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There are many examples given of how we are to utilize those things which are set aside for us by the Lord. This is also explained in Bhagavad-gita. BG 1972 Introduction

2023-01-15T12:00:18Z

Payal:

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[[Category:There Are Many]]
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[[Category:Bhagavad-gita As It Is - 1972 Introduction]]
[[Category:Bhagavad-gita As It Is - 1972 Purports, Chapters 01 to 18 - Vaniquotes]]
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<h2>Bhagavad-gita As it is</h2>
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<h3>BG Preface and Introduction</h3>
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There are many examples given of how we are to utilize those things which are set aside for us by the Lord. This is also explained in Bhagavad-gītā.
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[[Vanisource:BG (1972) Introduction|BG (1972) Introduction]]
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:oṁ ajñāna-timirāndhasya
:jñānāñjana-śalākayā
:cakṣur unmīlitaṁ yena
:tasmai śrī-gurave namaḥ
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:śrī-caitanya-mano-'bhīṣṭaṁ

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:sthāpitaṁ yena bhū-tale
:svayaṁ rūpaḥ kadā mahyaṁ
:dadāti sva-padāntikam
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I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him. When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?

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:vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca
:śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam
:sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ
:śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca
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I offer my respectful obeisances unto the lotus feet of my spiritual master and unto the feet of all Vaiṣṇavas. I offer my respectful obeisances unto the lotus feet of Śrīla Rūpa Gosvāmī along with his elder brother Sanātana Gosvāmī, as well as Raghunātha Dāsa and Raghunātha Bhaṭṭa, Gopāla Bhaṭṭa, and Śrīla Jīva Gosvāmī. I offer my respectful obeisances to Lord Kṛṣṇa Caitanya and Lord Nityānanda along with Advaita Ācārya, Gadādhara, Śrīvāsa, and other associates. I offer my respectful obeisances to Śrīmatī Rādhārāṇī and Śrī Kṛṣṇa along with Their associates Śrī Lalitā and Viśākhā.

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:he kṛṣṇa karuṇā-sindho
:dīna-bandho jagat-pate
:gopeśa gopikā-kānta
:rādhā-kānta namo 'stu te
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O my dear Kṛṣṇa, You are the friend of the distressed and the source of creation. You are the master of the gopīs and the lover of Rādhārāṇī. I offer my respectful obeisances unto You.

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:tapta-kāñcana-gaurāṅgi
:rādhe vṛndāvaneśvari
:vṛṣabhānu-sute devi
:praṇamāmi hari-priye
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I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.

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:vāñchā-kalpatarubhyaś ca
:kṛpā-sindhubhya eva ca
:patitānāṁ pāvanebhyo
:vaiṣṇavebhyo namo namaḥ
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I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord who can fulfill the desires of everyone, just like desire trees, and who are full of compassion for the fallen souls.

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:śrī-kṛṣṇa-caitanya
:prabhu-nityānanda
:śrī-advaita gadādhara
:śrīvāsādi-gaura-bhakta-vṛnda
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I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all others in the line of devotion.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Elsewhere in the Gītā it is stated:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But the Lord says:

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

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

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

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

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

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

The Lord further says:

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

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

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

The Lord further says:

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

:kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā

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

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

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

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

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

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

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

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

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

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

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

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

Whatever Arjuna has said to Krsna in order to avoid the fighting, so those things are correct. But from the spiritual platform, those things may be correct or incorrect, but from spiritual platform, they are not to be considered very serious

2023-01-15T11:58:20Z

Payal:

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<div id="facts">
{{terms|"Whatever Arjuna has said to Krsna in order to avoid the fighting, so those things are correct. But from the spiritual platform, those things may be correct or incorrect, but from spiritual platform, they are not to be considered very serious"}}
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG210LondonAugust161973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="45" link="Lecture on BG 2.10 -- London, August 16, 1973" link_text="Lecture on BG 2.10 -- London, August 16, 1973">
<div class="heading">Whatever Arjuna has said to Kṛṣṇa in order to avoid the fighting, so those things are correct. But from the spiritual platform, those things may be correct or incorrect, but from spiritual platform, they are not to be considered very serious. Therefore aśocyān anvaśocas tvam. Because his lamentation was on the bodily concept of life. That bodily concept of life, in the very beginning of Kṛṣṇa's instructions, it is condemned.
</div>
<span class="link">[[Vanisource:Lecture on BG 2.10 -- London, August 16, 1973|Lecture on BG 2.10 -- London, August 16, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So try to understand Kṛṣṇa as Hṛṣīkeśa. So Hṛṣīkeśa, Kṛṣṇa, began to laugh that "He is My friend, constant associate, and such weakness. He first of all was enthusiastic to ask Me to take his chariot, senayor ubhayor madhye. Now viṣīdantan, now he is lamenting." So... We are all fools like that. Arjuna is not fool. Arjuna has been been described as Guḍākeśa. How he can be fool? But he is playing the part of fool. If he does not play the part of a fool, how this Bhagavad-gītā will come from the mouth of Śrī Kṛṣṇa? And because he is devotee, he is perfectly playing in such a way that Kṛṣṇa is giving instruction. So perfect teacher and the perfect disciple, Arjuna. We have to learn from their de... Our position... Arjuna is representing just like ordinary man like us, and Kṛṣṇa is Hṛṣīkeśa, giving His advice, perfect advice. If we take, if we read Bhagavad-gītā in the spirit of understanding like Arjuna, the perfect disciple, and if we accept the advice and the instruction of Kṛṣṇa, the perfect teacher, then we should know that we have understood Bhagavad-gītā. By my mental speculation, by rascal interpretation, by showing one's scholarship, you cannot understand Bhagavad-gītā. That is not possible. Submissive. Therefore in the Bhagavad-gītā it is said, tad viddhi praṇipātena paripraśnena sevayā ([[Vanisource:BG 4.34 (1972)|BG 4.34]]). So we have to surrender as Arjuna, he surrendered. Śiṣyas te 'haṁ śādhi māṁ prapannam: ([[Vanisource:BG 2.7 (1972)|BG 2.7]]) "I surrender unto You. I become Your disciple." To become disciple means to surrender, voluntarily accepting the instruction, the advice, the order of the spiritual master. So Arjuna has already accepted that. Although he is speaking that na yotsye, "Kṛṣṇa, I shall not fight." But master, when He explains everything, he will fight. Master's order. Not to fight, that is his own sense gratification. And to fight in spite of he had no desire to fight, that is the satisfaction of the master. This is the sum and substance of Bhagavad-gītā.</p>
<p>So Kṛṣṇa, seeing Arjuna, viṣīdantam very much affected, lamenting, that he is not prepared to do his duty. Therefore in the next verse He begins that aśocyān anvaśocas tvaṁ prajña-vādāṁś ca bhāṣase: ([[Vanisource:BG 2.11 (1972)|BG 2.11]]) "My dear Arjuna, you are My friend. Never mind, māyā is very strong. Despite your being My friend, personal, you are so much overwhelmed with false compassion. So just hear Me." Therefore He said, aśocyān: "You are lamenting on a subject matter which is not at all good." Aśocya. Śocya means lamentation, and aśocya means one should not lament. Aśocya. So aśocyān anvaśocas tvaṁ prajña-vādāṁś ca bhāṣase. "But you are talking like very learned scholar." Because he has talked. But those things are right. What Arjuna has said, that varṇa-saṅkara, when the women become polluted, the population is varṇa-saṅkara, that is fact. Whatever Arjuna has said to Kṛṣṇa in order to avoid the fighting, so those things are correct. But from the spiritual platform, those things may be correct or incorrect, but from spiritual platform, they are not to be considered very serious. Therefore aśocyān anvaśocas tvam. Because his lamentation was on the bodily concept of life. That bodily concept of life, in the very beginning of Kṛṣṇa's instructions, it is condemned. Aśocyān anvaśocas tvam: ([[Vanisource:BG 2.11 (1972)|BG 2.11]]) "You are lamenting on the bodily concept of life." Because anyone who is in the bodily concept of life, he is no better than animal. So our all morality, all social status, all politics, all philosophy, everything is on this bodily concept of life. We want to enjoy senses. Senses means different parts of the body. So one who is interested with the body—that means one who is interested with the senses—their only business is how to... (end)</p>
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</div>
</div>

We should live by the mercy of God and take only those things which are allotted to us. In this way, by not encroaching on another's property, one can enjoy life

2023-01-15T11:57:31Z

Payal:

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{{terms|"We should live by the mercy of God and take only those things which are allotted to us. In this way, by not encroaching on another's property, one can enjoy life"}}
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{{compiler|SharmisthaK}}
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[[Category:Teachings of Lord Caitanya 1975 Chapter 22 - The Srimad Bhagavatam]]
[[Category:Teachings of Lord Caitanya 1975 Chapters 01 to 32]]
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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Teachings of Lord Caitanya</h3>
</div>
<div class="quote">
<div class="quote_heading">
There is a passage in Īśopaniṣad similar to a verse found in Śrīmad-Bhāgavatam (SB 8.1.10) which states that whatever one sees in the cosmic manifestation is but the Supreme Lord's energy and is nondifferent from Him. Consequently He is the controller, friend and maintainer of all living entities. We should live by the mercy of God and take only those things which are allotted to us. In this way, by not encroaching on another's property, one can enjoy life.
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<div class="quote_link">
[[Vanisource:TLC 22 (1975)|Teachings of Lord Caitanya (1975), Chapter 22]]
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<div class="text">
After the conversion of the Māyāvādī sannyāsīs to the path of Caitanya Mahāprabhu, many scholars and inquisitive people visited the Lord at Benares. Since it was not possible for everyone to see Caitanya Mahāprabhu at His residence, people used to stand in line to see Him as He passed on His way to the temple of Viśvanātha and Bindumādhava. One day, when the Lord visited the temple with His associates, Candraśekhara Ācārya, Paramānanda, Tapana Miśra, Sanātana Gosvāmī and others, He was singing:

<div class="quote_verse">
:haraye namaḥ kṛṣṇa yādavāya namaḥ
:gopāla govinda rāma śrī-madhusūdana
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When the Lord sang in this way, chanting and dancing, thousands of people gathered around Him, and when the Lord chanted, they roared. The vibration was so tumultuous that Prakāśānanda Sarasvatī, who was sitting nearby, immediately joined the crowd with his disciples. As soon as he saw the beautiful body of Lord Caitanya and the Lord dancing with His associates, Prakāśānanda Sarasvatī also joined and began to sing: "Hari! Hari!" All the inhabitants of Benares were struck with wonder upon seeing the ecstatic dancing of Lord Caitanya. However, Lord Caitanya checked His continuous ecstasy and stopped dancing when He saw the Māyāvādī sannyāsīs. As soon as the Lord stopped chanting and dancing, Prakāśānanda Sarasvatī fell at His feet. Trying to stop him, Lord Caitanya said, "Oh, you are the spiritual master of the whole world, jagad-guru, and I am not even equal to your disciples. You should therefore not worship an inferior like Me. You are exactly like the Supreme Brahman, and if I allow you to fall down at My feet, I will commit a very great offense. Although you have no vision of duality, for the sake of teaching the people in general you should not do this."

