Vaniquotes - User contributions [en]

Skyscraper buildings are no better than caves. They live here, and here is bathroom, here is kitchen, here is room, three inches. Is that advanced civilization?

2012-06-30T15:00:22Z

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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1972_Conversations_and_Morning_Walks" class="sub_section" sec_index="5" parent="Conversations_and_Morning_Walks" text="1972 Conversations and Morning Walks"><h3>1972 Conversations and Morning Walks</h3>
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<div id="MorningWalkConversationSeptember281972LosAngeles_0" class="quote" parent="1972_Conversations_and_Morning_Walks" book="Con" index="40" link="Morning Walk Conversation -- September 28, 1972, Los Angeles" link_text="Morning Walk Conversation -- September 28, 1972, Los Angeles">
<div class="heading">These skyscraper buildings are no better than caves. They live here, and here is bathroom, here is kitchen, here is (indistinct) room, three inches. (laughter) Is that advanced civilization? Advanced civilization means every man must have sufficient space to live.
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<span class="link">[[Vanisource:Morning Walk Conversation -- September 28, 1972, Los Angeles|Morning Walk Conversation -- September 28, 1972, Los Angeles]]: </span><div class="text"><p style="display: inline;">Jayatīrtha: The Indians would never be able to compete on the Britishers' platform.</p>
<p>Prabhupāda: No. Under the British rule, from the childhood they are subjected to the propaganda. We read one book, small book, by M. Ghose. The subject matter was England's work in India. That was a compulsory reading book in the schools. And in that book, it was simply stated that "we are uncivilized, but since the Britishers have come, we are becoming civilized. "This is the subject matter of that book, "England's work in India." So everything Indian... The Jawaharlal is the typical example—everything Indian is bad. That was his philosophy. Gandhi was trying to get the Indians back to village. His philosophy was that these capitalists, they are exploiting these poor men, so all these poor men, they should go back to village and be satisfied with the village economy, not to come out. Actually that's a very nice program. But as soon as Gandhi died, or he was killed, the whole program was changed-industrialization and attract the poor man and let them live in wretched condition of city life. Gandhi's policy was to make them happy by agriculture in the village, produce their own cloth, not in the mill but in charka.</p>
<p>Jayatīrtha: Spinning wheel.</p>
<p>Prabhupāda: Spinning wheel, they were spinning thread. Simple life and morality. No drinking of (indistinct) or tea, no smoking, and raghupati rāghava rāja rāma. This was his program. Hindu-Muslim unity. But all his programs failed. He died very dissatisfied.</p>
<p>Jayatīrtha: Why did they fail?</p>
<p>Prabhupāda: Hm?</p>
<p>Jayatīrtha: Why was it the programs failed?</p>
<p>Prabhupāda: Because his disciples, they had a different program. They wanted politics like the Western countries. They did not want... Just like all the politicians, they do not want anything good for the people. They simply want to make some money for their (indistinct), that's all. This is the whole policy of the modern diplomats and politicians. They do not know, you go to hell. Other way, in your country you see so many young men are frustrated. So what government is doing actually? They are not serious. They have made this policy that catch them and send them, keep the Vietnam going on and kill them, all these useless boys should be killed. That is their policy. That is the Western policy: if you don't like anyone, shoot. So if your fathers and grandfathers they could not make you right, then send them to Vietnam to be killed. This is going on. Suicidal policy. If when a good man becomes too much frustrated, he commits suicide. That is also very current in your country. But the same suicidal policy, these boys, hippies, they could not reform them-kill them, that's all.</p>
<p>Jayatīrtha: If they don't commit suicide, then they begin taking drugs.</p>
<p>Prabhupāda: That is also another suicide.</p>
<p>Jayatīrtha: When I was in Chicago, the one section where the temple is close by, more than sixty percent of the people were heroin addicts in this one section. They were so much degraded. (indistinct conversation) I was reading in the newspaper that the astronauts that are going to the moon, they wanted to take wine with them, so that when they got to the moon they could celebrate their victory.</p>
<p>Prabhupāda: There is a story, (Sanskrit). One man said to his friend, "Oh, you are drinking. You will go to hell." "Oh, my father is also drinking." "Oh, he will also go to hell." "My mother is drinking." "Oh, she will also go to hell." "My brother is drinking." "Oh, he will also go to hell." In this way, the last fellow was, "Oh, everyone is going to hell, then hell is heaven. Why do you say hell? We shall live together and drink. Why do you call hell? This is heaven." (laughter)</p>
<p>Svarūpa Dāmodara: That is why association and company is so important.</p>
<p>Prabhupāda: So ignorance... It is folly to be wise, so ignorance is bliss. So drinking is heaven. Even they go to moon planet, there must be wine. Otherwise, how it is heaven? That is called punaḥ punaś carvita-carvaṇānām ([[Vanisource:SB 7.5.30|SB 7.5.30]]), chewing the chewed. If your wine is heaven, then why do you take so much trouble? Why don't you drink here? Such rascals they are. Why you spend so much money? No, the heaven will be taken in bottle.</p>
<p>Jayatīrtha: If they were actually going to the moon planet then they could enjoy the soma juice there (indistinct).</p>
<p>Prabhupāda: These rascals are... I'm doubtful whether they are going to moon planet or some hell planet. Harāv abhaktasya kuto mahad-guṇā ([[Vanisource:SB 5.18.12|SB 5.18.12]]). Our only formula is anyone who is not Kṛṣṇa conscious, he has no good qualities—we reject him, whatever he may be. He is rejected from the list of good men, immediately. He may be president or he may be this or that, it doesn't matter. Because he is not Kṛṣṇa conscious, he is a third-class man, that's all. This is our certification. (break) These skyscraper buildings are no better than caves. They live here, and here is bathroom, here is kitchen, here is (indistinct) room, three inches. (laughter) Is that advanced civilization? Advanced civilization means every man must have sufficient space to live. Why do you create this path? People will recreate, they will feel repressed, so space is required for refreshment. So what is this civilization? Three inches room.</p>
<p>Jayatīrtha: (indistinct) as man progresses, the mark of his progression is his ability to use tools to a greater extent. Like there was the Stone Age. In the Stone Age, they used stones for tools. Then there was the Bronze Age, so they made weapons out of bronze, knives and so on. Then they invented the wheel.</p>
<p>Prabhupāda: Modern age.</p>
<p>Jayatīrtha: So as their science progressed, then they progressed and were able to utilize nature.</p>
<p>Prabhupāda: So what is that progress? The caves are still there, somebody is living here. Then where is the progress? As the caves are still there and somebody is living here and skyscrapers, they are also, similarly, when you (indistinct) the cave (indistinct), there were palaces(?) but we could not see them. Both things are existing, but you studied only one side. Here is your history, see. Kṛṣṇa has sixteen thousand palaces and there was no need of light. Jewels, all jewels. Everything is existing side by side.</p>
<p>Svarūpa Dāmodara: So due to a lack of morals, they cannot see the real side.</p>
<p>Prabhupāda: Yes. No, they are seeing only the caves. Just like they are going to the moon. They are going to the desert of the moon and they are concluding the moon is a desert. That's all. The other side is prohibited.</p>
<p>Svarūpa Dāmodara: So they cannot go.</p>
<p>Prabhupāda: They cannot go because according to Vedic description, moon is a planet for demigods. So they have got better brain. So they saw that "These rascals are coming here. All right, let them go to desert side." They have got their machine also. If they have got better brain, they can divert you. Why not think in that way? Their theory is that all other planets there is no life. Only this planet is favored by God, there is life. We say even in the sun planet there is life. (break) (indistinct) Here is your transport(?). We are trying to send back to home, back to Godhead. This is real transport.</p>
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According to religious principles, stool, urine, wash water, must be left at a long distance. Attached bathrooms, urinals, may be very convenient amenities of modern civilization, but they are ordered to be situated at a distance from residential quarters

2012-06-30T14:45:02Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB11913_0" class="quote" parent="SB_Canto_1" book="SB" index="752" link="SB 1.19.13" link_text="SB 1.19.13">
<div class="heading">According to religious principles, stool, urine, wash water, etc., must be left at a long distance. Attached bathrooms, urinals, etc. may be very convenient amenities of modern civilization, but they are ordered to be situated at a distance from residential quarters. That very example is cited herein in relation to the kingly order for those who are progressively marching back to Godhead.
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<span class="link">[[Vanisource:SB 1.19.13|SB 1.19.13, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The fortunate King said: Indeed, we are the most grateful of all the kings who are trained to get favors from the great souls. Generally you (sages) consider royalty as refuse to be rejected and left in a distant place.</p>
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<div class="purport text"><p>According to religious principles, stool, urine, wash water, etc., must be left at a long distance. Attached bathrooms, urinals, etc. may be very convenient amenities of modern civilization, but they are ordered to be situated at a distance from residential quarters. That very example is cited herein in relation to the kingly order for those who are progressively marching back to Godhead. Lord Śrī Caitanya Mahāprabhu said that to be in intimate touch with dollars-and-cents men, or the kingly order, is worse than suicide for one who desires to go back to Godhead. In other words, the transcendentalists do not generally associate with men who are too enamored by the external beauty of God's creation. By advanced knowledge in spiritual realization, the transcendentalist knows that this beautiful material world is nothing but a shadowy reflection of the reality, the kingdom of God. They are not, therefore, very much captivated by royal opulence or anything like that. But in the case of Mahārāja Parīkṣit, the situation was different. Apparently the King was condemned to death by an inexperienced brāhmaṇa boy, but factually he was called by the Lord to return to Him. Other transcendentalists, the great sages and mystics who assembled together because of Mahārāja Parīkṣit's fasting unto death, were quite anxious to see him, for he was going back to Godhead. Mahārāja Parīkṣit also could understand that the great sages who assembled there were all kind to his forefathers, the Pāṇḍavas, because of their devotional service to the Lord. He therefore felt grateful to the sages for being present there at the last stage of his life, and he felt that it was all due to the greatness of his late forefathers or grandfathers. He felt proud, therefore, that he happened to be the descendant of such great devotees. Such pride for the devotees of the Lord is certainly not equal to the puffed-up sense of vanity for material prosperity. The first is reality, whereas the other is false and vain.</p>
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In India, wherever some famous temple is there, there is a tank. Now the haircutting, that lakhs of rupees are sold to foreign countries is hair. Heaps. These managers, they are selling the hairs. Very big business

2012-06-30T14:24:25Z

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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1977_Conversations_and_Morning_Walks" class="sub_section" sec_index="10" parent="Conversations_and_Morning_Walks" text="1977 Conversations and Morning Walks"><h3>1977 Conversations and Morning Walks</h3>
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<div id="MorningConversationApril291977Bombay_0" class="quote" parent="1977_Conversations_and_Morning_Walks" book="Con" index="158" link="Morning Conversation -- April 29, 1977, Bombay" link_text="Morning Conversation -- April 29, 1977, Bombay">
<div class="heading">You have seen Tirupati, Tirumal...? Standing for hours to contribute in a line. Hundreds of people. They'll come, contribute something. Then they'll shave their head, see the Deity, have some bath in the adjoining lake. Then they'll take prasādam. That is very big tank. Everywhere. In India, wherever some famous temple is there, there is a tank. Now the haircutting, that lakhs of rupees are sold to foreign countries is hair. Heaps. These managers, they are selling the hairs. Very big business.
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<span class="link">[[Vanisource:Morning Conversation -- April 29, 1977, Bombay|Morning Conversation -- April 29, 1977, Bombay]]: </span><div class="text"><p style="display: inline;">Prabhupāda: They say that the first-class yogi is he who will have as much as possible sex but he will not discharge. Kṛṣṇa was that yogi. He had sex with so many gopīs, but He would not discharge.</p>
<p>Tamāla Kṛṣṇa: They say that?</p>
<p>Prabhupāda: That is the test of first-class yogi. These rascals, they say like that.</p>
<p>Tamāla Kṛṣṇa: They call that tāntrika-yoga?</p>
<p>Prabhupāda: I do not know what is that also. I... One rascal fool, medical man, was attending my pharmacy. Dr. Ghosh was also. He used to say like that. He was practicing yoga.</p>
<p>Tamāla Kṛṣṇa: He was... That's what they're all doing.</p>
<p>Prabhupāda: And he'll not discharge. Still remain with his sperm. Yogi. Tāntrika-yogī.</p>
<p>Tamāla Kṛṣṇa: Tāntrika.</p>
<p>Prabhupāda: And practice yoga in the crematorium. Nine woman friend and sex and perform meditation without discharge.</p>
<p>Tamāla Kṛṣṇa: Where do they do this?</p>
<p>Prabhupāda: In the burning ghāṭa, where this dead body is burned.</p>
<p>Tamāla Kṛṣṇa: They do this with a dead body?</p>
<p>Prabhupāda: No, no.</p>
<p>Tamāla Kṛṣṇa: Oh. But they go there.</p>
<p>Prabhupāda: This is called tāntrika-yoga.</p>
<p>Tamāla Kṛṣṇa: In that book that had your Kṛṣṇa book quotation there's a thing about tāntrika-yoga, and this very thing is mentioned. What you're telling me now, it's mentioned there, that the test is to have sex and not allow any semina to pass. They mention that.</p>
<p>Prabhupāda: I have mentioned?</p>
<p>Tamāla Kṛṣṇa: No, they quote from some other authority.</p>
<p>Prabhupāda: Oh, that we...</p>
<p>Tamāla Kṛṣṇa: Shall I...?</p>
<p>Prabhupāda: No, I don't...</p>
<p>Tamāla Kṛṣṇa: Yeah, but it's confirmed, anyway. Yeah, that's what that Rajneesh says. They asked him, "Why are you with so many women?" He said, "This is the proof, that I am able to be with all these women but not be disturbed." But that doesn't really answer why he's with them. Our point is: "Why are you with them? Never mind whether you're disturbed or... Why are you with them? What benefit are you getting? They are not God. So why are you spending so much time with them?"</p>
<p>Prabhupāda: That is their way of sādhana.</p>
<p>Tamāla Kṛṣṇa: Everyone admits that this is luxurious, fifth floor of...</p>
<p>Prabhupāda: It is luxurious. (break) ...the āṭā dough. So after it is cooked... They have got ghee. That ball soaked in ghee and the ḍāl, it is so nice when taken. That is called baṭī. Very quickly made. And after eating, with that ash the two or three utensils, mean the loṭā and the plate, they'll cleanse it very nice and walk away. And that food is sufficient for twenty-four hours. Within twenty-four hours he will not be hungry and feel very strong. The two things. And you can cook anywhere without any difficulty. In India, especially in village, you can get so many dried cow dung. So fuel is ready. The āṭā is packed up. And ghee in a pot. That's all. How simple life. Simply they'll sit down where there is water, and they'll take water. Then everything is arranged. No hotel. Or even there is no āṭā, they keep their own ghee, homemade, pure. Āṭā can be purchased anywhere in the village. There is no need of carrying āṭā. So this preparation for tourists... Tourists, Indian tourists, means going to some holy place. They have no other sightseeing, no program. All villagers, they are still... The pilgrimage in holy places, now no educated man goes. Very rarely. All these villagers by thousands... They... You see this Tirupati, Tirumala. All the contribution by the villagers. By their hard-earned money they keep something for going. You have seen Tirupati, Tirumal...? Standing for hours to contribute in a line. Hundreds of people. They'll come, contribute something. Then they'll shave their head, see the Deity, have some bath in the adjoining lake. Then they'll take prasādam. That is very big tank. Everywhere. In India, wherever some famous temple is there, there is a tank. Now the haircutting, that lakhs of rupees are sold to foreign countries is hair. Heaps. These managers, they are selling the hairs. Very big business. The foreign countries, the black hair, they purchase it at good price for making wig. (pause) So that is written nice. He wanted to criticize me, but he could not do it very strongly. He did not like the idea that I am sticking to Bhagavad-gītā. That was his... But it has been shown that our sticking to Bhagavad-gītā, that is our mission. And it is a science. Why he called sectarian? When Kṛṣṇa says anything, that is science. "Two plus two equal to four" is acceptable by everyone. Why it is sect...? Actually all religion is going on under the plea, "We believe." What is this nonsense, "We believe"? If you believe "Two plus two equal to five," will it be correct? Their religion is "We believe." So our Bhagavad-gītā is not like that. It is fact. That is the difference. (break) ...of him. I was staying there in one big room. Crazy. Alone I am.</p>
<p>Tamāla Kṛṣṇa: He had tried to attack you?</p>
<p>Prabhupāda: No, he couldn't act. Gone crazy.</p>
<p>Tamāla Kṛṣṇa: Taking LSD.</p>
<p>Prabhupāda: So immediately I transferred myself to Jergens, keeping my goods at Mukunda's place, Michael. Then I searched out that 26 Second Avenue. From going to 26 Second Avenue taking this risk of two hundred dollars, then I became little relieved. Before that, I was simply vagabond. That was the first shelter. Then this Kīrtanānanda, Hayagrīva, Satsvarūpa, Umāpati, they guided. Brahmānanda. Some other boys also came, and they left.</p>
<p>Tamāla Kṛṣṇa: Stryadhīśa.</p>
<p>Prabhupāda: Hm? Stryadhīśa. So after getting that shelter, I began to grow. Everything was very precarious condition-vagabond. I was selling some books. I thought that "This boy will be trained up" when I got that place. He invited me to "Come to my loft." It was very big loft. I was holding class, collecting ten dollars. Then he was not paying rent. He gave me the charge of paying rent. So Kṛṣṇa was giving by collecting. It was on the top. Still, people were coming. Great story. Never mind. Now we... From my part, whatever is possible. Now you take care. That is my request. Don't spoil it. Now it is up to you. My, this ailment... I can pass away at any moment. My health is not good. I am old man. It is not surprising. Now you GBC, young boys, all, American, expert, you have got all intelligence, resources, so don't spoil. Let the movements go forward more and more. Now you have got nice places, filled with devotees. Don't be anxious for me. That, Kṛṣṇa will take. And even if I go, where is the harm? Old man. I have given my ideas and direction in my books. People appreciate. I think from my side I have done everything. Is it not? Do you think or not?</p>
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I was walking near the cowshed, heaps of, piles of cow dung was there. So I was explaining to my followers that if such heaps of animal, I mean to say, man stool was heaped up here, nobody would come here

2012-06-26T11:31:32Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG222HyderabadNovember261972_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="85" link="Lecture on BG 2.22 -- Hyderabad, November 26, 1972" link_text="Lecture on BG 2.22 -- Hyderabad, November 26, 1972">
<div class="heading">So our proposition is that to receive knowledge from Kṛṣṇa, the perfect person, the Supreme Personality of Godhead. We accept śāstra, means which is infallible. There is no mistake. Just like when I was walking near the cowshed, heaps of, piles of cow dung was there. So I was explaining to my followers that if such heaps of animal, I mean to say, man stool was heaped up here, nobody would come here. Nobody would come here. But the cow dung, there are so much heaps of cow dung, still, we find it pleasure to go through it.
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<span class="link">[[Vanisource:Lecture on BG 2.22 -- Hyderabad, November 26, 1972|Lecture on BG 2.22 -- Hyderabad, November 26, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this verse we discussed last morning. That this body is just like dress. This is not our real identification. I am thinking "I am American," "I am Indian," "I am African," "I am Russian," "I am brāhmaṇa," "I am kṣatriya," "I am śūdra," "I am Andhra-pradesh," "I am Bengali." These are all nonsense. But on this nonsense idea the whole world is going on. So how there can be real knowledge? The basic principle of knowledge is ignorance. Andha. The man who is leading, he is blind. How he can lead? This is the position. Andhā yathāndhair upanīyamānās te 'pīśa-tantryām uru-dāmni baddhāḥ ([[Vanisource:SB 7.5.31|SB 7.5.31]]). They are trying to make advancement of civilization, but the basic principle is wrong. They are accepting... This is called illusion, accepting something as something else. The... Just like this... If I identify myself with this coat and shirt, the basic principle of my identification is lost.</p>
<p>So here it is clearly said that vāsāṁsi jīrṇāni. Before this,</p>
:vedāvināśinaṁ nityaṁ
:ya enam ajam avyayam
:kathaṁ sa puruṣaḥ pārtha
:kaṁ ghātayati hanti kam
<p>Anyone who knows that the living entity, soul, is avināśi, indestructible, then where is the question of killing? But that does not mean the Bhagavad-gītā is encouraging killing. No. That is not the purport. Killing is prohibited. But when we see that a brāhmaṇa is killing one animal in the sacrifice, it is not killing. Therefore we have to see with the eyes of Vedic knowledge. Not with these eyes. What is the value of these eyes? It has no value. We are very much proud: "Can you show me?" What is value of your seeing? Even if I show you, the value of your seeing power is nil. It sees only under certain conditions. That's all. If there is a light, you can see. What is the value of your eyes? Therefore the real seeing is through Vedic knowledge. That is seeing. Śāstra-cakṣus. Real knowledge, real seeing power, should be through the śāstras. And śāstra means infallible, not theory. Not theory. Just like a conditioned soul writes some book on some thesis. What is the value of it? It has no value. Because the man who is putting forward the thesis, he is blind. He's imperfect. So how you can get perfect knowledge from him?</p>
<p>So our proposition is that to receive knowledge from Kṛṣṇa, the perfect person, the Supreme Personality of Godhead. We accept śāstra, means which is infallible. There is no mistake. Just like when I was walking near the cowshed, heaps of, piles of cow dung was there. So I was explaining to my followers that if such heaps of animal, I mean to say, man stool was heaped up here, nobody would come here. Nobody would come here. But the cow dung, there are so much heaps of cow dung, still, we find it pleasure to go through it. And in the Vedas it is said, "Cow dung is pure." This is called śāstra. If you argue, "How it can, it has become pure? It is an animal stool." But the Vedas, they... Because the knowledge is perfect, that even in argument we cannot prove how animal stool becomes pure, but it is pure. Therefore Vedic knowledge is perfect. And if we take knowledge from the Vedas, we save so much time for investigating, or researching. We are very much fond of research. Everything is there in the Vedas. Why do you waste your time?</p>
<p>So this is Vedic knowledge. Vedic knowledge means which is spoken by the Supreme Lord. That is Vedic knowledge. Apauruṣeya. It is not spoken by common man like me. So if we accept Vedic knowledge, if we accept the fact as it is stated by Kṛṣṇa, or His representative... Because His representative will not speak anything which Kṛṣṇa does not speak. Therefore he's representative. The Kṛṣṇa conscious persons are representative of Kṛṣṇa because a Kṛṣṇa conscious person will not speak anything nonsense, beyond the speaking of Kṛṣṇa. That is the difference. Other nonsense, rascal, they will speak beyond Kṛṣṇa. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ([[Vanisource:BG 18.65|BG 18.65]]), but the rascal scholar will say, "No, it is not to Kṛṣṇa. It is something else." Where you get this? Kṛṣṇa directly says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ([[Vanisource:BG 18.65|BG 18.65]]). So why do you deviate? Why do you say something else : "It is something within Kṛṣṇa"? You'll find... I don't wish to name. There are so many rascal scholars. They interpret like that. Therefore in spite of Bhagavad-gītā being a book of knowledge of India, so many people are misguided. Big... Due to these rascal scholars, so-called scholars. Because they simply misinterpret.</p>
<p>Therefore we are presenting Bhagavad-gītā as it is. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66|BG 18.66]]). We say, we are preaching this cult: "Be Kṛṣṇa consciousness. Just become a devotee of Kṛṣṇa. Offer your respects..." You have to offer your respect to anyone. You are not supreme. You have to flatter somebody to get some service. That is an... Even if you get nice position, you have to flatter. Even if you get a president, become president of the country, you have to flatter your countrymen: "Please give me vote. Please... I shall give you so many facilities." So you have to flatter. That is a fact. You may be very big man. But you have to flatter somebody. You have to accept some master. Why not accept Kṛṣṇa, the supreme master? Where is the difficulty? "No. I shall accept thousands of masters except Kṛṣṇa." This is our philosophy. "I shall accept thousands of teachers except Kṛṣṇa. This is my determination." Then how you can be happy? The happiness can be achieved only by accepting Kṛṣṇa.</p>
:bhoktāraṁ yajña-tapasāṁ
:sarva-loka-maheśvaram
:suhṛdaṁ sarva-bhūtānāṁ
:jñātvā māṁ śāntim ṛcchati
:([[Vanisource:BG 5.29|BG 5.29]])
<p>This is the process of śānti. Kṛṣṇa says that you accept that "I am the enjoyer. You are not enjoyer." You are not enjoyer. You may be president or you may be secretary; you may be whatever you may be. But you are not enjoyer. Enjoyer is Kṛṣṇa. One should know it. Just like in your... I have come, coming, just replying one letter from the Andhra Relief Committee. What this relief committee will do if Kṛṣṇa is not satisfied? Simply by raising some funds? No, that is not possible. Now there is raining. Now you'll get benefit. But that raining depends on Kṛṣṇa, not on your fund-raising capacity. That is... Yajña, yajñād bhavati parjanyaḥ ([[Vanisource:BG 3.14|BG 3.14]]). (aside:) Find out this verse.</p>
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Those outside of the Krsna consciousness movement are interested in reading heaps of newspapers, magazines and novels, solving crossword puzzles and doing many other nonsensical things

