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Mukti does not mean that after mukti one is finished, one becomes nirakara or another two hand grow. Not like that. It is a change of consciousness. That is called mukti. Real mukti means change of consciousness

2026-01-26T19:17:10Z

Lokanath:

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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Dharmārtha-kāma-mokṣa (SB 4.8.41). Dharmārtha. Dharma, the religious principles; artha means economic development; kāma means sense gratification; and mokṣa means liberation. So above mokṣa there is bhāgavata-dharma. When one has attained actually mokṣa. . . Mokṣa means mukti, liberation. What is that liberation? Mukti hitvā anyathā rūpaṁ svarūpena vyavasthitiḥ (SB 2.10.6). This is called mukti. Mukti does not mean that after mukti one is finished, one becomes nirākāra or another two hand grow. Not like that. It is a change of consciousness. That is called mukti. Real mukti means change of consciousness. Caitanya Mahāprabhu says, jīvera svarūpa haya nitya kṛṣṇa dāsa (CC Madhya 20.108-109). Actually, every living being is part and parcel of Kṛṣṇa.
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[[Vanisource:751202 - Lecture SB 07.06.01 - Vrndavana|751202 - Lecture SB 07.06.01 - Vrndavana]]
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Dharma. . . there are many dharmas. Especially nowadays there is Hindu dharma, Mussulman dharma or Christian dharma or Sikh dharma, Ārya dharma, this dharma, hundreds and thousands. But in the Śrīmad-Bhāgavatam, in the beginning of Śrīmad-Bhāgavatam, it is declared, dharmo projjhita-kaitavo atra, atra śrīmad-bhāgavate: "In the Śrīmad-Bhāgavatam all rascaldom, cheating type of religion, is kicked out." This is bhāgavata-dharma. Bhāgavata-dharma means bhagavān, bhāgavata-śabda. From bhagavān the word bhāgavata has come. So bhāgavata-dharma means relationship with God, Bhagavān. Therefore you will see in the Bhagavad-gītā, it is. . . Bhagavad-gītā means the dharma, or the religious principle, preached by the Supreme Personality of Godhead. Therefore Bhagavad-gītā is bhāgavata-dharma. Śrīmad-Bhāgavatam. That is bhāgavata-dharma. So dharma means bhāgavata-dharma. Any other dharma which does not teach anything about God, that is cheating, kaitava.

Dharmārtha-kāma-mokṣa ([[Vanisource:SB 4.8.41|SB 4.8.41]]). Dharmārtha. Dharma, the religious principles; artha means economic development; kāma means sense gratification; and mokṣa means liberation. So above mokṣa there is bhāgavata-dharma. When one has attained actually mokṣa. . . Mokṣa means mukti, liberation. What is that liberation? Mukti hitvā anyathā rūpaṁ svarūpena vyavasthitiḥ ([[Vanisource:SB 2.10.6|SB 2.10.6]]). This is called mukti. Mukti does not mean that after mukti one is finished, one becomes nirākāra or another two hand grow. Not like that. It is a change of consciousness. That is called mukti. Real mukti means change of consciousness. Caitanya Mahāprabhu says, jīvera svarūpa haya nitya kṛṣṇa dāsa ([[Vanisource:CC Madhya 20.108-109|CC Madhya 20.108-109]]). Actually, every living being is part and parcel of Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ ([[Vanisource:BG 15.7|BG 15.7]]). So when we forget this position—I do not become the servant of Kṛṣṇa, but I become the servant of my society, my family, my nation, my dog, my cat—this kind of dharma is not mukti. When one understands ahaṁ brahmāsmi, when one understands properly that "I am not this body. I do not belong to any particular nation, family or relationship," ahaṁ brahmāsmi, this is called brahma-bhūtaḥ.

So long we identify with particular society or nation or community, then we are not brahma-bhūtaḥ. This is called upādhi-bhūtaḥ, designation. "I am Hindu." This is designation. Just like gold. Gold cannot be designation. Gold is gold. Because gold is in the hand of a Hindu, it does not become Hindu gold. Or the gold is in the hand of a Muslim; therefore it is Muslim gold. No. Gold is gold. Similarly, dharma is dharma. There cannot be any Hindu religion or Muslim religion or Christian religion. There is no possibility. As soon as you designate, then it is not dharma; it is cheating. That is rejected in the Śrīmad-Bhāgavatam. Dharmaḥ projjhita-kaitavo atra ([[Vanisource:SB 1.1.2|SB 1.1.2]]): "All cheating type of religious system is rejected." That is required. So that bhāgavata-dharma, Prahlāda Mahārāja says that kaumāra ācaret prājño dharmān bhāgavatan iha ([[Vanisource:SB 7.6.1|SB 7.6.1]]). From the very beginning, kaumāra. Kaumāra means from five year to fifteenth year, or five year to tenth year, then kiśora, kaiśora. That is division.
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Liberation means to get out of the blazing fire of this material existence. It is simply change of consciousness, that I am thinking in so many ways. But when you think that you are eternal servant of Krsna, that is your real, constitutional position

2026-01-26T19:14:47Z

Lokanath:

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<div id="section">
<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Liberation means to get out of the blazing fire of this material existence. That is liberation. It is simply change of consciousness, that I am thinking in so many ways, my consciousness is polluted in so many ways. But when you think that you are eternal servant of Kṛṣṇa, that is your real, constitutional position, then that very understanding makes you liberated, immediately.
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[[Vanisource:710217 - Lecture SB 11.03.27 - Gorakhpur|710217 - Lecture SB 11.03.27 - Gorakhpur]]
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Pāpa-kṣayaṁ bhavati smaratāṁ tam ahar-niśam. "Anyone who is always . . ." Kṛṣṇa also says in the Bhagavad-gītā that yoginām api sarveṣāṁ mad-gatenāntarātmanā ([[Vanisource:BG 6.47 (1972)|BG 6.47]]): "One who is always thinking of Me within himself, he is first-class yogī." Yoginām api sarveṣāṁ.

There is no need of speculating. Simply this easy process, thinking of Kṛṣṇa. Kṛṣṇa says in the Bhagavad-gītā that yoginām api sarveṣāṁ. All big, big yogīs, there may be, but a person who is always absorbed in thought of Kṛṣṇa within himself, he is greater than all such big, big yogīs. Greater than the greatest yogī. Yoginām api sarveṣāṁ mad-gatenāntarātmanā. Mad-gata means his life is so molded that he cannot stay without thinking of Kṛṣṇa. Mad-gata. He has become absorbed. That is samādhi. Mad-gatenāntarātmanā śraddhāvān. Not for artificial makeshow, but śraddhāvān, with faith and love. Śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ.

But how this stage can be attained? This stage can be attained only by persons who have developed pure love of God. Just like . . . it is very easy to understand. If you love somebody, always you'll think of him. In this material world also, the so-called love . . . if a boy loves some girl or a girl loves some boy, naturally, he thinks always of him. So to think of Kṛṣṇa always means you must develop your love. That is there within yourself, everyone. Kṛṣṇa-bhakti nitya-siddha. It is eternally truth, eternally fact, that you have got your love for Kṛṣṇa within yourself. Simply you have to revive.

That process is easy, very easy: the chanting. Ceto-darpaṇa-mārjanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]). The glittering thing, Kṛṣṇa, or the Kṛṣṇa light . . . Kṛṣṇa light is within everyone. Nitya-siddha: eternally truth. But it is covered by material contamination. And by chanting Hare Kṛṣṇa mantra these nasty, dirty things will be cleansed. Ceto-darpaṇa-mārjanam. This is polishing.

Polishing. Just like mirror, you polish; you can see very nicely the reflection of your nice face. Similarly, if you polish your heart by chanting, ceto-darpaṇa-mārjanam, then immediately you develop your dormant love of Kṛṣṇa. And as soon as the dormant love of Kṛṣṇa is awakened, immediately you are liberated. Bhava-mahā-dāvāgni-nirvāpaṇam.

Liberation means to get out of the blazing fire of this material existence. That is liberation. It is simply change of consciousness, that I am thinking in so many ways, my consciousness is polluted in so many ways. But when you think that you are eternal servant of Kṛṣṇa, that is your real, constitutional position, then that very understanding makes you liberated, immediately.

Pāpa-kṣaya bhavati smaratāṁ tam ahar-niśam. Tatraiva ca tasmāt saṅkīrtanaṁ viṣṇu jagan-maṅgalam amhasā . . . jagan-maṅgalam amhasā. Śrīdhara Swami gives his comment, tasmāt, "therefore"; sankīrtanaṁ viṣṇu jagan-maṅgalam amhasā. The world (is) full of sinful reactions. If this saṅkīrtana movement is pushed on, there will be peace, there will be auspicity all over the world.

It is not that we have introduced a new thing. It is sanctioned by the śāstras and accepted by the authorities. Tasmāt. He said, tasmāt sankirtanaṁ viṣṇu. Viṣṇu, not and others. Not for the . . . of the demigods. Viṣṇu. Saṅkīrtanam viṣṇu jagat maṅgalam amhasā, mahatām api kauravya viddhy aikāntika-niṣkṛtam ity ādi. It is not only good for the sinful persons. Those who are exalted mahātmās, they should not think . . .

They cannot think. If they are actually mahātmās, they cannot think like that. But there are so-called mahātmās, they think that they are very much exalted; they do not require this saṅkīrtanam. Śrīdhara Swami says that this saṅkīrtana movement is not only for the persons who are sinful, but mahatāṁ api. Mahatāṁ api sarveṣāṁ. That is the verdict of Śrīmad-Bhāgavatam. Everyone.
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I remain animal, but my advancement is because I am very nicely dressed. That is the standard now. But the Vedic civilization is not. The animal must change the consciousness. He must be trained up a human being

2026-01-18T13:50:27Z

Lokanath:

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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Director: What can you do if society wants it? Society wants it that way. Prabhupāda: Society. . . that's like your child wants to go to hell. But it is not the duty of the father to allow him to go to hell. Society want. . . Because the society does not know, the government does not know how to uplift the position of the human being. They do not know it. They know that the animals and we are the same. They simply loiter naked, and we are nicely dressed, that's all. Finished, civilization. I remain animal, but my advancement is because I am very nicely dressed. That is the standard now. But the Vedic civilization is not. The animal must change the consciousness. He must be trained up a human being.
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[[Vanisource:750521 - Conversation - Melbourne|750521 - Conversation - Melbourne]]
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Director: But it would be very difficult for the people who start out with us. Would be possible with the kids that start out with us.

Prabhupāda: No, they will live, just like they are living. They are coming from the same group. But they are now saintly. It is a question of training them. I have no facility. Whatever I have done, by personal endeavor and their cooperation. Neither your government, I mean the Western government, they helped me, neither my government helped me, although we are struggling to make class of men ideal. They appreciate, but they do not give us. . . Now, just like we have purchased this house by our endeavor, with great difficulty, because we have no income. We write our books, then we sell, we get some income. So somehow or other we expand. But no government is helping us. They are increasing brothels, drinking. At least in India there was no drinking propaganda. Now the government is making that. They are opening wine shop. India, even in the British period, drinking was very, very restricted. Very, very restricted. First of all socially if anyone drinks, he is rejected as gentleman. A drunkard was never respected. Similarly meat-eaters. He was considered third-class man. In our childhood we have seen, when people learned to eat meat, very secretly, not within the house. Outside the house with some Muhammadan cooker. It was considered very abominable to eat meat, to drink. And women, they were kept strictly under the vigilance of parents, father. Young girls not to mix with any young boy. If one young girl goes out of home and does not come back at night, then her life is finished. Nobody will marry her. So the father had to keep the young girls with great care. And the father was very, very anxious to find out a boy to hand it over. We have seen in our childhood. But now these things are slackened. Jawaharlal Nehru, our late prime minister, introduced divorce law. Now the society is in chaotic condition.

Director: What can you do if society wants it? Society wants it that way.

Prabhupāda: Society. . . that's like your child wants to go to hell. But it is not the duty of the father to allow him to go to hell. Society want. . . Because the society does not know, the government does not know how to uplift the position of the human being. They do not know it. They know that the animals and we are the same. They simply loiter naked, and we are nicely dressed, that's all. Finished, civilization. I remain animal, but my advancement is because I am very nicely dressed. That is the standard now. But the Vedic civilization is not. The animal must change the consciousness. He must be trained up a human being. That is. . . (to devotee:) You say.

Amogha:

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:śamo damas tapaḥ śaucaṁ
:kṣāntir ārjavam eva ca
:jñānaṁ vijñānam āstikyaṁ
:brahma-karma svabhāva-jam
:([[Vanisource:BG 18.42 (1972)|BG 18.42]])
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Translation: "Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge and religiousness—these are the qualities by which the brāhmaṇas work."

Prabhupāda: So people should be trained up.
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In the human form of life, when one's intelligence is developed, one should change his consciousness by trying to understand Krsna. Then one can be liberated

2026-01-18T13:45:33Z

Lokanath:

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[[Category:Srimad-Bhagavatam, Canto 07 Chapter 07 Purports - What Prahlada Learned in the Womb]]
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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_7" class="sub_section" sec_index="7" parent="Srimad-Bhagavatam" text="SB Canto 7"><h3>SB Canto 7</h3>
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<div class="heading">Because of ignorance one is put into temporary bodies one after another. The spirit soul, however, does not need to enter such temporary bodies. He does so only due to his ignorance or his forgetfulness of Kṛṣṇa. Therefore in the human form of life, when one's intelligence is developed, one should change his consciousness by trying to understand Kṛṣṇa. Then one can be liberated.
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<span class="link">[[Vanisource:SB 7.7.27|SB 7.7.27, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Through polluted intelligence one is subjected to the modes of nature, and thus one is conditioned by material existence. Like a dreaming state in which one falsely suffers, material existence, which is due to ignorance, must be considered unwanted and temporary.</p>
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<div class="purport text"><p>The unwanted condition of temporary life is called ignorance. One can very easily understand that the material body is temporary, for it is generated at a certain date and ends at a certain date, after undergoing the six kinds of change, namely birth, death, growth, maintenance, transformation and dwindling. This condition of the eternal soul is due to his ignorance, and although it is temporary, it is unwanted. Because of ignorance one is put into temporary bodies one after another. The spirit soul, however, does not need to enter such temporary bodies. He does so only due to his ignorance or his forgetfulness of Kṛṣṇa. Therefore in the human form of life, when one's intelligence is developed, one should change his consciousness by trying to understand Kṛṣṇa. Then one can be liberated. This is confirmed in Bhagavad-gītā (4.9), where the Lord says:</p>
:janma karma ca me divyam
:evaṁ yo vetti tattvataḥ
:tyaktvā dehaṁ punar janma
:naiti mām eti so 'rjuna
<p>"One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna." Unless one understands Kṛṣṇa and comes to Kṛṣṇa consciousness, one must continue in material bondage. To end this conditional life, one must surrender to the Supreme Personality of Godhead. Indeed, that is demanded by the Supreme Lord. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]).</p>
<p>As advised by Mahārāja Ṛṣabhadeva, na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ ([[Vanisource:SB 5.5.4|SB 5.5.4]]). One must be intelligent enough to understand that although one's body is temporary and will not endure for long, as long as one has a body he must undergo the pangs of material existence. Therefore, if by good association, by the instructions of a bona fide spiritual master, one takes to Kṛṣṇa consciousness, his conditional life of material existence is vanquished, and his original consciousness, known as Kṛṣṇa consciousness, is revived. When one is Kṛṣṇa conscious, he can realize that material existence, whether one is awake or dreaming, is nothing but a dream and has no factual value. This realization is possible by the grace of the Supreme Lord. This grace is also present in the form of the instructions of Bhagavad-gītā. Therefore Śrī Caitanya Mahāprabhu's mission is for everyone to engage in welfare activities to awaken the foolish living entity, especially in human society, so that he may come to the platform of Kṛṣṇa consciousness and benefit by liberation from conditional life.</p>
<p>In this connection, Śrīla Madhvācārya cites the following verses:</p>
:duḥkha-rūpo 'pi saṁsāro
:buddhi-pūrvam avāpyate
:yathā svapne śiraś chedaṁ
:svayaṁ kṛtvātmano vaśaḥ
:tato duḥkham avāpyeta
:tathā jāgarito 'pi tu
:jānann apy ātmano duḥkham
:avaśas tu pravartate
<p>One must realize that the material condition of life is full of distresses. One can realize this with purified intelligence. When one's intelligence is purified, he can understand that unwanted, temporary, material life is just like a dream. Just as one suffers pain when his head is cut off in a dream, in ignorance one suffers not only while dreaming but also while awake. Without the mercy of the Supreme Personality of Godhead, one continues in ignorance and is thus subjected to material distresses in various ways.</p>
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In order to change this consciousness (to satisfy own senses), however, knowledge is required. That knowledge is knowing "I am part and parcel of Krsna, the superior energy of Krsna." That is real knowledge

2026-01-18T13:42:49Z

Lokanath:

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<h2>Other Books by Srila Prabhupada</h2>
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<h3>On the Way to Kṛṣṇa</h3>
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One's business or occupation need not be changed - as Arjuna's was not changed - but one does have to change his consciousness. In order to change this consciousness, however, knowledge is required. That knowledge is knowing "I am part and parcel of Kṛṣṇa, the superior energy of Kṛṣṇa." That is real knowledge. Relative knowledge may teach us how to repair a machine, but real knowledge is knowing our position as being integral with Kṛṣṇa. Being part of Him, our pleasure, which is partial, is dependent on the whole.
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[[Vanisource:OWK 3 Seeing Krsna Everywhere and Always|On the Way to Kṛṣṇa, 3]]
</div>
<div class="text">
In our practical life, Kṛṣṇa instructs us how to invoke Kṛṣṇa consciousness. It is not that we are to stop executing our duty or to cease from activity. Rather, activities have to be conducted in Kṛṣṇa consciousness. Everyone has a vocation in life, but with what consciousness does he enter upon it? Everyone is thinking, "Oh, I must have a vocation in order to maintain my family." Society, the government or the family have to be satisfied, and no one is free from such consciousness One has to be in proper consciousness to execute any activity nicely. He whose consciousness is agitated, who is like a madman, cannot execute any duty. We should execute our duty properly, but we should do it thinking to satisfy Kṛṣṇa. It is not that we have to change our process of work, but we do have to understand for whom we are working. Whatever activity we have to do we must execute, but we should not be carried away by kāma, desire. The Sanskrit word kāma is used to indicate lust, desire or sense satisfaction. Śrī Kṛṣṇa instructs that we should not work for the satisfaction of kāma or our own lust. The whole teaching of Bhagavad-gītā is based on this principle.

