and He is not different from His body. That is also a fact. The bodies of all living entities, even though they are not pure devotees, are not actually the bodies of the spirit soul. It is always separate from the spiritual body. The Vedic mantra confirm it by the sound vibration that this spirit soul is always nonattached with the material body. Therefore, we do not see the actual spiritual body of a pure devotee; but what we see, that is matter.</p>
<p>Just like the example is given of the shining moon covered by the cloud. When the cloud moves along with the peeping moonshine, it appears that the moon is moving. Anyone who has seen such movement of cloud in the sky must have this experience.</p>
<p>So, the moving of the cloud may appear to the layman's eyes as moving of the moon, but that is not a fact. Similarly, the moving of the body of a pure devotee is not the moving of the pure devotee. After all these are facts for the process of realization, but we can try to understand them as far as possible from the statement of authorized Scriptures through the version of the Spiritual Master or saintly persons.</p>
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</div>

In India, eighty percent people, they are vegetarian. They are living very nicely

2012-09-15T16:55:51Z

Labangalatika:

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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="LectureonBG71AucklandApril151972_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="233" link="Lecture on BG 7.1 -- Auckland, April 15, 1972" link_text="Lecture on BG 7.1 -- Auckland, April 15, 1972">
<div class="heading">Thousands and thousands in India, eighty percent, they are strictly vegetarian. That does not mean they are dying. Here also, in Western countries, I have got thousands and thousands of disciples. They have given up all these things.
</div>
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Auckland, April 15, 1972|Lecture on BG 7.1 -- Auckland, April 15, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">If you follow the bhajana-kriyā, then anartha-nivṛttiḥ syāt. Anartha, unwanted things. Just like these four things of sinful activities—illicit sex and intoxication, gambling and meat-eating—these are anartha. Anartha means it is not necessary at all. It is not that without meat-eating, we cannot live. Thousands and thousands in India, eighty percent, they are strictly vegetarian. That does not mean they are dying. Here also, in Western countries, I have got thousands and thousands of disciples. They have given up all these things. That does not mean that they have become dead. No. It is anartha, unwanted. So if you take to bhajana-kriyā, then automatically this anartha also will disappear.</p>
</div>
</div>
<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="1968_Conversations_and_Morning_Walks" class="sub_section" sec_index="1" parent="Conversations_and_Morning_Walks" text="1968 Conversations and Morning Walks"><h3>1968 Conversations and Morning Walks</h3>
</div>
<div id="MorningWalkatStowLakeMarch271968SanFrancisco_0" class="quote" parent="1968_Conversations_and_Morning_Walks" book="Con" index="8" link="Morning Walk at Stow Lake -- March 27, 1968, San Francisco" link_text="Morning Walk at Stow Lake -- March 27, 1968, San Francisco">
<div class="heading">Kṛṣṇa does not send you liquor. You have manufactured. Kṛṣṇa has sent you this fruit, He has sent you the grains, Kṛṣṇa has sent you the milk. You should be satisfied. Why should you manufacture liquor? Why should you manufacture slaughterhouse? We don't eat meat. Are we dying ninety percent of Indian population, they don't eat meat. They're simply vegetarian. Yes. And you can see how they are healthy. They cannot get sufficient food, that is different thing. That is maladministration. Kṛṣṇa has given sufficient food for all the people of the world.
</div>
<span class="link">[[Vanisource:Morning Walk at Stow Lake -- March 27, 1968, San Francisco|Morning Walk at Stow Lake -- March 27, 1968, San Francisco]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So these things, what is wanted as the necessity of my body, so arrangement is there. But because we have forgotten Kṛṣṇa, you think that "We can do something." Therefore we take advantage of our high intelligence to defend ourselves more nicely, to have mating more nicely, or eating more nicely. And a devotee should be satisfied that whatever Kṛṣṇa arranged, that's all right. That Kṛṣṇa prasādam we will take. Whatever Kṛṣṇa has kindly sent, let me be satisfied with this. They do not want more than that. Similarly, "Kṛṣṇa has sent me this woman as my wife, oh, let me be satisfied with that." That is Kṛṣṇa consciousness, that He's pleased to send me such foodstuff, He's pleased to send me such wife, He's pleased to give me strength for so much defense." So the whole question is solved there. But because we have got high intelligence, we are going to surpass the intelligence of Kṛṣṇa. "Oh, Kṛṣṇa has given me this wife? Why not search out another nice wife?" That means I am going to surpass the intelligence of Kṛṣṇa. "Oh, Kṛṣṇa has sent this prasādam. Oh, this is all vegetables. Why not take some animal food and liquor?" Kṛṣṇa does not send you liquor. You have manufactured. Kṛṣṇa has sent you this fruit, He has sent you the grains, Kṛṣṇa has sent you the milk. You should be satisfied. Why should you manufacture liquor? Why should you manufacture slaughterhouse? We don't eat meat. Are we dying ninety percent of Indian population, they don't eat meat. They're simply vegetarian. Yes. And you can see how they are healthy. They cannot get sufficient food, that is different thing. That is maladministration. Kṛṣṇa has given sufficient food for all the people of the world. Somewhere the foodstuff is being thrown in the sea, and somewhere people are starving. This is want of Kṛṣṇa consciousness. If a man becomes, if the president becomes Kṛṣṇa conscious president, then he'll think "This foodstuff is Kṛṣṇa's. It is not our result. So Kṛṣṇa claims all living entities as His sons. So we are sons of God, and the Indians or other poverty-stricken countries, they are also sons of God. So if we have got enough, why not send there?" Why you are putting the foodstuff, which no human being can produce, you are throwing it in the water. This is lack of Kṛṣṇa consciousness.</p>
</div>
</div>
<div id="1972_Conversations_and_Morning_Walks" class="sub_section" sec_index="5" parent="Conversations_and_Morning_Walks" text="1972 Conversations and Morning Walks"><h3>1972 Conversations and Morning Walks</h3>
</div>
<div id="RoomConversationwithDaiNipponApril221972Tokyo_0" class="quote" parent="1972_Conversations_and_Morning_Walks" book="Con" index="16" link="Room Conversation with Dai Nippon -- April 22, 1972, Tokyo" link_text="Room Conversation with Dai Nippon -- April 22, 1972, Tokyo">
<div class="heading">Our constitution is meant for eating vegetables. Just like this teeth. This is not meant for eating meat. It is meant for eating fruits, vegetables, grains. Our constitution is made like that. In India still 80% population (break) ...grains, milk products, vegetables, fruits, and sugar.
</div>
<span class="link">[[Vanisource:Room Conversation with Dai Nippon -- April 22, 1972, Tokyo|Room Conversation with Dai Nippon -- April 22, 1972, Tokyo]]: </span><div class="text"><p style="display: inline;">Prabhupāda: We avoid doctor's bill. Yes. As far as possible. And we, because we are vegetarian, hardly we get sick. If you take strictly vegetarian food, you will avoid so many doctor's bills. Yes. Because our constitution is meant for eating vegetables. Just like this teeth. This is not meant for eating meat. It is meant for eating fruits, vegetables, grains. Our constitution is made like that. In India still 80% population (break) ...grains, milk products, vegetables, fruits, and sugar. You can make hundreds of nice palatable dishes.</p>
</div>
</div>
<div id="RoomConversationJune141972LosAngeles_1" class="quote" parent="1972_Conversations_and_Morning_Walks" book="Con" index="24" link="Room Conversation -- June 14, 1972, Los Angeles" link_text="Room Conversation -- June 14, 1972, Los Angeles">
<div class="heading">In India, you'll still you'll find ninety-percent of the population, they're vegetarians, strictly. Always vegetarians. They're quite healthy, they're working.
</div>
<span class="link">[[Vanisource:Room Conversation -- June 14, 1972, Los Angeles|Room Conversation -- June 14, 1972, Los Angeles]]: </span><div class="text"><p style="display: inline;">Prabhupāda: In India, you'll still you'll find ninety-percent of the population, they're vegetarians, strictly. Always vegetarians. They're quite healthy, they're working. Therefore vegetarians are human beings. Vegetables, that food is meant for human beings. That is natural. For a human being to become nonvegetarian is unnatural. And to become vegetarian, that is natural. Just like our teeth, it is meant for cutting vegetables, fruit, not meat. You will find cutting by these teeth, meat, it will be difficult. But you take any vegetable, any fruit, you can immediately cut. Our medical laws says that anything eatable which you cannot cut with the teeth and smash it properly, it will not be digested. So fruits and vegetables you can properly cut even raw, not to speak of cooked. Raw vegetables and raw fruits, you can cut with these teeth and smash it and you swallow, it will be nicely digested. You get all food value. But you cannot do in that way, raw meat. It is not possible. You cannot take raw meat or bite one animal and take some flesh out of it. You cannot. But animal can do that. They are made for that purpose. But that is natural. If you take your natural food, if you live naturally, if you fulfill your natural desires, then it is natural. And as soon as you go against these things, that is unnatural. So if you give up your natural tendency as human being and take artificially the way of life of an animal, that is not natural.</p>
</div>
</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="CarConversationaftermeetingwithCardinalDanielouAugust91973Paris_0" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="55" link="Car Conversation after meeting with Cardinal Danielou -- August 9, 1973, Paris" link_text="Car Conversation after meeting with Cardinal Danielou -- August 9, 1973, Paris">
<div class="heading">That is another story. No Indians are dying, not by eating cow's flesh. That, that is the theory at the present moment given. But there are so many vegetarians in India. They do not touch even fish, or eggs, or animal flesh. They're quite healthy.
</div>
<span class="link">[[Vanisource:Car Conversation after meeting with Cardinal Danielou -- August 9, 1973, Paris|Car Conversation after meeting with Cardinal Danielou -- August 9, 1973, Paris]]: </span><div class="text"><p style="display: inline;">Yogeśvara: Then he made the point that in a place like India it's foolish where so many people are dying of starvation, not to kill the cow on some religious principle.</p>
<p>Prabhupāda: That is another story. No Indians are dying, not by eating cow's flesh. That, that is the theory at the present moment given. But there are so many vegetarians in India. They do not touch even fish, or eggs, or animal flesh. They're quite healthy. It does not mean...</p>
<p>Yogeśvara: I think his answer would be that vegetarianism is reserved to the rich people who can afford it. That if you're poor, you have to eat whatever you can get.</p>
<p>Prabhupāda: Well. Now in India, meat is selling at high price than vegetable. Yes.</p>
<p>Yogeśvara: He said now in India meat is selling at a higher price than vegetables.</p>
<p>Prabhupāda: That is no logic.</p>
<p>Yogeśvara: Not logic.</p>
<p>Prabhupāda: Price of meat is higher than milk and vegetables. So in that consideration, why not take vegetable and milk. Why you go to meat?</p>
</div>
</div>
<div id="RoomConversationwithIndianAmbassadorSeptember51973Stockholm_1" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="72" link="Room Conversation with Indian Ambassador -- September 5, 1973, Stockholm" link_text="Room Conversation with Indian Ambassador -- September 5, 1973, Stockholm">
<div class="heading">Mostly they are vegetarian, strictly vegetarian. Actually, in Southern India, they maintain the Hindu culture.
</div>
<span class="link">[[Vanisource:Room Conversation with Indian Ambassador -- September 5, 1973, Stockholm|Room Conversation with Indian Ambassador -- September 5, 1973, Stockholm]]: </span><div class="text"><p style="display: inline;">Ambassador: (laughing) I belong to vegetarian family. I eat meat now.</p>
<p>Prabhupāda: Yes. No, in Madras, I have seen...</p>
<p>Ambassador: Most of them...</p>
<p>Prabhupāda: Mostly they are vegetarian, strictly vegetarian. Actually, in Southern India, they maintain the Hindu culture. You'll find big high-court judges, they have got tilaka.</p>
<p>Ambassador: That's true.</p>
<p>Prabhupāda: Yes. Strictly in Rāmānuja sampradāya, or Śaiva sampradāya they have got... Strictly taking bath and tilaka. In New Delhi, you'll find so many Madrasi gentlemen, big, big, high officers, they're strictly following Hindu principles.</p>
</div>
</div>
<div id="1975_Conversations_and_Morning_Walks" class="sub_section" sec_index="8" parent="Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3>
</div>
<div id="RoomConversationwithBernardManischewitzMarch51975NewYork_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="23" link="Room Conversation with Bernard Manischewitz -- March 5, 1975, New York" link_text="Room Conversation with Bernard Manischewitz -- March 5, 1975, New York">
<div class="heading">This is experience. You will find many healthy persons in India subsisting only on these foodstuffs, and they have good brain also. India is still, I think, eighty percent people are strictly vegetarian. Not to speak of the higher class, but the lower class also.
</div>
<span class="link">[[Vanisource:Room Conversation with Bernard Manischewitz -- March 5, 1975, New York|Room Conversation with Bernard Manischewitz -- March 5, 1975, New York]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Nutritional information means that we require for balance food: starch, carbohydrate, protein, fat. What else? Starch, carbohydrate, protein, fat. These are necessary nutrition, but these things are there in vegetable diet. Rice, starch; wheat, protein; dahl, protein; then vegetable, carbohydrate; and milk, fat. So if we take food and test it within these four, five groups... Eat according to our conception, sattvikaḥ. Sattvikaḥ means foodstuff in goodness. There are three qualities in the material world—goodness, passion and ignorance. So they are described: these are goodness foods, these are passion, these are ignorance. So these items: rice, wheat, vegetables, dahl and milk is sufficient for nutrition. Above that, you take little fruit, it is very good. And in India this foodstuff is taken by the learned circle—brāhmaṇas, kṣatriyas—and they keep very good health, very good life.</p>
<p>Bernard Manischewitz: This is on experience, on the experience that they have.</p>
<p>Prabhupāda: Yes. This is experience. You will find many healthy persons in India subsisting only on these foodstuffs, and they have good brain also. India is still, I think, eighty percent people are strictly vegetarian. Not to speak of the higher class, but the lower class also. The higher class, brāhmaṇa, kṣatriya and vaiśya. Vaiśya is via media, between higher and lower. And the śūdras and less that the śūdras, caṇḍālas, they are lower class. So meat-eating is current among these lower class of men, śūdras and caṇḍālas. The caṇḍālas, they have no discrimination, they eat everything, and śūdras, they eat meat, but under restriction. Some of them do not; some of them do, but under restriction, and that is restricted with the goat animal. Less than the śūdras-caṇḍālas, pañcama, fifth grade—they eat everything. Especially they eat—because cow protection in India is very strict—so these caṇḍālas, fifth grade men, they eat generally pigs. Pigs they eat. Outside the village, they have their residential quarters, and they fry live pigs. And they make... Not daily; sometimes. But they eat pigs, and amongst them, there is a class—they are cobblers—they eat this cows' flesh when the animal is dead, not living and we'll kill.</p>
</div>
</div>
<div id="RoomConversationwithJustinMurphyGeographerMay141975Perth_1" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="71" link="Room Conversation with Justin Murphy (Geographer) -- May 14, 1975, Perth" link_text="Room Conversation with Justin Murphy (Geographer) -- May 14, 1975, Perth">
<div class="heading">India, eighty percent people, they are vegetarian. They are living very nicely. They are eating sufficient food grain and fruits and milk and milk product. God has given us so many. So why should we maintain slaughterhouse, killing other animals?
</div>
<span class="link">[[Vanisource:Room Conversation with Justin Murphy (Geographer) -- May 14, 1975, Perth|Room Conversation with Justin Murphy (Geographer) -- May 14, 1975, Perth]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So śamaḥ means keeping the mind always equipoised, and damaḥ, the controlling the mind. And suppose if... I have to eat something to live. So God has given me so many nice foodstuff: food grain, fruits, milk. Why should I kill an animal unnecessarily, for the taste of my tongue?</p>
<p>Justin Murphy: Selfishness.</p>
<p>Prabhupāda: But I want to live. There are... India, eighty percent people, they are vegetarian. They are living very nicely. They are eating sufficient food grain and fruits and milk and milk product. God has given us so many. So why should we maintain slaughterhouse, killing other animals? So a first-class man will not do that. First-class man will think that "I want to eat something to keep myself fit. If by natural products I can keep myself fit, why shall I kill another animal?" And every religion teaches that. Now take in your Christian religion. Christ said, "Thou shall not kill." And they are maintaining slaughterhouse. So this is the condition of the society. How you can become happy? You are violating the rules and regulation of religion and God. You cannot become... Nature will disturb in so many ways. That is nature's business.</p>
</div>
</div>
<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1967_Correspondence" class="sub_section" sec_index="2" parent="Correspondence" text="1967 Correspondence"><h3>1967 Correspondence</h3>
</div>
<div id="LettertoKirtananandaNewYork27April1967_0" class="quote" parent="1967_Correspondence" book="Let" index="71" link="Letter to Kirtanananda -- New York 27 April, 1967" link_text="Letter to Kirtanananda -- New York 27 April, 1967">
<div class="heading">Indians other than the Bengalis may join us in large numbers because most of them are vegetarians.
</div>
<span class="link">[[Vanisource:Letter to Kirtanananda -- New York 27 April, 1967|Letter to Kirtanananda -- New York 27 April, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Regarding Bengalis. I think it will be difficult for them to join us because we are pure Vaisnavas. The Bengalis are generally worshipers of Goddess Kali for facility of eating meat and fish. But some of them may join us in minority. Indians other than the Bengalis may join us in large numbers because most of them are vegetarians. Any way do not disturb them or any one about their personal affairs but give every one the chance of joining us in Kirtana that will pave the path of Krishna Consciousness. You are intelligent enough and I hope you will understand me right.</p>
</div>
</div>
</div>

So these items: rice, wheat, vegetables, dahl and milk is sufficient for nutrition. Above that, you take little fruit, it is very good

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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="1975_Conversations_and_Morning_Walks" class="sub_section" sec_index="8" parent="Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3>
</div>
<div id="RoomConversationwithBernardManischewitzMarch51975NewYork_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="23" link="Room Conversation with Bernard Manischewitz -- March 5, 1975, New York" link_text="Room Conversation with Bernard Manischewitz -- March 5, 1975, New York">
<div class="heading">There are three qualities in the material world—goodness, passion and ignorance. So they are described: these are goodness foods, these are passion, these are ignorance. So these items: rice, wheat, vegetables, dahl and milk is sufficient for nutrition. Above that, you take little fruit, it is very good. And in India this foodstuff is taken by the learned circle—brāhmaṇas, kṣatriyas—and they keep very good health, very good life.
</div>
<span class="link">[[Vanisource:Room Conversation with Bernard Manischewitz -- March 5, 1975, New York|Room Conversation with Bernard Manischewitz -- March 5, 1975, New York]]: </span><div class="text"><p style="display: inline;">Bernard Manischewitz: I have some questions.</p>
<p>Prabhupāda: Yes.</p>
<p>Bernard Manischewitz: You know I'm in the food business, so my first question deals with my food business. I'm familiar with the Kṛṣṇa cookbook—I've read the recipes—but I do not see any suggested menus or nutritional information, and I'm wondering if there's any thought that's been worked on that. Is there any background of menus or nutritional information?</p>
<p>Prabhupāda: Yes. Nutritional information means that we require for balance food: starch, carbohydrate, protein, fat. What else? Starch, carbohydrate, protein, fat. These are necessary nutrition, but these things are there in vegetable diet. Rice, starch; wheat, protein; dahl, protein; then vegetable, carbohydrate; and milk, fat. So if we take food and test it within these four, five groups... Eat according to our conception, sattvikaḥ. Sattvikaḥ means foodstuff in goodness. There are three qualities in the material world—goodness, passion and ignorance. So they are described: these are goodness foods, these are passion, these are ignorance. So these items: rice, wheat, vegetables, dahl and milk is sufficient for nutrition. Above that, you take little fruit, it is very good. And in India this foodstuff is taken by the learned circle—brāhmaṇas, kṣatriyas—and they keep very good health, very good life.</p>
<p>Bernard Manischewitz: This is on experience, on the experience that they have.</p>
<p>Prabhupāda: Yes. This is experience. You will find many healthy persons in India subsisting only on these foodstuffs, and they have good brain also. India is still, I think, eighty percent people are strictly vegetarian. Not to speak of the higher class, but the lower class also. The higher class, brāhmaṇa, kṣatriya and vaiśya. Vaiśya is via media, between higher and lower. And the śūdras and less that the śūdras, caṇḍālas, they are lower class. So meat-eating is current among these lower class of men, śūdras and caṇḍālas. The caṇḍālas, they have no discrimination, they eat everything, and śūdras, they eat meat, but under restriction. Some of them do not; some of them do, but under restriction, and that is restricted with the goat animal. Less than the śūdras-caṇḍālas, pañcama, fifth grade—they eat everything. Especially they eat—because cow protection in India is very strict—so these caṇḍālas, fifth grade men, they eat generally pigs. Pigs they eat. Outside the village, they have their residential quarters, and they fry live pigs. And they make... Not daily; sometimes. But they eat pigs, and amongst them, there is a class—they are cobblers—they eat this cows' flesh when the animal is dead, not living and we'll kill.</p>
<p>Bernard Manischewitz: He dies his own natural death?</p>
<p>Prabhupāda: Yes. Because the higher class, they keep cows, they maintain, but after all, the animal will die. So when the animal dies, they call for this cobbler class, and he takes away the dead cows. So he gets out the skin, hooves, bones and flesh, they eat, and this skin is tanned by them, and they prepare shoes. So they get their raw material without any price.</p>
<p>Bernard Manischewitz: I see, yes. (laughs)</p>
</div>
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One life is, one living being is food for another living being. But that does not mean that you shall kill your son and eat, and it will be supported by the society