2012-06-26T11:17:10Z

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Nectar_of_Instruction" class="sub_section" sec_index="2" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Instruction"><h3>Nectar of Instruction</h3>
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<div id="NOI2_0" class="quote" parent="Nectar_of_Instruction" book="OB" index="3" link="NOI 2" link_text="Nectar of Instruction 2">
<div class="heading">Those outside of the Kṛṣṇa consciousness movement are interested in reading heaps of newspapers, magazines and novels, solving crossword puzzles and doing many other nonsensical things. In this fashion people simply waste their valuable time and energy. In the Western countries old men, retired from active life, play cards, fish, watch television and debate about useless socio-political schemes.
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<span class="link">[[Vanisource:NOI 2|Nectar of Instruction 2, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Human life is meant for God realization, and the human being is given higher intelligence for this purpose. Those who believe that this higher intelligence is meant to attain a higher state should follow the instructions of the Vedic literatures. By taking such instructions from higher authorities, one can actually become situated in perfect knowledge and give real meaning to life.</p>
<p>In Śrīmad-Bhāgavatam (1.2.9) Śrī Sūta Gosvāmī describes the proper human dharma in this way:</p>
:dharmasya hy āpavargyasya
:nārtho 'rthāyopakalpate
:nārthasya dharmaikāntasya
:kāmo lābhāya hi smṛtaḥ
<p>"All occupational engagements (dharma) are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, one who is engaged in the ultimate occupational service (dharma) should never use material gain to cultivate sense gratification."</p>
<p>The first step in human civilization consists of occupational engagements performed according to the scriptural injunctions. The higher intelligence of a human being should be trained to understand basic dharma. In human society there are various religious conceptions characterized as Hindu, Christian, Hebrew, Mohammedan, Buddhist and so on, for without religion, human society is no better than animal society.</p>
<p>As stated above (dharmasya hy āpavargyasya nārtho 'rthāyopakalpate ([[Vanisource:SB 1.2.9|SB 1.2.9]])), religion is meant for attaining emancipation, not for getting bread. Sometimes human society manufactures a system of so-called religion aimed at material advancement, but that is far from the purpose of true dharma. Religion entails understanding the laws of God because the proper execution of these laws ultimately leads one out of material entanglement. That is the true purpose of religion. Unfortunately people accept religion for material prosperity because of atyāhāra, or an excessive desire for such prosperity. True religion, however, instructs people to be satisfied with the bare necessities of life while cultivating Kṛṣṇa consciousness. Even though we require economic development, true religion allows it only for supplying the bare necessities of material existence. Jīvasya tattva jijñāsā: the real purpose of life is to inquire about the Absolute Truth. If our endeavor (prayāsa) is not to inquire about the Absolute Truth, we will simply increase our endeavor to satisfy our artificial needs. A spiritual aspirant should avoid mundane endeavor.</p>
<p>Another impediment is prajalpa, unnecessary talking. When we mix with a few friends, we immediately begin unnecessary talking, sounding just like croaking toads. If we must talk, we should talk about the Kṛṣṇa consciousness movement. Those outside of the Kṛṣṇa consciousness movement are interested in reading heaps of newspapers, magazines and novels, solving crossword puzzles and doing many other nonsensical things. In this fashion people simply waste their valuable time and energy. In the Western countries old men, retired from active life, play cards, fish, watch television and debate about useless socio-political schemes. All these and other frivolous activities are included in the prajalpa category. Intelligent persons interested in Kṛṣṇa consciousness should never take part in such activities.</p>
<p>Jana-saṅga refers to associating with persons not interested in Kṛṣṇa consciousness. One should strictly avoid such association. Śrīla Narottama dāsa Ṭhākura has therefore advised us to live only in the association of Kṛṣṇa conscious devotees (bhakta-sane vāsa). One should always engage in the service of the Lord in the association of the Lord's devotees. Association with those engaged in a similar line of business is very conducive to advancement in that business. Consequently materialistic persons form various associations and clubs to enhance their endeavors. For example, in the business world we find such institutions as the stock exchange and chamber of commerce. Similarly, we have established the International Society for Krishna Consciousness to give people an opportunity to associate with those who have not forgotten Kṛṣṇa. This spiritual association offered by our ISKCON movement is increasing day by day. Many people from different parts of the world are joining this Society to awaken their dormant Kṛṣṇa consciousness.</p>
<p>Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura writes in his Anuvṛtti commentary that too much endeavor to acquire knowledge on the part of mental speculators or dry philosophers falls within the category of atyāhāra (collecting more than needed). According to Śrīmad-Bhāgavatam, the endeavor of philosophical speculators to write volumes of books on dry philosophy devoid of Kṛṣṇa consciousness is entirely futile. The work of karmīs who write volumes of books on economic development also falls within the category of atyāhāra. Similarly, those who have no desire for Kṛṣṇa consciousness and who are simply interested in possessing more and more material things—either in the shape of scientific knowledge or monetary gain—are all included under the control of atyāhāra.</p>
<p>Karmīs labor to accumulate more and more money for future generations only because they do not know their future position. Interested only in getting more and more money for their sons and grandsons, such foolish persons do not even know what their position is going to be in the next life. There are many incidents that illustrate this point. Once a great karmī accumulated a vast fortune for his sons and grandsons, but later, according to his karma, he took his birth in a cobbler's house located near the building which in his previous life he had constructed for his children. It so happened that when this very cobbler came to his former house, his former sons and grandsons beat him with shoes. Unless the karmīs and jñānīs become interested in Kṛṣṇa consciousness, they will simply continue to waste their life in fruitless activities.</p>
<p>Accepting some of the scriptural rules and regulations for immediate benefit, as utilitarians advocate, is called niyama-āgraha, and neglecting the rules and regulations of the śāstras, which are meant for spiritual development, is called niyama-agraha. The word āgraha means "eagerness to accept," and agraha means "failure to accept." By the addition of either of these two words to the word niyama ("rules and regulations"), the word niyamāgraha is formed. Thus niyamāgraha has a twofold meaning that is understood according to the particular combination of words. Those interested in Kṛṣṇa consciousness should not be eager to accept rules and regulations for economic advancement, yet they should very faithfully accept scriptural rules and regulations for the advancement of Kṛṣṇa consciousness. They should strictly follow the regulative principles by avoiding illicit sex, meat-eating, gambling and intoxication.</p>
<p>One should also avoid association with Māyāvādīs, who simply blaspheme Vaiṣṇavas (devotees). Bhukti-kāmīs, who are interested in material happiness, mukti-kāmīs, who desire liberation by merging in the existence of the formless Absolute (Brahman), and siddhi-kāmīs, who desire the perfection of mystic yoga practice, are classified as atyāhārīs. To associate with such persons is not at all desirable.</p>
<p>Desires to expand the mind by perfecting mystic yoga, merging in the existence of Brahman, or attaining whimsical material prosperity are all included within the category of greed (laulya). All attempts to acquire such material benefits or so-called spiritual advancement are impediments on the path of Kṛṣṇa consciousness.</p>
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When Vyasadeva was not satisfied even after compiling heaps of books of Vedic knowledge, Narada Muni, his spiritual master, explained that there is no path to self-realization that can be successful without being mixed with devotional service

2012-06-26T11:10:33Z

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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="Teachings_of_Lord_Caitanya" class="sub_section" sec_index="0" parent="Other_Books_by_Srila_Prabhupada" text="Teachings of Lord Caitanya"><h3>Teachings of Lord Caitanya</h3>
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<div id="TLC11_0" class="quote" parent="Teachings_of_Lord_Caitanya" book="OB" index="17" link="TLC 11" link_text="Teachings of Lord Caitanya, Chapter 11">
<div class="heading">When Vyāsadeva was not satisfied even after compiling heaps of books of Vedic knowledge, Nārada Muni, his spiritual master, explained that no path of self-realization can be successful unless it is mixed with devotional service. When Nārada Muni arrived, Vyāsadeva was sitting by the banks of the river Sarasvatī in a state of depression.
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<span class="link">[[Vanisource:TLC 11|Teachings of Lord Caitanya, Chapter 11]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa is the Absolute Truth, the Supreme Personality of Godhead, and He is situated in His internal potency, which is known as svarūpa-śakti or ātma-śakti, as described in the Bhagavad-gītā. He expands Himself in multiple forms, some of which are known as His personal forms and some as His separated forms. Thus He enjoys Himself in all the spiritual planets, as well as in the material universes. </p>
<p>Kṛṣṇa's separated expanded forms are the living entities, who are classified according to which of the Lord's energies they are under. They are divided into two classes—eternally liberated and eternally conditioned. Eternally liberated living entities never come into contact with the material nature, and therefore they do not have any experience of material life. They are eternally engaged in Kṛṣṇa consciousness, or devotional service to the Lord, and they are counted among the associates of Kṛṣṇa. Their pleasure, the only enjoyment of their life, is derived from rendering transcendental loving service to Kṛṣṇa. </p>
<p>On the other hand, those who are eternally conditioned are always divorced from the transcendental loving service of Kṛṣṇa and are thus subjected to the threefold miseries of material existence. On account of the conditioned soul's eternal attitude of separation from Kṛṣṇa, the spell of the material energy awards him two kinds of bodies—the gross body, consisting of five elements, and the subtle body, consisting of mind, intelligence and ego. Being covered by these two bodies, the conditioned soul eternally suffers the pangs of material existence, known as the threefold miseries. He is also subjected to six enemies (lust, anger, etc.). Such is the everlasting disease of the conditioned soul.</p>
<p>Diseased and conditioned, the living entity transmigrates all over the universe. Sometimes he is situated in the upper planetary system, and sometimes he travels in the lower planetary system. In this way he leads his diseased, conditioned life. His disease can be cured only when he meets and follows the expert physician, the bona fide spiritual master. When the conditioned soul faithfully follows the instructions of a bona fide spiritual master, his material disease is cured, he is promoted to the liberated stage, and he again attains to the devotional service of Kṛṣṇa and goes back home, back to Kṛṣṇa. </p>
<p>A conditioned living entity should become aware of his real position and pray to the Lord, "How much longer will I be ruled by all these bodily functions, such as lust and anger?" As masters of the conditioned soul, lust and anger are never merciful. Indeed, such bad masters never cease demanding service from the conditioned soul. But when he comes to his real consciousness, Kṛṣṇa consciousness, he stops serving these bad masters and approaches Kṛṣṇa with a frank and open heart to achieve His shelter. At such a time he prays to Kṛṣṇa to be engaged in His transcendental loving service.</p>
<p>Sometimes the Vedic literature highly praises fruitive activities, mystic yoga and the speculative search for knowledge as different ways to self-realization. Yet despite such praise, in all Vedic literature the path of devotional service is accepted as foremost. In other words, devotional service to Lord Kṛṣṇa is the highest perfectional path to self-realization, and it is recommended that it be performed directly. Fruitive activity, mystic meditation and philosophical speculation are not direct methods of self-realization. They are indirect because without devotional service they cannot lead to the highest perfection of self-realization. Indeed, all paths to self-realization ultimately depend on the path of devotional service.</p>
<p>When Vyāsadeva was not satisfied even after compiling heaps of books of Vedic knowledge, Nārada Muni, his spiritual master, explained that no path of self-realization can be successful unless it is mixed with devotional service. When Nārada Muni arrived, Vyāsadeva was sitting by the banks of the river Sarasvatī in a state of depression. Upon seeing Vyāsa so dejected, Nārada explained the deficiency in his compilation of various books: "Even pure knowledge does not look well unless it is complemented by transcendental devotional service. And what to speak of fruitive activities when they are devoid of devotional service? How can they be of any benefit to their performer?"</p>
<p>Similarly, Śukadeva Gosvāmī prays in Śrīmad-Bhāgavatam (2.4.17): "There are many sages who are expert in performing austerities, there are many men who give much in charity, there are many famous men, scholars and thinkers, and there are those who are very expert in reciting Vedic hymns. Although all the activities of these men are auspicious, unless one performs them in order to attain devotional service to the Lord, they cannot award the desired results. Therefore I offer my respectful obeisances unto the Supreme Lord, the only one who can award such results."</p>
<p>Although many types of philosophers and transcendentalists believe that one who lacks knowledge cannot be liberated from material entanglement, there is no possibility that knowledge without devotional service can award liberation. In other words, when jñāna, or the cultivation of knowledge, leads one onto the path of devotional service, then only does it help one gain liberation, but not otherwise. This is confirmed by Brahmā in Śrīmad-Bhāgavatam (10.14.4):</p>
:śreyaḥ-sṛtiṁ bhaktim udasya te vibho
:kliśyanti ye kevala-bodha-labdhaye
:teṣām asau kleśala eva śiṣyate
:nānyad yathā sthūla-tuṣāvaghātinām
<p>"My dear Lord, devotional service unto You is the best path for self-realization. If someone gives up that path and engages in the cultivation of knowledge or in speculation, he will simply undergo a troublesome process and will not achieve his desired results. Just as a person who beats an empty husk of wheat cannot get grain, one who engages simply in speculative knowledge cannot achieve the desired result of self-realization. His only gain is trouble."</p>
<p>In the Bhagavad-gītā (7.14) it is stated that material nature is so strong that it can be surmounted only by those living entities who surrender unto the lotus feet of Kṛṣṇa. Only they can cross the ocean of material existence. When a living entity forgets that he is eternally the servitor of Kṛṣṇa, that forgetfulness causes his bondage in conditioned life and his attraction for the material energy. Indeed, that attraction is the shackle of the material energy. Since it is very difficult for a person to become free as long as he desires to lord it over the material nature, it is recommended that he approach a spiritual master who can train him in devotional service. In this way he can get out of the clutches of the material nature and achieve the lotus feet of Kṛṣṇa.</p>
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Sometimes foolish people take it for granted that because scorpions are born from heaps of rice, the rice has produced the scorpions

2012-06-26T11:04:39Z

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
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<div class="heading">Sometimes foolish people take it for granted that because scorpions are born from heaps of rice, the rice has produced the scorpions. The real fact, however, is that the mother scorpion lays eggs within the rice and by the proper fermentation of the rice the eggs give birth to several baby scorpions, which in due course come out. This does not mean that the rice gives birth to the scorpions.
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<span class="link">[[Vanisource:CC Adi 6.14-15|CC Adi 6.14-15, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">“The two kinds of senses are the ten external senses and the one internal sense, the mind. Thus there are eleven senses. According to Kapila, material nature is eternal and all-powerful. Originally there is no spirit, and matter has no cause. Matter itself is the chief cause of everything. It is the all-pervading cause of all causes. The Sāṅkhya philosophy regards the total energy (mahat-tattva), the false ego and the five objects of sense perception as the seven diverse manifestations of material nature, which has two features, known as the material cause and efficient cause. The puruṣa, the enjoyer, is without transformation, whereas material nature is always subject to transformation. But although material nature is inert, it is the cause of enjoyment and salvation for many living creatures. Its activities are beyond the conception of sense perception, but still one may guess at them by superior intelligence. Material nature is one, but because of the interaction of the three qualities, it can produce the total energy and the wonderful cosmic manifestation. Such transformations divide material nature into two features, namely the efficient and material causes. The puruṣa, the enjoyer, is inactive and without material qualities, although at the same time He is the master, existing separately in each and every body as the emblem of knowledge. By understanding the material cause, one can guess that the puruṣa, the enjoyer, being without activity, is aloof from all kinds of enjoyment or superintendence. Sāṅkhya philosophy, after describing the nature of prakṛti (material nature) and puruṣa (the enjoyer), asserts that the creation is only a product of their unification or proximity to one another. With such unification the living symptoms are visible in material nature, but one can guess that in the person of the enjoyer, the puruṣa, there are powers of control and enjoyment. When the puruṣa is illusioned for want of sufficient knowledge, He feels Himself to be the enjoyer, and when He is in full knowledge He is liberated. In the Sāṅkhya philosophy the puruṣa is described to be always indifferent to the activities of prakṛti.</p>
<p>"The Sāṅkhya philosopher accepts three kinds of evidences, namely direct perception, hypothesis and traditional authority. When such evidence is complete, everything is perfect. The process of comparison is within such perfection. Beyond such evidence there is no proof. There is not much controversy regarding direct perceptional evidence or authorized traditional evidence. The Sāṅkhya system of philosophy identifies three kinds of procedures—namely, pariṇāmāt (transformation), samanvayāt (adjustment) and śaktitaḥ (performance of energies)—as the causes of the cosmic manifestation."</p>
<p>Śrīla Baladeva Vidyābhūṣaṇa, in his commentary on the Vedānta-sūtra, has tried to nullify this conclusion because he thinks that discrediting these so-called causes of the cosmic manifestation will nullify the entire Sāṅkhya philosophy. Materialistic philosophers accept matter to be the material and efficient cause of creation; for them, matter is the cause of every type of manifestation. Generally they give the example of a waterpot and clay. Clay is the cause of the waterpot, but the clay can be found as both cause and effect. The waterpot is the effect and clay itself is the cause, but clay is visible everywhere. A tree is matter, but a tree produces fruit. Water is matter, but water flows. In this way, say the Sāṅkhyites, matter is the cause of movements and production. As such, matter can be considered the material and efficient cause of everything in the cosmic manifestation. Śrīla Baladeva Vidyābhūṣaṇa has therefore enunciated the nature of pradhāna as follows:</p>
<p>“Material nature is inert, and as such it cannot be the cause of matter, neither as the material nor as the efficient cause. Seeing the wonderful arrangement and management of the cosmic manifestation generally suggests that a living brain is behind this arrangement, for without a living brain such an arrangement could not exist. One should not imagine that such an arrangement can exist without conscious direction. In our practical experience we never see that inert bricks can themselves construct a big building.</p>
<p>“The example of the water pot cannot be accepted because a waterpot has no perception of pleasure and distress. Such perception is within. Therefore the covering body, or the waterpot, cannot be synchronized with it.</p>
<p>“Sometimes the material scientist suggests that trees grow from the earth automatically, without assistance from a gardener, because that is a tendency of matter. They also consider the intuition of living creatures from birth to be material. But such material tendencies as bodily intuition cannot be accepted as independent, for they suggest the existence of a spirit soul within the body. Actually, neither the tree nor any other body of a living creature has any tendency or intuition; the tendency and intuition exist because the soul is present within the body. In this connection, the example of a car and driver may be given very profitably. The car has a tendency to turn right and left, but one cannot say that the car itself, as matter, turns right and left without the direction of a driver. A material car has neither tendencies nor intuitions independent of the intentions of the driver within the car. The same principle applies for the automatic growth of trees in the forest. The growth takes place because of the soul's presence within the tree.</p>
<p>“Sometimes foolish people take it for granted that because scorpions are born from heaps of rice, the rice has produced the scorpions. The real fact, however, is that the mother scorpion lays eggs within the rice and by the proper fermentation of the rice the eggs give birth to several baby scorpions, which in due course come out. This does not mean that the rice gives birth to the scorpions. Similarly, sometimes bugs are seen to come from dirty beds. This does not mean, however, that the beds give birth to the bugs. It is the living soul that comes forth, taking advantage of the dirty condition of the bed. There are different kinds of living creatures. Some of them come from embryos, some from eggs and some from the fermentation of perspiration. Different living creatures have different sources of appearance, but one should not conclude that matter produces such living creatures.</p>
<p>“The example cited by materialists that trees automatically come from the earth follows the same principle. Taking advantage of a certain condition, a living entity comes from the earth. According to the Bṛhad-āraṇyaka Upaniṣad, every living being is forced by divine superintendence to take a certain type of body according to his past deeds. There are many varieties of bodies, and because of a divine arrangement a living entity takes bodies of different shapes.</p>
<p>“When a person thinks "I am doing this," the "I am" does not refer to the body. It refers to something more than the body, or within the body. As such, the body as it is has neither tendencies nor intuition; the tendencies and intuition belong to the soul within the body. Material scientists sometimes suggest that the tendencies of male and female bodies cause their union and that this is the cause of the birth of the child. But since the puruṣa, according to Sāṅkhya philosophy, is always unaffected, where does the tendency to give birth come from?</p>
<p>“Sometimes material scientists give the example that milk turns into curd automatically and that distilled water pouring from the clouds falls down to earth, produces different kinds of trees, and enters different kinds of flowers and fruits with different fragrances and tastes. Therefore, they say, matter produces varieties of material things on its own. In reply to this argument, the same proposition of the Bṛhad-āraṇyaka Upaniṣad—that different kinds of living creatures are put into different kinds of bodies by the management of a superior power—is repeated. Under superior superintendence, various souls, according to their past activities, are given the chance to take a particular type of body, such as that of a tree, animal, bird or beast, and thus their different tendencies develop under these circumstances. The Bhagavad-gītā (13.22) also further affirms:</p>
:puruṣaḥ prakṛti-stho hi
:bhuṅkte prakṛti-jān guṇān
:kāraṇaṁ guṇa-saṅgo ’sya
:sad-asad-yoni-janmasu
<p>"The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species." The soul is given different types of bodies. For example, were souls not given varieties of tree bodies, the different varieties of fruits and flowers could not be produced. Each class of tree produces a particular kind of fruit and flower; it is not that there is no distinction between the different classes. An individual tree does not produce flowers of different colors or fruits of different tastes. There are demarcated classes, as we find them among humans, animals, birds and other species. There are innumerable living entities, and their activities, performed in the material world according to the different qualities of the material modes of nature, give them the chance to have different kinds of lives.</p>
<p>6.14</p>
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These cowherd boys, as will be explained by Sukadeva Gosvami, were living entities who had accumulated heaps of pious acts and thus were enjoying with the Lord in person and were hearing His transcendental flute

2012-06-26T10:56:21Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB3229_0" class="quote" parent="SB_Canto_3" book="SB" index="74" link="SB 3.2.29" link_text="SB 3.2.29">
<div class="heading">The sound vibrated by His flute would give His friends such transcendental pleasure that they would forget all the talks of the brahmānanda which is so praised by the impersonalists. These cowherd boys, as will be explained by Śukadeva Gosvāmī, were living entities who had accumulated heaps of pious acts and thus were enjoying with the Lord in person and were hearing His transcendental flute. The Brahma-saṁhitā (5.30) confirms the Lord's blowing His transcendental flute.
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<span class="link">[[Vanisource:SB 3.2.29|SB 3.2.29, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">While herding the very beautiful bulls, the Lord, who was the reservoir of all opulence and fortune, used to blow His flute, and thus He enlivened His faithful followers, the cowherd boys.</p>
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<div class="purport text"><p>As He grew to six and seven years old, the Lord was given charge of looking after the cows and bulls in the grazing grounds. He was the son of a well-to-do landholder who owned hundreds and thousands of cows, and according to Vedic economics, one is considered to be a rich man by the strength of his store of grains and cows. With only these two things, cows and grain, humanity can solve its eating problem. Human society needs only sufficient grain and sufficient cows to solve its economic problems. All other things but these two are artificial necessities created by man to kill his valuable life at the human level and waste his time in things which are not needed. Lord Kṛṣṇa, as the teacher of human society, personally showed by His acts that the mercantile community, or the vaiśyas, should herd cows and bulls and thus give protection to the valuable animals. According to smṛti regulation, the cow is the mother and the bull the father of the human being. The cow is the mother because just as one sucks the breast of one's mother, human society takes cow's milk. Similarly, the bull is the father of human society because the father earns for the children just as the bull tills the ground to produce food grains. Human society will kill its spirit of life by killing the father and the mother. It is mentioned herein that the beautiful cows and bulls were of various checkered colors—red, black, green, yellow, ash, etc. And because of their colors and healthy smiling features, the atmosphere was enlivening.</p>
<p>Over and above all, the Lord used to play His celebrated flute. The sound vibrated by His flute would give His friends such transcendental pleasure that they would forget all the talks of the brahmānanda which is so praised by the impersonalists. These cowherd boys, as will be explained by Śukadeva Gosvāmī, were living entities who had accumulated heaps of pious acts and thus were enjoying with the Lord in person and were hearing His transcendental flute. The Brahma-saṁhitā (5.30) confirms the Lord's blowing His transcendental flute.</p>
:veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ
:barhāvataṁsam asitāmbuda-sundarāṅgam
:kandarpa-koṭi-kaminīya-viśeṣa-śobhaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
<p>Brahmājī said, "I worship Govinda, the primeval Lord, who plays on His transcendental flute. His eyes are like lotus flowers, He is decorated with peacock plumes, and His bodily color resembles a fresh black cloud although His bodily features are more beautiful than millions of cupids." These are the special features of the Lord.</p>
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Bhakti-yoga is the highest quality of perfection to be achieved by the intelligent person in lieu of performing a large quantity of spiritual activities. A handful of real paddy is more valuable than heaps of paddy skins without any substance within

2012-06-26T10:46:05Z

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Maharaja Yudhisthira had to collect the necessary heaps of gold left by Maharaja Marutta and the brahmanas who were given gold in charity by King Marutta

2012-06-26T10:36:58Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB11234_0" class="quote" parent="SB_Canto_1" book="SB" index="469" link="SB 1.12.34" link_text="SB 1.12.34">
<div class="heading">Even Mahārāja Yudhiṣṭhira had to collect the necessary heaps of gold left by Mahārāja Marutta and the brāhmaṇas who were given gold in charity by King Marutta. The learned brāhmaṇas could not take away all the loads of gold given by Mahārāja Marutta, and therefore they left behind the major portion of the gift. And Mahārāja Marutta also did not again collect such heaps of gold given away in charity.
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<span class="link">[[Vanisource:SB 1.12.34|SB 1.12.34, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">By those riches, the King could procure the ingredients for three horse sacrifices. Thus the pious King Yudhiṣṭhira, who was very fearful after the Battle of Kurukṣetra, pleased Lord Hari, the Personality of Godhead.</p>
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<div class="purport text"><p>Mahārāja Yudhiṣṭhira was the ideal and celebrated pious King of the world, and still he was greatly afraid after the execution of the Battle of Kurukṣetra because of the mass killing in the fight, all of which was done only to install him on the throne. He therefore took all the responsibility for sins committed in the warfare, and to get rid of all these sins, he wanted to perform three sacrifices in which horses are offered at the altar. Such a sacrifice is very costly. Even Mahārāja Yudhiṣṭhira had to collect the necessary heaps of gold left by Mahārāja Marutta and the brāhmaṇas who were given gold in charity by King Marutta. The learned brāhmaṇas could not take away all the loads of gold given by Mahārāja Marutta, and therefore they left behind the major portion of the gift. And Mahārāja Marutta also did not again collect such heaps of gold given away in charity. Besides that, all the golden plates and utensils which were used in the sacrifice were also thrown in the dustbins, and all such heaps of gold remained unclaimed property for a long time, till Mahārāja Yudhiṣṭhira collected them for his own purposes. Lord Śrī Kṛṣṇa advised the brothers of Mahārāja Yudhiṣṭhira to collect the unclaimed property because it belonged to the King. The more astonishing thing is that no subject of the state also collected such unclaimed gold for industrial enterprise or anything like that. This means that the state citizens were completely satisfied with all necessities of life and therefore not inclined to accept unnecessary productive enterprises for sense gratification. Mahārāja Yudhiṣṭhira also requisitioned the heaps of gold for performing sacrifices and for pleasing the Supreme, Hari, Personality of Godhead. Otherwise he had no desire to collect them for the state treasury.</p>
<p>One should take lessons from the acts of Mahārāja Yudhiṣṭhira. He was afraid of sins committed on the battlefield, and therefore he wanted to satisfy the supreme authority. This indicates that unintentional sins are also committed in our daily occupational discharge of duties, and to counteract even such unintentional crimes, one must perform sacrifices as they are recommended in the revealed scriptures. The Lord says in Bhagavad-gītā (yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ ([[Vanisource:BG 3.9|BG 3.9]])) that one must perform sacrifices recommended in the scriptures in order to get rid of commitments of all unauthorized work, or even unintentional crimes which we are apt to commit. By doing so, one shall be freed from all kinds of sins. And those who do not do so but work for self-interest or sense gratification have to undergo all tribulations accrued from committed sins. Therefore, the main purpose of performing sacrifices is to satisfy the Supreme Personality Hari. The process of performing sacrifices may be different in terms of different times, places and persons, but the aim of such sacrifices is one and the same at all times and in all circumstances, viz. , satisfaction of the Supreme Lord Hari. That is the way of pious life, and that is the way of peace and prosperity in the world at large. Mahārāja Yudhiṣṭhira did all these as the ideal pious king in the world.</p>
<p>If Mahārāja Yudhiṣṭhira is a sinner in his daily discharge of duties, in royal administration of state affairs, wherein killing of man and animals is a recognized art, then we can just imagine the amount of sins committed consciously or unconsciously by the untrained population of the Kali-yuga, who are not performing any sacrifices to please the Supreme Lord. The Bhāgavatam says, therefore, that the prime duty of the human being is to satisfy the Supreme Lord by the performance of one's occupational duty ([[Vanisource:SB 1.2.13|SB 1.2.13]]).</p>
<p>Let any man of any place or community, caste or creed be engaged in any sort of occupational duty, but he must agree to perform sacrifices as it is recommended in the scriptures for the particular place, time and person. In the Vedic literatures it is recommended that in Kali-yuga people engage in glorifying the Lord by chanting the holy name of Kṛṣṇa without offense, and that by doing so one can be freed from all sins and thus can attain the highest perfection of life by returning home, back to Godhead (kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet ([[Vanisource:SB 12.3.51|SB 12.3.51]])). We have already discussed this more than once in this great literature in different places, especially in the introductory portion by sketching the life of Lord Śrī Caitanya Mahāprabhu, and still we are repeating the same with a view to bring about peace and prosperity in society.</p>
<p>The Lord has declared openly in Bhagavad-gītā how He becomes pleased with us, and the same process is practically demonstrated in the life and preaching work of Lord Śrī Caitanya Mahāprabhu. The perfect process of performing yajñas, or sacrifice, to please the Supreme Lord Hari (the Personality of Godhead, who gets us free from all miseries of existence) is to follow the ways of Lord Śrī Caitanya Mahāprabhu in this dark age of quarrel and dissension.</p>
<p>Mahārāja Yudhiṣṭhira had to collect heaps of gold to secure the paraphernalia for the horse sacrifice yajñas in days of sufficiency, so we can hardly think of such performance of yajñas in these days of insufficiency and complete scarcity of gold. At the present moment we have heaps of papers and promises of their being converted into gold by economic development of modern civilization, and still there is no possibility of spending riches like Mahārāja Yudhiṣṭhira, either individually or collectively or by state patronization. Just suitable, therefore, for the age, is the method recommended by Lord Śrī Caitanya Mahāprabhu in terms of the śāstra. Such a method requires no expenditure at all and yet can award more benefit than other expensive methods of yajña performances.</p>
<p>The horse sacrifice yajña or cow sacrifice yajña performed by the Vedic regulations shouldn't be misunderstood as a process of killing animals. On the contrary, animals offered for the yajña were rejuvenated to a new span of life by the transcendental power of chanting the Vedic hymns, which, if properly chanted, are different from what is understood by the common layman. The Veda-mantras are all practical, and the proof is rejuvenation of the sacrificed animal.</p>
<p>There is no possibility of such methodical chanting of the Vedic hymns by the so-called brāhmaṇas or priests of the present age. The untrained descendants of the twice-born families are no more like their forefathers, and thus they are counted amongst the śūdras, or once-born men. The once-born man is unfit to chant the Vedic hymns, and therefore there is no practical utility of chanting the original hymns.</p>
<p>And to save them all, Lord Śrī Caitanya Mahāprabhu propounded the saṅkīrtana movement or yajña for all practical purposes, and the people of the present age are strongly recommended to follow this sure and recognized path.</p>
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One who accepts a visayi disciple is not a bona fide spiritual master. Even if he is, his position may be damaged due to association with an unscrupulous visayi