Arjuna wanted to satisfy his senses by refraining from fighting with his relatives, but Kṛṣṇa spoke to him to convince him to execute his duty for the satisfaction of the Supreme. Materially it may seem very pious that he is giving up his claim for a kingdom and refusing to kill his relatives, but Kṛṣṇa did not approve of this because the principle for Arjuna's decision was to satisfy his own senses. One's business or occupation need not be changed - as Arjuna's was not changed - but one does have to change his consciousness. In order to change this consciousness, however, knowledge is required. That knowledge is knowing "I am part and parcel of Kṛṣṇa, the superior energy of Kṛṣṇa." That is real knowledge. Relative knowledge may teach us how to repair a machine, but real knowledge is knowing our position as being integral with Kṛṣṇa. Being part of Him, our pleasure, which is partial, is dependent on the whole. For instance, my hand can take pleasure when it is attached to my body and serves it. It does not take pleasure in serving another's body. Because we are part of Kṛṣṇa, our pleasure is in serving Him. "I cannot be happy serving you," everyone is thinking. "I can only be happy serving myself." But no one knows who the self is. That self is Kṛṣṇa.

<div class="quote_verse">
:mamaivāṁśo jīva-loke
:jīva-bhūtaḥ sanātanaḥ
:manaḥ ṣaṣṭhānīndriyāṇi
:prakṛti sthāni karṣati
</div>

"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind." ([[Vanisource:BG 15.7|Bg. 15.7]])

The jīvas, or living entities, are now detached from the whole due to material contact. It is therefore necessary for us to strive to attach ourselves again through the latent Kṛṣṇa consciousness that is within us. Artificially, we are trying to forget Kṛṣṇa and live independently, but this is not possible. When we strive to live independent of Kṛṣṇa, we come under the influence of the laws of material nature. If one thinks he is independent of Kṛṣṇa, he becomes dependent on the illusory energy of Kṛṣṇa, just as if one thinks that he is independent of the government and its regulations, he becomes dependent on the police force. Everyone is trying to become independent, and this is called māyā, illusion. Individually, communally, socially, nationally, or universally, it is not possible to become independent. When we come to realize that we are dependent, we will have attained knowledge. Today so many people are striving for peace in the world, but they do not know how to implement that peace formula. The United Nations has been striving for peace for so many years, but still war is going on.

<div class="quote_verse">
:yac cāpi sarva-bhūtānām-
:bījaṁ tad aham arjuna
:na tad asti vinā yat syān
:mayā bhūtaṁ carācaram
</div>

"Furthermore, O Arjuna, I am the generating seed of all existences. There is no being - moving or unmoving - that can exist without Me." ([[Vanisource:BG 10.39|Bg. 10.39]])

Kṛṣṇa is thus the proprietor of everything, the ultimate beneficiary and the receiver of the results of everything. We may consider ourselves to be the proprietors of the fruits of our labor, but this is a misconception. We must come to understand that Kṛṣṇa is the ultimate proprietor of the fruits of all our works. Hundreds of people may be working in an office, but they understand that whatever profit the business makes belongs to the proprietor. As soon as a teller at the bank thinks, "Oh, I have so much money. I am the proprietor. Let me take it home with me," his trouble begins. If we think that we can use whatever wealth we have amassed for our own sense gratification, we are acting out of kāma, lust. But if we come to understand that everything we have belongs to Kṛṣṇa, we are liberated. We may have the same money in our hands, but as soon as we think that we are the proprietor, we are under the influence of māyā. One who is situated in the consciousness that everything belongs to Kṛṣṇa is an actual learned man.

<div class="quote_verse">
:īśāvāsyam idaṁ sarvaṁ
:yat kiñca jagatyāṁ jagat
:tena tyaktena bhuñjīthā
:mā gṛdhaḥ kasya svid dhanam
</div>

"Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one must not accept other things, knowing well to whom they belong." (Śrī Īśopaniṣad,Mantra 1)

This consciousness of īśāvāsya - everything belongs to Kṛṣṇa - must be revived, not only individually but nationally and universally. Then there will be peace. We often tend to be philanthropic and altruistic, and we strive to be friends with our countrymen, with our families and with all the peoples of the world - but this is based on a wrong conception. The real friend is Kṛṣṇa, and if we want to benefit our family, nation or planet, we will work for Him. If we have our family's welfare in mind, we will try to make all members Kṛṣṇa conscious. There are so many men trying to benefit their families, but unfortunately they do not succeed. They do not know what the real problem is. As the Bhāgavatam says, one should not attempt to become a father, or mother, or teacher unless he is able to save his children from death, from the grip of material nature. The father should be in knowledge of Kṛṣṇa, and he should be determined that the innocent children who are entrusted to him will not have to undergo the cycle of birth and death again. He should be resolved to train his children in such a way that they will no longer have to be subjected to the painful cycle of birth and death. But before one can do this, he has to make himself expert. If he becomes expert in Kṛṣṇa consciousness, he can help not only his children but his society and nation. But if he himself is bound by ignorance, how can he untie others who are similarly bound? Before one can make others free, he must be free himself. Actually no one is a free man, for everyone is under the spell of material nature, but one who is surrendered to Kṛṣṇa cannot be touched by māyā. He, of all men, is free. If one places himself in sunlight, there is no question of darkness. But if one places himself in artificial light, it may flicker and go out. Kṛṣṇa is just like sunlight. Where He is present there is no question of darkness and ignorance. The wise men, the mahātmās, understand this.

<div class="quote_verse">
:ahaṁ sarvasya prabhavo
:mattaḥ sarvaṁ pravartate
:iti matvā bhajante māṁ
:budhā bhāva-samanvitāḥ
</div>

"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts." ([[Vanisource:BG 10.8|Bg. 10.8]])

In this verse the word budha is used, which indicates a wise man or one who is learned. What is his symptom? He knows that Kṛṣṇa is the fountainhead of everything, of all emanations. He knows that whatever he sees is but an emanation of Kṛṣṇa. In the material world, sex life is the most prominent factor. Sexual attraction is found in all species of life, and one may ask where it comes from. The wise man understands that this tendency is in Kṛṣṇa and that it is revealed in His relationships with the damsels of Vraja. Whatever is found in this material world can also be found in perfection in Kṛṣṇa. The difference is that in the material world everything is manifest in a perverted form. In Kṛṣṇa all of these tendencies and manifestations exist in pure consciousness, in spirit. One who knows this, in full knowledge, becomes a pure devotee of Kṛṣṇa.

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

:satataṁ kīrtayanto māṁ

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

"O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible. Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion." ([[Vanisource:BG 9.13|Bg. 9.13-14]])

Who is the great soul, the mahātmā? It is he who is under the influence of the superior energy. At present we are under the influence of Kṛṣṇa's inferior energy. As living entities, our position is marginal - we can transfer ourselves to either of the two energies. Kṛṣṇa is fully independent, and because we are part and parcel of Him we also have this quality of independence. Therefore we have a choice as to which energy we will function under. Because we are ignorant of the superior nature, we have no alternative but to remain in the inferior nature.

Some philosophies propound that there is no nature other than the one we are presently experiencing and that the only solution to this is to nullify it and become void. But we cannot be void because we are living entities. It does not mean that we are finished just because we change our bodies. Before we can get out from the influence of material nature, we have to understand where our place actually is, where we are to go. If we do not know where to go, then we will simply say, "Oh, we do not know what is superior and inferior. All we know is this, so let us stay here and rot." Bhagavad-gītā however, gives us information of the superior energy, the superior nature.

What Kṛṣṇa speaks, He speaks for all eternity; it does not change. It does not matter what our present occupation is or what Arjuna's occupation was - we only have to change our consciousness. At present we are guided by the consciousness of self-interest. but we do not know what our real self-interest is. Actually we do not have self-interest, but sense interest. Whatever we are doing, we are doing to satisfy the senses. It is this consciousness that has to be changed. In its place we must implant our real self-interest - Kṛṣṇa consciousness.

How is this done? How is it possible to become Kṛṣṇa conscious in every step of our life? Actually Kṛṣṇa makes it very easy for us:

<div class="quote_verse">
:raso 'ham apsu kaunteya
:prabhāsmi śaśi-sūryayoḥ
:praṇavaḥ sarva-vedeṣu
:śabdaḥ khe pauruṣaṁ nṛṣu
</div>

"O son of Kuntī (Arjuna), I am the taste of water. the light of the sun and the moon, the syllable oṁ in the Vedic mantras; I am the sound in ether and ability in man." ([[Vanisource:BG 7.8|Bg. 7.8]])

In this verse Śrī Kṛṣṇa is describing how we can become Kṛṣṇa conscious fully, in all stages of life. All living entities must drink water. The taste of water is so nice that when we are thirsty nothing but water seems to do. No manufacturer can create the pure taste of water. We can thus remember Kṛṣṇa or God when we drink water. No one can avoid drinking water every day of his life, so God consciousness is there - how can we forget?

Similarly, when there is some illumination, that is also Kṛṣṇa. The original effulgence in the spiritual sky, the brahma-jyotir, emanates from the body of Kṛṣṇa. This material sky is covered. The very nature of the material universe is darkness, which we experience at night. It is being artificially illuminated by the sun, by the reflected light of the moon, and by electricity. Where is this illumination coming from? The sun is being illumined by the brahma-jyotir, or the bright effulgence of the spiritual world. In the spiritual world there is no need for sun, moon or electricity because there everything is illuminated by the brahma-jyotir. On this earth, however, we can remember Kṛṣṇa whenever we see some illumination from the sun.

When we chant the Vedic mantras which begin with oṁ, we can also remember Kṛṣṇa. Oṁ, like Hare Kṛṣṇa, is also an address to God, and oṁ is also Kṛṣṇa. Śabdaḥ means sound, and whenever we hear any sound we should know that it is a vibration of the original sound, the pure spiritual sound oṁ or Hare Kṛṣṇa. Whatever sound we hear in the material world is but a reflection of that original spiritual sound oṁ. In this way when we hear sound, when we drink water, when we see some illumination, we can remember God. If we can do this, then when will we not remember God? This is the process of Kṛṣṇa consciousness. In this way we can remember Kṛṣṇa twenty-four hours a day, and in this way Kṛṣṇa is with us. Of course Kṛṣṇa is always with us, but as soon as we remember this, His presence is factual and is felt.

There are nine different processes for associating with God, and the first method of association is śravaṇam - hearing. By reading Bhagavad-gītā we hear the speeches of Śrī Kṛṣṇa, which means that we are actually associating with Kṛṣṇa or God. (We should always remember that when we speak of Kṛṣṇa, we refer to God.) Inasmuch as we associate with God and as we go on hearing the words of Kṛṣṇa and His names, the contamination of material nature is reduced. In understanding that Kṛṣṇa is sound, illumination, water, and so many other things, it becomes impossible to avoid Kṛṣṇa. If we can remember Kṛṣṇa in this way, our association with Him is permanent.

Association with Kṛṣṇa is like association with sunshine. Where there is sunshine, there is no contamination. As long as one is out in the ultraviolet rays of the sun, he will not be diseased. In western medicine, sunshine is recommended for all kinds of diseases, and according to the Vedas a diseased man should worship the sun for cure. Similarly, if we associate with Kṛṣṇa in Kṛṣṇa consciousness, our maladies are cured. By chanting Hare Kṛṣṇa we can associate with Kṛṣṇa, and we can see the water as Kṛṣṇa, the sun and the moon as Kṛṣṇa, and we can hear Kṛṣṇa in sound and taste Him in water. Unfortunately, in our present condition we have forgotten Kṛṣṇa. But now we have to revive our spiritual life by remembering Him.

This process of śravaṇaṁ kīrtanam (SB 7.5.23) - hearing and chanting - was approved by Lord Caitanya Mahāprabhu. When Lord Caitanya was speaking with Rāmānanda Rāya, a friend of the Lord's and a great devotee, the Lord questioned him about the methods of spiritual realization. Rāmānanda recommended varṇāśrama-dharma, sannyāsa, the renunciation of work, and so many other methods, but Lord Caitanya said, "No, all of these are not so good." Each time Rāmānanda Rāya suggested something, Lord Caitanya rejected it, requesting a better method for spiritual development. Finally Rāmānanda Rāya quoted a Vedic aphorism which recommended that one give up all unnecessary endeavor in mental speculation for understanding God because by speculation it is not possible to arrive at the ultimate truth. Scientists, for instance, may speculate about distant stars and planets, but they can never come to any conclusions without experience. One may go on speculating throughout his life and never reach any conclusions.

It is especially useless to speculate about God. Therefore Śrīmad-Bhāgavatam recommends that all sorts of speculation should be given up. It is recommended instead that one become submissive, realizing that not only is he an insignificant creature, but that this earth is only one small point in the great universe. New York City may seem very large, but when one realizes that the earth is such a small spot, and that on the earth the United States is just another small spot, and that in the United States New York City is but a small spot, and that in New York the individual is only one out of millions, then one can understand that he is not so very important after all. Realizing our insignificance in the face of the universe and God, we should not be artificially puffed-up but should be submissive. We should be very careful not to fall prey to the frog philosophy. Once there was a frog in a well, and upon being informed of the existence of the Atlantic Ocean by a friend, he asked the friend, "Oh, what is this Atlantic Ocean?"

"It is a vast body of water," his friend replied"How vast? Is it double the size of this well?""Oh no, much much larger," his friend replied.

"How much larger? Ten times the size?" In this way the frog went on calculating. But what is the possibility of his ever understanding the depths and far reaches of the great ocean? Our faculties, experience, and powers of speculation are always limited. We can only give rise to such frog philosophy. Therefore Śrīmad-Bhāgavatam recommends that we give up the method of speculation as a waste of time in trying to understand the Supreme.

After giving up speculation, what should we do? Bhāgavatam recommends that we become submissive and hear the message of God submissively. This message may be found also in the Bhagavad-gītā and other Vedic literatures, in the Bible or the Koran - in any bona fide scripture - or it may be heard from a realized soul. The main point is that one should not speculate but should simply hear about God. What will be the result of such hearing? Regardless of what one is - whether he be a poor or rich man, an American, European or Indian, a brāhmaṇa, śūdra or whatever - if one but hears the transcendental word of God, the Lord, who can never be conquered by any power or force, will be conquered by love. Arjuna was a friend of Kṛṣṇa's, but Kṛṣṇa, although the Supreme Godhead, became Arjuna's chariot driver, a menial servant. Arjuna loved Kṛṣṇa, and Kṛṣṇa reciprocated his love in this way. Similarly, when Kṛṣṇa was a child, He playfully took the shoes of His father, Nanda Mahārāja, and put them on His head. People may try very hard to become one with God, but actually we can surpass that - we can become father of God. Of course God is the father of all creatures, and He has no father Himself, but He accepts His devotee, His lover, as a father. Kṛṣṇa agrees to be conquered by His devotee out of love. All one has to do is hear the message of the Lord very carefully.

In the Seventh Chapter of Bhagavad-gītā Śrī Kṛṣṇa gives additional ways in which He can be perceived in every step of life:

<div class="quote_verse">
:puṇyo gandhaḥ pṛthivyāṁ ca
:tejaś cāsmi vibhāvasau
:jīvanaṁ sarva-bhūteṣu
:tapaś cāsmi tapasviṣu
</div>

"I am the original fragrance of the earth, and I am the heat in fire. I am the life of all that lives, and I am the penances of all ascetics." ([[Vanisource:BG 7.9|Bg. 7.9]])

The words puṇyo gandhaḥ refer to fragrances. Only Kṛṣṇa can create flavors and fragrances. We may synthetically create some scents or fragrances, but these are not as good as the originals that occur in nature. When we smell a good natural fragrance, we can think, "Oh, here is God. Here is Kṛṣṇa." Or when we see some natural beauty, we can think, "Oh, here is Kṛṣṇa." Or when we see something uncommon, powerful or wonderful, we can think,"Here is Kṛṣṇa." Or when we see any form of life, whether it be in a tree, in a plant, or an animal or in a human being, we should understand that this life is part and parcel of Kṛṣṇa, for as soon as the spiritual spark, which is part and parcel of Kṛṣṇa, is taken away from the body, the body disintegrates.

