Vaniquotes - User contributions [en]

Water is the common element in both the gross and subtle forms of all material creation, and it should be noted herewith that due to necessity, water, being most prominent in the material creation, is the principal element of all the five

2025-12-23T19:27:50Z

Moumene:

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{{terms|"So water is the common element in both the gross and subtle forms of all material creation, and it should be noted herewith that due to necessity, water, being most prominent in the material creation, is the principal element of all the five"}}
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[[Category:Water]]
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[[Category:Five Elements]]
[[Category:Srimad-Bhagavatam, Canto 02 Chapter 10 Purports - Bhagavatam Is the Answer to All Questions]]
[[Category:Srimad Bhagavatam, Canto 02 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 2</h3>
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<div class="quote">
<div class="quote_heading">
The construction of the whole material world is prominently made by three elements, namely earth, water and fire. But the living force is produced by sky, air and water. So water is the common element in both the gross and subtle forms of all material creation, and it should be noted herewith that due to necessity, water, being most prominent in the material creation, is the principal element of all the five.
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<div class="quote_link">
[[Vanisource:SB 2.10.31|SB 2.10.31, Translation and Purport]]
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<div class="quote_translation">
The seven elements of the body, namely the thin layer on the skin, the skin itself, the flesh, blood, fat, marrow and bone, are all made of earth, water and fire, whereas the life breath is produced by the sky, water and air.
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<div class="text">
<div class="purport">

The construction of the whole material world is prominently made by three elements, namely earth, water and fire. But the living force is produced by sky, air and water. So water is the common element in both the gross and subtle forms of all material creation, and it should be noted herewith that due to necessity, water, being most prominent in the material creation, is the principal element of all the five. This material body is thus an embodiment of the five elements, and the gross manifestation is perceived because of three, namely earth, water, and fire. Sensations of touch are perceived due to the thin layer on the skin, and bone is as good as hard stone. The breathing air of life is produced of sky, air and water, and therefore open air, regular bath and ample space in which to live are favorable for healthy vitality. Fresh produce from the earth like grains and vegetables, as well as fresh water and heat, is good for the upkeep of the gross body.

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The son of Manu was Iksvaku. When Manu was sneezing, Iksvaku was born from Manu's nostrils. King Iksvaku had one hundred sons, of whom Vikuksi, Nimi and Dandaka were the most prominent

2025-12-23T19:25:35Z

Moumene:

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{{terms|"The son of Manu was Ikṣvāku. When Manu was sneezing, Ikṣvāku was born from Manu's nostrils. King Ikṣvāku had one hundred sons, of whom Vikukṣi, Nimi and Daṇḍakā were the most prominent"}}
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[[Category:One Hundred]]
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[[Category:Most Prominent]]
[[Category:Srimad-Bhagavatam, Canto 09 Chapter 06 - The Downfall of Saubhari Muni]]
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vaniquotes]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 9</h3>
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<div class="quote">
<div class="quote_heading">
The son of Manu was Ikṣvāku. When Manu was sneezing, Ikṣvāku was born from Manu's nostrils. King Ikṣvāku had one hundred sons, of whom Vikukṣi, Nimi and Daṇḍakā were the most prominent.
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<div class="quote_link">
[[Vanisource:SB 9.6.4|SB 9.6.4, Translation and Purport]]
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<div class="quote_translation">
The son of Manu was Ikṣvāku. When Manu was sneezing, Ikṣvāku was born from Manu's nostrils. King Ikṣvāku had one hundred sons, of whom Vikukṣi, Nimi and Daṇḍakā were the most prominent.
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<div class="text">
According to Śrīdhara Svāmī, although the Bhāgavatam ([[Vanisource:SB 9.1.11-12|9.1.11-12]]) has previously included Ikṣvāku among the ten sons begotten by Manu in his wife Śraddhā, this was a generalization. It is here specifically explained that Ikṣvāku was born simply from the sneezing of Manu.
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The most prominent Mayavadi scholar, Sadananda Yogindra, has written a book called Vedanta-sara, in which he expounds the philosophy of Sankaracarya, and all the followers of Sankara’s philosophy attribute great importance to his statements

2025-12-23T19:25:12Z

Moumene:

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{{terms|"The most prominent Māyāvādī scholar, Sadānanda Yogīndra, has written a book called Vedānta-sāra, in which he expounds the philosophy of Śaṅkarācārya, and all the followers of Śaṅkara’s philosophy attribute great importance to his statements"}}
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{{compiler|SharmisthaK}}
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[[Category:Most Prominent]]
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[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 07 Purports - Lord Caitanya in Five Features]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Adi-lila</h3>
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<div class="quote">
<div class="quote_heading">
The most prominent Māyāvādī scholar, Sadānanda Yogīndra, has written a book called Vedānta-sāra, in which he expounds the philosophy of Śaṅkarācārya, and all the followers of Śaṅkara’s philosophy attribute great importance to his statements. In this Vedānta-sāra Sadānanda Yogīndra defines Brahman as sac-cid-ānanda combined with knowledge and without duality, and he defines ignorance (jaḍa) as knowledge distinct from that of sat and asat.
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[[Vanisource:CC Adi 7.114|CC Adi 7.114, Translation and Purport]]
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<div class="quote_translation">
“Śaṅkarācārya, who is an incarnation of Lord Śiva, is faultless because he is a servant carrying out the orders of the Lord. But those who follow his Māyāvādī philosophy are doomed. They will lose all their advancement in spiritual knowledge.
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<div class="text">
Māyāvādī philosophers are very proud of exhibiting their Vedānta knowledge through grammatical jugglery, but in the Bhagavad-gītā Lord Śrī Kṛṣṇa certifies that they are māyayāpahṛta-jñāna, bereft of real knowledge due to māyā. Māyā has two potencies with which to execute her two functions—the prakṣepātmikā-śakti, the power to throw the living entity into the ocean of material existence, and āvaraṇātmikā-śakti, the power to cover the knowledge of the living entity. The function of the the āvaraṇātmikā-śakti is explained in the Bhagavad-gītā by the word māyayāpahṛta-jñānāḥ ([[Vanisource:BG 7.15 (1972)|BG 7.15]]).

Why the daivī-māyā, or illusory energy of Kṛṣṇa, takes away the knowledge of the Māyāvādī philosophers is also explained in the Bhagavad-gīta by the use of the words āsuraṁ bhāvam āśritāḥ, which refer to a person who does not agree to the existence of the Lord. The Māyāvādīs, who are not in agreement with the existence of the Lord, can be classified in two groups, exemplified by the impersonalist Śaṅkarites of Vārāṇasī and the Buddhists of Saranātha. Both groups are Māyāvādīs, and Kṛṣṇa takes away their knowledge due to their atheistic philosophies. Neither group agrees to accept the existence of a personal God. The Buddhist philosophers clearly deny both the soul and God, and although the Śaṅkarites do not openly deny God, they say that the Absolute is nirākāra, or formless. Thus both the Buddhists and the Śaṅkarites are aviśuddha-buddhayaḥ ([[Vanisource:SB 10.2.32|SB 10.2.32]]), or imperfect and unclean in their knowledge and intelligence.

The most prominent Māyāvādī scholar, Sadānanda Yogīndra, has written a book called Vedānta-sāra, in which he expounds the philosophy of Śaṅkarācārya, and all the followers of Śaṅkara’s philosophy attribute great importance to his statements. In this Vedānta-sāra Sadānanda Yogīndra defines Brahman as sac-cid-ānanda combined with knowledge and without duality, and he defines ignorance (jaḍa) as knowledge distinct from that of sat and asat. This is almost inconceivable, but it is a product of the three material qualities. Thus he considers anything other than pure knowledge to be material. The center of ignorance is considered to be sometimes all-pervading and sometimes individual. Thus according to his opinion both the all-pervading Viṣṇu and the individual living entities are products of ignorance.

In simple language, it is the opinion of Sadānanda Yogīndra that since everything is nirākāra (formless), the conception of Viṣṇu and the conception of the individual soul are both products of ignorance. He also explains that the viśuddha-sattva conception of the Vaiṣṇavas is nothing but pradhāna, or the chief principle of creation. He maintains that when all-pervading knowledge is contaminated by the viśuddha-sattva, which consists of a transformation of the quality of goodness, there arises the conception of the Supreme Personality of Godhead, who is the omnipotent, omniscient supreme ruler, the Supersoul, the cause of all causes, the supreme īśvara, etc. According to Sadānanda Yogīndra, because īśvara, the Supreme Lord, is the reservoir of all ignorance, He may be called sarva-jña, or omniscient, but one who denies the existence of the omnipotent Supreme Personality of Godhead is more than īśvara, or the Lord. His conclusion, therefore, is that the Supreme Personality of Godhead (īśvara) is a transformation of material ignorance and that the living entity (jīva) is covered by ignorance. Thus he describes both collective and individual existence in darkness. According to Māyāvādī philosophers, the Vaiṣṇava conception of the Lord as the Supreme Personality of Godhead and of the jīva, or individual soul, as His eternal servant is a manifestation of ignorance. If we accept the judgment of Lord Kṛṣṇa in the Bhagavad-gītā, however, the Māyāvādīs are to be considered māyayāpahṛta-jñāna, or bereft of all knowledge, because they do not recognize the existence of the Supreme Personality of Godhead or they claim that His existence is a product of the material conception (māyā). These are characteristics of asuras, or demons.

Lord Śrī Caitanya Mahāprabhu, in His discourses with Sārvabhauma Bhaṭṭācārya, said:

<div class="quote_verse">
:jīvera nistāra lāgi’ sūtra kaila vyāsa
:māyāvādi-bhāṣya śunile haya sarva-nāśa
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([[Vanisource:CC Madhya 6.169|CC Madhya 6.169]])

Vyāsadeva composed the Vedānta-sūtra to deliver the conditioned souls from this material world, but Śaṅkarācārya, by presenting the Vedānta-sūtra in his own way, has clearly done a great disservice to human society, for one who follows his Māyāvāda philosophy is doomed. In the Vedanta-sūtra, devotional service is clearly indicated, but the Māyāvādī philosophers refuse to accept the spiritual body of the Supreme Absolute Person and refuse to accept that the living entity has an individual existence separate from that of the Supreme Lord. Thus they have created atheistic havoc all over the world, for such a conclusion is against the very nature of the transcendental process of pure devotional service. The Māyāvādī philosophers’ unrealizable ambition to become one with the Supreme through denying the existence of the Personality of Godhead results in a most calamitous misrepresentation of spiritual knowledge, and one who follows this philosophy is doomed to remain perpetually in this material world. Therefore the Māyāvādīs are called aviśuddha-buddhayaḥ, or unclean in knowledge. Because they are unclean in knowledge, all their austerities and penances end in frustration. Thus although they may be honored at first as very learned scholars, ultimately they descend to physical activities of politics, social work, etc. Instead of becoming one with the Supreme Lord, they again become one with these material activities. This is explained in Śrīmad-Bhāgavatam ([[Vanisource:SB 10.2.32|SB 10.2.32]]):

<div class="quote_verse">
:āruhya kṛcchreṇa paraṁ padaṁ tataḥ
:patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ
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In actuality the Māyāvādī philosophers very strictly follow the austerities and penances of spiritual life and in this way are elevated to the impersonal Brahman platform, but due to their negligence of the lotus feet of the Lord they again fall down to material existence.
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The material world. The most prominent thing is, I mean to say, unity between man and woman

2025-12-23T19:24:57Z

Moumene:

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{{terms|"the material world. The most prominent thing is, I mean to say, unity between man and woman"}}
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[[Category:Material World (Prakrti)]]
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[[Category:I Mean to Say (Prabhupada)]]
[[Category:Uniting of Man and Woman]]
[[Category:Pages Needing Audio - NABAKUMAR]]
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<div id="section">
<h2>Lectures</h2>
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<div id="sub_section">
<h3>Bhagavad-gita As It Is Lectures</h3>
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<div class="quote">
<div class="quote_heading">
Now, take for example, take for example the material world. The most prominent thing is, I mean to say, unity between man and woman. Now, one can enquire, "Wherefrom this attraction comes between male and female?" Not only the human society, but also in animal society, in the bird society, in any society, any living . . . this is a fact.
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<div class="quote_link">
[[Vanisource:660803 - Lecture BG 04.19 - New York|660803 - Lecture BG 04.19 - New York]]
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<div class="text">
Everyone is under the spell of material influence. Nobody's free. And one who is . . . who has surrendered unto Kṛṣṇa, one who has taken Kṛṣṇa consciousness, māyā has nothing to do. Māyā cannot touch. Just like when . . . if you come in front of the sunlight, there is no question of darkness.

There is no question of darkness if you place yourself in light, sunlight, not this artificial light. This artificial light may be extinguished at any time, but sunlight is not like that. So Kṛṣṇa is just like sunlight. As soon as you come in front of sun, oh, there is no darkness. So there is no ignorance. So there is no māyā. Māyā means illusion. So, jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ ([[Vanisource:BG 4.19 (1972)|BG 4.19]]).

In this way, we have to become budha. Budha means learned. Learned. And you'll find in the Tenth Chapter of Bhagavad-gītā that the Lord says who is budha and what are the symptoms of budha. Budha means learned. What are the symptom? What are the symptoms of mahātmā, great soul? And what are the symptoms of budha? That is described in Bhagavad-gītā. It is said that:

<div class="quote_verse">
:ahaṁ sarvasya prabhavo
:mattaḥ sarvaṁ pravartate
:iti matvā bhajante māṁ
:budhā bhāva-samanvitāḥ
:([[Vanisource:BG 10.8 (1972)|BG 10.8]])
</div>

Budha, this word, the very word, again is used, budha. So budha, one who is learned, one who is actually in sense—he's not nonsense—he's called budha. So budha, what are the symptoms? The symptoms of budha is that ahaṁ sarvasya prabhavaḥ: he knows that Kṛṣṇa is the fountainhead of all emanations, everything, whatever we find—everything. Anything, whatever you see.

Now, take for example, take for example the material world. The most prominent thing is, I mean to say, unity between man and woman. Now, one can enquire, "Wherefrom this attraction comes between male and female?" Not only the human society, but also in animal society, in the bird society, in any society, any living . . . this is a fact.

So somebody criticizes, but those who do not know Kṛṣṇa, that Kṛṣṇa had so many girlfriends, so they are . . . some people are criticize. But one does not know that where we get this idea of having girlfriend unless the tendency is in Kṛṣṇa? Because you can have nothing here unless that is in Kṛṣṇa. But here it is perverted; it is polluted. And Kṛṣṇa, it is pure consciousness, pure spiritual. That is the difference.

So one who does not know, they want to avoid something. Nothing is, I mean to, can be, can exist in this material world unless it is in Kṛṣṇa. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]).

So these things have to be studied very scientifically and from books like Bhagavad-gītā, Śrīmad-Bhāgavatam, and when he is perfectly learned, then his symptom is that he becomes a pure devotee of Kṛṣṇa. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate ([[Vanisource:BG 10.8 (1972)|BG 10.8]]): "I am the source, fountainhead," Kṛṣṇa says. "I am the source and fountainhead-like, of everything. One who understands this science, then he takes to Kṛṣṇa." How? Now, budhā bhāva-samanvitāḥ: with full knowledge, he becomes a devotee of Kṛṣṇa.
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These branches and subbranches of devotees are innumerable and unlimited. Who could count them? For my personal purification I shall try to enumerate only the most prominent among them

2025-12-23T19:24:40Z

Moumene:

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{{terms|"These branches and subbranches of devotees are innumerable and unlimited. Who could count them? For my personal purification I shall try to enumerate only the most prominent among them"}}
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[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 11 - The Expansions of Lord Nityananda]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Adi-lila 17 Chapters]]
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<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
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<div id="sub_section">
<h3>CC Adi-lila</h3>
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<div class="quote">
<div class="quote_heading">
These branches and subbranches of devotees are innumerable and unlimited. Who could count them? For my personal purification I shall try to enumerate only the most prominent among them.
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<div class="quote_link">
[[Vanisource:CC Adi 11.7|CC Adi 11.7, Translation and Purport]]
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<div class="quote_translation">
These branches and subbranches of devotees are innumerable and unlimited. Who could count them? For my personal purification I shall try to enumerate only the most prominent among them.
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<div class="text">
One should not write books or essays on transcendental subject matter for material name, fame or profit. Transcendental literature must be written under the direction of a superior authority because it is not meant for material purposes. If one tries to write under superior authority, he becomes purified. All Kṛṣṇa conscious activities should be undertaken for personal purification (āpanā śodhite), not for material gain.
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There is a specific purpose in mentioning herein (SB 4.20.15) that one should follow the dvijagryas, the most prominent brahmanas, like Parasara and Manu

2025-12-23T19:24:22Z

Moumene:

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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 20 Purports - Lord Visnu's Appearance in the Sacrificial Arena of Maharaja Prthu]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 4</h3>
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<div class="quote">
<div class="quote_heading">
There is a specific purpose in mentioning herein that one should follow the dvijāgryas, the most prominent brāhmaṇas, like Parāśara and Manu. These great sages have already given us instructions on how to live according to the principles of varṇāśrama-dharma. Similarly, Sanātana Gosvāmī and Rūpa Gosvāmī have given us rules and regulations for becoming pure devotees of the Lord. It is essential, therefore, to follow the instructions of the ācāryas in the paramparā system, who have received the knowledge as passed down from spiritual master to disciple.
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[[Vanisource:SB 4.20.15|SB 4.20.15, Translation and Purport]]
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<div class="quote_translation">
Lord Viṣṇu continued: My dear King Pṛthu, if you continue to protect the citizens according to the instructions of the learned brāhmaṇa authorities, as they are received by the disciplic succession—by hearing—from master to disciple, and if you follow the religious principles laid down by them, without attachment to ideas manufactured by mental concoction, then every one of your citizens will be happy and will love you, and very soon you will be able to see such already liberated personalities as the four Kumāras [Sanaka, Sanātana, Sanandana and Sanat-kumāra].
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<div class="text">
Lord Viṣṇu advised King Pṛthu that everyone should follow the principles of varṇāśrama-dharma; then, in whatever capacity one remains within this material world, his salvation is guaranteed after death. In this age, however, since the system of varṇāśrama-dharma is topsy-turvy, it is very difficult to strictly follow all the principles. The only method for becoming perfect in life is to develop Kṛṣṇa consciousness. As varṇāśrama-dharma is executed from different positions by different men, so the Kṛṣṇa consciousness principles can be followed by everyone in every part of the world.

There is a specific purpose in mentioning herein that one should follow the dvijāgryas, the most prominent brāhmaṇas, like Parāśara and Manu. These great sages have already given us instructions on how to live according to the principles of varṇāśrama-dharma. Similarly, Sanātana Gosvāmī and Rūpa Gosvāmī have given us rules and regulations for becoming pure devotees of the Lord. It is essential, therefore, to follow the instructions of the ācāryas in the paramparā system, who have received the knowledge as passed down from spiritual master to disciple. In this way, although living in our material condition of life, we can get out of the entanglement of material contamination without leaving our positions. Lord Caitanya Mahāprabhu advises, therefore, that one does not have to change his position. One simply has to hear from the perfect source (this is called paramparā) and follow the principles for practical application in life; thus one can attain the highest perfection of life—liberation—and go back home, back to Godhead. In other words, the change required is a change in consciousness, not in the body. Unfortunately, in this fallen age, people are concerned with the body, not with the soul. They have invented so many "isms" pertaining to the body only, not to the soul.