"Previously I spoke ill of You many times," Prakāśānanda Sarasvatī replied. "Now in order to free myself from the results of my offense, I fall down at Your feet." He then quoted a verse from Vedic literatures which states that when even a liberated soul commits an offense against the Supreme Lord, he again becomes a victim of material contamination. Prakāśānanda Sarasvatī then quoted another verse from Śrīmad-Bhāgavatam ([[Vanisource:SB 10.34.9|SB 10.34.9]]) regarding Nanda Mahārāja's being attacked by a serpent who was previously Vidyādharārcita. When the serpent was touched by the lotus feet of Kṛṣṇa, he regained his previous body and was freed from the reactions of his sinful activities. When Lord Caitanya thus heard Himself equated with Kṛṣṇa, He mildly protested. He wanted to warn people in general not to compare the Supreme Lord with any living entity, and although He was the Supreme Lord Himself, He protested against this comparison in order to teach us. Thus He said that it is the greatest offense to compare anyone with the Supreme Lord Kṛṣṇa. Lord Caitanya always maintained that Viṣṇu, the Supreme Personality of Godhead, is great and the living entities, however great they may be, are but infinitesimal. In this connection, He quoted a verse from Padma Purāṇa which is found in the Vaiṣṇava tantra (Hari-bhakti-vilāsa 1.73): "A person who compares the Supreme Lord even with the greatest of demigods like Brahmā and Śiva must be considered a number one atheist."

"I can understand that You are the Supreme Personality of Godhead, Kṛṣṇa," Prakāśānanda Sarasvatī continued, "and even though You present Yourself as a devotee, You are still worshipable because You are greater than all of us in education and realization. Therefore by blaspheming You, we have committed the greatest offense. Please excuse us."

How a devotee becomes the greatest of all transcendentalists is stated in Śrīmad-Bhāgavatam ([[Vanisource:SB 6.14.5|SB 6.14.5]]):

<div class="quote_verse">
:muktānām api siddhānāṁ
:nārāyaṇa-parāyaṇaḥ
:sudurlabhaḥ praśāntātmā
:koṭiṣv api mahāmune
</div>

"There are many liberated souls and perfected souls, but out of all of them he who is a devotee of the Supreme Personality of Godhead is best. The devotees of the Supreme Lord are always calm and quiet, and their perfection is very rarely seen, even in millions of persons." Prakāśānanda also quoted another verse ([[Vanisource:SB 10.4.46|SB 10.4.46]]) in which it is stated that one's duration of life, prosperity, fame, religion and the benediction of higher authorities are all lost when one offends a devotee. Prakāśānanda also quoted another verse from Śrīmad-Bhāgavatam ([[Vanisource:SB 7.5.32|SB 7.5.32]]) which said that all the misgivings of the conditioned soul disappear at the touch of the lotus feet of the Supreme Personality of Godhead. However, one cannot touch the lotus feet of the Supreme Lord unless one receives the benediction of the dust of the lotus feet of the Lord's pure devotee. In other words, one cannot become a pure devotee of the Supreme Personality of Godhead unless he is favored by another pure devotee of the Lord.

"Now I am taking shelter of Your lotus feet," Prakāśānanda Sarasvatī said, "for I want to be elevated to the position of a devotee of the Supreme Lord."

After talking in this way, both Prakāśānanda Sarasvatī and Lord Caitanya sat together. "Whatever You have said concerning discrepancies in the Māyāvādī philosophy is also known by us," Prakāśānanda said. "Indeed, we know that all the commentaries on Vedic scriptures by Māyāvādī philosophers are erroneous, especially those of Śaṅkarācārya. Śaṅkarācārya's interpretations of Vedānta-sūtra are all figments of his imagination. You have not explained the codes of the Vedānta-sūtra and Upaniṣads according to Your own imagination but have presented them as they are. Thus we are all pleased to have heard Your explanation. Such explanations of the codes of Vedānta-sūtra and the Upaniṣads cannot be given by anyone but the Supreme Personality of Godhead. Since You have all the potencies of the Supreme Lord, please explain the Vedānta-sūtra further so that I may be benefited."

Lord Caitanya protested against being called the Supreme Lord, and He said, "My dear sir, I am an ordinary living entity. I cannot know the real meaning of Vedānta-sūtra, but Vyāsadeva, who is an incarnation of Nārāyaṇa, knows its real meaning. No ordinary living entity can interpret Vedānta-sūtra according to his mundane conceptions. In order to curb commentaries on Vedānta-sūtra by unscrupulous persons, the author himself, Vyāsadeva, has already commentated upon the Vedānta-sūtra by writing Śrīmad-Bhāgavatam." In other words, the best explanation of a book is written by the author himself. No one can understand the author's mind unless the author himself discloses the purpose behind his writing. Therefore Vedānta-sūtra should be understood through Śrīmad-Bhāgavatam, the commentary written by the author of Vedānta-sūtra.