<div class="quote_verse">
:bījaṁ māṁ sarva-bhūtānāṁ
:viddhi pārtha sanātanam
:buddhir buddhimatām asmi
:tejas tejasvinām aham
</div>

"O son of Pṛthā, know that I am the original seed of all existences, the intelligence of the intelligent, and the prowess of all powerful men." ([[Vanisource:BG 7.10|Bg. 7.10]])

Here again it is explicitly stated that Kṛṣṇa is the life of all that lives. Thus at every step we can see God. People may ask, "Can you show me God?" Yes, of course. God can be seen in so many ways. But if one closes his eyes and says, "I shall not see God," then how can He be shown?

In the above verse the word bījam means seed, and that seed is proclaimed to be eternal (sanātanam). One may see a huge tree, but what is the origin of this tree? It is the seed, and that seed is eternal. The seed of existence is within every living entity. The body itself may go through so many changes - it may develop within the mother's womb, come out as a small baby and grow through childhood and adulthood - but the seed of that existence that is within is permanent. Therefore it is sanātanam. Imperceivably we are changing our bodies at every moment, at every second. But the bījam, the seed, the spiritual spark, does not change. Kṛṣṇa proclaims Himself to be this eternal seed within all existences. He is also the intelligence of an intelligent person. Without being favored by Kṛṣṇa, one cannot become extraordinarily intelligent. Everyone is trying to be more intelligent than others, but without the favor of Kṛṣṇa this is not possible. Therefore whenever we encounter someone with extraordinary intelligence we should think, "That intelligence is Kṛṣṇa." Similarly, the influence of one who is very influential is also Kṛṣṇa.

<div class="quote_verse">
:balaṁ balavatāṁ cāhaṁ
:kā ma-rāga-vivarjitam
:dharmāviruddho bhūteṣu
:kāmo 'smi bharatarṣabha
</div>

"I am the strength of the strong, devoid of passion and desire. I am sex life which is not contrary to religious principles, O Lord of the Bhāratas (Arjuna)." ([[Vanisource:BG 7.11|Bg. 7.11]]):

The elephant and the gorilla are very strong animals, and we should understand that they get their strength fro m Kṛṣṇa. The human being cannot acquire such strength by his own endeavor, but if Kṛṣṇa so favors, a man can get strength to exceed the elephant thousands of times. The great warrior Bhīma, who fought in the battle of Kurukṣetra, was said to have strength ten thousand times that of an elephant. Similarly, desire or lust (kāma) which is not against religious principles should also be seen as Kṛṣṇa. What is this lust? lust generally means sex life, but here kāma refers to sex life which is not against religious principles, that is to say, sex for the begetting of good children. If one can beget good Kṛṣṇa conscious children, he can have sex thousands of times, but if he can only beget children who are raised in the consciousness of cats and dogs, his sex life is to be considered irreligious. In religious and civilized societies, marriage is intended as an indication that a couple is to engage in sex for begetting good children. Therefore married sex life is considered religious, and unmarried sex life is considered irreligious. Actually there is no difference between the sannyāsī and the householder provided that the householder's sexual activities are based on religious principles.

<div class="quote_verse">
:ye caiva sāttvikā bhāvā
:rajasas tāmasāś ca ye
:matta eveti tān viddhi
:na tv ahaṁ teṣu te mayi
</div>

"All states of being - be they of goodness, passion or ignorance - are manifested by My energy. I am, in one sense, everything - but I am independent. I am not under the modes of this material nature." ([[Vanisource:BG 7.12|Bg. 7.12]])

One may question Kṛṣṇa in this way: "You say You are sound, water, illumination, fragrance, the seed of all, strength, and kāma, desire - does that mean that you exist simply in the mode of goodness?" In the material world there are the modes of goodness, passion and ignorance. Thus far, Kṛṣṇa has described Himself as that which is good (for instance, sex in marriage according to religious principles). But what about the other modes? Does not Kṛṣṇa exist in them? In answer, Kṛṣṇa replies that whatever is seen in the material world is due to an interaction of three modes of material nature. Whatever can be observed is a combination of goodness, passion or ignorance, and in all cases these three states are "produced by Me." Because they are produced by Kṛṣṇa, their position is in Him, but He is not in them, for Kṛṣṇa Himself is transcendental to the three modes. Thus, in another sense, bad and evil things, which are produced out of ignorance, are also Kṛṣṇa, when they are applied by Kṛṣṇa. How is this? For example, an electrical engineer is producing electrical energy. In our homes we are experiencing this electrical energy as coldness in the refrigerator or heat in the electric stove, but at the power plant electrical energy is neither cold nor hot. The manifestations of this energy may be different for the living entities, but for Kṛṣṇa they are not different. Therefore Kṛṣṇa sometimes acts on what appears to be the principles of passion or ignorance, but for Kṛṣṇa there is nothing but Kṛṣṇa, just as for the electrical engineer electrical energy is simply electricity and nothing else. He makes no distinction that this is "cold electricity" or that is "hot electricity."

Everything is being generated by Kṛṣṇa. Indeed, the Vedānta-sūtra confirms: athāto brahma jijñāsā janmādy asya yataḥ: ([[Vanisource:SB 1.1.1|SB 1.1.1]]) everything is flowing from the

Supreme Absolute Truth. What the living entity is considering to be bad or good is only so for the living entity, for he is conditioned. But because Kṛṣṇa is not conditioned, for Him there is no question of bad or good. Because we are conditioned, we are suffering from dualities, but for Him everything is perfect.
</div>
</div>
</div>

Do not misunderstand that by accepting Krsna consciousness everything will be stopped. No. Nothing will be stopped. Simply one has to change the consciousness

2026-01-18T13:31:56Z

Lokanath:

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[[Category:Prabhupada Speaks - Lectures, Srimad-Bhagavatam]]
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<div id="section">
<h2>Lectures</h2>
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<div id="sub_section">
<h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
Do not misunderstand that by accepting Kṛṣṇa consciousness everything will be stopped. No. Nothing will be stopped. Simply one has to change the consciousness.
</div>

<mp3player>https://vanipedia.s3.amazonaws.com/clip/720420SB-HONG_KONG_clip001.mp3</mp3player>
<div class="quote_link">
[[Vanisource:720420 - Lecture SB 07.06.01 - Hong Kong|Lecture SB 07.06.01 - Hong Kong]]:
</div>
<div class="text">
Vaiṣṇava philosophy means the Vaiṣṇava is ready to do anything for God's sake. That is Vaiṣṇava. It is approved by God, Kṛṣṇa, then they are ready to do anything. This is Kṛṣṇa consciousness movement. It is not that by Kṛṣṇa consciousness movement everything, our daily routine work, will be stopped. No. I am very glad to see that these small children are being trained here in such a far distant place from India. I thank our Bhūrijana Prabhu for his this work. But this is the aim for training them in Kṛṣṇa consciousness: ''brahmacārī''. And if one becomes very solid in Kṛṣṇa consciousness, then his further progress of life . . .

Just like I was quoting the instance of Prahlāda Mahārāja. Prahlāda Mahārāja was a devotee from the very birth, but he was a great king, he was a great ruler. Dhruva Mahārāja, he was also a devotee from the very beginning of his life, but he was a great ruler, a great king. So do not misunderstand that by accepting Kṛṣṇa consciousness everything will be stopped. No. Nothing will be stopped.

Simply one has to change the consciousness. That's all. Just like Arjuna did. Arjuna was a fighter in the beginning of ''Bhagavad-gītā''. He remained a fighter after hearing ''Bhagavad-gītā''. He did not change his position as a fighter, as a ''kṣatriya''. But in the beginning he was thinking non–Kṛṣṇa conscious. He was thinking of his personal interest, personal sense gratification. But at the end he decided to satisfy Kṛṣṇa.

This is the difference, materialism and spiritualism. If you want to satisfy your senses, that is materialism, and if you want to satisfy Kṛṣṇa's senses, that is spiritual. You have to satisfy. Our position is . . .

A little movement of the mind can change the whole consciousness. Therefore in India one seriously practicing yoga traditionally remained brahmacari, or celibate

2026-01-18T13:30:23Z

Lokanath:

<div id="compilation">
<div id="facts">
{{terms|"A little movement of the mind can change the whole consciousness. Therefore in India one seriously practicing yoga traditionally remained brahmacārī, or celibate"}}
{{notes|}}
{{compiler|Soham}}
{{complete|ALL}}
{{first|2022-05-16T13:58:43Z}}
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{{totals_by_section|BG=0|SB=0|CC=0|OB=1|Lec=0|Con=0|Let=0}}
{{total|1}}
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[[Category:Little]]
[[Category:Movement]]
[[Category:Mind]]
[[Category:Changing Our Consciousness]]
[[Category:Whole]]
[[Category:Therefore]]
[[Category:India]]
[[Category:Seriously]]
[[Category:Practice]]
[[Category:Yoga]]
[[Category:Traditional]]
[[Category:Remain]]
[[Category:Brahmacari]]
[[Category:Celibacy]]
[[Category:Perfection of Yoga (1972) Chapters 01 to 08]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Perfection of Yoga</h3>
</div>
<div class="quote">
<div class="quote_heading">
When a candle is in a windless place, its flame remains straight and does not waver. The mind, like the flame, is susceptible to so many material desires that with the slightest agitation it will move. A little movement of the mind can change the whole consciousness. Therefore in India one seriously practicing yoga traditionally remained brahmacārī, or celibate.
</div>

<div class="quote_link">
[[Vanisource:PoY 5 (1972) Yoga as Body and Mind Control|Perfection of Yoga, 5]]
</div>
<div class="text">
Throughout [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]], Kṛṣṇa was encouraging Arjuna to fight, for he was a warrior, and fighting was his duty. Although Kṛṣṇa delineates the meditational yoga system in the Sixth Chapter, He does not stress it nor encourage Arjuna to pursue it as his path. Kṛṣṇa admits that this meditational process is very difficult:

<div class="quote_verse">
:śrī-bhaga vān uvāca
:asaṁśayaṁ mahā-bāho
:mano durnigrahaṁ calam
:abhyāsena tu kaunteya
:vairāgyeṇa ca gṛhyate
</div>

"The Blessed Lord said: O mighty-armed son of Kuntī, it is undoubtedly very difficult to curb the restless mind, but it is possible by constant practice and by detachment." ([[Vanisource:BG 6.35 (1972)|Bg. 6.35]]) Here Kṛṣṇa emphasizes practice and renunciation as ways to control the mind. But what is that renunciation? Today it is hardly possible for us to renounce anything, for we are so habituated to such a variety of material sense pleasures. Despite leading a life of uncontrolled sense indulgence, we attend yoga classes and expect to attain success. There are so many rules and regulations involved in the proper execution of yoga, and most of us can hardly give up a simple habit like smoking. In His discourse on the meditational yoga system, Kṛṣṇa proclaims that yoga cannot be properly performed by one who eats too much or eats too little. One who starves himself cannot properly perform yoga. Nor can the person who eats more than required. The eating process should be moderate, just enough to keep body and soul together; it should not be for the enjoyment of the tongue. When palatable dishes come before us, we are accustomed to take not just one of the preparations but two, three and four—and upwards. Our tongue is never satisfied. But it is not unusual in India to see a yogītake only a small spoonful of rice a day and nothing more. Nor can one execute the meditational yoga system if one sleeps too much or does not sleep sufficiently. Kṛṣṇa does not say that there is such a thing as dreamless sleep. As soon as we go to sleep, we will have a dream, although we may not remember it. In the Gītā Kṛṣṇa cautions that one who dreams too much while sleeping cannot properly execute yoga. One should not sleep more than six hours daily. Nor can one infected by insomnia, who cannot sleep at night, successfully execute yoga, for the body must be kept fit. Thus Kṛṣṇa outlines so many requirements for disciplining the body. All these requirements, however, can essentially be broken down into four basic rules: no illicit sexual connection, no intoxication, no meat-eating and no gambling. These are the four minimum regulations for the execution of any yoga system. And in this age who can refrain from these activities? We have to test ourselves accordingly to ascertain our success in yoga execution.

<div class="quote_verse">
:yogī yuñjīta satatam
:ātmānaṁ rahasi sthitaḥ
:ekākī yata-cittātmā
:nirāśīr aparigrahaḥ
</div>

"A transcendentalist should always try to concentrate his mind on the Supreme Self; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness." ([[Vanisource:BG 6.10 (1972)|Bg. 6.10]]) From this verse we can understand that it is the duty of the yogī to always remain alone. Meditational yoga cannot be performed in an assembly, at least not according to [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]]. It is not possible to concentrate the mind in the meditational system upon the Supersoul except in a secluded place. In India, there are still many yogīs who assemble at the Kumba Mela. Generally they are in seclusion, but on rare occasions they come to attend special functions. In India there are still thousands of yogīs and sages, and every twelve years or so they meet in particular holy places—Allahabad, etc.—just as in America they have businessmen's conventions. The yogī, in addition to living in a secluded place, should also be free from desires and should not think that he is performing yoga to achieve some material powers. Nor should he accept gifts or favors from people. If he is properly executing this meditational yoga, he stays alone in the jungles, forests or mountains and avoids society altogether. At all times he must be convinced for whom he has become a yogī. He does not consider himself alone because at all times the Paramātmā—Supersoul—is with him. From this we see that in modern civilization it is indeed very difficult to execute this meditational form of yoga properly. Contemporary civilization in this age of Kali has actually made it impossible for us to be alone, to be desireless and to be possessionless.

The method of executing meditational yoga is further explained in considerable detail by Kṛṣṇa to Arjuna. Śrī Kṛṣṇa says:

<div class="quote_verse">
:śucau deśe pratiṣṭhāpya
:sthiram āsanam ātmanaḥ
:nāty-ucchritaṁ nāti-nīcaṁ
:cailājina-kuśottaram
</div>

:tatraikāgraṁ manaḥ kṛtvā

<div class="quote_verse">
:yata-cittendriya-kriyaḥ
:upaviśyāsane yuñjyād'
:yogam ātma-viśuddhaye
</div>

"To practice yoga, one should go to a secluded place and should lay kuśa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should neither be too high nor too low and should be situated in a sacred place. The yogī should then sit on it very firmly and should practice yoga by controlling the mind and the senses, purifying the heart and fixing the mind on one point." ([[Vanisource:BG 6.11-12 (1972)|Bg. 6.11-12]]) Generally yogīs sit on tigerskin or deerskin because reptiles will not crawl on such skins to disturb their meditations. It seems that in God's creation there is a use for everything. Every grass and herb has its use and serves some function, although we may not know what it is. So in [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] Kṛṣṇa has made some provision whereby the yogī doesn't have to worry about snakes. Having acquired a good sitting place in a secluded environment, the yogī begins to purify the ātmā—body, mind and soul. The yogī should not think, "Now I will try to achieve some wonderful powers." Sometimes yogīs do attain certain siddhis or powers, but these are not the purpose of yoga, and real yogīs do not exhibit them. The real yogī thinks, "I am now contaminated by this material atmosphere, so now I must purify myself."

We can quickly see that controlling the mind and body is not such an easy thing and that we cannot control them as easily as we can go to the store and purchase something. But Kṛṣṇa indicates that these rules can be easily followed when we are in Kṛṣṇa consciousness.

Of course everyone is motivated by sex life, but sex life is not actually discouraged. We have this material body, and as long as we have it, sex desire will be there. Similarly, as long as we have the body, we must eat to maintain it, and we must sleep in order to give it rest. We cannot expect to negate these activities, but the Vedic literatures do give us guidelines for regulation in eating, sleeping, mating, etc. If we at all expect success in the yoga system, we cannot allow our unbridled senses to take us down the paths of sense objects; therefore guidelines are set up. Lord Śrī Kṛṣṇa is advising that the mind can be controlled through regulation. If we do not regulate our activities, our mind will be more and more agitated. It is not that activities are to be stopped, but regulated by the mind always engaged in Kṛṣṇa consciousness. Being always engaged in some activity connected with Kṛṣṇa is actual samādhi. It is not that when one is in samādhi he doesn't eat, work, sleep or enjoy himself in any way. Rather, samādhi can be defined as executing regulated activities while absorbed in the thought of Kṛṣṇa.

<div class="quote_verse">
:asaṁyatātmanā yogo
:duṣprāpa iti me matiḥ
:vaśyātmanā tu yatatā
:śakyo 'vāptum upāyataḥ
</div>

"For one whose mind is unbridled," Kṛṣṇa further says, "self-realization is difficult work." ([[Vanisource:BG 6.36 (1972)|Bg. 6.36]])

Anyone knows that an unbridled horse is dangerous to ride. He can go in any direction at any speed, and his rider is likely to come to some harm. Insofar as the mind is unbridled, Kṛṣṇa agrees with Arjuna that the yoga system is very difficult work indeed. "But," Kṛṣṇa adds, "he whose mind is controlled and strives by right means is assured of success. That is My judgement." ([[Vanisource:BG 6.36 (1972)|Bg. 6.36]]) What is meant by "strives by right means"? One has to try to follow the four basic regulative principles as mentioned and execute his activities absorbed in Kṛṣṇa consciousness.