In the modern age of democracy there are so many government representatives voting for legislation. Every day they bring out a new law. But because these laws are only mental concoctions manufactured by inexperienced conditioned souls, they cannot give relief to human society. Formerly, although the kings were autocrats, they strictly followed the principles laid down by great sages and saintly persons. There were no mistakes in ruling over the country, and everything went perfectly. The citizens were completely pious, the king levied taxes legitimately, and therefore the situation was very happy. At the present moment the so-called executive heads are more or less selected from materially ambitious persons who simply look after their own personal interests; they have no knowledge of the śāstras. In other words, the executive heads are fools and rascals in the strict sense of the terms, and the people in general are śūdras. This combination of fools and rascals and śūdras cannot bring about peace and prosperity in this world. Therefore we find periodic upheavals in society in the forms of battles, communal riots and fratricidal quarrels. Under these circumstances, not only are the leaders unable to lead the people toward liberation, but they cannot even give them peace of mind. In Bhagavad-gītā it is stated that anyone who lives on concocted ideas, without reference to the śāstras, never becomes successful and does not attain happiness or liberation after death.
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That Krsna is on our side is our only hope. Still we shall endeavor to do the needful. We want that Krsna's name will become the most prominent in the Western world, directly or indirectly

2025-12-23T19:24:05Z

Moumene:

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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1976_Correspondence" class="sub_section" sec_index="11" parent="Correspondence" text="1976 Correspondence"><h3>1976 Correspondence</h3>
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<div id="LettertoAdikesavaBombay26December1976_0" class="quote" parent="1976_Correspondence" book="Let" index="714" link="Letter to Adi-kesava -- Bombay 26 December, 1976" link_text="Letter to Adi-kesava -- Bombay 26 December, 1976">
<div class="heading">That Krsna is on our side is our only hope. Still we shall endeavor to do the needful. We want that Krsna's name will become the most prominent in the Western world, directly or indirectly. Either they paise Krsna or criticize they are being purifies. this is very curious. They are helping to sell our books. They are curious: "What is this nonsense?" That's nice that Krsna is now appearing on the front page of the New York Times.
</div>
<span class="link">[[Vanisource:Letter to Adi-kesava -- Bombay 26 December, 1976|Letter to Adi-kesava -- Bombay 26 December, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">My Dear Ādi Kesava,</p>
<p>please accept my blessings. I am in due receipt of your letter dated December 24, 1976. I have noted the contents carefully.</p>
<p>Mare krsna rakhe ke rakhe krsna mare ke. If Krsna protects, who can kill? And, if krsna kill, who can protect? So, if we are sincere servants, then Krsna will give us protection. Who can kill us? This Bombay land, such a huge attempt was made to kill us. Now we are the owner of this huge property. We were going to be driven out, now we are the richest men. In Bombay nobody has got such property.</p>
<p>The society of friends in support of the Hare Krsna Movement is a very good proposal. So, induce them to do that. That will be great success. If such persons organize a movement that the Hare Krsna Movement is genuine it is a very, very good success. Try to do it. All the scholars who have given certification will join. That will be great success if that corporation is formed. So our scholars, students like Svarupa Damodara and others can join with them to form this corporation. This should be organized. This is a very good proposal. Somehow or other try for that.</p>
<p>That you are gathering good support from the Indian community is nice. This Candra Swami has said that "In America there is no one turning Christians into Hindus except for the Hare Krsna Movement." That means his support is genuine, he's appreciating. Yes, it is dangerous to associate with such men, you should always remember that. But to take our interest, if the help is coming from such persons, we should not lose it also. But you must be very careful. If it is by his arrangement that we shall be able to see Carter, then we shall take advantage. If we can explain our philosophy that will be nice.</p>
<p>That Krsna is on our side is our only hope. Still we shall endeavor to do the needful. We want that Krsna's name will become the most prominent in the Western world, directly or indirectly. Either they paise Krsna or criticize they are being purifies. this is very curious. They are helping to sell our books. They are curious: "What is this nonsense?" That's nice that Krsna is now appearing on the front page of the New York Times.</p>
<p>Yes, be assured Krsna will bless you to be strong against these demons.</p>
<p>Regarding the use of Ostrich feathers, we don't find such things mentioned in the sastras, only peacock feathers. But, there is no harm. It is for dressing the Deity.</p>
<p>Hoping this will meet you in good health.</p>
<p>Your ever well-wisher,</p>
<p>A.C. Bhaktivedanta Swami</p>
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</div>
</div>

That is the future of the world in the age of Kali (rulers illegally gratify themselves at the cost of all comforts of the citizens), when irreligiosity prevails most prominently

2025-12-23T19:23:48Z

Moumene:

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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 17 Purports - Punishment and Reward of Kali]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 1</h3>
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<div class="quote">
<div class="quote_heading">
Such rulers illegally gratify themselves at the cost of all comforts of the citizens, and thus the chaste mother earth cries to see the pitiable condition of her sons, both men and animals. That is the future of the world in the age of Kali, when irreligiosity prevails most prominently. And in the absence of a suitable king to curb irreligious tendencies, educating the people systematically in the teaching of Śrīmad-Bhāgavatam will clear up the hazy atmosphere of corruption, bribery, blackmail, etc.
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<div class="quote_link">
[[Vanisource:SB 1.17.27|SB 1.17.27, Translation and Purport]]
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<div class="quote_translation">
Now she, the chaste one, being unfortunately forsaken by the Personality of Godhead, laments her future with tears in her eyes, for now she is being ruled and enjoyed by lower-class men who pose as rulers.
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<div class="text">
<div class="purport">

The kṣatriya, or the man who is qualified to protect the sufferers, is meant to rule the state. Untrained lower-class men, or men without ambition to protect the sufferers, cannot be placed on the seat of an administrator. Unfortunately, in the age of Kali the lower-class men, without training, occupy the post of a ruler by strength of popular votes, and instead of protecting the sufferers, such men create a situation quite intolerable for everyone. Such rulers illegally gratify themselves at the cost of all comforts of the citizens, and thus the chaste mother earth cries to see the pitiable condition of her sons, both men and animals. That is the future of the world in the age of Kali, when irreligiosity prevails most prominently. And in the absence of a suitable king to curb irreligious tendencies, educating the people systematically in the teaching of Śrīmad-Bhāgavatam will clear up the hazy atmosphere of corruption, bribery, blackmail, etc.

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Sukadeva Gosvami said: The most prominent among the sons of Mandhata was he who is celebrated as Ambarisa. Ambarisa was accepted as son by his grandfather Yuvanasva

2025-12-23T19:23:29Z

Moumene:

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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 9</h3>
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<div class="quote">
<div class="quote_heading">
Śukadeva Gosvāmī said: The most prominent among the sons of Māndhātā was he who is celebrated as Ambarīṣa. Ambarīṣa was accepted as son by his grandfather Yuvanāśva. Ambarīṣa's son was Yauvanāśva, and Yauvanāśva's son was Hārīta. In Māndhātā's dynasty, Ambarīṣa, Hārīta and Yauvanāśva were very prominent.
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<div class="quote_link">
[[Vanisource:SB 9.7.1|SB 9.7.1, Translation]]
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<div class="quote_translation">
Śukadeva Gosvāmī said: The most prominent among the sons of Māndhātā was he who is celebrated as Ambarīṣa. Ambarīṣa was accepted as son by his grandfather Yuvanāśva. Ambarīṣa's son was Yauvanāśva, and Yauvanāśva's son was Hārīta. In Māndhātā's dynasty, Ambarīṣa, Hārīta and Yauvanāśva were very prominent.
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Some of the rulers belonged to opposing parties, and some were friends. But above all, the visitors from Vrndavana were most prominent

2025-12-23T19:23:14Z

Moumene:

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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
After the brāhmaṇas are fed, it is the custom for the host, with their permission, to accept prasādam. Thus, with the permission of the brāhmaṇas, all the members of the Yadu dynasty took lunch. Then they selected resting places underneath big shady trees, and when they had taken sufficient rest, they prepared to receive visitors, among whom were relatives and friends, as well as many subordinate kings and rulers. There were the rulers of Matsya Province, Uśīnara Province, Kośala Province, Vidarbha Province, Kuru Province, Sṛñjaya Province, Kāmboja Province, Kekaya Province, Madras Province, Kuntī Province, Ānarta Province, Kerala Province and many other countries and provinces. Some of the rulers belonged to opposing parties, and some were friends. But above all, the visitors from Vṛndāvana were most prominent.
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<div class="quote_link">
[[Vanisource:KB 82|Krsna Book, 82]]
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<div class="text">
After the eclipse, all the members of the Yadu dynasty again took their baths in the lakes created by Lord Paraśurāma. Then they sumptuously fed the brāhmaṇas with first-class cooked food, all prepared in butter. According to the Vedic system, there are two classes of food. One is called raw food, and the other is called cooked food. “Raw food” does not indicate raw vegetables and raw grains but food boiled in water, whereas cooked food is made in ghee. Capātīs, dhal, rice and ordinary vegetables are called raw foods, as are fruits and salads. But purīs, kachoris, samosās, sweet balls and so on are called cooked foods. All the brāhmaṇas invited on that occasion by the members of the Yadu dynasty were fed sumptuously with cooked food.

The ceremonial functions performed by the members of the Yadu dynasty externally resembled the ritualistic ceremonies performed by the karmīs. When a karmī performs some ritualistic ceremony, his ambition is sense gratification—good position, good wife, good house, good children or good wealth—but the ambition of the members of the Yadu dynasty was different. Their ambition was to offer Kṛṣṇa perpetual devotion with faith. All the members of the Yadu dynasty were great devotees. As such, after many births of accumulated pious activities, they were given the chance to associate with Lord Kṛṣṇa. In going to take their baths in the place of pilgrimage at Kurukṣetra, in observing the regulative principles during the solar eclipse, or in feeding the brāhmaṇas—in all their activities—they simply thought of devotion to Kṛṣṇa. Their ideal worshipable Lord was Kṛṣṇa, and no one else.

After the brāhmaṇas are fed, it is the custom for the host, with their permission, to accept prasādam. Thus, with the permission of the brāhmaṇas, all the members of the Yadu dynasty took lunch. Then they selected resting places underneath big shady trees, and when they had taken sufficient rest, they prepared to receive visitors, among whom were relatives and friends, as well as many subordinate kings and rulers. There were the rulers of Matsya Province, Uśīnara Province, Kośala Province, Vidarbha Province, Kuru Province, Sṛñjaya Province, Kāmboja Province, Kekaya Province, Madras Province, Kuntī Province, Ānarta Province, Kerala Province and many other countries and provinces. Some of the rulers belonged to opposing parties, and some were friends. But above all, the visitors from Vṛndāvana were most prominent. The residents of Vṛndāvana, headed by Nanda Mahārāja, had been living in great anxiety because of separation from Kṛṣṇa and Balarāma. Taking advantage of the solar eclipse, they all came to see their life and soul, Kṛṣṇa and Balarāma.

The inhabitants of Vṛndāvana were well-wishers and intimate friends of the Yadu dynasty. This meeting of the two parties after long separation was a very touching incident. All the Yadus and the residents of Vṛndāvana felt such great pleasure in meeting and talking together that it was a unique scene. Meeting after long separation, they were all jubilant; their hearts throbbed, and their faces appeared like freshly bloomed lotus flowers. Drops of tears fell from their eyes, the hair on their bodies stood on end, and because of their extreme ecstasy, they were temporarily speechless. In other words, they dove into the ocean of happiness.

While the men were meeting in that way, the women also met one another in the same manner. They embraced one another in great friendship, smiling very mildly, and looked at one another with much affection. When they were embracing one another in their arms, the saffron and kuṅkuma spread on their breasts was exchanged from one person to another, and they all felt heavenly ecstasy. Due to such heart-to-heart embracing, torrents of tears glided down their cheeks. The juniors were offering obeisances to the elders, and the elders were offering their blessings to the juniors. They thus welcomed one another and asked after one another’s welfare. Ultimately, however, all their talk was only of Kṛṣṇa. All the neighbors and relatives were connected with Lord Kṛṣṇa’s pastimes in this world, and as such Kṛṣṇa was the center of all their activities. Whatever activities they performed—social, political, religious or conventional—were transcendental.

The real elevation of human life rests on knowledge and renunciation. As stated in the First Canto of Śrīmad-Bhāgavatam, devotional service rendered to Kṛṣṇa automatically produces perfect knowledge and renunciation. The family members of the Yadu dynasty and the cowherds of Vṛndāvana had their minds fixed on Kṛṣṇa. That is the symptom of perfect knowledge. And because their minds were always engaged in Kṛṣṇa, they were automatically freed from all material activities. This stage of life is called yukta-vairāgya, as enunciated by Śrīla Rūpa Gosvāmī. Knowledge and renunciation, therefore, do not mean dry speculation and renunciation of activities. Rather, one must start speaking and acting only in relationship with Kṛṣṇa.

In this meeting at Kurukṣetra, Kuntīdevī and Vasudeva, who were sister and brother, met after a long separation, along with their respective sons and daughters-in-law, children and other family members. By talking among themselves, they soon forgot all their past miseries. Kuntīdevī especially addressed her brother Vasudeva as follows: “My dear brother, I am very unfortunate because not one of my desires has ever been fulfilled; otherwise how could it happen that although I have such a saintly brother as you, perfect in all respects, you did not inquire from me as to how I was passing my days in a distressed condition of life?” It appears that Kuntīdevī was remembering the miserable days when she had been banished with her sons through the mischievous plans of Dhṛtarāṣṭra and Duryodhana. She continued: “My dear brother, I can understand that when providence goes against someone, even one’s nearest relatives forget him. In such a condition, even one’s father, one’s mother or one’s own children will forget him. Therefore, my dear brother, I do not accuse you.
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Out of those eight gopis, Radharani and Candravali are even more prominent, and out of these two gopis, Radharani is the most prominent

2025-12-23T19:22:59Z

Moumene:

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
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<div id="KB32_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="36" link="KB 32" link_text="Krsna Book 32">
<div class="heading">It is said in the Skanda Purāṇa that out of many thousands of gopīs, 16,000 are prominent, out of those 16,000 gopīs, 108 are especially prominent, out of these 108 gopīs, eight gopīs are still more prominent, out of those eight gopīs, Rādhārāṇī and Candrāvalī are even more prominent, and out of these two gopīs, Rādhārāṇī is the most prominent.
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<span class="link">[[Vanisource:KB 32|Krsna Book 32]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When Lord Kṛṣṇa finally reappeared among the assembled gopīs, He looked very beautiful, just befitting a person with all kinds of opulences. In the Brahma-saṁhitā it is stated, ānanda-cin-maya-rasa-pratibhāvitābhiḥ: Kṛṣṇa alone is not particularly beautiful, but when His energy—especially His pleasure energy, represented by Rādhārāṇī—expands, He looks very magnificent. The Māyāvāda conception of perfection—an Absolute Truth without potency—is due to insufficient knowledge. Actually, outside the exhibition of His different potencies, the Absolute Truth is not complete. Ānanda-cin-maya-rasa means that His body is a transcendental form of eternal bliss and knowledge. Kṛṣṇa is always surrounded by different potencies, and therefore He is perfect and beautiful. We understand from the Brahma-saṁhitā and Skanda Purāṇa that Kṛṣṇa is always surrounded by many thousands of goddesses of fortune. The gopīs are all goddesses of fortune, and Kṛṣṇa took them hand in hand on the bank of the Yamunā.</p>
<p>It is said in the Skanda Purāṇa that out of many thousands of gopīs, 16,000 are prominent, out of those 16,000 gopīs, 108 are especially prominent, out of these 108 gopīs, eight gopīs are still more prominent, out of those eight gopīs, Rādhārāṇī and Candrāvalī are even more prominent, and out of these two gopīs, Rādhārāṇī is the most prominent.</p>
<p>When Kṛṣṇa entered the forest on the bank of the river Yamunā, the moonlight dissipated the surrounding darkness. Due to the season, flowers like the kunda and kadamba were blooming, and a gentle breeze was carrying their aroma. Due to the aroma, the bees were also flying in the breeze, thinking that the aroma was honey. The gopīs made a seat for Kṛṣṇa by leveling the soft sand and placing cloths over it.</p>
<p>The gopīs who were gathered there had almost all been followers of the Vedas. In their previous births, during Lord Rāmacandra's advent, they had been Vedic scholars who desired the association of Lord Rāmacandra in conjugal love. Rāmacandra had given them the benediction that they would be present for the advent of Lord Kṛṣṇa and He would fulfill their desires. During Kṛṣṇa's advent, the Vedic scholars took birth in the shape of the gopīs in Vṛndāvana; as young gopīs, they got the association of Kṛṣṇa in fulfillment of their previous birth's desire. The ultimate goal of their perfect desire was attained, and they were so joyous that they had nothing further to desire. This is confirmed in the Bhagavad-gītā: if one attains the Supreme Personality of Godhead, then he has no desire for anything. When the gopīs had Kṛṣṇa in their company, not only all their grief but their lamenting in the absence of Kṛṣṇa was relieved. They felt they had no desire to be fulfilled. Fully satisfied in the company of Kṛṣṇa, they spread their cloths on the ground. These garments were made of fine linen and smeared with the red kuṅkuma which decorated their breasts. With great care they spread a sitting place for Kṛṣṇa. Kṛṣṇa was their life and soul, and they created a very comfortable seat for Him.</p>
<p>Sitting on the seat amongst the gopīs, Kṛṣṇa became more beautiful. Great yogīs like Lord Śiva, Lord Brahmā or even Lord Śeṣa and others always try to fix their attention upon Kṛṣṇa in their hearts, but here the gopīs actually saw Kṛṣṇa seated before them on their cloths. In the society of the gopīs, Kṛṣṇa looked very beautiful. They were the most beautiful damsels within the three worlds, and they assembled together around Kṛṣṇa.</p>
<p>Kṛṣṇa seated Himself beside each of the many gopīs, and it may be asked herein how He did this. There is a significant word in this verse: īśvara. As it is stated in the Bhagavad-gītā, īśvaraḥ sarva-bhūtānām ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Īśvara refers to the Supreme Lord as the Supersoul seated in everyone's heart. Kṛṣṇa also manifested this potency of expansion as Paramātmā in this gathering with the gopīs. Kṛṣṇa was sitting by the side of each gopī, unseen by the others. Kṛṣṇa was so kind to the gopīs that instead of sitting in their hearts to be appreciated in yogic meditation, He seated Himself by their sides. By seating Himself outside, He showed special favor to the gopīs, who were the selected beauties of all creation. Having gotten their most beloved Lord, the gopīs began to please Him by moving their eyebrows and smiling, and also by suppressing their anger. Some of them took His lotus feet in their laps and massaged them. And while smiling, they confidentially expressed their suppressed anger and said, "Dear Kṛṣṇa, we are ordinary women of Vṛndāvana, and we do not know much about Vedic knowledge—what is right and what is wrong. We therefore put a question to You, and since You are very learned, You can answer it properly. In dealings between lovers, we find that there are three classes of men. One class simply receives, another class reciprocates favorably, even if the lover is very contrary, and the third class neither acts contrary nor answers favorably in dealings of love. So out of these three classes, which do You prefer, or which do You call honest?"</p>
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Out of the many intimate priya-narmas, Subala and Ujjvala are considered to be the most prominent

2025-12-23T19:22:40Z

Moumene:

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[[Category:The Nectar of Devotion Chapter 41 - Fraternal Devotion]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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One gopī addressed Rādhārāṇī thusly: "My dear Kṛśāṅgī (delicate one), just see how Subala is whispering Your message into Kṛṣṇa's ear, how he is delivering the confidential letter of Śyāmādāsī silently into Kṛṣṇa's hand, how he is delivering the betel nuts prepared by Pālikā into Kṛṣṇa's mouth, and how he is decorating Kṛṣṇa with the garland prepared by Tārakā. Did you know, my dear friend, that all these most intimate friends of Kṛṣṇa are always engaged in His service in this way?" Out of the many intimate priya-narmās, Subala and Ujjvala are considered to be the most prominent.
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[[Vanisource:NOD 41 (1970)|Nectar of Devotion, 41]]
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Sometimes a confidential friend would come before Kṛṣṇa and embrace Him with great affection and love. Another friend would then come up from the rear and cover Kṛṣṇa's eyes with his hands. Kṛṣṇa would always feel very happy by such dealings with His confidential friends.

Out of all these confidential friends, Śrīdāmā is considered to be the chief. Śrīdāmā used to put on a yellow-colored dress. He would carry a buffalo horn, and his turban was of reddish, copper color. His bodily complexion was blackish, and around his neck there was a nice garland. He would always challenge Kṛṣṇa in joking friendship. Let us pray to Śrīdāmā to bestow his mercy upon us!

Sometimes Śrīdāmā used to address Kṛṣṇa: "Oh, You are so cruel that You left us alone on the bank of Yamunā, and we were all mad from not seeing You there! Now it is our great fortune that we are able to see You here. If You want to pacify us, You must embrace each one of us with Your arms. But believe me, my dear friend, a moment's absence from You creates great havoc, not only for us but for the cows also. Everything becomes disarranged, and we become mad after You."

There are other friends who are still more confidential. They are called priya-narmā, or intimate friends. Counted among the priya-narmā friends are Subala, Arjuna, Gandharva, Vasanta and Ujjvala. There was talk among the friends of Rādhārāṇī, the gopīs, about these most intimate friends. One gopī addressed Rādhārāṇī thusly: "My dear Kṛśāṅgī (delicate one), just see how Subala is whispering Your message into Kṛṣṇa's ear, how he is delivering the confidential letter of Śyāmādāsī silently into Kṛṣṇa's hand, how he is delivering the betel nuts prepared by Pālikā into Kṛṣṇa's mouth, and how he is decorating Kṛṣṇa with the garland prepared by Tārakā. Did you know, my dear friend, that all these most intimate friends of Kṛṣṇa are always engaged in His service in this way?" Out of the many intimate priya-narmās, Subala and Ujjvala are considered to be the most prominent.

Subala's body is described as follows. His complexion is just like molten gold. He is very, very dear to Kṛṣṇa. He always has a garland around his neck, and he wears yellow clothing. His eyes are just like lotus flower petals, and he is so intelligent that by his talking and his moral instructions, all the other friends take the highest pleasure. Let us all offer our respectful obeisances unto Kṛṣṇa's friend Subala!

The degree of intimacy shared by Kṛṣṇa and Subala can be understood by the fact that the talks between them were so confidential that no one else could understand what they were saying.

The description of Ujjvala, another intimate friend, is given as follows. Ujjvala always wears some garment of orange color, and the movements of his eyes are always very restless. He likes to decorate himself with all kinds of flowers, his bodily hue is almost like Kṛṣṇa's, and on his neck there is always a necklace of pearls. He is always very dear to Kṛṣṇa. Let us all worship Ujjvala, the most intimate friend of Kṛṣṇa!

About the confidential service of Ujjvala, this statement is to be found, addressed by Rādhārāṇī to one of Her friends: "My dear friend, it is impossible for Me to keep My prestige! I wanted to avoid talking to Kṛṣṇa anymore—but just see! There again is His friend, Ujjvala, coming to Me with his canvassing work. His entreaties are so powerful that it is very difficult for a gopī to resist her love for Kṛṣṇa, even though she may be very bashful, devoted to her family duties and most faithful to her husband."

The following is a statement by Ujjvala, showing his jubilant nature: "My dear Kṛṣṇa, O killer of Aghāsura, You have extended Your loving affairs so much that You can be compared to the great ocean, which is without limitations. At the same time, the young girls of the world who are all searching after the perfect lover have become just like rivers running into this ocean. Under the circumstances, all these rivers of young girls may try to divert their courses to some other place, but at the end they must come unto You."