2012-06-26T10:20:46Z

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div id="CCMadhya24330_0" class="quote" parent="CC_Madhya-lila" book="CC" index="5646" link="CC Madhya 24.330" link_text="CC Madhya 24.330">
<div class="heading">One who accepts a viṣayī disciple is not a bona fide spiritual master. Even if he is, his position may be damaged due to association with an unscrupulous viṣayī. If a so-called spiritual master accepts a disciple for his personal benefit or for material gain, the relationship between the spiritual master and the disciple turns into a material affair, and the spiritual master becomes like a smārta-guru.
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<span class="link">[[Vanisource:CC Madhya 24.330|CC Madhya 24.330, Purport]]: </span><div style="display: inline;" class="purport text"><dd>śamo damas tapaḥ śaucaṁ kṣāntir ārjavam eva ca</dd>
<dd>jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam</dd>
<p>"Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness—these are the natural qualities by which the brāhmaṇas work."</p>
<p>Unless one is qualified with all these attributes, he cannot be accepted as a brāhmaṇa. It is not a question of simply taking birth in a brāhmaṇa family. In this regard, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura remarks that Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī, although not born in brāhmaṇa families, are accepted as bona fide spiritual masters because they were brāhmaṇas by qualification. Personalities like Śrī Gaṅgā-nārāyaṇa, Rāmakṛṣṇa and many others, who were actually born in brāhmaṇa families, accepted Narottama dāsa Ṭhākura and Śyāmānanda Gosvāmī as their spiritual masters.</p>
<p>The mahā-bhāgavata is one who decorates his body with tilaka and whose name indicates him to be a servant of Kṛṣṇa by the word dāsa. He is also initiated by a bona fide spiritual master and is expert in worshiping the Deity, chanting mantras correctly, performing sacrifices, offering prayers to the Lord and performing saṅkīrtana. He knows how to serve the Supreme Personality of Godhead and how to respect a Vaiṣṇava. When one has attained the topmost position of mahā-bhāgavata, he is to be accepted as a guru and worshiped exactly like Hari, the Personality of Godhead. Only such a person is eligible to occupy the post of a guru. However, if one is highly qualified but is not a Vaiṣṇava, he cannot be accepted as a guru. One cannot be a brāhmaṇa unless one is a Vaiṣṇava. If one is a Vaiṣṇava, he is already a brāhmaṇa. If a guru is completely qualified as a Vaiṣṇava, he must be accepted as a brāhmaṇa even if he is not born in a brāhmaṇa family. The caste system method of distinguishing a brāhmaṇa by birth is not acceptable when applied to a bona fide spiritual master. A spiritual master is a qualified brāhmaṇa and ācārya. If one is not a qualified brāhmaṇa, he is not expert in studying the Vedic literatures. Nānā-śāstra-vicāraṇaika-nipuṇau. Every Vaiṣṇava is a spiritual master, and a spiritual master is automatically expert in brahminical behavior. He also understands the Vedic śāstras.</p>
<p>Similarly, a disciple's qualifications must be observed by the spiritual master before he is accepted as a disciple. In our Kṛṣṇa consciousness movement, the requirement is that one must be prepared to give up the four pillars of sinful life—illicit sex, meat-eating, intoxication and gambling. In Western countries especially, we first observe whether a potential disciple is prepared to follow the regulative principles. Then he is given the name of a Vaiṣṇava servant and initiated to chant the Hare Kṛṣṇa mahā-mantra, at least sixteen rounds daily. In this way the disciple renders devotional service under the guidance of the spiritual master or his representative for at least six months to a year. He is then recommended for a second initiation, during which a sacred thread is offered and the disciple is accepted as a bona fide brāhmaṇa. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura introduced the system of giving the sacred thread to a bona fide Vaiṣṇava, and we are following in his footsteps. The qualifications of a bona fide disciple are described in Śrīmad-Bhāgavatam (11.10.6) as follows:</p>
:amānya-matsaro dakṣo nirmamo dṛḍha-sauhṛdaḥ
:asatvaro ‘rtha-jijñāsur anasūyur amogha-vāk
<p>The disciple must have the following qualifications. He must give up interest in the material bodily conception. He must give up material lust, anger, greed, illusion, madness and envy. He should be interested only in understanding the science of God, and he should be ready to consider all points in this matter. He should no longer think, "I am this body," or, "This thing belongs to me." One must love the spiritual master with unflinching faith, and one must be very steady and fixed. The bona fide disciple should be inquisitive to understand transcendental subject matter. He must not search out faults among good qualities, and he should no longer be interested in material topics. His only interest should be Kṛṣṇa, the Supreme Personality of Godhead.</p>
<p>As far as the mutual testing of the spiritual master and disciple is concerned, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura explains that a bona fide disciple must be very inquisitive to understand the transcendental subject matter. As stated in Śrīmad-Bhāgavatam (11.3.21):</p>
:tasmād guruṁ prapadyeta
:jijñāsuḥ śreya uttamam
<p>"One who is inquisitive to understand the highest goal and benefit of life must approach a bona fide spiritual master and surrender unto him." A serious disciple must be alert when selecting a bona fide spiritual master. He must be sure that the spiritual master can deliver all the transcendental necessities. The spiritual master must observe how inquisitive the disciple is and how eager he is to understand the transcendental subject matter. The spiritual master should study the disciple's inquisitiveness for no less than six months or a year. A spiritual master should not be very anxious to accept a disciple because of his material opulences. Sometimes a big businessman or landlord may approach a spiritual master for initiation. Those who are materially interested are called viṣayīs (karmīs), which indicates that they are very fond of sense gratification. Such viṣayīs sometimes approach a famous guru and ask to become a disciple just as a matter of fashion. Sometimes viṣayīs pose as disciples of a reputed spiritual master just to cover their activities and advertise themselves as advanced in spiritual knowledge. In other words, they want to attain material success. A spiritual master must be very careful in this regard. Such business is going on all over the world. The spiritual master does not accept a materially opulent disciple just to advertise the fact that he has such a big disciple. He knows that by associating with such viṣayī disciples, he may fall down. One who accepts a viṣayī disciple is not a bona fide spiritual master. Even if he is, his position may be damaged due to association with an unscrupulous viṣayī. If a so-called spiritual master accepts a disciple for his personal benefit or for material gain, the relationship between the spiritual master and the disciple turns into a material affair, and the spiritual master becomes like a smārta-guru. There are many caste gosvāmīs who professionally create some disciples who do not care for them or their instructions. Such spiritual masters are satisfied simply to get some material benefits from their disciples. Such a relationship is condemned by Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura, who calls such spiritual masters and disciples a society of cheaters and cheated. They are also called bāulas or prākṛta-sahajiyās. Their aim is to make the connection between the spiritual master and the disciple into a very cheap thing. They are not serious in wanting to understand spiritual life.</p>
<p>The words sevya bhagavān in this verse of the Caitanya-caritāmṛta are important. Bhagavān indicates the Supreme Personality of Godhead, Lord Viṣṇu. Lord Viṣṇu alone is worshipable. There is no need to worship demigods. This is confirmed in the Bhagavad-gītā (7.20):</p>
:kāmais tais tair hṛta-jñānāḥ prapadyante ‘nya-devatāḥ
:taṁ taṁ niyamam āsthāya prakṛtyā niyatāḥ svayā
<p>"Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures."</p>
<p>It is also stated in the Skanda Purāṇa:</p>
:vāsudevaṁ parityajya yo ‘nya-devam upāsate
:sva-mātaraṁ parityajya śva-pacīṁ vandate hi saḥ
<p>"A person who worships the demigods and gives up Lord Vāsudeva is like a man who gives up the protection of his mother for the shelter of a witch."</p>
<p>It is also stated by Lord Kṛṣṇa in the Bhagavad-gītā (9.23):</p>
:ye ‘py anya-devatā-bhaktā yajante śraddhayānvitāḥ
:te ‘pi mām eva kaunteya yajanty avidhi-pūrvakam
<p>"Those who are devotees of other gods and who worship them with faith actually worship only Me, O son of Kuntī, but they do so in a wrong way."</p>
<p>Demigods are also living entities and parts and parcels of Kṛṣṇa. Therefore in one sense one worships Kṛṣṇa when one worships the demigods, but not in the proper way. There is a proper method to water a tree: one should water the root. But if one waters the leaves and branches instead, he is simply wasting his time. If one worships the demigods to the exclusion of Lord Viṣṇu, his rewards will only be material. As confirmed by Lord Kṛṣṇa in the Bhagavad-gītā (7.23):</p>
:anta-vat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām
:devān deva-yajo yānti mad-bhaktā yānti mām api
<p>"Men of small intelligence worship the demigods, and their fruits are limited and temporary. Those who worship the demigods go to the planets of the demigods, but My devotees ultimately reach My supreme planet."</p>
<p>Demigod worship is meant for unintelligent men because the benefits derived from demigod worship are all material, temporary and retractable. It is also stated in the Padma Purāṇa:</p>
:yas tu nārāyaṇaṁ devaṁ brahma-rudrādi-daivataiḥ
:samatvenaiva vīkṣeta sa pāṣaṇḍī bhaved dhruvam
:([[Vanisource:CC Madhya 18.116|CC Madhya 18.116]])
<p>"Whoever thinks Lord Viṣṇu and the demigods are on the same level is to be immediately considered a rogue as far as spiritual understanding is concerned."</p>
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Oh, please bring me (Hiranyakasipu) a stick! This Prahlada is damaging our name and fame. Because of his bad intelligence, he has become like a cinder in the dynasty of the demons

2012-06-26T10:12:42Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_7" class="sub_section" sec_index="7" parent="Srimad-Bhagavatam" text="SB Canto 7"><h3>SB Canto 7</h3>
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<div id="SB7516_0" class="quote" parent="SB_Canto_7" book="SB" index="193" link="SB 7.5.16" link_text="SB 7.5.16">
<div class="heading">Oh, please bring me a stick! This Prahlāda is damaging our name and fame. Because of his bad intelligence, he has become like a cinder in the dynasty of the demons. Now he needs to be treated by the fourth of the four kinds of political diplomacy.
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<span class="link">[[Vanisource:SB 7.5.16|SB 7.5.16, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Oh, please bring me a stick! This Prahlāda is damaging our name and fame. Because of his bad intelligence, he has become like a cinder in the dynasty of the demons. Now he needs to be treated by the fourth of the four kinds of political diplomacy.</p>
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<div class="purport text"><p>In political affairs, when a person disobediently agitates against the government, four principles are used to suppress him—legal orders, pacification, the offer of a post, or, finally, weapons. When there are no other arguments, he is punished. In logic, this is called argumentum ad baculum. When the two seminal brāhmaṇas Ṣaṇḍa and Amarka failed to extract from Prahlāda Mahārāja the cause for his having opinions different from those of his father, they called for a stick with which to chastise him to satisfy their master, Hiraṇyakaśipu. Because Prahlāda had become a devotee, they considered him to be contaminated by bad intelligence and to be the worst descendant in the family of demons. As it is said, where ignorance is bliss, it is folly to be wise. In a society or family in which everyone is a demon, for someone to become a Vaiṣṇava is certainly folly. Thus Prahlāda Mahārāja was charged with bad intelligence because he was among demons, including his teachers, who were supposedly brāhmaṇas.</p>
<p>The members of our Kṛṣṇa consciousness movement are in a position similar to that of Prahlāda Mahārāja. All over the world, ninety-nine percent of the people are godless demons, and therefore our preaching of Kṛṣṇa consciousness, following in the footsteps of Prahlāda Mahārāja, is always hampered by many impediments. Because of their fault of being devotees, the American boys who have sacrificed everything for preaching Kṛṣṇa consciousness are charged with being members of the CIA. Moreover, the seminal brāhmaṇas in India, who say that one can become a brāhmaṇa only if born in a brāhmaṇa family, charge us with ruining the Hindu system of religion. Of course, the fact is that one becomes a brāhmaṇa by qualification. Because we are training Europeans and Americans to become qualified and are awarding them brahminical status, we are being charged with destroying the Hindu religion. Nonetheless, confronting all kinds of difficulties, we must spread the Kṛṣṇa consciousness movement with great determination, like that of Prahlāda Mahārāja. In spite of being the son of the demon Hiraṇyakaśipu, Prahlāda never feared the chastisements of the seminal brāhmaṇa sons of a demoniac father.</p>
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It was in great fun that the goddess of fortune wanted to associate with Lord Krsna. The goddess of fortune considered that her vow of chastity would not be damaged by her relationship with Krsna

2012-06-26T10:07:07Z

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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="SB51823_0" class="quote" parent="SB_Canto_5" book="SB" index="448" link="SB 5.18.23" link_text="SB 5.18.23">
<div class="heading">Since Kṛṣṇa and Nārāyaṇa are both the same personality, Lakṣmī's association with Kṛṣṇa did not break her vow of chastity. Rather, it was in great fun that the goddess of fortune wanted to associate with Lord Kṛṣṇa. The goddess of fortune considered that her vow of chastity would not be damaged by her relationship with Kṛṣṇa.
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<span class="link">[[Vanisource:SB 5.18.23|SB 5.18.23, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O infallible one, Your lotus palm is the source of all benediction. Therefore Your pure devotees worship it, and You very mercifully place Your hand on their heads. I wish that You may also place Your hand on My head, for although You already bear my insignia of golden streaks on Your chest, I regard this honor as merely a kind of false prestige for me. You show Your real mercy to Your devotees, not to me. Of course, You are the supreme absolute controller, and no one can understand Your motives.</p>
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<div class="purport text"><p>In many places, the śāstras describe the Supreme Personality of Godhead as being more inclined toward His devotees than toward His wife, who always remains on His chest. In Śrīmad-Bhāgavatam (11.14.15) it is stated:</p>
:na tathā me priyatama
:ātma-yonir na śaṅkaraḥ
:na ca saṅkarṣaṇo na śrīr
:naivātmā ca yathā bhavān
<p>Here Kṛṣṇa plainly says that His devotees are more dear to Him than Lord Brahmā, Lord Śiva, Lord Saṅkarṣaṇa (the original cause of creation), the goddess of fortune or even His own Self. Elsewhere in Śrīmad-Bhāgavatam (10.9.20) Śukadeva Gosvāmī says,</p>
:nemam viriñco na bhavo
:na śrīr apy aṅga saṁśrayā
:prasādaṁ lebhire gopī
:yat tat prāpa vimuktidāt
<p>The Supreme Lord, who can award liberation to anyone, showed more mercy toward the gopīs than to Lord Brahmā, Lord Śiva or even the goddess of fortune, who is His own wife and is associated with His body. Similarly, Śrīmad-Bhāgavatam (10.47.60) also states:</p>
:nāyaṁ śriyo 'ṅga u nitānta-rateḥ prasādaḥ
:svar-yoṣitāṁ nalina-gandha-rucāṁ kuto 'nyāḥ
:rāsotsave 'sya bhuja-daṇḍa-gṛhīta-kaṇṭha-
:labdhāśiṣāṁ ya udagād vraja-sundarīṇām
<p>"The gopīs received benedictions from the Lord that neither Lakṣmīdevī nor the most beautiful dancers in the heavenly planets could attain. In the rāsa dance, the Lord showed His favor to the most fortunate gopīs by placing His arms on their shoulders and dancing with each of them individually. No one can compare with the gopīs, who received the causeless mercy of the Lord."</p>
<p>In the Caitanya-caritāmṛta it is said that no one can receive the real favor of the Supreme Personality of Godhead without following in the footsteps of the gopīs. Even the goddess of fortune could not receive the same favor as the gopīs, although she underwent severe austerities and penances for many years. Lord Śrī Caitanya Mahāprabhu discusses this point with Vyeṅkaṭa Bhaṭṭa in Caitanya-caritāmṛta (Madhya 9.111-131): "The Lord inquired from Vyeṅkaṭa Bhaṭṭa, 'Your worshipable goddess of fortune, Lakṣmī, always remains on the chest of Nārāyaṇa, and she is certainly the most chaste woman in the creation. However, My Lord is Lord Śrī Kṛṣṇa, a cowherd boy engaged in tending cows. Why is it that Lakṣmī, being such a chaste wife, wants to associate with My Lord? Just to associate with Kṛṣṇa, Lakṣmī abandoned all transcendental happiness in Vaikuṇṭha and for a long time accepted vows and regulative principles and performed unlimited austerities.'</p>
<p>"Vyeṅkaṭa Bhaṭṭa replied, 'Lord Kṛṣṇa and Lord Nārāyaṇa are one and the same, but the pastimes of Kṛṣṇa are more relishable due to their sportive nature. They are very pleasing for Kṛṣṇa's śaktis. Since Kṛṣṇa and Nārāyaṇa are both the same personality, Lakṣmī's association with Kṛṣṇa did not break her vow of chastity. Rather, it was in great fun that the goddess of fortune wanted to associate with Lord Kṛṣṇa. The goddess of fortune considered that her vow of chastity would not be damaged by her relationship with Kṛṣṇa. Rather, by associating with Kṛṣṇa she could enjoy the benefit of the rāsa dance. If she wanted to enjoy herself with Kṛṣṇa what fault is there? Why are you joking so about this?'</p>
<p>"Lord Caitanya Mahāprabhu replied, 'I know that there is no fault in the goddess of fortune, but still she could not enter into the rāsa dance. We hear this from revealed scriptures. The authorities of Vedic knowledge met Lord Rāmacandra in Daṇḍakāraṇya, and by their penances and austerities, they were allowed to enter into the rāsa dance. But can you tell me why the goddess of fortune, Lakṣmī, could not get that opportunity? '</p>
<p>"To this Vyeṅkaṭa Bhaṭṭa replied, 'I cannot enter into the mystery of this incident. I am an ordinary living being. My intelligence is limited, and I am always disturbed. How can I understand the pastimes of the Supreme Lord? They are deeper than millions of oceans.'</p>
<p>"Lord Caitanya replied, 'Lord Kṛṣṇa has a specific characteristic. He attracts everyone's heart by the mellow of His personal conjugal love. By following in the footsteps of the inhabitants of the planet known as Vrajaloka or Goloka Vṛndāvana, one can attain the shelter of the lotus feet of Śrī Kṛṣṇa. However, the inhabitants of that planet do not know that Lord Kṛṣṇa is the Supreme Personality of Godhead. Unaware that Kṛṣṇa is the Supreme Lord, the residents of Vṛndāvana like Nanda Mahārāja, Yaśodādevī and the gopīs treat Kṛṣṇa as their beloved son or lover. Mother Yaśodā accepts Him as her son and sometimes binds Him to a grinding mortar. Kṛṣṇa's cowherd boy friends think He is an ordinary boy and get up on His shoulders. In Goloka Vṛndāvana no one has any desire other than to love Kṛṣṇa.' "</p>
<p>The conclusion is that one cannot associate with Kṛṣṇa unless he has fully received the favor of the inhabitants of Vrajabhūmi. Therefore if one wants to be delivered by Kṛṣṇa directly, he must take to the service of the residents of Vṛndāvana, who are unalloyed devotees of the Lord.</p>
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If there is damage to the car, the owner of the car, being overly attached to the car, feels pain

2012-06-26T10:03:35Z

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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="SB51022_0" class="quote" parent="SB_Canto_5" book="SB" index="246" link="SB 5.10.22" link_text="SB 5.10.22">
<div class="heading">It can be said that a person sitting in his car is certainly different from his car, but if there is damage to the car, the owner of the car, being overly attached to the car, feels pain.
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<span class="link">[[Vanisource:SB 5.10.22|SB 5.10.22, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">King Rahūgaṇa continued: My dear sir, you have said that designations like bodily fatness and thinness are not characteristics of the soul. That is incorrect because designations like pain and pleasure are certainly felt by the soul. You may put a pot of milk and rice within fire, and the milk and rice are automatically heated one after the other. Similarly, due to bodily pains and pleasures, the senses, mind and soul are affected. The soul cannot be completely detached from this conditioning.</p>
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<div class="purport text"><p>This argument put forward by Mahārāja Rahūgaṇa is correct from the practical point of view, but it arises from an attachment to the bodily conception. It can be said that a person sitting in his car is certainly different from his car, but if there is damage to the car, the owner of the car, being overly attached to the car, feels pain. Actually, the damage done to the car has nothing to do with the car's proprietor, but because the proprietor has identified himself with the interest of the car, he feels pleasure and pain connected with it. This conditional state can be avoided if attachment is withdrawn from the car. Then the proprietor would not feel pleasure or pain if the car is damaged or whatever. Similarly, the soul has nothing to do with the body and the senses, but due to ignorance, he identifies himself with the body, and he feels pleasure and pain due to bodily pleasure and pain.</p>
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If there is damage to the car, the owner of the car, being overly attached to the car, feels pain

2012-06-26T10:01:41Z

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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 class="heading">It can be said that a person sitting in his car is certainly different from his car, but if there is damage to the car, the owner of the car, being overly attached to the car, feels pain.
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<span class="link">[[Vanisource:SB 5.10.22|SB 5.10.22, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">King Rahūgaṇa continued: My dear sir, you have said that designations like bodily fatness and thinness are not characteristics of the soul. That is incorrect because designations like pain and pleasure are certainly felt by the soul. You may put a pot of milk and rice within fire, and the milk and rice are automatically heated one after the other. Similarly, due to bodily pains and pleasures, the senses, mind and soul are affected. The soul cannot be completely detached from this conditioning.</p>
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<div class="purport text"><p>This argument put forward by Mahārāja Rahūgaṇa is correct from the practical point of view, but it arises from an attachment to the bodily conception. It can be said that a person sitting in his car is certainly different from his car, but if there is damage to the car, the owner of the car, being overly attached to the car, feels pain. Actually, the damage done to the car has nothing to do with the car's proprietor, but because the proprietor has identified himself with the interest of the car, he feels pleasure and pain connected with it. This conditional state can be avoided if attachment is withdrawn from the car. Then the proprietor would not feel pleasure or pain if the car is damaged or whatever. Similarly, the soul has nothing to do with the body and the senses, but due to ignorance, he identifies himself with the body, and he feels pleasure and pain due to bodily pleasure and pain.</p>
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In terms of a labor of love and its returns, the bhaktas, or devotees of the Lord, always have priority over persons who are addicted to the association of jnanis, or impersonalists, and yogis, or mystics

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Now, supposing Sai Baba is God. So people accept him God, why? Because he shows some jugglery. He creates little gold. Is it not? So if, by creating gold, he is God, then there is bigger God who has created gold mine

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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1975_Conversations_and_Morning_Walks" class="sub_section" sec_index="8" parent="Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3>
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<div id="RoomConversationwithSanskritProfessorotherGuestsandDisciplesFebruary121975Mexico_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="5" link="Room Conversation with Sanskrit Professor, other Guests and Disciples -- February 12, 1975, Mexico" link_text="Room Conversation with Sanskrit Professor, other Guests and Disciples -- February 12, 1975, Mexico">
<div class="heading">Now, supposing Sai Baba is God. So people accept him God, why? Because he shows some jugglery. He creates little gold. Is it not? So if, by creating gold, he is God, then there is bigger God who has created gold mine. Why shall I go to this tiny god? I must go to the big God who has created gold mine.
</div>
<span class="link">[[Vanisource:Room Conversation with Sanskrit Professor, other Guests and Disciples -- February 12, 1975, Mexico|Room Conversation with Sanskrit Professor, other Guests and Disciples -- February 12, 1975, Mexico]]: </span><div class="text"><p style="display: inline;">Hanumān: I would like to ask you why we are so fortunate to have such a nice genuine spiritual master as you, and some others have bogus spiritual master. Is it something of karma or is this the pure mercy of yourself?</p>
<p>Prabhupāda: No, that you can think—your spiritual master is nice, others bogus—but they do not think like that. (laughter) They will think their spiritual master is good, your spiritual master is bogus. But there is standard who is spiritual master. Spiritual master means who is the best servant of God. One who does not agree the existence of God, he is bogus because he's not bona fide, mūḍhā. One who does not accept the existence of God, he is mūḍhā. He's a rascal. He cannot... A rascal cannot become spiritual master.</p>
<p>Hanumān: How come we come to you?</p>
<p>Prabhupāda: Well, that is another thing, but first of all we have to know who is spiritual master. The spiritual master is he, samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (MU 1.2.12), one who is exclusively servant of God, he is spiritual master. Otherwise anyone will come and say, "I am spiritual master." Anyone will come say, "I am incarnation of God." So there is standard. That we have to find out.</p>
<p>Devotee (1): Most of the people are still ignoring God. They are so weak-willed. They are so weak-willed that they are easily swayed by, you know, when somebody comes and claims that...</p>
<p>Prabhupāda: Well, if one is weak, he may be infected by some disease. It requires some resisting power. Therefore Caitanya Mahāprabhu said that, your answer, that "Only the fortunate person, they can get the shelter of bona fide spiritual master." Kona bhāgyavān jīva. Not all, kona. Kona means some.</p>
<p>Devotee (1):. Some, yes. Kona bhāgyavān...</p>
<p>Prabhupāda: Jīva. So as there are bhagavān—somebody is rich, somebody is poor; this is also due to fortune or misfortune—similarly, if one is spiritually fortunate he gets a bona fide spiritual master.</p>
<p>Guest (2): Do you have any opinions about some of the other Indian masters who have been...</p>
<p>Prabhupāda: That I have already said, that unless one is bona fide servant of God, he cannot become master.</p>
<p>Guest (2): I mean specific people like Guru Maharaji.</p>
<p>Prabhupāda: So Guru Maharaji says that he is God himself. Then he's a bogus. How he can be God? God is so cheap? So only the foolish person will accept him. Those who have no knowledge.</p>
<p>Guest (2): Maharshi Mahesh?</p>
<p>Prabhupāda: I think he doesn't speak anything about God.</p>
<p>Guest (3): No. He's teaching the transcendental meditation.</p>
<p>Prabhupāda: He speaks something of material prosperity. So He has nothing to do with God.</p>
<p>Devotee (1): It's just a kind of training of mind.</p>
<p>Prabhupāda: That's it. Just like gymnastic. You exercise; you become bodily strong. That's all.</p>
<p>Guest (2): Sai Baba?</p>
<p>Prabhupāda: Sai Baba, he also says, "I am Bhagavān." Therefore he's bogus. How you can say yourself that you are Bhagavān, God? What is your power? What you have shown? And this is cheap. Now, supposing Sai Baba is God. So people accept him God, why? Because he shows some jugglery. He creates little gold. Is it not? So if, by creating gold, he is God, then there is bigger God who has created gold mine. Why shall I go to this tiny god? I must go to the big God who has created gold mine. This is common sense. But foolish people, they have no common sense even. Therefore it is called mūḍhā. Mūḍhā nābhijānāti mām ebhyaḥ param avyayam. Tribhir guṇamayair bhāvair mohita, mūḍhā nābhijānāti. Everything is there in the Bhagavad-gītā. Just like mostly people take: "The nature is all in all." The scientist, they take nature. But nature is matter. So where is our experience—the matter is working automatically? Where is our experience? Hm? Matter... Does matter work automatically? What is your opinion?</p>
<p>Hanumān: It's a chain of reaction.</p>
<p>Prabhupāda: Reaction. First of all there must be beginning of action, then reaction.</p>
<p>Hanumān: In the beginning there's Kṛṣṇa.</p>
<p>Prabhupāda: Yes. That is... I think Newton or some scientist also said that "Original motion is given by somebody; then other motions are given." Just like this, what is called? Railway wagons? So one engine pushes it. Then the wagon, another wagon, (makes sound) "cutcutcutcutcut," like that. Wherefrom the original? That is answered in the Bhagavad-gītā,</p>
:ahaṁ sarvasya prabhavo
:mattaḥ sarvaṁ pravartate
:iti matvā bhajante māṁ
:budhā bhāva-samanvitāḥ
:([[Vanisource:BG 10.8|BG 10.8]])
<p>The Vedānta... Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]). The motion... Wherefrom the original motion comes? That is Brahmān, Parabrahmān. Aham ādir hi devānām (Bg 10.2). In the Bhāgavata it is said, (sic:) aham as amāgre. So they have no eyes to see wherefrom the original motion comes. Bījo 'haṁ sarva-bhūtānām (Bg 7.10). These are the statement. Bīja. Now, this flower has come, white flower, from the particular seed. If there are several seeds you sow, the one seed will come rose flower, another seed will come this flower, another seed... Why? Why not the same? Who has made this variety?</p>
<p>Guest (4) (Indian man): Recently I was reading article in a science magazine and a space scientist, he has calculated that after 67,000 million years the universe contracts. And then I started calculating in terms of the yugas and the division which is mentioned. With the help of an astronomer I reached the conclusion that both figures coincide. So do you mean to say that when it was mentioned that after four yugas they will collide. Then it was a kind of vision, or might have been calculated by this...</p>
<p>Prabhupāda: Means calculation. It is going on, regulated way. Just like everyone knows that this month is February. In the month of June the summer will begin. Everyone knows. It is not conclusion; it is experience. There is no need of calculating. So one who has got better experience, he can say like that. Calculation and experience. Just like if somebody says, "Two plus two plus two plus two," somebody says immediately, "Six." And another calculates, "Two plus two plus..., six." So experience and calculation. Lacks experience, he calculates. One who has better experience, he doesn't calculate. One who knows past, present, and future, he doesn't require to make calculation. He knows everything. So God knows past, present, and future, and others who are favored by God, he also knows by the grace of God. Because he hears from God. God knows past, present, and future. Then he simply reproduces God's words, that's all. He doesn't require to calculate. Just like in the Bhagavad-gītā it is said, sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ ([[Vanisource:BG 8.17|BG 8.17]]). The Kṛṣṇa says. Now, we can say what is the age of Brahmā by Kṛṣṇa's words. I don't require to be a very expert astrologer or astronomer. I hear from Kṛṣṇa, and I reproduce. Just like child. Father said, "This is this;" I say, "This is this." That's all. The child is not perfect, but when he says, "Father said this is this," that is perfect. Therefore our process of gathering knowledge from the father—we don't calculate or don't concoct or put theories, no. We don't do that. This is called śruti, śruti-pramāṇa, evidence from śruti.</p>
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What is the amazement, wonderful thing, Sai Baba has done? If he is creator of gold, then why he is doing business of incense?