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
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<div id="PhilosophyDiscussiononHegel_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="4" link="Philosophy Discussion on Hegel" link_text="Philosophy Discussion on Hegel">
<div class="heading">One life is, one living being is food for another living being. But that does not mean that you shall kill your son and eat, and it will be supported by the society. That is discrimination, that is conscience. The word is to make the best use of a bad bargain.
</div>
<span class="link">[[Vanisource:Philosophy Discussion on Hegel|Philosophy Discussion on Hegel]]: </span><div class="text"><p style="display: inline;">Śyāmasundara: I observe in nature that everything is killing something else for eating so it seems only rational that I should be able to eat animals.</p>
<p>Prabhupāda: Well, that also accepted in the Vedic philosophy, jīvo jīvasya jīvanam. One life is, one living being is food for another living being. But that does not mean that you shall kill your son and eat, and it will be supported by the society. That is discrimination, that is conscience. You can say that "I must eat some, another living entity. That is by nature's law. So I produce my children and I kill them and I eat them so that the population problem will be solved." You can say that. Will you be accepted? So therefore there must be discrimination. That you have to eat another living being, that is nature's law, but if you eat fruit, you don't kill the tree. You take the fruit. If you eat vegetables, you take, still it is growing, and that is a factually not killing. But if you eat animals, you are killing. Actually he is being dead. So things should be done intelligently so that... The word is to make the best use of a bad bargain. So our philosophy is that although you can take that, although it is not killing, it is taking fruits, flowers and vegetables, it is taking from him, it is not killing, and we are offering to Kṛṣṇa and so if there is any responsibility, it is Kṛṣṇa's responsibility. We take the prasāda. Therefore we have no such responsibility and that is stated in the Bhagavad-gītā, bhuñjate te tv agham pāpā ye pacanty ātma-kāraṇāt ([[Vanisource:BG 3.13|BG 3.13]]). Anyone who is cooking for himself, he is taking all responsibility for sinful activity even if he is a vegetarian, it doesn't matter. Yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ. But if he takes the remnants of yajña—we are offering Kṛṣṇa daily—this is performing yajña. So we are taking the remnants of yajña. This is our philosophy. We are not taking directly. If I take directly, either a vegetarian or non-vegetarian, then I become responsible. Sinful. This is our philosophy. The law is there, but we have to tackle things very intelligently.</p>
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The conscience, the so-called conscience is created. You go on killing, your conscience will be killing conscience, "It is all right"

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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="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
</div>
<div id="PhilosophyDiscussiononHegel_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="4" link="Philosophy Discussion on Hegel" link_text="Philosophy Discussion on Hegel">
<div class="heading">The conscience, the so-called conscience is created. You go on killing, your conscience will be killing conscience, "It is all right." The thief becomes accustomed to steal, the conscience will say, "Yes, I must steal. It is my right." So you can create your conscience in that way. By association, by misguiding, they also create their conscience. Just like the Christian religion says, "Thou shalt not kill," but they are killing, creating a conscience, "Yes, killing is all right." In the religion it is forbidden, "Thou shalt not kill," but they are creating another conscience, "It is right." The conscience is created by association. By good association, conscience is the good conscience and by bad association, a bad conscience is created.
</div>
<span class="link">[[Vanisource:Philosophy Discussion on Hegel|Philosophy Discussion on Hegel]]: </span><div class="text"><p style="display: inline;">Śyāmasundara: I guess that's a good place to stop for today. We'll try to finish Hegel tomorrow. (break) First we'll be discussing the ethical, social and political philosophy of Hegel. He believed that one's basic right was to be a person and respect others as persons.</p>
<p>Prabhupāda: Yes. So what is the philosophy of killing animals?</p>
<p>Śyāmasundara: Well, animals are considered as things and persons have the dominion over things.</p>
<p>Prabhupāda: Therefore they are rascals. Rascal philosophy. So the basic principle is this, one has right to be.</p>
<p>Śyāmasundara: One has the right to be a person.</p>
<p>Prabhupāda: Yes.</p>
<p>Śyāmasundara: And respect others as persons.</p>
<p>Prabhupāda: Yes. So why do they not respect others' person. The animal is also person. What is this philosophy? That is the defect, that one is a rascal and he is taking the position of a philosopher. That is the defect. He's a rascal number one. He does not respect others' individuality, and he philosophizes that ones individuality should be observed.</p>
<p>Śyāmasundara: He says that there are three basic rights. The first is property rights; the second is the right of contract; the third right is the right of redress of wrongs; in the sense that crimes should be punished.</p>
<p>Prabhupāda: Yes. But it is not crime to kill an animal? The animal has no right to live independently?</p>
<p>Śyāmasundara: They say that the standard of what is right is the universal or the rational will...</p>
<p>Prabhupāda: Is that rational, that another living entity like me should be killed for my benefit, for satisfying my tongue?</p>
<p>Śyāmasundara: Their idea is that the animal is not in the same category as myself because it has no...</p>
<p>Prabhupāda: So that's alright; then might is right? Hitler is right? When Hitler, Hitler kills the Jews, he's right? He thinks that they are not in my category.</p>
<p>Śyāmasundara: The animal cannot understand philosophy.</p>
<p>Prabhupāda: What does he understand of philosophy? He is mad; he is less than an animal. He does not understand philosophy. He does not know that the animal has also a soul, the animal has also life. Then he should be killed first.</p>
<p>Śyāmasundara: He said that one standard whether something is right or wrong is that if it is self-contradictory, if somebody's action is self-contradictory.</p>
<p>Prabhupāda: He is actually self-contradictory. He is going to give right to others that he does not want to give the same right to the animals. That is self-contradictory.</p>
<p>Śyāmasundara: He uses the example of someone who doesn't want anyone to steal something from him but he steals something from others.</p>
<p>Prabhupāda: Yes.</p>
<p>Śyāmasundara: And that is self-contradictory.</p>
<p>Prabhupāda: Yes, self-contradictory action is here, that I don't want to be killed but I kill another animal. This is self-contradictory. Supporting by some nonsense philosophy. I don't want to be killed but I kill other, this is self-contradictory.</p>
<p>Śyāmasundara: He would say a self-contradictory act is irrational.</p>
<p>Prabhupāda: Yes.</p>
<p>Śyāmasundara: Is not acting according to the rational will.</p>
<p>Prabhupāda: He is irrational and he is taking the position of a philosopher.</p>
<p>Śyāmasundara: Another one of his ideas is that conflict creates progress. So that a man kills the animal and progresses.</p>
<p>Prabhupāda: Then I kill him and make progress?</p>
<p>Śyāmasundara: Yes, that is the law of nature.</p>
<p>Prabhupāda: Then kill him and make progress?</p>
<p>Śyāmasundara: He says that acting in accordance with a conscience is the right type of activity.</p>
<p>Prabhupāda: The conscience, the so-called conscience is created. You go on killing, your conscience will be killing conscience, "It is all right." The thief becomes accustomed to steal, the conscience will say, "Yes, I must steal. It is my right." So you can create your conscience in that way. By association, by misguiding, they also create their conscience. Just like the Christian religion says, "Thou shalt not kill," but they are killing, creating a conscience, "Yes, killing is all right." In the religion it is forbidden, "Thou shalt not kill," but they are creating another conscience, "It is right." The conscience is created by association. By good association, conscience is the good conscience and by bad association, a bad conscience is created. So there is no such standard as conscience. Conscience means discriminating power.</p>
<p>Śyāmasundara: He says that there is an absolute conscience, which means pure rationality. Whatever is purely rational is conscience.</p>
<p>Prabhupāda: Pure rationality is Kṛṣṇa consciousness. That is purest. Unless one comes to that standard, the so-called conscience, so-called philosophy is of no value.</p>
<p>Śyāmasundara: He says that punishment for crime is justified because it vindicates justice and restores rights.</p>
<p>Prabhupāda: Yes, therefore when one is killing an animal, he should be prepared for being killed. That will be justice. That is Manu's... Manu-saṁhitā says that when a man, murderer is hanged, that is complete justice, complete justice. That is to save him, because without being hanged in this life, he if he escapes justice, then he will have to suffer next life very severely. So to save him from so many troubles in the next life, if he is killed, I mean to say, hanged, in this life, then he is saved. Therefore the king who is hanging him is doing him justice. Life for life. If this is the justice, then why one should not be prepared of being killed because he is killing an animal? That is justice. That is Vedic philosophy. In Vedic philosophy, when an animal is killed, it is said that "You are animal, you are being sacrificed before goddess Kālī, so you get next chance to become a human being." That means he is given a lift from the evolutionary process to come to the human being because he is giving his life innocent, and one man wants to kill him, he will be killed. So because you are being killed before the deity, you get next chance human being and you have got the right to kill him. This is kālī-da, mantra. So any sane man will understand that "I am going to be killed by him so why shall I take the risk."</p>
</div>
</div>
</div>

Is that rational, that another living entity like me should be killed for my benefit, for satisfying my tongue?

2012-09-15T16:07:11Z

Labangalatika: Created page with '<div id="compilation"> <div id="facts"> {{terms|"Is that rational, that another living entity like me should be killed for my benefit, for satisfying my tongue"}} {{notes|}} {{co…'

<div id="compilation">
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{{terms|"Is that rational, that another living entity like me should be killed for my benefit, for satisfying my tongue"}}
{{notes|}}
{{compiler|Labangalatika}}
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[[Category:Is That]]
[[Category:Rational]]
[[Category:Another]]
[[Category:Other Living Entities]]
[[Category:Likeness]]
[[Category:Should Be]]
[[Category:Kill]]
[[Category:For]]
[[Category:Benefit]]
[[Category:Satisfied]]
[[Category:Tongue]]
[[Category:Questions Posed by Srila Prabhupada]]
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
</div>
<div id="PhilosophyDiscussiononHegel_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="4" link="Philosophy Discussion on Hegel" link_text="Philosophy Discussion on Hegel">
<div class="heading">Is that rational, that another living entity like me should be killed for my benefit, for satisfying my tongue?
</div>
<span class="link">[[Vanisource:Philosophy Discussion on Hegel|Philosophy Discussion on Hegel]]: </span><div class="text"><p style="display: inline;">Śyāmasundara: First we'll be discussing the ethical, social and political philosophy of Hegel. He believed that one's basic right was to be a person and respect others as persons.</p>
<p>Prabhupāda: Yes. So what is the philosophy of killing animals?</p>
<p>Śyāmasundara: Well, animals are considered as things and persons have the dominion over things.</p>
<p>Prabhupāda: Therefore they are rascals. Rascal philosophy. So the basic principle is this, one has right to be.</p>
<p>Śyāmasundara: One has the right to be a person.</p>
<p>Prabhupāda: Yes.</p>
<p>Śyāmasundara: And respect others as persons.</p>
<p>Prabhupāda: Yes. So why do they not respect others' person. The animal is also person. What is this philosophy? That is the defect, that one is a rascal and he is taking the position of a philosopher. That is the defect. He's a rascal number one. He does not respect others' individuality, and he philosophizes that ones individuality should be observed.</p>
<p>Śyāmasundara: He says that there are three basic rights. The first is property rights; the second is the right of contract; the third right is the right of redress of wrongs; in the sense that crimes should be punished.</p>
<p>Prabhupāda: Yes. But it is not crime to kill an animal? The animal has no right to live independently?</p>
<p>Śyāmasundara: They say that the standard of what is right is the universal or the rational will...</p>
<p>Prabhupāda: Is that rational, that another living entity like me should be killed for my benefit, for satisfying my tongue?</p>
<p>Śyāmasundara: Their idea is that the animal is not in the same category as myself because it has no...</p>
<p>Prabhupāda: So that's alright; then might is right? Hitler is right? When Hitler, Hitler kills the Jews, he's right? He thinks that they are not in my category.</p>
<p>Śyāmasundara: The animal cannot understand philosophy.</p>
<p>Prabhupāda: What does he understand of philosophy? He is mad; he is less than an animal. He does not understand philosophy. He does not know that the animal has also a soul, the animal has also life. Then he should be killed first.</p>
<p>Śyāmasundara: He said that one standard whether something is right or wrong is that if it is self-contradictory, if somebody's action is self-contradictory.</p>
<p>Prabhupāda: He is actually self-contradictory. He is going to give right to others that he does not want to give the same right to the animals. That is self-contradictory.</p>
<p>Śyāmasundara: He uses the example of someone who doesn't want anyone to steal something from him but he steals something from others.</p>
<p>Prabhupāda: Yes.</p>
<p>Śyāmasundara: And that is self-contradictory.</p>
<p>Prabhupāda: Yes, self-contradictory action is here, that I don't want to be killed but I kill another animal. This is self-contradictory. Supporting by some nonsense philosophy. I don't want to be killed but I kill other, this is self-contradictory.</p>
<p>Śyāmasundara: He would say a self-contradictory act is irrational.</p>
<p>Prabhupāda: Yes.</p>
<p>Śyāmasundara: Is not acting according to the rational will.</p>
<p>Prabhupāda: He is irrational and he is taking the position of a philosopher.</p>
<p>Śyāmasundara: Another one of his ideas is that conflict creates progress. So that a man kills the animal and progresses.</p>
<p>Prabhupāda: Then I kill him and make progress?</p>
<p>Śyāmasundara: Yes, that is the law of nature.</p>
<p>Prabhupāda: Then kill him and make progress?</p>
<p>Śyāmasundara: He says that acting in accordance with a conscience is the right type of activity.</p>
<p>Prabhupāda: The conscience, the so-called conscience is created. You go on killing, your conscience will be killing conscience, "It is all right." The thief becomes accustomed to steal, the conscience will say, "Yes, I must steal. It is my right." So you can create your conscience in that way. By association, by misguiding, they also create their conscience. Just like the Christian religion says, "Thou shalt not kill," but they are killing, creating a conscience, "Yes, killing is all right." In the religion it is forbidden, "Thou shalt not kill," but they are creating another conscience, "It is right." The conscience is created by association. By good association, conscience is the good conscience and by bad association, a bad conscience is created. So there is no such standard as conscience. Conscience means discriminating power.</p>
<p>Śyāmasundara: He says that there is an absolute conscience, which means pure rationality. Whatever is purely rational is conscience.</p>
<p>Prabhupāda: Pure rationality is Kṛṣṇa consciousness. That is purest. Unless one comes to that standard, the so-called conscience, so-called philosophy is of no value.</p>
<p>Śyāmasundara: He says that punishment for crime is justified because it vindicates justice and restores rights.</p>
<p>Prabhupāda: Yes, therefore when one is killing an animal, he should be prepared for being killed. That will be justice. That is Manu's... Manu-saṁhitā says that when a man, murderer is hanged, that is complete justice, complete justice. That is to save him, because without being hanged in this life, he if he escapes justice, then he will have to suffer next life very severely. So to save him from so many troubles in the next life, if he is killed, I mean to say, hanged, in this life, then he is saved. Therefore the king who is hanging him is doing him justice. Life for life. If this is the justice, then why one should not be prepared of being killed because he is killing an animal? That is justice. That is Vedic philosophy. In Vedic philosophy, when an animal is killed, it is said that "You are animal, you are being sacrificed before goddess Kālī, so you get next chance to become a human being." That means he is given a lift from the evolutionary process to come to the human being because he is giving his life innocent, and one man wants to kill him, he will be killed. So because you are being killed before the deity, you get next chance human being and you have got the right to kill him. This is kālī-da, mantra. So any sane man will understand that "I am going to be killed by him so why shall I take the risk."</p>
</div>
</div>
</div>

But it is not crime to kill an animal? The animal has no right to live independently?