Amongst the groups of different friends of Kṛṣṇa, some are well-known from various scriptures, and some are well-known by popular tradition. There are three divisions amongst Kṛṣṇa's friends: some are eternally in friendship with Kṛṣṇa, some are elevated demigods, and some are perfected devotees. In all of these groups there are some who by nature are fixed in Kṛṣṇa's service and are always engaged in giving counsel; some of them are very fond of joking and naturally cause Kṛṣṇa to smile by their words; some of them are by nature very simple, and by their simplicity they please Lord Kṛṣṇa; some of them create wonderful situations by their activities, apparently against Kṛṣṇa; some of them are very talkative, always arguing with Kṛṣṇa and creating a debating atmosphere; and some of them are very gentle and give pleasure to Kṛṣṇa by their sweet words. All of these friends are very intimate with Kṛṣṇa, and they show expertise in their different activities, their aim always being to please Kṛṣṇa.
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Out of all the young gopis, Srimati Radharani is the most prominent

2025-12-23T19:22:25Z

Moumene:

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[[Category:The Nectar of Devotion Chapter 44 - Devotional Service in Conjugal Love]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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In the Gīta-govinda by Jayadeva Gosvāmī one gopī tells her friend: "Kṛṣṇa is the reservoir of all pleasure within this universe. His body is as soft as the lotus flower. And His free behavior with the gopīs, which appears exactly like a young boy's attraction to a young girl, is a subject matter of transcendental conjugal love." A pure devotee follows in the footsteps of the gopīs and worships the gopīs as follows: "Let me offer my respectful obeisances to all the young cowherd girls, whose bodily features are so attractive. Simply by their beautiful attractive features they are worshiping the Supreme Personality of Godhead, Kṛṣṇa." Out of all the young gopīs, Śrīmatī Rādhārāṇī is the most prominent.
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[[Vanisource:NOD 44 (1970)|Nectar of Devotion, 44]]
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A pure devotee's attraction to Kṛṣṇa in conjugal love is called devotional service in conjugal love. Although such conjugal feelings are not at all material, there is some similarity between this spiritual love and material activities. Therefore, persons who are interested only in material activities are unable to understand this spiritual conjugal love, and these devotional reciprocations appear very mysterious to them. Rūpa Gosvāmī therefore describes conjugal love very briefly.

The impetuses of conjugal love are Kṛṣṇa and His very dear consorts, such as Rādhārāṇī and Her immediate associates. Lord Kṛṣṇa has no rival: no one is equal to Him, and no one is greater than Him. His beauty is also without any rival, and because He excels all others in the pastimes of conjugal love, He is the original object of all conjugal love.

In the Gīta-govinda by Jayadeva Gosvāmī one gopī tells her friend: "Kṛṣṇa is the reservoir of all pleasure within this universe. His body is as soft as the lotus flower. And His free behavior with the gopīs, which appears exactly like a young boy's attraction to a young girl, is a subject matter of transcendental conjugal love." A pure devotee follows in the footsteps of the gopīs and worships the gopīs as follows: "Let me offer my respectful obeisances to all the young cowherd girls, whose bodily features are so attractive. Simply by their beautiful attractive features they are worshiping the Supreme Personality of Godhead, Kṛṣṇa." Out of all the young gopīs, Śrīmatī Rādhārāṇī is the most prominent.

The beauty of Śrīmatī Rādhārāṇī is described as follows: "Her eyes defeat the attractive features of the eyes of the cakorī bird. When one sees the face of Rādhārāṇī, he immediately hates the beauty of the moon. Her bodily complexion defeats the beauty of gold. Thus, let us all look upon the transcendental beauty of Śrīmatī Rādhārāṇī." Kṛṣṇa's attraction for Rādhārāṇī is described by Kṛṣṇa Himself thus: "When I create some joking phrases in order to enjoy the beauty of Rādhārāṇī, Rādhārāṇī hears these joking words with great attention; but by Her bodily features and counter words She neglects Me. And I even possess unlimited pleasure by Her neglect of Me, for She becomes so beautiful that She increases My pleasure one hundred times." A similar statement can be found in Gīta-govinda, wherein it is said that when the enemy of Kaṁsa, Śrī Kṛṣṇa, embraces Śrīmatī Rādhārāṇī, He immediately becomes entangled in a loving condition and gives up the company of all other gopīs.

In the Padyāvalī of Rūpa Gosvāmī it is stated that when the gopīs hear the sound of Kṛṣṇa's flute, they immediately forget all rebukes offered by the elderly members of their families, their defamation and the harsh behavior of their husbands. Their only thought is to go out in search of Kṛṣṇa. When the gopīs meet Kṛṣṇa, the display of their exchanging glances as well as their joking and laughing behavior is called anubhāva, or sub-ecstasy in conjugal love.

In the Lalita-mādhava, Rūpa Gosvāmī explains that the movements of Kṛṣṇa's eyebrows are just like the Yamunā, and the smiling of Rādhārāṇī is just like the moonshine. When the Yamunā and the moonshine come in contact on the bank of the river, the water tastes just like nectar, and drinking it gives great satisfaction. It is as cooling as piles of snow. Similarly, in the Padyāvalī, one constant companion of Rādhārāṇī says, "My dear moon-faced Rādhārāṇī, Your whole body appears to be very content, yet there are signs of tears in Your eyes. Your speech is faltering, and Your chest is also heaving. By all these signs I can understand that You must have heard the blowing of Kṛṣṇa's flute, and, as a result of this, Your heart is now melting."

In the same Padyāvalī there is the following description, which is taken as a sign of frustration in conjugal love. Śrīmatī Rādhārāṇī said, "Dear Mr. Cupid, please do not excite Me by throwing your arrows at My body. Dear Mr. Air, please do not arouse Me with the fragrance of flowers. I am now bereft of Kṛṣṇa's loving attitude, so under the circumstances, what is the use of My sustaining this useless body? There is no need for such a body by any living entity." This is a sign of frustration in ecstatic love for Kṛṣṇa.

Similarly, in Dāna-keli-kaumudī, Śrīmatī Rādhārāṇī, pointing to Kṛṣṇa, says, "This clever boy of the forest has the beauty of a bluish lotus flower, and He can attract all the young girls of the universe. Now after giving Me a taste of His transcendental body, He has enthused Me, and it is more than I can tolerate. I am now feeling like a female elephant who has been enthused by a male elephant!" This is an instance of jubilation in ecstatic love with Kṛṣṇa.
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Our this movement is making the asuras to become devata. This is our movement. This is, therefore, the most prominent welfare activities within the human society

2025-12-23T19:22:05Z

Moumene:

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<h2>Conversations and Morning Walks</h2>
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<h3>1977 Conversations and Morning Walks</h3>
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Prabhupāda: There are two classes—daiva asura eva ca: one devatā and one asura. One who is devotee, he is devatā. One who is not devotee, he's asura. That's all—in different names. So our this movement is making the asuras to become devatā. This is our movement. This is, therefore, the most prominent welfare activities within the human society. We are trying to make demon to become devatā. And actually they are becoming. The demons are becoming devatā. Is it not?

Devotees: Yes, Śrīla Prabhupāda.
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[[Vanisource:770221 - Conversation - Mayapur|770221 - Conversation - Mayapur]]
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Prabhupāda: There are two classes—daiva asura eva ca: one devatā and one asura. One who is devotee, he is devatā. One who is not devotee, he's asura. That's all—in different names. So our this movement is making the asuras to become devatā. This is our movement. This is, therefore, the most prominent welfare activities within the human society. We are trying to make demon to become devatā. And actually they are becoming. The demons are becoming devatā. Is it not?

Devotees: Yes, Śrīla Prabhupāda. (laughing)

Prabhupāda: And the so-called education, they are making devatā demons. We want to check it. The human being, he has got the opportunity. Human being is there to become a devatā. Therefore the Vedic knowledge is there. Because he's coming from lower species of life, and they also admit they are coming from monkey. That's all right. But now make him man really. Where is that arrangement? You are keeping him monkey, jumping like monkey. That's all. So your, this so-called educational system, society, is good, or we are making the monkey to become to become devatā, this is good? What they will say? You have come from monkey, and now we are making them devatā. So this is a good process?
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Modern human society has improved the materialistic way of life simply by inducing unrestricted sex life in many different ways. This is most prominently visible in the Western world

2025-12-23T19:21:46Z

Moumene:

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_4" class="sub_section" sec_index="4" parent="Srimad-Bhagavatam" text="SB Canto 4"><h3>SB Canto 4</h3>
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<div id="SB42626_0" class="quote" parent="SB_Canto_4" book="SB" index="1139" link="SB 4.26.26" link_text="SB 4.26.26">
<div class="heading">Karmīs work very hard simply to enjoy sex. Modern human society has improved the materialistic way of life simply by inducing unrestricted sex life in many different ways. This is most prominently visible in the Western world.
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<span class="link">[[Vanisource:SB 4.26.26|SB 4.26.26, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear Queen, due to my sinful desires I went to the forest to hunt without asking you. Therefore I must admit that I have offended you. Nonetheless, thinking of me as your most intimate subordinate, you should still be very much pleased with me. Factually I am very much bereaved, but being pierced by the arrow of Cupid, I am feeling lusty. But where is the beautiful woman who would give up her lusty husband and refuse to unite with him?</p>
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<div class="purport text"><p>Both man and woman desire one another; that is the basic principle of material existence. Women in general always keep themselves beautiful so that they can be attractive to their lusty husbands. When a lusty husband comes before his wife, the wife takes advantage of his aggressive activities and enjoys life. Generally when a woman is attacked by a man-whether her husband or some other man—she enjoys the attack, being too lusty. In other words, when one's intelligence is properly utilized, both the intellect and the intelligent person enjoy one another with great satisfaction. As stated in Śrīmad-Bhāgavatam (7.9.45):</p>
:yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ
:kaṇḍūyanena karayor iva duḥkha-duḥkham
<p>The actual happiness of the karmīs is sex life. They work very hard outside the home, and to satiate their hard labor, they come home to enjoy sex life. King Purañjana went to the forest to hunt, and after his hard labor he returned home to enjoy sex life. If a man lives outside the home and spends a week in a city or somewhere else, at the end of the week he becomes very anxious to return home and enjoy sex with his wife. This is confirmed in Śrīmad-Bhāgavatam: yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). Karmīs work very hard simply to enjoy sex. Modern human society has improved the materialistic way of life simply by inducing unrestricted sex life in many different ways. This is most prominently visible in the Western world.</p>
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Lord Balarama, the most prominent member of the Yadu dynasty, acted as guardian of the bridegroom, Samba, and very pleasingly accepted the dowry

2025-12-23T19:21:24Z

Moumene:

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="heading">Lord Balarāma, the most prominent member of the Yadu dynasty, acted as guardian of the bridegroom, Sāmba, and very pleasingly accepted the dowry. Balarāma was very satisfied after His great reception from the side of the Kurus, and accompanied by the newly married couple, He started toward His capital city of Dvārakā.
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<span class="link">[[Vanisource:KB 68|Krsna Book 68]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The leaders of the Kuru dynasty, especially Dhṛtarāṣṭra and Duryodhana, were joyful because they knew very well that Lord Balarāma was a great well-wisher of their family. There were no bounds to their joy on hearing the news, and so they immediately welcomed Uddhava. In order to properly receive Lord Balarāma, they all took in their hands auspicious paraphernalia for His reception and went to see Him outside the city gate. According to their respective positions, they welcomed Lord Balarāma by giving Him in charity nice cows and arghya (a mixture of ārati water and an assortment of items such as honey, butter, flowers and sandalwood pulp). Because all of them knew the exalted position of Lord Balarāma as the Supreme Personality of Godhead, they bowed their heads before the Lord with great respect. They all exchanged words of reception by asking one another about their welfare, and when such formalities were finished, Lord Balarāma, in a great voice and very patiently, submitted before them the following words for their consideration: "My dear friends, this time I have come to you as a messenger with the order of the all-powerful King Ugrasena. Please, therefore, hear the order with attention and great care. Without wasting a single moment, please try to carry out the order. King Ugrasena knows very well that you warriors of the Kuru dynasty improperly fought with the pious Sāmba, who was alone, and that with great difficulty and unrighteous tactics you have arrested him. We have all heard this news, but we are not very much agitated because we are most intimately related to one another. I do not think we should disturb our good relationship; we should continue our friendship without any unnecessary fighting. Please, therefore, immediately release Sāmba and bring him, along with his wife, Lakṣmaṇā, before Me."</p>
<p>When Lord Balarāma spoke in a commanding tone full of heroic assertion, supremacy and chivalry, the leaders of the Kuru dynasty did not appreciate His statements. Rather, all of them became agitated, and with great anger they said, "Oh! These words are very astonishing but quite befitting the Age of Kali; otherwise how could Balarāma speak so vituperatively? The language and tone used by Balarāma are simply abusive, and due to the influence of this age it appears that the shoes befitting the feet want to rise to the top of the head, where the helmet is worn. We are connected with the Yadu dynasty by marriage, and because of this they have been given the chance to come live with us, dine with us and sleep with us; now they are taking advantage of these privileges. They had practically no position before we gave them a portion of our kingdom to rule, and now they are trying to command us. We have allowed the Yadu dynasty to use the royal insignias like the whisk, fan, conchshell, white umbrella, crown, royal throne, sitting place and bedstead, along with everything else befitting the royal order. They should not have used such royal paraphernalia in our presence, but we did not check them due to our family relationships. Now they have the audacity to order us to do things. Well, enough of their impudence! We cannot allow them to do any more of these things, nor shall we allow them to use these royal insignias. It would be best to take all these things away; it is improper to feed a snake with milk, since such merciful activities simply increase his venom. The Yadu dynasty is now trying to go against those who have fed them so nicely. Their flourishing condition is due to our gifts and merciful behavior, and still they are so shameless that they are trying to order us. How regrettable are all these activities! No one in the world can enjoy anything if members of the Kuru dynasty like Bhīṣma, Droṇācārya and Arjuna do not allow them to. Exactly as a lamb cannot enjoy life in the presence of a lion, without our desire it is not even possible for the demigods in heaven, headed by King Indra, to find enjoyment in life, what to speak of ordinary human beings!" Actually the members of the Kuru dynasty were very much puffed up due to their opulence, kingdom, aristocracy, family tradition, great warriors, family members and vast, expansive empire. They did not even observe common formalities of civilized society, and in the presence of Lord Balarāma they uttered insulting words about the Yadu dynasty. Having spoken in this unmannerly way, they returned to their city of Hastināpura.</p>
<p>Although Lord Balarāma patiently heard their insulting words and simply observed their uncivil behavior, from His appearance it was clear that He was burning with anger and was thinking of retaliating with great vengeance. His bodily features became so much agitated that it was difficult for anyone to look at Him. He laughed very loudly and said, "It is true that if a man becomes too much puffed up because of his family, opulence, beauty and material advancement, he no longer wants a peaceful life but becomes belligerent toward all others. It is useless to give such a person good instruction for gentle behavior and a peaceful life; on the contrary, one should search out the ways and means to punish him." Generally, due to material opulence a man becomes exactly like an animal. To give an animal peaceful instructions is useless, and the only means is argumentum ad baculum. In other words, the only means to keep animals in order is a stick. “Just see how impudent are the members of the Kuru dynasty! I wanted to make a peaceful settlement despite the anger of all the other members of the Yadu dynasty, including Lord Kṛṣṇa Himself. They were preparing to attack the whole kingdom of the Kuru dynasty, but I pacified them and took the trouble to come here to settle the affair without any fighting. Yet these rascals behave like this! It is clear that they do not want a peaceful settlement, for they are factually warmongers. With great pride they have repeatedly insulted Me by calling the Yadu dynasty ill names.</p>
<p>“Even the King of heaven, Indra, abides by the order of the Yadu dynasty; and you consider King Ugrasena, the head of the Bhojas, Vṛṣṇis, Andhakas and Yādavas, to be the leader of a small phalanx! Your conclusion is wonderful! You do not care for King Ugrasena, whose order is obeyed even by King Indra. Consider the exalted position of the Yadu dynasty. They have forcibly used both the assembly house and the pārijāta tree of the heavenly planets, and still you think that they cannot order you. Don’t you even think that Lord Kṛṣṇa, the Supreme Personality of Godhead, can sit on the exalted royal throne and command everyone? All right! If your thinking is like that, you deserve to be taught a very good lesson. You have thought it wise that the royal insignias like the whisk, fan, white umbrella, royal throne and other princely paraphernalia not be used by the Yadu dynasty. Does this mean that even Lord Kṛṣṇa, the Lord of the whole creation and the husband of the goddess of fortune, cannot use this royal paraphernalia? The dust of Kṛṣṇa's lotus feet is worshiped by all the great demigods. The Ganges water inundates the whole world, and since it emanates from His lotus feet, its banks have turned into great places of pilgrimage. The principal deities of all planets engage in His service and consider themselves most fortunate to take the dust of the lotus feet of Kṛṣṇa on their helmets. Great demigods like Lord Brahmā, Lord Śiva and even the goddess of fortune and I are simply plenary parts of His spiritual identity, and still you think that He is not fit to use the royal insignia or even sit on the royal throne? Alas, how regrettable it is that these fools consider us, the members of the Yadu dynasty, to be like shoes and themselves like helmets. It is clear now that these leaders of the Kuru dynasty have become mad over their worldly possessions and opulence. Every statement they made was full of crazy proposals. I should immediately take them to task and bring them to their senses. If I do not take steps against them, it will be improper on My part. Therefore, on this very day I shall rid the whole world of any trace of the Kuru dynasty. I shall finish them off immediately!” </p>
<p>While talking like this, Lord Balarāma seemed so furious that He looked as if He could burn the whole cosmic creation to ashes. He stood up steadily and, taking His plow in His hand, began striking the earth with it, separating the whole city of Hastināpura from the earth, and then He began to drag the city toward the flowing water of the river Ganges. This caused a great tremor throughout Hastināpura, as if there had been an earthquake, and it seemed that the whole city would be dismantled.</p>
<p>When all the members of the Kuru dynasty saw that their city was about to fall into the water of the Ganges, and when they heard their citizens howling in great anxiety, they immediately came to their senses and understood what was happening. Thus without waiting another second they brought forward their daughter Lakṣmaṇā. They also brought Sāmba, who had forcibly tried to take her away, keeping him in the forefront with Lakṣmaṇā at his back. All the members of the Kuru dynasty appeared before Lord Balarāma with folded hands just to beg the pardon of the Supreme Personality of Godhead. Now using good sense, they said, “O Lord Balarāma, reservoir of all pleasures, You are the maintainer and support of the entire cosmic situation. Unfortunately we were all unaware of Your inconceivable potencies. Dear Lord, please consider us most foolish. Our intelligence was bewildered and not in order. Therefore we have come before You to beg Your pardon. Please excuse us. You are the original creator, sustainer and annihilator of the whole cosmic manifestation, and still Your position is always transcendental. O all-powerful Lord, great sages speak about You. You are the original puppeteer, and everything in the world is just like Your toy. O unlimited one, You have a hold on everything, and like child's play You hold all the planetary systems on Your head. When the time for dissolution comes, You close up the whole cosmic manifestation within Yourself. At that time, nothing remains but Yourself lying in the Causal Ocean as Mahā-Viṣṇu. Our dear Lord, You have appeared on this earth in Your transcendental body just for the maintenance of the cosmic situation. You are above all anger, envy and enmity. Whatever You do, even in the form of chastisement, is auspicious for the whole material existence. We offer our respectful obeisances unto You because You are the imperishable Supreme Personality of Godhead, the reservoir of all opulences and potencies. O creator of innumerable universes, let us fall down and offer You our respectful obeisances again and again. We are now completely surrendered unto You. Please, therefore, be merciful upon us and give us Your protection.” When the prominent members of the Kuru dynasty, from grandfather Bhīṣmadeva to Arjuna and Duryodhana, had offered their respectful prayers in that way, the Supreme Personality of Godhead, Lord Balarāma, immediately became softened and assured them that there was no cause for fear and that they need not worry.</p>
<p>For the most part it was the practice of the kṣatriya kings to inaugurate some kind of fighting between the parties of the bride and bridegroom before the marriage. When Sāmba forcibly took away Lakṣmaṇā, the elder members of the Kuru dynasty were pleased to see that he was actually the suitable match for her. In order to see his personal strength, however, they fought with him, and without respect for the regulations of fighting, they all arrested him. When the Yadu dynasty decided to release Sāmba from the confinement of the Kurus, Lord Balarāma came personally to settle the matter, and, as a powerful kṣatriya, He ordered them to free Sāmba immediately. The Kauravas were superficially insulted by this order, so they challenged Lord Balarāma's power. They simply wanted to see Him exhibit His inconceivable strength. Thus with great pleasure they handed over their daughter to Sāmba, and the whole matter was settled. Duryodhana, being affectionate toward his daughter Lakṣmaṇā, had her married to Sāmba in great pomp. For her dowry, he first gave 1,200 elephants, each at least 60 years old; then he gave 10,000 nice horses, 6,000 chariots, dazzling just like the sunshine, and 1,000 maidservants decorated with golden ornaments. Lord Balarāma, the most prominent member of the Yadu dynasty, acted as guardian of the bridegroom, Sāmba, and very pleasingly accepted the dowry. Balarāma was very satisfied after His great reception from the side of the Kurus, and accompanied by the newly married couple, He started toward His capital city of Dvārakā.</p>
<p>Lord Balarāma triumphantly reached Dvārakā, where He met with many citizens who were all His devotees and friends. When they all assembled, Lord Balarāma narrated the whole story of the marriage, and they were astonished to hear how Balarāma had made the city of Hastināpura tremble. It is confirmed by Śukadeva Gosvāmī that in those days the river flowing through the city of Hastināpura, present-day New Delhi, was known as the Ganges, although today it is called the Yamunā. From authorities like Jīva Gosvāmī it is confirmed that the Ganges and Yamunā are the same river flowing in different courses. The part of the Ganges which flows through Hastināpura to the area of Vṛndāvana is called the Yamunā because it is sanctified by the transcendental pastimes of Lord Kṛṣṇa. The part of Hastināpura which slopes toward the Yamunā becomes inundated during the rainy season and reminds everyone of Lord Balarāma's threatening to cast the city into the Ganges.</p>
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Killing of animals before the advent of Lord Buddha was the most prominent feature of the society. People claimed that these were Vedic sacrifices

2025-12-23T19:21:09Z

Moumene:

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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 03 Purports - Krsna Is the Source of All Incarnations]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 1</h3>
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<div class="quote">
<div class="quote_heading">
Killing of animals before the advent of Lord Buddha was the most prominent feature of the society. People claimed that these were Vedic sacrifices.
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<div class="quote_link">
[[Vanisource:SB 1.3.24|SB 1.3.24, Translation and Purport]]
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<div class="quote_translation">
Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Añjanā, in the province of Gayā, just for the purpose of deluding those who are envious of the faithful theist.
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<div class="text">
Lord Buddha, a powerful incarnation of the Personality of Godhead, appeared in the province of Gayā (Bihar) as the son of Añjanā, and he preached his own conception of nonviolence and deprecated even the animal sacrifices sanctioned in the Vedas. At the time when Lord Buddha appeared, the people in general were atheistic and preferred animal flesh to anything else. On the plea of Vedic sacrifice, every place was practically turned into a slaughterhouse, and animal-killing was indulged in unrestrictedly. Lord Buddha preached nonviolence, taking pity on the poor animals. He preached that he did not believe in the tenets of the Vedas and stressed the adverse psychological effects incurred by animal-killing. Less intelligent men of the age of Kali, who had no faith in God, followed his principle, and for the time being they were trained in moral discipline and nonviolence, the preliminary steps for proceeding further on the path of God realization. He deluded the atheists because such atheists who followed his principles did not believe in God, but they kept their absolute faith in Lord Buddha, who himself was the incarnation of God. Thus the faithless people were made to believe in God in the form of Lord Buddha. That was the mercy of Lord Buddha: he made the faithless faithful to him.