If one wants to engage in yoga at home, then he has to make certain that his other engagements are moderate. He cannot spend long hours of the day working hard to simply earn a livelihood. One should work very moderately, eat very moderately, gratify his senses very moderately and keep his life as free from anxiety as possible. In this way practice of yoga may be successful.

What is the sign by which we can tell that one has attained perfection in yoga? Kṛṣṇa indicates that one is situated in yoga when his consciousness is completely under his control.

<div class="quote_verse">
:yadā viniyataṁ cittam
:ātmany evāvatiṣṭhate
:nispṛhaḥ sarva-kāmebhyo
:yukta ity ucyate tadā
</div>

"When the yogī, by practice of yoga, disciplines his mental activities and becomes situated in Transcendence—devoid of all material desires—he is said to have attained yoga." ([[Vanisource:BG 6.18 (1972)|Bg. 6.18]]) One who has attained yoga is not dependent on the dictations of his mind; rather, the mind comes under his control. Nor is the mind put out or extinguished, for it is the business of the yogī to think of Kṛṣṇa or Viṣṇu always. The yogī cannot allow his mind to go out. This may sound very difficult, but it is possible in Kṛṣṇa consciousness. When one is always engaged in Kṛṣṇa consciousness, in the service of Kṛṣṇa, then how is it possible for the mind to wander away from Kṛṣṇa? In the service of Kṛṣṇa, the mind is automatically controlled.

Nor should the yogī have any desire for material sense gratification. If one is in Kṛṣṇa consciousness, he has no desire other than Kṛṣṇa. It is not possible to become desireless. The desire for sense gratification must be overcome by the process of purification, but desire for Kṛṣṇa should be cultivated. It is simply that we have to transfer the desire. There is no question of killing desire, for desire is the constant companion of the living entity. Kṛṣṇa consciousness is the process by which one purifies his desires; instead of desiring so many things for sense gratification, one simply desires things for the service of Kṛṣṇa. For example, we may desire palatable food, but instead of preparing foodstuffs for ourselves, we can prepare them for Kṛṣṇa and offer them to Him. It is not that the action is different, but there is a transfer of consciousness from thinking of acting for my senses to thinking of acting for Kṛṣṇa. We may prepare nice milk products, vegetables, grains, fruits and other vegetarian dishes for Kṛṣṇa and then offer them to Him praying, "This material body is a lump of ignorance and the senses are a network of paths leading to death. Of all the senses the tongue is the most voracious and difficult to control. It is very difficult to conquer the tongue in this world; therefore Śrī Kṛṣṇa has given us this nice prasādam, spiritual food, to conquer the tongue. So let us take this prasādam to our full satisfaction and glorify Their Lordships Śrī-Śrī-Radha and Kṛṣṇa and in love call for the help of Lord Caitanya and Nityānanda Prabhu." In this way our karma is sacrificed, for from the very beginning we are thinking that the food is being offered to Kṛṣṇa. We should have no personal desires for the food. Kṛṣṇa is so merciful, however, that he gives us the food to eat. In this way our desire is fulfilled. When one has molded his life in such a way dovetailing his desires to Kṛṣṇa's—then it is to be understood that he has attained perfection in yoga. Simply breathing deeply and doing some exercises is not yoga as far as [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] is concerned. A whole purification of consciousness is required.

In the execution of yoga, it is very important that the mind is not agitated.

<div class="quote_verse">
:yathā dīpo nivāta-stho
:neṅgate sopamā smṛtā
:yogino yata-cittasya
:yuñjato yogam ātmanaḥ
</div>

"As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent Self." ([[Vanisource:BG 6.19 (1972)|Bg. 6.19]]) When a candle is in a windless place, its flame remains straight and does not waver. The mind, like the flame, is susceptible to so many material desires that with the slightest agitation it will move. A little movement of the mind can change the whole consciousness. Therefore in India one seriously practicing yoga traditionally remained brahmacārī, or celibate. There are two kinds of brahmacārī; one is completely celibate and and the other is gṛhastha-brahmacārī, that is to say he has a wife, he does not associate with any other woman, and his relations with his own wife are strictly regulated. In this way, either by complete celibacy or restricted sex life, one's mind is kept from being agitated. Yet when one takes a vow to remain a complete celibate, his mind may still be agitated by sexual desire; therefore in India those practicing the traditional yoga under strict vows of celibacy are not allowed to sit alone even with a mother, sister or daughter. The mind is so fickle that the slightest suggestion can create havoc.

The yogī should have his mind trained in such a way that as soon as his mind wanders from meditation on Viṣṇu, he drags it back again. This requires a great deal of practice. One must come to know that his real happiness is in experiencing the pleasure of his transcendental senses, not the material senses. Senses are not to be sacrificed, and desires are not to be sacrificed, but there are both desires and sense satisfaction in the spiritual sphere. Real happiness is transcendental to material, sensual experience. If one is not convinced of this, he will surely be agitated and will fall down. One should therefore know that the happiness he is trying to derive from material senses is not really happiness.

Those who are actually yogīs truly enjoy, but how do they enjoy? Ramante yogino 'nante —their enjoyment is unlimited, and that unlimited enjoyment is real happiness, and such happiness is spiritual, not material. This is the real meaning of Rāma, as in the chant Hare Rāma. Rāma means enjoyment through spiritual life. Spiritual life is all pleasure, and Krṣṇa is all pleasure. We do not have to sacrifice pleasure, but we do have to enjoy it properly. A diseased man cannot enjoy life; his enjoyment of life is a false enjoyment. But when he is cured and is healthy, then he is able to enjoy. Similarly, as long as we are in the material conception of life, we are not actually enjoying ourselves but are simply becoming more and more entangled in material nature. If a sick man is not supposed to eat, his eating unrestrictedly actually kills him. Similarly, the more we increase material enjoyment, the more we become entangled in this world and the more difficult it becomes to get free from the material entrapment. All of the systems of yoga are meant to disentangle the conditioned soul from this entrapment, to transfer him from the false enjoyment of material things to the actual enjoyment of Krṣṇa consciousness. Śrī Kṛṣṇa says:

<div class="quote_verse">
:yatroparamate cittaṁ
:niruddhaṁ yoga-sevayā
:yatra caivātmanātmānaṁ
:paśyann ātmani tuṣyati
</div>

:sukham ātyantikaṁ yat tad

<div class="quote_verse">
:buddhi-grāhyam atīndriyam
:vetti yatra na caivāyaṁ
:sthitaś calati tattvataḥ
</div>

:yaṁ labdhvā cāparaṁ lābhaṁ

<div class="quote_verse">
:manyate nādhikaṁ tataḥ
:yasmin sthito na duḥkhena
:guruṇāpi vicālyate
</div>

:taṁ vidyād duḥkha-saṁyoga-

<div class="quote_verse">
:viyogaṁ yoga-saṁjñitam

"The stage of perfection is called trance, or samādhi, when one's mind is completely restrained from material mental activities by practice of yoga. This is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact." ([[Vanisource:BG 6.20-23 (1972)|Bg. 6.20-23]]) One form of yoga may be difficult and another may be easy, but in all cases one must purify his existence to the conception of Krṣṇa conscious enjoyment. Then one will be happy.

:yadā hi nendriyārtheṣu
:na karmasv anuṣajjate
:sarva-saṅkalpa-sannyāsī
:yogārūḍhas tadocyate
</div>

:uddhared ātmanātmānaṁ

<div class="quote_verse">
:nātmānam avasādayet
:ātmaiva hy ātmano bandhur
:ātmaiva ripur ātmanaḥ
</div>

"A person is said to have attained to yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities. A man must elevate himself by his own mind, not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well." ([[Vanisource:BG 6.4 (1972)|Bg. 6.4-5]]) We have to raise ourselves to the spiritual standard by ourselves. In this sense I am my own friend and I am my own enemy. The opportunity is ours. There is a very nice verse by Cāṇakya Paṇḍit: "No one is anyone's friend, no one is anyone's enemy. It is only by behavior that one can understand who is his friend and who is his enemy." No one is born our enemy, and no one is born our friend. These roles are determined by mutual behavior. As we have dealings with others in ordinary affairs, in the same way the individual has dealings with himself. I may act as my own friend or as an enemy. As a friend, I can understand my position as spirit soul and, seeing that somehow or other I have come into contact with material nature, try to get free from material entanglement by acting in such a way as to disentangle myself. In this case I am my friend. But if even after getting this opportunity I do not take it, then I should be considered my own worst enemy.

<div class="quote_verse">
:bandhur ātmātmanas tasya
:yenātmaivātmanā jitaḥ
:anātmanas tu śatrutve
:vartetātmaiva śatru-vat
</div>

"For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his very mind will be the greatest enemy." ([[Vanisource:BG 6.6 (1972)|Bg. 6.6]]) How is it possible for one to become his own friend? This is explained here; ātmā means mind, body and soul. When we speak of ātmā, insofar as we are in the bodily conception, we refer to the body. However, when we transcend the bodily conception and rise to the mental platform, ātmā refers to the mind. But actually when we are situated on the truly spiritual platform, then ātmā refers to the soul. In actuality we are pure spirit. In this way, according to one's spiritual development, the meaning of the word ātmā differs. As far as the Nirukti Vedic Dictionary is concerned, ātmā refers to body, mind and soul. However, in this verse of [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]], ātmā refers to mind.

If, through yoga, the mind can be trained, then the mind is our friend. But if the mind is left untrained, then there is no possibility of leading a successful life. For one who has no idea of spiritual life, the mind is the enemy. If one thinks that he is simply the body, his mind will not be working for his benefit; it will simply be acting to serve the gross body and to further condition the living entity and entrap him in material nature. If, however, one understands one's position as spirit soul apart from the body, the mind can be a liberating factor. In itself, the mind has nothing to do, it is simply waiting to be trained, and it is best trained through association. Desire is the function of the mind, and one desires according to his association; so if the mind is to act as friend, there must be good association.

The best association is a sadhu, that is, a Krṣṇa conscious person or one who is striving for spiritual realization. There are those who are striving for temporary things (asat). Matter and the body are temporary, and if one only engages himself for bodily pleasure, he is conditioned by temporary things. But if he engages himself in self-realization, then he is engaged in something permanent (sat). Obviously if one is intelligent he will associate with those who are trying to elevate themselves to the platform of self-realization through one of the various forms of yoga. The result will be that those who are sadhu, or realized, will be able to sever his attachment to material association. This is the great advantage to good association. For instance, Krṣṇa speaks [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] to Arjuna just to cut off his attachment to this material affection. Because Arjuna is attracted to things that are impeding the execution of his own duty, Krṣṇa severs these things. To cut something, a sharp instrument is required; and to cut the mind from its attachments, sharp words are often required. The sadhu or teacher shows no mercy in using sharp words to sever the student's mind from material attractions. By speaking the truth uncompromisingly, he is able to sever the bondage. For example, at the very beginning of [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] Krṣṇa speaks sharply to Arjuna by telling him that although he speaks like a learned man, he is actually fool number one. If we actually want detachment from this material world, we should be prepared to accept such cutting words from the spiritual master. Compromise and flattery have no effect where strong words are required.

In [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] the material conception of life is condemned in so many places. One who thinks the country in which he is born is worshipable, or one who goes to holy places and yet ignores the sadhus there, is likened unto an ass. As an enemy is always thinking of doing harm, so the untrained mind will drag one deeper and deeper into material entanglement. Conditioned souls struggle very hard with the mind and with the other senses. Since the mind directs the other senses, it is of utmost importance to make the mind the friend.

<div class="quote_verse">
:jitātmanaḥ praśāntasya
:paramātmā samāhitaḥ
:śītoṣṇa-sukha-duḥkheṣu
:tathā mānāpamānayoḥ
</div>

"For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility. To such a man happiness and distress, heat and cold, honor and dishonor are all the same." ([[Vanisource:BG 6.7 (1972)|Bg. 6.7]]) By training the mind, one actually attains tranquility, for the mind is always dragging us over nonpermanent things, just as an unbridled horse will pull a chariot on a perilous course. Although we are permanent and eternal, somehow or other we have become attracted to nonpermanent things. But the mind can be easily trained if it is simply fixed on Krṣṇa. Just as when a fort is safe when it is defended by a great general, if Krṣṇa is placed in the fort of the mind, there will be no possibility of the enemy entering. Material education, wealth and power will not help one to control the mind. A great devotee prays, "When will I be able to think of You constantly? My mind is always dragging me about, but as soon as I am able to fix my mind on the lotus feet of Krṣṇa, it becomes clear." When the mind is clear, it is possible to meditate on the Supersoul. The Paramātmā, or Supersoul, is always seated within the heart along with the individual soul. The yoga system involves concentrating the mind and focusing it on the Paramātmā or Supersoul seated within the heart. The above quoted verse from [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] indicates that one who has conquered the mind and has overcome all attachment to nonpermanent things can be absorbed in thought of the Paramātmā. One so absorbed becomes free from all duality and false designations.
</div>
</div>
</div>

At the present moment our consciousness is that we are working for our own sense gratification. When this consciousness will be changed, that we work for satisfying Krsna, then our lives will be complete. You haven't got to change your work or position

2026-01-18T13:29:11Z

Lokanath:

<div id="compilation">
<div id="facts">
{{terms|"at the present moment our consciousness is that we are working for our own sense gratification. When this consciousness will be changed, that we have to work for satisfying Kṛṣṇa, then our life is perfect. You haven't got to change your work or position"}}
{{notes|}}
{{compiler|Visnu Murti}}
{{complete|ALL}}
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[[Category:At the Present Moment]]
[[Category:Our Consciousness (Disciples of SP)]]
[[Category:Consciousness of Sense Gratification]]
[[Category:We Are (Disciples of SP)]]
[[Category:Our Work (Disciples of SP)]]
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[[Category:Prabhupada Speaks - Room Conversations, 1966 - 1977]]
[[Category:Prabhupada Speaks - Room Conversations, 1972]]
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</div>
<div id="section">
<h2>Conversations and Morning Walks</h2>
</div>
<div id="sub_section">
<h3>1972 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
At the present moment our consciousness is that we are working for our own sense gratification. When this consciousness will be changed, that we have to work for satisfying Kṛṣṇa, then our lives will be complete. You haven't got to change your work or position. But when you understand that you have to work, not for your personal sense gratification, but for satisfaction of Kṛṣṇa, that is Kṛṣṇa Consciousness. So there is no question of changing your position. Changing your consciousness, that is the question.
</div>

<mp3player>https://vanipedia.s3.amazonaws.com/clip/720703R1-NEW_YORK_clip06.mp3</mp3player>
<div class="quote_link">
[[Vanisource:720700 - Conversation - New York|720700 - Conversation - New York]]:
</div>
<div class="text">
Guest (2): Prabhupāda? You said in, in the past lecture that, uh, for one who wants to take up ''bhakti'', the work that you're engaged in does not stop. This has been a source of confusion for myself, maybe other people. Could you sort of delineate what it meant by this?

Devotee (1): He said that when you take up ''bhakti'', the work does not stop. So he's confused.

Prabhupāda: No. ''Bhakti'' . . . therefore we are defining ''bhakti''. Definition of ''bhakti'', it means,

:''anyābhilāṣitā-śūnyaṁ''
:''jñāna-karmādy-anāvṛtam''
:''ānukūlyena kṛṣṇānu-śīlanaṁ''
:([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]])

That is ''bhakti''. Try to understand what is ''bhakti''. You are following me? Or you come here? You come forward? You come forward? Try to understand what is ''bhakti''. ''Bhakti'' means we have no other desire than to satisfy Kṛṣṇa. That is ''bhakti''. Just like Arjuna. Arjuna satisfied Kṛṣṇa by fighting, and he became a ''bhakta''.

In the battlefield Arjuna was hesitating, that "What is the use of killing my own . . . own men, my family men, my brothers, my nephews, my grandfather?" all on the other side. And he was to fight with them, fight with them and to kill them. So he was hesitating. He was a warrior, a very great warrior.

He knew that, "I fight, I shall kill them. Although they have come to fight with me, they do not know, but I know. They are my men, so why shall I fight with them? Let them enjoy. I don't want." That was Arjuna's feeling.

But after understanding ''Bhagavad-gītā'', when he came to the understanding it is his duty to satisfy Kṛṣṇa, so he sacrificed his own conviction that he would not kill this men. He satisfied Kṛṣṇa, by the same art. He was a warrior. So he did not change his position.

After reading (hearing) ''Bhagavad-gītā'', he did not become a Vedāntist or went away to Himalaya for ''yoga'' practice, and gave up the fighting, battlefield. No. He did not change. But he changed his consciousness. That is wanted.

Our, at the present moment our consciousness is that we are working for our own sense gratification. When this consciousness will be changed, that we have to work for satisfying Kṛṣṇa, then our life is perfect. You haven't got to change your work or position.

But when you understand that you'll have to work not for your personal sense gratification, but for satisfaction of Kṛṣṇa, that is success of life. But there is no question of changing your position. Changing your consciousness—that is success.