2012-06-26T09:22:08Z

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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1974_Conversations_and_Morning_Walks" class="sub_section" sec_index="7" parent="Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3>
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<div id="MorningWalkApril291974Hyderabad_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="75" link="Morning Walk -- April 29, 1974, Hyderabad" link_text="Morning Walk -- April 29, 1974, Hyderabad">
<div class="heading">What is the amazement, wonderful thing, Sai Baba has done? If he is creator of gold, then why he is doing business of incense? You know that? He has a big incense business exactly like us. He can create gold? Why there is incense business?
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<span class="link">[[Vanisource:Morning Walk -- April 29, 1974, Hyderabad|Morning Walk -- April 29, 1974, Hyderabad]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Actually, if we become successful then all these things will be finished. Yes. (break)</p>
<p>Devotee: They are attracted by wonderful things such as Sai Baba. He is doing so many wonderful things. People...</p>
<p>Prabhupāda: That is, means rascal. He does not see Kṛṣṇa's wonderful. If you want to see wonderful things, why don't you see the more wonderful things? But they are foolish; they are captivated with small wonderful things. That means less intelligent. Just like small children, they will be amazed by seeing small wonderful things, but his father will not be. What is the amazement, wonderful thing, Sai Baba has done? If he is creator of gold, then why he is doing business of incense? You know that? He has a big incense business exactly like us. He can create gold? Why there is incense business? (break) Caitanya Mahāprabhu used to give to His mother some gold when there was need of money. "Mother, I got this gold. So you can utilize it." The mother would think that "We are poor men, we have no gold. Wherefrom this boy brings gold?" So he (she) was doubtful because he (she) was thinking, "My son is mad, sometimes crazy." So he (she) would go, "Is it real gold? Just see." Then. "Yes, it is real gold." "Hm, how He got it?" You see. (break) ...many yogis, they make such gold for meeting their expenditures. Yes. Still in India they know how to make gold from copper. Yes. The process is they will drink mercury at night, and in the morning they will urine on the copper coins. And then, after some hours, the copper coins taken and put into the fire, it becomes gold. And it is scientific that some molecules of mercury, if mixed with copper, it is gold. Gold is combination of mercury and copper. But the people cannot mix it. They have tried. That is called alchemist. They tried to mix it. Because they do not know the process, as soon as mercury is put into fire, it immediately goes out. You melt copper, and in hot copper, if you put mercury, it will not melt together. Immediately it will throw away. So some of the yogis, they know. They digest copper, er, mercury, and it comes in the form, urine. And then the copper is put there. There is an interaction, and then put into fire. It becomes gold.</p>
<p>Gargamuni: So we should start manufacturing.</p>
<p>Prabhupāda: You first of all eat mercury then. (laughter) You'll be finished. (break) ...no scarcity. Why should we go to imitate the rascals? We have got enough gold. Kṛṣṇa is supplying gold whenever we require. (break) ...artha-prayojanam. Whatever you need, Kṛṣṇa will supply, if you actually remain dependent on Kṛṣṇa. There are so many literatures of different groups, but who is selling so much? Forty thousand, fifty thousand daily? Unless Kṛṣṇa is helping us. In the history no religion book have sold thirty thousand, forty thousand daily. There is no history. So why don't you see this wonderful thing? All the money that I have brought from USA, India, it is all book fund. Nobody has given. George has given. That is not in cash. And he gave that two lakhs. That was spent for Kṛṣṇa Book. So wherefrom the cash is coming?</p>
<p>Gargamuni: Sales of books.</p>
<p>Prabhupāda: That's all right. Because we have got substantial sale of books, we are free to get money. And it is unbelievable that religious books are sold thirty thousand, forty thousand, fifty thousand daily. There is no history.</p>
<p>Gargamuni: So that is a miracle.</p>
<p>Prabhupāda: Is it not miracle?</p>
<p>Satsvarūpa: Yes. Some of those devotees like Tripurari, a hundred big Bhāgavatams. It's not a popular book.</p>
<p>Prabhupāda: It is not popular actually. For the common man it is dry subject. And I have heard that after reading one book, somebody comes to purchase. "What is this, Bhāgavata?" "We have got six." "All right, give me six volumes." He is not a devotee. Why he purchases all the six volumes of Bhāgavatam? In London our Bhagavad-gītā As It Is was sold in two months, thirty thousand copies. That is the report. Thirty thousand copies.</p>
<p>Yadubara: Even though they don't understand the subject matter, they purchase.</p>
<p>Prabhupāda: Yes. Yes. (break) Bon Mahārāja has written part of Bhakti-rasāmṛta-sindhu. And he published it before my coming to foreign countries.</p>
<p>Gargamuni: Yes. He has not sold any.</p>
<p>Prabhupāda: No, he has sold some, but still lying in the store. He published only one thousand copies. Our Nectar of Devotion, the translation of the same book, is selling like hotcakes. Yes. In the university, Temple University, they have made a textbook. And everywhere they like it, Nectar of Devotion. I think... What is our edition at the present moment? Fourth or Fifth edition. And we don't publish less than ten thousand copies. So we have to depend on Kṛṣṇa sincerely. Serve Him, everything, what is required, that will come, some way or other. That is miracle. Why should we try to cheat others, that "I can manufacture gold"? This rascal, if he can manufacture gold, then why he is doing himself business? That is simply jugglery. Even the magicians, they can do. They create so much money. But he is a poor man. Why he remains poor? And everyone thinks of us, that we have got unlimited wealth. You know that?</p>
<p>Gargamuni: Yes. In Māyāpur, when I bring over the karatālas, they are very heavy, two hundred sets of karatālas. So the boatmen say, "Sona, sona." They are thinking it is gold, the karatālas.</p>
<p>Prabhupāda: Everyone... Even government... In the parliament the question was raised, "Wherefrom they get money fabulously?" These men, in our country, they may be fools. In your country also, Los Angeles, I mean, neighboring storekeepers, they are wonderful, that "These people do not work and they have got so many cars and live so nicely?" (laughing) They inquire that "How do we get all these things?" They actually see that they are not ordinary working. They have no working or bank balance or business. Still, they have got so many cars and they eat nicely and they maintain such a nice house. And six, seven house they have purchasing. The realtors, they also know in America that we are very rich men. As soon as there is some property, they offer, because they know that we are very rich men. Because we have purchased some properties, so all the realtors, they have taken it for granted that we have got immense money. Here also, the members are thinking like that, that "Swamiji has got immense money."</p>
<p>Mahāṁsa: Yes. And he will send when we want.</p>
<p>Prabhupāda: He will pay. You can tell them that "Not a single farthing here. He can spend elsewhere. If you don't pay for the temple, then we shall go on like this. But as he has promised one lakh of rupees, that he will pay. That's all." Others, you have to collect here. That one lakh is promised. That will be paid.</p>
<p>Mahāṁsa: Otherwise we can go on like this. This is very nice. So many people are coming...</p>
<p>Prabhupāda: That's all right. In Bombay also, we can go without Deity or... Things are going on. There is no hindrance. Our members are coming. They are becoming members. You see? There is no difficulty. (break) You know the parliamentary question?</p>
<p>Gargamuni: Yes.</p>
<p>Prabhupāda: Parliament questioned that "These Americans, they are supposed to be..." What is that? "CIA. CIA." Is there any information to the government? "Besides that, they have got fabulous money. They are spending. Wherefrom they get the money? And if they are CIA, then what steps the government is going to step, take against them?" So the reply was three. First reply was "The government has no information that they are CIA people. Therefore the third question doesn't require to be answered, what steps? And so far their fabulous money, it is understood they collect by selling their literature and public contribution." Yes. Home member replied like this.</p>
<p>Mahāṁsa: This was in the papers also?</p>
<p>Prabhupāda: Oh yes. (break) Mirzapur, near Allahabad?</p>
<p>Gargamuni: Yes, in UP.</p>
<p>Prabhupāda: Oh, when I was businessman.</p>
<p>Gargamuni: Some man has invited us there for kīrtana program. He wants to donate some building there.</p>
<p>Prabhupāda: Oh, that's nice. We get a nice place, on the Ganges side. If he donates, it will be very sanitary (salutary?) place.</p>
<p>Gargamuni: He wants to invite us in October.</p>
<p>Prabhupāda: Mirzapur is rich people. They have got carpet industry. Mirzapur carpet is very famous. They manufacture and sell big, nice carpets. Just like Persian carpets. So similarly, Mirzapur carpet. Besides that, they have got many other businesses. So it is on the Ganges side and the healthy quarter also. (break) ...still, he is the biggest practitioner in Allahabad. He has offered his house. In old days he constructed it for four lakhs.</p>
<p>Gargamuni: Allahabad is an important place?</p>
<p>Prabhupāda: Oh yes, Allahabad, very important. The UP high-court is there. Therefore all enlightened... University is there. All educated men of UP are in Allahabad. This Jawaharlal Nehru, Motilal Nehru, they were Allahabad men. Sarte(?) Bahadur Satru(?), big, big, well-known men, they are all... Pandita Madana Mohana Mahalabdha. All big, big politicians, they were Allahabad men. (break) ...times to print the books here. No action was taken. In the last five years, everyone tried and there was no result. Otherwise we can print all the books here.</p>
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Sai Baba. He is showing little yogic aisvarya. But people are, because they do not know, they are not aware of Krsna, they are taking him as God. You see?

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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1974_Conversations_and_Morning_Walks" class="sub_section" sec_index="7" parent="Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3>
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<div id="MorningWalkApril41974Bombay_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="54" link="Morning Walk -- April 4, 1974, Bombay" link_text="Morning Walk -- April 4, 1974, Bombay">
<div class="heading">Girirāja: Sai Baba?
Prabhupāda: Sai Baba. He is showing little yogic aiśvarya. But people are, because they do not know, they are not aware of Kṛṣṇa, they are taking him as God. You see?
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<span class="link">[[Vanisource:Morning Walk -- April 4, 1974, Bombay|Morning Walk -- April 4, 1974, Bombay]]: </span><div class="text"><p style="display: inline;">Dr. Patel: Shall I read further?</p>
<p>Prabhupāda: Yes.</p>
<p>Dr. Patel:</p>
:manyase yadi tac chakyaṁ
:mayā draṣṭum iti prabho
:yogeśvara tato me tvaṁ
:darśayātmānam avyayam
:([[Vanisource:BG 11.4|BG 11.4]])
<p>Prabhupāda: So darśayam, darśaya. "Now, how You have, I mean to say, manifested yourself in this cosmic, gigantic cosmic manifestation?" So if it is possible, kindly... So the point is: this gigantic cosmic manifestation is dependent on Kṛṣṇa, not that Kṛṣṇa is one of the product of this gigantic manifestation.</p>
<p>Girirāja: (reads synonyms) (Prabhupāda interrupts)</p>
<p>Prabhupāda: Here Kṛṣṇa is addressed, "Yogeśvara," because the yogic power, that is estimated very much important by the ordinary class of men. So He is the master of all yogic power. Just like here, that gold maker?</p>
<p>Girirāja: Sai Baba?</p>
<p>Prabhupāda: Sai Baba. He is showing little yogic aiśvarya. But people are, because they do not know, they are not aware of Kṛṣṇa, they are taking him as God. You see?</p>
<p>Girirāja: (reads rest of synonyms for this verse) "Translation: If you think that I am able to behold Your cosmic form, O my Lord, O master of all mystic power, then kindly show me that universal self."</p>
<p>Prabhupāda: Now, here is the description of how God manifests. So unless one reads Bhagavad-gītā carefully, they will be misled by this avatāra, that avatāra, that avatāra. You see?</p>
<p>Dr. Patel: Shall I read?</p>
:śrī bhagavān uvāca
:paśya me pārtha rūpāṇi
:śataśo 'tha sahasraśaḥ
:nānā-vidhāni divyāni
:nānā-varṇākṛtīni ca
:([[Vanisource:BG 11.5|BG 11.5]])
:Paśyādityān...
<p>Prabhupāda: No. One after another.</p>
<p>Girirāja: (reads synonyms) "Translation: The Blessed Lord said: My dear Arjuna, O son of Pṛthā, behold now My opulences, hundreds of thousands of varied divine forms, multi-colored like the sea."</p>
<p>Prabhupāda: This is another instruction. That I explained, that before accepting a so-called incarnation of God, one should ask him to show that "How you are God?" But they do not ask him. A group of persons... Because he is accepted by a group of persons, not by all... There are so many avatāras. But who knows them?</p>
<p>Dr. Patel: Shall I read?</p>
<p>Prabhupāda: Let us understand it. Don't be anxious to go forward. This is the..., that... Suppose a man declares himself that "I am avatāra." So intelligent man should test him, how he is avatāra. We accept Kṛṣṇa or Lord Rāmacandra for their uncommon activities. But what is the uncommon activities, so many avatāras? Simply being praised by a group of persons. That's all. Yes.</p>
<p>Dr. Patel: Paśyādityān vasūn rudrān aśvinau marutas tathā ([[Vanisource:BG 11.6|BG 11.6]]).</p>
<p>Prabhupāda: Now, first of all, he's saying that paśyādityān. Ādityān, plural number. Not only one, plural number. Ādityān means the Sūrya...</p>
<p>Dr. Patel: Sūrya and all those twelve sons.</p>
<p>Prabhupāda: Yes, yes, ādityān. So here they cannot estimate the influence of one Āditya, and here he is showing all the Ādityas.</p>
<p>Dr. Patel: Within Him.</p>
<p>Prabhupāda: Within Him. That is Yogeśvara.</p>
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Krsna and Jambavan first of all fought with weapons, then with stones, then with big trees, then hand to hand, until at last they were hitting each other with their fists, their blows like the striking of thunderbolts

2012-06-25T13:23:02Z

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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="KB56_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="60" link="KB 56" link_text="Krsna Book 56">
<span class="link">[[Vanisource:KB 56|Krsna Book 56]]: </span><div class="text">The citizens of Dvārakā addressed Lord Kṛṣṇa not only as Dāmodara but also as Govinda, which indicates that Kṛṣṇa is very affectionate to the cows and calves; and just to refer to their intimate connection with Kṛṣṇa, they addressed Him as Yadunandana because He was born the son of Vasudeva in the Yadu dynasty. The citizens of Dvārakā concluded by addressing Kṛṣṇa as the supreme master of the whole universe. They addressed Kṛṣṇa in many different ways, proud of being citizens of Dvārakā who could see Kṛṣṇa daily.
When Satrājit was visiting the city of Dvārakā, the citizens felt great pride to think that although Kṛṣṇa was living in Dvārakā like an ordinary human being, the demigods were coming to see Him. Thus they informed Lord Kṛṣṇa that the sun-god, with his glaring bodily effulgence, was coming to see Him. The citizens of Dvārakā confirmed that the sun-god's coming into Dvārakā was not very wonderful, because people all over the universe who were searching after the Supreme Personality of Godhead knew that He had appeared in the Yadu dynasty and was living in Dvārakā as one of the members of that family. Thus the citizens expressed their joy on this occasion. On hearing the statements of His citizens, the all-pervasive Personality of Godhead, Kṛṣṇa, simply smiled. Being pleased with the citizens of Dvārakā, Kṛṣṇa informed them that the person they described as the sun-god was actually King Satrājit, who had come to visit Dvārakā City to show his opulence in the form of the valuable jewel obtained from the sun-god.
Satrājit, however, did not come to see Kṛṣṇa; he was instead overwhelmed by the Syamantaka jewel. He installed the jewel in a temple to be worshiped by brāhmaṇas he engaged for this purpose. This is an example of a less intelligent person worshiping a material thing. In the Bhagavad-gītā it is stated that less intelligent persons, in order to get immediate results from their fruitive activities, worship the demigods created within this universe. The word "materialist" means one concerned with gratification of the senses within this material world. Although Kṛṣṇa later asked for this Syamantaka jewel, King Satrājit did not deliver it; on the contrary, he installed the jewel for his own purposes of worship. And who would not worship that jewel? The Syamantaka jewel was so powerful that daily it produced a large quantity of gold. A quantity of gold is counted by a measurement called a bhāra. According to Vedic formulas, one bhāra is equal to about twenty-one pounds, and one mound equals about eighty-two pounds. The jewel was producing about 170 pounds of gold every day. Besides that, it is learned from Vedic literature that in whatever part of the world this jewel was worshiped there was no possibility of famine, and wherever the jewel was present, there was no possibility of anything inauspicious, such as pestilence.
Lord Kṛṣṇa wanted to teach the world that the best of everything should be offered to the ruling chief of the country. King Ugrasena was the overlord of many dynasties and happened to be the grandfather of Kṛṣṇa, so Kṛṣṇa asked Satrājit to present the Syamantaka jewel to King Ugrasena. Kṛṣṇa pleaded that the best should be offered to the King. But Satrājit, being a worshiper of the demigods, had become too materialistic and, instead of accepting the request of Kṛṣṇa, thought it wiser to worship the jewel to get the 170 pounds of gold every day. Materialistic persons who can achieve such huge quantities of gold are not interested in Kṛṣṇa consciousness. Sometimes, therefore, to show special favor, Kṛṣṇa takes away one's great accumulations of materialistic wealth and thus makes one a great devotee. But Satrājit refused to abide by the order of Kṛṣṇa and did not deliver the jewel.
After this incident, Satrājit's younger brother, in order to display the opulence of the family, took the jewel, put it on his neck and rode on horseback into the forest, making a show of his material opulence. While Satrājit's brother, who was known as Prasena, was moving here and there in the forest, a big lion attacked him, killed both him and the horse on which he was riding, and took away the jewel to his cave. News of this was received by the gorilla king, Jāmbavān, who then killed that lion in the cave and took away the jewel. Jāmbavān had been a great devotee of the Lord since the time of Lord Rāmacandra, so he did not take the valuable jewel as something he very much needed. He gave it to his young son to play with as a toy.
In the city, when Satrājit's younger brother Prasena did not return from the forest with the jewel, Satrājit became very upset. He did not know that his brother had been killed by a lion and that the lion had been killed by Jāmbavān. He thought instead that because Kṛṣṇa wanted that jewel, which had not been delivered to Him, Kṛṣṇa might have therefore taken the jewel from Prasena by force and killed him. This idea grew into a rumor, which Satrājit spread in every part of Dvārakā.
The false rumor that Kṛṣṇa had killed Prasena and taken away the jewel spread everywhere like wildfire. Kṛṣṇa did not like to be defamed in that way, and therefore He decided that He would go to the forest and find the Syamantaka jewel. Taking with Him some of the important inhabitants of Dvārakā, Kṛṣṇa went to search out Prasena, the brother of Satrājit, and found him dead, killed by the lion. At the same time, Kṛṣṇa also found the lion killed by Jāmbavān, who is generally called Ṛkṣa. It was found that the lion had been killed by the hand of Ṛkṣa without the assistance of any weapon. Kṛṣṇa and the citizens of Dvārakā then found in the forest a great tunnel, said to be the path to Ṛkṣa's house. Kṛṣṇa knew that the inhabitants of Dvārakā would be afraid to enter the tunnel; therefore He asked them to remain outside, and He Himself entered the dark tunnel alone to find Ṛkṣa, Jāmbavān. After entering the tunnel, Kṛṣṇa saw that the valuable jewel known as Syamantaka had been given to the son of Ṛkṣa as a toy. To take the jewel from the child, Kṛṣṇa approached and stood before him. When the nurse taking care of Ṛkṣa's child saw Kṛṣṇa standing before her, she was afraid, thinking He might take away the valuable Syamantaka jewel, and she cried out loudly in fear.
Hearing the nurse's cries, Jāmbavān appeared on the scene in a very angry mood. Jāmbavān was actually a great devotee of Lord Kṛṣṇa, but because he was angry he could not recognize his master and thought Him to be an ordinary man. This brings to mind the statement of the Bhagavad-gītā in which the Lord advises Arjuna to get free from anger, greed and lust in order to rise to the spiritual platform. Lust, anger and greed run parallel in the heart and check one's progress on the spiritual path.
Not recognizing his master, Jāmbavān challenged Him to fight. There was then a great fight between Kṛṣṇa and Jāmbavān, in which they fought like two opposing vultures. Whenever there is an eatable corpse the vultures fight heartily over the prey. Kṛṣṇa and Jāmbavān first of all fought with weapons, then with stones, then with big trees, then hand to hand, until at last they were hitting each other with their fists, their blows like the striking of thunderbolts. Each expected victory over the other, but the fighting continued for twenty-eight days, both in daytime and at night, without stopping.
Although Jāmbavān was the strongest living entity of that time, practically all the joints of his bodily limbs became slackened and his strength was reduced practically to nil, for he was struck constantly by the fists of Śrī Kṛṣṇa. Feeling very tired, with perspiration all over his body, Jāmbavān was astonished. Who was this opponent who was fighting so hard with him? Jāmbavān was quite aware of his own superhuman bodily strength, but when he felt tired from being struck by Kṛṣṇa, he could understand that Kṛṣṇa was no one else but his worshipable Lord, the Supreme Personality of Godhead. This incident has special significance for devotees. In the beginning, Jāmbavān could not understand Kṛṣṇa because his vision was obscured by material attachment. He was attached to his boy and to the greatly valuable Syamantaka jewel, which he did not want to spare for Kṛṣṇa. In fact, when Kṛṣṇa came there he was angry, thinking that Kṛṣṇa had come to take away the jewel. This is the material position: although one is very strong in body, that cannot help him understand Kṛṣṇa.
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The mind of the conditioned soul, on account of its association with the material energy contains heaps of dirt in the form of desires to lord it over material nature. This dirt is like a mountain, but a mountain can be shattered when hit by a thunderbolt

2012-06-25T13:13:15Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB32822_0" class="quote" parent="SB_Canto_3" book="SB" index="1168" link="SB 3.28.22" link_text="SB 3.28.22">
<div class="heading">Another significant point of this verse is that the mind of the conditioned soul, on account of its association with the material energy from time immemorial, contains heaps of dirt in the form of desires to lord it over material nature. This dirt is like a mountain, but a mountain can be shattered when hit by a thunderbolt. Meditating on the lotus feet of the Lord acts like a thunderbolt on the mountain of dirt in the mind of the yogī.
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<span class="link">[[Vanisource:SB 3.28.22|SB 3.28.22, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The blessed Lord Śiva becomes all the more blessed by bearing on his head the holy waters of the Ganges, which has its source in the water that washed the Lord's lotus feet. The Lord's feet act like thunderbolts hurled to shatter the mountain of sin stored in the mind of the meditating devotee. One should therefore meditate on the lotus feet of the Lord for a long time.</p>
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<div class="purport text"><p>In this verse the position of Lord Śiva is specifically mentioned. The impersonalist suggests that the Absolute Truth has no form and that one can therefore equally imagine the form of Viṣṇu or Lord Śiva or the goddess Durgā or their son Gaṇeśa. But actually the Supreme Personality of Godhead is the supreme master of everyone. In the Caitanya-caritāmṛta ([[Vanisource:CC Adi 5.142|CC Adi 5.142]]) it is said, ekale īśvara kṛṣṇa, ara saba bhṛtya: the Supreme Lord is Kṛṣṇa, and everyone else, including Lord Śiva and Lord Brahmā—not to mention other demigods—is a servant of Kṛṣṇa. The same principle is described here. Lord Śiva is important because he is holding on his head the holy Ganges water, which has its origin in the foot-wash of Lord Viṣṇu. In the Hari-bhakti-vilāsa, by Sanātana Gosvāmī, it is said that anyone who puts the Supreme Lord and the demigods, including Lord Śiva and Lord Brahmā, on the same level, at once becomes a pāṣaṇḍī, or atheist. We should never consider that the Supreme Lord Viṣṇu and the demigods are on an equal footing.</p>
<p>Another significant point of this verse is that the mind of the conditioned soul, on account of its association with the material energy from time immemorial, contains heaps of dirt in the form of desires to lord it over material nature. This dirt is like a mountain, but a mountain can be shattered when hit by a thunderbolt. Meditating on the lotus feet of the Lord acts like a thunderbolt on the mountain of dirt in the mind of the yogī. If a yogī wants to shatter the mountain of dirt in his mind, he should concentrate on the lotus feet of the Lord and not imagine something void or impersonal. Because the dirt has accumulated like a solid mountain, one must meditate on the lotus feet of the Lord for quite a long time. For one who is accustomed to thinking of the lotus feet of the Lord constantly, however, it is a different matter. The devotees are so fixed on the lotus feet of the Lord that they do not think of anything else. Those who practice the yoga system must meditate on the lotus feet of the Lord for a long time after following the regulative principles and thereby controlling the senses.</p>
<p>It is specifically mentioned here, bhagavataś caraṇāravindam: one has to think of the lotus feet of the Lord. The Māyāvādīs imagine that one can think of the lotus feet of Lord Śiva or Lord Brahmā or the goddess Durgā to achieve liberation, but this is not so. Bhagavataḥ is specifically mentioned. Bhagavataḥ means "of the Supreme Personality of Godhead, Viṣṇu," and no one else. Another significant phrase in this verse is śivaḥ śivo 'bhūt. By his constitutional position, Lord Śiva is always great and auspicious, but since he has accepted on his head the Ganges water, which emanated from the lotus feet of the Lord, he has become even more auspicious and important. The stress is on the lotus feet of the Lord. A relationship with the lotus feet of the Lord can even enhance the importance of Lord Śiva, what to speak of other, ordinary living entities.</p>
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Everyone enjoys play-acting, only there is at present a dearth of proper material for elevating the general mass of people to the proper standards. Practically, the whole world is going to hell