Praṇava, or oṁkāra, is the divine substance of all the Vedas. Oṁkāra is further explained in the gāyatrī mantra exactly as it was explained in Śrīmad-Bhāgavatam. There are four verses written in this connection, and these are explained to Brahmā by Lord Kṛṣṇa Himself. In his turn, Brahmā explains them to Nārada, and Nārada explains them to Vyāsadeva. In this way the purport of the verses of Śrīmad-Bhāgavatam come down through disciplic succession. It is not that anyone and everyone can make his own foolish commentaries on Vedānta-sūtra and mislead readers. Anyone who wants to understand Vedānta-sūtra must read Śrīmad-Bhāgavatam carefully. Under the instructions of Nārada Muni, Vyāsadeva compiled Śrīmad-Bhāgavatam with the purpose of explaining the Vedānta-sūtra. In writing Śrīmad-Bhāgavatam, Vyāsadeva collected all the essence of the Upaniṣads, the purpose of which was also explained in Vedānta-sūtra. Śrīmad-Bhāgavatam is thus the essence of all Vedic knowledge. That which is stated in the Upaniṣads and restated in Vedānta-sūtra is explained very nicely in Śrīmad-Bhāgavatam.

There is a passage in Īśopaniṣad similar to a verse found in Śrīmad-Bhāgavatam ([[Vanisource:SB 8.1.10|SB 8.1.10]]) which states that whatever one sees in the cosmic manifestation is but the Supreme Lord's energy and is nondifferent from Him. Consequently He is the controller, friend and maintainer of all living entities. We should live by the mercy of God and take only those things which are allotted to us. In this way, by not encroaching on another's property, one can enjoy life.

In other words, the purpose of the Upaniṣads, Vedānta-sūtra and Śrīmad-Bhāgavatam is one and the same. If one studies Śrīmad-Bhāgavatam carefully, he will find that all the Upaniṣads and the Vedānta-sūtra are nicely explained therein. Śrīmad-Bhāgavatam teaches us how to reestablish our eternal relationship with the Supreme Lord, how to act in that relationship, and, lastly, how to achieve the highest benefit from it.

The four verses beginning with aham eva are the gist of the whole Bhāgavatam. These are: "I am the supreme center for the relationships of all living entities, and My knowledge is the supreme knowledge. That process by which I can be attained by the living entity is called abhidheya. By it, one can attain the highest perfection of life, love of Godhead. When one attains love of Godhead, his life becomes perfect." The explanation of these four verses is given in Śrīmad-Bhāgavatam, and Lord Caitanya gave a short description of the principles of these verses. He said that no one can understand the constitutional position of the Supreme Lord—His situation, His transcendental qualities, His transcendental activities and His six opulences. These cannot be understood by mental speculation or academic education; they can only be understood by the mercy of the Lord. As stated in Bhagavad-gītā, one who is fortunate enough to receive the Lord's favor can understand all these explanations by the mercy of the Lord.

The Lord existed before the material creation; therefore the material ingredients, nature and the living entities all emanated from Him, and after dissolution they rest in Him. When the creation is manifest, it is maintained by Him; indeed, whatever manifestation we see is but a transformation of His external energy. When the Supreme Lord withdraws His external energy, everything enters into Him. In the first of the four verses, the word aham is given three times in order to stress that the Supreme Personality of Godhead is full with all opulences. Aham is stated three times just to chastise one who cannot understand or believe in the transcendental nature and form of the Supreme Lord.

The Lord possesses His internal energy, His external, marginal and relative energies, the manifestation of the cosmic world and the living entities. The external energy is manifested by the qualitative modes (guṇas) of material nature. One who can understand the nature of the living entity in the spiritual world can actually understand vedyam, or perfect knowledge. One cannot understand the Supreme Lord simply by seeing the material energy and the conditioned soul, but when one is in perfect knowledge, he is freed from the influence of the external energy. The moon reflects the light of the sun, and without the sun the moon cannot illuminate anything. Similarly, this material cosmic manifestation is but the reflection of the spiritual world. When one is actually liberated from the spell of the external energy, he can understand the constitutional nature of the Supreme Lord. Devotional service to the Lord is the only means by which the Lord can be attained, and this devotional service can be accepted by everyone and anyone in any country and under any circumstance. Devotional service is above the four principles of religion and the understanding derived from liberation. Even the preliminaries of devotional service are transcendental to the highest understanding derived from liberation and the understanding derived from ordinary religion.

One should therefore approach a bona fide spiritual master—irrespective of caste, creed, color, country, etc.—and hear from him everything about devotional service. The real purpose of life is to revive our dormant love of God. Indeed, that is our ultimate necessity. How that love of God can be attained is explained in Śrīmad-Bhāgavatam. There is theoretical knowledge and specific or realized knowledge, and perfect realized knowledge is attained when one realizes the teachings received from the spiritual master.
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We should be satisfied with those things He has kindly set aside for us, and we should always consider to whom those things we possess actually belong

2023-01-15T11:55:42Z

Payal:

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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Sri Isopanisad</h3>
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The cow, for instance, gives milk, but she does not drink that milk: she eats grass and straw, and her milk is designated as food for human beings. Such is the arrangement of the Lord. Thus we should be satisfied with those things He has kindly set aside for us, and we should always consider to whom those things we possess actually belong.
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[[Vanisource:ISO 1 (1974)|Sri Isopanisad 1, Translation and Purport]]
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Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.
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<div class="purport">

Vedic knowledge is infallible because it comes down through the perfect disciplic succession of spiritual masters, beginning with the Lord Himself. Since He spoke the first word of Vedic knowledge, the source of this knowledge is transcendental. The words spoken by the Lord are called apauruṣeya, which indicates that they are not delivered by any mundane person. A living being who lives in the mundane world has four defects: (1) he is certain to commit mistakes; (2) he is subject to illusion; (3) he has a propensity to cheat others; and (4) his senses are imperfect. No one with these four imperfections can deliver perfect knowledge. The Vedas are not produced by such an imperfect creature. Vedic knowledge was originally imparted by the Lord into the heart of Brahmā, the first created living being, and Brahmā in his turn disseminated this knowledge to his sons and disciples, who have handed it down through history.