According to Krsna consciousness movement, you can get out of all sufferings if you simply change your consciousness, that's all. That is Krsna consciousness

2026-01-18T13:27:43Z

Lokanath:

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</div>
<div id="section">
<h2>Lectures</h2>
</div>
<div id="sub_section">
<h3>General Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
So there are prescription offered by the modern scientist, by philosophers, by atheist or by theist, by fruitive actors—so many there are. But according to Kṛṣṇa consciousness movement, you can get out of all sufferings if you simply change your consciousness, that's all. That is Kṛṣṇa consciousness.
</div>

<div class="quote_link">
[[Vanisource:680927 - Lecture - Seattle|680927 - Lecture - Seattle]]
</div>
<div class="text">
So sufferings are always there, but we are trying to adjust by patchwork. Sufferings are always there. Everyone is trying to get out of sufferings. That is a fact. The whole struggle for existence is to get out of the suffering. But there are different kinds of prescriptions. Somebody says that you get out of the sufferings in this way, somebody says you get out of the sufferings in that way.

So there are prescription offered by the modern scientist, by philosophers, by atheist or by theist, by fruitive actors—so many there are. But according to Kṛṣṇa consciousness movement, you can get out of all sufferings if you simply change your consciousness, that's all. That is Kṛṣṇa consciousness.

As I have given you several times the example . . . all our sufferings are due to lack of knowledge, ignorance. That knowledge can be achieved by association of good authorities. There is a nice Bengali verse:

<div class="quote_verse">
:kṛṣṇa bhuliya jīva bhoga vāṣchā kare
:pāsate māyā tāre jāpaṭiyā dhare
:(Prema-vivarta)
</div>

As soon as our original consciousness becomes polluted with the consciousness of material enjoyment that, "I want to lord it over the resources of matter . . ." As soon as we turn our consciousness in this way, then our troubles begin. Immediately māyā. This very consciousness that, "I can enjoy this material world to my best capacity . . ." Everyone is trying to do that.
</div>
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</div>

A little movement of the mind can change the whole consciousness. Therefore in India one seriously practicing yoga traditionally remained brahmacari, or celibate

2026-01-18T13:23:22Z

Lokanath:

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[[Category:Perfection of Yoga (1972) Chapters 01 to 08]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Perfection of Yoga</h3>
</div>
<div class="quote">
<div class="quote_heading">
When a candle is in a windless place, its flame remains straight and does not waver. The mind, like the flame, is susceptible to so many material desires that with the slightest agitation it will move. A little movement of the mind can change the whole consciousness. Therefore in India one seriously practicing yoga traditionally remained brahmacārī, or celibate.
</div>

<div class="quote_link">
[[Vanisource:PoY 5 (1972) Yoga as Body and Mind Control|Perfection of Yoga, 5]]
</div>
<div class="text">
Throughout [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]], Kṛṣṇa was encouraging Arjuna to fight, for he was a warrior, and fighting was his duty. Although Kṛṣṇa delineates the meditational yoga system in the Sixth Chapter, He does not stress it nor encourage Arjuna to pursue it as his path. Kṛṣṇa admits that this meditational process is very difficult:

<div class="quote_verse">
:śrī-bhaga vān uvāca
:asaṁśayaṁ mahā-bāho
:mano durnigrahaṁ calam
:abhyāsena tu kaunteya
:vairāgyeṇa ca gṛhyate
</div>

"The Blessed Lord said: O mighty-armed son of Kuntī, it is undoubtedly very difficult to curb the restless mind, but it is possible by constant practice and by detachment." ([[Vanisource:BG 6.35 (1972)|Bg. 6.35]]) Here Kṛṣṇa emphasizes practice and renunciation as ways to control the mind. But what is that renunciation? Today it is hardly possible for us to renounce anything, for we are so habituated to such a variety of material sense pleasures. Despite leading a life of uncontrolled sense indulgence, we attend yoga classes and expect to attain success. There are so many rules and regulations involved in the proper execution of yoga, and most of us can hardly give up a simple habit like smoking. In His discourse on the meditational yoga system, Kṛṣṇa proclaims that yoga cannot be properly performed by one who eats too much or eats too little. One who starves himself cannot properly perform yoga. Nor can the person who eats more than required. The eating process should be moderate, just enough to keep body and soul together; it should not be for the enjoyment of the tongue. When palatable dishes come before us, we are accustomed to take not just one of the preparations but two, three and four—and upwards. Our tongue is never satisfied. But it is not unusual in India to see a yogītake only a small spoonful of rice a day and nothing more. Nor can one execute the meditational yoga system if one sleeps too much or does not sleep sufficiently. Kṛṣṇa does not say that there is such a thing as dreamless sleep. As soon as we go to sleep, we will have a dream, although we may not remember it. In the Gītā Kṛṣṇa cautions that one who dreams too much while sleeping cannot properly execute yoga. One should not sleep more than six hours daily. Nor can one infected by insomnia, who cannot sleep at night, successfully execute yoga, for the body must be kept fit. Thus Kṛṣṇa outlines so many requirements for disciplining the body. All these requirements, however, can essentially be broken down into four basic rules: no illicit sexual connection, no intoxication, no meat-eating and no gambling. These are the four minimum regulations for the execution of any yoga system. And in this age who can refrain from these activities? We have to test ourselves accordingly to ascertain our success in yoga execution.

<div class="quote_verse">
:yogī yuñjīta satatam
:ātmānaṁ rahasi sthitaḥ
:ekākī yata-cittātmā
:nirāśīr aparigrahaḥ
</div>

"A transcendentalist should always try to concentrate his mind on the Supreme Self; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness." ([[Vanisource:BG 6.10 (1972)|Bg. 6.10]]) From this verse we can understand that it is the duty of the yogī to always remain alone. Meditational yoga cannot be performed in an assembly, at least not according to [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]]. It is not possible to concentrate the mind in the meditational system upon the Supersoul except in a secluded place. In India, there are still many yogīs who assemble at the Kumba Mela. Generally they are in seclusion, but on rare occasions they come to attend special functions. In India there are still thousands of yogīs and sages, and every twelve years or so they meet in particular holy places—Allahabad, etc.—just as in America they have businessmen's conventions. The yogī, in addition to living in a secluded place, should also be free from desires and should not think that he is performing yoga to achieve some material powers. Nor should he accept gifts or favors from people. If he is properly executing this meditational yoga, he stays alone in the jungles, forests or mountains and avoids society altogether. At all times he must be convinced for whom he has become a yogī. He does not consider himself alone because at all times the Paramātmā—Supersoul—is with him. From this we see that in modern civilization it is indeed very difficult to execute this meditational form of yoga properly. Contemporary civilization in this age of Kali has actually made it impossible for us to be alone, to be desireless and to be possessionless.

The method of executing meditational yoga is further explained in considerable detail by Kṛṣṇa to Arjuna. Śrī Kṛṣṇa says:

<div class="quote_verse">
:śucau deśe pratiṣṭhāpya
:sthiram āsanam ātmanaḥ
:nāty-ucchritaṁ nāti-nīcaṁ
:cailājina-kuśottaram
</div>

:tatraikāgraṁ manaḥ kṛtvā

<div class="quote_verse">
:yata-cittendriya-kriyaḥ
:upaviśyāsane yuñjyād'
:yogam ātma-viśuddhaye
</div>

"To practice yoga, one should go to a secluded place and should lay kuśa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should neither be too high nor too low and should be situated in a sacred place. The yogī should then sit on it very firmly and should practice yoga by controlling the mind and the senses, purifying the heart and fixing the mind on one point." ([[Vanisource:BG 6.11-12 (1972)|Bg. 6.11-12]]) Generally yogīs sit on tigerskin or deerskin because reptiles will not crawl on such skins to disturb their meditations. It seems that in God's creation there is a use for everything. Every grass and herb has its use and serves some function, although we may not know what it is. So in [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] Kṛṣṇa has made some provision whereby the yogī doesn't have to worry about snakes. Having acquired a good sitting place in a secluded environment, the yogī begins to purify the ātmā—body, mind and soul. The yogī should not think, "Now I will try to achieve some wonderful powers." Sometimes yogīs do attain certain siddhis or powers, but these are not the purpose of yoga, and real yogīs do not exhibit them. The real yogī thinks, "I am now contaminated by this material atmosphere, so now I must purify myself."

We can quickly see that controlling the mind and body is not such an easy thing and that we cannot control them as easily as we can go to the store and purchase something. But Kṛṣṇa indicates that these rules can be easily followed when we are in Kṛṣṇa consciousness.

Of course everyone is motivated by sex life, but sex life is not actually discouraged. We have this material body, and as long as we have it, sex desire will be there. Similarly, as long as we have the body, we must eat to maintain it, and we must sleep in order to give it rest. We cannot expect to negate these activities, but the Vedic literatures do give us guidelines for regulation in eating, sleeping, mating, etc. If we at all expect success in the yoga system, we cannot allow our unbridled senses to take us down the paths of sense objects; therefore guidelines are set up. Lord Śrī Kṛṣṇa is advising that the mind can be controlled through regulation. If we do not regulate our activities, our mind will be more and more agitated. It is not that activities are to be stopped, but regulated by the mind always engaged in Kṛṣṇa consciousness. Being always engaged in some activity connected with Kṛṣṇa is actual samādhi. It is not that when one is in samādhi he doesn't eat, work, sleep or enjoy himself in any way. Rather, samādhi can be defined as executing regulated activities while absorbed in the thought of Kṛṣṇa.

<div class="quote_verse">
:asaṁyatātmanā yogo
:duṣprāpa iti me matiḥ
:vaśyātmanā tu yatatā
:śakyo 'vāptum upāyataḥ
</div>

"For one whose mind is unbridled," Kṛṣṇa further says, "self-realization is difficult work." ([[Vanisource:BG 6.36 (1972)|Bg. 6.36]])

Anyone knows that an unbridled horse is dangerous to ride. He can go in any direction at any speed, and his rider is likely to come to some harm. Insofar as the mind is unbridled, Kṛṣṇa agrees with Arjuna that the yoga system is very difficult work indeed. "But," Kṛṣṇa adds, "he whose mind is controlled and strives by right means is assured of success. That is My judgement." ([[Vanisource:BG 6.36 (1972)|Bg. 6.36]]) What is meant by "strives by right means"? One has to try to follow the four basic regulative principles as mentioned and execute his activities absorbed in Kṛṣṇa consciousness.

If one wants to engage in yoga at home, then he has to make certain that his other engagements are moderate. He cannot spend long hours of the day working hard to simply earn a livelihood. One should work very moderately, eat very moderately, gratify his senses very moderately and keep his life as free from anxiety as possible. In this way practice of yoga may be successful.

What is the sign by which we can tell that one has attained perfection in yoga? Kṛṣṇa indicates that one is situated in yoga when his consciousness is completely under his control.

<div class="quote_verse">
:yadā viniyataṁ cittam
:ātmany evāvatiṣṭhate
:nispṛhaḥ sarva-kāmebhyo
:yukta ity ucyate tadā
</div>

"When the yogī, by practice of yoga, disciplines his mental activities and becomes situated in Transcendence—devoid of all material desires—he is said to have attained yoga." ([[Vanisource:BG 6.18 (1972)|Bg. 6.18]]) One who has attained yoga is not dependent on the dictations of his mind; rather, the mind comes under his control. Nor is the mind put out or extinguished, for it is the business of the yogī to think of Kṛṣṇa or Viṣṇu always. The yogī cannot allow his mind to go out. This may sound very difficult, but it is possible in Kṛṣṇa consciousness. When one is always engaged in Kṛṣṇa consciousness, in the service of Kṛṣṇa, then how is it possible for the mind to wander away from Kṛṣṇa? In the service of Kṛṣṇa, the mind is automatically controlled.

Nor should the yogī have any desire for material sense gratification. If one is in Kṛṣṇa consciousness, he has no desire other than Kṛṣṇa. It is not possible to become desireless. The desire for sense gratification must be overcome by the process of purification, but desire for Kṛṣṇa should be cultivated. It is simply that we have to transfer the desire. There is no question of killing desire, for desire is the constant companion of the living entity. Kṛṣṇa consciousness is the process by which one purifies his desires; instead of desiring so many things for sense gratification, one simply desires things for the service of Kṛṣṇa. For example, we may desire palatable food, but instead of preparing foodstuffs for ourselves, we can prepare them for Kṛṣṇa and offer them to Him. It is not that the action is different, but there is a transfer of consciousness from thinking of acting for my senses to thinking of acting for Kṛṣṇa. We may prepare nice milk products, vegetables, grains, fruits and other vegetarian dishes for Kṛṣṇa and then offer them to Him praying, "This material body is a lump of ignorance and the senses are a network of paths leading to death. Of all the senses the tongue is the most voracious and difficult to control. It is very difficult to conquer the tongue in this world; therefore Śrī Kṛṣṇa has given us this nice prasādam, spiritual food, to conquer the tongue. So let us take this prasādam to our full satisfaction and glorify Their Lordships Śrī-Śrī-Radha and Kṛṣṇa and in love call for the help of Lord Caitanya and Nityānanda Prabhu." In this way our karma is sacrificed, for from the very beginning we are thinking that the food is being offered to Kṛṣṇa. We should have no personal desires for the food. Kṛṣṇa is so merciful, however, that he gives us the food to eat. In this way our desire is fulfilled. When one has molded his life in such a way dovetailing his desires to Kṛṣṇa's—then it is to be understood that he has attained perfection in yoga. Simply breathing deeply and doing some exercises is not yoga as far as [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] is concerned. A whole purification of consciousness is required.

In the execution of yoga, it is very important that the mind is not agitated.

<div class="quote_verse">
:yathā dīpo nivāta-stho
:neṅgate sopamā smṛtā
:yogino yata-cittasya
:yuñjato yogam ātmanaḥ
</div>

"As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent Self." ([[Vanisource:BG 6.19 (1972)|Bg. 6.19]]) When a candle is in a windless place, its flame remains straight and does not waver. The mind, like the flame, is susceptible to so many material desires that with the slightest agitation it will move. A little movement of the mind can change the whole consciousness. Therefore in India one seriously practicing yoga traditionally remained brahmacārī, or celibate. There are two kinds of brahmacārī; one is completely celibate and and the other is gṛhastha-brahmacārī, that is to say he has a wife, he does not associate with any other woman, and his relations with his own wife are strictly regulated. In this way, either by complete celibacy or restricted sex life, one's mind is kept from being agitated. Yet when one takes a vow to remain a complete celibate, his mind may still be agitated by sexual desire; therefore in India those practicing the traditional yoga under strict vows of celibacy are not allowed to sit alone even with a mother, sister or daughter. The mind is so fickle that the slightest suggestion can create havoc.

The yogī should have his mind trained in such a way that as soon as his mind wanders from meditation on Viṣṇu, he drags it back again. This requires a great deal of practice. One must come to know that his real happiness is in experiencing the pleasure of his transcendental senses, not the material senses. Senses are not to be sacrificed, and desires are not to be sacrificed, but there are both desires and sense satisfaction in the spiritual sphere. Real happiness is transcendental to material, sensual experience. If one is not convinced of this, he will surely be agitated and will fall down. One should therefore know that the happiness he is trying to derive from material senses is not really happiness.

Those who are actually yogīs truly enjoy, but how do they enjoy? Ramante yogino 'nante —their enjoyment is unlimited, and that unlimited enjoyment is real happiness, and such happiness is spiritual, not material. This is the real meaning of Rāma, as in the chant Hare Rāma. Rāma means enjoyment through spiritual life. Spiritual life is all pleasure, and Krṣṇa is all pleasure. We do not have to sacrifice pleasure, but we do have to enjoy it properly. A diseased man cannot enjoy life; his enjoyment of life is a false enjoyment. But when he is cured and is healthy, then he is able to enjoy. Similarly, as long as we are in the material conception of life, we are not actually enjoying ourselves but are simply becoming more and more entangled in material nature. If a sick man is not supposed to eat, his eating unrestrictedly actually kills him. Similarly, the more we increase material enjoyment, the more we become entangled in this world and the more difficult it becomes to get free from the material entrapment. All of the systems of yoga are meant to disentangle the conditioned soul from this entrapment, to transfer him from the false enjoyment of material things to the actual enjoyment of Krṣṇa consciousness. Śrī Kṛṣṇa says:

<div class="quote_verse">
:yatroparamate cittaṁ
:niruddhaṁ yoga-sevayā
:yatra caivātmanātmānaṁ
:paśyann ātmani tuṣyati
</div>

:sukham ātyantikaṁ yat tad

<div class="quote_verse">
:buddhi-grāhyam atīndriyam
:vetti yatra na caivāyaṁ
:sthitaś calati tattvataḥ
</div>

:yaṁ labdhvā cāparaṁ lābhaṁ

<div class="quote_verse">
:manyate nādhikaṁ tataḥ
:yasmin sthito na duḥkhena
:guruṇāpi vicālyate
</div>

:taṁ vidyād duḥkha-saṁyoga-

<div class="quote_verse">
:viyogaṁ yoga-saṁjñitam

"The stage of perfection is called trance, or samādhi, when one's mind is completely restrained from material mental activities by practice of yoga. This is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth, and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact." ([[Vanisource:BG 6.20-23 (1972)|Bg. 6.20-23]]) One form of yoga may be difficult and another may be easy, but in all cases one must purify his existence to the conception of Krṣṇa conscious enjoyment. Then one will be happy.