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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1971_Correspondence" class="sub_section" sec_index="6" parent="Correspondence" text="1971 Correspondence"><h3>1971 Correspondence</h3>
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<div id="LettertoNayanabhiramaBombay22December1971_0" class="quote" parent="1971_Correspondence" book="Let" index="587" link="Letter to Nayanabhirama -- Bombay 22 December, 1971" link_text="Letter to Nayanabhirama -- Bombay 22 December, 1971">
<div class="heading">Everyone enjoys play-acting, only there is at present a dearth of proper material for elevating the general mass of people to the proper standards. Practically, the whole world is going to hell. There is no decency, no gentleman anywhere.
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<span class="link">[[Vanisource:Letter to Nayanabhirama -- Bombay 22 December, 1971|Letter to Nayanabhirama -- Bombay 22 December, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">My Dear Nayanabhirama,</p>
<p>Please accept my blessings. I beg to acknowledge receipt of your letter of December 8, 1971, and I have noted the contents with pleasure. I am especially pleased to hear that our KC drama program is being developed by you nicely. We have got unlimited stock for such dramas, so go on in this way, improving more and more, and Krishna will give you direction so that one day, very soon, your all dreams will come true and you will be acting our KC dramas on the Broadway.</p>
<p>Everyone enjoys play-acting, only there is at present a dearth of proper material for elevating the general mass of people to the proper standards. Practically, the whole world is going to hell. There is no decency, no gentleman anywhere. So we have to portray to the people of this fallen Age of Kali-yuga what is the right standard for their behavior. When they see that, Oh, here is such nice activity, such nice people, they will automatically become changed, simply we have to engage their senses in the right taste. So this drama-playing is very good presentation for attracting their attention and displaying Krishna Consciousness very beautifully. Make everything very simple, without too much fancy costumes, and the real message will come out very nicely.</p>
<p>I am encouraged to hear from you that our Delhi pandal festival was seen on TV in America and other places. We can become famous for such shows, and at the same time utilize them for giving people good information about what is the real goal of life and how to achieve it. So in combination with the others you go on thinking how to improve these KC plays and dramas and how to give the public more and more of Krishna Consciousness. That is real preaching work.</p>
<p>I hope this will meet you in good health,</p>
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Members are to be recruited from all sections of people and I am sure when actual work is begun there will be no dearth of financial help

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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="1947_to_1965_Correspondence" class="sub_section" sec_index="0" parent="Correspondence" text="1947 to 1965 Correspondence"><h3>1947 to 1965 Correspondence</h3>
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<div id="LettertoRPrakashAllahabad22June1951_0" class="quote" parent="1947_to_1965_Correspondence" book="Let" index="10" link="Letter to R. Prakash -- Allahabad 22 June, 1951" link_text="Letter to R. Prakash -- Allahabad 22 June, 1951">
<div class="heading">There are lacs & lacs of temples all over India and these centres have to be utilized as local preaching centres. Members are to be recruited from all sections of people and I am sure when actual work is begun there will be no dearth of financial help. To begin with we can utilize the Gandhi Memorial centres all over the country for organizing this Sankirtana movement and if we do the work properly Government may recommend the Gandhi memorial fund for helping this movement.
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<span class="link">[[Vanisource:Letter to R. Prakash -- Allahabad 22 June, 1951|Letter to R. Prakash -- Allahabad 22 June, 1951]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The specialty of His movement was that the fallen candala did not remain a candala after his initiation but he was made to rise up to the status of Vaisnava which is far above the status of brahmana and other orders of life.</p>
<p>That is the process of social upliftment. And we follow the footprints of Sri Caitanya Mahaprabhu and His associates who were all kind enough to raise the social status of every one concerned irrespective of birth and occupation.</p>
<p>Such process is not only transcendental to all sorts of mundane speculation, but is very simple and innocent. The principle is a sort of curing a disease not only by administering proper medicine but also by supplying proper diet at the same time.</p>
<p>The medicine is administered through submissive aural channel as "Hari Sankirtana" which means</p>
<p>(1) To sing "Bhajan" songs glorifying the Almighty and His Pastimes.</p>
<p>(2) To preach the teachings of Bhagavad-gita, Bhagavata, Ramayana, life of such saints as Caitanya Mahaprabhu, Tulsidas etc.</p>
<p>(3) To establish the philosophy of devotional life as against fruitful action or dry speculation of empiric philosophy and meet the opposite elements with all logical weapons. i.e the medicine of "Hari Sankirtana" is administered by threefold action, namely by (a) melodious songs (b) by propaganda through press and (c) by propaganda on platforms.</p>
<p>The diet portion of the transcendental treatment consists in the distribution of prasadam. i.e. in all gatherings the audience should not only be sustained by melodious musical performances of Bhajan Sangat or by religious or theistic discourses but they must be given some sort of remnants of food-stuff offered to God, as recommended in Bhagavad-gita.</p>
<p>By this process of medical treatment people become gradually free from the following four kinds of addictions of sins namely—</p>
<p>(1) Illegitimate connection with women.</p>
<p>(2) Habit of animal killing.</p>
<p>(3) Addiction to intoxication habits</p>
<p>(4) Lure of gambling.</p>
<p>The conditioned human beings are enwrapped in the above four special ___ due to the influence of Kali-yuga and by the transcendental treatment of Hari Sankirtana the mirror of the heart of human being becomes cleansed of all the above mentioned dusts. As soon as the dusts are removed the human being is able to visualize a clear conception of his real self and thereby he becomes free from the miseries pertaining to the body & mind, pertaining to the other living being and pertaining to the onslaughts of nature.</p>
<p>As followers of Bhagavad-gita we are firmly convinced that the onslaught of nature which is constantly being inflicted upon human society is a sort of police action by the laws of the Almighty and as soon as we surrender unto the Divine Will of the Almighty we not only become Mahatmas & saints but also the attack of unkind Nature is vanquished at once. That is the teaching of Bhagavad-gita and that is the demonstrative preaching of Lord Caitanya Mahaprabhu. The real life begins when we are freed from the clutches of Maya which is nothing but a bewildered conception of materialistic life. Sri Caitanya Mahaprabhu changed the face of it spiritually.</p>
<p>In the Bhagavad-gita it is said that the common folk follows the leading men of society. At the present moment of democratic age the Government of the State is conducted by the leading men of society. As such it is a good sign that the Government has taken up this work of social upliftment as a right measure at a right time. And in order to give the scheme a right direction the government may take authoritative hints from the scriptures like Bhagavad-gita.</p>
<p>It is a common saying that example is better than precepts. The example of the leading men in the right direction will very soon be followed by the common men.</p>
<p>Mahatma Gandhi set the example at his fag-end of life and his daily prayer meetings in the midst of gravest political occupation must be taken note of. So also in the Bhagavad-gita. The Arjuna in the gravest moment of warfare learnt the teachings of Bhagavad-gita & he changed his personal opinion in the manner of the fighting.</p>
<p>So the present process of human thinking for material gains only has to be changed by an organized preaching work of Bhagavad-gita as done by Lord Caitanya not only for the benefit the people of India but also for all people in the world. Lord Caitanya's way of preaching is ___ but a practical demonstration of the way of Bhagavad-gita. No amount of dry speculation by easy chair empiric philosophers will be able to implement the teachings of Bhagavad-gita unless we adopt the practical ways of Lord Caitanya as above mentioned.</p>
<p>I think that immediately an organized body of devotees may be registered with suitable memorandum & articles of association to embrace all kinds of people and then individual members must sacrifice a portion of their income for God's sake. They should not only accept the amenities of life for nothing from the agents of God but they must now repay the debit by some personal sacrifice. That is the way of "Jajna" as stated in the Bhagavad-gita.</p>
<p>If your department will give me proper encouragement, I can give a __ __ to this transcendental movement with a batch of worker who are mostly dedicated life for this cause. We do not want anything as personal renumeration. Because nobody can write up this transcendental transaction who will work for material gain. That is the secret of this movement. Every member & worker must learn to sacrifice for Gods' sake that is the principle of this movement.</p>
<p>The Government shall only meet the initial expenses only to give a __ of this movement and gradually this will be self supported by public sympathisers. I said in this connection Sri M.S. ___ ___ Governor of Bihar and had along interview on the subject. Dr. Rajendra Prasad also has his good wishes for me. But I could not give the starting for financial difficulties, I want Rs 10,000/- to give it a starting.</p>
<p>The general programme of work will be as mentioned above in terms of medical treatment by the Sankirtana movement. There is a batch of selfless worker mostly Brahmacari & Sannyasi at my disposal with whom I can give it a starting but arrangement has to be made for training students & selfless young men to further interest of the work.</p>
<p>I am confident that many self-sacrificing young men will join us as soon as we begin the work. We have to work this scheme from village to village and town to town which we will have to develop by a gradual process.</p>
<p>There are lacs & lacs of temples all over India and these centres have to be utilized as local preaching centres. Members are to be recruited from all sections of people and I am sure when actual work is begun there will be no dearth of financial help. To begin with we can utilize the Gandhi Memorial centres all over the country for organizing this Sankirtana movement and if we do the work properly Government may recommend the Gandhi memorial fund for helping this movement.</p>
<p>I am already in negotiation with an American Federation and if proper work is done, such foreign federation will also help us. The thing is nowadays nobody is blind to any practical work. So as soon as people will find in it a practical utility, surely they will come & join with men & money.</p>
<p>I wish that you may recommend this scheme of work to your government and the financial help may be awarded to the board of governors made according to the memorandum & articles of association and I shall work as the __ __ for the association throughout my life as ordered by my spiritual master Om Visnupada Sri Srimad Bhakti-Siddhanta Goswami Maharaja.</p>
<p>Exhibition:-</p>
<p>(1) Back to Godhead</p>
<p>(2) Gurus visit</p>
<p>(3) Rajendra Prasad's letter</p>
<p>(4) Education minister's letter</p>
<p>(5) Two ___</p>
<p>(6) Memorandum of association</p>
<p>(7) Magazines __ etc.</p>
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There is no dearth of all these things in this movement. We are not sentimental at all. Of course, there must be sentiment. Without sentiment, nobody can come to the stage of ecstasy

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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="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
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<div id="LectureExcerptMontrealJuly201968_0" class="quote" parent="General_Lectures" book="Lec" index="12" link="Lecture Excerpt -- Montreal, July 20, 1968" link_text="Lecture Excerpt -- Montreal, July 20, 1968">
<div class="heading">There is no dearth of all these things in this movement. We are not sentimental at all. Of course, there must be sentiment. Without sentiment, nobody can come to the stage of ecstasy. But that sentiment is transcendental sentiment. This is not ordinary sentiment. Sentiment, when religion or any faith is devoid of philosophy and logic, then it is material sentiment.
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<span class="link">[[Vanisource:Lecture Excerpt -- Montreal, July 20, 1968|Lecture Excerpt -- Montreal, July 20, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">It is simply troublesome, kleśa. Kleśa means troublesome. Because they cannot concentrate. Avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate. Those who have accepted this body, for them, to think of something impersonal is simply artificial, is simply artificial. Therefore the impersonalists or the void philosophers, their process of so-called yoga is simply troublesome, and maybe some profit there, but the ultimate profit, they cannot have. It is not possible. Therefore in the Bhagavad-gītā it is clearly said that yoginām api sarveṣāṁ: ([[Vanisource:BG 6.47|BG 6.47]]) "Of all the yogis, the one who is thinking of Kṛṣṇa or Viṣṇu..." Because that is the ultimate goal. One has to come to the point. That point, of course, one has to come ultimately, as it is stated in the Bhagavad-gītā, bahūnāṁ janmanām ante ([[Vanisource:BG 7.19|BG 7.19]]), after many, many births. It is simply obstinacy. One who does not take to the meditation of God, or they want to meditate in something other, void or impersonal—that is not possible; that is simply troublesome—so simply they are wasting time because ultimately they have come to this point of personal conception of the Supreme Lord. Bahūnāṁ janmanām, after many, many births, if they are fortunate enough to meet some real devotee, then he becomes enlightened. And vāsudevaḥ sarvam iti ([[Vanisource:BG 7.19|BG 7.19]]). He then accepts Vasudeva, Kṛṣṇa, as everything. Sa mahātmā su-durlabhaḥ: "Such kind of great soul is very rare."</p>
<p>So here is an opportunity to get directly that post of great soul by chanting Hare Kṛṣṇa. So it is very scientific. We can present this formula to any person who wants to understand this movement scientifically, philosophically, logically. There is no dearth of all these things in this movement. We are not sentimental at all. Of course, there must be sentiment. Without sentiment, nobody can come to the stage of ecstasy. But that sentiment is transcendental sentiment. This is not ordinary sentiment. Sentiment, when religion or any faith is devoid of philosophy and logic, then it is material sentiment. And philosophy and logic without understanding of God is simply waste of time, mental... (break) So both should be combined, religion plus philosophy. One should understand the principles of religion with philosophy and logic. We are claiming college students, university students, because we are presenting religion on the basis of philosophy and logic. We are not blindly following. We have not dogmatism. We have got reason, philosophy, and everything, science. If you want to understand this Kṛṣṇa consciousness on the basis of philosophy, logic and science, we are prepared to present to you. But the ultimate goal is to surrender unto the Supreme. So although you will find some of the students joining us, they are not very great philosopher or great scientist or great educationist, but they have accepted the reality, Kṛṣṇa. Therefore they are the highest yogis. They are highest yogi. Just like if somebody is offering one million dollars, one may understand it or may not understand it, what is the value of one million dollars. But if one has got that one million of dollars, then he is rich man undoubtedly. Similarly, the boys and the disciples and the followers of this movement, who are accepting Kṛṣṇa as the Supreme Lord, oh, they have already got that millions of dollars. They are richest. They may not understand it, that what is the value of Kṛṣṇa, but because... Just like fire. If you touch knowingly or unknowingly, it is fire and it will burn your body. Similarly, if Kṛṣṇa is the Supreme Personality of Godhead, then one who has taken Him, then he will derive the highest benefit undoubtedly.</p>
<p>Thank you very much. Any questions?</p>
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In Kali-yuga there is a dearth of proper guidance. One may take guidance in the evening from the stars and moon, but in the rainy season the light of guidance comes from insignificant glowworms

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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="Light_of_the_Bhagavata" class="sub_section" sec_index="7" parent="Other_Books_by_Srila_Prabhupada" text="Light of the Bhagavata"><h3>Light of the Bhagavata</h3>
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<div id="LOB5_0" class="quote" parent="Light_of_the_Bhagavata" book="OB" index="6" link="LOB 5" link_text="Light of the Bhagavata 5">
<div class="heading">In Kali-yuga there is a dearth of proper guidance. One may take guidance in the evening from the stars and moon, but in the rainy season the light of guidance comes from insignificant glowworms. The real light in life is the Vedic knowledge.
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<span class="link">[[Vanisource:LOB 5|Light of the Bhagavata 5, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As there are seasonal changes within a year, so there are changing ages in the duration of the manifest cosmic world. These changing ages are called yugas, or periods. As there are three modes of nature, there are also various ages dominated by these three modes. The period dominated by the mode of goodness is called Satya-yuga, the period of passion is called Tretā-yuga, the period of mixed passion and ignorance is called Dvāpara-yuga, and the period of darkness and ignorance (the last period) is called Kali-yuga, or the age of quarrel. The word kali means "quarrel." Kali-yuga is compared to the rainy season because many difficulties in life are experienced during this damp season.</p>
<p>In Kali-yuga there is a dearth of proper guidance. One may take guidance in the evening from the stars and moon, but in the rainy season the light of guidance comes from insignificant glowworms. The real light in life is the Vedic knowledge. Bhagavad-gītā affirms that the purpose of the Veda is to know the all-powerful Personality of Godhead. But in this age of quarrel there are quarrels even over the point of the existence of Godhead. In the godless civilization of the age of quarrel there are countless religious societies, them trying to banish God from religion. Glowworms want to be prominent in the absence of the sun and the stars, and these small groups following various religious conceptions are like glowworms trying to be prominent before the eyes of the ignorant mass of people. There are now a number of self-made incarnations people follow without authority from the Vedic literatures, and there is regular competition between one incarnation's group and another's.</p>
<p>The Vedic knowledge comes in a tradition from the spiritual master through the chain of disciplic succession, and the knowledge must be acquired through this chain, without deviation. In the present age of quarrel the chain has been broken here and there, and thus the Veda is now interpreted by unauthorized men who have no realization. The so-called followers of the Vedas deny the existence of God, as in the darkness of a cloudy evening the glowworms deny the existence of the moon and stars. Saner people should not be waylaid by such unscrupulous men. Bhagavad-gītā is the summary of all Vedic knowledge because it is spoken by the same Personality of Godhead who imparted the Vedic knowledge into the heart of Brahmā, the first created being in the universe. Śrīmad-Bhāgavatam was especially spoken for the guidance of the people of this age, which is darkened by the cloud of ignorance.</p>
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There is no dearth of knowledge in the field of philosophy or transcendental knowledge

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_7_-_12" class="sub_section" sec_index="2" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 7 - 12"><h3>BG Chapters 7 - 12</h3>
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<div id="BG92_0" class="quote" parent="BG_Chapters_7_-_12" book="BG" index="60" link="BG 9.2" link_text="BG 9.2">
<div class="heading">So there is no dearth of knowledge in the field of philosophy or transcendental knowledge. Now the Lord says that this Ninth Chapter is the king of all such knowledge, the essence of all knowledge that can be derived from the study of the Vedas and different kinds of philosophy. It is the most confidential because confidential or transcendental knowledge involves understanding the difference between the soul and the body. And the king of all confidential knowledge culminates in devotional service.
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<span class="link">[[Vanisource:BG 9.2|BG 9.2, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.</p>
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<div class="purport text"><p>This chapter of Bhagavad-gītā is called the king of education because it is the essence of all doctrines and philosophies explained before. Among the principal philosophers in India are Gautama, Kaṇāda, Kapila, Yājñavalkya, Śāṇḍilya and Vaiśvānara. And finally there is Vyāsadeva, the author of the Vedānta-sūtra. So there is no dearth of knowledge in the field of philosophy or transcendental knowledge. Now the Lord says that this Ninth Chapter is the king of all such knowledge, the essence of all knowledge that can be derived from the study of the Vedas and different kinds of philosophy. It is the most confidential because confidential or transcendental knowledge involves understanding the difference between the soul and the body. And the king of all confidential knowledge culminates in devotional service.</p>
<p>Generally, people are not educated in this confidential knowledge; they are educated in external knowledge. As far as ordinary education is concerned, people are involved with so many departments: politics, sociology, physics, chemistry, mathematics, astronomy, engineering, etc. There are so many departments of knowledge all over the world and many huge universities, but there is, unfortunately, no university or educational institution where the science of the spirit soul is instructed. Yet the soul is the most important part of the body; without the presence of the soul, the body has no value. Still people are placing great stress on the bodily necessities of life, not caring for the vital soul.</p>
<p>The Bhagavad-gītā, especially from the Second Chapter on, stresses the importance of the soul. In the very beginning, the Lord says that this body is perishable and that the soul is not perishable (antavanta ime dehā nityasyoktāḥ śarīriṇaḥ). That is a confidential part of knowledge: simply knowing that the spirit soul is different from this body and that its nature is immutable, indestructible and eternal. But that gives no positive information about the soul. Sometimes people are under the impression that the soul is different from the body and that when the body is finished, or one is liberated from the body, the soul remains in a void and becomes impersonal. But actually that is not the fact. How can the soul, which is so active within this body, be inactive after being liberated from the body? It is always active. If it is eternal, then it is eternally active, and its activities in the spiritual kingdom are the most confidential part of spiritual knowledge. These activities of the spirit soul are therefore indicated here as constituting the king of all knowledge, the most confidential part of all knowledge.</p>
<p>This knowledge is the purest form of all activities, as explained in Vedic literature. In the Padma Purāṇa, man's sinful activities have been analyzed and are shown to be the results of sin after sin. Those who are engaged in fruitive activities are entangled in different stages and forms of sinful reactions. For instance, when the seed of a particular tree is sown, the tree does not appear immediately to grow; it takes some time. It is first a small, sprouting plant, then it assumes the form of a tree, then it flowers and bears fruit, and, when it is complete, the flowers and fruits are enjoyed by persons who have sown the seed of the tree. Similarly, a man performs a sinful act, and like a seed it takes time to fructify. There are different stages. The sinful action may have already stopped within the individual, but the results or the fruit of that sinful action are still to be enjoyed. There are sins which are still in the form of a seed, and there are others which are already fructified and are giving us fruit, which we are enjoying as distress and pain.</p>
<p>As explained in the twenty-eighth verse of the Seventh Chapter, a person who has completely ended the reactions of all sinful activities and who is fully engaged in pious activities, being freed from the duality of this material world, becomes engaged in devotional service to the Supreme Personality of Godhead, Kṛṣṇa. In other words, those who are actually engaged in the devotional service of the Supreme Lord are already freed from all reactions. This statement is confirmed in the Padma Purāṇa:</p>
:aprārabdha-phalaṁ pāpaṁ
:kūṭaṁ bījaṁ phalonmukham
:krameṇaiva pralīyeta
:viṣṇu-bhakti-ratātmanām
<p>For those who are engaged in the devotional service of the Supreme Personality of Godhead, all sinful reactions, whether fructified, in the stock, or in the form of a seed, gradually vanish. Therefore the purifying potency of devotional service is very strong, and it is called pavitram uttamam, the purest. Uttama means transcendental. Tamas means this material world or darkness, and uttama means that which is transcendental to material activities. Devotional activities are never to be considered material, although sometimes it appears that devotees are engaged just like ordinary men. One who can see and is familiar with devotional service will know that they are not material activities. They are all spiritual and devotional, uncontaminated by the material modes of nature.</p>
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There are karma, vikarma and akarma. So one should know. Vikarma means criminal activities

2012-06-22T13:46:00Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG74BombayFebruary191974_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="266" link="Lecture on BG 7.4 -- Bombay, February 19, 1974" link_text="Lecture on BG 7.4 -- Bombay, February 19, 1974">
<div class="heading">There are karma, vikarma and akarma. So one should know. Vikarma means criminal activities. Just like so many people are acting criminally simply to get money, as if money will save him. If he acts criminally, simply sinful activities, and by such, he is punished to get another body which is sinful, pāpa-yoni, then what is, how his money will save him? No, that cannot save.
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<span class="link">[[Vanisource:Lecture on BG 7.4 -- Bombay, February 19, 1974|Lecture on BG 7.4 -- Bombay, February 19, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Dhīraḥ, those who are actually learned, sober, he is not agitated by the death of a man because he knows that the soul has now changed this body to another body, just like he was changing from child's body to baby's body, baby's body to boy's body, boy's body to youth's body, from youth to old man's body. Now, from this old man's body, now the body cannot be used. Vāsāṁsi jīrṇāni yathā vihāya ([[Vanisource:BG 2.22|BG 2.22]]). Just like old garments we give up and take another garment, similarly, so long we are in the material world, we accept another material body. This is called transmigration of soul, death and birth. But when you are liberated from this conditioned life—you are fit for going to the spiritual world in your spiritual body—that is perfection of life. Tyaktvā dehaṁ punar janma naiti mām eti ([[Vanisource:BG 4.9|BG 4.9]]). That is wanted. That is wanted. You give up this body. Don't accept any more any material body, either Indra's body, Brahmā's body, or the body of the worm of the stool. You can have any body, according to your mentality. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram ([[Vanisource:BG 8.6|BG 8.6]]). Your body, are you making now. So at the time of death, the condition of your mind will transfer you with mind, intelligence, subtle body. They are seeing that this gross body's finished, but they cannot see that there is another body which is made of mind, intelligence and ego. That is called subtle body. That will be explained, next verse.</p>
<p>So this knowledge... So people are simply mad after this material enjoyment. He does not know that this material body is temporary. It is for a certain years only. But you are eternal. Just try to understand what is your eternal business. Why you are so much mad after this temporary business? That is stated in the Śrīmad-B...</p>
:nūnaṁ pramattaḥ kurute vikarma
:yad indriya-prītaya āpṛṇoti
:na sādhu manye yata ātmano 'yam
:asann api kleśada āsa dehaḥ
:([[Vanisource:SB 5.5.4|SB 5.5.4]])
<p>Kleśada. This material body is kleśada. Kleśada means always giving us trouble, always giving. Kleśada āsa. So one should always remember that "I have got this material body, which is suffering heat, cold, mātrā, sukha, duḥkha, happiness, distress." Why? Because this material body...</p>
:mātrā-sparśās tu kaunteya
:śītoṣṇa-sukha-duḥkha-dāḥ
:āgamāpāyino 'nityās
:tāṁs titikṣasva bhārata
:([[Vanisource:BG 2.14|BG 2.14]])
<p>So long you have this material body, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhiḥ ([[Vanisource:BG 7.4|BG 7.4]]), then... Material world means suffering. You cannot avoid suffering. But the endeavor is how to get out of suffering. That is called struggle for existence.</p>
<p>So you cannot get out of it so long you do not stop acceptance of another material body. That is called real liberation, no more accepting material body. Therefore Bhāgavata says that "These madmen..." Nūnaṁ pramattaḥ. Pramattaḥ. Mattaḥ means mad, and pra means prakṛṣṭa-rūpeṇa, sufficiently mad. Nūnaṁ pramattaḥ kurute vikarma ([[Vanisource:SB 5.5.4|SB 5.5.4]]). There are karma, vikarma and akarma. So one should know. Vikarma means criminal activities. Just like so many people are acting criminally simply to get money, as if money will save him. If he acts criminally, simply sinful activities, and by such, he is punished to get another body which is sinful, pāpa-yoni, then what is, how his money will save him? No, that cannot save. Just like if you have become criminal and you are arrested by the state. Suppose you are millionaires. Your money will save you? No. That will not save. But they... For money they are doing all sorts of sinful activities. Nūnaṁ pramattaḥ kurute vikarma yad... ([[Vanisource:SB 5.5.4|SB 5.5.4]]). Why they are doing? Yad indriya-prīta... Simply for sense gratification, that's all. Only benefit is sense gratification. Yad indriya-prītaya āpṛṇoti.</p>
<p>Therefore Ṛṣabhadeva, na sādhu manye: "Don't do this. Oh, it is not good." Why not good? Na sādhu manye yato ātmano 'yam asann api. You have got this material body, suffering, although it is temporary, but you have got this. So don't do this. Don't do anything that you get another material body. That is perfection of life. That is Kṛṣṇa consciousness.</p>
<p>Thank you very much.</p>
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God does not give you sanction for doing anything criminal. But if we persist to do something criminal, then God gives sanction, "All right, do. Do it at your risk." That is going on