Since the Lord is pūrṇam, all-perfect, there is no possibility of His being subjected to the laws of material nature, which He controls. However, both the living entities and inanimate objects are controlled by the laws of nature and ultimately by the Lord's potency. This Īśopaniṣad is part of the Yajur Veda, and consequently it contains information concerning the proprietorship of all things existing within the universe.

The Lord's proprietorship over everything within the universe is confirmed in the Seventh Chapter of the Bhagavad-gītā ([[Vanisource:BG 7.4 (1972)|7.4-5]]), where parā and aparā prakṛti are discussed. The elements of nature—earth, water, fire, air, ether, mind, intelligence and ego—all belong to the Lord's inferior, material energy (aparā prakṛti),whereas the living being, the organic energy, is His superior energy (parā prakṛti). Both of these prakṛtis, or energies, are emanations from the Lord, and ultimately He is the controller of everything that exists. There is nothing in the universe that does not belong to either the parā or the aparā prakṛti; therefore everything is the property of the Supreme Being.

Because the Supreme Being, the Absolute Personality of Godhead, is the complete person, He has complete and perfect intelligence to adjust everything by means of His different potencies. The Supreme Being is often compared to a fire, and everything organic and inorganic is compared to the heat and light of that fire. Just as fire distributes energy in the form of heat and light, the Lord displays His energy in different ways. He thus remains the ultimate controller, sustainer and dictator of everything. He is the possessor of all potencies, the knower of everything and the benefactor of everyone. He is full of inconceivable opulence, power, fame, beauty, knowledge and renunciation.

One should therefore be intelligent enough to know that except for the Lord no one is a proprietor of anything. One should accept only those things that are set aside by the Lord as his quota. The cow, for instance, gives milk, but she does not drink that milk: she eats grass and straw, and her milk is designated as food for human beings. Such is the arrangement of the Lord. Thus we should be satisfied with those things He has kindly set aside for us, and we should always consider to whom those things we possess actually belong.

Take, for example, our dwelling, which is made of earth, wood, stone, iron, cement and so many other material things. If we think in terms of Śrī Īśopaniṣad, we must know that we cannot produce any of these building materials ourselves. We can simply bring them together and transform them into different shapes by our labor. A laborer cannot claim to be a proprietor of a thing just because he has worked hard to manufacture it.

In modern society there is always a great quarrel between the laborers and the capitalists. This quarrel has taken an international shape, and the world is in danger. Men face one another in enmity and snarl just like cats and dogs. Śrī Īśopaniṣad cannot give advice to the cats and dogs, but it can deliver the message of Godhead to man through the bona fide ācāryas (holy teachers). The human race should take the Vedic wisdom of Śrī Īśopaniṣad and not quarrel over material possessions. One must be satisfied with whatever privileges are given to him by the mercy of the Lord. There can be no peace if the communists or capitalists or any other party claims proprietorship over the resources of nature, which are entirely the property of the Lord. The capitalists cannot curb the communists simply by political maneuvering, nor can the communists defeat the capitalists simply by fighting for stolen bread. If they do not recognize the proprietorship of the Supreme Personality of Godhead, all the property they claim to be their own is stolen. Consequently they will be liable to punishment by the laws of nature. Nuclear bombs are in the hands of both communists and capitalists, and if both do not recognize the proprietorship of the Supreme Lord, it is certain that these bombs will ultimately ruin both parties. Thus in order to save themselves and bring peace to the world, both parties must follow the instructions of Śrī Īśopaniṣad.

Human beings are not meant to quarrel like cats and dogs. They must be intelligent enough to realize the importance and aim of human life. The Vedic literature is meant for humanity and not for cats and dogs. Cats and dogs can kill other animals for food without incurring sin, but if a man kills an animal for the satisfaction of his uncontrolled taste buds, he is responsible for breaking the laws of nature. Consequently he must be punished.

The standard of life for human beings cannot be applied to animals. The tiger does not eat rice and wheat or drink cow's milk, because he has been given food in the shape of animal flesh. Among the many animals and birds, some are vegetarian and others are carnivorous, but none of them transgress the laws of nature, which have been ordained by the will of the Lord. Animals, birds, reptiles and other lower life forms strictly adhere to the laws of nature; therefore there is no question of sin for them, nor are the Vedic instructions meant for them. Human life alone is a life of responsibility.

It is wrong, however, to think that simply by becoming a vegetarian one can avoid transgressing the laws of nature. Vegetables also have life, and while it is nature's law that one living being is meant to feed on another, for human beings the point is to recognize the Supreme Lord. Thus one should not be proud of being a strict vegetarian. Animals do not have developed consciousness by which to recognize the Lord, but a human being is sufficiently intelligent to take lessons from the Vedic literature and thereby know how the laws of nature are working and derive profit out of such knowledge. If a man neglects the instructions of the Vedic literature, his life becomes very risky. A human being is therefore required to recognize the authority of the Supreme Lord and become His devotee. He must offer everything for the Lord's service and partake only of the remnants of food offered to the Lord. This will enable him to discharge his duty properly. In the Bhagavad-gītā ([[Vanisource:BG 9.26 (1972)|9.26]]) the Lord directly states that He accepts vegetarian food from the hands of a pure devotee. Therefore a human being should not only become a strict vegetarian but should also become a devotee of the Lord, offer the Lord all his food and then partake of such prasādam, or the mercy of God. Only those who act in this way can properly discharge the duties of human life. Those who do not offer their food to the Lord eat nothing but sin and subject themselves to various types of distress, which are the results of sin ([[Vanisource:BG 3.13 (1972)|BG 3.13]]).