:yadā hi nendriyārtheṣu
:na karmasv anuṣajjate
:sarva-saṅkalpa-sannyāsī
:yogārūḍhas tadocyate
</div>

:uddhared ātmanātmānaṁ

<div class="quote_verse">
:nātmānam avasādayet
:ātmaiva hy ātmano bandhur
:ātmaiva ripur ātmanaḥ
</div>

"A person is said to have attained to yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities. A man must elevate himself by his own mind, not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well." ([[Vanisource:BG 6.4 (1972)|Bg. 6.4-5]]) We have to raise ourselves to the spiritual standard by ourselves. In this sense I am my own friend and I am my own enemy. The opportunity is ours. There is a very nice verse by Cāṇakya Paṇḍit: "No one is anyone's friend, no one is anyone's enemy. It is only by behavior that one can understand who is his friend and who is his enemy." No one is born our enemy, and no one is born our friend. These roles are determined by mutual behavior. As we have dealings with others in ordinary affairs, in the same way the individual has dealings with himself. I may act as my own friend or as an enemy. As a friend, I can understand my position as spirit soul and, seeing that somehow or other I have come into contact with material nature, try to get free from material entanglement by acting in such a way as to disentangle myself. In this case I am my friend. But if even after getting this opportunity I do not take it, then I should be considered my own worst enemy.

<div class="quote_verse">
:bandhur ātmātmanas tasya
:yenātmaivātmanā jitaḥ
:anātmanas tu śatrutve
:vartetātmaiva śatru-vat
</div>

"For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his very mind will be the greatest enemy." ([[Vanisource:BG 6.6 (1972)|Bg. 6.6]]) How is it possible for one to become his own friend? This is explained here; ātmā means mind, body and soul. When we speak of ātmā, insofar as we are in the bodily conception, we refer to the body. However, when we transcend the bodily conception and rise to the mental platform, ātmā refers to the mind. But actually when we are situated on the truly spiritual platform, then ātmā refers to the soul. In actuality we are pure spirit. In this way, according to one's spiritual development, the meaning of the word ātmā differs. As far as the Nirukti Vedic Dictionary is concerned, ātmā refers to body, mind and soul. However, in this verse of [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]], ātmā refers to mind.

If, through yoga, the mind can be trained, then the mind is our friend. But if the mind is left untrained, then there is no possibility of leading a successful life. For one who has no idea of spiritual life, the mind is the enemy. If one thinks that he is simply the body, his mind will not be working for his benefit; it will simply be acting to serve the gross body and to further condition the living entity and entrap him in material nature. If, however, one understands one's position as spirit soul apart from the body, the mind can be a liberating factor. In itself, the mind has nothing to do, it is simply waiting to be trained, and it is best trained through association. Desire is the function of the mind, and one desires according to his association; so if the mind is to act as friend, there must be good association.

The best association is a sadhu, that is, a Krṣṇa conscious person or one who is striving for spiritual realization. There are those who are striving for temporary things (asat). Matter and the body are temporary, and if one only engages himself for bodily pleasure, he is conditioned by temporary things. But if he engages himself in self-realization, then he is engaged in something permanent (sat). Obviously if one is intelligent he will associate with those who are trying to elevate themselves to the platform of self-realization through one of the various forms of yoga. The result will be that those who are sadhu, or realized, will be able to sever his attachment to material association. This is the great advantage to good association. For instance, Krṣṇa speaks [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] to Arjuna just to cut off his attachment to this material affection. Because Arjuna is attracted to things that are impeding the execution of his own duty, Krṣṇa severs these things. To cut something, a sharp instrument is required; and to cut the mind from its attachments, sharp words are often required. The sadhu or teacher shows no mercy in using sharp words to sever the student's mind from material attractions. By speaking the truth uncompromisingly, he is able to sever the bondage. For example, at the very beginning of [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] Krṣṇa speaks sharply to Arjuna by telling him that although he speaks like a learned man, he is actually fool number one. If we actually want detachment from this material world, we should be prepared to accept such cutting words from the spiritual master. Compromise and flattery have no effect where strong words are required.

In [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] the material conception of life is condemned in so many places. One who thinks the country in which he is born is worshipable, or one who goes to holy places and yet ignores the sadhus there, is likened unto an ass. As an enemy is always thinking of doing harm, so the untrained mind will drag one deeper and deeper into material entanglement. Conditioned souls struggle very hard with the mind and with the other senses. Since the mind directs the other senses, it is of utmost importance to make the mind the friend.

<div class="quote_verse">
:jitātmanaḥ praśāntasya
:paramātmā samāhitaḥ
:śītoṣṇa-sukha-duḥkheṣu
:tathā mānāpamānayoḥ
</div>

"For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility. To such a man happiness and distress, heat and cold, honor and dishonor are all the same." ([[Vanisource:BG 6.7 (1972)|Bg. 6.7]]) By training the mind, one actually attains tranquility, for the mind is always dragging us over nonpermanent things, just as an unbridled horse will pull a chariot on a perilous course. Although we are permanent and eternal, somehow or other we have become attracted to nonpermanent things. But the mind can be easily trained if it is simply fixed on Krṣṇa. Just as when a fort is safe when it is defended by a great general, if Krṣṇa is placed in the fort of the mind, there will be no possibility of the enemy entering. Material education, wealth and power will not help one to control the mind. A great devotee prays, "When will I be able to think of You constantly? My mind is always dragging me about, but as soon as I am able to fix my mind on the lotus feet of Krṣṇa, it becomes clear." When the mind is clear, it is possible to meditate on the Supersoul. The Paramātmā, or Supersoul, is always seated within the heart along with the individual soul. The yoga system involves concentrating the mind and focusing it on the Paramātmā or Supersoul seated within the heart. The above quoted verse from [[Vanisource:Bhagavad-gita As It Is (1972)|Bhagavad-gītā]] indicates that one who has conquered the mind and has overcome all attachment to nonpermanent things can be absorbed in thought of the Paramātmā. One so absorbed becomes free from all duality and false designations.
</div>
</div>
</div>

At the present moment our consciousness is that we are working for our own sense gratification. When this consciousness will be changed, that we work for satisfying Krsna, then our lives will be complete. You haven't got to change your work or position

2026-01-18T13:20:29Z

Lokanath:

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</div>
<div id="section">
<h2>Conversations and Morning Walks</h2>
</div>
<div id="sub_section">
<h3>1972 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
At the present moment our consciousness is that we are working for our own sense gratification. When this consciousness will be changed, that we have to work for satisfying Kṛṣṇa, then our lives will be complete. You haven't got to change your work or position. But when you understand that you have to work, not for your personal sense gratification, but for satisfaction of Kṛṣṇa, that is Kṛṣṇa Consciousness. So there is no question of changing your position. Changing your consciousness, that is the question.
</div>

<mp3player>https://vanipedia.s3.amazonaws.com/clip/720703R1-NEW_YORK_clip06.mp3</mp3player>
<div class="quote_link">
[[Vanisource:720700 - Conversation - New York|720700 - Conversation - New York]]:
</div>
<div class="text">
Guest (2): Prabhupāda? You said in, in the past lecture that, uh, for one who wants to take up ''bhakti'', the work that you're engaged in does not stop. This has been a source of confusion for myself, maybe other people. Could you sort of delineate what it meant by this?

Devotee (1): He said that when you take up ''bhakti'', the work does not stop. So he's confused.

Prabhupāda: No. ''Bhakti'' . . . therefore we are defining ''bhakti''. Definition of ''bhakti'', it means,

:''anyābhilāṣitā-śūnyaṁ''
:''jñāna-karmādy-anāvṛtam''
:''ānukūlyena kṛṣṇānu-śīlanaṁ''
:([[Vanisource:CC Madhya 19.167|CC Madhya 19.167]])

That is ''bhakti''. Try to understand what is ''bhakti''. You are following me? Or you come here? You come forward? You come forward? Try to understand what is ''bhakti''. ''Bhakti'' means we have no other desire than to satisfy Kṛṣṇa. That is ''bhakti''. Just like Arjuna. Arjuna satisfied Kṛṣṇa by fighting, and he became a ''bhakta''.

In the battlefield Arjuna was hesitating, that "What is the use of killing my own . . . own men, my family men, my brothers, my nephews, my grandfather?" all on the other side. And he was to fight with them, fight with them and to kill them. So he was hesitating. He was a warrior, a very great warrior.

He knew that, "I fight, I shall kill them. Although they have come to fight with me, they do not know, but I know. They are my men, so why shall I fight with them? Let them enjoy. I don't want." That was Arjuna's feeling.

But after understanding ''Bhagavad-gītā'', when he came to the understanding it is his duty to satisfy Kṛṣṇa, so he sacrificed his own conviction that he would not kill this men. He satisfied Kṛṣṇa, by the same art. He was a warrior. So he did not change his position.

After reading (hearing) ''Bhagavad-gītā'', he did not become a Vedāntist or went away to Himalaya for ''yoga'' practice, and gave up the fighting, battlefield. No. He did not change. But he changed his consciousness. That is wanted.

Our, at the present moment our consciousness is that we are working for our own sense gratification. When this consciousness will be changed, that we have to work for satisfying Kṛṣṇa, then our life is perfect. You haven't got to change your work or position.

But when you understand that you'll have to work not for your personal sense gratification, but for satisfaction of Kṛṣṇa, that is success of life. But there is no question of changing your position. Changing your consciousness—that is success.

According to Krsna consciousness movement, you can get out of all sufferings if you simply change your consciousness, that's all. That is Krsna consciousness

2026-01-18T13:16:31Z

Lokanath:

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<div id="section">
<h2>Lectures</h2>
</div>
<div id="sub_section">
<h3>General Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
So there are prescription offered by the modern scientist, by philosophers, by atheist or by theist, by fruitive actors—so many there are. But according to Kṛṣṇa consciousness movement, you can get out of all sufferings if you simply change your consciousness, that's all. That is Kṛṣṇa consciousness.
</div>

<div class="quote_link">
[[Vanisource:680927 - Lecture - Seattle|680927 - Lecture - Seattle]]
</div>
<div class="text">
So sufferings are always there, but we are trying to adjust by patchwork. Sufferings are always there. Everyone is trying to get out of sufferings. That is a fact. The whole struggle for existence is to get out of the suffering. But there are different kinds of prescriptions. Somebody says that you get out of the sufferings in this way, somebody says you get out of the sufferings in that way.

So there are prescription offered by the modern scientist, by philosophers, by atheist or by theist, by fruitive actors—so many there are. But according to Kṛṣṇa consciousness movement, you can get out of all sufferings if you simply change your consciousness, that's all. That is Kṛṣṇa consciousness.

As I have given you several times the example . . . all our sufferings are due to lack of knowledge, ignorance. That knowledge can be achieved by association of good authorities. There is a nice Bengali verse:

<div class="quote_verse">
:kṛṣṇa bhuliya jīva bhoga vāṣchā kare
:pāsate māyā tāre jāpaṭiyā dhare
:(Prema-vivarta)
</div>

As soon as our original consciousness becomes polluted with the consciousness of material enjoyment that, "I want to lord it over the resources of matter . . ." As soon as we turn our consciousness in this way, then our troubles begin. Immediately māyā. This very consciousness that, "I can enjoy this material world to my best capacity . . ." Everyone is trying to do that.
</div>
</div>
</div>

Your specific duty is to chant and hear the transcendental Name of the Lord, read some passages from my English version of the Srimad-Bhagavatam and Srimad Bhagavad-gita and explain them as far as possible you have heard from me

2025-12-14T11:02:29Z

Lokanath:

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</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="LettertoDayanandaNandaraniUddhavaDelhi20September1967_0" class="quote" parent="1967_Correspondence" book="Let" index="147" link="Letter to Dayananda, Nandarani, Uddhava -- Delhi 20 September, 1967" link_text="Letter to Dayananda, Nandarani, Uddhava -- Delhi 20 September, 1967">
<div class="heading">Your specific duty is to chant and hear the transcendental Name of the Lord, read some passages from my English version of the Srimad-Bhagavatam and Srimad Bhagavad-gita (Gitopanisad) and explain them as far as possible you have heard from me.
</div>
<span class="link">[[Vanisource:Letter to Dayananda, Nandarani, Uddhava -- Delhi 20 September, 1967|Letter to Dayananda, Nandarani, Uddhava -- Delhi 20 September, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Please accept my blessings. I am in due receipt of your letter post dated the 8th instant and I am very glad to note the contents. I was very much anxious to get the new address of our new center in Los Angeles and now I am pleased that our desire is fulfilled by the Grace of Lord Krishna. Your specific duty is to chant and hear the transcendental Name of the Lord, read some passages from my English version of the Srimad-Bhagavatam and Srimad Bhagavad-gita (Gitopanisad) and explain them as far as possible you have heard from me. Any devotee who has developed genuine Love for Krishna can also explain the truth about Krishna because Krishna helps such sincere devotee seated in his heart. Every one must be frustrated who is not Krishna conscious because the eternal relationship with Krishna is so nice. That eternal relationship with Krishna can be revived simply by chanting His Holy Name in right earnest.</p>
<p>I understand from your letter that the situation in Los Angeles is different from San Francisco or New York, in the matter of communications. But the flavor of Krishna consciousness is so far-reaching that it will go far and wide if we chant with devotion. After all Krishna is the master of all situations. In the beginning you may feel some difficulty but rest assured that Krishna is always with you and he will help you in all respects.</p>
</div>
</div>
</div>

We have explained this Bhagavad-gita in the parampara system as we have heard from authoritative sources. So it may be a new contribution to your country, because in every edition they have concocted some ideas about Bhagavad-gita

2025-12-14T10:56:54Z

Lokanath:

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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="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 ">
<div class="heading">We have explained this Bhagavad-gītā in the paramparā system as we have heard from authoritative sources. So it may be a new contribution to your country, because in every edition they have concocted some ideas about Bhagavad-gītā, but we are presenting Bhagavad-gītā as it is.
</div>
<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: "Arjuna accepted Kṛṣṇa as pure, free from all material contamination, as the supreme enjoyer, as the foremost person, the Supreme Personality of Godhead, never born, the greatest. Now one may say that..., one may say that since Kṛṣṇa and Arjuna were friends, Arjuna was only saying these things to his friend. But Arjuna mentions that Kṛṣṇa is accepted as the Supreme Personality of Godhead not only by himself but by Nārada, Vyāsa and numerous other great persons."</p>
<p>Prabhupāda: Authorities. He accepted Kṛṣṇa as the Supreme Personality of Godhead not because Kṛṣṇa happened to be his intimate friend but on the authorities of others. And on the statement of Kṛṣṇa, and by understanding Him fully. He, he did not accept Him blindly. So this is the process of understanding Bhagavad-gītā. And although he understood fully, because in future so many rascals will come and proclaim himself that "I am also incarnation of Godhead," therefore in the Eleventh Chapter Arjuna requested Kṛṣṇa that "If you think, You can show me Your universal form," so that in future others will accept some bogus rascal as the Supreme Personality of Godhead, he may test by seeing the, I mean to say, universal form of the person. So who can exhibit this universal form except Kṛṣṇa? </p>
<p>So we have explained this Bhagavad-gītā in the paramparā system as we have heard from authoritative sources. So it may be a new contribution to your country, because in every edition they have concocted some ideas about Bhagavad-gītā, but we are presenting Bhagavad-gītā as it is. That's all.</p>
</div>
</div>
</div>

Those who do not accept Krsna as He is and Bhagavad-gita as it is should not try to explain Bhagavad-gita whimsically and become offenders. BG 1972 purports

2025-12-14T10:52:55Z

Lokanath:

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<div id="section">
<h2>Bhagavad-gita As it is</h2>
</div>
<div id="sub_section">
<h3>BG Chapters 13 - 18</h3>
</div>
<div class="quote">
<div class="quote_heading">
Generally it is advised that Bhagavad-gītā be discussed amongst the devotees only, for those who are not devotees will neither understand Kṛṣṇa nor Bhagavad-gītā. Those who do not accept Kṛṣṇa as He is and Bhagavad-gītā as it is should not try to explain Bhagavad-gītā whimsically and become offenders. Bhagavad-gītā should be explained to persons who are ready to accept Kṛṣṇa as the Supreme Personality of Godhead. It is a subject matter for the devotees only and not for philosophical speculators.
</div>

<div class="quote_link">
[[Vanisource:BG 18.68 (1972)|BG 18.68 (1972), Translation and Purport]]
</div>
<div class="quote_translation">
For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me.
</div>
<div class="text">
Generally it is advised that Bhagavad-gītā be discussed amongst the devotees only, for those who are not devotees will neither understand Kṛṣṇa nor Bhagavad-gītā. Those who do not accept Kṛṣṇa as He is and Bhagavad-gītā as it is should not try to explain Bhagavad-gītā whimsically and become offenders. Bhagavad-gītā should be explained to persons who are ready to accept Kṛṣṇa as the Supreme Personality of Godhead. It is a subject matter for the devotees only and not for philosophical speculators. Anyone, however, who tries sincerely to present Bhagavad-gītā as it is will advance in devotional
</div>
</div>
</div>