2012-06-22T13:38:30Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG417BombayApril61974_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="176" link="Lecture on BG 4.17 -- Bombay, April 6, 1974" link_text="Lecture on BG 4.17 -- Bombay, April 6, 1974">
<div class="heading">God does not give you sanction for doing anything criminal. But if we persist to do something criminal, then God gives sanction, "All right, do. Do it at your risk." That is going on. Karmaṇā daiva-netreṇa (SB 3.31.1). Now, when we act something on account of my persistence by the sanction of the Lord, then I become subjected to the fruits of such resultant action.
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<span class="link">[[Vanisource:Lecture on BG 4.17 -- Bombay, April 6, 1974|Lecture on BG 4.17 -- Bombay, April 6, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The same principle of working order is being discussed by Kṛṣṇa again in this verse. The beginning was cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ([[Vanisource:BG 4.13|BG 4.13]]). We should remember the same principle always. Four classes are divided according to quality and karma. Therefore Kṛṣṇa says, karmaṇo hy api boddhavyam. What is actually work. Boddhavyaṁ ca vikarmaṇaḥ. Vikarmaṇaḥ means forbidden. This is the human life's business. He should know what is actual work and what is forbidden work.</p>
<p>Just like a good citizen knows what is lawful work and what is unlawful work. Lawful work is executed knows what is lawful work and what is unlawful work. Lawful work is executed by intelligent citizens, and unlawful work is executed by the criminals. He has to suffer. You can cheat the man-made government by hiding yourself, so-called hiding. You cannot hide yourself from, any vikarma or unlawful work, from the eyes of the Supreme Lord. That is not possible. You can hide yourself from the eyes of the police, man-made law, but it is not possible to hide yourself from the eyes of the Supreme. That is not possible. Because the Supreme is sitting within your heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61|BG 18.61]]). And He is sitting as anumantā and upadraṣṭā. He is simply seeing what you are doing, and He is giving sanction also. Even a thief who is going to act something criminally, without the sanction of the Supersoul, who is sitting within everyone's heart, he cannot do that.</p>
<p>That you have got experience. Suppose you are doing, going to do something which is not very good. The conscience is beating, "No, no, you should not do this. You should not do this." But because without the sanction of the Supreme, I cannot do anything, so if we persist to do something, then the sanction is given, "At your risk." That is going on. God does not give you sanction for doing anything criminal. But if we persist to do something criminal, then God gives sanction, "All right, do. Do it at your risk." That is going on. Karmaṇā daiva-netreṇa ([[Vanisource:SB 3.31.1|SB 3.31.1]]). Now, when we act something on account of my persistence by the sanction of the Lord, then I become subjected to the fruits of such resultant action.</p>
<p>And we get a different type of body. That is going on. In the śāstra it is said, karmaṇā daiva-netreṇa jantur dehopapattaye ([[Vanisource:SB 3.31.1|SB 3.31.1]]). Jantuḥ, of the living entity.... We are getting different types of bodies. Just like we are sitting, so many people, ladies and gentlemen. Everyone's bodily feature is different from the other. So why there are different features? We are all human being. Why we have got different types of bodies? Not only in human society. The animal society, the bird society.... It is all karmaṇā, by our personal fruitive action. Karmaṇā daiva-netreṇa. This law we do not know. We work irresponsibly without knowing the result of our work. Therefore we are getting different types of bodies, different types of situation, different type of occupation, so many things. Therefore people should be trained, as Kṛṣṇa said in the beginning, that cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ([[Vanisource:BG 4.13|BG 4.13]]).</p>
<p>The four classes of men, according to quality, they should be engaged in different types of occupation, guṇa-karma. First of all, guṇa. Guṇa means quality. In the material world also, practically we see, if we want to work in a certain type of occupation, first of all it is examined whether I have got the quality. Suppose if I want to work as an engineer, so I must possess the quality first of all, whether I can act as an engineer. Similarly, if I want to work as a lawyer, then I must have the quality, qualification.</p>
<p>Similarly, different type of quality, different type of qualification, and then different type of work. Guṇa-karma-vibhāgaśaḥ. So that requires guidance. And who is the guide? The father is the guide, the king, the government is the guide, the elderly, guru is the guide. There must be guide. Gurur na sa syāt pitā na sa syāj jananī na sā syāt ([[Vanisource:SB 5.5.18|SB 5.5.18]]). In this way.... Sva-jano na sa syāt na mocayed yaḥ samupeta-mṛtyum. These laws are unknown at the present moment in this age. There are so many gurus, so many fathers, so many relatives, so many husbands. There are so many guides, but they do not know what is the aim of life. Therefore śāstra says that "If you do not know what is the aim of life, you should not become a guru, you should not become a father, you should not become a mother." Jananī na sā syāt.</p>
<p>So what is the aim of life? The aim of life... Na mocayed yaḥ samupeta-mṛtyum. Samupeta-mṛtyum. We have got this disease, mṛtyu, we have to die. We are making so many plans for our happiness, but where is the plan for stopping your death? That is the ultimate goal of life, but they do not know it. Na mocayed yaḥ samupeta-mṛtyum. Kṛṣṇa says... Everything is explained in the Bhagavad-gītā.</p>
<p>Therefore we are repeatedly asking everyone to study Bhagavad-gītā as it is. Don't become a learned scholar and interpret foolishly or differently from Bhagavad-gītā. Everything is there.</p>
<p>So Kṛṣṇa says that our real problem of life is janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ([[Vanisource:BG 13.9|BG 13.9]]). That is the problem. Repetition of birth. Bhūtvā bhūtvā pralīyate ([[Vanisource:BG 8.19|BG 8.19]]). We take one body according to karma. Karmaṇā daiva-netreṇa jantur dehopapattaye ([[Vanisource:SB 3.31.1|SB 3.31.1]]). We get a body according to karma, daiva-netreṇa. That is not in your hand. Suppose if you are living like cats and dogs, the nature's way is that you get next life the dog's body, cat's body, or hog's body. And if you are working just like a god, godly, with good qualification, godly qualification, then you become next life demigod. You get your situation in the higher planetary system. These are all explained in the Bhagavad-gītā.</p>
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In the laws of nature, if you commit suicide, that is another criminal act. So suicidal policy, to end this misery of life, is not all. We must have, I mean to say, greater life

2012-06-22T13:30:17Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG41314NewYorkAugust11966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="170" link="Lecture on BG 4.13-14 -- New York, August 1, 1966" link_text="Lecture on BG 4.13-14 -- New York, August 1, 1966">
<div class="heading">If by frustration one commits suicide, oh, that is not the end of his miseries. He creates another misery. He creates another misery by committing suicide. Just like here, in the state law, if somebody attempts suicide and takes some poison, and if by treatment of the physician he's all right, he's again under the law, to be punished. Perhaps you know it. After curing him from that poisonous effect, he is under criminal code of the state: "Why you have attempted suicide?" Similarly, in the laws of nature, if you commit suicide, that is another criminal act. So suicidal policy, to end this misery of life, is not all. We must have, I mean to say, greater life.
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<span class="link">[[Vanisource:Lecture on BG 4.13-14 -- New York, August 1, 1966|Lecture on BG 4.13-14 -- New York, August 1, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Brahma-bhūyāya kalpate. We are, by nature, we are not matter. We are Brahman. Ahaṁ brahmāsmi. The propaganda of Śaṅkarācārya was mainly based on this understanding, that "We should not think that we are the products of this material nature." We are not products of material nature. It is by some accident, by freaks of nature, by misfortune or some way or other, we are now in contact with it. But actually I am spirit, Brahman. So that Brahman nature has to be invoked, has to be...</p>
<p>We are... Actually, just like a diseased person, he has to be brought into the healthy condition of life, to cure the disease. So just a man, when he's diseased and when he's healthy, from external feature, the same. Just like I am now healthy. So my external feature—I have got two hands and two legs and face and so many things—the same body, when I am in the diseased condition, you'll find the same hands, the same legs and mouth and everything, but the condition is different. I'll speak something nonsense because the condition has changed in the diseased condition. Similarly, in our diseased condition... This material life is our diseased condition.</p>
<p>So when we are in the healthy condition, that is called Brahman. That is called Brahman condition, healthy. So that Brahman condition can at once be regained as soon as we engaged ourself fully, cent percent, in the activities of Kṛṣṇa consciousness. That is clearly mentioned in the Bhagavad-gītā, in the Fourteenth Chapter you'll find. Māṁ ca yaḥ avyabhicāreṇa bhakti-yogena sevate: "Anyone who renders the transcendental loving service unto Me," sa guṇān samatītya etān, "that person immediately transcends the modes of material nature." Samatītya. Sama. Samyag atītya, "perfectly transcending." Samatītya.</p>
<p>Then, transcending the material nature, then he becomes zero? No. That is the real nature. Now, the philosophy which preaches that "After our liberation, after nirvāṇa of this material existence, there is zero," oh, that is very dangerous theory because we are not attracted by zero. That is our nature, living entity. Now, suppose I am suffering from some disease and there are so many ailments, and if some doctor comes: "Oh, let me finish your ailments by killing you," oh, will you agree? You'll say, "No, no, better let me suffer from the disease. I don't want to be killed." Is it not? Will you agree? Suppose you have got too much suffering, miseries of life, and I suggest, "All right, let me cut your throat and kill you, and everything will be finished." "Oh, no, no, no, I'm not agreeable to that." That is the sane man's statement. "Oh, I am not going to be killed for ending my miseries." That is the nature. So the theory that "After making end of all these material miseries, there is nothing, void," oh, that is not attractive. That is not attractive at all.</p>
<p>And that is not the fact. Real fact is that I am sac-cid-ānanda-vigraha (Bs. 5.1), part and parcel of the Supreme. The Supreme Lord is sac-cid-ānanda-vigraha, and I am qualitatively one with Him. I am also, although I am small... Just like a particle of the sea water, that is also salty. That is also salty. The taste of a small drop of sea water is the same as the taste of the big, vast, big ocean of the, Atlantic Ocean. So the quality is the same. Similarly, I may be small. I may be a spiritual atom. My position is that I am spiritual atom, and the Supreme Spirit is all, the greatest, but that does not mean I am different from the quality. I am of the same quality. So I am not void. Na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20|BG 2.20]]).</p>
<p>If by frustration one commits suicide, oh, that is not the end of his miseries. He creates another misery. He creates another misery by committing suicide. Just like here, in the state law, if somebody attempts suicide and takes some poison, and if by treatment of the physician he's all right, he's again under the law, to be punished. Perhaps you know it. After curing him from that poisonous effect, he is under criminal code of the state: "Why you have attempted suicide?" Similarly, in the laws of nature, if you commit suicide, that is another criminal act. So suicidal policy, to end this misery of life, is not all. We must have, I mean to say, greater life.</p>
<p>In the Bhagavad-gītā you have read—already we have discussed—paraṁ dṛṣṭvā nivartate. Paraṁ dṛṣṭvā nivartate: ([[Vanisource:BG 2.59|BG 2.59]]) "One has to end this miserable life after finding out a life of bliss and knowledge and eternity." That should be our... We should not be trying only to end these miseries of life, expecting something void. No. Therefore Lord Kṛṣṇa... This cātur-varṇyaṁ mayā sṛṣṭam ([[Vanisource:BG 4.13|BG 4.13]]), these divisions of human society, is created by the Lord because to elevate ourself from the clutches of this deluding māyā, or illusion. So just like one has to be educated from the lower class to the postgraduate class, similarly, this division of labor is there just to elevate one from the lowest stage of consciousness to the highest stage of Kṛṣṇa consciousness. So that is a cooperation. That is a cooperation.</p>
<p>Just like my body. My body, there are different parts of my body. The head is the most important part of my body. The next important part is my arms. The next important part is my belly. And the next important part is my legs. But although the head is the most important part of my body, there is no question of neglecting the lowest part of my body, the legs. Similarly, although there are divisions in the human society, four divisions, according to the different modes of nature... The highest class is called the brāhmaṇa, or the most intellectual class. And the next class is called the kṣatriya, just the administrative class. And the next is the vaiśya, or the mercantile, productive class. And the next is the śūdras, or the laborer class. So all of them, they are required. But if they cooperate for Kṛṣṇa consciousness, so there is no strife between these higher and lower classes.</p>
<p>We find in the present social, I mean to say, status of our life, we are actually existing in four divisions, but there is no cooperation. Practically, everyone is dissatisfied. Take for example the strife between the capitalist class and the laborer class. They, they are trying in different way. There is no compromise. There is always friction. And especially in a country like India, oh, there is always friction, and other countries also. So they are not satisfied. Recently also, in your country also, there was strike by the bus drivers and the subway drivers and administration. So there is always strike. Why? This is due to lack of Kṛṣṇa consciousness. This is due to lack of Kṛṣṇa consciousness. There cannot be any cooperation unless there is Kṛṣṇa consciousness. So Kṛṣṇa consciousness is an essential fact for harmonizing even the present material society. That is required. Kṛṣṇa consciousness is so important thing, that cooperation...</p>
<p>The same example can be said here also, that the leg, the hands, and the belly and the mouth—what they are? They are cooperating. Cooperating for what? Cooperating for maintaining this body. This is the common interest. And how it is cooperated? To supply everything to the stomach. The brain is working, earning some money, the hand is fetching something and cooking, and the mouth is chewing, and the leg is going, but the whole function is targeted to fulfill the demands of the stomach. If these parts of the body non-cooperate with the stomach, they'll become feeble and weak and there will be no capacity to work.</p>
<p>Similarly, Kṛṣṇa consciousness means that in whatever division I may be... I may be the brāhmaṇa, I may be the kṣatriya, I may be the vaiśya, or the śūdra. That doesn't matter. But if we cooperate for Kṛṣṇa consciousness, there will be perfect peace in the world. This is a fact. So this idea of Kṛṣṇa consciousness is very important factor, although people are, I mean to say, they are unknown to this fact, although it is stated in the Bhagavad-gītā.</p>
<p>In the world, Bhagavad-gītā is very popular book. They are reading Bhagavad-gītā. And in Dr. Radhakrishnan's book we understand that Bhagavad-gītā has been so important book throughout the whole world that there is a sect in Germany who are called Indo-German religious sect. Perhaps some of you may know. They are acting on the principle of Bhagavad-gītā. So actually, in the Bhagavad-gītā, the most important part is Kṛṣṇa consciousness. In every verse, in every chapter, in every conclusion, you'll find Kṛṣṇa, the speaker of Bhagavad-gītā is giving stress on His personal self.</p>
<p>Māṁ hi pārtha vyapāśritya ye 'pi syuḥ... ([[Vanisource:BG 9.32|BG 9.32]]). Mām, this mām. Mām means "Me," "Unto Me." Kṛṣṇa says, "Unto Me." But there are many miscreants who are interpreting this mām as "everyone," as "everyone." Just like when I say, "I want a glass of water," does it mean that you want a glass of water? No. My individuality, "I want a glass of water." But they are making, by jugglery of words, that when I say, "I want a glass of water," that means, "everyone wants a glass of water." Is it a fact? Similarly, when Kṛṣṇa says, "I," they identify with the "I" themselves. That is their interpretation. That is misinterpretation.</p>
<p>Bhagavad-gītā... Therefore, although Bhagavad-gītā is very popular in the world, due to this misinterpretation of so many scholars, they have been not properly understood. That is a fact. The Bhagavad-gītā explains, very nicely explains, that this cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ([[Vanisource:BG 4.13|BG 4.13]]), that this division of human society into four classes, that is established by Kṛṣṇa. But He is out of it. He's not one of us. He does not belong to this cātur-varṇyam. Suppose when Kṛṣṇa comes in incarnation, in His body, it does not mean that He belongs to either of these classes, either to the brāhmaṇas...</p>
<p>Just like Kṛṣṇa appeared Himself as the son of Devakī or Vasudeva. Vasudeva was belonging to the royal family, kṣatriya. So Kṛṣṇa played the part just like a kṣatriya. Kṣatriya means administrative class. But that does not mean that Kṛṣṇa belongs to the kṣatriya class. It is to be understood. There are daśa-avatāras. There are many incarnations of Kṛṣṇa. Just like the first avatāra, incarnation, is called Matsyāvatāra.</p>
:pralaya-payodhi-jale dhṛtavān asi vedaṁ
:vihita-vahitra-caritram akhedam
:keśava dhṛta-mīna-śarīra jaya jagadīśa hare **
<p>Keśava, Kṛṣṇa, appeared just like a fish. He appeared Himself in the fish community. Oh, but that does not mean that He was fish. If you say, if you think that, taking a fish, "Oh, it is the generation of Kṛṣṇa..." Of course, everything is Kṛṣṇa, from another point of view.</p>
<p>So similarly, Kṛṣṇa... Because in the previous verse we have discussed. Simply by knowing the transcendental nature of Kṛṣṇa, one becomes liberated. How you can understand Kṛṣṇa? By His transcendental nature. That is being described in this verse. Tasya kartāram api. Tasya kartāram api māṁ viddhi: "Although I have established these divisions of the human society into four classes, so I am not one of them." This has to be understood. Means as soon as we make it a mistake that "Oh, Kṛṣṇa, He appeared in the royal family of Vasudeva, so He belonged to the kṣatriya community, or the administrative class," no. Then you can understand the transcendental nature of Kṛṣṇa.</p>
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We are all criminals. Criminals. What is that criminality? Because we have forgotten God. This is criminality

2012-06-22T13:24:32Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG327MelbourneJune271974_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="127" link="Lecture on BG 3.27 -- Melbourne, June 27, 1974" link_text="Lecture on BG 3.27 -- Melbourne, June 27, 1974">
<div class="heading">Prakṛti means this material world. We do not belong to this material world. Just like a person in the prison house, he is a citizen, but when he goes into the prisonhouse, he has got different sense, different, I mean, punishment, different dress. They are also dressed differently. So similarly, we are all criminals. Criminals. What is that criminality? Because we have forgotten God. This is criminality.
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<span class="link">[[Vanisource:Lecture on BG 3.27 -- Melbourne, June 27, 1974|Lecture on BG 3.27 -- Melbourne, June 27, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">It is very scientific movement, scientific movement because at the present moment we are all godless, forgotten what is God and what to speak of His name. They do not believe in God and what to speak of His name, fame, His place, His activities, His form, His qualities. How we can know? There is no educational system about the science of God. This movement, Kṛṣṇa consciousness movement, is teaching the science of God. And if you accept the name of the God, name of God, Kṛṣṇa—this is also affirmed in other system also—then you will be able to associate with God immediately. Because God is Absolute. Absolute means there is no difference.</p>
<p>Just like in the relative world... This is relative world. Material world means the relative world. Relative world means the son. As soon as I say "the son," there must be a father. As soon as I say, "friend," there must be another man, friend. As soon as I say, "water," there must be something as water. But in the Absolute world, the name water and the water is the same. This is called Absolute, no different separation. So in the kingdom of God, the God is God and His son is also God. There the everything—there is no difference between the name and the substance. Here in this material world the name and the substance different.</p>
<p>Just like if I am thirsty, I want water, so the water must come to me. If I simply chant, "Water, water, water," that will not be effective, because it is relative world. But in the transcendental world, Kṛṣṇa is the name of God and it is God also. So by chanting Hare Kṛṣṇa, you are directly in contact with God. This is the meaning of Hare Kṛṣṇa, directly in contact.</p>
<p>Now, if we imitate that "These boys and girls are chanting Hare Kṛṣṇa. It is a name only. So let me chant... Instead of Kṛṣṇa, let me chant John," but that chanting will not help you because you cannot chant more than three, four times or ten times, that's all. But this is the proof. And this Hare Kṛṣṇa, this chanting, if you ask these boys and girls, they can chant continually for twenty-four hours in ecstasy, continually, without any stoppage. That is spiritual name. You cannot take any other name and chant and enjoy like that. So it is practical experience. I am touring all over the world, three times in a year, and because this chanting is Absolute, everyone is joining, Europe, America, Africa, Canada, Japan, China, everywhere. Nobody says that "This is a word from India. Why shall I chant the Indian name?" No. It is God's name. God is neither Indian nor American nor otherwise, neither Christian nor Hindu nor Muslim. God is God.</p>
<p>So we are at the present moment rotting in this material world. Puruṣaḥ prakṛti-sthaḥ. That is also mentioned in the thirteenth chapter. It is said that puruṣaḥ prakṛti-sthaḥ. Where is that verse? (aside:) I told you to...</p>
<p>Puruṣaḥ prakṛti-sthaḥ? Puruṣaḥ prakṛti-stho hi. Yes.</p>
:puruṣaḥ prakṛti-stho hi
:bhuṅkte prakṛti-jān guṇān
:kāraṇaṁ guṇa-saṅgo 'sya
:sad-asad-yoni-janmasu
:([[Vanisource:BG 13.22|BG 13.22]])
<p>Puruṣa. Puruṣa means the enjoyer. Everyone of us sitting in this hall, we have got different mentality to enjoy differently, different dress, different mentality, different opinion, because everyone of us we are individual. So this individuality is both in spiritual world and the material world. But in the material world our individuality is different on account of associating or infecting different qualities of the material nature. Just like there are different types of patients in the hospital. Why? Because each and every one of them is infected by different types of germs of disease.</p>
<p>Here it is explained, puruṣa, the living entity, prakṛti-stha, being in this material world. Prakṛti means this material world. We do not belong to this material world. Just like a person in the prison house, he is a citizen, but when he goes into the prisonhouse, he has got different sense, different, I mean, punishment, different dress. They are also dressed differently. So similarly, we are all criminals. Criminals. What is that criminality? Because we have forgotten God. This is criminality.</p>
:Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare
:(Prema-vivarta).
<p>You will find in this practical experience. Suppose a boy is very rich man's son. But still, he thinks "Why shall I live under the rules and regulations of my father? Let me go out. I shall enjoy life freely." Freely, what freedom? You are already rich man's son. You can enjoy the property of your very, very rich powerful father, and what independence you will enjoy? This is criminality. This is criminality. We are sons of God, part and parcels of God, and God means almighty. So we have got almighty father, and leaving His place, I have come to this material world to enjoy independently. That is criminality. And we are suffering. That is explained here: prakṛti-stha, "being placed in this material world," puruṣa, bhuṅkte prakṛti-jān guṇān, "he is enjoying, but enjoying the quality of the modes of material nature."</p>
<p>Just like a tiger. He is also enjoying. He is thinking, "I am very strong. I have got so power, so much jaws and nails. I can jump over any animal and immediately kill him." He is pleased in that position, but, you know, the tiger or the lion, they are so unfortunate that they do not get daily food, in spite of becoming so strong. Because prakṛti-jān guṇān, he is under the influence of the material nature. He... The tiger may be very powerful, but he remains always hungry. Very powerful. Because the other animals, they know that in that corner of the forest there is tiger, nobody goes there. Where he can get food? Hardly chance, by chance he gets one animal and jumps over it. This is called prakṛti-jān guṇān. He thought, "By becoming tiger I shall be very much proud of enjoying," but prakṛti says, "No, sir, you cannot get even daily food. That is not possible." Therefore prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarva... ([[Vanisource:BG 3.27|BG 3.27]]).</p>
<p>Here the so-called tiger, so-called big men... Just like in America the president is a big man. But now he is put into such a condition that he is full of anxiety. At any moment he may be kicked out. This is the position. You cannot be happy either as President Nixon or tiger or cats and dogs or human being or Lord Brahmā. That is not possible. That is not possible. You must be full of anxieties because this is unnatural life.</p>
<p>To understand that "I am this body," this is foolishness. I am not this body. I am the soul within this body. That is explained in the Bhagavad-gītā in the second chapter: dehino 'smin yathā dehe ([[Vanisource:BG 2.13|BG 2.13]]). Dehī, the proprietor of the body. Just like you are the proprietor of your shirt and coat. You are not shirt and coat. You are the proprietor of the shirt and coat. You are dressed with shirt and coat in different colors and different shape.</p>
<p>Similarly, the living entity—it does not matter whether he is a man or animal—he is part and parcel of God, but he desired certain dress or certain body, so prakṛti, nature, has given him. So this is going on. Puruṣaḥ prakṛti-stho hi ([[Vanisource:BG 13.22|BG 13.22]]). Puruṣa means... He is not enjoyer, but he is thinking enjoyer. He is not enjoyer. At any moment his so-called enjoyment will be finished.</p>
<p>Just like in the Western world they are thinking that "We are enjoying life." Of course, enjoying life in his consideration. But how long, sir, you will enjoy this life? You have got very nice car or very nice building and you are enjoying as Australian, as American. That's all right. But how long you shall remain American and Australian? That question does not come to the dull brain because he does not know that he is eternal. And this is temporary dress. I... Somehow or other, I wanted this, and prakṛti, nature, has given me. But nature has not given me the right to remain as American, Australian, Indian, no. That is not possible. You wanted; you enjoyed this life for a certain time, and then again you create your desire." Now I am very powerful, very happy. Let me love dog instead of God"—that means you are preparing your next life as dog because it is stated in the Bhagavad-gītā that at the time of death the mentality which you have created throughout the whole life, that will carry you to other body process. It is very scientific. Anta-kāle tu māṁ smaran.</p>
<p>So if you train up... You have got this facility of life, comfortable life. Do not misuse it for becoming next life a dog. Utilize it to become next life God. That is success. You have got advanced intelligence, but this intelligence is given to you for understanding God and your position that by forgetting God you are in this material world, and in this material world you are changing one body to another. Sometimes American body, sometimes demigod's body, sometimes celestial body, sometimes dog's body, cat's body, tiger's body. This science is unknown. But this is the science. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ahaṅkāra ([[Vanisource:BG 3.27|BG 3.27]]). We have got this body, that body, this body, under the direction of the prakṛti, material nature. So therefore intelligence is that "If I am eternal..." Na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20|BG 2.20]]). You are not dying. Hanyamāne śarīre.</p>
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The population outside the prison house, their number is very great, but within the prison house there are small number, criminals. So there are innumerable living entities