2012-09-15T15:58:42Z

Labangalatika: Created page with '<div id="compilation"> <div id="facts"> {{terms|"But it is not crime to kill an animal? The animal has no right to live independently"}} {{notes|}} {{compiler|Labangalatika}} {{c…'

<div id="compilation">
<div id="facts">
{{terms|"But it is not crime to kill an animal? The animal has no right to live independently"}}
{{notes|}}
{{compiler|Labangalatika}}
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{{first|15Sep12}}
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[[Category:But]]
[[Category:It Is Not]]
[[Category:Crime]]
[[Category:Killing Animals]]
[[Category:Animal]]
[[Category:Does Not Have]]
[[Category:rights]]
[[Category:Live]]
[[Category:Independent]]
[[Category:Questions Posed by Srila Prabhupada]]
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
</div>
<div id="PhilosophyDiscussiononHegel_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="4" link="Philosophy Discussion on Hegel" link_text="Philosophy Discussion on Hegel">
<div class="heading">But it is not crime to kill an animal? The animal has no right to live independently?
</div>
<span class="link">[[Vanisource:Philosophy Discussion on Hegel|Philosophy Discussion on Hegel]]: </span><div class="text"><p style="display: inline;">Śyāmasundara: First we'll be discussing the ethical, social and political philosophy of Hegel. He believed that one's basic right was to be a person and respect others as persons.</p>
<p>Prabhupāda: Yes. So what is the philosophy of killing animals?</p>
<p>Śyāmasundara: Well, animals are considered as things and persons have the dominion over things.</p>
<p>Prabhupāda: Therefore they are rascals. Rascal philosophy. So the basic principle is this, one has right to be.</p>
<p>Śyāmasundara: One has the right to be a person.</p>
<p>Prabhupāda: Yes.</p>
<p>Śyāmasundara: And respect others as persons.</p>
<p>Prabhupāda: Yes. So why do they not respect others' person. The animal is also person. What is this philosophy? That is the defect, that one is a rascal and he is taking the position of a philosopher. That is the defect. He's a rascal number one. He does not respect others' individuality, and he philosophizes that ones individuality should be observed.</p>
<p>Śyāmasundara: He says that there are three basic rights. The first is property rights; the second is the right of contract; the third right is the right of redress of wrongs; in the sense that crimes should be punished.</p>
<p>Prabhupāda: Yes. But it is not crime to kill an animal? The animal has no right to live independently?</p>
<p>Śyāmasundara: They say that the standard of what is right is the universal or the rational will...</p>
<p>Prabhupāda: Is that rational, that another living entity like me should be killed for my benefit, for satisfying my tongue?</p>
<p>Śyāmasundara: Their idea is that the animal is not in the same category as myself because it has no...</p>
<p>Prabhupāda: So that's alright; then might is right? Hitler is right? When Hitler, Hitler kills the Jews, he's right? He thinks that they are not in my category.</p>
<p>Śyāmasundara: The animal cannot understand philosophy.</p>
<p>Prabhupāda: What does he understand of philosophy? He is mad; he is less than an animal. He does not understand philosophy. He does not know that the animal has also a soul, the animal has also life. Then he should be killed first.</p>
<p>Śyāmasundara: He said that one standard whether something is right or wrong is that if it is self-contradictory, if somebody's action is self-contradictory.</p>
<p>Prabhupāda: He is actually self-contradictory. He is going to give right to others that he does not want to give the same right to the animals. That is self-contradictory.</p>
<p>Śyāmasundara: He uses the example of someone who doesn't want anyone to steal something from him but he steals something from others.</p>
<p>Prabhupāda: Yes.</p>
<p>Śyāmasundara: And that is self-contradictory.</p>
<p>Prabhupāda: Yes, self-contradictory action is here, that I don't want to be killed but I kill another animal. This is self-contradictory. Supporting by some nonsense philosophy. I don't want to be killed but I kill other, this is self-contradictory.</p>
<p>Śyāmasundara: He would say a self-contradictory act is irrational.</p>
<p>Prabhupāda: Yes.</p>
<p>Śyāmasundara: Is not acting according to the rational will.</p>
<p>Prabhupāda: He is irrational and he is taking the position of a philosopher.</p>
<p>Śyāmasundara: Another one of his ideas is that conflict creates progress. So that a man kills the animal and progresses.</p>
<p>Prabhupāda: Then I kill him and make progress?</p>
<p>Śyāmasundara: Yes, that is the law of nature.</p>
<p>Prabhupāda: Then kill him and make progress?</p>
<p>Śyāmasundara: He says that acting in accordance with a conscience is the right type of activity.</p>
<p>Prabhupāda: The conscience, the so-called conscience is created. You go on killing, your conscience will be killing conscience, "It is all right." The thief becomes accustomed to steal, the conscience will say, "Yes, I must steal. It is my right." So you can create your conscience in that way. By association, by misguiding, they also create their conscience. Just like the Christian religion says, "Thou shalt not kill," but they are killing, creating a conscience, "Yes, killing is all right." In the religion it is forbidden, "Thou shalt not kill," but they are creating another conscience, "It is right." The conscience is created by association. By good association, conscience is the good conscience and by bad association, a bad conscience is created. So there is no such standard as conscience. Conscience means discriminating power.</p>
<p>Śyāmasundara: He says that there is an absolute conscience, which means pure rationality. Whatever is purely rational is conscience.</p>
<p>Prabhupāda: Pure rationality is Kṛṣṇa consciousness. That is purest. Unless one comes to that standard, the so-called conscience, so-called philosophy is of no value.</p>
<p>Śyāmasundara: He says that punishment for crime is justified because it vindicates justice and restores rights.</p>
<p>Prabhupāda: Yes, therefore when one is killing an animal, he should be prepared for being killed. That will be justice. That is Manu's... Manu-saṁhitā says that when a man, murderer is hanged, that is complete justice, complete justice. That is to save him, because without being hanged in this life, he if he escapes justice, then he will have to suffer next life very severely. So to save him from so many troubles in the next life, if he is killed, I mean to say, hanged, in this life, then he is saved. Therefore the king who is hanging him is doing him justice. Life for life. If this is the justice, then why one should not be prepared of being killed because he is killing an animal? That is justice. That is Vedic philosophy. In Vedic philosophy, when an animal is killed, it is said that "You are animal, you are being sacrificed before goddess Kālī, so you get next chance to become a human being." That means he is given a lift from the evolutionary process to come to the human being because he is giving his life innocent, and one man wants to kill him, he will be killed. So because you are being killed before the deity, you get next chance human being and you have got the right to kill him. This is kālī-da, mantra. So any sane man will understand that "I am going to be killed by him so why shall I take the risk."</p>
</div>
</div>
</div>

Category:Kesi-ghata

2012-09-15T08:55:34Z

Labangalatika: Created page with 'Add Your Content Here Category:Kesi Category:Ghata'

Add Your Content Here

[[Category:Kesi]]
[[Category:Ghata]]

Brahminical culture can advance only when man is educated to develop the quality of goodness, and for this there is a prime necessity of food prepared with milk, fruits and grains

2012-09-13T13:37:42Z

Labangalatika: Created page with '<div id="compilation"> <div id="facts"> {{terms|"Brahminical culture can advance only when man is educated to develop the quality of goodness, and for this there is a prime neces…'

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<div id="facts">
{{terms|"Brahminical culture can advance only when man is educated to develop the quality of goodness, and for this there is a prime necessity of food prepared with milk, fruits and grains"}}
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{{first|13Sep12}}
{{last|13Sep12}}
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[[Category:Brahminical Culture]]
[[Category:Can]]
[[Category:Advance]]
[[Category:Only]]
[[Category:when]]
[[Category:man]]
[[Category:Educated]]
[[Category:Develop]]
[[Category:Quality of Goodness]]
[[Category:For This]]
[[Category:There Is]]
[[Category:Prime]]
[[Category:Necessity]]
[[Category:food]]
[[Category:Preparation]]
[[Category:with]]
[[Category:Acquainted With]]
[[Category:Fruit]]
[[Category:Grains]]
</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB1164_0" class="quote" parent="SB_Canto_1" book="SB" index="623" link="SB 1.16.4" link_text="SB 1.16.4">
<div class="heading">Human civilization means to advance the cause of brahminical culture, and to maintain it, cow protection is essential. There is a miracle in milk, for it contains all the necessary vitamins to sustain human physiological conditions for higher achievements. Brahminical culture can advance only when man is educated to develop the quality of goodness, and for this there is a prime necessity of food prepared with milk, fruits and grains.
</div>
<span class="link">[[Vanisource:SB 1.16.4|SB 1.16.4, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Once, when Mahārāja Parīkṣit was on his way to conquer the world, he saw the master of Kali-yuga, who was lower than a śūdra, disguised as a king and hurting the legs of a cow and bull. The King at once caught hold of him to deal sufficient punishment.</p>
</div>
<div class="purport text"><p>The purpose of a king's going out to conquer the world is not for self-aggrandizement. Mahārāja Parīkṣit went out to conquer the world after his ascendance to the throne, but this was not for the purpose of aggression on other states. He was the Emperor of the world, and all small states were already under his regime. His purpose in going out was to see how things were going on in terms of the godly state. The king, being the representative of the Lord, has to execute the will of the Lord duly. There is no question of self-aggrandizement. Thus as soon as Mahārāja Parīkṣit saw that a lower-class man in the dress of a king was hurting the legs of a cow and a bull, at once he arrested and punished him. The king cannot tolerate insults to the most important animal, the cow, nor can he tolerate disrespect for the most important man, the brāhmaṇa. Human civilization means to advance the cause of brahminical culture, and to maintain it, cow protection is essential. There is a miracle in milk, for it contains all the necessary vitamins to sustain human physiological conditions for higher achievements. Brahminical culture can advance only when man is educated to develop the quality of goodness, and for this there is a prime necessity of food prepared with milk, fruits and grains. Mahārāja Parīkṣit was astonished to see that a black śūdra, dressed like a ruler, was mistreating a cow, the most important animal in human society.</p>
<p>The age of Kali means mismanagement and quarrel. And the root cause of all mismanagement and quarrel is that worthless men with the modes of lower-class men, who have no higher ambition in life, come to the helm of the state management. Such men at the post of a king are sure to first hurt the cow and the brahminical culture, thereby pushing all society towards hell. Mahārāja Parīkṣit, trained as he was, got the scent of this root cause of all quarrel in the world. Thus he wanted to stop it in the very beginning.</p>
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Because milk is very essential food for the human society, therefore cow protection is the duty of the human society

2012-09-13T12:15:49Z

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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="LectureonBG24647NewYorkMarch281966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="105" link="Lecture on BG 2.46-47 -- New York, March 28, 1966" link_text="Lecture on BG 2.46-47 -- New York, March 28, 1966">
<div class="heading">As the king was entrusted to protect the life of the citizens, similarly, the vaiśya class, or the mercantile class, they were entrusted to protect the life of cow. Why particularly cow is protected? Because milk is very essential food for the human society, therefore cow protection is the duty of the human society. That is the conception of Vedic literature.
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<span class="link">[[Vanisource:Lecture on BG 2.46-47 -- New York, March 28, 1966|Lecture on BG 2.46-47 -- New York, March 28, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the Lord says, Lord Kṛṣṇa says, that "According to your quality, you have to do your duty." You just... Just you can... Hereditary or by your own choice, you can have your own duty. But there is no question of that one should be idle. No. If you are intelligent class, then you have to take to intelligent quality of work, just like you must become a scientist, you must become politician, not politician, philosopher. You must be a religionist or so many intelligent class of work. So you must engage in that way if you are actually intelligent, if you belong to the intelligent class. Now, if you are administrative class, then you must take to the politics or election, be elected the mayor, be elected the president or something like that, and work in that way. And if you belong to the mercantile community, then you must do business and produce agricultural grains and distribute them. That is your business. In the Bhagavad-gītā you will find that the mercantile class... Who are mercantile class? Kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam ([[Vanisource:BG 18.44|BG 18.44]]). Vaiśya means the mercantile community. They are meant for giving protection to the animals, and produce grain, and distribute and make trade on them. That's all. Because formerly there was no industry—people generally depended on agricultural work—therefore the mercantile community, they used to produce food grains and distribute them, and protection of cow was their duty. As the king was entrusted to protect the life of the citizens, similarly, the vaiśya class, or the mercantile class, they were entrusted to protect the life of cow. Why particularly cow is protected? Because milk is very essential food for the human society, therefore cow protection is the duty of the human society. That is the conception of Vedic literature.</p>
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There are so many facilities afforded by cow protection, but people have forgotten these arts

2012-09-13T12:07:33Z

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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_101_to_1013" class="sub_section" sec_index="10" parent="Srimad-Bhagavatam" text="SB Canto 10.1 to 10.13"><h3>SB Canto 10.1 to 10.13</h3>
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<div id="SB10619_0" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="241" link="SB 10.6.19" link_text="SB 10.6.19">
<div class="heading">There are so many facilities afforded by cow protection, but people have forgotten these arts. The importance of protecting cows is therefore stressed by Kṛṣṇa in Bhagavad-gītā (kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāvajam (BG 18.44)). Even now in the Indian villages surrounding Vṛndāvana, the villagers live happily simply by giving protection to the cow.
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<span class="link">[[Vanisource:SB 10.6.19|SB 10.6.19, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thereafter, Mother Yaśodā and Rohiṇī, along with the other elderly gopīs, waved about the switch of a cow to give full protection to the child Śrī Kṛṣṇa.</p>
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<div class="purport text"><p>When Kṛṣṇa was saved from such a great danger, Mother Yaśodā and Rohiṇī were principally concerned, and the other elderly gopīs, who were almost equally concerned, followed the activities of Mother Yaśodā and Rohiṇī. Here we find that in household affairs, ladies could take charge of protecting a child simply by taking help from the cow. As described here, they knew how to wave about the switch of a cow so as to protect the child from all types of danger. There are so many facilities afforded by cow protection, but people have forgotten these arts. The importance of protecting cows is therefore stressed by Kṛṣṇa in Bhagavad-gītā (kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāvajam ([[Vanisource:BG 18.44|BG 18.44]])). Even now in the Indian villages surrounding Vṛndāvana, the villagers live happily simply by giving protection to the cow. They keep cow dung very carefully and dry it to use as fuel. They keep a sufficient stock of grains, and because of giving protection to the cows, they have sufficient milk and milk products to solve all economic problems. Simply by giving protection to the cow, the villagers live so peacefully. Even the urine and stool of cows have medicinal value.</p>
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Foods in goodness