Killing of animals before the advent of Lord Buddha was the most prominent feature of the society. People claimed that these were Vedic sacrifices. When the Vedas are not accepted through the authoritative disciplic succession, the casual readers of the Vedas are misled by the flowery language of that system of knowledge. In the Bhagavad-gītā a comment has been made on such foolish scholars (avipaścitaḥ). The foolish scholars of Vedic literature who do not care to receive the transcendental message through the transcendental realized sources of disciplic succession are sure to be bewildered. To them, the ritualistic ceremonies are considered to be all in all. They have no depth of knowledge. According to the Bhagavad-gītā ([[Vanisource:BG 15.15 (1972)|BG 15.15]]), vedaiś ca sarvair aham eva vedyaḥ: the whole system of the Vedas is to lead one gradually to the path of the Supreme Lord. The whole theme of Vedic literature is to know the Supreme Lord, the individual soul, the cosmic situation and the relation between all these items. When the relation is known, the relative function begins, and as a result of such a function the ultimate goal of life or going back to Godhead takes place in the easiest manner. Unfortunately, unauthorized scholars of the Vedas become captivated by the purificatory ceremonies only, and natural progress is thereby checked.
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Karmis work very hard simply to enjoy sex. Modern human society has improved the materialistic way of life simply by inducing unrestricted sex life in many different ways. This is most prominently visible in the Western world

2025-12-23T19:20:53Z

Moumene:

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[[Category:Srimad-Bhagavatam, Canto 04 Chapter 26 Purports - King Puranjana Goes to the Forest to Hunt, and His Queen Becomes Angry]]
[[Category:Srimad Bhagavatam, Canto 04 Purports]]
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<h2>Srimad-Bhagavatam</h2>
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<h3>SB Canto 4</h3>
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<div class="quote_heading">
The actual happiness of the karmīs is sex life. They work very hard outside the home, and to satiate their hard labor, they come home to enjoy sex life. King Purañjana went to the forest to hunt, and after his hard labor he returned home to enjoy sex life. If a man lives outside the home and spends a week in a city or somewhere else, at the end of the week he becomes very anxious to return home and enjoy sex with his wife. This is confirmed in Śrīmad-Bhāgavatam: yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham (SB 7.9.45). Karmīs work very hard simply to enjoy sex. Modern human society has improved the materialistic way of life simply by inducing unrestricted sex life in many different ways. This is most prominently visible in the Western world.
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<div class="quote_link">
[[Vanisource:SB 4.26.26|SB 4.26.26, Translation and Purport]]
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<div class="quote_translation">
My dear Queen, due to my sinful desires I went to the forest to hunt without asking you. Therefore I must admit that I have offended you. Nonetheless, thinking of me as your most intimate subordinate, you should still be very much pleased with me. Factually I am very much bereaved, but being pierced by the arrow of Cupid, I am feeling lusty. But where is the beautiful woman who would give up her lusty husband and refuse to unite with him?
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<div class="text">
Both man and woman desire one another; that is the basic principle of material existence. Women in general always keep themselves beautiful so that they can be attractive to their lusty husbands. When a lusty husband comes before his wife, the wife takes advantage of his aggressive activities and enjoys life. Generally when a woman is attacked by a man-whether her husband or some other man—she enjoys the attack, being too lusty. In other words, when one's intelligence is properly utilized, both the intellect and the intelligent person enjoy one another with great satisfaction. As stated in Śrīmad-Bhāgavatam ([[Vanisource:SB 7.9.45|SB 7.9.45]]):

<div class="quote_verse">
:yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ
:kaṇḍūyanena karayor iva duḥkha-duḥkham
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The actual happiness of the karmīs is sex life. They work very hard outside the home, and to satiate their hard labor, they come home to enjoy sex life. King Purañjana went to the forest to hunt, and after his hard labor he returned home to enjoy sex life. If a man lives outside the home and spends a week in a city or somewhere else, at the end of the week he becomes very anxious to return home and enjoy sex with his wife. This is confirmed in Śrīmad-Bhāgavatam: yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). Karmīs work very hard simply to enjoy sex. Modern human society has improved the materialistic way of life simply by inducing unrestricted sex life in many different ways. This is most prominently visible in the Western world.
</div>
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Illicit sex is the most prominent sin due to lusty desire. When one associates with the mode of passion, he is implicated in suffering life after life

2025-12-23T19:20:34Z

Moumene:

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[[Category:Srimad-Bhagavatam, Canto 05 Chapter 14 Purports - The Material World as the Great Forest of Enjoyment]]
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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_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
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<div id="SB5149_0" class="quote" parent="SB_Canto_5" book="SB" index="319" link="SB 5.14.9" link_text="SB 5.14.9">
<div class="heading">Illicit sex is the most prominent sin due to lusty desire. When one associates with the mode of passion, he is implicated in suffering life after life.
</div>
<span class="link">[[Vanisource:SB 5.14.9|SB 5.14.9, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Sometimes, as if blinded by the dust of a whirlwind, the conditioned soul sees the beauty of the opposite sex, which is called pramadā. Being thus bewildered, he is raised upon the lap of a woman, and at that time his good senses are overcome by the force of passion. He thus becomes almost blind with lusty desire and disobeys the rules and regulations governing sex life. He does not know that his disobedience is witnessed by different demigods, and he enjoys illicit sex in the dead of night, not seeing the future punishment awaiting him.</p>
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<div class="purport text"><p>In Bhagavad-gītā (7.11) it is said: dharmāviruddho bhūteṣu kāmo 'smi bharatarṣabha. Sex is allowed only for the begetting of children, not for enjoyment. One can indulge in sex to beget a good child for the benefit of the family, society and world. Otherwise, sex is against the rules and regulations of religious life. A materialistic person does not believe that everything is managed in nature, and he does not know that if one does something wrong, he is witnessed by different demigods. A person enjoys illicit sex, and due to his blind, lusty desire, he thinks that no one can see him, but this illicit sex is thoroughly observed by the agents of the Supreme Personality of Godhead. Therefore the person is punished in so many ways, presently in Kali-yuga there are many pregnancies due to illicit sex, and sometimes abortions ensue. These sinful activities are witnessed by the agents of the Supreme Personality of Godhead, and a man and woman who create such a situation are punished in the future by the stringent laws of material nature (daivī hy eṣā guṇa-mayī mama māyā duratyayā ([[Vanisource:BG 7.14 (1972)|BG 7.14]])). Illicit sex is never excused, and those who indulge in it are punished life after life. As confirmed in Bhagavad-gītā (16.20):</p>
:āsurīṁ yonim āpannā
:mūḍhā janmani janmani
:mām aprāpyaiva kaunteya
:tato yānty adhamāṁ gatim
<p>"Attaining repeated birth among the species of demoniac life, such persons can never approach Me. Gradually they sink down to the most abominable type of existence."</p>
<p>The Supreme Personality of Godhead does not allow anyone to act against the stringent laws of material nature; therefore illicit sex is punished life after life. Illicit sex creates pregnancies, and these unwanted pregnancies lead to abortion. Those involved become implicated in these sins, so much so that they are punished in the same way the next life. Thus in the next life they also enter the womb of a mother and are killed in the same way. All these things can be avoided by remaining on the transcendental platform of Kṛṣṇa consciousness. In this way one does not commit sinful activity. Illicit sex is the most prominent sin due to lusty desire. When one associates with the mode of passion, he is implicated in suffering life after life.</p>
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He (wise man) knows that whatever he sees is but an emanation of Krsna. 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

2025-12-23T19:20:19Z

Moumene:

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[[Category:On the Way to Krsna Chapters 01 to 05]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<h3>On the Way to Kṛṣṇa</h3>
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<div class="quote">
<div class="quote_heading">
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.
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<div class="quote_link">
[[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>

Generally brahmanas are puffed up with false prestige because they belong to the aristocracy and perform many Vedic sacrifices. In South India especially, this fastidious position is most prominent. At any rate, this was the case five hundred years ago

2025-12-23T19:20:00Z

Moumene:

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</div>
<div id="CCMadhya1969_0" class="quote" parent="CC_Madhya-lila" book="CC" index="4308" link="CC Madhya 19.69" link_text="CC Madhya 19.69">
<div class="heading">Generally brāhmaṇas are puffed up with false prestige because they belong to the aristocracy and perform many Vedic sacrifices. In South India especially, this fastidious position is most prominent. At any rate, this was the case five hundred years ago. Śrī Caitanya Mahāprabhu actually started a revolution against this brahminical system by inaugurating the chanting of the Hare Kṛṣṇa mantra. By this chanting, one can be delivered regardless of caste, creed, color or social position. Whoever chants the Hare Kṛṣṇa mahā-mantra is immediately purified due to the transcendental position of devotional service.
</div>
<span class="link">[[Vanisource:CC Madhya 19.69|CC Madhya 19.69, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Śrī Caitanya Mahāprabhu said, “Don’t touch him, for he belongs to a very low caste. You are a follower of Vedic principles and are a well experienced performer of many sacrifices. You also belong to the aristocracy.”</p>
</div>
<div class="purport text"><p>Generally brāhmaṇas are puffed up with false prestige because they belong to the aristocracy and perform many Vedic sacrifices. In South India especially, this fastidious position is most prominent. At any rate, this was the case five hundred years ago. Śrī Caitanya Mahāprabhu actually started a revolution against this brahminical system by inaugurating the chanting of the Hare Kṛṣṇa mantra. By this chanting, one can be delivered regardless of caste, creed, color or social position. Whoever chants the Hare Kṛṣṇa mahā-mantra is immediately purified due to the transcendental position of devotional service. Śrī Caitanya Mahāprabhu is here hinting to Vallabha Bhaṭṭācārya that an exalted brāhmaṇa who makes sacrifices and follows Vedic principles should not neglect a person who is engaged in devotional service by chanting the holy name of the Lord.</p>
<p>Actually Rūpa Gosvāmī did not belong to a lower caste. He was from a highly aristocratic brāhmaṇa family, but due to his association with the Muslim Nawab, he was considered fallen and was excommunicated from brāhmaṇa society. However, due to his advanced devotional service, Śrī Caitanya Mahāprabhu accepted him as a gosvāmī. Vallabha Bhaṭṭācārya knew all this. One who is a devotee is above caste and creed, yet Vallabha Bhaṭṭācārya felt himself prestigious.</p>
<p>The present head of the Vallabha Bhaṭṭācārya sampradāya of Bombay is named Dīkṣita Mahārāja. He is very friendly to our movement, and whenever we meet him, this learned brāhmaṇa scholar highly praises the activities of the Hare Kṛṣṇa movement. He is a life member of our Society, and although he is a learned scholar in the brahminical caste tradition, he accepts our Society and considers its members bona fide devotees of Lord Viṣṇu.</p>
</div>
</div>
</div>

Fire, water and air are the exchanging elements for the entire material manifestation, but water is most prominent. Also, excessive heat can be reduced simply by pouring water on the heated field

2025-12-23T19:19:24Z

Moumene:

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{{terms|"Fire, water and air are the exchanging elements for the entire material manifestation, but water is most prominent. Also, excessive heat can be reduced simply by pouring water on the heated field"}}
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[[Category:Srimad-Bhagavatam, Canto 03 Chapter 26 Purports - Fundamental Principles of Material Nature]]
[[Category:Srimad Bhagavatam, Canto 03 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 3</h3>
</div>
<div class="quote">
<div class="quote_heading">
As stated in the beginning of Śrīmad-Bhāgavatam, water is the cementing ingredient of different material elements. If we build a house, water is actually the constituent in making the bricks. Fire, water and air are the exchanging elements for the entire material manifestation, but water is most prominent. Also, excessive heat can be reduced simply by pouring water on the heated field.
</div>

<div class="quote_link">
[[Vanisource:SB 3.26.43|SB 3.26.43, Translation and Purport]]
</div>
<div class="quote_translation">
The characteristics of water are exhibited by its moistening other substances, coagulating various mixtures, causing satisfaction, maintaining life, softening things, driving away heat, incessantly supplying itself to reservoirs of water, and refreshing by slaking thirst.
</div>
<div class="text">
Starvation can be mitigated by drinking water. It is sometimes found that if a person who has taken a vow to fast takes a little water at intervals, the exhaustion of fasting is at once mitigated. In the Vedas it is also stated, āpomayaḥ prāṇaḥ: "Life depends on water." With water, anything can be moistened or dampened. Flour dough can be prepared with a mixture of water. Mud is made by mixing earth with water. As stated in the beginning of Śrīmad-Bhāgavatam, water is the cementing ingredient of different material elements. If we build a house, water is actually the constituent in making the bricks. Fire, water and air are the exchanging elements for the entire material manifestation, but water is most prominent. Also, excessive heat can be reduced simply by pouring water on the heated field.
</div>
</div>
</div>

Even in the most prominent existence of the two lower qualities, the modes of passion and ignorance, there is sometimes a tinge of the mode of goodness

2025-12-23T19:19:02Z

Moumene:

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{{terms|"Even in the most prominent existence of the two lower qualities, the modes of passion and ignorance, there is sometimes a tinge of the mode of goodness"}}
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[[Category:Most Prominent]]
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[[Category:Mode of Goodness]]
[[Category:Srimad-Bhagavatam, Canto 03 Chapter 12 Purports - Creation of the Kumaras and Others]]
[[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>
</div>
<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
</div>
<div id="SB31227_0" class="quote" parent="SB_Canto_3" book="SB" index="450" link="SB 3.12.27" link_text="SB 3.12.27">
<div class="heading">Although one of the three modes of material nature is always prominent, they are never represented unalloyed by one another. Even in the most prominent existence of the two lower qualities, the modes of passion and ignorance, there is sometimes a tinge of the mode of goodness.
</div>
<span class="link">[[Vanisource:SB 3.12.27|SB 3.12.27, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Sage Kardama, husband of the great Devahūti, was manifested from the shadow of Brahmā. Thus all became manifested from either the body or the mind of Brahmā.</p>
</div>
<div class="purport text"><p>Although one of the three modes of material nature is always prominent, they are never represented unalloyed by one another. Even in the most prominent existence of the two lower qualities, the modes of passion and ignorance, there is sometimes a tinge of the mode of goodness. Therefore all the sons generated from the body or the mind of Brahmā were in the modes of passion and ignorance, but some of them, like Kardama, were born in the mode of goodness. Nārada was born in the transcendental state of Brahmā.</p>
</div>
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</div>

A conditioned living being is endowed with four principles of malpractice, namely errors, insanity, inability and cheating. These are signs of imperfection, and out of the four the propensity to cheat others is most prominent

2025-12-23T19:18:46Z

Moumene:

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{{terms|"A conditioned living being is endowed with four principles of malpractice, namely errors, insanity, inability and cheating. These are signs of imperfection, and out of the four the propensity to cheat others is most prominent"}}
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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 14 Purports - The Disappearance of Lord Krsna]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
</div>
<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
</div>
<div id="SB1144_0" class="quote" parent="SB_Canto_1" book="SB" index="534" link="SB 1.14.4" link_text="SB 1.14.4">
<div class="heading">A conditioned living being is endowed with four principles of malpractice, namely errors, insanity, inability and cheating. These are signs of imperfection, and out of the four the propensity to cheat others is most prominent. And this cheating practice is there in the conditioned souls because the conditioned souls are primarily in the material world imbued with an unnatural desire to lord it over the material world.
</div>
<span class="link">[[Vanisource:SB 1.14.4|SB 1.14.4, Translation and Purport]]: </span><div class="trans text" style="display: inline; "><p style="display: inline; ">All ordinary transactions and dealings became polluted with cheating, even between friends. And in familial affairs, there was always misunderstanding between fathers, mothers and sons, between well-wishers, and between brothers. Even between husband and wife there was always strain and quarrel.</p>
</div>
<div class="purport text"><p>A conditioned living being is endowed with four principles of malpractice, namely errors, insanity, inability and cheating. These are signs of imperfection, and out of the four the propensity to cheat others is most prominent. And this cheating practice is there in the conditioned souls because the conditioned souls are primarily in the material world imbued with an unnatural desire to lord it over the material world. A living being in his pure state is not conditioned by the laws because in his pure state he is conscious that a living being is eternally subservient to the Supreme Being, and thus it is always good for him to remain subservient, instead of falsely trying to lord it over the property of the Supreme Lord. In the conditioned state the living being is not satisfied even if he actually becomes the lord of all that he surveys, which he never becomes, and therefore he becomes the victim of all kinds of cheating, even with his nearest and most intimate relations. In such an unsatisfactory state of affairs, there is no harmony, even between father and sons or between husband and wife. But all these contending difficulties can be mitigated by one process, and that is the devotional service of the Lord. The world of hypocrisy can be checked only by counteraction through devotional service to the Lord and nothing else. Mahārāja Yudhiṣṭhira, having observed the disparities, conjectured the disappearance of the Lord from the earth.</p>
</div>
</div>
</div>

Among the stars, the moon is most prominent at night, and thus the moon represents Krsna. BG 1972 purports

2025-12-23T19:18:26Z

Moumene:

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{{terms|"Among the stars, the moon is most prominent at night, and thus the moon represents Kṛṣṇa"}}
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[[Category:Bhagavad-gita As It Is - 1972 Purports, Chapter 10 - 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">
Marīci is the controlling deity of the heavenly spaces. Among the stars, the moon is most prominent at night, and thus the moon represents Kṛṣṇa.
</div>

<div class="quote_link">
[[Vanisource:BG 10.21 (1972)|BG 10.21 (1972), Translation and Purport]]
</div>
<div class="quote_translation">
Of the Ādityas I am Viṣṇu, of lights I am the radiant sun, I am Marīci of the Maruts, and among the stars I am the moon.
</div>
<div class="text">
There are twelve Ādityas, of which Kṛṣṇa is the principal. And among all the luminaries twinkling in the sky, the sun is the chief, and in the Brahma-saṁhitā the sun is accepted as the glowing effulgence of the Supreme Lord and is considered to be one of His eyes. Marīci is the controlling deity of the heavenly spaces. Among the stars, the moon is most prominent at night, and thus the moon represents Kṛṣṇa.
</div>
</div>
</div>

Among all the progeny of Rathitara, these sons were the most prominent because, owing to their birth, they were considered brahmanas

2025-12-23T19:18:10Z

Moumene:

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{{terms|"Among all the progeny of Rathītara, these sons were the most prominent because, owing to their birth, they were considered brāhmaṇas"}}
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[[Category:Srimad-Bhagavatam, Canto 09 Chapter 06 - The Downfall of Saubhari Muni]]
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vaniquotes]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 9</h3>
</div>
<div class="quote">
<div class="quote_heading">
Having been born from the womb of Rathītara's wife, all these sons were known as the dynasty of Rathītara, but because they were born from the semen of Aṅgirā, they were also known as the dynasty of Aṅgirā. Among all the progeny of Rathītara, these sons were the most prominent because, owing to their birth, they were considered brāhmaṇas.
</div>

<div class="quote_link">
[[Vanisource:SB 9.6.3|SB 9.6.3, Translation and Purport]]
</div>
<div class="quote_translation">
Having been born from the womb of Rathītara's wife, all these sons were known as the dynasty of Rathītara, but because they were born from the semen of Aṅgirā, they were also known as the dynasty of Aṅgirā. Among all the progeny of Rathītara, these sons were the most prominent because, owing to their birth, they were considered brāhmaṇas.
</div>
<div class="text">
Śrīla Viśvanātha Cakravartī Ṭhākura gives the meaning of dvi jātayaḥ as "mixed caste," indicating a mixture of brāhmaṇa and kṣatriya.
</div>
</div>
</div>

Amongst the regulated poetry, the Gayatri mantra, which is chanted by the duly qualified brahmanas, is the most prominent. The Gayatri mantra is mentioned in the Srimad-Bhagavatam. BG 1972 purports

2025-12-23T19:17:53Z

Moumene:

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[[Category:Bhagavad-gita As It Is - 1972 Purports, Chapter 10 - 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">
In Sanskrit, there are definite rules that regulate poetry; rhyme and meter are not written whimsically, as in much modern poetry. Amongst the regulated poetry, the Gāyatrī mantra, which is chanted by the duly qualified brāhmaṇas, is the most prominent. The Gāyatrī mantra is mentioned in the Śrīmad-Bhāgavatam. Because the Gāyatrī mantra is especially meant for God realization, it represents the Supreme Lord.
</div>

<div class="quote_link">
[[Vanisource:BG 10.35 (1972)|BG 10.35 (1972), Translation and Purport]]
</div>
<div class="quote_translation">
Of hymns I am the Bṛhat-sāma sung to the Lord Indra, and of poetry I am the Gāyatrī verse, sung daily by brāhmaṇas. Of months I am November and December, and of seasons I am flower-bearing spring.
</div>
<div class="text">
It has already been explained by the Lord that amongst all the Vedas, the Sāma-veda is rich with beautiful songs played by the various demigods.

One of these songs is the Bṛhat-sāma, which has an exquisite melody and is sung at midnight.