2012-06-22T13:13:43Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG215MexicoFebruary151975_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="73" link="Lecture on BG 2.15 -- Mexico, February 15, 1975" link_text="Lecture on BG 2.15 -- Mexico, February 15, 1975">
<div class="heading">The population outside the prison house, their number is very great, but within the prison house there are small number, criminals. So there are innumerable living entities. Out of them, some of them become attracted to this material enjoyment; others not.
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<span class="link">[[Vanisource:Lecture on BG 2.15 -- Mexico, February 15, 1975|Lecture on BG 2.15 -- Mexico, February 15, 1975]]: </span><div class="text"><p style="display: inline;">Devotee or Guest: I want to ask you how can we possibly know that one has attained Kṛṣṇa consciousness.</p>
<p>Prabhupāda: You have to think of Kṛṣṇa. Hm? What did he say, question?</p>
<p>Hṛdayānanda: He wanted to know what are the symptoms of one who has become Kṛṣṇa conscious.</p>
<p>Prabhupāda: Symptoms? He's chanting always Hare Kṛṣṇa. Unless one is Kṛṣṇa conscious, why he'll take the trouble, twenty-four hours, "Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa"? This is the symptom. The symptom is further explained that as soon as you see one man and you remember Kṛṣṇa, that means he's Kṛṣṇa conscious. So our men, wherever they go, people say, "Hare Kṛṣṇa!"—by seeing him only. Therefore the man is Kṛṣṇa conscious. This is the proof. That is the statement of Caitanya Mahāprabhu, "If by seeing one person you remember Kṛṣṇa, that person is Kṛṣṇa conscious."</p>
<p>Hṛdayānanda: (translating) Why it seems that when the soul comes into contact with material nature it becomes contaminated?</p>
<p>Prabhupāda: He wants to enjoy this material enjoyment. Just like everyone is going to the restaurant for eating something palatable, but we are not going, and somebody is going to cinema, but we are not going to the cinema. Similarly, there are two kinds of men: one is attracted; one is not attracted. Those who are not attracted, they are called nitya-siddha, eternally liberated. And those who are being attracted, they are called nitya-baddha, eternally conditioned. So you'll find always two classes of men. So one is attracted; one is not attracted. In the spiritual world the number of liberated person—many, many times greater than these conditioned soul. Just like the prison house and outside the prison house. The population outside the prison house, their number is very great, but within the prison house there are small number, criminals. So there are innumerable living entities. Out of them, some of them become attracted to this material enjoyment; others not. So one who does not want to serve Kṛṣṇa and wants to serve his senses, he's put into this material world. And he's given all facilities to enjoy, but he becomes entangled. This is the position. Yes?</p>
<p>Hṛdayānanda: (translating) How do we develop devotion for service, desire for service?</p>
<p>Prabhupāda: That is, means... If you are serious, you come to us. I shall teach you. If you want to be learned man, you must go to school. You cannot learn at home. Anything more?</p>
<p>Hṛdayānanda: (translating) How can we feel the transmigration of the soul?</p>
<p>Prabhupāda: How can you feel you are dreaming in a different land? In the, at night, when you dream, you forget you this all, everything, your father, mother, your home address. You are in a different platform. Again in daytime, you forget your dreaming land; you come to another place. This is transmigration. You create some body and you see differently. This is transmigration. We are... Every day, every night, we are experiencing transmigration, but we have no intelligence to understand. Therefore, tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). You have to go to a bona fide guru, and he'll make you understand things.</p>
<p>Hṛdayānanda: (translating) How can we achieve samādhi?</p>
<p>Prabhupāda: Samādhi? When... Just like if you fully absorbed in some thought, that is called samādhi. That is samādhi. If you become absorbed in thought of Kṛṣṇa, that is samādhi. That's all right. Now let us chant. (end)</p>
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Not every time the police has to be ordered by the superior authority to punish the criminal. They know how to punish. So the nature knows how to punish these criminals

2012-06-22T13:09:46Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="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">
<span class="link">[[Vanisource:Lecture on BG 2.12 -- London, August 18, 1973|Lecture on BG 2.12 -- London, August 18, 1973]]: </span><div class="text"><p style="display: inline;">Prabhupada: What are called these? In Hindi, it is called kankar, Indian.</p>
<p>Revatinandana: Pebbles?</p>
<p>Prabhupada: Pebbles, big. Small. Sand, sand. Yes. So you can eat that. When there is no rain... That is also eatable. The peacocks, they eat. The pigeons, they eat. Yes, the, they can eat. You have seen? They're eating. So everything is there eatable. So there is no question of overpopulation. Overpopulation is already there, anantyaya kalpate. They why do you call overpopulation? When there is already fire, why do you say there will be fire? It is already there. So, but, the restriction, eko bahunam yo vidadhati kaman. That eka, that eka, Krsna, He orders. He does not order actually. Just like, not every time the police has to be ordered by the superior authority to punish the criminal. They know how to punish. So the nature knows how to punish these criminals. Therefore, the scientists are finding now shortage of petrol, shortage of this, shortage... What to do? What to do? This is the position. Otherwise, there is no question of overpopulation. The supply is restricted. That is the problem. Eko yo bahunam. Because He supplies all the necessities, the supply will be restricted. As we become more and more sinful and without Krsna consciousness, they will be put into difficulties, they will be dying within the womb, they will be killed, within the womb, there will be war, there will be pestilence, there will be famine, there will be earthquake. In so many ways, we have to die. Bhutva bhutva praliyate ([[Vanisource:BG 8.19|BG 8.19]]). Again, take birth, this business will go on. And ultimately, when the whole universe is annihilated, then again we take shelter in the body of Maha-Visnu and live for, in that way, without any body, for many millions of years. Again, there is creation, and then again given chance. "All right, take another chance. Be Krsna conscious."</p>
<p>So this is material creation. Bhutva bhutva praliyate ([[Vanisource:BG 8.19|BG 8.19]]). As we have got this body, we have got the chance, not to become Krsna conscious, and if we miss, then I do not know where I am going next life. But I am not going to die, that's a fact. That will be explained in the next verse. I am not going to die. So we existed in the past, we are now existing at present, and we shall continue to exist in the future. This is the position. But how we shall exist? What kind of body, either demigod's body or dog's body or tree's body or fish's body, that will depend on my work. Or we go back to home, back to Godhead, Krsna like... We get the spiritual body like Krsna. Everything is possible.</p>
<p>So it is our business to see what kind of body we shall get next life. Tyaktva deham punar janma naiti mam eti kaunteya ([[Vanisource:BG 4.9|BG 4.9]]). Actually, if we become Krsna conscious, then after giving up this body, we are no more going to accept any material body. Because spiritual body is already there. That is eternal. The spirit soul, the spiritual body, that is never vanquished. It was existing in the past, it is existing now, and it will continue to exist in the future. Because people may say, "How is that? How odd thing Krsna is speaking, that na tv evaham jatu nasam na tvam neme janadhipah." Because actually, we died. Maybe we have taken birth again, but everyone dies. How that, that we do not die?" No. It is not the body, but Krsna is speaking about the soul. Soul is ever-existing. It existed in the past, it is existing now, and it will exist. Maybe, different type of body, that is Krsna's instruction. Another thing is that the Mayavadi philosophers say that we are one. There is no "you" and "me." Everything one. So, then Krsna is defective. If Krsna says, "You, Me, all others," so it is not one. It is not homogeneous. We are all individuals. "You are individual, I am individual, and all the kings and soldiers, they are all individuals." So the Mayavadi theory that after liberation everyone becomes one, one lump sum... What is called? Homogeneous spirit. No. Then Krsna is false. The Mayavadi theory accepted, that we become one lump sum, then Krsna's theory... Not theory, Krsna's actual knowledge. Then it becomes false. And if Krsna speaks false, something defective, then where is the use of reading Bhagavad-gita? Why should we read Bhagavad-gita which is spoken by a person who is defective? No. That's not... What Krsna is speaking, that is fact. Otherwise, why Bhagavad-gita is given so importance? So, so Mayavadi philosophers, they try to interpret in a different way, " 'I' means this, 'you' means that," some... (end)</p>
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Suppose you are destined to occupy some room, and somebody does not allow you to enter that room, is it not criminal?

2012-06-22T12:58:31Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="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">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.
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<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;">Kṛṣṇa is the Supreme Spirit Person. He is all-pervading. Everywhere He is present. He is so expansive. We are simply... We are also all-pervading, but within this body. That's all. Kṛṣṇa is all-pervading means throughout the whole creation, Kṛṣṇa all-pervading. And we are also all-pervading only in this body. You are all-pervading within your body; I know the pains and pleasures of my body; you know the pains and pleasures of your body. So all-pervading means within this body. If I pinch anywhere, I'll feel pain, you'll not feel pain. Therefore, you are not all-pervading, I am not all-pervading. But Kṛṣṇa is all-pervading. When I feel pain, Kṛṣṇa knows it. Vedāhaṁ samatītāni ([[Vanisource:BG 7.26|BG 7.26]]). "I know everything." That is Kṛṣṇa. Try to understand distinction between Kṛṣṇa and us. He's all-pervading, but He's nitya, ever-existing. We are also ever-existing. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). We have got knowledge, Kṛṣṇa has got knowledge. But we have got limited knowledge. Kṛṣṇa has got unlimited knowledge. That is the difference. Kṛṣṇa is also cognizant. He's also acknowledged. Nityo nityānāṁ cetanaś cetanānām.</p>
<p>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>
:kṛṣṇa-bahirmukha hañā bhoga vāñchā kare
:nikaṭa-stha māyā tāre jāpaṭiyā dhare
:(Prema-vivarta)
<p>This is māyā, this material world, māyā. This body is false, māyā. So we have to accept this body because we wanted to enjoy. So enjoy, you enjoy with this body, particular body. Either human's body, or dog's body, or cat's body, or demigod's body, you get as you desire. You get a material body and enjoy. This is material life.</p>
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If ksatriya becomes nonviolent, then the whole state will be in chaos. They must learn how to kill any criminal. He should be immediately killed

2012-06-22T11:44:48Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG226AhmedabadDecember111972_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="35" link="Lecture on BG 2.2-6 -- Ahmedabad, December 11, 1972" link_text="Lecture on BG 2.2-6 -- Ahmedabad, December 11, 1972">
<div class="heading">So aggressor should be killed. Aggressor should be given trouble. So Kṛṣṇa does not teach unnecessarily nonviolence. If kṣatriya becomes nonviolent, then the whole state will be in chaos. They must learn how to kill any criminal. He should be immediately killed.
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<span class="link">[[Vanisource:Lecture on BG 2.2-6 -- Ahmedabad, December 11, 1972|Lecture on BG 2.2-6 -- Ahmedabad, December 11, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Anārya-juṣṭam, "not at all befitting a man who knows the progressive values of life." Āryan. Āryan means who are progressive. So this dejection of Arjuna in the battlefield is described as befitting a non-Āryan. Āryan, according to Āryan civilization as described in the Bhagavad-gītā, there are four divisions inaugurated by the Supreme Personality of Godhead. As we have already explained, dharmaṁ tu sākṣād bhagavat-praṇītam ([[Vanisource:SB 6.3.19|SB 6.3.19]]). Any systematic religious process is to be understood: "It is given by God." Man cannot make any religious system. So this Āryan system, progressive system, is cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ([[Vanisource:BG 4.13|BG 4.13]]). Kṛṣṇa says, "It is introduced by Me for very good management of the social order." Brāhmaṇa, kṣatriya, vaiśya, śūdra. So Arjuna belonged to the kṣatriya family. Therefore his hesitation to fight in the battlefield is not befitting the Āryans. For the royal order to become nonviolent, this is not good. The kṣatriyas, when they are fighting in the battlefield, the killing is not a sin for them. Similarly, a brāhmaṇa, when he's offering sacrifice, sometimes animals are sacrificed; so that does not mean that he is committing sin. This animal sacrifice was made not for eating the animals. It was for testing the Vedic mantra. Whether the brāhmaṇas who were engaged in offering sacrifice, whether they were chanting the Vedic mantra in right way, that was tested by offering one animal and again giving the animal a new youth life. That was animal sacrifice. Sometimes horses, sometimes cows were offered. But in this age, Kali-yuga, they are forbidden because there is no such yājñika-brāhmaṇa. All kinds of sacrifices are forbidden in this age.</p>
:aśvamedhaṁ gavālambhaṁ
:sannyāsaṁ pala-paitṛkam
:devareṇa sutotpattiṁ
:kalau pañca vivarjayet
:([[Vanisource:CC Adi 17.164|CC Adi 17.164]])
<p>Aśvamedha sacrifice, gomedha sacrifice, sannyāsa, and to get child by devara, husband's younger brother, these things are forbidden in this age.</p>
<p>So it was the duty of the kṣatriya to fight. Therefore Kṛṣṇa is condemning his behavior, that "This is not befitting a kṣatriya. By this action, you will be defamed." Akīrti-karam arjuna ([[Vanisource:BG 2.2|BG 2.2]]). "You are such a nice fighter, soldier, and if you cease to fight, then the other party will defame you in so many ways. What you are thinking of? Especially you are My friend. I am standing here. Despite My becoming your chariot driver, if you decline to fight, certainly it will be a great havoc. Don't do this." Therefore He says, anārya-juṣṭam asvargyam. Asvargyam means "You cannot be promoted to the heavenly planet." It is said that a kṣatriya who dies in the fight is immediately promoted to the heavenly planet. But because he is dying for the good cause, therefore he is promoted. Asvargyam akīrti-karam. "It is defamation on your part." So</p>
:klaibyaṁ mā sma gamaḥ pārtha
:naitat tvayy upapadyate
:kṣudraṁ hṛdaya-daurbalyaṁ
:tyaktvottiṣṭha parantapa
:([[Vanisource:BG 2.3|BG 2.3]])
<p>Parantapa means one who can give trouble to the enemies. It is the duty of the kṣatriya. Enemies, aggressor, they should be killed. There is no ātatāyī. Ātatāyī means one who is aggressor. One who kidnaps one's wife, one who take away by force one's wealth, one who sets fire in one's house, these are called aggressor. So aggressor should be killed. Aggressor should be given trouble. So Kṛṣṇa does not teach unnecessarily nonviolence. If kṣatriya becomes nonviolent, then the whole state will be in chaos. They must learn how to kill any criminal. He should be immediately killed.</p>
<p>Just like Mahārāja Parīkṣit, Arjuna's grandson, when he was touring in his empire... The whole world was at that time Indian empire. Not Indian exactly. Bhārata-varṣa. Now we have imitated some name, Bhārata, the "Indian," "Hindustan." But formerly the whole planet was known as Bhārata-varṣa. So when he saw that one black man was trying to kill one cow, immediately he took his sword: "Immediately I shall kill you. Who are you, killing cows in my kingdom?" This is kṣatriya's business. So... But there is no kṣatriya now because so many cows are being killed. Nobody is protesting. It is the duty of the kṣatriya to protect every living entity born in the land, in his kingdom. It is not that, as it is going on now, that only the human beings should be protected and not the animals. No animal could be killed except in sacrifice, as prescribed. Unnecessarily, there was no need of killing animals. That is great sin. Dyūtaṁ pānaṁ striyaḥ sūnā yatrādharmaś catur-vidhaḥ ([[Vanisource:SB 1.17.38|SB 1.17.38]]). Striya, illicit connection with woman, is sinful life. Unnecessarily killing animals, that is sinful life. Intoxication, that is sinful life. Gambling, that is also sinful life. When this Kali was excused, he surrendered himself to Mahārāja Parīkṣit that "You have asked me to go out of your kingdom, but where is out of your kingdom? The whole world is your kingdom. So kindly give me some place where I can stay." So Mahārāja Parīkṣit gave him these four places, that "You can stay where illicit sex life is going on." That mean prostitution. "And unnecessary animals are killed, slaughterhouse." Striya-sūnā-pāna-dyūta ([[Vanisource:SB 1.17.38|SB 1.17.38]]). "Where intoxicants are indulged in or gambling. In these four places you can stay." So at that time, Kali could not find out such place, throughout the whole world. So he was disturbed. So there was conspiracy to kill Mahārāja Parīkṣit because the Kali could understand that so long Mahārāja Parīkṣit would live, it is impossible to find out a slaughterhouse or a brothel or a drinking house or gambling place. No.</p>
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The many sinful activities stored within us for which we have not yet suffered are considered immature. For example, a man may have committed criminal acts, but not yet been arrested for them

2012-06-22T11:38:30Z

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Nectar_of_Devotion" class="sub_section" sec_index="1" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Devotion"><h3>Nectar of Devotion</h3>
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<div class="heading">. The many sinful activities stored within us for which we have not yet suffered are considered immature. For example, a man may have committed criminal acts, but not yet been arrested for them. Now, as soon as he is detected, arrest is awaiting him.
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<span class="link">[[Vanisource:NOD 1|Nectar of Devotion 1]]: </span><div style="display: inline;" class="text"><p style="display: inline;">In Bhagavad-gītā, the Lord says that one should surrender unto Him, giving up all other engagements. The Lord also gives His word there that He will protect surrendered souls from the reactions of all sinful activities. Śrīla Rūpa Gosvāmī says that the distresses from sinful activities are due both to the sins themselves and to sins committed in our past lives. Generally, one commits sinful activities due to ignorance. But ignorance is no excuse for evading the reaction—sinful activities. Sinful activities are of two kinds: those which are mature and those which are not mature. The sinful activities for which we are suffering at the present moment are called mature. The many sinful activities stored within us for which we have not yet suffered are considered immature. For example, a man may have committed criminal acts, but not yet been arrested for them. Now, as soon as he is detected, arrest is awaiting him. Similarly, for some of our sinful activities we are awaiting distresses in the future, and for others, which are mature, we are suffering at the present moment.</p>
<p>In this way there is a chain of sinful activities and their concomitant distresses, and the conditioned soul is suffering life after life due to these sins. He is suffering in the present life the results of sinful activities from his past life, and he is meanwhile creating further sufferings for his future life. Mature sinful activities are exhibited if one is suffering from some chronic disease, if one is suffering from some legal implication, if one is born in a low and degraded family or if one is uneducated or very ugly.</p>
<p>There are many results of past sinful activities for which we are suffering at the present moment, and we may be suffering in the future due to our present sinful activities. But all of these reactions to sinful deeds can immediately be stopped if we take to Kṛṣṇa consciousness. As evidence for this, Rūpa Gosvāmī quotes from Śrīmad-Bhāgavatam, Eleventh Canto, Fourteenth Chapter, verse 19. This verse is in connection with Lord Kṛṣṇa's instruction to Uddhava, where He says, "My dear Uddhava, devotional service unto Me is just like a blazing fire which can burn into ashes unlimited fuel supplied to it." The purport is that as the blazing fire can burn any amount of fuel to ashes, so devotional service to the Lord in Kṛṣṇa consciousness can burn up all the fuel of sinful activities. For example, in the Gītā Arjuna thought that fighting was a sinful activity, but Kṛṣṇa engaged him on the battlefield under His order, and so the fighting became devotional service. Therefore, Arjuna was not subjected to any sinful reaction.</p>
<p>Śrīla Rūpa Gosvāmī quotes another verse from the Third Canto of Śrīmad-Bhāgavatam, Thirty-third Chapter, verse 6, in which Devahūti addresses her son, Kapiladeva, and says, "My dear Lord, there are nine different kinds of devotional service, beginning from hearing and chanting. Anyone who hears about Your pastimes, who chants about Your glories, who offers You obeisances, who thinks of You and, in this way, executes any of the nine kinds of devotional service—even if he is born in a family of dog-eaters (the lowest grade of mankind)—becomes immediately qualified to perform sacrifices." As such, how is it possible that anyone actually engaged in devotional service in full Kṛṣṇa consciousness has not become purified? It is not possible. One who is engaged in Kṛṣṇa consciousness and devotional service has without doubt become freed from all contaminations of material sinful activities. Devotional service therefore has the power to actually nullify all kinds of reactions to sinful deeds. A devotee is nevertheless always alert not to commit any sinful activities; this is his specific qualification as a devotee. Thus Śrīmad-Bhāgavatam states that by performing devotional service a person who was born even in a family of dog-eaters may become eligible to take part in the performance of the ritualistic ceremonies recommended in the Vedas. It is implicit in this statement that a person born into a family of dog-eaters is generally not fit for performing yajña, or sacrifice. The priestly caste in charge of performing these ritualistic ceremonies recommended in the Vedas is called the brāhmaṇa order. Unless one is a brāhmaṇa, he cannot perform these ceremonies.</p>
<p>A person is born in a brāhmaṇa family or in a family of dog-eaters due to his past activities. If a person is born in a family of dog-eaters it means that his past activities were all sinful. But if even such a person takes to the path of devotional service and begins to chant the holy names of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—he is at once fit to perform the ritualistic ceremonies. This means that his sinful reactions have immediately become neutralized.</p>
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A prison will never be vacant, for there are many prospective criminals who will fill the prison cells, even if the present criminals are freed by the government

2012-06-22T11:34:55Z

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Antya-lila" class="sub_section" sec_index="3" parent="Sri_Caitanya-caritamrta" text="CC Antya-lila"><h3>CC Antya-lila</h3>
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<div class="heading">Even if all the prisoners within a jail are freed, other criminals will fill it again. A prison will never be vacant, for there are many prospective criminals who will fill the prison cells, even if the present criminals are freed by the government. As confirmed in the Bhagavad-gītā (13.22), kāraṇaṁ guṇa-saṅgo ‘sya sad-asad-yoni-janmasu: “Because of the living entity's association with material nature, he meets with good and evil among various species.”.
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<span class="link">[[Vanisource:CC Antya 3.80|CC Antya 3.80, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“In this way all moving and nonmoving living entities will come into existence, and the entire universe will be filled as it was previously.</p>
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<div class="purport text"><p>While we are preaching, opposing elements sometimes argue, "If all living entities were delivered by the Kṛṣṇa consciousness movement, what would happen then? The universe would be devoid of living entities." In answer to this, we may say that in a prison there are many prisoners, but if one thinks that the prison would be empty if all the prisoners adopted good behavior, he is incorrect. Even if all the prisoners within a jail are freed, other criminals will fill it again. A prison will never be vacant, for there are many prospective criminals who will fill the prison cells, even if the present criminals are freed by the government. As confirmed in the Bhagavad-gītā (13.22), kāraṇaṁ guṇa-saṅgo ‘sya sad-asad-yoni-janmasu: “Because of the living entity's association with material nature, he meets with good and evil among various species.” There are many unmanifested living entities covered by the mode of ignorance who will gradually come to the mode of passion. Most of them will become criminals because of their fruitive activities and again fill the prisons.</p>
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In Western countries, begging is considered criminal. Members of the Krsna consciousness movement have no business begging

2012-06-22T11:31:33Z

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div class="heading">In Western countries, begging is considered criminal. Members of the Kṛṣṇa consciousness movement have no business begging. Instead, they work very hard to introduce some literatures about Kṛṣṇa consciousness so that people can read them and be benefited.
</div>
<span class="link">[[Vanisource:CC Madhya 8.39|CC Madhya 8.39, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“It is the general practice of all saintly people to deliver the fallen. Therefore they go to people's houses, although they have no personal business there.</p>
</div>
<div class="purport text"><p>A sannyāsī is supposed to beg from door to door. He does not beg simply because he is hungry. His real purpose is to enlighten the occupant of every house by preaching Kṛṣṇa consciousness. A sannyāsī does not abandon his superior position and become a beggar just for the sake of begging. Similarly, a person in householder life may be very important, but he may also voluntarily take to the mendicant way of life. Rūpa Gosvāmī and Sanātana Gosvāmī were ministers, but they voluntarily accepted the mendicant's life in order to humbly preach Śrī Caitanya Mahāprabhu's message. It is said about them: tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau. Although the Gosvāmīs were very aristocratic, on the order of Śrī Caitanya Mahāprabhu they became mendicants just to deliver the fallen souls. One should also consider that those who engage in the missionary activities of the Kṛṣṇa consciousness movement are under the guidance of Śrī Caitanya Mahāprabhu. They are not actually beggars; their real business is to deliver fallen souls. Therefore they may go from door to door just to introduce a book about Kṛṣṇa consciousness so that people can become enlightened by reading. Formerly brahmacārīs and sannyāsīs used to beg from door to door. At the present moment, especially in the Western countries, a person may be handed over to the police if he begs from door to door. In Western countries, begging is considered criminal. Members of the Kṛṣṇa consciousness movement have no business begging. Instead, they work very hard to introduce some literatures about Kṛṣṇa consciousness so that people can read them and be benefited. But if one gives some contribution to a Kṛṣṇa conscious man, he never refuses it.</p>
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The disc of the Lord is called Sudarsana because he does not discriminate between high and low criminals or demons

2012-06-22T11:22:49Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
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<div id="SB956_0" class="quote" parent="SB_Canto_9" book="SB" index="176" link="SB 9.5.6" link_text="SB 9.5.6">
<div class="heading">The disc of the Lord is called Sudarśana because he does not discriminate between high and low criminals or demons. Durvāsā Muni was certainly a powerful brāhmaṇa, but his acts against the pure devotee Mahārāja Ambarīṣa were no better than the activities of asuras.
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<span class="link">[[Vanisource:SB 9.5.6|SB 9.5.6, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O Sudarśana, you have a very auspicious hub, and therefore you are the upholder of all religion. You are just like an inauspicious comet for the irreligious demons. Indeed, you are the maintainer of the three worlds, you are full of transcendental effulgence, you are as quick as the mind, and you are able to work wonders. I can simply utter the word namaḥ, offering all obeisances unto you.</p>
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<div class="purport text"><p>The disc of the Lord is called Sudarśana because he does not discriminate between high and low criminals or demons. Durvāsā Muni was certainly a powerful brāhmaṇa, but his acts against the pure devotee Mahārāja Ambarīṣa were no better than the activities of asuras. As stated in the śāstras, dharmaṁ tu sākṣād bhagavat-praṇītam: ([[Vanisource:SB 6.3.19|SB 6.3.19]]) the word dharma refers to the orders or laws given by the Supreme Personality of Godhead. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: ([[Vanisource:BG 18.66|BG 18.66]]) real dharma is surrender unto the Supreme Personality of Godhead. Therefore real dharma means bhakti, or devotional service to the Lord. The Sudarśana cakra is here addressed as dharma-setave, the protector of dharma. Mahārāja Ambarīṣa was a truly religious person, and consequently for his protection the Sudarśana cakra was ready to punish even such a strict brāhmaṇa as Durvāsā Muni because he had acted like a demon. There are demons even in the form of brāhmaṇas. Therefore the Sudarśana cakra does not discriminate between brāhmaṇa demons and śūdra demons. Anyone against the Supreme Personality of Godhead and His devotees is called a demon. In the śāstras we find many brāhmaṇas and kṣatriyas who acted as demons and have been described as demons. According to the verdict of the śāstras, one has to be understood according to his symptoms. If one is born of a brāhmaṇa father but his symptoms are demoniac, he is regarded as a demon. The Sudarśana cakra is always concerned with annihilating the demons. Therefore he is described as adharma-śīlāsura-dhūma-ketave. Those who are not devotees are called adharma-śīla. The Sudarśana cakra is just like an inauspicious comet for all such demons.</p>
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As criminal prisoners scatter as soon as their terms are over and they are released, all of us who have temporarily assembled as family members will continue to our respective destinations

2012-06-22T11:19:51Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_7" class="sub_section" sec_index="7" parent="Srimad-Bhagavatam" text="SB Canto 7"><h3>SB Canto 7</h3>
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<div id="SB7221_0" class="quote" parent="SB_Canto_7" book="SB" index="65" link="SB 7.2.21" link_text="SB 7.2.21">
<div class="heading">As criminal prisoners scatter as soon as their terms are over and they are released, all of us who have temporarily assembled as family members will continue to our respective destinations. Another example given is that family members are like straws carried together by the waves of a river. Sometimes such straws mix together in whirlpools, and later, dispersed again by the same waves, they float alone in the water.
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<span class="link">[[Vanisource:SB 7.2.21|SB 7.2.21, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear mother, in a restaurant or place for drinking cold water, many travelers are brought together, and after drinking water they continue to their respective destinations. Similarly, living entities join together in a family, and later, as a result of their own actions, they are led apart to their destinations.</p>
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<div class="purport text"><dd>prakṛteḥ kriyamāṇāni</dd>
<dd>guṇaiḥ karmāṇi sarvaśaḥ</dd>
<dd>ahaṅkāra-vimūḍhātmā</dd>
<dd>kartāham iti manyate</dd>
<p>"The bewildered soul, under the influence of the three modes of material nature, thinks himself the doer of activities, which are in actuality carried out by nature." ([[Vanisource:BG 3.27|BG 3.27]]) All living entities act exactly according to the directions of prakṛti, material nature, because in the material world we are fully under a higher control. All the living entities in this material world have come here only because they wanted to be equal to Kṛṣṇa in enjoyment and have thus been sent here to be conditioned by material nature in different degrees. In the material world a so-called family is a combination of several persons in one home to fulfill the terms of their imprisonment. As criminal prisoners scatter as soon as their terms are over and they are released, all of us who have temporarily assembled as family members will continue to our respective destinations. Another example given is that family members are like straws carried together by the waves of a river. Sometimes such straws mix together in whirlpools, and later, dispersed again by the same waves, they float alone in the water.</p>
<p>Although Hiraṇyakaśipu was a demon, he had Vedic knowledge and understanding. Thus the advice given to his family members—his sister-in-law, mother and nephews—was quite sound. The demons are considered highly elevated in knowledge, but because they do not use their good intelligence for the service of the Lord, they are called demons. The demigods, however, act very intelligently to satisfy the Supreme Personality of Godhead. This is confirmed in Śrīmad-Bhāgavatam (1.2.13) as follows:</p>
:ataḥ pumbhir dvija-śreṣṭhā
:varṇāśrama-vibhāgaśaḥ
:svanuṣṭhitasya dharmasya
:saṁsiddhir hari-toṣaṇam
<p>"O best among the twice-born, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties (dharma) according to caste divisions and orders of life, is to please the Lord Hari." To become a demigod or to become godly, whatever one's occupation, one must satisfy the Supreme Personality of Godhead.</p>
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When a person within a state acts according to the laws and licenses of the government, he does not become involved in criminal activities