2012-09-13T10:32:59Z

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_1_-_6" class="sub_section" sec_index="1" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 1 - 6"><h3>BG Chapters 1 - 6</h3>
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<div id="BG616_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="236" link="BG 6.16" link_text="BG 6.16">
<div class="heading">There is no need for men to eat animals, because there is an ample supply of grains, vegetables, fruits and milk. Such simple foodstuff is considered to be in the mode of goodness according to the Bhagavad-gītā. Animal food is for those in the mode of ignorance. Therefore, those who indulge in animal food, drinking, smoking and eating food which is not first offered to Kṛṣṇa will suffer sinful reactions because of eating only polluted things.
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<span class="link">[[Vanisource:BG 6.16|BG 6.16, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">There is no possibility of one's becoming a yogī, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough.</p>
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<div class="purport text"><p>Regulation of diet and sleep is recommended herein for the yogīs. Too much eating means eating more than is required to keep the body and soul together. There is no need for men to eat animals, because there is an ample supply of grains, vegetables, fruits and milk. Such simple foodstuff is considered to be in the mode of goodness according to the Bhagavad-gītā. Animal food is for those in the mode of ignorance. Therefore, those who indulge in animal food, drinking, smoking and eating food which is not first offered to Kṛṣṇa will suffer sinful reactions because of eating only polluted things. Bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt. Anyone who eats for sense pleasure, or cooks for himself, not offering his food to Kṛṣṇa, eats only sin. One who eats sin and eats more than is allotted to him cannot execute perfect yoga. It is best that one eat only the remnants of foodstuff offered to Kṛṣṇa. A person in Kṛṣṇa consciousness does not eat anything which is not first offered to Kṛṣṇa. Therefore, only the Kṛṣṇa conscious person can attain perfection in yoga practice. Nor can one who artificially abstains from eating, manufacturing his own personal process of fasting, practice yoga. The Kṛṣṇa conscious person observes fasting as it is recommended in the scriptures. He does not fast or eat more than is required, and he is thus competent to perform yoga practice. One who eats more than required will dream very much while sleeping, and he must consequently sleep more than is required. One should not sleep more than six hours daily. One who sleeps more than six hours out of twenty-four is certainly influenced by the mode of ignorance. A person in the mode of ignorance is lazy and prone to sleep a great deal. Such a person cannot perform yoga.</p>
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<div id="BG617_1" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="237" link="BG 6.17" link_text="BG 6.17">
<div class="heading">Lord Kṛṣṇa is offered, according to the Bhagavad-gītā (9.26), vegetables, flowers, fruits, grains, milk, etc. In this way, a person in Kṛṣṇa consciousness becomes automatically trained not to accept food not meant for human consumption, or not in the category of goodness.
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<span class="link">[[Vanisource:BG 6.17|BG 6.17, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.</p>
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<div class="purport text"><p>Extravagance in the matter of eating, sleeping, defending and mating—which are demands of the body—can block advancement in the practice of yoga. As far as eating is concerned, it can be regulated only when one is practiced to take and accept prasādam, sanctified food. Lord Kṛṣṇa is offered, according to the Bhagavad-gītā (9.26), vegetables, flowers, fruits, grains, milk, etc. In this way, a person in Kṛṣṇa consciousness becomes automatically trained not to accept food not meant for human consumption, or not in the category of goodness. As far as sleeping is concerned, a Kṛṣṇa conscious person is always alert in the discharge of his duties in Kṛṣṇa consciousness, and therefore any unnecessary time spent sleeping is considered a great loss. Avyartha-kālatvam: (Cc. Madhya 23.18-19) a Kṛṣṇa conscious person cannot bear to pass a minute of his life without being engaged in the service of the Lord. Therefore, his sleeping is kept to a minimum. His ideal in this respect is Śrīla Rūpa Gosvāmī, who was always engaged in the service of Kṛṣṇa and who could not sleep more than two hours a day, and sometimes not even that. Ṭhākura Haridāsa would not even accept prasādam nor even sleep for a moment without finishing his daily routine of chanting with his beads three hundred thousand names. As far as work is concerned, a Kṛṣṇa conscious person does not do anything which is not connected with Kṛṣṇa's interest, and thus his work is always regulated and is untainted by sense gratification. Since there is no question of sense gratification, there is no material leisure for a person in Kṛṣṇa consciousness. And because he is regulated in all his work, speech, sleep, wakefulness and all other bodily activities, there is no material misery for him.</p>
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<div id="BG_Chapters_13_-_18" class="sub_section" sec_index="3" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 13 - 18"><h3>BG Chapters 13 - 18</h3>
</div>
<div id="BG178_0" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="97" link="BG 17.8" link_text="BG 17.8">
<span class="link">[[Vanisource:BG 17.8|BG 17.8, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Foods dear to those in the mode of goodness increase the duration of life, purify one's existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart.</p>
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</div>
<div id="BG1710_1" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="99" link="BG 17.10" link_text="BG 17.10">
<span class="link">[[Vanisource:BG 17.10|BG 17.10, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness.</p>
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<div class="purport text"><p>The purpose of food is to increase the duration of life, purify the mind and aid bodily strength. This is its only purpose. In the past, great authorities selected those foods that best aid health and increase life's duration, such as milk products, sugar, rice, wheat, fruits and vegetables. These foods are very dear to those in the mode of goodness. Some other foods, such as baked corn and molasses, while not very palatable in themselves, can be made pleasant when mixed with milk or other foods. They are then in the mode of goodness. All these foods are pure by nature. They are quite distinct from untouchable things like meat and liquor. Fatty foods, as mentioned in the eighth verse, have no connection with animal fat obtained by slaughter. Animal fat is available in the form of milk, which is the most wonderful of all foods. Milk, butter, cheese and similar products give animal fat in a form which rules out any need for the killing of innocent creatures. It is only through brute mentality that this killing goes on. The civilized method of obtaining needed fat is by milk. Slaughter is the way of subhumans. Protein is amply available through split peas, dāl, whole wheat, etc.</p>
<p>Foods in the mode of passion, which are bitter, too salty, or too hot or overly mixed with red pepper, cause misery by reducing the mucus in the stomach, leading to disease. Foods in the mode of ignorance or darkness are essentially those that are not fresh. Any food cooked more than three hours before it is eaten (except prasādam, food offered to the Lord) is considered to be in the mode of darkness. Because they are decomposing, such foods give a bad odor, which often attracts people in this mode but repulses those in the mode of goodness.</p>
<p>Remnants of food may be eaten only when they are part of a meal that was first offered to the Supreme Lord or first eaten by saintly persons, especially the spiritual master. Otherwise the remnants of food are considered to be in the mode of darkness, and they increase infection or disease. Such foodstuffs, although very palatable to persons in the mode of darkness, are neither liked nor even touched by those in the mode of goodness. The best food is the remnants of what is offered to the Supreme Personality of Godhead. In Bhagavad-gītā the Supreme Lord says that He accepts preparations of vegetables, flour and milk when offered with devotion. Patraṁ puṣpaṁ phalaṁ toyam. Of course, devotion and love are the chief things which the Supreme Personality of Godhead accepts. But it is also mentioned that the prasādam should be prepared in a particular way. Any food prepared by the injunctions of the scripture and offered to the Supreme Personality of Godhead can be taken even if prepared long, long ago, because such food is transcendental. Therefore to make food antiseptic, eatable and palatable for all persons, one should offer food to the Supreme Personality of Godhead.</p>
</div>
</div>
<div id="BG1723_2" class="quote" parent="BG_Chapters_13_-_18" book="BG" index="112" link="BG 17.23" link_text="BG 17.23">
<span class="link">[[Vanisource:BG 17.23|BG 17.23, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">From the beginning of creation, the three words oṁ tat sat were used to indicate the Supreme Absolute Truth. These three symbolic representations were used by brāhmaṇas while chanting the hymns of the Vedas and during sacrifices for the satisfaction of the Supreme.</p>
</div>
<div class="purport text"><p>It has been explained that penance, sacrifice, charity and foods are divided into three categories: the modes of goodness, passion and ignorance. But whether first class, second class or third class, they are all conditioned, contaminated by the material modes of nature. When they are aimed at the Supreme—oṁ tat sat, the Supreme Personality of Godhead, the eternal—they become means for spiritual elevation. In the scriptural injunctions such an objective is indicated. These three words, oṁ tat sat, particularly indicate the Absolute Truth, the Supreme Personality of Godhead. In the Vedic hymns, the word oṁ is always found.</p>
<p>One who acts without following the regulations of the scriptures will not attain the Absolute Truth. He will get some temporary result, but not the ultimate end of life. The conclusion is that the performance of charity, sacrifice and penance must be done in the mode of goodness. Performed in the mode of passion or ignorance, they are certainly inferior in quality. The three words oṁ tat sat are uttered in conjunction with the holy name of the Supreme Lord, e.g., oṁ tad viṣṇoḥ. Whenever a Vedic hymn or the holy name of the Supreme Lord is uttered, oṁ is added. This is the indication of Vedic literature. These three words are taken from Vedic hymns. Oṁ ity etad brahmaṇo nediṣṭhaṁ nāma (Ṛg Veda) indicates the first goal. Then tat tvam asi (Chāndogya Upaniṣad 6.8.7) indicates the second goal. And sad eva saumya (Chāndogya Upaniṣad 6.2.1) indicates the third goal. Combined they become oṁ tat sat. Formerly when Brahmā, the first created living entity, performed sacrifices, he indicated by these three words the Supreme Personality of Godhead. Therefore the same principle has always been followed by disciplic succession. So this hymn has great significance. Bhagavad-gītā recommends, therefore, that any work done should be done for oṁ tat sat, or for the Supreme Personality of Godhead. When one performs penance, charity and sacrifice with these three words, he is acting in Kṛṣṇa consciousness. Kṛṣṇa consciousness is a scientific execution of transcendental activities which enables one to return home, back to Godhead. There is no loss of energy in acting in such a transcendental way.</p>
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</div>
<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB1164_0" class="quote" parent="SB_Canto_1" book="SB" index="623" link="SB 1.16.4" link_text="SB 1.16.4">
<span class="link">[[Vanisource:SB 1.16.4|SB 1.16.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The purpose of a king's going out to conquer the world is not for self-aggrandizement. Mahārāja Parīkṣit went out to conquer the world after his ascendance to the throne, but this was not for the purpose of aggression on other states. He was the Emperor of the world, and all small states were already under his regime. His purpose in going out was to see how things were going on in terms of the godly state. The king, being the representative of the Lord, has to execute the will of the Lord duly. There is no question of self-aggrandizement. Thus as soon as Mahārāja Parīkṣit saw that a lower-class man in the dress of a king was hurting the legs of a cow and a bull, at once he arrested and punished him. The king cannot tolerate insults to the most important animal, the cow, nor can he tolerate disrespect for the most important man, the brāhmaṇa. Human civilization means to advance the cause of brahminical culture, and to maintain it, cow protection is essential. There is a miracle in milk, for it contains all the necessary vitamins to sustain human physiological conditions for higher achievements. Brahminical culture can advance only when man is educated to develop the quality of goodness, and for this there is a prime necessity of food prepared with milk, fruits and grains. Mahārāja Parīkṣit was astonished to see that a black śūdra, dressed like a ruler, was mistreating a cow, the most important animal in human society.</p>
</div>
</div>
<div id="SB11738_1" class="quote" parent="SB_Canto_1" book="SB" index="685" link="SB 1.17.38" link_text="SB 1.17.38">
<span class="link">[[Vanisource:SB 1.17.38|SB 1.17.38, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrīla Jīva Gosvāmī directs that drinking against the principles of scriptures, such as the sautrāmaṇī-yajña, association with women outside marriage, and killing animals against the injunctions of scriptures are irreligious. In the Vedas two different types of injunctions are there for the pravṛttas, or those who are engaged in material enjoyment, and for the nivṛttas, or those who are liberated from material bondage. The Vedic injunction for the pravṛttas is to gradually regulate their activities towards the path of liberation. Therefore, for those who are in the lowest stage of ignorance and who indulge in wine, women and flesh, drinking by performing sautrāmaṇī-yajña, association of women by marriage and flesh-eating by sacrifices are sometimes recommended. Such recommendations in the Vedic literature are meant for a particular class of men, and not for all. But because they are injunctions of the Vedas for particular types of persons, such activities by the pravṛttas are not considered adharma. One man's food may be poison for others; similarly, what is recommended for those in the mode of ignorance may be poison for those in the mode of goodness. Śrīla Jīva Gosvāmī Prabhu, therefore, affirms that recommendations in the scriptures for a certain class of men are never to be considered adharma, or irreligious. But such activities are factually adharma, and they are never to be encouraged. The recommendations in the scriptures are not meant for the encouragement of such adharma, but for regulating the necessary adharma gradually toward the path of dharma.</p>
</div>
</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="SB3328_0" class="quote" parent="SB_Canto_3" book="SB" index="107" link="SB 3.3.28" link_text="SB 3.3.28">
<span class="link">[[Vanisource:SB 3.3.28|SB 3.3.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word uru-rasam is also significant here. Hundreds of delicacies can be prepared simply by the combination of grains, vegetables and milk. All such preparations are in the mode of goodness and therefore may be offered to the Personality of Godhead. As stated in Bhagavad-gītā (9.26), the Lord accepts only foodstuffs which are within the range of fruits, flowers, leaves and liquids, provided they are offered in complete devotional service. Devotional service is the only criterion for a bona fide offering to the Lord. The Lord assures that He positively eats such foodstuffs offered by the devotees. So, judging from all sides, the Yadus were perfectly trained civilized persons, and their being cursed by the brāhmaṇa sages was only by the desire of the Lord; the whole incident was a warning to all concerned that no one should behave lightly with brāhmaṇas and Vaiṣṇavas.</p>
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</div>
<div id="SB31622_1" class="quote" parent="SB_Canto_3" book="SB" index="652" link="SB 3.16.22" link_text="SB 3.16.22">
<span class="link">[[Vanisource:SB 3.16.22|SB 3.16.22, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The four Kumāras were cognizant of their situation in the modes of passion and ignorance because, although in Vaikuṇṭha, they wanted to curse devotees of the Lord. Since they were conscious of their own weakness, they prayed to the Lord to remove their still-existing passion and ignorance. The three transcendental qualifications—cleanliness, austerity and mercy—are the qualifications of the twice-born and the demigods. Those who are not situated in the quality of goodness cannot accept these three principles of spiritual culture. For the Kṛṣṇa consciousness movement, therefore, there are three sinful activities which are prohibited—namely illicit sex, intoxication, and eating food other than the prasāda offered to Kṛṣṇa. These three prohibitions are based on the principles of austerity, cleanliness and mercy. Devotees are merciful because they spare the poor animals, and they are clean because they are free of contamination from unwanted foodstuff and unwanted habits. Austerity is represented by restricted sex life. These principles, indicated by the prayers of the four Kumāras, should be followed by the devotees who are engaged in Kṛṣṇa consciousness.</p>
</div>
</div>
<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB42611_0" class="quote" parent="SB_Canto_4" book="SB" index="1124" link="SB 4.26.11" link_text="SB 4.26.11">
<span class="link">[[Vanisource:SB 4.26.11|SB 4.26.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The word ucitāhāraḥ used in this verse is important. Ucita means "appropriate." One must eat appropriately and not take after food as hogs take after stool. For a human being there are eatables described in Bhagavad-gītā (17.8) as sāttvika-āhāra, or food in the mode of goodness. One should not indulge in eating food in the modes of passion and ignorance. This is called ucitāhāra, or appropriate eating. One who is always eating meat or drinking liquor, which is eating and drinking in passion and ignorance, must give these things up so that his real consciousness may be awakened. In this way one may become peaceful and refreshed. If one is restless or fatigued, one cannot understand the science of God. As stated in Śrīmad-Bhāgavatam (1.2.20):</p>
:evaṁ prasanna-manaso
:bhagavad-bhakti-yogataḥ
:bhagavat-tattva-vijñānaṁ
:mukta-saṅgasya jāyate
<p>Unless one can become free from the influence of passion and ignorance, he cannot be pacified, and without being pacified, one cannot understand the science of God. King Purañjana's returning home is indicative of man's returning to his original consciousness, known as Kṛṣṇa consciousness. Kṛṣṇa consciousness is absolutely necessary for one who has committed a lot of sinful activities, especially killing animals or hunting in the forest.</p>
</div>
</div>
<div id="SB42613_1" class="quote" parent="SB_Canto_4" book="SB" index="1126" link="SB 4.26.13" link_text="SB 4.26.13">
<span class="link">[[Vanisource:SB 4.26.13|SB 4.26.13, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This verse is very significant for those desiring to elevate themselves to a higher level of Kṛṣṇa consciousness. When a person is initiated by a spiritual master, he changes his habits and does not eat undesirable eatables or engage in the eating of meat, the drinking of liquor, illicit sex or gambling. Sāttvika-āhāra, foodstuffs in the mode of goodness, are described in the śāstras as wheat, rice, vegetables, fruits, milk, sugar, and milk products. Simple food like rice, dhal, capātīs, vegetables, milk and sugar constitute a balanced diet, but sometimes it is found that an initiated person, in the name of prasāda, eats very luxurious foodstuffs. Due to his past sinful life he becomes attracted by Cupid and eats good food voraciously. It is clearly visible that when a neophyte in Kṛṣṇa consciousness eats too much, he falls down. Instead of being elevated to pure Kṛṣṇa consciousness, he becomes attracted by Cupid. The so-called brahmacārī becomes agitated by women, and the vānaprastha may again become captivated into having sex with his wife. Or he may begin to search out another wife. Due to some sentiment, he may give up his own wife and come into the association of devotees and a spiritual master, but due to his past sinful life he cannot stay. Instead of being elevated to Kṛṣṇa consciousness, he falls down, being attracted by Cupid, and takes to another wife for sex enjoyment.</p>
</div>
</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="SB91423_0" class="quote" parent="SB_Canto_9" book="SB" index="493" link="SB 9.14.23" link_text="SB 9.14.23">
<span class="link">[[Vanisource:SB 9.14.23|SB 9.14.23, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Purūravā replied: O beautiful one, your beauty is wonderful and your gestures are also wonderful. Indeed, you are attractive to all human society. Therefore, since you have come of your own accord from the heavenly planets, who on earth would not agree to serve a demigoddess such as you.</p>
</div>
<div class="purport text"><p>It appears from the words of Urvaśī that the standard of living, eating, behavior and speech are all different on the heavenly planets from the standards on this planet earth. The inhabitants of the heavenly planets do not eat such abominable things as meat and eggs; everything they eat is prepared in clarified butter. Nor do they like to see either men or women naked, except at the time of sexual intercourse. To live naked or almost naked is uncivilized, but on this planet earth it has now become fashionable to dress half naked, and sometimes those like hippies live completely naked. Indeed, there are many clubs and societies for this purpose. Such conduct is not allowed, however, on the heavenly planets. The inhabitants of the heavenly planets, aside from being very beautiful, both in complexion and bodily features, are well behaved and long-living, and they eat first-class food in goodness. These are some of the distinctions between the inhabitants of the heavenly planets and the inhabitants of earth.</p>
</div>
</div>
<div id="SB92459_1" class="quote" parent="SB_Canto_9" book="SB" index="863" link="SB 9.24.59" link_text="SB 9.24.59">
<span class="link">[[Vanisource:SB 9.24.59|SB 9.24.59, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The duty of the government or king is not to increase military power unnecessarily; the real duty of the government is to see that the people of the state advance in Kṛṣṇa consciousness. For this purpose, Kṛṣṇa says in Bhagavad-gītā (4.13), cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: "According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me." There should be an ideal class of men who are bona fide brāhmaṇas, and they should be given all protection. Namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca. Kṛṣṇa is very fond of brāhmaṇas and cows. The brāhmaṇas promulgate the cause of advancement in Kṛṣṇa consciousness, and the cows give enough milk to maintain the body in the mode of goodness. The kṣatriyas and the government should be advised by the brāhmaṇas. Next, the vaiśyas should produce enough foodstuffs, and the śūdras, who cannot do anything beneficial on their own, should serve the three higher classes (the brāhmaṇas, kṣatriyas and vaiśyas). This is the arrangement of the Supreme Personality of Godhead so that the conditioned souls will be released from the material condition and return home, back to Godhead. This is the purpose of Kṛṣṇa's descent on the surface of the earth (paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām).</p>
</div>
</div>
<div id="SB_Cantos_1014_to_12_Translations_Only" class="sub_section" sec_index="11" parent="Srimad-Bhagavatam" text="SB Cantos 10.14 to 12 (Translations Only)"><h3>SB Cantos 10.14 to 12 (Translations Only)</h3>
</div>
<div id="SB108641_0" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="2894" link="SB 10.86.41" link_text="SB 10.86.41">
<span class="link">[[Vanisource:SB 10.86.41|SB 10.86.41, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">He worshiped them with offerings of auspicious items easily available to him, such as fruits, uśīra root, pure, nectarean water, fragrant clay, tulasī leaves, kuśa grass and lotus flowers. Then he offered them food that increases the mode of goodness.</p>
</div>
</div>
<div id="SB112528_1" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="4114" link="SB 11.25.28" link_text="SB 11.25.28">
<span class="link">[[Vanisource:SB 11.25.28|SB 11.25.28, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Food that is wholesome, pure and obtained without difficulty is in the mode of goodness, food that gives immediate pleasure to the senses is in the mode of passion, and food that is unclean and causes distress is in the mode of ignorance.</p>
</div>
</div>
<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="CC_Antya-lila" class="sub_section" sec_index="3" parent="Sri_Caitanya-caritamrta" text="CC Antya-lila"><h3>CC Antya-lila</h3>
</div>
<div id="CCAntya192_0" class="quote" parent="CC_Antya-lila" book="CC" index="92" link="CC Antya 1.92" link_text="CC Antya 1.92">
<span class="link">[[Vanisource:CC Antya 1.92|CC Antya 1.92, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">"'The river Ganges flowing in the heavenly planets is full of golden lotus flowers, and we, the residents of those planets, eat the stems of the flowers. Thus we are very beautiful, more so than the inhabitants of any other planet. This is due to the law of cause and effect, for if one eats food in the mode of goodness, the mode of goodness increases the beauty of his body.'"</p>
</div>
<div class="purport text"><p>One's bodily luster and beauty, one's constitution, one's activities and one's qualities all depend on the law of cause and effect. There are three qualities in material nature, and as stated in the Bhagavad-gītā (13.22), kāraṇaṁ guṇa-saṅgo ‘sya sad-asad-yoni-janmasu: one takes birth in a good or bad family according to his previous association with the qualities of material nature. Therefore one seriously eager to achieve transcendental perfection, Kṛṣṇa consciousness, must eat kṛṣṇa-prasādam. Such food is sāttvika, or in the material quality of goodness, but when offered to Kṛṣṇa it becomes transcendental. Our Kṛṣṇa consciousness movement distributes kṛṣṇa-prasādam, and those who eat such transcendental food are sure to become devotees of the Lord. This is a very scientific method, as stated in this verse from Nala-naiṣadha (3.17): kāryaṁ nidānād dhi guṇān adhīte. If in all his activities a person strictly adheres to the mode of goodness, he will certainly develop his dormant Kṛṣṇa consciousness and ultimately become a pure devotee of Lord Kṛṣṇa.</p>
<p>Unfortunately, at the present moment the bodily constitutions of the leaders of society, especially the governmental leaders, are polluted. As described in Śrīmad-Bhāgavatam (12.1.40):</p>
:asaṁskṛtāḥ kriyā-hīnā rajasā tamasāvrtāḥ
:prajās te bhakṣayiṣyanti mlecchā rājany-arūpiṇaḥ