In Sanskrit, there are definite rules that regulate poetry; rhyme and meter are not written whimsically, as in much modern poetry. Amongst the regulated poetry, the Gāyatrī mantra, which is chanted by the duly qualified brāhmaṇas, is the most prominent. The Gāyatrī mantra is mentioned in the Śrīmad-Bhāgavatam. Because the Gāyatrī mantra is especially meant for God realization, it represents the Supreme Lord. This mantra is meant for spiritually advanced people, and when one attains success in chanting it, he can enter into the transcendental position of the Lord. One must first acquire the qualities of the perfectly situated person, the qualities of goodness according to the laws of material nature, in order to chant the Gāyatrī mantra. The Gāyatrī mantra is very important in Vedic civilization and is considered to be the sound incarnation of Brahman. Brahmā is its initiator, and it is passed down from him in disciplic succession.

The months of November and December are considered the best of all months because in India grains are collected from the fields at this time, and the people become very happy. Of course spring is a season universally liked because it is neither too hot nor too cold, and the flowers and trees blossom and flourish. In spring there are also many ceremonies commemorating Kṛṣṇa's pastimes; therefore this is considered to be the most joyful of all seasons, and it is the representative of the Supreme Lord Kṛṣṇa.
</div>
</div>
</div>

After offering my obeisances unto all the devotees of Sri Nityananda Prabhu, who are like bumblebees collecting honey from His lotus feet, I shall try to describe those who are the most prominent

2025-12-23T19:17:30Z

Moumene:

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{{terms|"After offering my obeisances unto all the devotees of Sri Nityananda Prabhu, who are like bumblebees collecting honey from His lotus feet, I shall try to describe those who are the most prominent"}}
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[[Category:Most Prominent Devotees of God]]
[[Category:Sri Caitanya-caritamrta, Adi-lila Chapter 11 - The Expansions of Lord Nityananda]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters]]
[[Category:Sri Caitanya-caritamrta, Adi-lila 17 Chapters]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Adi-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
After offering my obeisances unto all the devotees of Sri Nityananda Prabhu, who are like bumblebees collecting honey from His lotus feet, I shall try to describe those who are the most prominent.
</div>

<div class="quote_link">
[[Vanisource:CC Adi 11.1|CC Adi 11.1, Translation]]
</div>
<div class="quote_translation">
After offering my obeisances unto all the devotees of Sri Nityananda Prabhu, who are like bumblebees collecting honey from His lotus feet, I shall try to describe those who are the most prominent.
</div>
</div>
</div>

Who is accepting another body? The Darwin's theory is that the body is changing to another body. That is nonsense. That is not the fact. The soul is transmigrating from one body to another. That is knowledge. This is fact

2025-12-17T20:38:30Z

Moumene:

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{{terms|"Who is accepting another body? The Darwin's theory is that the body is changing to another body. That is nonsense. That is not the fact. The soul is transmigrating from one body to another. That is knowledge. This is fact"}}
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[[Category:Who Is]]
[[Category:Accepting Another Body]]
[[Category:Darwin's Theory]]
[[Category:Is That]]
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[[Category:Not a Fact]]
[[Category:Souls]]
[[Category:Transmigrating From One Body To Another]]
[[Category:That Is Knowledge]]
[[Category:That is a Fact]]
[[Category:Questions Posed by Srila Prabhupada]]
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="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="LectureonBG713StockholmSeptember101973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="253" link="Lecture on BG 7.1-3 -- Stockholm, September 10, 1973" link_text="Lecture on BG 7.1-3 -- Stockholm, September 10, 1973">
<div class="heading">We are given a certain type of machine, certain type of body, according to our desire, and we are moving. Just like if we have got a car, we can move from here to there. Similarly, by this body we are moving not only within this planet, but sometimes in other planet also—but within the universe. With this material body we can move within the universe, material world. But if we want to go to the spiritual world—there is another universe, spiritual world—then we have to get rid from this material encagement and transfer ourself in the spiritual body, in the spiritual world. Then we get actually eternal life, blissful life, full of knowledge. This is our Kṛṣṇa consciousness movement.
</div>
<span class="link">[[Vanisource:Lecture on BG 7.1-3 -- Stockholm, September 10, 1973|Lecture on BG 7.1-3 -- Stockholm, September 10, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So actual siddhi means to overcome these four principles of miserable condition of life. That is perfection. That is stated in the Bhagavad-gītā: janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ([[Vanisource:BG 13.8-12 (1972)|BG 13.9]]). Everything is being attempted to suppress our miserable condition of life. That is going on. All advancement of science, knowledge, philosophy, theology, anything—the idea is how to stop the miserable condition of life. But the real miserable condition of life according to Bhagavad-gītā is birth, death, old age and disease. Don't go, take seriously, the side—miserable condition. Just like people are very much anxious to feed the hungry, the hungry men. Well, that you can do. That is nice business. But why don't you try that... The hungry man and the welfare man both will die. You cannot stop death, either you feed him well or he is hungry. Death is there. "As sure as death." So actual benefit is... If you can stop death, that is actual benefit. So our Kṛṣṇa consciousness movement is to stop death. You will be surprised. You may not be very much pleased, but it is possible. It is possible. Because we are eternal. We living entities, soul, we are part and parcel of God, we are eternal. Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20 (1972)|BG 2.20]]). These are the statements. First of all we have to understand the constitutional position of ourself. That is self-realization. Our nature, we are eternal. We are not dying. When this body dies or is annihilated, it does not mean I die. I exist. Just like my childhood body is no more existing. It is died. My youthhood body is no more existing. So many bodies I had in the past, they are no more existing. But I am existing. I remember. Therefore I am eternal.</p>
<p>So siddhi means when you seriously understand that "I am eternal, so why death is taking place?" That is serious understanding of self-realization. Therefore Kṛṣṇa says that manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye ([[Vanisource:BG 7.3 (1972)|BG 7.3]]). Siddhi means, perfection means, to stop... Because I am eternal. Just like when you are diseased, your siddhi, perfection means how to cure the disease, how to become healthy. That is your problem. Not that simply curing the disease, simply eating the medicine. No. The object is how to become in healthy condition. So our healthy condition is no more birth, no more death, no more old age, no more disease. That is healthy condition. So who is trying for that? Nobody is seriously educated on this point, and because one is not educated, he does not know that there is possibility, such possibility, that no more death, no more birth, no more disease. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu: ([[Vanisource:BG 7.3 (1972)|BG 7.3]]) "Out of many, many millions of persons." Just like our Kṛṣṇa consciousness movement. We are trying to teach this perfection of life—how to become free from these four kinds of miserable conditions: birth, death, old age and disease. But how many are joining with us? Some of them are thinking these are fictitious. No, it is fact. It is scientific. It is scientific. But people have no interest in these things. They are simply interested in sense gratification. Nūnaṁ pramattaḥ kurute vikarma ([[Vanisource:SB 5.5.4|SB 5.5.4]]). This is stated in the Śrīmad-Bhāgavatam. They have become mad, simply mad, to gratify senses. But they are forgetting that this human life is meant for making a solution for all the problems of life. They are not interested in that. They are thinking, "By increasing the volumes of sense gratification, that is perfection." That is not perfection. You may improve the material condition of life, but you cannot live here. Just like you have constructed very nice city, Stockholm, or any European city. That is very good. But you'll not be allowed to stay here. You'll be kicked out at any moment. What is the solution for that? You construct a nice place. That's all right, very good. But you stay here. But you cannot stay. That is your problem. If you can solve that problem... "Yes, I have constructed nice place, nice city, nice country, and everything is nice, but I will stay and enjoy," but that is not allowed. Then where is your perfection? This is the problem.</p>
<p>So Kṛṣṇa says therefore, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye, yatatām api siddhānām ([[Vanisource:BG 7.3 (1972)|BG 7.3]]). There are many persons, they are trying to attain that perfectional stage of life by jñāna-yoga, dhyāna yoga or haṭha-yoga. There are many processes. But there is no system... Or there is system, but people are not interested. What is that system? Yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ ([[Vanisource:BG 7.3 (1972)|BG 7.3]]). Nobody is trying to understand what is God. They are trying to understand so many things, but that will not solve their problems. But nobody is trying to understand God. Manuṣyāṇāṁ sahasreṣu ([[Vanisource:BG 7.3 (1972)|BG 7.3]]). Out of many thousands, millions of persons, one may try to attain perfection of life. And out of such persons who are trying to attain perfection of life, some may understand what is God, what is Kṛṣṇa. Therefore Kṛṣṇa is trying to speak about Himself in the Seventh Chapter especially.</p>
<p>So it is not possible to describe all the verses. One or two, three verses we can explain. Then He says,</p>
:bhūmir āpo 'nalo vāyuḥ
:khaṁ mano buddhir eva ca
:ahaṅkāra itīyaṁ me
:bhinnā prakṛtir aṣṭadhā
:([[Vanisource:BG 7.4 (1972)|BG 7.4]])
<p>Prakṛti, nature. Now, first of all we have to study the material nature. Just like the scientists, physicist and chemists, they are trying to understand the material nature. So what is this material nature? The material nature is described here as eight varieties. Five varieties gross, and three varieties subtle. The five gross varieties are the bhūmi... Bhūmi means this earth. Āpaḥ, the water. Bhūmir āpaḥ anala, the fire. Bhūmir āpo 'nalo vāyuḥ, the air. And bhūmir āpo 'nalo vāyuḥ kham. Kham means the sky, ether. Then manaḥ, mind. Then buddhi, intelligence. Ahaṅkāra, then self-consciousness, "I," "I am." "I am American," "I am Englishmen," "I am Swedish," and... This "I" consciousness.</p>
<p>So these are eight: earth, water, fire, air, sky, mind, intelligence and "I" consciousness. These are material eight elements. Mind is also material. Intelligence also material. So there is cultivation of knowledge of the gross material. Just like soil expert, there are, trying to understand the earth, where there is mine, where there is something, something. That is analyzing the earth. Similarly, somebody is studying the light or the air—they are all material things. There is no spiritual understanding. So bhūmir āpo 'nalo vāyuḥ khaṁ manaḥ. Mind... Psychologists, they are also studying the mind, the activities, thinking, feeling and willing, and their varieties. That is also material. And ethereal understanding. So many things are going on, but they are all material. Kṛṣṇa says,</p>
:bhūmir āpo 'nalo vāyuḥ
:khaṁ mano buddhir eva ca
:ahaṅkāra itīyaṁ me
:bhinnā prakṛtir aṣṭadhā
:([[Vanisource:BG 7.4 (1972)|BG 7.4]])
<p>Kṛṣṇa is claiming, "They are My manifestation of energy." So there is connection with Kṛṣṇa with this earth, water, physical science. But we do not know Kṛṣṇa. We simply (are) studying externally. Just like medical science. He is studying the external body, but within the body there is a spiritual spark, soul. He does not know that.</p>
:dehino 'smin yathā dehe
:kaumāraṁ yauvanaṁ jarā
:tathā dehāntara-prāptir
:dhīras tatra na muhyati
:([[Vanisource:BG 2.13 (1972)|BG 2.13]])
<p>Who is accepting another body? The Darwin's theory is that the body is changing to another body. That is nonsense. That is not the fact. The soul is transmigrating from one body to another. That is knowledge. This is fact. So we can discuss if it is needed, but this is the fact. There is the soul, and these eight elements, material elements, they are outer covering. That you have got... As you have got shirt and coat, the shirt is the inner covering, the coat is outer covering. Similarly, the body is made of earth, water, air, fire. This lump of matter is nothing but distribution of the material elements. Just like we make some machine by manipulating the material elements. This is also just like a machine. And it is stated here in the Bhagavad-gītā, yantrārūḍhāni māyayā. We have been given this machine to move. By whom it is given? By māyā, by the illusory energy.</p>
:īśvaraḥ sarva-bhūtānāṁ
:hṛd-deśe 'rjuna tiṣṭhati
:bhrāmayan sarva-bhūtāni
:yantrārūḍhāni māyayā
:([[Vanisource:BG 18.61 (1972)|BG 18.61]])
<p>We are given a certain type of machine, certain type of body, according to our desire, and we are moving. Just like if we have got a car, we can move from here to there. Similarly, by this body we are moving not only within this planet, but sometimes in other planet also—but within the universe. With this material body we can move within the universe, material world. But if we want to go to the spiritual world—there is another universe, spiritual world—then we have to get rid from this material encagement and transfer ourself in the spiritual body, in the spiritual world. Then we get actually eternal life, blissful life, full of knowledge. This is our Kṛṣṇa consciousness movement.</p>
<p>So we request you to read our books. We have got many volumes of books, but we are giving information to the people of the world that "You can get out of this entanglement of birth, death, old age and disease and be transferred to the spiritual world, where you can live eternally with blissful life and full of knowledge."</p>
<p>Thank you very much. Hare Kṛṣṇa.</p>
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Where is the evidence that a chunk explodes automatically? How nonsense theory it is. We haven't got experience. There is explosion of big, big mountains when there is dynamite, and the dynamite is given by some person

2025-12-17T20:38:02Z

Moumene:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCAdilila19MayapurApril21975_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="9" link="Lecture on CC Adi-lila 1.9 -- Mayapur, April 2, 1975" link_text="Lecture on CC Adi-lila 1.9 -- Mayapur, April 2, 1975">
<div class="heading">Where is the evidence that a chunk explodes automatically? How nonsense theory it is. We haven't got experience. There is explosion of big, big mountains when there is dynamite, and the dynamite is given by some person. So how explosion can take place without the hand of somebody else, some living entity?
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<span class="link">[[Vanisource:Lecture on CC Adi-lila 1.9 -- Mayapur, April 2, 1975|Lecture on CC Adi-lila 1.9 -- Mayapur, April 2, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So wherefrom the chunk came? That is not... That is their brain fag, that they are simply trying to get everything from matter. That is their material brain. But we see here that the origin is not matter. Origin is Viṣṇu, Mahā-Viṣṇu. So Mahā-Viṣṇu is the supreme soul, mahā, Mahā-Viṣṇu. So we cannot accept such nonsense theory, that chunk exploded. Where is the evidence that a chunk explodes automatically? How nonsense theory it is. We haven't got experience. There is explosion of big, big mountains when there is dynamite, and the dynamite is given by some person. So how explosion can take place without the hand of somebody else, some living entity? This simple theory they cannot understand, that where is the evidence that matter acts automatically? Where is the evidence? How you can say that there was a chunk? Suppose there was a chunk. First of all, the question will be: "Who made this chunk?" And then again, next question will be: "How explosion took place unless there was some living being to explode, as we have got experience that sometimes we explode, explode the mountain with dynamite, and that is arranged by a living being?" So they have no common sense even, and they are passing as big, big philosopher, scientist. Then where is the evidence? Can anyone say? Is there any evidence that matter explodes without a living being's touch?</p>
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We are willingly, against the principle of religion that "Thou shalt not kill," we have opened so many thousands of slaughterhouse, giving a nonsense theory that the animal has no soul. Just see the fun

2025-12-17T20:37:39Z

Moumene:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB11549LosAngelesDecember261973_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="315" link="Lecture on SB 1.15.49 -- Los Angeles, December 26, 1973" link_text="Lecture on SB 1.15.49 -- Los Angeles, December 26, 1973">
<div class="heading">We are willingly, against the principle of religion that "Thou shalt not kill," we have opened so many thousands of slaughterhouse, giving a nonsense theory the the animal has no soul. Just see the fun. And this is going on. And we want to be in peace.
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<mp3player>https://s3.amazonaws.com/vanipedia/clip/731226SB.LA_clip.mp3</mp3player>
<span class="link">[[Vanisource:Lecture on SB 1.15.49 -- Los Angeles, December 26, 1973|Lecture on SB 1.15.49 -- Los Angeles, December 26, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Everyone is puffed up, that "I know. I know everything. So there is no need of going to a guru." This is the method to approach a guru, spiritual master: surrender, that "I know so many rubbish things which are useless. Now kindly teach me." This is called submission. Just like Arjuna said, śiṣyas te 'haṁ śādhi māṁ prapannam ([[Vanisource:BG 2.7 (1972)|BG 2.7]]). When there was argument between Arjuna and Kṛṣṇa, and when the matter was not solved, then Arjuna submitted to Kṛṣṇa, "My dear Kṛṣṇa, now we are talking as friends. No more friendly talking. I accept You as my spiritual master. Kindly teach me what is my duty." That is Bhagavad-gītā.</p>
<p>So one has to learn. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). This is the Vedic injunction, that what is the value of life? How it is changing? How we are transmigrating from one body to another? What I am? I am this body or beyond, something? These things are to be inquired. That is human life. Athāto brahma jijñāsā. This inquiry should be made. So in this Kali-yuga, without any knowledge, without any inquiry, without any guru, without any book, everyone is God. That's all. This is going on, fool's paradise. So this will not help. Here, about the Vidura... He also...</p>
:viduro 'pi parityajya
:prabhāse deham ātmanaḥ
:kṛṣṇāveśena tac-cittaḥ
:pitṛbhiḥ sva-kṣayaṁ yayau
:([[Vanisource:SB 1.15.49|SB 1.15.49]])
<p>He... I was talking about Vidura. Vidura was Yamarāja. So a saintly person was brought before Yamarāja for punishment. So when the saintly person inquired from Yamarāja, that "I am... I don't remember that I have committed in my life any sin. Why I have been brought here for judgment?" So Yamarāja said that "You do not remember. In your childhood you pricked one ant with a needle through the rectum, and she died. Therefore you have to be punished." Just see. In childhood, in ignorance, because he committed some sin, he has to be punished. And we are willingly, against the principle of religion that "Thou shalt not kill," we have opened so many thousands of slaughterhouse, giving a nonsense theory that the animal has no soul. Just see the fun. And this is going on. And we want to be in peace.</p>
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This nonsense theory that "Within the womb of the mother, unless the body is developed to seven months, there is no life," what is this nonsense? The body has developed to that seven months' condition because there is a spirit soul

2025-12-17T20:37:14Z

Moumene:

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<h2>Conversations and Morning Walks</h2>
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<h3>1976 Conversations and Morning Walks</h3>
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<div class="quote">
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This nonsense theory that "Within the womb of the mother, unless the body is developed to seven months, there is no life," what is this nonsense? The body has developed to that seven months' condition because there is a spirit soul. Otherwise how it becomes seven months' developed? You'll find this description in the Śrīmad-Bhāgavatam.
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[[Vanisource:760308 - Lecture SB 07.09.30 - Mayapur|760308 - Lecture SB 07.09.30 - Mayapur]]
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"I enter into this creation." Without spiritual creation, without spiritual entities, there cannot be development of material. That is our contention, that this material world has developed because Kṛṣṇa has entered it. Anupraviṣṭaḥ, it is said here clearly. Tair avasitas tad anupraviṣṭaḥ: "Because You have entered, therefore things have developed." Aṇḍāntara-sthaṁ paramāṇu-cayāntara... (BS 5.35). Without spiritual touch, nothing can develop. We have got practical experience that without the spirit soul, the body cannot develop. If a dead child comes out, the body does not develop. Because the spirit soul is there... So this nonsense theory that "Within the womb of the mother, unless the body is developed to seven months, there is no life," what is this nonsense? The body has developed to that seven months' condition because there is a spirit soul. Otherwise how it becomes seven months' developed? You'll find this description in the Śrīmad-Bhāgavatam.