2012-06-22T11:14:39Z

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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="SB4267_0" class="quote" parent="SB_Canto_4" book="SB" index="1120" link="SB 4.26.7" link_text="SB 4.26.7">
<div class="heading">When a person within a state acts according to the laws and licenses of the government, he does not become involved in criminal activities. Man-made laws, however, are always defective because they are made by men who are prone to committing mistakes, being illusioned, cheating and having imperfect senses.
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<span class="link">[[Vanisource:SB 4.26.7|SB 4.26.7, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Nārada Muni continued to speak to King Prācīnabarhiṣat: My dear King, any person who works according to the directions of the Vedic scriptures does not become involved in fruitive activities.</p>
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<div class="purport text"><p>Just as a government may issue trade licenses in order for its citizens to act in a certain way, the Vedas contain injunctions that restrain and regulate all of our fruitive activities. All living entities have come into this material world to enjoy themselves. Consequently, the Vedas are given to regulate sense enjoyment. One who enjoys his senses under the Vedic regulative principles does not become entangled in the actions and reactions of his activities. As stated in Bhagavad-gītā (3.9), yajñārthāt karmaṇaḥ: one should act only for the performance of yajña, or to satisfy Lord Viṣṇu. Anyatra loko 'yaṁ karma-bandhanaḥ: otherwise any action will produce a reaction by which the living entity will be bound. A human being is especially meant to attain liberation from the bondage of birth, death, old age and disease. He is therefore directed by the Vedic regulative principles to work in such a way that he may fulfill his desires for sense gratification and at the same time gradually become freed from material bondage. Action according to such principles is called knowledge. Indeed, the word veda means "knowledge." The words jñānena na sa lipyate indicate that by following the Vedic principles, one does not become involved in the actions and reactions of his fruitive activities.</p>
<p>Everyone is therefore advised to act in terms of the Vedic injunctions and not irresponsibly. When a person within a state acts according to the laws and licenses of the government, he does not become involved in criminal activities. Man-made laws, however, are always defective because they are made by men who are prone to committing mistakes, being illusioned, cheating and having imperfect senses. The Vedic instructions are different because they do not have these four defects. Vedic instructions are not subject to mistakes. The knowledge of the Vedas is knowledge received directly from God, and there is consequently no question of illusion, cheating, mistakes or imperfect senses. All Vedic knowledge is perfect because it is received directly from God by the paramparā, disciplic succession. In Śrīmad-Bhāgavatam (1.1.1) it is said: tene brahma hṛdā ya ādi-kavaye. The original creature of this universe, known as the ādi-kavi, or Lord Brahmā, was instructed by Kṛṣṇa through the heart. After receiving these Vedic instructions from Lord Kṛṣṇa Himself, Brahmā distributed the knowledge by the paramparā system to Nārada, and Nārada in turn distributed the knowledge to Vyāsa. In this way Vedic knowledge is perfect. If we act according to Vedic knowledge, there is no question of being involved in sinful activities.</p>
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In Manu-samhita it is stated that it is necessary for a king to execute a murderer so that the murderer will not suffer for his criminal actions in his next life

2012-06-22T11:11:43Z

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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="SB4258_0" class="quote" parent="SB_Canto_4" book="SB" index="1065" link="SB 4.25.8" link_text="SB 4.25.8">
<div class="heading">In Manu-saṁhitā it is stated that it is necessary for a king to execute a murderer so that the murderer will not suffer for his criminal actions in his next life. On the basis of such understanding, Nārada Muni warns the King that the animals killed in sacrifices by the King await him at his death in order to avenge themselves.
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<span class="link">[[Vanisource:SB 4.25.8|SB 4.25.8, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">All these animals are awaiting your death so that they can avenge the injuries you have inflicted upon them. After you die, they will angrily pierce your body with iron horns.</p>
</div>
<div class="purport text"><p>Nārada Muni wanted to draw King Prācīnabarhiṣat's attention to the excesses of killing animals in sacrifices. It is said in the śāstras that by killing animals in a sacrifice, one immediately promotes them to human birth. Similarly, by killing their enemies on a battlefield, the kṣatriyas who fight for a right cause are elevated to the heavenly planets after death. In Manu-saṁhitā it is stated that it is necessary for a king to execute a murderer so that the murderer will not suffer for his criminal actions in his next life. On the basis of such understanding, Nārada Muni warns the King that the animals killed in sacrifices by the King await him at his death in order to avenge themselves. Nārada Muni is not contradicting himself here. Nārada Muni wanted to convince the King that overindulgence in animal sacrifice is risky because as soon as there is a small discrepancy in the execution of such a sacrifice, the slaughtered animal may not be promoted to a human form of life. Consequently, the person performing sacrifice will be responsible for the death of the animal, just as much as a murderer is responsible for killing another man. When animals are killed in a slaughterhouse, six people connected with the killing are responsible for the murder. The person who gives permission for the killing, the person who kills, the person who helps, the person who purchases the meat, the person who cooks the flesh and the person who eats it, all become entangled in the killing. Nārada Muni wanted to draw the King's attention to this fact. Thus animal-killing is not encouraged even in a sacrifice.</p>
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Every day we see that a person without knowledge commits some criminal act and is later arrested and punished, despite the fact that he actually may not have been conscious of his sinful activity

2012-06-22T11:08:13Z

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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="SB42475_0" class="quote" parent="SB_Canto_4" book="SB" index="1053" link="SB 4.24.75" link_text="SB 4.24.75">
<div class="heading">Actually everyone is suffering within this material world due to ignorance. Every day we see that a person without knowledge commits some criminal act and is later arrested and punished, despite the fact that he actually may not have been conscious of his sinful activity. Such ignorance prevails throughout the world.
</div>
<span class="link">[[Vanisource:SB 4.24.75|SB 4.24.75, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">In this material world there are different types of achievement, but of all of them the achievement of knowledge is considered to be the highest because one can cross the ocean of nescience only on the boat of knowledge. Otherwise the ocean is impassable.</p>
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<div class="purport text"><p>Actually everyone is suffering within this material world due to ignorance. Every day we see that a person without knowledge commits some criminal act and is later arrested and punished, despite the fact that he actually may not have been conscious of his sinful activity. Such ignorance prevails throughout the world. People do not consider how they are risking their lives in an attempt to have illicit sex life, kill animals to satisfy their tongue, enjoy intoxication and gamble. It is very regrettable that the leaders of the world do not know of the effects of these sinful activities. They are instead taking things very easily and are succeeding in making the ocean of nescience wider and wider.</p>
<p>Opposed to such ignorance, full knowledge is the greatest achievement within this material world. We can practically see that one who has sufficient knowledge is saved from many dangerous pitfalls in life. As stated in Bhagavad-gītā (7.19), bahūnāṁ janmanām ante jñānavān māṁ prapadyate: "When one actually becomes wise, he surrenders unto the Supreme Personality of Godhead." Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ: "Such a great soul is very rarely to be found."</p>
<p>This Kṛṣṇa consciousness movement is determined to open wide the eyes of the so-called leaders, who are full of ignorance, and thus save them from the many pitfalls and dangerous conditions of life. The greatest danger is the danger of getting a body lower than that of a human being. It was with great difficulty that we attained this human form of life just to take advantage of this body and reestablish our relationship with the Supreme Personality of Godhead, Govinda. Lord Śiva advises, however, that those who take advantage of his prayers will very soon become devotees of Lord Vāsudeva and thus will be able to cross the ocean of nescience and make life perfect.</p>
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The criminal department is troublesome for the criminal but not for the obedient citizen. Similarly, this material energy is troublesome for the conditioned soul, but it has nothing to do with the liberated souls who are engaged in the service of the Lord

2012-06-22T11:03:23Z

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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="SB42461_1" class="quote" parent="SB_Canto_4" book="SB" index="1039" link="SB 4.24.61" link_text="SB 4.24.61">
<div class="heading">The criminal department is troublesome for the criminal but not for the obedient citizen. Similarly, this material energy is troublesome for the conditioned soul, but it has nothing to do with the liberated souls who are engaged in the service of the Lord.
</div>
<span class="link">[[Vanisource:SB 4.24.61|SB 4.24.61, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">My dear Lord, You have manifold energies, and these energies are manifested in manifold forms. With such energies You have also created this cosmic manifestation, and although You maintain it as if it were permanent, You ultimately annihilate it. Although You are never disturbed by such changes and alterations, the living entities are disturbed by them, and therefore they find the cosmic manifestation to be different or separated from You. My Lord, You are always independent, and I can clearly see this fact.</p>
</div>
<div class="purport text"><p>It is clearly explained that Lord Kṛṣṇa has multienergies, which can be grouped into three: namely the external energy, the internal energy and the marginal energy. There are also different cosmic manifestations—namely the spiritual world and the material world—as well as different types of living entities. Some living entities are conditioned, and others are eternally free. The eternally free living entities are called nitya-mukta, for they never come in contact with the material energy. However, some living entities are conditioned in this material world, and thus they think themselves separated from the Supreme Lord. Due to their contact with the material energy, their existence is always troublesome. Being always in distress, the conditioned soul considers the material energy to be very much disturbing. This fact is explained by a Vaiṣṇava kavi, or poet:</p>
:kṛṣṇa bhuli' sei jīva anādi-bahirmukha
:ataeva māyā tāre deya saṁsāra-duḥkha
:([[Vanisource:CC Madhya 20.117|CC Madhya 20.117]])
<p>When the living entity forgets the Supreme Lord and wants to enjoy himself independently, imitating the Supreme Lord, he is captured by the false notion that he is the enjoyer and is separated from the Supreme Lord. This material energy is therefore very much troublesome to the spiritual energy, the living entity, but the material energy is never troublesome to the Supreme Lord. Indeed, for the Supreme Lord, both material and spiritual energy are the same. In this verse Lord Śiva explains that the material energy is never troublesome to the Supreme Lord. The Supreme Lord is always independent, but because the living entities are not independent—due to their false idea of becoming independently happy—the material energy is troublesome. Consequently the material energy creates differentiation.</p>
<p>Because the Māyāvādī philosophers cannot understand this, they want to be relieved from the material energy. However, because a Vaiṣṇava philosopher is in full knowledge of the Supreme Personality of Godhead, he finds no disturbance even in the material energy. This is because he knows how to utilize the material energy for the service of the Lord. In the government, the criminal department and civil department may appear different in the eyes of the citizens, but in the eyes of the government both departments are one and the same. The criminal department is troublesome for the criminal but not for the obedient citizen. Similarly, this material energy is troublesome for the conditioned soul, but it has nothing to do with the liberated souls who are engaged in the service of the Lord. Through the puruṣa-avatāra Mahā-viṣṇu, the Supreme Personality of Godhead created the whole cosmic manifestation. Simply by breathing out all the universes, the Lord creates and maintains the cosmic manifestation as Lord Viṣṇu. Then as Saṅkarṣaṇa, He annihilates the cosmic manifestation. Yet despite the creation, maintenance and destruction of the cosmos, the Lord is not affected. The various activities of the Lord must be very disturbing to the tiny living entities, but since the Lord is supremely great, He is never affected. Lord Śiva or any other pure devotee can see this clearly without being blinded by bheda-buddhi, or differentiation. For a devotee, the Lord is the supreme spirit soul. Since He is supremely powerful, His various powers are also spiritual. For a devotee, there is nothing material, for material existence only means forgetfulness of the Supreme Personality of Godhead.</p>
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When a man steals some money, if he is caught and agrees to return it, he is not freed from the criminal punishment. By the law of the state, even though he returns the money, he has to undergo the punishment

2012-06-22T10:58:27Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB33032_0" class="quote" parent="SB_Canto_3" book="SB" index="1265" link="SB 3.30.32" link_text="SB 3.30.32">
<div class="heading">When a man steals some money, if he is caught and agrees to return it, he is not freed from the criminal punishment. By the law of the state, even though he returns the money, he has to undergo the punishment. Similarly, the money earned by a criminal process may be left by the man when dying, but by superior arrangement he carries with him the effect, and therefore he has to suffer hellish life.
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<span class="link">[[Vanisource:SB 3.30.32|SB 3.30.32, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thus, by the arrangement of the Supreme Personality of Godhead, the maintainer of kinsmen is put into a hellish condition to suffer for his sinful activities, like a man who has lost his wealth.</p>
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<div class="purport text"><p>The example set herein is that the sinful person suffers just like a man who has lost his wealth. The human form of body is achieved by the conditioned soul after many, many births and is a very valuable asset. Instead of utilizing this life to get liberation, if one uses it simply for the purpose of maintaining his so-called family and therefore performs foolish and unauthorized action, he is compared to a man who has lost his wealth and who, upon losing it, laments. When wealth is lost, there is no use lamenting, but as long as there is wealth, one has to utilize it properly and thereby gain eternal profit. It may be argued that when a man leaves his money earned by sinful activities, he also leaves his sinful activities here with his money. But it is especially mentioned herein that by superior arrangement (daivenāsāditam), although the man leaves behind him his sinfully earned money, he carries the effect of it. When a man steals some money, if he is caught and agrees to return it, he is not freed from the criminal punishment. By the law of the state, even though he returns the money, he has to undergo the punishment. Similarly, the money earned by a criminal process may be left by the man when dying, but by superior arrangement he carries with him the effect, and therefore he has to suffer hellish life.</p>
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The family members, for whom an attached person acts in so many criminal ways, are never satisfied

2012-06-22T10:40:50Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB33010_0" class="quote" parent="SB_Canto_3" book="SB" index="1243" link="SB 3.30.10" link_text="SB 3.30.10">
<div class="heading">The family members, for whom an attached person acts in so many criminal ways, are never satisfied. In illusion an attached person serves such family members, and by serving them he is destined to enter into a hellish condition of life. For example, a thief steals something to maintain his family, and he is caught and imprisoned.
</div>
<span class="link">[[Vanisource:SB 3.30.10|SB 3.30.10, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">He secures money by committing violence here and there, and although he employs it in the service of his family, he himself eats only a little portion of the food thus purchased, and he goes to hell for those for whom he earned the money in such an irregular way.</p>
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<div class="purport text"><p>There is a Bengali proverb, "The person for whom I have stolen accuses me of being a thief." The family members, for whom an attached person acts in so many criminal ways, are never satisfied. In illusion an attached person serves such family members, and by serving them he is destined to enter into a hellish condition of life. For example, a thief steals something to maintain his family, and he is caught and imprisoned. This is the sum and substance of material existence and attachment to material society, friendship and love. Although an attached family man is always engaged in getting money by hook or by crook for the maintenance of his family, he cannot enjoy more than what he could consume even without such criminal activities. A man who eats eight ounces of foodstuffs may have to maintain a big family and earn money by any means to support that family, but he himself is not offered more than what he can eat, and sometimes he eats the remnants that are left after his family members are fed. Even by earning money by unfair means, he cannot enjoy life for himself. That is called the covering illusion of māyā.</p>
<p>The process of illusory service to society, country and community is exactly the same everywhere; the same principle is applicable even to big national leaders. A national leader who is very great in serving his country is sometimes killed by his countrymen because of irregular service. In other words, one cannot satisfy his dependents by this illusory service, although one cannot get out of the service because servant is his constitutional position. A living entity is constitutionally part and parcel of the Supreme Being, but he forgets that he has to render service to the Supreme Being and diverts his attention to serving others; this is called māyā. By serving others he falsely thinks that he is master. The head of a family thinks of himself as the master of the family, or the leader of a nation thinks of himself as the master of the nation, whereas actually he is serving, and by serving māyā he is gradually going to hell. Therefore, a sane man should come to the point of Kṛṣṇa consciousness and engage in the service of the Supreme Lord, applying his whole life, all of his wealth, his entire intelligence and his full power of speaking.</p>
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Theft for personal interest or for the family interest is of the same quality - namely, criminal

2012-06-22T10:34:45Z

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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_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
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<div id="SB2417_0" class="quote" parent="SB_Canto_2" book="SB" index="113" link="SB 2.4.17" link_text="SB 2.4.17">
<div class="heading">Theft for personal interest or for the family interest is of the same quality—namely, criminal. A thief pleading not guilty because of committing theft not for personal interest but for the interest of society or country has never been excused by the established law of any country.
</div>
<span class="link">[[Vanisource:SB 2.4.17|SB 2.4.17, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Let me offer my respectful obeisances unto the all-auspicious Lord Śrī Kṛṣṇa again and again because the great learned sages, the great performers of charity, the great workers of distinction, the great philosophers and mystics, the great chanters of the Vedic hymns and the great followers of Vedic principles cannot achieve any fruitful result without dedication of such great qualities to the service of the Lord.</p>
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<div class="purport text"><p>Advancement of learning, a charitable disposition, political, social or religious leadership of human society, philosophical speculations, the practice of the yoga system, expertise in the Vedic rituals, and all similar high qualities in man serve one in the attainment of perfection only when they are employed in the service of the Lord. Without such dovetailing, all such qualities become sources of trouble for people in general. Everything can be utilized either for one's own sense gratification or in the service of one other than oneself. There are two kinds of self-interest also, namely personal selfishness and extended selfishness. But there is no qualitative difference between personal and extended selfishness. Theft for personal interest or for the family interest is of the same quality—namely, criminal. A thief pleading not guilty because of committing theft not for personal interest but for the interest of society or country has never been excused by the established law of any country. People in general have no knowledge that the self-interest of a living being attains perfection only when such an interest coincides with the interest of the Lord. For example, what is the interest of maintaining body and soul together? One earns money for maintenance of the body (personal or social), but unless there is God consciousness, unless the body is being properly maintained to realize one's relation with God, all good efforts to maintain body and soul together are similar to the attempts of the animals to maintain body and soul together. The purpose of maintaining the human body is different from that of the animals. Similarly, advancement of learning, economic development, philosophical research, study in the Vedic literature or even the execution of pious activities (like charity, opening of hospitals, and the distribution of food grains) should be done in relation with the Lord. The aim of all such acts and endeavors must be the pleasure of the Lord and not the satisfaction of any other identity, individual or collective (saṁsiddhir hari-toṣaṇam ([[Vanisource:SB 1.2.13|SB 1.2.13]])). In the Bhagavad-gītā (9.27) the same principle is confirmed where it is said that whatever we may give in charity and whatever we may observe in austerity must be given over to the Lord or be done on His account only. The expert leaders of a godless human civilization cannot bring about a fruitful result in all their different attempts at educational advancement or economic development unless they are God conscious. And to become God conscious one has to hear about the all-auspicious Lord, as He is described in literature like the Bhagavad-gītā and Śrīmad-Bhāgavatam.</p>
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In a later age, this sati rite became an obnoxious criminal affair because the ceremony was forced upon even an unwilling woman

2012-06-22T10:26:10Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB11358_0" class="quote" parent="SB_Canto_1" book="SB" index="528" link="SB 1.13.58" link_text="SB 1.13.58">
<div class="heading">This entering of a chaste lady into the fire of her dead husband is called the satī rite, and the action is considered to be most perfect for a woman. In a later age, this satī rite became an obnoxious criminal affair because the ceremony was forced upon even an unwilling woman.
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<span class="link">[[Vanisource:SB 1.13.58|SB 1.13.58, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">While outside observing her husband, who will burn in the fire of mystic power along with his thatched cottage, his chaste wife will enter the fire with rapt attention.</p>
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<div class="purport text"><p>Gāndhārī was an ideal chaste lady, a life companion of her husband, and therefore when she saw her husband burning in the fire of mystic yoga along with his cottage of leaves, she despaired. She left home after losing her one hundred sons, and in the forest she saw that her most beloved husband was also burning. Now she actually felt alone, and therefore she entered the fire of her husband and followed her husband to death. This entering of a chaste lady into the fire of her dead husband is called the satī rite, and the action is considered to be most perfect for a woman. In a later age, this satī rite became an obnoxious criminal affair because the ceremony was forced upon even an unwilling woman. In this fallen age it is not possible for any lady to follow the satī rite as chastely as it was done by Gāndhārī and others in past ages. A chaste wife like Gāndhārī would feel the separation of her husband to be more burning than actual fire. Such a lady can observe the satī rite voluntarily, and there is no criminal force by anyone. When the rite became a formality only and force was applied upon a lady to follow the principle, actually it became criminal, and therefore the ceremony was to be stopped by state law. This prophecy of Nārada Muni to Mahārāja Yudhiṣṭhira forbade him to go to his widowed aunt.</p>
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In the ordinary prison house, criminals are kept within bars; similarly, the criminals who are disobedient to the laws of the Lord are shackled by sex life. BG 1972 purports

2012-06-22T10:16:07Z

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<div id="Bhagavad-gita_As_It_Is" class="section" sec_index="0" parent="compilation" text="Bhagavad-gita As It Is"><h2>Bhagavad-gita As It Is</h2>
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<div id="BG_Chapters_1_-_6" class="sub_section" sec_index="1" parent="Bhagavad-gita_As_It_Is" text="BG Chapters 1 - 6"><h3>BG Chapters 1 - 6</h3>
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<div id="BG339_0" class="quote" parent="BG_Chapters_1_-_6" book="BG" index="149" link="BG 3.39" link_text="BG 3.39">
<div class="heading">In the ordinary prison house, criminals are kept within bars; similarly, the criminals who are disobedient to the laws of the Lord are shackled by sex life. Advancement of material civilization on the basis of sense gratification means increasing the duration of the material existence of a living entity.
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<span class="link">[[Vanisource:BG 3.39|BG 3.39, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thus the wise living entity's pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.</p>
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<div class="purport text"><p>It is said in the Manu-smṛti that lust cannot be satisfied by any amount of sense enjoyment, just as fire is never extinguished by a constant supply of fuel. In the material world, the center of all activities is sex, and thus this material world is called maithunya-āgāra, or the shackles of sex life. In the ordinary prison house, criminals are kept within bars; similarly, the criminals who are disobedient to the laws of the Lord are shackled by sex life. Advancement of material civilization on the basis of sense gratification means increasing the duration of the material existence of a living entity. Therefore, this lust is the symbol of ignorance by which the living entity is kept within the material world. While one enjoys sense gratification, it may be that there is some feeling of happiness, but actually that so-called feeling of happiness is the ultimate enemy of the sense enjoyer.</p>
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In Kimpurusa-varsa the great devotee Hanuman is always engaged with the inhabitants of that land in devotional service to Lord Ramacandra, the elder brother of Laksmana and dear husband of Sitadevi

2012-06-21T16:52:40Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_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="SB5191_0" class="quote" parent="SB_Canto_5" book="SB" index="466" link="SB 5.19.1" link_text="SB 5.19.1">
<span class="link">[[Vanisource:SB 5.19.1|SB 5.19.1, Translation]]: </span><div class="trans text">Śrīla Śukadeva Gosvāmī said: My dear King, in Kimpuruṣa-varṣa the great devotee Hanumān is always engaged with the inhabitants of that land in devotional service to Lord Rāmacandra, the elder brother of Lakṣmaṇa and dear husband of Sītādevī.
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Hanuman, the great devotee of Rama, said, "I know that there is no difference between the Sita-Rama and Laksmi-Narayana forms of the Supreme Personality of Godhead, but nevertheless, the form of Rama and Sita has absorbed my affection and love

2012-06-21T14:44:17Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB32025_0" class="quote" parent="SB_Canto_3" book="SB" index="788" link="SB 3.20.25" link_text="SB 3.20.25">
<div class="heading">In a verse in the Rāmāyaṇa, Hanumān, the great devotee of Rāma, said, "I know that there is no difference between the Sītā-Rāma and Lakṣmī-Nārāyaṇa forms of the Supreme Personality of Godhead, but nevertheless, the form of Rāma and Sītā has absorbed my affection and love. Therefore I want to see the Lord in the forms of Rāma and Sītā."
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<span class="link">[[Vanisource:SB 3.20.25|SB 3.20.25, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">He approached the Personality of Godhead, who bestows all boons and who dispels the agony of His devotees and of those who take shelter of His lotus feet. He manifests His innumerable transcendental forms for the satisfaction of His devotees.</p>
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<div class="purport text"><p>Here the words bhaktānām anurūpātma-darśanam mean that the Personality of Godhead manifests His multiforms according to the desires of the devotees. For example, Hanumānjī (Vajrāṅgajī) wanted to see the form of the Lord as the Personality of Godhead Rāmacandra, whereas other Vaiṣṇavas want to see the form of Rādhā-Kṛṣṇa, and still other devotees want to see the Lord in the form of Lakṣmī-Nārāyaṇa. The Māyāvādī philosophers think that although all these forms are assumed by the Lord just as the devotees desire to see Him, actually He is impersonal. From Brahma-saṁhitā, however, we can understand that this is not so, for the Lord has multiforms. It is said in the Brahma-saṁhitā, advaitam acyutam. The Lord does not appear before the devotee because of the devotee's imagination. Brahma-saṁhitā further explains that the Lord has innumerable forms: rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). He exists in millions and millions of forms. There are 8,400,000 spieces of living entities, but the incarnations of the Supreme Lord are innumerable. In the Bhāgavatam it is stated that as the waves in the sea cannot be counted but appear and disappear continually, the incarnations and forms of the Lord are innumerable. A devotee is attached to a particular form, and it is that form which he worships. We have just described the first appearance of the boar within this universe. There are innumerable universes, and somewhere or other the boar form is now existing. All the forms of the Lord are eternal. It is the devotee's inclination to worship a particular form, and he engages in devotional service to that form. In a verse in the Rāmāyaṇa, Hanumān, the great devotee of Rāma, said, "I know that there is no difference between the Sītā-Rāma and Lakṣmī-Nārāyaṇa forms of the Supreme Personality of Godhead, but nevertheless, the form of Rāma and Sītā has absorbed my affection and love. Therefore I want to see the Lord in the forms of Rāma and Sītā." Similarly, the Gauḍīya Vaiṣṇava loves the forms of Rādhā and Kṛṣṇa, and Kṛṣṇa and Rukmiṇī at Dvārakā. The words bhaktānām anurūpātma-darśanam mean that the Lord is always pleased to favor the devotee in the particular form in which the devotee wants to worship and render service unto Him. In this verse it is stated that Brahmā approached Hari, the Supreme Personality of Godhead. This form of the Lord is Kṣīrodakaśāyī Viṣṇu. Whenever there is some trouble and Brahmā has to approach the Lord, he can approach Kṣīrodakaśāyī Viṣṇu, and it is the grace of the Lord that whenever Brahmā approaches about disturbances in the universe, the Lord gives him relief in so many ways.</p>
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