<p>Such leaders have no chance to purify their eating. Politicians meet together and exchange good wishes by drinking liquor, which is so polluted and sinful that naturally drunkards and meat-eaters develop a degraded mentality in the mode of ignorance. The processes of eating in different modes are explained in the Bhagavad-gītā, wherein it is stated that those who eat rice, wheat, vegetables, milk products, fruit and sugar are situated in the elevated quality of goodness. Therefore if we want a happy and tranquil political situation, we must select leaders who eat kṛṣṇa-prasādam. Otherwise the leaders will eat meat and drink wine, and thus they will be asaṁskṛtāḥ, unreformed, and kriyā-hīnāḥ, devoid of spiritual behavior. In other words, they will be mlecchas and yavanas, or men who are unclean in their habits. Through taxation, such men exploit the citizens as much as possible, and in this way they devour the citizens of the state instead of benefiting them. We therefore cannot expect a government to be efficient if it is headed by such unclean mlecchas and yavanas.</p>
</div>
</div>
<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>
</div>
<div id="Narada-bhakti-sutra_sutras_1_to_8_only" class="sub_section" sec_index="10" parent="Other_Books_by_Srila_Prabhupada" text="Narada-bhakti-sutra (sutras 1 to 8 only)"><h3>Narada-bhakti-sutra (sutras 1 to 8 only)</h3>
</div>
<div id="NBS5_0" class="quote" parent="Narada-bhakti-sutra_(sutras_1_to_8_only)" book="OB" index="7" link="NBS 5" link_text="Narada Bhakti Sutra 5">
<span class="link">[[Vanisource:NBS 5|Narada Bhakti Sutra 5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The first impediment is atyāhāra, overeating or accumulating more wealth than we need. When we give free rein to the senses in an effort to enjoy to the highest degree, we become degraded. A devotee should therefore eat only enough to maintain his body and soul together; he should not allow his tongue unrestricted license to eat anything and everything it likes. The Bhagavad-gītā and the great ācāryas, or spiritual masters, have prescribed certain foods for human beings, and one who eats these foods eats in the mode of goodness. These foods include grains, fruits, vegetables, milk products, and sugar—and nothing more. A devotee does not eat extravagantly; he simply eats what he offers to the Supreme Lord, Kṛṣṇa. He is interested in kṛṣṇa-prasādam (food offered to the Lord) and not in satisfying his tongue. Therefore he does not desire anything extraordinary to eat.</p>
</div>
</div>
<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="LectureonBG22627LondonAugust291973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="93" link="Lecture on BG 2.26-27 -- London, August 29, 1973" link_text="Lecture on BG 2.26-27 -- London, August 29, 1973">
<span class="link">[[Vanisource:Lecture on BG 2.26-27 -- London, August 29, 1973|Lecture on BG 2.26-27 -- London, August 29, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa says patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati ([[Vanisource:BG 9.26|BG 9.26]]). "If somebody offers Me vegetables, leaves, grains, milk, water, flowers, then I accept." So this is nice foodstuff, it is to be accepted. Because Kṛṣṇa likes to eat this. Kṛṣṇa can eat anything because He is the supreme, He is omnipotent, He can eat anything, but He particularly mentions this. Therefore, foodstuff made of these ingredients is nice, sāttvika, goodness. So the karma-vāda, that you follow morality you'll get good results... But where is your morality? Because you are disobedient to God. In the beginning of your life, you are immoral. You are disobeying the greatest authority. There is another example, a story, that a gang of thieves, they stolen some property from different houses, then out of the village they are dividing amongst themselves the booties. So one thief is saying, "Please divide it morally so that one may not be cheated." Now just imagine, the property is stolen. Where is the morality there? But when dividing, they are thinking of morality. The basic principle is immoral. Where you can have morality? Similarly, according to Vedic injunction, īśāvāsyam idaṁ sarvam ([[Vanisource:ISO 1|ISO 1]]). Everything belongs to the Supreme Personality of Godhead. It is His property. So the whole planet is God's property, whole universe is God's property. But when we are claiming that this is my property, then where is morality? If you claim other's property as your property, then where is the morality?</p>
</div>
</div>
<div id="LectureonBG24045LosAngelesDecember131968_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="103" link="Lecture on BG 2.40-45 -- Los Angeles, December 13, 1968" link_text="Lecture on BG 2.40-45 -- Los Angeles, December 13, 1968">
<span class="link">[[Vanisource:Lecture on BG 2.40-45 -- Los Angeles, December 13, 1968|Lecture on BG 2.40-45 -- Los Angeles, December 13, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Those who are acting in the modes of goodness, they are being elevated to higher standard of life. Those who are acting in the modes of passion, they'll remain in the same position as they are now, and those acting in the modes of ignorance, darkness, without any knowledge, they are being degraded in lower grades of life. This is material world. But Kṛṣṇa is advising Arjuna that either goodness or passion or ignorance, after all, they are activities of this material world. You have to come above, transcend this position of goodness also. So goodness is not qualification for spiritual advancement, but it is helping. If a man is very good man, then it is helping to spiritual life. But that is not the cause. Here the Kṛṣṇa consciousness movement, this chanting, is directly offering spiritual life. Even one is not in goodness, even one is in the darkest part of the quality of ignorance, still, he can be immediately elevated to the spiritual platform, which is recommended by Kṛṣṇa, that you have come to the platform above the modes of goodness. So this Kṛṣṇa consciousness movement is directly offering the spiritual platform which is above the mode of goodness. The quality of goodness will (be) automatically there. Any person who is in Kṛṣṇa consciousness, his quality of goodness, namely, he does not indulge in illicit sex life, he does not smoke even or take tea or coffee even, he does not eat any forbidden foodstuff, neither he takes part in unnecessary gambling. So good character is immediately there. That is the test. How one is spiritually advanced will be tested how he has acquired all the good qualities. Not that a yogi talking with a cigarette in hand. There is a picture. (laughs) In our Back to Godhead somebody was talking with our representative. He cannot give up smoking even for a moment, chain smoker, and claiming, "I am God, I am spiritually advanced," (laughs) and so many nonsense thing. You see. He's being kicked up by material energy in so many ways, and still he's claiming, "Oh, everyone is God, I am God." God is so cheap thing, you see. And they are satisfied. "I am God." That's all. So this bluffing, these cheating things are going on. And because we are unable to cheat and bluff, nobody cooperates with us. They want to be cheated and bluffed. That is the business. Yes.</p>
</div>
</div>
<div id="LectureonBG63240NewYorkSeptember141966_2" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="219" link="Lecture on BG 6.32-40 -- New York, September 14, 1966" link_text="Lecture on BG 6.32-40 -- New York, September 14, 1966">
<span class="link">[[Vanisource:Lecture on BG 6.32-40 -- New York, September 14, 1966|Lecture on BG 6.32-40 -- New York, September 14, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So vairāgya means we have to regulate our life. Unless you regulate your mind... The mind is always agitated, and if we be addicted to all these things, then more agitation will come. If you have got illicit connection with woman, oh, the mind will be always agitated. If we are intoxicated, oh, mind will be more agitated. If you don't take, I mean to say, foodstuff in the goodness, very strong and pungent and animal foodstuff, then our mind will be more agitated. And so far gambling is concerned, oh, sometimes we have to commit suicide. There are history of gambling clubs that when a person loses everything he commits suicide and he is thrown away. I have heard that in Europe there are many clubs. They go for gambling, and they lose everything, whatever, and they commit suicide. And the club proprietor throws him in the street. There is no law. I have heard. Of course, I do not know. You may know better than me.</p>
</div>
</div>
<div id="LectureonBG1322BombayOctober201973_3" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="370" link="Lecture on BG 13.22 -- Bombay, October 20, 1973" link_text="Lecture on BG 13.22 -- Bombay, October 20, 1973">
<span class="link">[[Vanisource:Lecture on BG 13.22 -- Bombay, October 20, 1973|Lecture on BG 13.22 -- Bombay, October 20, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Nowadays, because people are becoming more and more in the modes of darkness, they are eating so many abominable things. And prakṛti also, I mean to say, minimizing the supply of sāttvika food. Just like nowadays it has become scarcity of grains, of milk, of sugar. It is practical experience. Because people are becoming more and more in the modes of ignorance, therefore the foodstuffs... These foodstuffs are in the modes of goodness. Just like Kṛṣṇa wants, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati ([[Vanisource:BG 9.26|BG 9.26]]). Kṛṣṇa does not say, "Give me meat and drinking wine." Kṛṣṇa can eat everything. He is omnipotent. But He does not say that "You give me anything and everything." No. He specifically mentions, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. These things are the foodstuffs in goodness: rice, ḍāl, wheat, that means grains. Then sugar, fruits, vegetables, milk products. These foods are in the goodness. Similarly there are foods, very chili, very hot, these are in the passion. And similarly in ignorance also, there are many foods, stale food, meat, these are in the ignorance.</p>
</div>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB292MelbourneApril41972_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="405" link="Lecture on SB 2.9.2 -- Melbourne, April 4, 1972" link_text="Lecture on SB 2.9.2 -- Melbourne, April 4, 1972">
<span class="link">[[Vanisource:Lecture on SB 2.9.2 -- Melbourne, April 4, 1972|Lecture on SB 2.9.2 -- Melbourne, April 4, 1972]]: </span><div class="text"><p style="display: inline;">Bali-mardana: Ramamāṇo guṇeṣva...</p>
<p>Prabhupāda: Guṇeṣu. And according to the body, he is enjoying different variety of enjoyment. So when I have got a tiger's body, so my taste for food will be most abominable, fresh blood, like that. And if I have got a hog's body, then I shall feel pleasure by eating stool. And when I am a Vaiṣṇava Vaiṣṇava's also transcendental. Or a brāhmaṇa's body. Then I will be pleased with nice foodstuff, sattvic, sattvic foodstuff. Sattvic foodstuff means rice, wheat, and vegetables, fruits, milk products, and sugar. These are foodstuffs in goodness. Similarly, foodstuff in passion, foodstuff in ignorance. These are described in the Bhagavad-gītā Eighteenth Chapter. In Hong Kong I saw from the garbage one Chinese woman was finding out rejected serpent-like preparations or something. First of all, it is rejected. It is thrown in the garbage. And from the garbage, according to her taste, she is finding out some nice foodstuff. You see? Just see. Kadarya bhakṣaṇa kare, nānā yoni... So according to the body. Dehinam Deha yogena dehiṣu. According to the body, we get different taste of enjoyment. Somebody is enjoying most abominable things, somebody is enjoying very nice, but according to the body.</p>
</div>
</div>
<div id="LectureonSB41414November161971Delhi_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="510" link="Lecture on SB 4.14.14 -- November 16, 1971, Delhi" link_text="Lecture on SB 4.14.14 -- November 16, 1971, Delhi">
<span class="link">[[Vanisource:Lecture on SB 4.14.14 -- November 16, 1971, Delhi|Lecture on SB 4.14.14 -- November 16, 1971, Delhi]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Now, we manufacture our duty, that is another thing, but according to śāstra, just like Kṛṣṇa says, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ([[Vanisource:BG 4.13|BG 4.13]]). Duty means according to this cātur-varṇyaṁ, four varṇas and four āśramas. That is called dharma, sādharma. The brāhmaṇa must execute his brahminical duties, a kṣatriya must execute his kṣatriya duties, similarly vaiśya, a śūdra, a brahmacārī, a gṛhastha, a vānaprastha, sannyāsī. That is called dharma. This is material dharma, this is not spiritual dharma. Material dharma means so long we are under the concept of this body, there are certain duties. That is called material dharma. Just like we eat, this is also one of the duty, because if I don't eat, then I shall die. But what kind of food I shall eat, that is described in the śāstra, that sattvic, rajasic, tamasic bhojana. So if we follow the instruction of the śāstra, dharma-śāstra ... They are called dharma-śāstra, the regulative principles. There are twenty kinds of dharma-śāstra, just to regulate because every one of us come to enjoy this world.</p>
</div>
</div>
<div id="LectureonSB612HonoluluMay61976_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="580" link="Lecture on SB 6.1.2 -- Honolulu, May 6, 1976" link_text="Lecture on SB 6.1.2 -- Honolulu, May 6, 1976">
<span class="link">[[Vanisource:Lecture on SB 6.1.2 -- Honolulu, May 6, 1976|Lecture on SB 6.1.2 -- Honolulu, May 6, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So pravṛtti lakṣaṇaś caiva traiguṇya viṣayo mune. This is pravṛtti. There are different pravṛttis. Sometimes some animal wants to eat something, another animal wants to eat another thing, but that is pravṛtti. Just like the hog: he is satisfied with stool. That is also eatable. And an enlightened human being, he is satisfied with nice halavā. So this is pravṛtti. Therefore it is said, pravṛtti lakṣaṇaś caiva traiguṇya viṣayo veda. Traiguṇya, according to modes of nature. One who is in the modes of goodness, his foodstuff is different from the person in the modes of ignorance. Therefore we find so many varieties of foodstuff, varieties of taste. This is all within this material world. It is not that... Sometimes this morning we were talking about vegetarian and nonvegetarian. Our mission is not to make a nonvegetarian a vegetarian. No. Our mission is that "Either you are vegetarian or nonvegetarian, it doesn't matter. You become Kṛṣṇa conscious." That is our mission. To become vegetarian is not very good qualification. It is better than the nonvegetarian, but that is not the ultimate solution. The ultimate solution is when you become a lover of God. That is ultimate solution.</p>
</div>
</div>
<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
</div>
<div id="AddresstoIndianAssociationColumbusMay111969_0" class="quote" parent="General_Lectures" book="Lec" index="56" link="Address to Indian Association -- Columbus, May 11, 1969" link_text="Address to Indian Association -- Columbus, May 11, 1969">
<span class="link">[[Vanisource:Address to Indian Association -- Columbus, May 11, 1969|Address to Indian Association -- Columbus, May 11, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So our Vedic system was so nicely designed that automatically one will be elevated to the understanding of Brahman. This caste system is condemned because they have been vitiated by designing person. Actually, caste system, as it is stated in the Bhagavad-gītā, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ... ([[Vanisource:BG 4.13|BG 4.13]]). According to division of qualities, there are caste system everywhere. Goodness, passion, and ignorance—these three qualities are working in the material nature. The persons who are in goodness, they are called brāhmaṇas. Not that birth. Kṛṣṇa does not say, "By birth." Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ. There is no question of birth. Simply by quality. Quality, the division is everywhere: intelligent class of men, administrative class of men, productive class of men, and laborer class of men. This is brāhmaṇa, śūdra... That's all. So everything should be taken scientifically. Human... That is human civilization, human life; otherwise animal life. Spiritual life means human life, and material life means animal life. That's all. So we have to make adjustment, as it is recommended in the Bhagavad-gītā, yuktāhāra-vihārasya. It does not mean because I am going to be spiritual man, I shall give up eating. No, not that. But my eating should be adjusted. These things are described in the Bhagavad-gītā, what class of foodstuff is first class, in goodness, and what class of foodstuff in the passion, third class, in ignorance. So we have to raise ourself in the goodness platform of human civilization, then revive our transcendental consciousness or Kṛṣṇa consciousness. These things are, everything is there in the śāstras. Unfortunately, we do not consult.</p>
</div>
</div>
<div id="LectureatHarvardUniversityBostonDecember241969_1" class="quote" parent="General_Lectures" book="Lec" index="66" link="Lecture at Harvard University -- Boston, December 24, 1969" link_text="Lecture at Harvard University -- Boston, December 24, 1969">
<span class="link">[[Vanisource:Lecture at Harvard University -- Boston, December 24, 1969|Lecture at Harvard University -- Boston, December 24, 1969]]: </span><div class="text"><p style="display: inline;">Student (8): How important is your diet?</p>
<p>Prabhupāda: Oh, that is a very important thing. If you read Dr. George Bernard Shaw's book, You Are What You Eat, you see. So if you eat like human being, then you can increase your qualities of human being. If you eat like cats and dogs, you increase the quality of cats and dogs. That's all. So we must have discrimination what to eat. That is there in the human world. Eating is there, but everything eatable. Even stool is eatable by a certain kind of animal, but that does not mean that stool has to be eaten by human being. Human being must have discretion what kind of food will be just suitable for my health, for my intelligence, for my brain. So these things are prescribed. If we eat things which are in goodness... They are prescribed in the Vedic literature that wheat, rice, sugar, milk product, vegetables, fruits, these things are in goodness. So if you want to increase your quality of goodness, that is required for God realization. Unless you are situated in the quality of goodness, you cannot be promoted to the higher platform. So your eating should be arranged within this group: rice, wheat, sugar, milk product, vegetables, and fruits. In your country you have got enough nice grains, nice fruits, enough supply of milk, butter. So there is no question of accepting any other food. You can accept foodstuff within this group and become healthy and good brain, good conscience. You can engage yourself in God consciousness. That is possible. So therefore "Discrimination is the best part of valor." We should discriminate what kind of food we should eat. We cannot eat anything and everything. That discrimination must be there.</p>
</div>
</div>
<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="1975_Conversations_and_Morning_Walks" class="sub_section" sec_index="8" parent="Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3>
</div>
<div id="RoomConversationwithBernardManischewitzMarch51975NewYork_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="23" link="Room Conversation with Bernard Manischewitz -- March 5, 1975, New York" link_text="Room Conversation with Bernard Manischewitz -- March 5, 1975, New York">
<span class="link">[[Vanisource:Room Conversation with Bernard Manischewitz -- March 5, 1975, New York|Room Conversation with Bernard Manischewitz -- March 5, 1975, New York]]: </span><div class="text"><p style="display: inline;">Bernard Manischewitz: You know I'm in the food business, so my first question deals with my food business. I'm familiar with the Kṛṣṇa cookbook—I've read the recipes—but I do not see any suggested menus or nutritional information, and I'm wondering if there's any thought that's been worked on that. Is there any background of menus or nutritional information?</p>
<p>Prabhupāda: Yes. Nutritional information means that we require for balance food: starch, carbohydrate, protein, fat. What else? Starch, carbohydrate, protein, fat. These are necessary nutrition, but these things are there in vegetable diet. Rice, starch; wheat, protein; dahl, protein; then vegetable, carbohydrate; and milk, fat. So if we take food and test it within these four, five groups... Eat according to our conception, sattvikaḥ. Sattvikaḥ means foodstuff in goodness. There are three qualities in the material world—goodness, passion and ignorance. So they are described: these are goodness foods, these are passion, these are ignorance. So these items: rice, wheat, vegetables, dahl and milk is sufficient for nutrition. Above that, you take little fruit, it is very good. And in India this foodstuff is taken by the learned circle—brāhmaṇas, kṣatriyas—and they keep very good health, very good life.</p>
<p>Bernard Manischewitz: This is on experience, on the experience that they have.</p>
<p>Prabhupāda: Yes. This is experience. You will find many healthy persons in India subsisting only on these foodstuffs, and they have good brain also. India is still, I think, eighty percent people are strictly vegetarian. Not to speak of the higher class, but the lower class also. The higher class, brāhmaṇa, kṣatriya and vaiśya. Vaiśya is via media, between higher and lower. And the śūdras and less that the śūdras, caṇḍālas, they are lower class. So meat-eating is current among these lower class of men, śūdras and caṇḍālas. The caṇḍālas, they have no discrimination, they eat everything, and śūdras, they eat meat, but under restriction. Some of them do not; some of them do, but under restriction, and that is restricted with the goat animal. Less than the śūdras-caṇḍālas, pañcama, fifth grade—they eat everything. Especially they eat—because cow protection in India is very strict—so these caṇḍālas, fifth grade men, they eat generally pigs. Pigs they eat. Outside the village, they have their residential quarters, and they fry live pigs. And they make... Not daily; sometimes. But they eat pigs, and amongst them, there is a class—they are cobblers—they eat this cows' flesh when the animal is dead, not living and we'll kill.</p>
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</div>
<div id="MorningWalkMay211975Melbourne_1" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="85" link="Morning Walk -- May 21, 1975, Melbourne" link_text="Morning Walk -- May 21, 1975, Melbourne">
<span class="link">[[Vanisource:Morning Walk -- May 21, 1975, Melbourne|Morning Walk -- May 21, 1975, Melbourne]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Then what do they mean by that liberation?</p>
<p>Madhudviṣa: Salvation means to be saved by Jesus. Saved by Jesus means to...</p>
<p>Prabhupāda: So what is the platform of that saving?</p>
<p>Madhudviṣa: To go to heaven, spiritual world.</p>
<p>Prabhupāda: There is idea of spiritual world?</p>
<p>Madhudviṣa: Well, there is kingdom of God, but they have vague idea. They say no man has seen God, nor has he seen His kingdom.</p>
<p>Prabhupāda: Then how Jesus saw?</p>
<p>Śrutakīrti: Well, he was not of this world. When they say no man of this world has seen...</p>
<p>Prabhupāda: So anyone who is not of this world, he can see. That we say also.</p>
<p>Devotee: Yes.</p>
<p>Madhudviṣa: But they say that no man has seen it nor described it.</p>
<p>Prabhupāda: No man has seen it, then how Jesus says that there is kingdom of God?</p>
<p>Madhudviṣa: He said there is the kingdom of God, but he never described it.</p>
<p>Prabhupāda: Because you cannot understand it, you rascals. He said that "Thou shall not kill" and you killed him. You are so intelligent. "And first of all let us kill this man who is advising 'Thou shall not kill.' " Your intelligence is so sharp. Guru-māra-vidyā. First of all kill the guru. That is called guru-māra-vidyā. Guru advised that you take food in goodness, sāttvika. So he first of all advised that don't take fish, just like we are advising, meat, eggs, don't take. Then they thought that "The cow is very pure. Cow is very pure, so let us eat cow, sāttvika."</p>
<p>Śrutakīrti: That is pure, sāttvika.</p>
<p>Devotee: "Every part of the cow is pure, so we can eat every part of it."</p>
<p>Prabhupāda: So when Guru Mahārāja inquired that "You have given up everything bad?" "Yes, now we are eating cow." "What?" "No, it is sāttvika." "No, no, no, no, no. You cannot eat even." Then they thought, "Then what we shall eat? Guru Mahārāja is sāttvika, most sāttvika. So let us eat him." (laughter) So it is called guru-māra-vidyā. "For sāttvika eating, let us eat Guru Mahārāja." This is intelligence. "Why so much botheration seeking here and there? The Guru Mahārāja is there."</p>
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</div>
<div id="MorningWalkJuly11975Denver_2" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="119" link="Morning Walk -- July 1, 1975, Denver" link_text="Morning Walk -- July 1, 1975, Denver">
<span class="link">[[Vanisource:Morning Walk -- July 1, 1975, Denver|Morning Walk -- July 1, 1975, Denver]]: </span><div class="text"><p style="display: inline;">Harikeśa: I noticed the devotees would wait for prasādam with great...</p>
<p>Prabhupāda: Yes, that is nice. It requires good leader, that's all. (break) ...Kṛṣṇa we must prepare very first-class foodstuff, and where is the complaint if it is first class?</p>
<p>Tamāla Kṛṣṇa: It's all a concoction. Certain devotees have concocted. They have taken advice from other masters, food masters, what to eat, what not to eat, all concoction. It's clearly written in Bhagavad-gītā, those foods which are sattvic-juicy, fatty. Everything is mentioned there.</p>
<p>Prabhupāda: Yes. Guide them.</p>
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</div>
<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1968_Correspondence" class="sub_section" sec_index="3" parent="Correspondence" text="1968 Correspondence"><h3>1968 Correspondence</h3>
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<div id="LettertoKrisLosAngeles13November1968_0" class="quote" parent="1968_Correspondence" book="Let" index="414" link="Letter to Kris -- Los Angeles 13 November, 1968" link_text="Letter to Kris -- Los Angeles 13 November, 1968">
<span class="link">[[Vanisource:Letter to Kris -- Los Angeles 13 November, 1968|Letter to Kris -- Los Angeles 13 November, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">I have noted your questions carefully, and regarding your question about the Prasadam recipes; Krishna is offered foodstuff in goodness. The foodstuffs in the modes of goodness are wheat, rice, pulse (beans, peas), sugar, honey, butter and all milk preparations, vegetables, flowers, fruits, grains. So these foods can be offered in any shape, but prepared in various ways by the intelligence of the devotees. The ingredients are always the same as above, whether you fry them, boil them, bake them, powder them, or whatever way they are combined or cooked, the idea is that they must come from this group of foodstuffs. So you can make your own recipe if you like, so long as the ingredients are within this group. This foods group is stated by Krishna in the Bhagavad-gita, and we follow accordingly. Now the thing is that you must consider by whom you are being taught what is healthy and what is not healthy. What is their authority? Actually, this healthy and non-healthy is a material consideration, and we are simply interested in what Krishna wants, so we offer to Him to eat whatever He wants. And He asks for food preparations from within this group. I hope this will clarify the questions about Prasadam preparations for you to understand.</p>
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This external world is controlled by the Mother Durga. She's in charge of this material world. So if you become a perfect devotee of Mother, you get all good chances in this material world but not eternal life