Therefore the knowledge received from Śrīmad-Bhāgavatam is perfect. Any knowledge which does not corroborate with the knowledge in the Śrīmad-Bhāgavatam, that is useless knowledge. Therefore, in the beginning of Śrīmad-Bhāgavatam it is said, dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ vāstava-vastu vedyam atra ([[Vanisource:SB 1.1.2|SB 1.1.2]]). Vāstava-vastu, real knowledge. This is real knowledge. In the Bhāgavata it is said, karmaṇā daiva-netreṇa jantor deho upapatti ([[Vanisource:SB 3.31.1|SB 3.31.1]]): "A living entity gets a body," upapatti, "according to karma." Everything is stated there. After sex, the living entity takes shelter within the semina and ovum of the father and mother, and it be... It is... The formation is just like a small grain. That grain develops because the spirit soul has taken shelter. Then body. It is not that the body develops automatically, and at seven months there is life. No. Life... The consciousness may be there. That is another... Consciousness... Sometimes, if I am surcharged with anesthetics, if I am chloroformed, my consciousness is not there. That does not mean I am not there. Consciousness sometimes may be absent. One man fainted; there is no consciousness. That does not mean there is no life. There is life. The consciousness has not developed.
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This nonsense (Darwin's) theory killed the human civilization

2025-12-17T20:36:52Z

Moumene:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB2913MelbourneApril121972_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="414" link="Lecture on SB 2.9.13 -- Melbourne, April 12, 1972" link_text="Lecture on SB 2.9.13 -- Melbourne, April 12, 1972">
<div class="heading">So how this nonsense theory can be accepted? According to our Vedic information, from the very beginning the one person, one living creature, was Brahmā, the most intelligent person. Not that he developed from monkey.
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<span class="link">[[Vanisource:Lecture on SB 2.9.13 -- Melbourne, April 12, 1972|Lecture on SB 2.9.13 -- Melbourne, April 12, 1972]]: </span><div class="text"><p style="display: inline;">Pradyumna: "The Vaikuṇṭha planets are also surrounded by various airplanes, all glowing and brilliantly situated, belonging to the great mahātmās, or devotees of the Lord. The ladies also are as beautiful as lightning because of their celestial complexions. And all these combined together appear just like the sky decorated with both clouds and lightning." ([[Vanisource:SB 2.9.13|SB 2.9.13]])</p>
<p>Prabhupāda: So, there is no scarcity of aeroplanes in Vaikuṇṭhaloka also. It is not nirviśeṣa, zero. The rascals, they do not know what is actually Vaikuṇṭha is or the kingdom of God. And they dismiss everything by declaring, "Zero, without any varieties." Nirviśeṣa śūnyavādi. They have no information; therefore, "zero." But actually that is not. Exactly like this sky, the Vaikuṇṭha sky is there. Like the planets here, there are also planets. As in the sky, outer space, here in this material world big, big...(break) So there also there are many big, big aeroplanes running on.</p>
<p>Now, how this information received. When Bhāgavata was compiled five thousand years ago, there was no existence of aeroplane. But how in the Bhāgavata the information of the aeroplane is there? If men were less intelligent five thousand years ago, and now they have advanced, then how persons five thousand years ago... Not five thousand years. Many, many millions of years ago the information was there. But from historical point of view, at least five thousand years ago. So how they give this information of airplane? So how you can say that some forty thousand years ago... What is the Darwin's theory? There was no brain?</p>
<p>Śyāmasundara: Apelike creatures.</p>
<p>Prabhupāda: So how this nonsense theory can be accepted? According to our Vedic information, from the very beginning the one person, one living creature, was Brahmā, the most intelligent person. Not that he developed from monkey. This nonsense theory killed the human civilization. The intelligence is coming from the Supreme Personality of Godhead. And the most intelligent person is receiving that, Brahmā. And then he is distributing this knowledge. So knowledge has not developed with the development of the brain of the living entities. That is a wrong theory. Knowledge is already there. And the most intelligent person received it, and it is being distributed still. Therefore Vedic knowledge is considered to be the perfect. And if we take knowledge from the Vedas, then our knowledge is perfect.</p>
</div>
</div>
</div>

This is a false theory that when God falls down He becomes a jiva, and when He is again revived in His original position, He becomes God. This is nonsense theory. It has no meaning. God never falls down

2025-12-17T20:36:26Z

Moumene:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB1716VrndavanaSeptember141976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="173" link="Lecture on SB 1.7.16 -- Vrndavana, September 14, 1976" link_text="Lecture on SB 1.7.16 -- Vrndavana, September 14, 1976">
<div class="heading">So this is a false theory that when God falls down He becomes a jīva, and when He is again revived in His original position, He becomes God. This is nonsense theory. It has no meaning. God never falls down. But rascals, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11), because they're rascals, they think Kṛṣṇa as ordinary human being.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.7.16 -- Vrndavana, September 14, 1976|Lecture on SB 1.7.16 -- Vrndavana, September 14, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Kṛṣṇa is Acyuta. He never falls. So this is a false theory that when God falls down He becomes a jīva, and when He is again revived in His original position, He becomes God. This is nonsense theory. It has no meaning. God never falls down. But rascals, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam ([[Vanisource:BG 9.11 (1972)|BG 9.11]]), because they're rascals, they think Kṛṣṇa as ordinary human being. Avajānanti māṁ mūḍhāḥ. Therefore Kṛṣṇa's līlā in Vṛndāvana, so many rascals, they think that Kṛṣṇa's dealing with the gopīs is the same as one young man or young boy plays with other young girls. No. They are different. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ (Bs. 5.37). This dealing, in this material world, between young boys and girls, they're material. They're simply a reflection of the original dealings. The verse in the Vedānta-sūtra, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). From Brahman everything is emanating. Without being in Brahman, nothing can be manifest or existing within this world. So these love affairs between young girls and young boy, is there in Brahman. That is the dealing of Kṛṣṇa and the gopīs. So that dealing is pervertedly reflected within this material world. It is not the same thing. It is different. But those who are not in the knowledge, they take it that the dealings... Idam Viṣṇu and the vraja-vadhū... It is so nice that actually if one hears about the dealings of the gopīs and Kṛṣṇa, then he becomes so elevated in devotion that he forgets the lusty dealings between man and woman. That is the result. It is stated in the Bhāgavatam, apahinoti, bhaktiṁ pratilabhya apahinoti kāmam.. If one is eligible to hear the dealings of gopīs and Kṛṣṇa, the result will be he'll forget the lusty desires of this material world. Therefore it is not for all. These dealings of gopīs and Kṛṣṇa is meant for the liberated person. They can hear, not the ordinary persons. Therefore this kṛṣṇa-līlā is given in the Tenth Canto of Śrīmad-Bhāgavatam. So don't jump over. First of all you try to understand Kṛṣṇa, Acyuta. Janmādy asya yataḥ anvayād itarataś cārtheṣv abhijñaḥ svarāṭ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). To understand Kṛṣṇa, not only... The Bhagavad-gītā is the ABCD, and Śrīmad-Bhāgavatam begins when one is actually Kṛṣṇa conscious. Sarva-dharmān parityajya mām ekam ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). Then Śrīmad-Bhāgavatam begins. So don't jump over the kṛṣṇa-līlā or jump over Rādhā-kuṇḍa unless you are a liberated person. This is the instruction. Acyuta. You must be also acyuta—not falling down from the standard of pure devotional service. Acyuta-gotra.</p>
</div>
</div>
</div>

This is a false theory that when God falls down He becomes a jiva, and when He is again revived in His original position, He becomes God. This is nonsense theory. It has no meaning. God never falls down

2025-12-17T20:36:13Z

Moumene:

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<div id="facts">
{{terms|"So this is a false theory that when God falls down He becomes a jiva, and when He is again revived in His original position, He becomes God. This is nonsense theory. It has no meaning. God never falls down"}}
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[[Category:Never Fall Down]]
</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB1716VrndavanaSeptember141976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="173" link="Lecture on SB 1.7.16 -- Vrndavana, September 14, 1976" link_text="Lecture on SB 1.7.16 -- Vrndavana, September 14, 1976">
<div class="heading">So this is a false theory that when God falls down He becomes a jīva, and when He is again revived in His original position, He becomes God. This is nonsense theory. It has no meaning. God never falls down. But rascals, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11), because they're rascals, they think Kṛṣṇa as ordinary human being.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.7.16 -- Vrndavana, September 14, 1976|Lecture on SB 1.7.16 -- Vrndavana, September 14, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Kṛṣṇa is Acyuta. He never falls. So this is a false theory that when God falls down He becomes a jīva, and when He is again revived in His original position, He becomes God. This is nonsense theory. It has no meaning. God never falls down. But rascals, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam ([[Vanisource:BG 9.11 (1972)|BG 9.11]]), because they're rascals, they think Kṛṣṇa as ordinary human being. Avajānanti māṁ mūḍhāḥ. Therefore Kṛṣṇa's līlā in Vṛndāvana, so many rascals, they think that Kṛṣṇa's dealing with the gopīs is the same as one young man or young boy plays with other young girls. No. They are different. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ (Bs. 5.37). This dealing, in this material world, between young boys and girls, they're material. They're simply a reflection of the original dealings. The verse in the Vedānta-sūtra, janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). From Brahman everything is emanating. Without being in Brahman, nothing can be manifest or existing within this world. So these love affairs between young girls and young boy, is there in Brahman. That is the dealing of Kṛṣṇa and the gopīs. So that dealing is pervertedly reflected within this material world. It is not the same thing. It is different. But those who are not in the knowledge, they take it that the dealings... Idam Viṣṇu and the vraja-vadhū... It is so nice that actually if one hears about the dealings of the gopīs and Kṛṣṇa, then he becomes so elevated in devotion that he forgets the lusty dealings between man and woman. That is the result. It is stated in the Bhāgavatam, apahinoti, bhaktiṁ pratilabhya apahinoti kāmam.. If one is eligible to hear the dealings of gopīs and Kṛṣṇa, the result will be he'll forget the lusty desires of this material world. Therefore it is not for all. These dealings of gopīs and Kṛṣṇa is meant for the liberated person. They can hear, not the ordinary persons. Therefore this kṛṣṇa-līlā is given in the Tenth Canto of Śrīmad-Bhāgavatam. So don't jump over. First of all you try to understand Kṛṣṇa, Acyuta. Janmādy asya yataḥ anvayād itarataś cārtheṣv abhijñaḥ svarāṭ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). To understand Kṛṣṇa, not only... The Bhagavad-gītā is the ABCD, and Śrīmad-Bhāgavatam begins when one is actually Kṛṣṇa conscious. Sarva-dharmān parityajya mām ekam ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). Then Śrīmad-Bhāgavatam begins. So don't jump over the kṛṣṇa-līlā or jump over Rādhā-kuṇḍa unless you are a liberated person. This is the instruction. Acyuta. You must be also acyuta—not falling down from the standard of pure devotional service. Acyuta-gotra.</p>
</div>
</div>
</div>

This is a false theory, that chemical can create life. It is nonsense. Life is never created. Life is already there. God is already there, and the part and particles, molecules, of life, was already there

2025-12-17T20:35:55Z

Moumene:

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<div id="section">
<h2>Conversations and Morning Walks</h2>
</div>
<div id="sub_section">
<h3>1975 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
This is a false theory, that chemical can create life. It is nonsense. Life is never created. Life is already there. God is already there, and the part and particles, molecules, of life, was already there. Na jāyate mriyate vā kadācit (BG 2.20).
</div>

<div class="quote_link">
[[Vanisource:750228 - Conversation - Atlanta|750228 - Conversation - Atlanta]]
</div>
<div class="text">
Prabhupāda: That is. . . This foolishness is going on throughout the whole world, and scientist and people are after the so-called scientist, Darwin. So we want to stop this misleading. That is our duty.

Svarūpa Dāmodara: Actually, the way they study the origin of life is nothing but the origin of molecules. It's not actually of life, the way they are studying. So there is a misunderstanding what is life and what is matter.

Prabhupāda: No, no, whatever they are studying, this rascal cannot make life even those with combination of those original molecules. Where is that proof? Our challenge is that because they cannot do it, therefore they are rascals. And that vṛścika taṇdūla nyāya, that a scorpion is coming out of rice, that's it.

Svarūpa Dāmodara: Their claim depends on the. . .

Prabhupāda: There are life manifestation, according to Vedic literature, that some of the life, they are coming from eggs, some of the life, they are coming from perspiration, some of the lives come from a seed, and some of the life comes from embryo. This is all stated there. Sveda-ja, udbhij-ja, aṇḍa-ja, jarayu-ja. They are already there. Jarayu means embryo, and sveda means perspiration. Life is everywhere. When they take little advantage, they come out, manifest. You will find even on the pavement, footpath, as soon as there is crack, some grass is coming. So life is everywhere, it is struggling, and as soon as there is favorable circumstances, they come in a form. That's all. Life is not created. Na jāyate. Read Bhagavad-gītā. Na jāyate: "Life is never created." It is existing eternally. Therefore it is said, na jāyate. So unfortunate rascals, they do not take advantage of Bhagavad-gītā, and making research. So we want to stop this rascaldom. They are trying to create life, and it is stated in the Bhagavad. . . na jāyate: "It is never created." It is already there. Simply it is coming out, being manifest by different bodies, 8,400,000's forms. That I was explaining last night: according to his desire. The life is already there, and according to his desire, he is coming out in different forms. That is going on. This is a false theory, that chemical can create life. It is nonsense. Life is never created. Life is already there. God is already there, and the part and particles, molecules, of life, was already there. Na jāyate mriyate vā kadācit ([[Vanisource:BG 2.20 (1972)|BG 2.20]]). This word is used, kadācit, "at any time." We have got perfect knowledge. Why should we say, "Yes," with these rascals? We have got perfect knowledge.

Rūpānuga: They say matter can never be created or destroyed, but they do not know that life cannot be created or destroyed.

Prabhupāda: Nothing cannot be created. Life also cannot be created. They are already there. But matter is manifest, not by . . . (indistinct) . . .. Just like this body is manifest because the life is there. Now, this body will be destroyed, but I will exist. Tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). I will accept another body, and it will grow. Therefore the matter grows on the basis of life, not that from matter, life comes. This is all rascaldom. So now, by the grace of. . . We have got scientists. Let them protest. Save the people from this ignorance. Mūḍhā. That is our mission. Give them chance. They have got human body. Let them become Kṛṣṇa conscious and give up all this nonsense thing. Hitvā anyathā rūpaṁ svarūpena vyavasthitiḥ ([[Vanisource:SB 2.10.6|SB 2.10.6]]). Mukti. This is mukti. They are mad after something wrong. So they should be saved, and they should give up this so-called materialism and come to service to the Kṛṣṇa, his eternal job. Then that is mukti. Then he is liberated.

Rūpānuga: So this book, actually, is directed to scientifically-minded people, because in this age people are getting educated. They are getting scientific-minded.

Prabhupāda: But they are creating problem. The psychiatrists came to see me, where? Cascaras? Caracas. So I said—he admitted, both the psychiatrists—that "You are not treating the real person who is diseased." I gave him the example that "You have got good car, but the driver is a madman, and he is creating disaster, and you psychiatrists are going to cure it. You never say that 'The driver is bad. Change him or just educate him. Then there will be no disaster.' But you are taking your fees and giving some repairing in the car. But you do not know what is the original cause of disaster. It is not chance. Due to the bad driver." So our propaganda is to give the bad driver nice knowledge so that he can drive the car to Vaikuṇṭha. That is our position. And these rascals, the materialists, they are simply painting the body of the car. And the driver? "Let him starve."

Rūpānuga: They are like the cheating mechanics.

Prabhupāda: That's all. All these medical men, psychiatrists, they are simply painting the body of the car. That's all.
</div>
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</div>

The theory that Krsna becomes covered, that is nonsense. How Krsna can be covered? Krsna cannot be covered. He is the controller of the maya

2025-12-17T20:35:35Z

Moumene:

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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="LectureonBG225HyderabadNovember291972_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="89" link="Lecture on BG 2.25 -- Hyderabad, November 29, 1972" link_text="Lecture on BG 2.25 -- Hyderabad, November 29, 1972">
<div class="heading">We, the fragments of Kṛṣṇa, mamaivāṁśaḥ, we are covered by māyā, not Kṛṣṇa. The theory that Kṛṣṇa becomes covered, that is nonsense. How Kṛṣṇa can be covered? Kṛṣṇa cannot be covered. He is the controller of the māyā. And we are controlled by the māyā. That is the difference. Kṛṣṇa, māyādhīśa, and we are māyādhīna. Adhīna. We can become free. Exactly the same example that when our eyes are covered by the cloud, we cannot see the sun, although the sun is there.
</div>
<span class="link">[[Vanisource:Lecture on BG 2.25 -- Hyderabad, November 29, 1972|Lecture on BG 2.25 -- Hyderabad, November 29, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Vyāsadeva, by his meditation, saw the Supreme Person and māyā also. Māyā is on the backside. Māyā cannot come in the front side. So Kṛṣṇa is never covered by māyā. It is our eyes which covered by māyā. So we, the fragments of Kṛṣṇa, mamaivāṁśaḥ, we are covered by māyā, not Kṛṣṇa. The theory that Kṛṣṇa becomes covered, that is nonsense. How Kṛṣṇa can be covered? Kṛṣṇa cannot be covered. He is the controller of the māyā. And we are controlled by the māyā. That is the difference. Kṛṣṇa, māyādhīśa, and we are māyādhīna. Adhīna. We can become free. Exactly the same example that when our eyes are covered by the cloud, we cannot see the sun, although the sun is there. So if some way or other... We have got very good experience nowadays by flying in the airship. As soon as the airship goes above the cloud, you have got immense sunlight. Immense sunlight. And practically, the jet planes, they go seven miles above the surface and there is no cloud. The cloud is down. Similarly, you can go also above māyā. You can transcend māyā and see Kṛṣṇa always. That is possible. How? Mām eva ye prapadyante māyām etāṁ taranti te ([[Vanisource:BG 7.14 (1972)|BG 7.14]]). You simply surrender to Kṛṣṇa and Kṛṣṇa will arrange that you are no more under māyā. Simple process. You just become, as Kṛṣṇa demands, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). This is sanātana-dharma. Because we are, after all, servant of Kṛṣṇa, but artificially we are trying to become master of this material..., of this world. We are therefore sent here. Just like those who are revolutionary, do not care for the state laws, they are sometimes killed or sometimes put into the prison house. That means those who are not voluntarily surrendering to Kṛṣṇa, they are put into the prison house. They are forced to surrender. Forced to surrender. They'll be forced. Just like you cannot become... You are not free, either outside the prison house or inside the prison house. But when you think that you have become free... Vimukta-māninaḥ. Vimukta-māninaḥ, falsely thinking that "I have now become liberated." Aviśuddha-buddhayaḥ ([[Vanisource:SB 10.2.32|SB 10.2.32]]). But the intelligence is not very clear. This is last snare of māyā. When one thinks that "I am God. I have become God," that is the last snare of māyā. That is also māyā. How you can become God? What capacity you have got? God has created so many things. What you have created? God has shown so many things. What you have done? But still, falsely they are thinking, "I am God." This is māyā, last snare of māyā. Because the real disease as we have already explained, is to lord it over the material nature. Everyone is trying: "I am the lord of all I survey. I want to become lord of this universe. I want to become minister. I want to become president. I want to become business magnitude." And everything fails. Then he wants to become God. That is also māyā. That is not possible.</p>
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</div>

The modern scientists’ theory that life begins from matter is nonsense. Both matter and life begin from life. Unfortunately the scientists do not know this scientific fact; they are drifting in the darkness of their so-called knowledge

2025-12-17T20:35:09Z

Moumene:

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{{terms|"The modern scientists’ theory that life begins from matter is nonsense. Both matter and life begin from life. Unfortunately the scientists do not know this scientific fact; they are drifting in the darkness of their so-called knowledge"}}
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[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
</div>
<div id="CCAdi17106_0" class="quote" parent="CC_Adi-lila" book="CC" index="2043" link="CC Adi 17.106" link_text="CC Adi 17.106">
<div class="heading">Both matter and life begin from life. Unfortunately the scientists do not know this scientific fact; they are drifting in the darkness of their so-called knowledge.
</div>
<span class="link">[[Vanisource:CC Adi 17.106|CC Adi 17.106, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Seeing Lord Caitanya Mahāprabhu to be the same Absolute Truth, the Supreme Brahman, the Personality of Godhead, the astrologer was confused.</p>
</div>
<div class="purport text"><p>Herein it is clearly indicated that the Absolute Truth, the Supreme Brahman, is, in the ultimate issue, the Supreme Personality of Godhead. Therefore a person is the beginning of all things. As confirmed in the Bhagavad-gītā ([[vanisource:BG 10.8 (1972)|BG 10.8]]), mattaḥ sarvaṁ pravartate: everything begins from the Supreme Personality of Godhead. The Supreme Lord is the supreme living entity. Therefore whatever exists, whether matter or spirit, is all but an emanation from the Supreme Person, or supreme life. The modern scientists' theory that life begins from matter is nonsense. Both matter and life begin from life. Unfortunately the scientists do not know this scientific fact; they are drifting in the darkness of their so-called knowledge.</p>
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They did not come. They're not willing to become devotee. They want to be God - by intoxication. You see? This nonsense theory is killing so many persons

2025-12-17T20:34:35Z

Moumene:

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<h3>Srimad-Bhagavatam Lectures</h3>
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They did not come. They're not willing to become devotee. They want to be God—by intoxication. You see? This nonsense theory is killing so many persons. Artificial intoxication, forgetting his present ex . . . just like sleeping, one forgets, and he becomes a God. Oh, it is very dangerous theory. And this is going on. And as soon as one is said that "You become God's servant," "Oh, again servant?" But he's actually servant of intoxication.
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<div class="quote_link">
[[Vanisource:690324 - Lecture SB 07.09.11-13 - Hawaii|690324 - Lecture SB 07.09.11-13 - Hawaii]]
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<div class="text">
Yesterday, they came? So they did not come. They're not willing to become devotee. They want to be God—by intoxication. You see?

This nonsense theory is killing so many persons. Artificial intoxication, forgetting his present ex . . . just like sleeping, one forgets, and he becomes a God. Oh, it is very dangerous theory. And this is going on. And as soon as one is said that "You become God's servant," "Oh, again servant?" But he's actually servant of intoxication.