The root of sin is deliberate disobedience of the laws of nature through disregarding the proprietorship of the Lord. Disobeying the laws of nature or the order of the Lord brings ruin to a human being. Conversely, one who is sober, who knows the laws of nature, and who is not influenced by unnecessary attachment or aversion is sure to be recognized by the Lord and thus become eligible to go back to Godhead, back to the eternal home.

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Those things which awaken ecstatic love are called uddipana. Mainly this awakening is made possible by the qualities and activities of Krsna, as well as by His mode of decoration and the way His hair is arranged

2023-01-15T11:54:52Z

Payal:

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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">Those things which awaken ecstatic love are called uddīpana. Mainly this awakening is made possible by the qualities and activities of Kṛṣṇa, as well as by His mode of decoration and the way His hair is arranged.
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<span class="link">[[Vanisource:CC Madhya 23.51|CC Madhya 23.51, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">“The subordinate ecstasies are smiling, dancing and singing, as well as different manifestations in the body. The natural ecstasies, such as being stunned, are considered among the subordinate ecstasies (anubhāva).</p>
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<div class="purport text"><p>In the Bhakti-rasāmṛta-sindhu (2.1.14), vibhāva is described as follows:</p>
:tatra jñeyā vibhāvās tu raty-āsvādana-hetavaḥ
:te dvidhālambanā eke tathaivoddīpanāḥ pare
<p>"The cause bringing about the tasting of love for Kṛṣṇa is called vibhāva. Vibhāva is divided into two categories—ālambana (support) and uddīpana (awakening)."</p>
<p>In the Agni Purāṇa it is stated:</p>
:vibhāvyate hi raty-ādir yatra yena vibhāvyate
:vibhāvo nāma sa dvedhālambanoddīpanātmakaḥ
<p>"That which causes love for Kṛṣṇa to appear is called vibhāva. That has two divisions—ālambana (in which love appears) and uddīpana (by which love appears)."</p>
<p>In the Bhakti-rasāmṛta-sindhu (2.1.16), the following is stated about ālambana:</p>
:kṛṣṇaś ca kṛṣṇa-bhaktāś ca budhair ālambanā matāḥ
:raty-āder viṣayatvena tathādhāratayāpi ca
<p>"The object of love is Kṛṣṇa, and the container of that love is the devotee of Kṛṣṇa. Learned scholars call them ālambana—the foundations." Similarly, uddīpana is described as follows:</p>
:uddīpanās tu te proktā bhāvam uddīpayanti ye
:te tu śrī-kṛṣṇa-candrasya guṇāś ceṣṭāḥ prasādhanam
<p>"Those things which awaken ecstatic love are called uddīpana. Mainly this awakening is made possible by the qualities and activities of Kṛṣṇa, as well as by His mode of decoration and the way His hair is arranged." (B.r.s. 2.1.301) The Bhakti-rasāmṛta-sindhu (2.1.302) also gives the following further examples of uddīpana:</p>
:smitāṅga-saurabhe vaṁśa-śṛṅga-nūpura-kambavaḥ
:padāṅka-kṣetra-tulasī-bhakta-tad-vāsarādayaḥ
<p>“Kṛṣṇa's smile, the fragrance of His transcendental body, His flute, bugle, ankle bells and conchshell, the marks on His feet, His place of residence, His favorite plant (tulasī), His devotees, and the observance of fasts and vows connected to His devotion all awaken the symptoms of ecstatic love.”</p>
<p>The Bhakti-rasāmṛta-sindhu (2.2.1) describes anubhāva as follows:</p>
:anubhāvās tu citta-stha-bhāvānām avabodhakāḥ
:te bahir vikriyā prāyāḥ proktā udbhāsvarākhyayā
<p>"The many external ecstatic symptoms, or bodily transformations which indicate ecstatic emotions in the mind and which are also called udbhāsvara, are the anubhāvas, or subordinate ecstatic expressions of love." Some of these symptoms are dancing, falling down and rolling on the ground, singing and crying very loudly, bodily contortions, loud vibrations, yawning, deep breathing, disregard for others, the frothing of saliva, mad laughter, spitting, hiccups and other, similar symptoms. All these symptoms are divided into two divisions—śīta and kṣepaṇa. Singing, yawning and so on are called śīta. Dancing and bodily contortions are called kṣepaṇa.</p>
<p>In his Anubhāṣya, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes the following verse from the Vedic literature describing udbhāsvara:</p>
:udbhāsante sva-dhāmnīti proktā udbhāsvarā budhaiḥ
:nīvy-uttarīya-dhammilla-sraṁsanaṁ gātra-moṭanam
:jṛmbhā ghrāṇasya phullatvaṁ niśvāsādyāś ca te matāḥ
<p>"The ecstatic symptoms manifest in the external body of a person in ecstatic love are called udbhāsvara by learned scholars. Some of these are a slackening of the belt and a dropping of clothes and hair. Others are bodily contortions, yawning, a trembling of the front portion of the nostrils, heavy breathing, hiccupping and falling down and rolling on the ground. These are the external manifestations of emotional love." Stambha and other symptoms are described in Madhya-līlā 14.167.</p>
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There are things which are beyond our experience, beyond our reasoning, beyond our, I mean to say, conception. Those things are called acintya. Acintya means inconceivable. Inconceivable