2012-09-12T09:18:52Z

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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="1977_Conversations_and_Morning_Walks" class="sub_section" sec_index="10" parent="Conversations_and_Morning_Walks" text="1977 Conversations and Morning Walks"><h3>1977 Conversations and Morning Walks</h3>
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<div id="RoomConversationVarnasramaSystemMustBeIntroducedFebruary141977Mayapura_0" class="quote" parent="1977_Conversations_and_Morning_Walks" book="Con" index="84" link="Room Conversation Varnasrama System Must Be Introduced -- February 14, 1977, Mayapura" link_text="Room Conversation Varnasrama System Must Be Introduced -- February 14, 1977, Mayapura">
<div class="heading">This external world is controlled by the Mother Durgā. She's in charge of this material world. So if you become a perfect devotee of Mother, you get all good chances in this material world but not eternal life.
</div>
<span class="link">[[Vanisource:Room Conversation Varnasrama System Must Be Introduced -- February 14, 1977, Mayapura|Room Conversation Varnasrama System Must Be Introduced -- February 14, 1977, Mayapura]]: </span><div class="text">Hari-śauri:
:ahaṁ hi sarva-yajñānāṁ
:bhoktā ca prabhur eva ca
:na tu mām abhijānanti
:tattvenātaś cyavanti te
"I am the only enjoyer and the only object of sacrifice. Those who do not recognize my true transcendental nature fall down."
Prabhupāda: Hm. Next verse.
Hari-śauri:
:yānti deva-vratā devān
:pitṟn yānti pitṛ-vratāḥ
:bhūtāni yānti bhūtejyā
:yānti mad-yājino 'pi mām
:([[Vanisource:BG 9.25|BG 9.25]])
Prabhupāda: There is discrimination, yānti mad-yājino mām, not that everyone. Another verse... Antavat tu phalaṁ teṣāṁ tad bhavaty alpa...
Hari-śauri:
:antavat tu phalaṁ teṣāṁ
:tad bhavaty alpa-medhasām
:devān deva-yajo yānti
:mad-bhaktā yānti mām api
:([[Vanisource:BG 7.23|BG 7.23]])
"Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but my devotees ultimately reach My supreme planet."
Prabhupāda: That is the...
Bhavānanda: Then how yato mata tato patha, became so strong?
Prabhupāda: This is rascal. Therefore we say they are rascal. Path is one: mām ekaṁ śaraṇaṁ vraja, and they have manufactured this, yato mata tato patha. Mata is one. Food has to be given to the mouth, not to the eyes. You can say, "Here is a hole, here is a hole. Here is a..." Anybody... No. This hole. There are nine holes all over the body. You cannot put food in either of them, only this one. You cannot water every part of the tree. Put water on the root, and everything is satisfied.
Bhavānanda: "I am not qualified to worship Kṛṣṇa, so let me just worship the Mother. She is part of Kṛṣṇa, so let me just worship her..."
Prabhupāda: You'll get the path of yānti deva. You go to Mother and become a goat and be sacrificed. You cut throat of a goat now by satisfying Mother, and next life the goat will cut throat, yours. Go to mother. That's all. If you like, you can go. And if you think that is good—by worshiping Mother, "I am getting daily nice goat flesh. Why shall I go to Kṛṣṇa?" That's all right, but be prepared, that so many times you'll be also cut, your head, and this goat will get chance to cut your head. Mother is witness. Mother is for the goat and for you also. So you are cutting the throat of the goat, so why the Mother will not give the chance to the goat to cut your head? Why do you think like that, rascal? "The Mother is kind to me and unkind to the goat?" That means naṣṭa-buddhi, lost intelligence. If you think Mother, then you must think that Mother of the goat also. Why Mother will tolerate? This is justice. Actually the mantra is there, that "Goat, you are sacrificing your life. You get immediately chance of human being." That is his profit. He would have evolved himself in so many lives and then get a human life. But because he's sacrificing his life before Mother, he gets immediately an lift to become a human man. And the human, because he becomes, he has got the right to cut the throat of the man who sacrificed him. This is the mantra. So if you take this risk, do that because how to become a goat, how to become a man, that is in the hands of Mother. That is not in your hand. So Mother, if she gives lift to the goat to become a man and if she degrades you to become a goat, that is in the Mother's hand. You cannot check it. Prakṛteḥ kriyamā... Mother is just to everyone. "All right, this man is cutting your throat. You just become human being and cut his throat. I shall make him a goat." How you can say, "No"? Can you say? And Mother is all-powerful. Then you take the risk. And why Mother will make injustice? The poor goat, you shall cut the throat, and you remain human being, Mother's pet son? What is this logic? She is Mother means she is equal to every son. The goat is also her son; you are also her son. So you are taking advantage of this poor goat, and now he'll get this advantage. You, you become a goat. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi ([[Vanisource:BG 3.27|BG 3.27]]). When you are being made into a goat, you cannot check it. That is in the hand of mother. Then what is your answer? Will you take that risk?
Bhavānanda: Not if I'm intelligent.
Prabhupāda: (chuckling) Therefore anyone who worships the other demigod, they are hṛta-jñānāḥ, there is no sense.
Hari-śauri: Alpa-medhasa.
Prabhupāda: Less intelligent. Yānti deva-vratā devān ([[Vanisource:BG 9.25|BG 9.25]]). You will remain within this material world. That is Mother's kingdom. This external world is controlled by the Mother Durgā. She's in charge of this material world. So if you become a perfect devotee of Mother, you get all good chances in this material world but not eternal life. Within this material world wherever you go everything is limited, either you become Indra or Brahmā, or ant. Just like President Nixon, so long he was President he was doing everything as he liked, and now he's an ordinary man, (indistinct). This is Mother's kingdom. Is that Mr. Nixon the same Nixon when he was President? But same Nixon is he, but the atmosphere and the circumstance is the same? Does he not realize it? "How I was enjoying as President and what is my position. Everyone kicks on my face." Is that very good position? Therefore alpa. Antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām ([[Vanisource:BG 7.23|BG 7.23]]). Antavat tu phalam. This position ultimately will be ended. Therefore less intelligent class are after this, not very intelligent men.
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I am not qualified to worship Krsna, so let me just worship the Mother. She is part of Krsna, so let me just worship her

2012-09-12T09:11:29Z

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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="1977_Conversations_and_Morning_Walks" class="sub_section" sec_index="10" parent="Conversations_and_Morning_Walks" text="1977 Conversations and Morning Walks"><h3>1977 Conversations and Morning Walks</h3>
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<div id="RoomConversationVarnasramaSystemMustBeIntroducedFebruary141977Mayapura_0" class="quote" parent="1977_Conversations_and_Morning_Walks" book="Con" index="84" link="Room Conversation Varnasrama System Must Be Introduced -- February 14, 1977, Mayapura" link_text="Room Conversation Varnasrama System Must Be Introduced -- February 14, 1977, Mayapura">
<div class="heading">You'll get the path of yānti deva. You go to Mother and become a goat and be sacrificed. You cut throat of a goat now by satisfying Mother, and next life the goat will cut throat, yours. Go to mother. That's all. If you like, you can go. And if you think that is good—by worshiping Mother, "I am getting daily nice goat flesh. Why shall I go to Kṛṣṇa?" That's all right, but be prepared, that so many times you'll be also cut, your head, and this goat will get chance to cut your head. Mother is witness. Mother is for the goat and for you also.
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<span class="link">[[Vanisource:Room Conversation Varnasrama System Must Be Introduced -- February 14, 1977, Mayapura|Room Conversation Varnasrama System Must Be Introduced -- February 14, 1977, Mayapura]]: </span><div class="text"><p style="display: inline;">Hari-śauri:</p>
:ahaṁ hi sarva-yajñānāṁ
:bhoktā ca prabhur eva ca
:na tu mām abhijānanti
:tattvenātaś cyavanti te
<p>"I am the only enjoyer and the only object of sacrifice. Those who do not recognize my true transcendental nature fall down."</p>
<p>Prabhupāda: Hm. Next verse.</p>
<p>Hari-śauri:</p>
:yānti deva-vratā devān
:pitṟn yānti pitṛ-vratāḥ
:bhūtāni yānti bhūtejyā
:yānti mad-yājino 'pi mām
:([[Vanisource:BG 9.25|BG 9.25]])
<p>Prabhupāda: There is discrimination, yānti mad-yājino mām, not that everyone. Another verse... Antavat tu phalaṁ teṣāṁ tad bhavaty alpa...</p>
<p>Hari-śauri:</p>
:antavat tu phalaṁ teṣāṁ
:tad bhavaty alpa-medhasām
:devān deva-yajo yānti
:mad-bhaktā yānti mām api
:([[Vanisource:BG 7.23|BG 7.23]])
<p>"Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but my devotees ultimately reach My supreme planet."</p>
<p>Prabhupāda: That is the...</p>
<p>Bhavānanda: Then how yato mata tato patha, became so strong?</p>
<p>Prabhupāda: This is rascal. Therefore we say they are rascal. Path is one: mām ekaṁ śaraṇaṁ vraja, and they have manufactured this, yato mata tato patha. Mata is one. Food has to be given to the mouth, not to the eyes. You can say, "Here is a hole, here is a hole. Here is a..." Anybody... No. This hole. There are nine holes all over the body. You cannot put food in either of them, only this one. You cannot water every part of the tree. Put water on the root, and everything is satisfied.</p>
<p>Bhavānanda: "I am not qualified to worship Kṛṣṇa, so let me just worship the Mother. She is part of Kṛṣṇa, so let me just worship her..."</p>
<p>Prabhupāda: You'll get the path of yānti deva. You go to Mother and become a goat and be sacrificed. You cut throat of a goat now by satisfying Mother, and next life the goat will cut throat, yours. Go to mother. That's all. If you like, you can go. And if you think that is good—by worshiping Mother, "I am getting daily nice goat flesh. Why shall I go to Kṛṣṇa?" That's all right, but be prepared, that so many times you'll be also cut, your head, and this goat will get chance to cut your head. Mother is witness. Mother is for the goat and for you also. So you are cutting the throat of the goat, so why the Mother will not give the chance to the goat to cut your head? Why do you think like that, rascal? "The Mother is kind to me and unkind to the goat?" That means naṣṭa-buddhi, lost intelligence. If you think Mother, then you must think that Mother of the goat also. Why Mother will tolerate? This is justice. Actually the mantra is there, that "Goat, you are sacrificing your life. You get immediately chance of human being." That is his profit. He would have evolved himself in so many lives and then get a human life. But because he's sacrificing his life before Mother, he gets immediately an lift to become a human man. And the human, because he becomes, he has got the right to cut the throat of the man who sacrificed him. This is the mantra. So if you take this risk, do that because how to become a goat, how to become a man, that is in the hands of Mother. That is not in your hand. So Mother, if she gives lift to the goat to become a man and if she degrades you to become a goat, that is in the Mother's hand. You cannot check it. Prakṛteḥ kriyamā... Mother is just to everyone. "All right, this man is cutting your throat. You just become human being and cut his throat. I shall make him a goat." How you can say, "No"? Can you say? And Mother is all-powerful. Then you take the risk. And why Mother will make injustice? The poor goat, you shall cut the throat, and you remain human being, Mother's pet son? What is this logic? She is Mother means she is equal to every son. The goat is also her son; you are also her son. So you are taking advantage of this poor goat, and now he'll get this advantage. You, you become a goat. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi ([[Vanisource:BG 3.27|BG 3.27]]). When you are being made into a goat, you cannot check it. That is in the hand of mother. Then what is your answer? Will you take that risk?</p>
<p>Bhavānanda: Not if I'm intelligent.</p>
<p>Prabhupāda: (chuckling) Therefore anyone who worships the other demigod, they are hṛta-jñānāḥ, there is no sense.</p>
<p>Hari-śauri: Alpa-medhasa.</p>
<p>Prabhupāda: Less intelligent. Yānti deva-vratā devān ([[Vanisource:BG 9.25|BG 9.25]]). You will remain within this material world. That is Mother's kingdom. This external world is controlled by the Mother Durgā. She's in charge of this material world. So if you become a perfect devotee of Mother, you get all good chances in this material world but not eternal life. Within this material world wherever you go everything is limited, either you become Indra or Brahmā, or ant. Just like President Nixon, so long he was President he was doing everything as he liked, and now he's an ordinary man, (indistinct). This is Mother's kingdom. Is that Mr. Nixon the same Nixon when he was President? But same Nixon is he, but the atmosphere and the circumstance is the same? Does he not realize it? "How I was enjoying as President and what is my position. Everyone kicks on my face." Is that very good position? Therefore alpa. Antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām ([[Vanisource:BG 7.23|BG 7.23]]). Antavat tu phalam. This position ultimately will be ended. Therefore less intelligent class are after this, not very intelligent men.</p>
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Reservoir of all good qualities

2012-09-11T10:50:41Z

Labangalatika:

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[[Category:Reservoir|2]]
[[Category:Of All|2]]
[[Category:Good Qualities|2]]
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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="SB31449_0" class="quote" parent="SB_Canto_3" book="SB" index="578" link="SB 3.14.49" link_text="SB 3.14.49">
<div class="heading">Beginning from his childhood Prahlāda Mahārāja was the reservoir of all good qualities.
</div>
<span class="link">[[Vanisource:SB 3.14.49|SB 3.14.49, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">He will be a virtuously qualified reservoir of all good qualities; he will be jolly and happy in others' happiness, distressed in others' distress, and will have no enemies. He will be a destroyer of the lamentation of all the universes, like the pleasant moon after the summer sun.</p>
</div>
<div class="purport text"><p>Prahlāda Mahārāja, the exemplary devotee of the Lord, had all the good qualities humanly possible. Although he was the emperor of this world, he was not profligate. Beginning from his childhood he was the reservoir of all good qualities. Without enumerating those qualities, it is said here summarily that he was endowed with all good qualities. That is the sign of a pure devotee. The most important characteristic of a pure devotee is that he is not lampaṭa, or licentious, and another quality is that he is always eager to mitigate the miseries of suffering humanity. The most obnoxious misery of a living entity is his forgetfulness of Kṛṣṇa. A pure devotee, therefore, always tries to evoke everyone's Kṛṣṇa consciousness. This is the panacea for all miseries.</p>
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</div>
<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
</div>
<div id="SB4207_0" class="quote" parent="SB_Canto_4" book="SB" index="800" link="SB 4.20.7" link_text="SB 4.20.7">
<div class="heading">The individual soul is the reservoir of all good qualities.
</div>
<span class="link">[[Vanisource:SB 4.20.7|SB 4.20.7, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The individual soul is one, pure, nonmaterial and self-effulgent. He is the reservoir of all good qualities, and He is all-pervading. He is without material covering, and He is the witness of all activities. He is completely distinguished from other living entities, and He is transcendental to all embodied souls.</p>
</div>
<div class="purport text"><p>In the previous verse two significant words are used: asaṁsaktaḥ, meaning "without attachment," and budhaḥ, meaning "fully cognizant of everything." By full cognizance it is meant that one should know about his own constitutional position as well as the position of the Supreme Personality of Godhead. According to Śrī Viśvanātha Cakravartī Ṭhākura, in this verse Lord Viṣṇu is describing Himself, or the Paramātmā. The Paramātmā is always distinguished from the embodied soul as well as the material world. Therefore He has been described as para. That para, or Supreme Personality of Godhead, is eka, meaning "one." The Lord is one, whereas the conditioned souls embodied within the material world exist in many varieties of form. There are demigods, human beings, animals, trees, birds, bees and so forth. Thus the living entities are not eka but many. As confirmed in the Vedas: nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). The living entities, who are many and who are entangled in this material world, are not pure. However, the Supreme Personality of Godhead is pure and detached. Due to being covered by the material body, the living entities are not self-effulgent, but the Supreme Personality of Godhead, Paramātmā, is self-effulgent. The living entities, being contaminated by the modes of material nature, are called saguṇa, whereas Paramātmā, the Supreme Personality of Godhead, is nirguṇa, not being under the influence of the material modes. The living entities, being encaged in material qualities, are guṇāśrita, whereas the Supreme Personality of Godhead is guṇāśraya. The conditioned soul's vision is covered by material contamination; therefore he cannot see the cause of his actions, and he cannot see his past lives. The Supreme Personality of Godhead, not being covered by a material body, is the witness of all the activities of the living entity. But both of them, the living entity and the Paramātmā, the Supreme Personality of Godhead, are ātmā, or spirit. They are one in quality, yet they are different in so many ways, especially in regard to the six opulences the Supreme Personality of Godhead has in full. Full knowledge means that the jīva-ātmā, the living entity, must know both his position and the Supreme's position. That is full knowledge.</p>
</div>
</div>
<div id="SB42027_1" class="quote" parent="SB_Canto_4" book="SB" index="820" link="SB 4.20.27" link_text="SB 4.20.27">
<div class="heading">The Māyāvādī philosophers take the Absolute Truth to be nirguṇa ("without qualities"), in accordance with the impersonalistic view, but actually the Lord is the reservoir of all good qualities.
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<span class="link">[[Vanisource:SB 4.20.27|SB 4.20.27, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Here in the material world we have practical experience that a superior person is worshiped by an inferior one. Similarly, pūruṣottama, the greatest, the Supreme Personality of Godhead, Kṛṣṇa, or Lord Viṣṇu, is always worshiped by others. Pṛthu Mahārāja therefore decided to engage in the service of the lotus feet of Lord Viṣṇu. Pṛthu Mahārāja is considered to be an incarnation of Lord Viṣṇu, but he is called a śaktyāveśa incarnation. Another significant word in this verse is guṇālayam, which refers to Viṣṇu as the reservoir of all transcendental qualities. The Māyāvādī philosophers take the Absolute Truth to be nirguṇa ("without qualities"), in accordance with the impersonalistic view, but actually the Lord is the reservoir of all good qualities. One of the most important qualities of the Lord is His inclination to His devotees, for which He is called bhakta-vatsala. The devotees are always very much inclined to render service unto the lotus feet of the Lord, and the Lord is also very much inclined to accept loving service from His devotees. In that exchange of service there are many transcendental transactions, which are called transcendental qualitative activities. Some of the transcendental qualities of the Lord are that He is omniscient, omnipresent, all-pervasive, all-powerful, the cause of all causes, the Absolute Truth, the reservoir of all pleasures, the reservoir of all knowledge, the all-auspicious and so on.</p>
</div>
</div>
<div id="SB42144_2" class="quote" parent="SB_Canto_4" book="SB" index="873" link="SB 4.21.44" link_text="SB 4.21.44">
<div class="heading">A devotee acquires all the good qualities of the demigods; he is guṇāyanam, the reservoir of all good qualities.
</div>
<span class="link">[[Vanisource:SB 4.21.44|SB 4.21.44, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A devotee acquires all the good qualities of the demigods; he is guṇāyanam, the reservoir of all good qualities. His only asset is good behavior, and he is grateful. Gratitude for the mercy of the Supreme Personality of Godhead is one of the qualities of brāhmaṇas and Vaiṣṇavas. Everyone should feel grateful to the Supreme Personality of Godhead because He is maintaining all living entities and supplying all their necessities. As stated in the Vedas (Kaṭha Upaniṣad 2.2.13), eko bahūnāṁ yo vidadhāti kāmān: the supreme one is supplying all necessities to the living entities. The living entity who is therefore grateful to the Supreme Personality of Godhead is certainly qualified with good characteristics.</p>
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</div>
<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
</div>
<div id="CCAdi860_0" class="quote" parent="CC_Adi-lila" book="CC" index="1175" link="CC Adi 8.60" link_text="CC Adi 8.60">
<span class="link">[[Vanisource:CC Adi 8.60|CC Adi 8.60, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Ananta Ācārya was a reservoir of all good qualities. No one can estimate how great he was. Paṇḍita Haridāsa was his beloved disciple.</p>
</div>
</div>
<div id="CCAdi1284_1" class="quote" parent="CC_Adi-lila" book="CC" index="1559" link="CC Adi 12.84" link_text="CC Adi 12.84">
<div class="heading">Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, "The Śākhā-nirṇaya, verse 13, mentions Śrīnātha Cakravartī as a reservoir of all good qualities and an expert in the service of Lord Kṛṣṇa."
</div>
<span class="link">[[Vanisource:CC Adi 12.84|CC Adi 12.84, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, "The Śākhā-nirṇaya, verse 13, mentions Śrīnātha Cakravartī as a reservoir of all good qualities and an expert in the service of Lord Kṛṣṇa. Similarly, verse 35 mentions Uddhava dāsa as being greatly qualified in distributing love of Godhead to everyone. The Gaura-gaṇoddeśa-dīpikā (202) mentions Jitāmitra as the gopī named Śyāma-mañjarī. Jitāmitra wrote a book entitled Kṛṣṇa-māyurya. Jagannātha dāsa was a resident of Vikramapura, near Dacca. His birthplace was the village known as Kāṣṭhakāṭā or Kāṭhādiyā. His descendants now reside in villages known as Āḍiyala, Kāmārapāḍā and Pāikapāḍā. He established a temple of Yaśomādhava. The worshipers in this temple are the Gosvāmīs of Āḍiyala. As one of the sixty-four sakhīs, he was formerly an assistant of Citrādevī-gopī named Tilakinī. The following is a list of his descendants: Rāmanṛsiṁha, Rāmagopāla, Rāmacandra, Sanātana, Muktārāma, Gopīnātha, Goloka, Harimohana Śiromaṇi, Rākhālarāja, Mādhava and Lakṣmīkānta. The Śākhā-nirṇaya mentions that Jagannātha dāsa preached the Hare Kṛṣṇa movement in the district or state of Tripura."</p>
</div>
</div>
<div id="CCAdi1356_2" class="quote" parent="CC_Adi-lila" book="CC" index="1627" link="CC Adi 13.56" link_text="CC Adi 13.56">
<div class="heading">Śrī Upendra Miśra was a great devotee of Lord Viṣṇu, a learned scholar, a rich man and a reservoir of all good qualities.
</div>
<span class="link">[[Vanisource:CC Adi 13.56|CC Adi 13.56, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">There was also Śrī Upendra Miśra, a resident of the district of Śrīhaṭṭa. He was a great devotee of Lord Viṣṇu, a learned scholar, a rich man and a reservoir of all good qualities.</p>
</div>
<div class="purport text"><p>Upendra Miśra is described in the Gaura-gaṇoddeśa-dīpikā (35) as the gopāla named Parjanya. The same personality who was formerly the grandfather of Lord Kṛṣṇa appeared as Upendra Miśra at Śrīhaṭṭa and begot seven sons. He was a resident of Dhākā-dakṣiṇa-grāma, in the district of Śrīhaṭṭa. There are still many residents of that part of the country who introduce themselves as belonging to the Miśra family of Śrī Caitanya Mahāprabhu.</p>
</div>
</div>
<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
</div>
<div id="CCMadhya6258_0" class="quote" parent="CC_Madhya-lila" book="CC" index="1227" link="CC Madhya 6.258" link_text="CC Madhya 6.258">
<span class="link">[[Vanisource:CC Madhya 6.258|CC Madhya 6.258, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Bhaṭṭācārya always chanted the holy name of Śrī Kṛṣṇa Caitanya, son of mother Śacī and reservoir of all good qualities. Indeed, chanting the holy names became his meditation.</p>
</div>
</div>
<div id="CCMadhya1852_1" class="quote" parent="CC_Madhya-lila" book="CC" index="4062" link="CC Madhya 18.52" link_text="CC Madhya 18.52">
<div class="heading">Śrī Lokanātha dāsa Gosvāmī was a reservoir of good qualities.
</div>
<span class="link">[[Vanisource:CC Madhya 18.52|CC Madhya 18.52, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the Bhakti-ratnākara (Sixth Wave), there is a list of many of the chief devotees who accompanied Śrīla Rūpa Gosvāmī.</p>
:gosvāmī gopāla-bhaṭṭa ati dayāmaya
:bhūgarbha, śrī-lokanātha—guṇera ālaya
:śrī-mādhava, śrī-paramānanda-bhaṭṭācārya
:śrī-madhu-paṇḍita—yāṅra caritra āścarya
:premī kṛṣṇadāsa kṛṣṇadāsa brahmacārī
:yādava ācārya, nārāyaṇa kṛpāvān
:śrī-puṇḍarīkākṣa-gosāñi, govinda, īśāna
:śrī-govinda vāṇī-kṛṣṇadāsa aty-udāra
:śrī-uddhava—madhye-madhye gauḍe gati yāṅra
:dvija-haridāsa kṛṣṇadāsa kavirāja
:śrī-gopāla-dāsa yāṅra alaukika kāya
<p>śrī-gopāla, mādhavādi yateka vaiṣṇava</p>
<p>"The following Vaiṣṇavas were present with Śrīla Rūpa Gosvāmī: the merciful Gopāla Bhaṭṭa Gosvāmī; Bhūgarbha Gosvāmī; Śrī Lokanātha dāsa Gosvāmī, a reservoir of good qualities; Śrī Mādhava; Śrī Paramānanda Bhaṭṭācārya; Śrī Madhu Paṇḍita, whose characteristics are all wonderful; Premī Kṛṣṇadāsa; Kṛṣṇadāsa Brahmacārī; Yādava Ācārya; the merciful Nārāyaṇa; Śrī Puṇḍarīkākṣa Gosvāmī; Govinda; Īśāna; Śrī Govinda; the magnanimous Vāṇī Kṛṣṇadāsa; Śrī Uddhava, who occasionally visited Bengal; Dvija Haridāsa; Kṛṣṇadāsa Kavirāja; Śrī Gopāla dāsa, whose body is completely spiritual; Śrī Gopāla; Mādhava; and many others."</p>
</div>
</div>
<div id="CC_Antya-lila" class="sub_section" sec_index="3" parent="Sri_Caitanya-caritamrta" text="CC Antya-lila"><h3>CC Antya-lila</h3>
</div>
<div id="CCAntya362_0" class="quote" parent="CC_Antya-lila" book="CC" index="452" link="CC Antya 3.62" link_text="CC Antya 3.62">
<div class="heading">"'O reservoir of all good qualities, just worship Śrī Kṛṣṇa, the purifier of all purifiers, the most exalted of the personalities worshiped by choice poetry.'"
</div>
<span class="link">[[Vanisource:CC Antya 3.62|CC Antya 3.62, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">"'O reservoir of all good qualities, just worship Śrī Kṛṣṇa, the purifier of all purifiers, the most exalted of the personalities worshiped by choice poetry. Worship Him with a faithful, unflinching mind, without duplicity and in a highly elevated manner. Thus worship the Lord, whose name is like the sun, for just as a slight appearance of the sun dissipates the darkness of night, so a slight appearance of the holy name of Kṛṣṇa can drive away all the darkness of ignorance that arises in the heart due to greatly sinful activities performed in previous lives.'"</p>
</div>
<div class="purport text"><p>This verse is found in the Bhakti-rasāmṛta-sindhu (2.1.103).</p>
</div>
</div>
<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>
</div>
<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div id="KB60_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="64" link="KB 60" link_text="Krsna Book 60">
<div class="heading">Rukminī said to Lord Kṛṣṇa: “My dear Lord, You have advised me that I can still select another from the princely order and divorce myself from Your companionship. But, my dear Lord, it is perfectly well known to me that You are the reservoir of all good qualities..."
</div>
<span class="link">[[Vanisource:KB 60|Krsna Book 60]]: </span><div style="display: inline;" class="text"><p style="display: inline;">“My dear Lord, You have advised me that I can still select another from the princely order and divorce myself from Your companionship. But, my dear Lord, it is perfectly well known to me that You are the reservoir of all good qualities. Great saintly persons like Nārada Muni are always engaged simply in glorifying Your transcendental characteristics. Someone who simply takes shelter of such a saintly person immediately becomes freed from all material contamination. And when he comes in direct contact with Your service, the goddess of fortune agrees to bestow all her blessings. Under the circumstances, what woman who has once heard of Your glories from authoritative sources and has somehow or other relished the nectarean fragrance of Your lotus feet would be foolish enough to agree to marry someone of this material world, who is always afraid of death, disease, old age and rebirth? I have therefore accepted Your lotus feet not without consideration but after mature and deliberate decision. My dear Lord, You are the master of the three worlds. You can fulfill all the desires of all Your devotees in this world and the next because You are the Supreme Soul of everyone. I have therefore selected You as my husband, considering You to be the only fit personality. You may throw me in any species of life according to the reactions of my fruitive activities, and I haven’t the least concern for this. My only ambition is that I may always remain fast to Your lotus feet, for You can deliver Your devotees from illusory material existence and are always prepared to distribute Yourself to Your devotees."</p>
</div>
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB615657BombayAugust141975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="692" link="Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975" link_text="Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975">
<div class="heading">Guṇa means sad-guṇa, this śamo damo titikṣa ārjava, jñānaṁ vijñānam āstikyam. These are guṇālayaḥ, reservoir of all good qualities.
</div>
<span class="link">[[Vanisource:Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975|Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Nowadays also, the children are sent to school at five years age, but the mode of education, different. Formerly, within twenty years a student, a brahmacārī, was trained up with all these qualifications, as it is described. What is that? The first is śruta-sampannaḥ, "expertly aware of Vedic knowledge." Ayaṁ hi śruta-sampannaḥ, śīla, śīla-vṛtta-guṇālayaḥ. Śīla means śuddhacara, cleansing. Because brāhmaṇa's qualification is śamo damo satam. What is that? Śamo damo... Tapo satyam. Cleanliness. So this is also trained up, how to become clean, to rise early in the morning, take bath, wash mouth, feet. Guṇa-sampannaḥ. Then take to maṅgala-āratika. In this he was also trained up. Ayaṁ hi śruta-sampannaḥ śīla-vṛtta-guṇālayaḥ. Guṇa means sad-guṇa, this śamo damo titikṣa ārjava, jñānaṁ vijñānam āstikyam. These are guṇālayaḥ, reservoir of all good qualities. Dhṛta-vrata. These things not occasionally but regularly, dhṛta-vrata. "I must rise early in the morning"—that is called dhṛta-vrata, vow. "I must do it." Dhṛta-vrato mṛduḥ, mild, gentleness. This is human life, not to live like cats and dogs. That is not human life. Real human life, the picture is here. One must be trained up to all these qualifications. Just like nowadays we send our boys to school, college, for being trained up as a technician, formerly the boys were sent for education... These are the effects of education.</p>
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<div id="LectureonSB615657BombayAugust141975_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="692" link="Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975" link_text="Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975">
<div class="heading">Sarvair guṇaiḥ, all good qualities As it said, guṇālayaḥ, the reservoir of all good qualities. This can be attained, this stage can be attained, only by training in Kṛṣṇa consciousness.
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<span class="link">[[Vanisource:Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975|Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The scientific proposal is that there is first class man and there is tenth class man, but everyone can be utilized for the ultimate goal of life. That is classless. And that means everyone can become Kṛṣṇa conscious. It doesn't matter whether by his qualification he is first class or last class. Kṛṣṇa consciousness is transcendental. First class, last class is considered in the material world. But so long one is not on the platform of Kṛṣṇa consciousness, for him this training is required to become a first-class man. And for a Kṛṣṇa conscious person, if he simply becomes Kṛṣṇa conscious, then automatically he becomes a first-class man. This is the secret of success. Kevalayā bhaktyā vāsudeva-parāyanāḥ, dhunvanty aghaṁ nīhāram iva bhāskaraḥ. It is said, dhunvanti Every sinful reaction becomes washed away if one becomes vāsudeva-parāyanāḥ, kevalayā bhaktyā. All these qualities can be attained by a devotee automatically. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇair tatra samāsate surāḥ ([[Vanisource:SB 5.18.12|SB 5.18.12]]). Sarvair guṇaiḥ, all good qualities As it said, guṇālayaḥ, the reservoir of all good qualities. This can be attained, this stage can be attained, only by training in Kṛṣṇa consciousness.</p>
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<div id="LectureonSB615662SuratJanuary31971atAdubhaiPatelsHouse_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="693" link="Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House" link_text="Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House">
<div class="heading">Now, we have seen so many sannyāsīs, so-called sannyāsīs, talking on Vedānta and smoking at the same time. You see? So Ajāmila was not like that. He was a scholar in the Vedic literature. Ayaṁ hi śruta-sampannaḥ śīla-vṛtta-guṇālayaḥ. And he was very well behaved and reservoir of all good qualities.
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<span class="link">[[Vanisource:Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House|Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the point is here that Ajāmila was so qualified just as a brāhmaṇa, perfect brāhmaṇa, born of a brāhmaṇa father and educated, qualified, and acquired the qualities. All the qualities are mentioned, that śruta-sampannaḥ. Śruta-sampannaḥ means well studied in Vedas. That is a brāhmaṇa's qualification. Veda-pāṭhād bhaved vipraḥ. Vipra, brāhmaṇa, without any knowledge of the Vedas, (laughs) that is not a brāhmaṇa. So he was actually brāhmaṇa, śruta-sampannaḥ. And after... Simply reading of Vedas as a scholar is useless. Just like foreign Western scholar... (aside:) Now stop. One must practically apply the knowledge, not like armchair politician or armchair Vedantist, smoking cigarette and reading Vedānta. This kind of study of Vedas is useless. Now, we have seen so many sannyāsīs, so-called sannyāsīs, talking on Vedānta and smoking at the same time. You see? So Ajāmila was not like that. He was a scholar in the Vedic literature. Ayaṁ hi śruta-sampannaḥ śīla-vṛtta-guṇālayaḥ. And he was very well behaved and reservoir of all good qualities. Guṇālayaḥ. Dhṛta-vrataḥ, and avowed to follow the regulative principles.</p>
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Leave home (Conv. and Letters)

2012-09-11T10:24:48Z

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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="1969_Conversations_and_Morning_Walks" class="sub_section" sec_index="2" parent="Conversations_and_Morning_Walks" text="1969 Conversations and Morning Walks"><h3>1969 Conversations and Morning Walks</h3>
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<div id="RoomConversationApril121969NewYork_0" class="quote" parent="1969_Conversations_and_Morning_Walks" book="Con" index="7" link="Room Conversation -- April 12, 1969, New York" link_text="Room Conversation -- April 12, 1969, New York">
<span class="link">[[Vanisource:Room Conversation -- April 12, 1969, New York|Room Conversation -- April 12, 1969, New York]]: </span><div class="text"><p style="display: inline;">Gargamuni: He mentioned to me that he's married and that he has a child in India. And he asked, "Oh, were you married?" And I said, "No. My wife was taken away." And he came over and he hugged me. "Oh," he said, "you are so lucky." (laughter) He hugged me. He said, "Oh, you are so lucky."</p>
<p>Prabhupāda: (chuckling) There is a Tulasī das poetry, din ka ḍākinī rat ka bhāginī gargara bhāginī cuṣe. Bhāginī. Tulasī das had very good, beautiful wife, and he was very much attached to her. So the system is that after the girl is staying with her husband... Because young girls, very minor age, they were married, say, ten years, nine years, twelve years. But they're allowed to live with husband, say, after thirteen years or fourteen years, when she has attained puberty. So the system is six months father house and six months husband. In this way, going and coming. But when she is elderly she can remain continually with her ...but in the beginning... Because after all, she is girl, so she cannot tolerate the separation from father and mother. So six months here, six months... So Tulasī das, as soon as the, his father-in-law will come to take his daughter, he won't allow. He won't allow.</p>
<p>Brahmānanda: Oh, he's so attached.</p>
<p>Prabhupāda: Yes. "She'll go later on. She'll go." So he went back. The father used to..., went back. In this way, several times. Then it was agreed that the girl would go there, father's house, and the father took the girl in the morning, and in the evening Tulasī dāsa went there. (laughs) His wife chastised, "You are so rascal fool that I have come this morning and you have, evening you are here? You have so much attachment for the skin?" Just like husband and wife talking. That struck him very badly, and he immediately left that place and went to... Left home for good. Yes. And that was the initiation that he took up writing about Rāma. That is Tulasī dāsa's life.</p>
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Leave home (Lectures)

2012-09-11T10:20:41Z

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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="IntroductiontoBhagavadgitaAsItIsLosAngelesNovember231968New2003_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="3" link="Introduction to Bhagavad-gita As It Is -- Los Angeles, November 23, 1968 (New-2003)" link_text="Introduction to Bhagavad-gita As It Is -- Los Angeles, November 23, 1968 ">
<span class="link">[[Vanisource:Introduction to Bhagavad-gita As It Is -- Los Angeles, November 23, 1968 (New-2003)|Introduction to Bhagavad-gita As It Is -- Los Angeles, November 23, 1968 ]]: </span><div class="text"><p style="display: inline;">Devotee (2): You commented that, Swami Prabhupāda, that everyone has a natural desire to have relationship with Kṛṣṇa, but that because...</p>
<p>Prabhupāda: Not desire, but he is already established.</p>
<p>Devotee (2): Established.</p>
<p>Prabhupāda: That is covered. Just like your relationship with somebody as father and son, it is established. You might have forgot, you might have left your home since a very, very long time, and you do not know who is your father, but there is some father. That is a fact. Nobody can say, "No. I, I have, I am born without father." Nobody can say. One has father, but it may be that he has forgotten his father. So this Kṛṣṇa consciousness movement is that we have got some relationship with the Supreme Lord. That we have now forgotten. So it is not the question of desire. It is there. You don't desire to become one's son, you are already one's son. You simply do not know. Similarly, your relationship with Kṛṣṇa is there, every one of us, but I have forgotten; I do not know. This Kṛṣṇa consciousness practice will revive your relationship in what way..., in which way you are related with Kṛṣṇa.</p>
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Leave home (Books)