That will continue. But as soon as he's requested that, "You become servant of Kṛṣṇa," "Oh, this is nonsense. They are old-type people." (chuckles) "We have invented something new, to become servant of sex and intoxication." And if somebody says: "Yes, it is all right. You go on with this. Simply meditate for fifteen minutes daily and you'll be . . . actually realize that you are God." This is asuric. This is asura.
</div>
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There is no scarcity of food. So this theory that overpopulation is nonsense. It is also nonsense. There cannot be overpopulation. But there is restriction, by nature. Nature will restrict production of food if there are demons

2025-12-17T20:34:12Z

Moumene:

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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="LectureonBG212LondonAugust181973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="55" link="Lecture on BG 2.12 -- London, August 18, 1973" link_text="Lecture on BG 2.12 -- London, August 18, 1973">
<div class="heading">There is no scarcity of food. So this theory that overpopulation is nonsense. It is also nonsense. There cannot be overpopulation. But there is restriction, by nature. Nature will restrict production of food if there are demons. Nature will not provide the demons. You'll find in the Śrīmad-Bhāgavatam, Fourth Canto, nature is quite prepared to supply all the foods, but as soon as there are number of demons, because the whole plan is to correct. Just like the criminals are sent to the prison house for being corrected so that they may not again commit criminals. That is the purpose of... Similarly, we are all criminals who are in this material world. The purpose is to be corrected. We wanted to imitate Kṛṣṇa, to become Kṛṣṇa, and therefore we violated the orders of Kṛṣṇa, and that criminality means material life.
</div>
<span class="link">[[Vanisource:Lecture on BG 2.12 -- London, August 18, 1973|Lecture on BG 2.12 -- London, August 18, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Then where is the difference between Kṛṣṇa and us? Yes, there is difference. What is that? That Kṛṣṇa, singular number, nityo nityānām...nityānām, this is plural number. Cetanaś cetanānām. Cetanānām, this is plural number. So there is one person, singular number. Others, they are plural number, we jīvas. Anantyāya kalpate. Jīvas, that is described, the dimension of the jīva. I have several times explained, keśāgra-śata-bhāgasya śatadhā kalpitasya ca ([[Vanisource:CC Madhya 19.140|CC Madhya 19.140]]). First of all, divide the tip of the hair into hundred parts. Then take one of the parts, one hundredth part, again divide into hundred parts. That small, less than atom, that is the magnitude of the jīva. And they are anantyāya kalpate. There is no limit. There is no limit how many living entities are there. If you search out, after passing stool, if you search out stool, you'll find millions of living entities, germs. Even from the hole of your room, there is small hole, and there are ants, hundreds and thousands will come out. So similarly, within the hole, within the earth, within the air, within the fire even, there are germs, worms in the fire. These rascals, they do not know. They simply think... Because nitya, nitya means ever-existing. So in the fire the living entities does not die. They sterilize. "Now it is sterilized." That is all nonsense. Sterilized means the body is killed, but not this... There is abortion. The body is killed. Contraception... The body is killed. But the soul, he's not killed. If you make some inconvenience to the soul, who has taken shelter in the womb, and you kill the body, then he'll have to search out another body. This is going on. Just see how the rascal civilization is going on. They're thinking they're killing. This way killed, that way killed. No. You, it is sinful because you create inconvenience to that particular soul. He was taking shelter, karmaṇā daiva-netreṇa jantur dehopapattaye ([[Vanisource:SB 3.31.1|SB 3.31.1]]). By his karma he was given shelter to develop a body, and if you kill that body, that means you go against the order of the Supreme. Daiva-netreṇa, suppose you are destined to occupy some room, and somebody does not allow you to enter that room, is it not criminal? It is criminal, unlawful detention, unlawful... It is unlawful, even in the state. Similarly, a living entity is developing one body, and if you kill that, you become immediately criminal, punishable. And the living entity who is checked to develop the body, he's put into inconvenience, he's also sinful. He's also sinful. Therefore it may be simply he's wandering from one womb to another, one womb to another. Because he committed that sinful activity abortion. Now the man who causes his abortion, he also being punished, that "You'll never see the light of this world. You'll simply have to live one womb to another, one womb to another. Go on." So nature's punishment is like that. But these foolish people they do not know.</p>
<p>Nityo nityānām. So every living entity is nitya. As Kṛṣṇa is nitya. He is singular number we are plural number. That is the difference. We are many; Kṛṣṇa is one. There cannot be many Kṛṣṇas. But there are many living entities. So what is the difference between the singular number? That is also stated here: eko bahūnāṁ yo vidadhāti kāmān. This one singular number is supplying all the necessities of this plural number. Is it not fact? We are very much disturbed over population. That is all nonsense. Kṛṣṇa is quite able, if there is overpopulation... There cannot be overpopulation, because there are already ananta living entities, what to speaking of overpopulation? It is already there, you cannot count. There is no question of... There are already overpopulation. And they can be provided by Kṛṣṇa. Eko bahūnāṁ yo vidadhāti kāmān. Kṛṣṇa is not limited; He is also unlimited. He can provide unlimited living entities. There is no scarcity of food. So this theory that overpopulation is nonsense. It is also nonsense. There cannot be overpopulation. But there is restriction, by nature. Nature will restrict production of food if there are demons. Nature will not provide the demons. You'll find in the Śrīmad-Bhāgavatam, Fourth Canto, nature is quite prepared to supply all the foods, but as soon as there are number of demons, because the whole plan is to correct. Just like the criminals are sent to the prison house for being corrected so that they may not again commit criminals. That is the purpose of... Similarly, we are all criminals who are in this material world. The purpose is to be corrected. We wanted to imitate Kṛṣṇa, to become Kṛṣṇa, and therefore we violated the orders of Kṛṣṇa, and that criminality means material life.</p>
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Just like this modern nonsense theory that there was in the beginning no life. But that is nonsense. In the beginning there was Brahma, the most learned person

2025-12-17T20:33:43Z

Moumene:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB177VrndavanaSeptember61976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="165" link="Lecture on SB 1.7.7 -- Vrndavana, September 6, 1976" link_text="Lecture on SB 1.7.7 -- Vrndavana, September 6, 1976">
<div class="heading">The Vedic knowledge is given by Kṛṣṇa Himself. Tene brahma hṛdā ādi-kavaye (SB 1.1.1). Kṛṣṇa, Vāsudeva, oṁ namo bhagavate vāsudevāya, He gave the knowledge to Lord Brahmā. Tene brahma hṛdā ādi-kavaye. Ādi-kavi, the original learned person. Just like this modern nonsense theory that there was in the beginning no life. But that is nonsense. In the beginning there was Brahmā, the most learned person.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.7.7 -- Vrndavana, September 6, 1976|Lecture on SB 1.7.7 -- Vrndavana, September 6, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The Sātvata-saṁhitā, we have already discussed yesterday morning. Vidvāṁś cakre sātvata-saṁhitām ([[Vanisource:SB 1.7.6|SB 1.7.6]]). This is Vaiṣṇava. Vidvān. Vaiṣṇava is always vidvān. Vid means knowledge and vān means one who has knowledge. That is called vidvān. Vidvān. So Vyāsadeva, he's known as Veda-vyāsa. He's the giver of Vedic knowledge. Vedic knowledge is not given by him. The Vedic knowledge is given by Kṛṣṇa Himself. Tene brahma hṛdā ādi-kavaye ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Kṛṣṇa, Vāsudeva, oṁ namo bhagavate vāsudevāya, He gave the knowledge to Lord Brahmā. Tene brahma hṛdā ādi-kavaye. Ādi-kavi, the original learned person. Just like this modern nonsense theory that there was in the beginning no life. But that is nonsense. In the beginning there was Brahmā, the most learned person.</p>
<p>So this theory, modern scientists, that there was no human being or there was no man, they are all rascal speculation. It has no value. Here we get the knowledge, that originally the Vedic knowledge was given to Lord Brahmā, and from Lord Brahmā, Nārada received the knowledge, and from Nārada Vyāsadeva received the knowledge. And from Vyāsadeva, by paramparā disciplic succession, we have received this knowledge. The knowledge is the same. There is no alteration. Because it is coming through the paramparā system there is no breakage. Just like from a very top height, if you give something, but if it is given hand to hand it does not break. But if you drop anything from very high place it will be spoiled. Therefore it comes through the paramparā. Take for example one fruit, ripened fruit. This Bhāgavatam is accepted as the ripened fruit of the Vedic desire tree. Nigama-kalpa-taror galitaṁ phalam idam ([[Vanisource:SB 1.1.3|SB 1.1.3]]). It is the ripened fruit of all Vedic knowledge. Because Vedic knowledge means to understand God. That is Vedic knowledge. Vedaiś ca sarvair aham eva vedyaḥ ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). That is Vedic knowledge. To understand the Supreme Lord, the original person. That is the end of Vedic knowledge. So that Vedic knowledge is presented in the Śrīmad-Bhāgavatam, and therefore in the beginning of Śrīmad-Bhāgavatam Vyāsadeva offers his respectful obeisances, oṁ namo bhagavate vāsudevāya. Vāsudeva is the origin. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). One who has known that vāsudevaḥ sarvam iti, "Vāsudeva is everything," sa mahātmā sudurlabhaḥ. He's not only ordinary mahātmā, he is su-durlabhaḥ. Durlabhaḥ means "very rare," and when you add this word su, it is "very, very difficult." Su-durlabhaḥ. That kind of mahātmā... (aside:) You sit down properly. Who is that man? You sit down properly. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ ([[Vanisource:BG 7.19 (1972)|BG 7.19]]).</p>
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In Western countries there is killing even grown-up child within the womb. They are killing, abortion. They think there is no life. Unless it comes out of the womb, there is no life. It's all nonsense theory

2025-12-17T20:33:25Z

Moumene:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB32541BombayDecember91974_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="461" link="Lecture on SB 3.25.41 -- Bombay, December 9, 1974" link_text="Lecture on SB 3.25.41 -- Bombay, December 9, 1974">
<div class="heading">In Western countries there is killing even grown-up child within the womb. They are killing, abortion. They think there is no life. Unless it comes out of the womb, there is no life. It's all nonsense theory. All nonsense theory, simply committing sinful life one after another and becoming entangled. The result will be that he will have to enter again into the womb of mother and he will be killed. He will be killed not once.
</div>
<span class="link">[[Vanisource:Lecture on SB 3.25.41 -- Bombay, December 9, 1974|Lecture on SB 3.25.41 -- Bombay, December 9, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So one has to visṛjya... As it is said by Kapiladeva, visṛjya sarvān anyāṁś ca mām evaṁ viśvato-mukham, bhajanty ananyayā. We have to forget all these so-called sources of happiness. This is misleading. Māyā. So who can, I mean to say, understand that this is illusion, māyā? Mām eva ye prapadyante māyām etāṁ taranti te ([[Vanisource:BG 7.14 (1972)|BG 7.14]]). When one becomes a devotee, then he can understand that "The position which I am now taking for granted, that 'It is very happy,' that is mistake. That is māyā." Kṛṣṇa says that it is duḥkhālayam aśāśvatam ([[Vanisource:BG 8.15 (1972)|BG 8.15]]). Kṛṣṇa says. How you can take it as very nice place? Kṛṣṇa says, the supreme authority says, duḥkhālayam: "It is the place of suffering." And that is the fact. We are simply suffering. On account of this body, we are simply suffering.</p>
<p>Therefore our main business is how to stop the cycle of birth and death—no more accepting the body. That is answered here, as Kapiladeva said, na anyatra mad bhagavataḥ pradhāna-puruṣeśvarāt: "You cannot get it without taking shelter at My lotus feet. You cannot get out of this fear."</p>
:nānyatra mad bhāgavataḥ
:pradhāna-puruṣeśvarāt
:ātmanaḥ sarva-bhūtānāṁ
:bhayaṁ tīvraṁ nivartate
<p> Tīvraṁ bhayam. What you are accepting, spelled by māyā, as very position, good position... I have told you many times. It is published in now..., that therefore, the rascal class of men, they want to..., they do not want to accept that there is life after death. "Everything is finished." Therefore in Western countries there is killing even grown-up child within the womb. They are killing, abortion. They think there is no life. Unless it comes out of the womb, there is no life. It's all nonsense theory. All nonsense theory, simply committing sinful life one after another and becoming entangled. The result will be that he will have to enter again into the womb of mother and he will be killed. He will be killed not once. He will be killed again when he enters the womb of the mother; again he will be killed. For many, many years he will not be allowed to see the light of the sun.</p>
<p>Therefore na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ ([[Vanisource:BG 7.15 (1972)|BG 7.15]]). People are becoming so narādhama, so sinful and mūḍha, that there is no rescue unless one takes to Kṛṣṇa consciousness. There is no rescue. The whole world is going just like the flies. When there is fire, open fire, they come from long distance, and "Fut! Fut! Fut! Fut! Fut!" being captivated by the beauty of the fire. Similarly, this whole civilization, this so-called civilization, human civilization, is falling in the fire of illusory māyā, "Fut! Fut! Fut! Fut! Fut!" and again and again. Bhūtvā bhūtvā pralīyate ([[Vanisource:BG 8.19 (1972)|BG 8.19]]). Once takes birth, one again dies, again suffers. But we have no brain, mūḍha. Therefore is called mūḍha. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. Therefore Kṛṣṇa is so kind and His devotees are so kind that they... Kṛṣṇa comes. Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjā... ([[Vanisource:BG 4.7 (1972)|BG 4.7]]). He comes. He is very unhappy by seeing our unhappiness in this material world because we are sons of Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ ([[Vanisource:BG 15.7 (1972)|BG 15.7]]).</p>
:sarva-yoniṣu kaunteya
:mūrtayaḥ sambhavanti yāḥ
:tāsāṁ brahma mahad yonir
:ahaṁ bīja-pradaḥ pitā
:([[Vanisource:BG 14.4 (1972)|BG 14.4]])
<p>He is the father. So as father is very unhappy, seeing the unhappy condition of the sons, although the son does not know, but father is unhappy, so Kṛṣṇa is unhappy. Therefore He comes. He canvasses that "Why you are captivated by this false, so-called happiness? You give up this." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). "I will give you relief. You come to Me. You will live happily, eternally, blissful life, without any scarcity, without any trouble."</p>
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In Western countries there is killing even grown-up child within the womb. They are killing, abortion. They think there is no life. Unless it comes out of the womb, there is no life. It's all nonsense theory

2025-12-17T20:33:08Z

Moumene:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB32541BombayDecember91974_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="461" link="Lecture on SB 3.25.41 -- Bombay, December 9, 1974" link_text="Lecture on SB 3.25.41 -- Bombay, December 9, 1974">
<div class="heading">In Western countries there is killing even grown-up child within the womb. They are killing, abortion. They think there is no life. Unless it comes out of the womb, there is no life. It's all nonsense theory. All nonsense theory, simply committing sinful life one after another and becoming entangled. The result will be that he will have to enter again into the womb of mother and he will be killed. He will be killed not once.
</div>
<span class="link">[[Vanisource:Lecture on SB 3.25.41 -- Bombay, December 9, 1974|Lecture on SB 3.25.41 -- Bombay, December 9, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So one has to visṛjya... As it is said by Kapiladeva, visṛjya sarvān anyāṁś ca mām evaṁ viśvato-mukham, bhajanty ananyayā. We have to forget all these so-called sources of happiness. This is misleading. Māyā. So who can, I mean to say, understand that this is illusion, māyā? Mām eva ye prapadyante māyām etāṁ taranti te ([[Vanisource:BG 7.14 (1972)|BG 7.14]]). When one becomes a devotee, then he can understand that "The position which I am now taking for granted, that 'It is very happy,' that is mistake. That is māyā." Kṛṣṇa says that it is duḥkhālayam aśāśvatam ([[Vanisource:BG 8.15 (1972)|BG 8.15]]). Kṛṣṇa says. How you can take it as very nice place? Kṛṣṇa says, the supreme authority says, duḥkhālayam: "It is the place of suffering." And that is the fact. We are simply suffering. On account of this body, we are simply suffering.</p>
<p>Therefore our main business is how to stop the cycle of birth and death—no more accepting the body. That is answered here, as Kapiladeva said, na anyatra mad bhagavataḥ pradhāna-puruṣeśvarāt: "You cannot get it without taking shelter at My lotus feet. You cannot get out of this fear."</p>
:nānyatra mad bhāgavataḥ
:pradhāna-puruṣeśvarāt
:ātmanaḥ sarva-bhūtānāṁ
:bhayaṁ tīvraṁ nivartate
<p> Tīvraṁ bhayam. What you are accepting, spelled by māyā, as very position, good position... I have told you many times. It is published in now..., that therefore, the rascal class of men, they want to..., they do not want to accept that there is life after death. "Everything is finished." Therefore in Western countries there is killing even grown-up child within the womb. They are killing, abortion. They think there is no life. Unless it comes out of the womb, there is no life. It's all nonsense theory. All nonsense theory, simply committing sinful life one after another and becoming entangled. The result will be that he will have to enter again into the womb of mother and he will be killed. He will be killed not once. He will be killed again when he enters the womb of the mother; again he will be killed. For many, many years he will not be allowed to see the light of the sun.</p>
<p>Therefore na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ ([[Vanisource:BG 7.15 (1972)|BG 7.15]]). People are becoming so narādhama, so sinful and mūḍha, that there is no rescue unless one takes to Kṛṣṇa consciousness. There is no rescue. The whole world is going just like the flies. When there is fire, open fire, they come from long distance, and "Fut! Fut! Fut! Fut! Fut!" being captivated by the beauty of the fire. Similarly, this whole civilization, this so-called civilization, human civilization, is falling in the fire of illusory māyā, "Fut! Fut! Fut! Fut! Fut!" and again and again. Bhūtvā bhūtvā pralīyate ([[Vanisource:BG 8.19 (1972)|BG 8.19]]). Once takes birth, one again dies, again suffers. But we have no brain, mūḍha. Therefore is called mūḍha. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. Therefore Kṛṣṇa is so kind and His devotees are so kind that they... Kṛṣṇa comes. Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjā... ([[Vanisource:BG 4.7 (1972)|BG 4.7]]). He comes. He is very unhappy by seeing our unhappiness in this material world because we are sons of Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ ([[Vanisource:BG 15.7 (1972)|BG 15.7]]).</p>
:sarva-yoniṣu kaunteya
:mūrtayaḥ sambhavanti yāḥ
:tāsāṁ brahma mahad yonir
:ahaṁ bīja-pradaḥ pitā
:([[Vanisource:BG 14.4 (1972)|BG 14.4]])
<p>He is the father. So as father is very unhappy, seeing the unhappy condition of the sons, although the son does not know, but father is unhappy, so Kṛṣṇa is unhappy. Therefore He comes. He canvasses that "Why you are captivated by this false, so-called happiness? You give up this." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). "I will give you relief. You come to Me. You will live happily, eternally, blissful life, without any scarcity, without any trouble."</p>
</div>
</div>
</div>

In the embryo, the living entity is present in an undeveloped stage. The modern scientific theory that life is a combination of chemicals is nonsense; scientists cannot manufacture living beings, even like those born from eggs

2025-12-17T20:32:47Z

Moumene:

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{{terms|"In the embryo, the living entity is present in an undeveloped stage. The modern scientific theory that life is a combination of chemicals is nonsense; scientists cannot manufacture living beings, even like those born from eggs"}}
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[[Category:Srimad-Bhagavatam, Canto 09 Chapter 09 Purports - The Dynasty of Amsuman]]
[[Category:Srimad Bhagavatam, Canto 09 Purports]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 9</h3>
</div>
<div class="quote">
<div class="quote_heading">
According to Vedic culture, destroying the undeveloped embryo of the soul in the womb is as sinful as killing a cow or a brāhmaṇa. In the embryo, the living entity is present in an undeveloped stage. The modern scientific theory that life is a combination of chemicals is nonsense; scientists cannot manufacture living beings, even like those born from eggs. The idea that scientists can develop a chemical situation resembling that of an egg and bring life from it is nonsensical.
</div>

<div class="quote_link">
[[Vanisource:SB 9.9.31|SB 9.9.31, Translation and Purport]]
</div>
<div class="quote_translation">
You are well known and worshiped in learned circles. How dare you kill this brāhmaṇa, who is a saintly, sinless person, well versed in Vedic knowledge? Killing him would be like destroying the embryo within the womb or killing a cow.
</div>
<div class="text">
As stated in the Amara-kośa dictionary, bhrūṇo 'rbhake bāla-garbhe: the word bhrūṇa refers either to the cow or to the living entity in embryo. According to Vedic culture, destroying the undeveloped embryo of the soul in the womb is as sinful as killing a cow or a brāhmaṇa. In the embryo, the living entity is present in an undeveloped stage. The modern scientific theory that life is a combination of chemicals is nonsense; scientists cannot manufacture living beings, even like those born from eggs. The idea that scientists can develop a chemical situation resembling that of an egg and bring life from it is nonsensical. Their theory that a chemical combination can have life may be accepted, but these rascals cannot create such a combination. This verse refers to bhrūṇasya vadham—the killing of a bhrūṇa or destruction of the embryo. Here is a challenge from the Vedic literature. The crude, atheistic understanding that the living entity is a combination of matter belongs to the grossest ignorance.
</div>
</div>
</div>

In Padma Purana, the gradual process of evolution is there. This evolution theory put forwarded by Darwin, that is nonsense. Because the Darwin's theory is evolution of this body

2025-12-17T20:32:08Z

Moumene:

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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="LectureonBG71CalcuttaJanuary271973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="237" link="Lecture on BG 7.1 -- Calcutta, January 27, 1973" link_text="Lecture on BG 7.1 -- Calcutta, January 27, 1973">
<div class="heading">Actually we are getting different types of body according to our association with the different modes of material nature. The material nature is being conducted by three modes: sattva-guṇa, rajo-guṇa, tamo-guṇa. So those who are in the modes of material nature, in the modes of goodness, their body is different.
</div>
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Calcutta, January 27, 1973|Lecture on BG 7.1 -- Calcutta, January 27, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">What is the success of life? The success of life is that we are wandering throughout the universe.</p>
:ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva
:guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja
:([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]])
<p>We are transmigrating from different bodies. Jalajā nava-lakṣāṇi sthāvarā lakṣa viṁśati, kṛmayo rudra-saṅkhyakāḥ. In Padma Purāṇa, the gradual process of evolution is there. This evolution theory put forwarded by Darwin, that is nonsense. Because the Darwin's theory is evolution of this body. In one sense, it is... But it is incomplete. Actually we are getting different types of body according to our association with the different modes of material nature. The material nature is being conducted by three modes: sattva-guṇa, rajo-guṇa, tamo-guṇa. So those who are in the modes of material nature, in the modes of goodness, their body is different. Just like brāhmaṇa. Simply getting the body of brāhmaṇa is not sufficient. One has to learn how to become brāhmaṇa. Satyaṁ śamo damas titikṣā. But there is opportunity. If one is born in a brāhmaṇa family, he has got the opportunity to develop the brāhmaṇa qualities. Similarly, if one is born in the family of a kṣatriya, he gets the opportunity of kṣatriya spirit. Similarly vaiśya. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ([[Vanisource:BG 4.13 (1972)|BG 4.13]]). But the quality and actual action. Just like a boy is born of a medical practitioner. He has got greater chance of becoming, becoming a medical student, medical practitioner. But simply by getting birth as a son of medical practitioner is not sufficient. He has to take education. So cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ([[Vanisource:BG 4.13 (1972)|BG 4.13]]). Kṛṣṇa does not say "By birth." By acquiring the qualities and action. One must have the brahminical qualities and act as a brāhmaṇa; then he'll be accepted as brāhmaṇa.</p>
<p>So we are transmigrating according to our karma, different forms of life. The reason is kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu ([[Vanisource:BG 13.22 (1972)|BG 13.22]]). Kāraṇaṁ guṇa-saṅga, as you are associating with the guṇas, with the material qualities. So one has to increase his attachment for Kṛṣṇa by becoming nirguṇa. Everything is going on under the modes of material nature. Traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. That is the instruction. One has to become above the, transcendental to these guṇas. And what is that process? The process is mad-āśraya. When you take shelter of Kṛṣṇa or you take shelter of Kṛṣṇa's pure devotee, then you become transcendental. Sa guṇān samatītyaitān brahma-bhūyāya kalpate. Who? Māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate ([[Vanisource:BG 14.26 (1972)|BG 14.26]]). So mad-āśraya means, kṛṣṇa-yoga means bhakti-yoga. If you want to learn Kṛṣṇa, if you want to know Kṛṣṇa, then you have to take this process. Mayy āsakta-manāḥ pārtha yogam. And if you practice this yoga, kṛṣṇa-yoga, or bhakti-yoga, then you become the topmost of all yogis. That is also stated in the Sāṅkhya Yoga chapter of Bhagavad-gītā:</p>
:yoginām api sarveṣāṁ
:mad-gatenāntar-ātmanā
:śraddhāvān bhajate yo māṁ
:sa me yuktatamo mataḥ
:([[Vanisource:BG 6.47 (1972)|BG 6.47]])
<p>So you have to keep always Kṛṣṇa within your heart. Kṛṣṇa is already within your heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). He's already there. Simply you have to qualify yourself to see that Kṛṣṇa is here. That is called kṛṣṇa-yoga, or bhakti-yoga. So there are many instances.</p>
:premāñjana-cchurita-bhakti-vilocanena
:santaḥ sadaiva hṛdayeṣu vilokayanti
:yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
:(Bs. 5.38)
<p>Those who have developed this mayy āsakta-manāḥ, means to develop your love for Kṛṣṇa. As Caitanya Mahāprabhu said: premā pum-artho mahān. Generally people are attached to four principles of salvation: dharma, artha, kāma, mokṣa (SB 4.8.41, Cc. Ādi 1.90). But actually you have to go beyond mokṣa. Beyond mokṣa means brahma-jñāna, ahaṁ brahmāsmi: "I'm not this body. I am spirit soul, Brahman." Kṛṣṇa is Paraṁ Brahman, and we are all Brahman, part and parcel of Kṛṣṇa. We are not Paraṁ Brahman. That is not possible. Paraṁ Brahman is Kṛṣṇa. As we'll find in the Tenth Chapter: paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān ([[Vanisource:BG 10.12-13 (1972)|BG 10.12]]). Kṛṣṇa is addressed as Paraṁ Brahman. Arjuna is never addressed as Paraṁ Brahman. That is the difference between Kṛṣṇa and the living entity. He's para. He's Parameśvara. Īśvaraḥ parama-īśvara, īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). There are two words, ātmā, Paramātmā. Īśvara, Parameśvara. So Kṛṣṇa is para. Brahman, Paraṁ Brahman.</p>
<p>So people are after realization of Brahman, Brahman realization. Brahman realization is not very difficult for a intelligent man, because one can understand that he's Brahman, he's not this body. That is the first instruction in the Bhagavad-gītā: dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). Asmin dehe, in this body, there is the proprietor of the body. Idaṁ śarīraṁ kṣetram iti abhidhīyate. This body is kṣetra, is field of activities according to our karma. But the proprietor of the body, the soul, he's Brahman. He's spirit soul. Na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20 (1972)|BG 2.20]]). That Brahman, that spirit soul, is never annihilated after the destruction of this body. Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20 (1972)|BG 2.20]]).</p>
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</div>
</div>