This Bhagavad-gita, now it is being explained as it is, and thousands and thousands of Europeans and Americans, whose forefathers or family never knew the name of Krsna, they are becoming devotees. This is the secret of success

2025-12-14T10:49:33Z

Lokanath:

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[[Category:My Secret of Success (Prabhupada)]]
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[[Category:Prabhupada Speaks - Lectures, 1973]]
[[Category:Prabhupada Speaks - Lectures, Brahma-samhita]]
[[Category:Prabhupada Speaks - in India, Bombay]]
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Sri_Brahma-samhita_Lectures" class="sub_section" sec_index="5" parent="Lectures" text="Sri Brahma-samhita Lectures"><h3>Sri Brahma-samhita Lectures</h3>
</div>
<div id="LectureonBrahmasamhitaLectureBombayJanuary31973_0" class="quote" parent="Sri_Brahma-samhita_Lectures" book="Lec" index="11" link="Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973" link_text="Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973">
<div class="heading">In your Bombay there are so many persons, they are explaining Bhagavad-gītā for so many years, but they could not turn even a single person a pure devotee of Kṛṣṇa. This is our challenge. But this Bhagavad-gītā, now it is being explained as it is, and thousands and thousands of Europeans and Americans, whose forefathers or family never knew the name of Kṛṣṇa, they are becoming devotees. This is the secret of success. But these foolish people, they do not know. They think that by interpreting Bhagavad-gītā by their so-called rascaldom knowledge, they can reveal Bhagavad-gītā. That is not possible.
</div>
<mp3player>https://s3.amazonaws.com/vanipedia/clip/730103BS.BOM_clip2.mp3</mp3player>
<span class="link">[[Vanisource:Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973|Lecture on Brahma-samhita, Lecture -- Bombay, January 3, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Śrīmad-Bhāgavatam is the original explanation of Vedānta-sūtra. So in the Vedānta-sūtra, explanation of Vedānta-sūtra, Śrīmad-Bhāgavatam, it is said,</p>
:janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ
:tene brahma hṛdā ādi-kavaye muhyanti yatra sūrayaḥ
:([[Vanisource:SB 1.1.1|SB 1.1.1]])
<p>These descriptions are there. So ādi-kavi, ādi-kavi means Brahmā. Brahmā, Ādi-kavi. So tene brahma. Brahmā means śabda-brahman, Vedic literature. So He instructed or imparted in the heart of Brahmā. Because when the creation was there, Brahmā was the only person, living entity, in the beginning. So the question may be that "How Brahmā learned Vedic knowledge?" That is explained: tene brahma... Brahmā. Brahmā means Vedic literature. Śabda-brahman. The information, the description of God is also Brahman. Brahman is absolute. There is no difference between Brahman and the literature which is describing Brahman. The same thing: just like Bhagavad-gītā and Kṛṣṇa, there is no difference. Bhagavad-gītā is also Kṛṣṇa. Otherwise why this book is worshiped since so, for so long time, since five thousand years, unless the Bhagavad-gītā is Kṛṣṇa? There are so many literatures, books, are published nowadays. After one year, two years, three years—finished. Nobody cares for it. Nobody cares for it. Nobody reads for... Any literature you take in the history of the world, no literature can exist for five thousand years, repeatedly being read by many, many scholars, religionists and philosophers, all. Why? Because it is Kṛṣṇa. Kṛṣṇa... There is no difference between Bhagavad-gītā and Bhagavān. Śabda-brahman. So Bhagavad-gītā should not be taken as ordinary literature, that one can comment on it by so-called ABCD knowledge. No. That is not possible. The fools and rascals, they try to comment on the Bhagavad-gītā by their ABCD scholarship. That is not possible. It is śabda-brahman. It will be revealed to the person who has devotion to Kṛṣṇa. Yasya deve parā bhaktir yathā deve... These are the Vedic instructions.</p>
:yasya deve parā bhaktir
:yathā deve tathā gurau
:tasyaite kathitā hy arthāḥ
:prakāśante mahātmanaḥ
:(ŚU 6.23)
<p>They become revealed. Therefore Vedic literatures are called revealed. It is not that I can understand by your ABCD knowledge; I can purchase one Bhagavad-gītā, and because I have grammatical knowledge, I can understand. No. Vedeṣu durlabha. In the Brahma-saṁhitā it is said, vedeṣu durlabha. You go on studying all Vedic literature by your literary capacity or scholarship—durlabha. It is not possible. Vedeṣu durlabha. Therefore there are so many persons, they are trying to interpret Bhagavad-gītā by their so-called scholarship, but nobody cares for them. They cannot turn even one person, a devotee of Kṛṣṇa. This is a challenge. In your Bombay there are so many persons, they are explaining Bhagavad-gītā for so many years, but they could not turn even a single person a pure devotee of Kṛṣṇa. This is our challenge. But this Bhagavad-gītā, now it is being explained as it is, and thousands and thousands of Europeans and Americans, whose forefathers or family never knew the name of Kṛṣṇa, they are becoming devotees. This is the secret of success. But these foolish people, they do not know. They think that by interpreting Bhagavad-gītā by their so-called rascaldom knowledge, they can reveal Bhagavad-gītā. That is not possible. Nāhaṁ prakāśaḥ yogamāyā-samāvṛtaḥ. Kṛṣṇa is not exposed to these foolish and rascals. Kṛṣṇa is never exposed. Nāhaṁ prakāśaḥ sarvasya ([[Vanisource:BG 7.25 (1972)|BG 7.25]]). He's not so cheap thing that He'll be understood by these fools and rascals. It is not possible. Kṛṣṇa says, nāhaṁ prakāśaḥ sarvasya yogamāyā-samā... ([[Vanisource:BG 7.25 (1972)|BG 7.25]]).</p>
:manuṣyāṇāṁ sahasreṣu
:kaścid yatati siddhaye
:yatatām api siddhānāṁ
:kaścid vetti māṁ tattvataḥ
:([[Vanisource:BG 7.3 (1972)|BG 7.3]])
</div>
</div>
</div>

The commentaries given by devotees of the Lord are bona fide. No one can explain Bhagavad-gita, or give perfect knowledge of Krsna if he is envious. BG 1972 purports

2025-12-14T10:29:56Z

Lokanath:

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[[Category:Bhagavad-gita As It Is - 1972 Purports, Chapter 09 - Vaniquotes]]
[[Category:Bhagavad-gita As It Is - 1972 Purports, Chapters 01 to 18 - Vaniquotes]]
</div>
<div id="section">
<h2>Bhagavad-gita As it is</h2>
</div>
<div id="sub_section">
<h3>BG Chapters 7 - 12</h3>
</div>
<div class="quote">
<div class="quote_heading">
Even the most erudite scholars write on Bhagavad-gītā very inaccurately. Because they are envious of Kṛṣṇa, their commentaries are useless. The commentaries given by devotees of the Lord are bona fide. No one can explain Bhagavad-gītā, or give perfect knowledge of Kṛṣṇa if he is envious. One who criticizes the character of Kṛṣṇa without knowing Him is a fool. So such commentaries should be very carefully avoided. For one who understands that Kṛṣṇa is the Supreme Personality of Godhead, the pure and transcendental Personality, these chapters will be very beneficial.
</div>

<div class="quote_link">
[[Vanisource:BG 9.1 (1972)|BG 9.1 (1972), Translation and Purport]]
</div>
<div class="quote_translation">
The Supreme Lord said: My dear Arjuna, because you are never envious of Me, I shall impart to you this most secret wisdom, knowing which you shall be relieved of the miseries of material existence.
</div>
<div class="text">
As a devotee hears more and more about the Supreme Lord, he becomes enlightened. This hearing process is recommended in the Śrīmad-Bhāgavatam: "The messages of the Supreme Personality of Godhead are full of potencies, and these potencies can be realized if topics regarding the Supreme Godhead are discussed amongst devotees. This cannot be achieved by the association of mental speculators or academic scholars, for it is realized knowledge."

The devotees are constantly engaged in the Supreme Lord's service. The Lord understands the mentality and sincerity of a particular living entity who is engaged in Kṛṣṇa consciousness and gives him the intelligence to understand the science of Kṛṣṇa in the association of the devotees. Discussion of Kṛṣṇa is very potent, and if a fortunate person has such association and tries to assimilate the knowledge, then he will surely make advancement toward spiritual realization. Lord Kṛṣṇa, in order to encourage Arjuna to higher and higher elevation in His potent service, describes in this Ninth Chapter matters more confidential than any He has already disclosed.

The very beginning of Bhagavad-gītā, the First Chapter, is more or less an introduction to the rest of the book; and in the Second and Third Chapters, the spiritual knowledge described is called confidential. Topics discussed in the Seventh and Eighth Chapters are specifically related to devotional service, and because they bring enlightenment in Kṛṣṇa consciousness, they are called more confidential. But the matters which are described in the Ninth Chapter deal with unalloyed, pure devotion. Therefore this is called the most confidential. One who is situated in the most confidential knowledge of Kṛṣṇa is naturally transcendental; he therefore has no material pangs, although he is in the material world. In the Bhakti-rasāmṛta-sindhu it is said that although one who has a sincere desire to render loving service to the Supreme Lord is situated in the conditional state of material existence, he is to be considered liberated. Similarly, we shall find in the Bhagavad-gītā, Tenth Chapter, that anyone who is engaged in that way is a liberated person.

Now this first verse has specific significance. Knowledge (idaṁ jñānam) refers to pure devotional service, which consists of nine different activities: hearing, chanting, remembering, serving, worshiping, praying, obeying, maintaining friendship and surrendering everything. By the practice of these nine elements of devotional service one is elevated to spiritual consciousness, Kṛṣṇa consciousness. At the time when one's heart is cleared of the material contamination, one can understand this science of Kṛṣṇa. Simply to understand that a living entity is not material is not sufficient. That may be the beginning of spiritual realization, but one should recognize the difference between activities of the body and spiritual activities by which one understands that he is not the body.

In the Seventh Chapter we have already discussed the opulent potency of the Supreme Personality of Godhead, His different energies, the inferior and superior natures, and all this material manifestation. Now in Chapters Nine and Ten the glories of the Lord will be delineated.

The Sanskrit word anasūyave in this verse is also very significant. Generally the commentators, even if they are highly scholarly, are all envious of Kṛṣṇa, the Supreme Personality of Godhead. Even the most erudite scholars write on Bhagavad-gītā very inaccurately. Because they are envious of Kṛṣṇa, their commentaries are useless. The commentaries given by devotees of the Lord are bona fide. No one can explain Bhagavad-gītā, or give perfect knowledge of Kṛṣṇa if he is envious. One who criticizes the character of Kṛṣṇa without knowing Him is a fool. So such commentaries should be very carefully avoided. For one who understands that Kṛṣṇa is the Supreme Personality of Godhead, the pure and transcendental Personality, these chapters will be very beneficial.
</div>
</div>
</div>

Such interpreters (who care nothing for Lord Krsna or Arjuna) explain the verses of the Bhagavad-gita in their own way and postulate all sorts of rubbish in the name of the Gita. Such interpreters believe neither in Sri Krsna nor in His eternal abode

2025-12-07T16:22:22Z

Lokanath:

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<div id="facts">
{{terms|"Such interpreters explain the verses of the Bhagavad-gītā in their own way and postulate all sorts of rubbish in the name of the Gītā. Such interpreters believe neither in Śrī Kṛṣṇa nor in His eternal abode"}}
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[[Category:Sri Isopanisad, Mantra 13]]
[[Category:Sri Isopanisad Mantras 01 to 18, Translations and Purports]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Sri Isopanisad</h3>
</div>
<div class="quote">
<div class="quote_heading">
Such interpreters explain the verses of the Bhagavad-gītā in their own way and postulate all sorts of rubbish in the name of the Gītā. Such interpreters believe neither in Śrī Kṛṣṇa nor in His eternal abode.
</div>

<div class="quote_link">
[[Vanisource:ISO 13 (1974)|Sri Isopanisad 13, Translation and Purport]]
</div>
<div class="quote_translation">
It is said that one result is obtained by worshiping the supreme cause of all causes and that another result is obtained by worshiping what is not supreme. All this is heard from the undisturbed authorities, who clearly explained it.
</div>
<div class="text">
When Lord Śrī Kṛṣṇa was present on this earth, the bhakti-yoga principles defined in the Bhagavad-gītā had become distorted; therefore the Lord had to reestablish the disciplic system beginning with Arjuna, who was the most confidential friend and devotee of the Lord. The Lord clearly told Arjuna ([[Vanisource:BG 4.3 (1972)|4.3]]) that it was because Arjuna was His devotee and friend that he could understand the principles of the Bhagavad-gītā. In other words, only the Lord's devotee and friend can understand the Gītā. This also means that only one who follows the path of Arjuna can understand the Bhagavad-gītā.

At the present moment there are many interpreters and translators of this sublime dialogue who care nothing for Lord Kṛṣṇa or Arjuna. Such interpreters explain the verses of the Bhagavad-gītā in their own way and postulate all sorts of rubbish in the name of the Gītā. Such interpreters believe neither in Śrī Kṛṣṇa nor in His eternal abode. How, then, can they explain the Bhagavad-gītā?

Kṛṣṇa clearly says that only those who have lost their sense worship the demigods for paltry rewards ([[Vanisource:BG 7.20 (1972)|7.20, 23]]). Ultimately He advises that one give up all other ways and modes of worship and fully surrender unto Him alone ([[Vanisource:BG 18.66 (1972)|18.66]]). Only those who are cleansed of all sinful reactions can have such unflinching faith in the Supreme Lord. Others will continue hovering on the material platform with their paltry ways of worship and thus will be misled from the real path under the false impression that all paths lead to the same goal.

In this mantra of Śrī Īśopaniṣad the word sam-bhavāt, "by worship of the supreme cause," is very significant. Lord Kṛṣṇa is the original Personality of Godhead, and everything that exists has emanated from Him. In the Bhagavad-gītā ([[Vanisource:BG 10.8 (1972)|10.8]]) the Lord says,

<div class="quote_verse">
:ahaṁ sarvasya prabhavo
:mattaḥ sarvaṁ pravartate
:iti matvā bhajante māṁ
:budhā bhāva-samanvitāḥ
</div>

"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who perfectly know this engage in My devotional service and worship Me with all their hearts."

Here is a correct description of the Supreme Lord, given by the Lord Himself. The words sarvasya pra-bhavaḥ indicate that Kṛṣṇa is the creator of everyone, including Brahmā, Viṣṇu and Śiva. And because these three principal deities of the material world are created by the Lord, the Lord is the creator of all that exists in the material and spiritual worlds. In the Atharva Veda (Gopāla-tāpanī Upaniṣad 1.24) it is similarly said, "He who existed before the creation of Brahmā and who enlightened Brahmā with Vedic knowledge is Lord Śrī Kṛṣṇa." Similarly, the Nārāyaṇa Upaniṣad (1) states, "Then the Supreme Person, Nārāyaṇa, desired to create all living beings. Thus from Nārāyaṇa, Brahmā was born. Nārāyaṇa created all the Prajāpatis. Nārāyaṇa created Indra. Nārāyaṇa created the eight Vasus. Nārāyaṇa created the eleven Rudras. Nārāyaṇa created the twelve Ādityas." Since Nārāyaṇa is a plenary manifestation of Lord Kṛṣṇa, Nārāyaṇa and Kṛṣṇa are one and the same. The Nārāyaṇa Upaniṣad (4) also states, "Devakī's son [Kṛṣṇa] is the Supreme Lord." The identity of Nārāyaṇa with the supreme cause has also been accepted and confirmed by Śrīpāda Śaṅkarācārya, even though Śaṅkara does not belong to the Vaiṣṇava, or personalist, cult. The Atharva Veda (Mahā Upaniṣad 1) also states, "Only Nārāyaṇa existed in the beginning, when neither Brahmā, nor Śiva, nor fire, nor water, nor stars, nor sun, nor moon existed. The Lord does not remain alone but creates as He desires." Kṛṣṇa Himself states in the Mokṣa-dharma, "I created the Prajāpatis and the Rudras. They do not have complete knowledge of Me because they are covered by My illusory energy." It is also stated in the Varāha Purāṇa: "Nārāyaṇa is the Supreme Personality of Godhead, and from Him the four-headed Brahmā was manifested, as well as Rudra, who later became omniscient."
</div>
</div>
</div>

Indian independence was achieved not by Gandhi's non-violence method but (by) Subhas Bose's violence method. And he wanted to explain nonviolence from Bhagavad-gita. Just see, another foolishness

2025-11-30T15:31:48Z

Lokanath:

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{{terms|"Indian independence was achieved not by Gandhi's non-violence method but (by) Subhas Bose's violence method. And he wanted to explain nonviolence from Bhagavad-gita. Just see, another foolishness"}}
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[[Category:Prabhupada Speaks - Morning Walks, 1966 - 1977]]
[[Category:Prabhupada Speaks - Morning Walks, 1973]]
[[Category:Prabhupada Speaks - in USA, Los Angeles]]
</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="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="MorningWalkAtCheviotHillsGolfCourseMay171973LosAngeles_0" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="30" link="Morning Walk At Cheviot Hills Golf Course -- May 17, 1973, Los Angeles" link_text="Morning Walk At Cheviot Hills Golf Course -- May 17, 1973, Los Angeles">
<div class="heading">Indian independence was achieved not by Gandhi's non-violence method but (by) Subhas Bose's violence method. And he wanted to explain nonviolence from Bhagavad-gītā. Just see, another foolishness.
</div>
<mp3player>https://s3.amazonaws.com/vanipedia/clip/730517MW.LA_clip5.mp3</mp3player>
<span class="link">[[Vanisource:Morning Walk At Cheviot Hills Golf Course -- May 17, 1973, Los Angeles|Morning Walk At Cheviot Hills Golf Course -- May 17, 1973, Los Angeles]]: </span><div class="text"><p style="display: inline;">Svarūpa Dāmodara: The scientists, when we say that "The attempts that you are doing are no good." Then they want to make sure that what I am saying is right.</p>
<p>Prabhupāda: Yes, because I see that you are rascal, therefore I am right. You are rascal. You don't admit, but I see that you are rascal. You don't admit, but I see that you are a rascal. Therefore I am right. This is the argument. You are so rascal that you cannot admit your rascaldom. Just like this moon planet expedition. But I, sixteen years before, I told that these are rascals. Therefore I am right.</p>
<p>Svarūpa Dāmodara: They claim that "We have done so much."</p>
<p>Prabhupāda: What have you done? You have simply spoiled money. That's all. In that sense I have done so much. Simply by teaching people, "Chant Hare Kṛṣṇa," they are coming to such light. What do you think? I have done most wonderful thing than them.</p>
<p>Svarūpa Dāmodara: But even if they do not know during their lifetime, at least, towards the end of their life, at the time of death, then they'll remember that, "I have wasted my life."</p>
<p>Prabhupāda: That is warned by Śaṅkarācārya. Vivekananda lamented at the end of his life, that "I have simply wasted my life." He admitted, "I have not given anything." Bālakānām. He was after this body, and he was recorded, government record, as political sannyāsī. Yes. He had political purpose, but was acting as a sannyāsī. Just like Gandhi, "Saintly statesman." He is recorded, "Saintly statesman." He's a statesman, politician, but he was introducing some morality, non-violence, like that. Actually, his philosophy failed. He wanted Hindu-Muslim unity, but it was divided. The Muslim and Hindu divided. He wanted non-violence. He died out of violence. Therefore all his philosophy failed. And Indian independence was achieved not by Gandhi's non-violence method but (by) Subhas Bose's violence method. And he wanted to explain nonviolence from Bhagavad-gītā. Just see, another foolishness. Bhagavad-gītā is spoken in the battlefield, and he was screwing some meaning to prove his nonviolence.</p>
<p>Svarūpa Dāmodara: In one of the articles by Bharatiya... There's a man called Bharatiya, in... What is (indistinct) university? He was saying that Nirana Subhas Bose, he wanted to join Ramakrishna Mission. Is this true, Śrīla Prabhupāda?</p>
<p>Prabhupāda: For future. No. Might be. He wanted to join? Why he should join? Why he did not join?</p>
<p>Svarūpa Dāmodara: It was explained that he had a better, great mission, so he should not join, "You should do your..." By that time he was started, fighting for freedom. So he was not allowed...</p>
<p>Prabhupāda: So what was that greater mission?</p>
<p>Svarūpa Dāmodara: For independence, fighting.</p>
<p>Prabhupāda: No. Why he wanted to join Ramakrishna mission? What is the attraction of Ramakrishna mission? What they have done? Ramakrishna mission, what they have done?</p>
</div>
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</div>

This kind of pride (of becoming a great devotee of Lord Visnu) in a devotee is never tolerated. A Vaisnava should always remain very humble and meek and offer respect to others

2025-11-23T15:57:36Z

Lokanath:

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{{terms|"This kind of pride in a devotee is never tolerated. A Vaiṣṇava should always remain very humble and meek and offer respect to others"}}
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[[Category:Srimad-Bhagavatam, Canto 06 Chapter 17 Purports - Mother Parvati Curses Citraketu]]
[[Category:Srimad Bhagavatam, Canto 06 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 6</h3>
</div>
<div class="quote">
<div class="quote_heading">
Citraketu should have known that Lord Śiva, although sitting in that way, was not to be criticized. The difficulty was that Citraketu, having become a great devotee of Lord Viṣṇu, Saṅkarṣaṇa, was somewhat proud at having achieved Lord Saṅkarṣaṇa's favor and therefore thought that he could now criticize anyone, even Lord Śiva. This kind of pride in a devotee is never tolerated. A Vaiṣṇava should always remain very humble and meek and offer respect to others.
</div>

<div class="quote_link">
[[Vanisource:SB 6.17.10|SB 6.17.10, Translation and Purport]]
</div>
<div class="quote_translation">
Not knowing the prowess of Lord Śiva and Pārvatī, Citraketu strongly criticized them. His statements were not at all pleasing, and therefore the goddess Pārvatī, being very angry, spoke as follows to Citraketu, who thought himself better than Lord Śiva in controlling the senses.
</div>
<div class="text">
<div class="purport">

Although Citraketu never meant to insult Lord Śiva, he should not have criticized the lord, even though the lord was transgressing social customs. It is said, tejīyasāṁ na doṣāya: one who is very powerful should be understood to be faultless. For example, one should not find faults with the sun, although it evaporates urine from the street. The most powerful cannot be criticized by an ordinary man, or even by a great personality. Citraketu should have known that Lord Śiva, although sitting in that way, was not to be criticized. The difficulty was that Citraketu, having become a great devotee of Lord Viṣṇu, Saṅkarṣaṇa, was somewhat proud at having achieved Lord Saṅkarṣaṇa's favor and therefore thought that he could now criticize anyone, even Lord Śiva. This kind of pride in a devotee is never tolerated. A Vaiṣṇava should always remain very humble and meek and offer respect to others.

<div class="quote_verse">
:tṛṇād api sunīcena
:taror api sahiṣṇunā
:amāninā mānadena
:kīrtanīyaḥ sadā hariḥ
:([[Vanisource:CC Adi 17.31|CC Adi 17.31]])
</div>

"One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige and ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly." A Vaiṣṇava should not try to minimize anyone else's position. It is better to remain humble and meek and chant the Hare Kṛṣṇa mantra. The word nirjitātmābhimānine indicates that Citraketu thought himself a better controller of the senses than Lord Śiva, although actually he was not. Because of all these considerations, mother Pārvatī was somewhat angry at Citraketu.

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</div>
</div>
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The symptoms of a devotee are meekness and humility. Although spiritually very advanced, he will always remain meek and humble, as Kaviraja Gosvami and all the other Vaisnavas have taught us by personal example

2025-11-23T15:55:50Z

Lokanath:

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{{terms|"The symptoms of a devotee are meekness and humility. Although spiritually very advanced, he will always remain meek and humble, as Kaviraja Gosvami and all the other Vaisnavas have taught us by personal example"}}
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[[Category:Devotees of God Are Very Humble and Meek‎]]
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[[Category:Krsnadasa Kaviraja Gosvami]]
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[[Category:Vaisnava - Devotees of God]]
[[Category:Teaching of a Devotee of God]]
[[Category:Me (Prabhupada)]]
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[[Category:Personal Example]]
[[Category:Examples of a Devotee of God]]
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 29 Purports - Explanation of Devotional Service by Lord Kapila]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
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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="SB32918_0" class="quote" parent="SB_Canto_3" book="SB" index="1206" link="SB 3.29.18" link_text="SB 3.29.18">
<div class="heading">A devotee should not be proud of his acquisitions. The symptoms of a devotee are meekness and humility. Although spiritually very advanced, he will always remain meek and humble, as Kavirāja Gosvāmī and all the other Vaiṣṇavas have taught us by personal example.
</div>
<span class="link">[[Vanisource:SB 3.29.18|SB 3.29.18, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">A devotee should always try to hear about spiritual matters and should always utilize his time in chanting the holy name of the Lord. His behavior should always be straightforward and simple, and although he is not envious but friendly to everyone, he should avoid the company of persons who are not spiritually advanced.</p>
</div>
<div class="purport text"><p>In order to advance in spiritual understanding, one has to hear from authentic sources about spiritual knowledge. One can understand the reality of spiritual life by following strict regulative principles and by controlling the senses. To have control it is necessary that one be nonviolent and truthful, refrain from stealing, abstain from sex life and possess only that which is absolutely necessary for keeping the body and soul together. One should not eat more than necessary, he should not collect more paraphernalia than necessary, he should not talk unnecessarily with common men, and he should not follow the rules and regulations without purpose. He should follow the rules and regulations so that he may actually make advancement.</p>
<p>There are eighteen qualifications mentioned in Bhagavad-gītā, among which is simplicity. One should be without pride; one should not demand unnecessary respect from others, and one should be nonviolent. Amānitvam adambhitvam ahiṁsā ([[Vanisource:BG 13.8-12 (1972)|BG 13.8]]). One should be very tolerant and simple, one should accept the spiritual master, and one should control the senses. These are mentioned here and in Bhagavad-gītā as well. One should hear from authentic sources how to advance in spiritual life; such instructions should be taken from the ācārya and should be assimilated.</p>
<p>It is especially mentioned here, nāma-saṅkīrtanāc ca: one should chant the holy names of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—either individually or with others. Lord Caitanya has given special stress to chanting of these holy names of the Lord as the basic principle of spiritual advancement. Another word used here is ārjavena, meaning "without diplomacy." A devotee should not make plans out of self-interest. Of course, preachers sometimes have to make some plan to execute the mission of the Lord under proper guidance, but regarding personal self-interest, a devotee should always be without diplomacy, and he should avoid the company of persons who are not advancing in spiritual life. Another word is ārya. Āryans are persons who are advancing in knowledge of Kṛṣṇa consciousness as well as in material prosperity. The difference between the Āryan and non-Āryan, the sura and asura, is in their standards of spiritual advancement. Association with persons who are not spiritually advanced is forbidden. Lord Caitanya advised, asat-saṅga-tyāga: one should avoid persons who are attached to the temporary. Asat is one who is too materially attached, who is not a devotee of the Lord and who is too attached to women or enjoyable material things. Such a person, according to Vaiṣṇava philosophy, is a persona non grata.</p>
<p>A devotee should not be proud of his acquisitions. The symptoms of a devotee are meekness and humility. Although spiritually very advanced, he will always remain meek and humble, as Kavirāja Gosvāmī and all the other Vaiṣṇavas have taught us by personal example. Caitanya Mahāprabhu taught that one should be humbler than the grass on the street and more tolerant than the tree. One should not be proud or falsely puffed up. In this way one will surely advance in spiritual life.</p>
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</div>
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If he thinks himself that, "I am non-entity, helpless," then he can remain (humble). If he thinks, "I can do something. I have got so much intelligence," then he cannot become humble

2025-11-23T15:49:31Z

Lokanath:

<div id="compilation">
<div id="facts">
{{terms|"If he thinks himself that"|"I am non-entity, helpless"|"then he can remain. If he thinks"|"I can do something. I have got so much intelligence"|"then he cannot become humble"}}
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[[Category:If One]]
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[[Category:Remaining Humble]]
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[[Category:So Much]]
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[[Category:Cannot Become]]
[[Category:Pages Needing Audio - POOJA]]
</div>
<div id="section">
<h2>Conversations and Morning Walks</h2>
</div>
<div id="sub_section">
<h3>1974 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
If he thinks himself that, "I am non-entity, helpless," then he can remain. If he thinks, "I can do something. I have got so much intelligence," then he cannot become humble. Just like . . . (aside) Don't come very near. Just like child is humble always, because he knows that "I am completely helpless. Unless mother helps me, I am complete . . ." Therefore, whenever he's in need of something, he cries, "Mother, help me." This is helplessness. Helplessness.
</div>

<div class="quote_link">
[[Vanisource:740611 - Morning Walk - Paris|740611 - Morning Walk - Paris]]
</div>
<div class="text">
Paramahaṁsa: Śrīla Prabhupāda, how can one remain humble?

Prabhupāda: Eh?

Paramahaṁsa: How can one remain humble in executing his devotional service?

Prabhupāda: Yes. If he thinks himself that, "I am non-entity, helpless," then he can remain. If he thinks, "I can do something. I have got so much intelligence," then he cannot become humble. Just like . . . (aside) Don't come very near. Just like child is humble always, because he knows that "I am completely helpless. Unless mother helps me, I am complete . . ." Therefore, whenever he's in need of something, he cries, "Mother, help me." This is helplessness. Helplessness. Always. Kārpaṇye. This is one of the item of surrender. Unless you think yourself helpless, you cannot surrender. Surrender is complete when you think yourself that you are helpless. "I am helpless, but because I am surrendered to Kṛṣṇa, He'll save me." This faith also must be there that, "Although I am helpless . . . not although I am factually helpless, but because I am surrendered to Kṛṣṇa, I have no danger. He'll help me, protect me."
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If he thinks himself that, "I am non-entity, helpless," then he can remain (humble). If he thinks, "I can do something. I have got so much intelligence," then he cannot become humble

2025-11-23T15:47:15Z

Lokanath:

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[[Category:Remaining Humble]]
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[[Category:I Have]]
[[Category:So Much]]
[[Category:Much Intelligence]]
[[Category:Cannot Become]]
[[Category:Pages Needing Audio - POOJA]]
</div>
<div id="section">
<h2>Conversations and Morning Walks</h2>
</div>
<div id="sub_section">
<h3>1974 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
If he thinks himself that, "I am non-entity, helpless," then he can remain. If he thinks, "I can do something. I have got so much intelligence," then he cannot become humble. Just like . . . (aside) Don't come very near. Just like child is humble always, because he knows that "I am completely helpless. Unless mother helps me, I am complete . . ." Therefore, whenever he's in need of something, he cries, "Mother, help me." This is helplessness. Helplessness.
</div>

<div class="quote_link">
[[Vanisource:740611 - Morning Walk - Paris|740611 - Morning Walk - Paris]]
</div>
<div class="text">
Paramahaṁsa: Śrīla Prabhupāda, how can one remain humble?

Prabhupāda: Eh?

Paramahaṁsa: How can one remain humble in executing his devotional service?

Prabhupāda: Yes. If he thinks himself that, "I am non-entity, helpless," then he can remain. If he thinks, "I can do something. I have got so much intelligence," then he cannot become humble. Just like . . . (aside) Don't come very near. Just like child is humble always, because he knows that "I am completely helpless. Unless mother helps me, I am complete . . ." Therefore, whenever he's in need of something, he cries, "Mother, help me." This is helplessness. Helplessness. Always. Kārpaṇye. This is one of the item of surrender. Unless you think yourself helpless, you cannot surrender. Surrender is complete when you think yourself that you are helpless. "I am helpless, but because I am surrendered to Kṛṣṇa, He'll save me." This faith also must be there that, "Although I am helpless . . . not although I am factually helpless, but because I am surrendered to Kṛṣṇa, I have no danger. He'll help me, protect me."
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Your (JaiGovinda) attitude of humbleness is praiseworthy. A devotee should always remain humble and meek especially to the authorities and devotees

2025-11-15T16:48:31Z

Lokanath:

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<div id="facts">
{{terms|"Your attitude of humbleness is praiseworthy. A devotee should always remain humble and meek especially to the authorities and devotees"}}
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[[Category:Our Attitude (Disciples of SP)]]
[[Category:Our Humility (Disciples of SP)]]
[[Category:Praiseworthy]]
[[Category:We Should (Disciples of SP)]]
[[Category:We Must Always (Disciples of SP)]]
[[Category:Our Remaining (Disciples of SP)]]
[[Category:Remaining Humble]]
[[Category:Humble and Meek‎]]
[[Category:Especially]]
[[Category:Authority]]
[[Category:Devotee]]
</div>
<div id="section">
<h2>Correspondence</h2>
</div>
<div id="sub_section">
<h3>1968 Correspondence</h3>
</div>
<div class="quote">
<div class="quote_heading">
Your attitude of humbleness is praiseworthy. A devotee should always remain humble and meek especially to the authorities and devotees. Lord Chaitanya's philosophy is not to become God, but to become servant, servant, servant of God. The more one becomes the lower grade servant of the Lord, the more he is devoted nearer to the Lord.
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<div class="quote_link">
[[Vanisource:680208 - Letter to Jayagovinda written from Los Angeles|680208 - Letter to Jayagovinda written from Los Angeles]]
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<div class="text">
My Dear JaiGovinda,

Please accept my blessings. I beg to thank you very much for your letter dated Feb. 5. Your attitude of humbleness is praiseworthy. A devotee should always remain humble and meek especially to the authorities and devotees. Lord Chaitanya's philosophy is not to become God, but to become servant, servant, servant of God. The more one becomes the lower grade servant of the Lord, the more he is devoted nearer to the Lord. This is our philosophy. I have all my hearty blessings upon you, please do your duties nicely, and Krishna will be pleased to shower His Blessings upon you. He is very kind to sincere souls, and He gives intelligence from within to sincere devotees. We require only to become sincere in the service of the Lord, then everything is there ready for our convenience.
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