2012-09-11T10:16:12Z

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_1_-_6" class="sub_section" sec_index="1" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 1 - 6"><h3>BG Chapters 1 - 6</h3>
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<div id="BG428_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="181" link="BG 4.28" link_text="BG 4.28">
<span class="link">[[Vanisource:BG 4.28|BG 4.28, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There are others who, for higher elevation in life or for promotion to higher planets within the universe, voluntarily accept many kinds of austerities such as candrāyaṇa and cāturmāsya. These processes entail severe vows for conducting life under certain rigid rules. For example, under the cāturmāsya vow the candidate does not shave for four months during the year (July to October), he does not eat certain foods, does not eat twice in a day or does not leave home. Such sacrifice of the comforts of life is called tapomaya-yajña. There are still others who engage themselves in different kinds of mystic yogas like the Patañjali system (for merging into the existence of the Absolute), or haṭha-yoga or aṣṭāṅga-yoga (for particular perfections). And some travel to all the sanctified places of pilgrimage. All these practices are called yoga-yajña, sacrifice for a certain type of perfection in the material world.</p>
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Reservoir of all good qualities

2012-09-10T06:18:40Z

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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_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB31449_0" class="quote" parent="SB_Canto_3" book="SB" index="578" link="SB 3.14.49" link_text="SB 3.14.49">
<div class="heading">Beginning from his childhood Prahlāda Mahārāja was the reservoir of all good qualities.
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<span class="link">[[Vanisource:SB 3.14.49|SB 3.14.49, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">He will be a virtuously qualified reservoir of all good qualities; he will be jolly and happy in others' happiness, distressed in others' distress, and will have no enemies. He will be a destroyer of the lamentation of all the universes, like the pleasant moon after the summer sun.</p>
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<div class="purport text"><p>Prahlāda Mahārāja, the exemplary devotee of the Lord, had all the good qualities humanly possible. Although he was the emperor of this world, he was not profligate. Beginning from his childhood he was the reservoir of all good qualities. Without enumerating those qualities, it is said here summarily that he was endowed with all good qualities. That is the sign of a pure devotee. The most important characteristic of a pure devotee is that he is not lampaṭa, or licentious, and another quality is that he is always eager to mitigate the miseries of suffering humanity. The most obnoxious misery of a living entity is his forgetfulness of Kṛṣṇa. A pure devotee, therefore, always tries to evoke everyone's Kṛṣṇa consciousness. This is the panacea for all miseries.</p>
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<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
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<div id="SB4207_0" class="quote" parent="SB_Canto_4" book="SB" index="800" link="SB 4.20.7" link_text="SB 4.20.7">
<div class="heading">The individual soul is the reservoir of all good qualities.
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<span class="link">[[Vanisource:SB 4.20.7|SB 4.20.7, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The individual soul is one, pure, nonmaterial and self-effulgent. He is the reservoir of all good qualities, and He is all-pervading. He is without material covering, and He is the witness of all activities. He is completely distinguished from other living entities, and He is transcendental to all embodied souls.</p>
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<div class="purport text"><p>In the previous verse two significant words are used: asaṁsaktaḥ, meaning "without attachment," and budhaḥ, meaning "fully cognizant of everything." By full cognizance it is meant that one should know about his own constitutional position as well as the position of the Supreme Personality of Godhead. According to Śrī Viśvanātha Cakravartī Ṭhākura, in this verse Lord Viṣṇu is describing Himself, or the Paramātmā. The Paramātmā is always distinguished from the embodied soul as well as the material world. Therefore He has been described as para. That para, or Supreme Personality of Godhead, is eka, meaning "one." The Lord is one, whereas the conditioned souls embodied within the material world exist in many varieties of form. There are demigods, human beings, animals, trees, birds, bees and so forth. Thus the living entities are not eka but many. As confirmed in the Vedas: nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). The living entities, who are many and who are entangled in this material world, are not pure. However, the Supreme Personality of Godhead is pure and detached. Due to being covered by the material body, the living entities are not self-effulgent, but the Supreme Personality of Godhead, Paramātmā, is self-effulgent. The living entities, being contaminated by the modes of material nature, are called saguṇa, whereas Paramātmā, the Supreme Personality of Godhead, is nirguṇa, not being under the influence of the material modes. The living entities, being encaged in material qualities, are guṇāśrita, whereas the Supreme Personality of Godhead is guṇāśraya. The conditioned soul's vision is covered by material contamination; therefore he cannot see the cause of his actions, and he cannot see his past lives. The Supreme Personality of Godhead, not being covered by a material body, is the witness of all the activities of the living entity. But both of them, the living entity and the Paramātmā, the Supreme Personality of Godhead, are ātmā, or spirit. They are one in quality, yet they are different in so many ways, especially in regard to the six opulences the Supreme Personality of Godhead has in full. Full knowledge means that the jīva-ātmā, the living entity, must know both his position and the Supreme's position. That is full knowledge.</p>
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<div id="SB42027_1" class="quote" parent="SB_Canto_4" book="SB" index="820" link="SB 4.20.27" link_text="SB 4.20.27">
<div class="heading">The Māyāvādī philosophers take the Absolute Truth to be nirguṇa ("without qualities"), in accordance with the impersonalistic view, but actually the Lord is the reservoir of all good qualities.
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<span class="link">[[Vanisource:SB 4.20.27|SB 4.20.27, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Here in the material world we have practical experience that a superior person is worshiped by an inferior one. Similarly, pūruṣottama, the greatest, the Supreme Personality of Godhead, Kṛṣṇa, or Lord Viṣṇu, is always worshiped by others. Pṛthu Mahārāja therefore decided to engage in the service of the lotus feet of Lord Viṣṇu. Pṛthu Mahārāja is considered to be an incarnation of Lord Viṣṇu, but he is called a śaktyāveśa incarnation. Another significant word in this verse is guṇālayam, which refers to Viṣṇu as the reservoir of all transcendental qualities. The Māyāvādī philosophers take the Absolute Truth to be nirguṇa ("without qualities"), in accordance with the impersonalistic view, but actually the Lord is the reservoir of all good qualities. One of the most important qualities of the Lord is His inclination to His devotees, for which He is called bhakta-vatsala. The devotees are always very much inclined to render service unto the lotus feet of the Lord, and the Lord is also very much inclined to accept loving service from His devotees. In that exchange of service there are many transcendental transactions, which are called transcendental qualitative activities. Some of the transcendental qualities of the Lord are that He is omniscient, omnipresent, all-pervasive, all-powerful, the cause of all causes, the Absolute Truth, the reservoir of all pleasures, the reservoir of all knowledge, the all-auspicious and so on.</p>
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<div id="SB42144_2" class="quote" parent="SB_Canto_4" book="SB" index="873" link="SB 4.21.44" link_text="SB 4.21.44">
<div class="heading">A devotee acquires all the good qualities of the demigods; he is guṇāyanam, the reservoir of all good qualities.
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<span class="link">[[Vanisource:SB 4.21.44|SB 4.21.44, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A devotee acquires all the good qualities of the demigods; he is guṇāyanam, the reservoir of all good qualities. His only asset is good behavior, and he is grateful. Gratitude for the mercy of the Supreme Personality of Godhead is one of the qualities of brāhmaṇas and Vaiṣṇavas. Everyone should feel grateful to the Supreme Personality of Godhead because He is maintaining all living entities and supplying all their necessities. As stated in the Vedas (Kaṭha Upaniṣad 2.2.13), eko bahūnāṁ yo vidadhāti kāmān: the supreme one is supplying all necessities to the living entities. The living entity who is therefore grateful to the Supreme Personality of Godhead is certainly qualified with good characteristics.</p>
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
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<div id="CCAdi860_0" class="quote" parent="CC_Adi-lila" book="CC" index="1175" link="CC Adi 8.60" link_text="CC Adi 8.60">
<span class="link">[[Vanisource:CC Adi 8.60|CC Adi 8.60, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Ananta Ācārya was a reservoir of all good qualities. No one can estimate how great he was. Paṇḍita Haridāsa was his beloved disciple.</p>
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<div id="CCAdi1284_1" class="quote" parent="CC_Adi-lila" book="CC" index="1559" link="CC Adi 12.84" link_text="CC Adi 12.84">
<div class="heading">Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, "The Śākhā-nirṇaya, verse 13, mentions Śrīnātha Cakravartī as a reservoir of all good qualities and an expert in the service of Lord Kṛṣṇa."
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<span class="link">[[Vanisource:CC Adi 12.84|CC Adi 12.84, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anubhāṣya, "The Śākhā-nirṇaya, verse 13, mentions Śrīnātha Cakravartī as a reservoir of all good qualities and an expert in the service of Lord Kṛṣṇa. Similarly, verse 35 mentions Uddhava dāsa as being greatly qualified in distributing love of Godhead to everyone. The Gaura-gaṇoddeśa-dīpikā (202) mentions Jitāmitra as the gopī named Śyāma-mañjarī. Jitāmitra wrote a book entitled Kṛṣṇa-māyurya. Jagannātha dāsa was a resident of Vikramapura, near Dacca. His birthplace was the village known as Kāṣṭhakāṭā or Kāṭhādiyā. His descendants now reside in villages known as Āḍiyala, Kāmārapāḍā and Pāikapāḍā. He established a temple of Yaśomādhava. The worshipers in this temple are the Gosvāmīs of Āḍiyala. As one of the sixty-four sakhīs, he was formerly an assistant of Citrādevī-gopī named Tilakinī. The following is a list of his descendants: Rāmanṛsiṁha, Rāmagopāla, Rāmacandra, Sanātana, Muktārāma, Gopīnātha, Goloka, Harimohana Śiromaṇi, Rākhālarāja, Mādhava and Lakṣmīkānta. The Śākhā-nirṇaya mentions that Jagannātha dāsa preached the Hare Kṛṣṇa movement in the district or state of Tripura."</p>
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Reservoir of pleasure

2012-09-10T05:59:43Z

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_7_-_12" class="sub_section" sec_index="2" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 7 - 12"><h3>BG Chapters 7 - 12</h3>
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<div id="BG77_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="7" link="BG 7.7" link_text="BG 7.7">
<span class="link">[[Vanisource:BG 7.7|BG 7.7, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O conqueror of wealth, there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.</p>
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<div class="purport text"><p>There is a common controversy over whether the Supreme Absolute Truth is personal or impersonal. As far as Bhagavad-gītā is concerned, the Absolute Truth is the Personality of Godhead, Śrī Kṛṣṇa, and this is confirmed in every step. In this verse, in particular, it is stressed that the Absolute Truth is a person. That the Personality of Godhead is the Supreme Absolute Truth is also the affirmation of the Brahma-saṁhitā: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ; that is, the Supreme Absolute Truth Personality of Godhead is Lord Kṛṣṇa, who is the primeval Lord, the reservoir of all pleasure, Govinda, and the eternal form of complete bliss and knowledge. These authorities leave no doubt that the Absolute Truth is the Supreme Person, the cause of all causes.</p>
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Tat tvam asi. That means you are spirit soul. So what is the objection?

2012-09-08T06:44:24Z

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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="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB631819GorakhpurFebruary121971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="723" link="Lecture on SB 6.3.18-19 -- Gorakhpur, February 12, 1971" link_text="Lecture on SB 6.3.18-19 -- Gorakhpur, February 12, 1971">
<div class="heading">Tat tvam asi means "You are the same." Tat tvam asi. That means you are spirit soul. So what is the objection?
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<span class="link">[[Vanisource:Lecture on SB 6.3.18-19 -- Gorakhpur, February 12, 1971|Lecture on SB 6.3.18-19 -- Gorakhpur, February 12, 1971]]: </span><div class="text"><p style="display: inline;">Revatīnandana: In the Bhāgavatam and also in the Teachings of Lord Caitanya you talk about the oṁkāra and tat tvam asi vibration. Now, the impersonalists improperly emphasize tat tvam asi over the original oṁkāra. I was wondering what are the significance of these two vibrations and what is their relationship to Kṛṣṇa? What is tat tvam asi?</p>
<p>Prabhupāda: Oṁkāra is Kṛṣṇa also. Kṛṣṇa is everything. Why not oṁkāra? So tat tvam asi means "You are the same." Tat tvam asi. That means you are spirit soul. So what is the objection? And for every Vedic mantra, the oṁkāra is there. Praṇāma. Every Vedic mantra. Just like we also chant oṁ tad viṣṇoḥ paramam. Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyam. So every Vedic mantra is preceded by the oṁkāra.</p>
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You have given this chance to your beloved son to be saved from the repetition of birth and death, and your good example must be followed by all mothers in America

2012-09-07T13:33:34Z

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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="1977_Correspondence" class="sub_section" sec_index="12" parent="Correspondence" text="1977 Correspondence"><h3>1977 Correspondence</h3>
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<div id="LettertoMrsPerlmutterBhuvanesvara23January1977_0" class="quote" parent="1977_Correspondence" book="Let" index="34" link="Letter to Mrs. Perlmutter -- Bhuvanesvara 23 January, 1977" link_text="Letter to Mrs. Perlmutter -- Bhuvanesvara 23 January, 1977">
<div class="heading">You have given this chance to your beloved son to be saved from the repetition of birth and death, and your good example must be followed by all mothers in America. Thank you very much for your kind appreciation.
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<span class="link">[[Vanisource:Letter to Mrs. Perlmutter -- Bhuvanesvara 23 January, 1977|Letter to Mrs. Perlmutter -- Bhuvanesvara 23 January, 1977]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Dear Mrs. Perlmutter,</p>
<p>Please accept my blessings. I have received your letter dated January 7th, and have noted the contents with pleasure. Yes, our Society is depending on love and respect; we are bound by love. You have thought exactly like an affectionate mother. Every mother should think like you for the benefit of her son. Our endeavor is to save human society from the danger of animalism. In our scripture it is said that one should not become a father or a mother unless one is able to give protection to one's children from the imminent danger of death. People do not know, especially in the western countries, that anyone, if he likes, can be saved from the cycle of birth and death. It is said in the Bhagavad-gita as follows:</p>
:janma karma ca me divyam
:evam yo vetti tattvtah
:tyaktva deham punar janma
:naiti mam eti so 'rjuna
:([[Vanisource:BG 4.9|BG 4.9]])
<p>"One who knows the transcendental nature of My (Krsna, God) appearance and activities, does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." (Gita, Ch. 4, Text 9)</p>
<p>So you have given this chance to your beloved son to be saved from the repetition of birth and death, and your good example must be followed by all mothers in America. Thank you very much for your kind appreciation. Your son is doing very well here in India. I am very much pleased upon him.</p>
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Satisfactory

2012-09-07T13:15:25Z

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_1_-_6" class="sub_section" sec_index="1" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 1 - 6"><h3>BG Chapters 1 - 6</h3>
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<div id="BG525_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="219" link="BG 5.25" link_text="BG 5.25">
<span class="link">[[Vanisource:BG 5.25|BG 5.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">A person engaged only in ministering to the physical welfare of human society cannot factually help anyone. Temporary relief of the external body and the mind is not satisfactory. The real cause of one's difficulties in the hard struggle for life may be found in one's forgetfulness of his relationship with the Supreme Lord. When a man is fully conscious of his relationship with Kṛṣṇa, he is actually a liberated soul, although he may be in the material tabernacle.</p>
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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_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB1411_0" class="quote" parent="SB_Canto_1" book="SB" index="111" link="SB 1.4.11" link_text="SB 1.4.11">
<span class="link">[[Vanisource:SB 1.4.11|SB 1.4.11, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">There was nothing undesirable in his life. He was quite a young man and could enjoy life with power and opulence. So there was no question of retiring from active life. There was no difficulty in collecting the state taxes because he was so powerful and chivalrous that even his enemies would come to him and bow down at his feet and surrender all wealth for their own benefit. Mahārāja Parīkṣit was a pious king. He conquered his enemies, and therefore the kingdom was full of prosperity. There was enough milk, grains and metals, and all the rivers and mountains were full of potency. So materially everything was satisfactory. Therefore, there was no question of untimely giving up his kingdom and life. The sages were eager to hear about all this.</p>
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Category:Satisfactory

2012-09-07T13:03:48Z

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satisfactorily | satisfactory

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There is no fault of these hippie boys and girls. They have not been trained. Not only here, every part of the world, the educational system is not very satisfactory

2012-09-07T13:00:31Z

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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="Wedding_Ceremonies" class="sub_section" sec_index="10" parent="Lectures" text="Wedding Ceremonies"><h3>Wedding Ceremonies</h3>
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<div id="ParamanandaSatyabhamasWeddingMontrealJuly221968_0" class="quote" parent="Wedding_Ceremonies" book="Lec" index="1" link="Paramananda & Satyabhama's Wedding -- Montreal, July 22, 1968" link_text="Paramananda & Satyabhama's Wedding -- Montreal, July 22, 1968">
<div class="heading">There is no fault of these hippie boys and girls. They have not been trained. Not only here, every part of the world, the educational system is not very satisfactory. From the very beginning of their life they are allowed to mix freely, and they are allowed to enjoy sex life unrestricted. This is neither good for their health nor for education. So therefore we are getting now the result of education: communists and hippies. So people, those who are guardians of the society, should take serious note of it and make life very regulated.
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<span class="link">[[Vanisource:Paramananda & Satyabhama's Wedding -- Montreal, July 22, 1968|Paramananda & Satyabhama's Wedding -- Montreal, July 22, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Our first principle is to become Kṛṣṇa conscious, and other things, secondary. Putrārthe kriyate bhāryā. If you can produce nice children, Kṛṣṇa conscious children, it will, you will do greatest service to the human society. Because the human society is producing children like cats and dogs, the whole human society is in trouble. How you can expect peace and prosperity in the society of cats and dogs? Therefore there is necessity. There is necessity to produce children of Kṛṣṇa consciousness, to train them from the very beginning. You will be all glad to know that some of our students, very small boys in San Francisco, they are being trained, and they are making wonderful progress. So there is no fault of these hippie boys and girls. They have not been trained. Not only here, every part of the world, the educational system is not very satisfactory. From the very beginning of their life they are allowed to mix freely, and they are allowed to enjoy sex life unrestricted. This is neither good for their health nor for education. So therefore we are getting now the result of education: communists and hippies. So people, those who are guardians of the society, should take serious note of it and make life very regulated.</p>
<p>What is...? The necessities of this life is, because we have got this material body, we must eat, we must sleep, we must defend, and we must mate. These are the demands of this body. But they should be so regulated in Kṛṣṇa consciousness that it will not be disturbing element, but we shall make progress further and further towards spiritual realization of Kṛṣṇa consciousness. Therefore, not only the new bride and bridegroom, I request every one of my students who are present that this... The aim of married life is to produce nice children, Kṛṣṇa conscious children. That is the best service to the human society: produce nice children. Don't produce cats and dogs. That is my request. Otherwise don't produce. Remain separate. Separate means there is no separation, but don't produce children. That is my request. Putrārthe... Pitā na sa syāj jananī sā syāt. The Bhāgavata says, "One should not become a father, one should not become a mother, unless they are able to protect the children from the imminent danger of death." What is that? The cycle of birth and death. If you can train your children to Kṛṣṇa consciousness, then your child will go back to Godhead in this life. That should be the aim. As you will try to go back to Godhead in this life, similarly, you shall take charge of your children that he can also go in this life back to Godhead. The mother's and father's duty should be that "This child is born out of my womb, and this is the last phase of his life, to come into this womb of any animal or man—no more material body." That should be the responsibility of father and mother. That is the direction of Bhāgavata.</p>
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