In Padma Purana, the gradual process of evolution is there. This evolution theory put forwarded by Darwin, that is nonsense. Because the Darwin's theory is evolution of this body

2025-12-17T20:31:50Z

Moumene:

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{{terms|"In Padma Purana, the gradual process of evolution is there. This evolution theory put forwarded by Darwin, that is nonsense. Because the Darwin's theory is evolution of this body"}}
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[[Category:Gradual Process]]
[[Category:Gradual Evolution]]
[[Category:Is There]]
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[[Category:Put Forward]]
[[Category:Darwin]]
[[Category:That Is Nonsense]]
[[Category:Because]]
[[Category:Darwin's Theory]]
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</div>
<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG71CalcuttaJanuary271973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="237" link="Lecture on BG 7.1 -- Calcutta, January 27, 1973" link_text="Lecture on BG 7.1 -- Calcutta, January 27, 1973">
<div class="heading">Actually we are getting different types of body according to our association with the different modes of material nature. The material nature is being conducted by three modes: sattva-guṇa, rajo-guṇa, tamo-guṇa. So those who are in the modes of material nature, in the modes of goodness, their body is different.
</div>
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Calcutta, January 27, 1973|Lecture on BG 7.1 -- Calcutta, January 27, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">What is the success of life? The success of life is that we are wandering throughout the universe.</p>
:ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva
:guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja
:([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]])
<p>We are transmigrating from different bodies. Jalajā nava-lakṣāṇi sthāvarā lakṣa viṁśati, kṛmayo rudra-saṅkhyakāḥ. In Padma Purāṇa, the gradual process of evolution is there. This evolution theory put forwarded by Darwin, that is nonsense. Because the Darwin's theory is evolution of this body. In one sense, it is... But it is incomplete. Actually we are getting different types of body according to our association with the different modes of material nature. The material nature is being conducted by three modes: sattva-guṇa, rajo-guṇa, tamo-guṇa. So those who are in the modes of material nature, in the modes of goodness, their body is different. Just like brāhmaṇa. Simply getting the body of brāhmaṇa is not sufficient. One has to learn how to become brāhmaṇa. Satyaṁ śamo damas titikṣā. But there is opportunity. If one is born in a brāhmaṇa family, he has got the opportunity to develop the brāhmaṇa qualities. Similarly, if one is born in the family of a kṣatriya, he gets the opportunity of kṣatriya spirit. Similarly vaiśya. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ([[Vanisource:BG 4.13 (1972)|BG 4.13]]). But the quality and actual action. Just like a boy is born of a medical practitioner. He has got greater chance of becoming, becoming a medical student, medical practitioner. But simply by getting birth as a son of medical practitioner is not sufficient. He has to take education. So cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ([[Vanisource:BG 4.13 (1972)|BG 4.13]]). Kṛṣṇa does not say "By birth." By acquiring the qualities and action. One must have the brahminical qualities and act as a brāhmaṇa; then he'll be accepted as brāhmaṇa.</p>
<p>So we are transmigrating according to our karma, different forms of life. The reason is kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu ([[Vanisource:BG 13.22 (1972)|BG 13.22]]). Kāraṇaṁ guṇa-saṅga, as you are associating with the guṇas, with the material qualities. So one has to increase his attachment for Kṛṣṇa by becoming nirguṇa. Everything is going on under the modes of material nature. Traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. That is the instruction. One has to become above the, transcendental to these guṇas. And what is that process? The process is mad-āśraya. When you take shelter of Kṛṣṇa or you take shelter of Kṛṣṇa's pure devotee, then you become transcendental. Sa guṇān samatītyaitān brahma-bhūyāya kalpate. Who? Māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate ([[Vanisource:BG 14.26 (1972)|BG 14.26]]). So mad-āśraya means, kṛṣṇa-yoga means bhakti-yoga. If you want to learn Kṛṣṇa, if you want to know Kṛṣṇa, then you have to take this process. Mayy āsakta-manāḥ pārtha yogam. And if you practice this yoga, kṛṣṇa-yoga, or bhakti-yoga, then you become the topmost of all yogis. That is also stated in the Sāṅkhya Yoga chapter of Bhagavad-gītā:</p>
:yoginām api sarveṣāṁ
:mad-gatenāntar-ātmanā
:śraddhāvān bhajate yo māṁ
:sa me yuktatamo mataḥ
:([[Vanisource:BG 6.47 (1972)|BG 6.47]])
<p>So you have to keep always Kṛṣṇa within your heart. Kṛṣṇa is already within your heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). He's already there. Simply you have to qualify yourself to see that Kṛṣṇa is here. That is called kṛṣṇa-yoga, or bhakti-yoga. So there are many instances.</p>
:premāñjana-cchurita-bhakti-vilocanena
:santaḥ sadaiva hṛdayeṣu vilokayanti
:yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
:(Bs. 5.38)
<p>Those who have developed this mayy āsakta-manāḥ, means to develop your love for Kṛṣṇa. As Caitanya Mahāprabhu said: premā pum-artho mahān. Generally people are attached to four principles of salvation: dharma, artha, kāma, mokṣa (SB 4.8.41, Cc. Ādi 1.90). But actually you have to go beyond mokṣa. Beyond mokṣa means brahma-jñāna, ahaṁ brahmāsmi: "I'm not this body. I am spirit soul, Brahman." Kṛṣṇa is Paraṁ Brahman, and we are all Brahman, part and parcel of Kṛṣṇa. We are not Paraṁ Brahman. That is not possible. Paraṁ Brahman is Kṛṣṇa. As we'll find in the Tenth Chapter: paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān ([[Vanisource:BG 10.12-13 (1972)|BG 10.12]]). Kṛṣṇa is addressed as Paraṁ Brahman. Arjuna is never addressed as Paraṁ Brahman. That is the difference between Kṛṣṇa and the living entity. He's para. He's Parameśvara. Īśvaraḥ parama-īśvara, īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). There are two words, ātmā, Paramātmā. Īśvara, Parameśvara. So Kṛṣṇa is para. Brahman, Paraṁ Brahman.</p>
<p>So people are after realization of Brahman, Brahman realization. Brahman realization is not very difficult for a intelligent man, because one can understand that he's Brahman, he's not this body. That is the first instruction in the Bhagavad-gītā: dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). Asmin dehe, in this body, there is the proprietor of the body. Idaṁ śarīraṁ kṣetram iti abhidhīyate. This body is kṣetra, is field of activities according to our karma. But the proprietor of the body, the soul, he's Brahman. He's spirit soul. Na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20 (1972)|BG 2.20]]). That Brahman, that spirit soul, is never annihilated after the destruction of this body. Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20 (1972)|BG 2.20]]).</p>
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</div>

You can arrange one or two Bengali experts in making and fitting the heads of the kholes. They must be prepared to stay with us for at least one year. We will pay their transportation to Hawaii and return and also a small salary

2025-12-16T21:14:38Z

Moumene:

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<div id="section">
<h2>Correspondence</h2>
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<div id="sub_section">
<h3>1975 Correspondence</h3>
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<div class="quote">
<div class="quote_heading">
You can arrange one or two Bengali experts in making and fitting the heads of the kholes. They must be prepared to stay with us for at least one year. We will pay their transportation to Hawaii and return and also a small salary. Our men can then learn from them. We now require so many khols for expanding our Sankirtana movement.
</div>

<div class="quote_link">
[[Vanisource:750704 - Letter to Jayapataka written from Chicago|750704 - Letter to Jayapataka written from Chicago]]
</div>
<div class="text">
July 04, 1975

Mayapur

My Dear Jayapataka Swami:

Please accept my blessings. In Hawaii they are arranging for manufacturing plastic kholes. You can arrange one or two Bengali experts in making and fitting the heads of the kholes. They must be prepared to stay with us for at least one year. We will pay their transportation to Hawaii and return and also a small salary. Our men can then learn from them. We now require so many khols for expanding our Sankirtana movement.

I have not received any report from you. I am anxious to know how you have spent the money.

I hope this meets you in good health.

Your ever well wisher,

A.C. Bhaktivedanta Swami

ACBS/bs
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You cannot save yourself. Either you are on the land or on the plane, death will be there. You must be prepared for the death. But if by practicing remembering God, even at the time of death you continue to remember God, then your life is successful

2025-12-16T21:14:14Z

Moumene:

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[[Category:Pages Needing Audio - ANURAG]]
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<div id="section">
<h2>Conversations and Morning Walks</h2>
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<div id="sub_section">
<h3>1974 Conversations and Morning Walks</h3>
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<div class="quote">
<div class="quote_heading">
So our business is to become God conscious. Then there will be no anxiety. So we are preaching that, idea, that you become God conscious. Death is there. You cannot save yourself. Either you are on the land or on the plane, death will be there. You must be prepared for the death. But if by practicing remembering God, even at the time of death you continue to remember God, then life is successful. Death will be there. You cannot stop that. Ante nārāyaṇa-smṛtiḥ (SB 2.1.6). So if at the time of death we can remember God, then our life is successful.
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<div class="quote_link">
[[Vanisource:740605 - Conversation B - Geneva|740605 - Conversation B - Geneva]]
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<div class="text">
Prabhupāda: Providence? Yes. That . . . when we are in danger, we remember the providence, but when we are happy we forget it. (laughter)

Guru-gaurāṅga: (French)

Robert Gouiran: No, because I felt that when we reach this point, we, we are, we get to . . .

Prabhupāda: Anyway . . .

Robert Gouiran: (French)

Prabhupāda: At the time of danger, we remember providence or God. That is also good. So there is a Hindi proverb, that duhkse sab hari bhaje, sukse bhaje koi, sukse agar hari bhaje, to dukh kaha se hoi. Means "When one is in danger, he remembers God, and when he is in happiness, he forgets God. Therefore if he remembers God always, then where is danger?" So our business is to become God conscious. Then there will be no anxiety. So we are preaching that, idea, that you become God conscious. Death is there. You cannot save yourself. Either you are on the land or on the plane, death will be there. You must be prepared for the death. But if by practicing remembering God, even at the time of death you continue to remember God, then life is successful. Death will be there. You cannot stop that. Ante nārāyaṇa-smṛtiḥ ([[Vanisource:SB 2.1.6|SB 2.1.6]]). So if at the time of death we can remember God, then our life is successful. Therefore, before death we shall mold our life in such a way that always thinking of God. Man-manā bhava mad . . . satataṁ cintayanto mām. Satataṁ kīrtayanto mām ([[Vanisource:BG 9.14 (1972)|BG 9.14]]). This is life. We should always remember God. Then you must know who is God, otherwise how can I remember? If I have no idea of God, then how can I remember?

So we must know what is God. We must remember always God. We must become a devotee of God. In that way we can save ourself from the anxiety. Otherwise it is not possible. Because a God conscious man, he knows that, "I'll die. Everyone will die, I'll also die." But his concern is, "At the time of death, I shall remember Kṛṣṇa." That's all. Then his life is successful. Death we cannot avoid. There must be. Tyaktvā deham. We have to give up this body. But the question is how I shall give up this body. The cats, dogs, they also give up their body, and I'll also have to give up my body. But shall I give up the body like cats and dogs, or as human being? That is the process. Therefore one should . . . a human being should prepare himself how to give up this body. That is humanity. Kṛṣṇa says . . . (aside) Find out this verse. Janma karma me divyaṁ yo jānāti tattvataḥ, tyaktvā dehaṁ punar janma naiti mām eti ([[Vanisource:BG 4.9 (1972)|BG 4.9]]).

Puṣṭa Kṛṣṇa: "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."

Prabhupāda: Material body means again death. As soon as you accept this material body, either human body or cat's body or dog's body or tree's body, it has end. Therefore it is said, tyaktvā deham, if one becomes Kṛṣṇa conscious, then, giving up this body, no more accepting any material body. Tyaktvā dehaṁ punar janma naiti mām eti ([[Vanisource:BG 4.9 (1972)|BG 4.9]]). "He comes to Me." And that is the solution of all anxieties. So if you want to become anxiety-less, therefore we would advise you to become God conscious, always think of God, Kṛṣṇa. Then your life will be successful. Sadā samudvigna-dhiyām asad-grahāt. Hitvātma-pātaṁ gṛham andha-kūpaṁ vanaṁ gato yad dharim āśrayeta ([[Vanisource:SB 7.5.5|SB 7.5.5]]). This is the process, that so long we'll be on the platform of material existence, we cannot avoid anxiety. That is not possible. Therefore it is the duty of everyone to give up this material world and take shelter of the Supreme Personality of Godhead. That will give us relief from all anxieties. (pause)

Guru-gaurāṅga: Is it clear? (break)

Prabhupāda: . . . there is sufficient activities. Otherwise how you can become Kṛṣṇa conscious? In our Society we are doing so many things. We are sending our men. We are publishing books. We are distributing . . . because, how to become Kṛṣṇa conscious. This is the only idea. Central idea is how to become Kṛṣṇa conscious. So there is activity, always. From morning, four o'clock, 'till night, ten o'clock, we have got full program or activities. And all these activities are meant for how to become perfectly Kṛṣṇa conscious.
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You are an elder disciple and you have heard what I am speaking, so you should just speak what you have heard and it will have potent effect. This is the power of the parampara, disciplic succession. So you must be prepared to meet all opposition

2025-12-16T21:13:53Z

Moumene:

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{{compiler|MadhuGopaldas}}
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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1974_Correspondence" class="sub_section" sec_index="9" parent="Correspondence" text="1974 Correspondence"><h3>1974 Correspondence</h3>
</div>
<div id="LettertoPatitaUddharanaBombay14November1974_0" class="quote" parent="1974_Correspondence" book="Let" index="566" link="Letter to Patita Uddharana -- Bombay 14 November, 1974" link_text="Letter to Patita Uddharana -- Bombay 14 November, 1974">
<div class="heading">You are an elder disciple and you have heard what I am speaking, so you should just speak what you have heard and it will have potent effect. This is the power of the parampara, disciplic succession. So you must be prepared to meet all opposition because practically everyone is mayavadi.
</div>
<span class="link">[[Vanisource:Letter to Patita Uddharana -- Bombay 14 November, 1974|Letter to Patita Uddharana -- Bombay 14 November, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Please accept my blessings. I have understood from Hamsaduta Prabhu that you are giving lectures in the temple. I have seen the column from the Gujarati newspaper and I am very pleased. Somebody must speak, and you have taken the task. I offer you my thanks. You are an elder disciple and you have heard what I am speaking, so you should just speak what you have heard and it will have potent effect. This is the power of the parampara, disciplic succession. So you must be prepared to meet all opposition because practically everyone is mayavadi. They do not have faith in Krishna's words in Bhagavad-gita. Therefore we have a great responsibility to present Krishna's words without any change. Please do the needful. Your speaking should be continued.</p>
<p>I hope this meets you in good health.</p>
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When a person is serious about accepting diksa, he must be prepared to practice austerity, celibacy & control of the mind and body. If one is so prepared & is desirous of receiving spiritual enlightenment (divyam jnanam), he is fit for being initiated

2025-12-16T21:13:26Z

Moumene:

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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Nectar of Instruction</h3>
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<div class="quote">
<div class="quote_heading">
When a person is serious about accepting dīkṣā, he must be prepared to practice austerity, celibacy and control of the mind and body. If one is so prepared and is desirous of receiving spiritual enlightenment (divyaṁ jñānam), he is fit for being initiated. Divyaṁ jñānam is technically called tad-vijñāna, or knowledge about the Supreme. Tad-vijñānārthaṁ sa gurum evābhigacchet: (MU 1.2.12) when one is interested in the transcendental subject matter of the Absolute Truth, he should be initiated.
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<div class="quote_link">
[[Vanisource:NOI 5|Nectar of Instruction 5, Translation and Purport]]
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<div class="quote_translation">
One should mentally honor the devotee who chants the holy name of Lord Kṛṣṇa, one should offer humble obeisances to the devotee who has undergone spiritual initiation [dīkṣā] and is engaged in worshiping the Deity, and one should associate with and faithfully serve that pure devotee who is advanced in undeviated devotional service and whose heart is completely devoid of the propensity to criticize others.
</div>
<div class="text">
At the time of initiation, when a devotee fully surrenders to the service of the Lord, Kṛṣṇa accepts him to be as good as He Himself."

Dīkṣā, or spiritual initiation, is explained in the Bhakti-sandarbha (868) by Śrīla Jīva Gosvāmī:

<div class="quote_verse">
:divyaṁ jñānaṁ yato dadyāt
:kuryāt pāpasya saṅkṣayam
:tasmād dīkṣeti sā proktā
:deśikais tattva-kovidaiḥ
</div>

"By dīkṣā one gradually becomes disinterested in material enjoyment and gradually becomes interested in spiritual life."

We have seen many practical examples of this, especially in Europe and America. Many students who come to us from rich and respectable families quickly lose all interest in material enjoyment and become very eager to enter into spiritual life. Although they come from very wealthy families, many of them accept living conditions that are not very comfortable. Indeed, for Kṛṣṇa's sake they are prepared to accept any living condition as long as they can live in the temple and associate with the Vaiṣṇavas. When one becomes so disinterested in material enjoyment, he becomes fit for initiation by the spiritual master. For the advancement of spiritual life Śrīmad-Bhāgavatam ([[Vanisource:SB 6.1.13-14|SB 6.1.13]]) prescribes: tapasā brahmacaryeṇa śamena ca damena ca. When a person is serious about accepting dīkṣā, he must be prepared to practice austerity, celibacy and control of the mind and body. If one is so prepared and is desirous of receiving spiritual enlightenment (divyaṁ jñānam), he is fit for being initiated. Divyaṁ jñānam is technically called tad-vijñāna, or knowledge about the Supreme. Tad-vijñānārthaṁ sa gurum evābhigacchet: (MU 1.2.12) when one is interested in the transcendental subject matter of the Absolute Truth, he should be initiated. Such a person should approach a spiritual master in order to take dīkṣā. Śrīmad-Bhāgavatam ([[Vanisource:SB 11.3.21|SB 11.3.21]]) also prescribes: tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam. "When one is actually interested in the transcendental science of the Absolute Truth, he should approach a spiritual master."

One should not accept a spiritual master without following his instructions. Nor should one accept a spiritual master just to make a fashionable show of spiritual life. One must be jijñāsu, very much inquisitive to learn from the bona fide spiritual master. The inquiries one makes should strictly pertain to transcendental science (jijñāsuḥ śreya uttamam). The word uttamam refers to that which is above material knowledge. Tama means "the darkness of this material world," and ut means "transcendental." Generally people are very interested in inquiring about mundane subject matters, but when one has lost such interest and is simply interested in transcendental subject matters, he is quite fit for being initiated. When one is actually initiated by the bona fide spiritual master and when he seriously engages in the service of the Lord, he should be accepted as a madhyama-adhikārī.

The chanting of the holy names of Kṛṣṇa is so sublime that if one chants the Hare Kṛṣṇa mahā-mantra offenselessly, carefully avoiding the ten offenses, he can certainly be gradually elevated to the point of understanding that there is no difference between the holy name of the Lord and the Lord Himself. One who has reached such an understanding should be very much respected by neophyte devotees. One should know for certain that without chanting the holy name of the Lord offenselessly, one cannot be a proper candidate for advancement in Kṛṣṇa consciousness.
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