2023-01-15T11:54:13Z

Payal:

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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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Of course, by our reasoning, we take it for granted that because everything has a creator . . . just like we have this tape recorder before us. So we know that there is a manufacturer. Similarly, the typewriter, there is a manufacturer. In everything there is a father or manufacturer. Myself, I am . . . I am created by my father. My father was created by his father. Similarly, naturally we can conclude that this whole cosmic situation, the whole material manifestation, there is one creator. You see? So these are simple reasoning. It is not very hard to understand. But at the same time, there are things which are beyond our experience, beyond our reasoning, beyond our, I mean to say, conception. Those things are called acintya. Acintya means inconceivable. Inconceivable.
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[[Vanisource:660307 - Lecture BG 02.12 - New York|660307 - Lecture BG 02.12 - New York]]
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It is naturally concluded that they will continue to be individuals. Even we do not have any sufficient knowledge in either of these two theories, mixing up or keeping individual, but by our own small reasoning we can understand that in the future history we have information that there were individual persons. At the present moment also, we are seeing that there are individual persons. So why not in the future? How it is that in the future they'll mix up and become one, homogeneous thing? It is quite reasonable.

And this conclusion is like this—just like in two hundred years before, in the month of March, the climatic position was like this. And in 1966 we find in March the climatic position is exactly the same. And in future . . . naturally I conclude that in future in March the same climatic condition will be there. In astronomy also, if you find that in March, in such-and-such date, the sun rising is like this, and actually in the present March, month of March, 1966, we see the same exact time . . . and the whole calculation of astronomy is made like that. They prepare hundred years' astronomical charts. Hundred years'.

How they do prepare? By this calculation, that in the past it was like this, at the present it is like this, so naturally, in future it will be like this. Just like you are speaking of the imminent springtime, that the nature, how will be decorate, how springtime it will be nice, because you had past experience. So you are foretelling. It is not foretelling. From past experience you are telling that this will take place. This will take place.

So this is another point, to understand things by our reasoning. But there are things which is beyond our reasoning. There are things, just like God, the existence of God. Of course, by our reasoning, we take it for granted that because everything has a creator . . . just like we have this tape recorder before us. So we know that there is a manufacturer. Similarly, the typewriter, there is a manufacturer. In everything there is a father or manufacturer. Myself, I am . . . I am created by my father. My father was created by his father. Similarly, naturally we can conclude that this whole cosmic situation, the whole material manifestation, there is one creator. You see? So these are simple reasoning. It is not very hard to understand. But at the same time, there are things which are beyond our experience, beyond our reasoning, beyond our, I mean to say, conception. Those things are called acintya. Acintya means inconceivable. Inconceivable.

Now, how to understand that which is beyond our conception? The scriptures says like this: acintyaḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet (Mahābhārata, Bhīṣma parva 5.22).
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The remnants of foodstuff left by the husband will be taken by the wife. That means if the husband does not eat, she'll not eat. So those things are now dream only. (laughs) Impossible

2023-01-15T11:46:23Z

Payal:

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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="1971_Conversations_and_Morning_Walks" class="sub_section" sec_index="4" parent="Conversations_and_Morning_Walks" text="1971 Conversations and Morning Walks"><h3>1971 Conversations and Morning Walks</h3>
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<div id="RoomConversationAugust151971London_0" class="quote" parent="1971_Conversations_and_Morning_Walks" book="Con" index="19" link="Room Conversation -- August 15, 1971, London" link_text="Room Conversation -- August 15, 1971, London">
<div class="heading">The remnants of foodstuff left by the husband will be taken by the wife. That means if the husband does not eat, she'll not eat. So those things are now dream only. (laughs) Impossible. Just like small child, If he follows the father, catching the hand of the father, she is always safe, he is always safe.
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<span class="link">[[Vanisource:Room Conversation -- August 15, 1971, London|Room Conversation -- August 15, 1971, London]]: </span><div class="text"><p style="display: inline;">Haṁsadūta: Whatever they print for me, or whatever Bali prints for me, I pay him and I pay 100% mark-up so that there can be some money.</p>
<p>Prabhupāda: So in this way organize and distribute literature, and chanting Hare Kṛṣṇa saṅkīrtana yajña. Then our mission will be successful. Accha, here, they are coming, so we shall make a committee, London building fund committee. In that committee, Mr. Arnold and his wife... (break) ...nicely and organize responsibly. So that can be done provided they have got their own men. Why he's not training the Africans? He should train.</p>
<p>Parivrājakācārya: He hasn't got very many Africans. I think only about two.</p>
<p>Prabhupāda: Then suspend that installation.</p>
<p>Parivrājakācārya: They haven't been making any devotees there.</p>
<p>Prabhupāda: Then there is no... (break) ...and if we conquer our eating then we can conquer our sleeping also. Nidrāhāra vihārakādi vijitau **. (break) Don't make fuss. If you are serious, then it is all right. Otherwise, you are young men. If you again give up sannyāsa or you try to marry, it will be scandalous for our society. Don't do that. If you are steady... But so far report is you are not very steady. Do you admit this or not?</p>
<p>Kulaśekhara: Yes. Prabhupāda.</p>
<p>Prabhupāda: Then how you can take sannyāsa? It is a very great responsibility. (break) There is no need of taking sannyāsa. If you are sincere in preaching you can do in this dress. Where is the harm? Simply by changing, taking a rod, you'll not become God immediately. You have to work, steadily. What is there in sannyāsa? Do you mean to say taking a rod one becomes sannyāsa? Sannyāsa means you must be sacrificing everything for Kṛṣṇa. That is sannyāsa. Anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ, sa sannyāsī ([[Vanisource:BG 6.1 (1972)|BG 6.1]]). Sa sannyāsī, he's sannyāsī. Anāśritaḥ karma phalaṁ kāryaṁ karma karoti. You went to Israel but again came back. Why? What was the difficulty?</p>
<p>Kulaśekhara: Well, there's no activity there Prabhupāda. I got attacked on the street. I got very sick and I was attacked on the street when I was on saṅkīrtana.</p>
<p>Prabhupāda: Do you like to go to Africa? It is warm country.</p>
<p>Kulaśekhara: Yes Prabhupāda. That would be nice.</p>
<p>Prabhupāda: So you can go. You can go. And you know Deity... (break) ...and if it is sufficiently left, then she doesn't require further. Otherwise add something. But she'll take after the husband. My mother was doing. Yes. The remnants of foodstuff left by the husband will be taken by the wife. That means if the husband does not eat, she'll not eat. So those things are now dream only. (laughs) Impossible. Just like small child, If he follows the father, catching the hand of the father, she is always safe, he is always safe. Now your so-called independence has spoiled the social life. You know he was married. Where she is now?</p>
<p>Kulaśekhara: Oh, she left. We haven't seen her since she left. I don't know where she is. Three years ago. When she left, Śrīla Prabhupāda, she took some drugs and...</p>
<p>Prabhupāda: Drug is killing the whole Western nation. You will be spoiled, you will be finished with this drug habit. You are already finished. America is finished. They cannot do anything anymore. Neither industrialists nor big scholars, neither big fighter. Anything. Simply spoiled. The only shelter is this Kṛṣṇa consciousness. Pāpi tāpi yata chilo harināme uddharilo. They can be only saved by this process. They have no other... otherwise they are going to hell. All Americans, the so-called puffed up materialist. This is a fact. So if you want to do service to your country, introduce this Kṛṣṇa consciousness to the younger generation. They will be saved. You be saved and save your brothers. And otherwise this poison, this intoxication, heroin, cocaine, and LSD and this and marijuana, finished everything. But if you become steady in one life without deviating for māyā, then you make solution of all problems. That is the duty of human being . Instead of suffering this repeated birth and death, one life sacrifice. What is that sacrifice? What is inconvenience to live nicely, avoiding these four rascal habit, taking Kṛṣṇa prasādam, and chanting Hare Kṛṣṇa mantra and reading all these nice books. Where is the difficulty? Nice life. First class life. Wherever you will go you will be respectable. Anyone will worship you.</p>
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The oyster produces pearls, and formerly people decorated their bodies with pearls, valuable stones, silk, gold, and silver. But where are those things now

2023-01-15T11:45:41Z

Payal:

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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Teachings of Queen Kunti</h3>
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The oyster produces pearls, and formerly people decorated their bodies with pearls, valuable stones, silk, gold, and silver. But where are those things now? Now, with the advancement of civilization, there are so many beautiful girls who have no ornaments of gold, pearls, or jewels, but only plastic bangles. So what is the use of industry and slaughterhouses?.
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[[Vanisource:TQK 23 Natural Prosperity|Teachings of Queen Kunti, 23]]
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Human prosperity flourishes by natural gifts and not by gigantic industrial enterprises. The gigantic industrial enterprises are products of a godless civilization, and they cause the destruction of the noble aims of human life. The more we go on increasing such troublesome industries to squeeze out the vital energy of the human being, the more there will be unrest and dissatisfaction of the people in general, although a few only can live lavishly by exploitation. The natural gifts such as grains and vegetables, fruits, rivers, the hills of jewels and minerals, and the seas full of pearls are supplied by the order of the Supreme, and as He desires, material nature produces them in abundance or restricts them at times. The natural law is that the human being may take advantage of these godly gifts by nature and satisfactorily flourish on them without being captivated by the exploitative motive of lording it over material nature. The more we attempt to exploit material nature according to our whims of enjoyment, the more we shall become entrapped by the reaction of such exploitative attempts. If we have sufficient grains, fruits, vegetables, and herbs, then what is the necessity of running a slaughterhouse and killing poor animals? A man need not kill an animal if he has sufficient grains and vegetables to eat. The flow of river waters fertilizes the fields, and there is more than what we need. Minerals are produced in the hills, and the jewels in the ocean. If the human civilization has sufficient grains, minerals, jewels, water, milk, etc., then why should we hanker after terrible industrial enterprises at the cost of the labor of some unfortunate men? But all these natural gifts are dependent on the mercy of the Lord. What we need, therefore, is to be obedient to the laws of the Lord and achieve the perfection of human life by devotional service. The indications by Kuntīdevī are just to the point. She desires that God's mercy be bestowed upon them so that natural prosperity be maintained by His grace.

Kuntīdevī mentions that the grains are abundant, the trees full of fruits, the rivers flowing nicely, the hills full of minerals, and the oceans full of wealth, but she never mentions that industry and slaughterhouses are flourishing, for such things are nonsense that men have developed to create problems.

If we depend on God's creation, there will be no scarcity, but simply ānanda, bliss. God's creation provides sufficient grains and grass, and while we eat the grains and fruits, the animals like the cows will eat the grass. The bulls will help us produce grains, and they will take only a little, being satisfied with what we throw away. If we take fruit and throw away the skin, the animal will be satisfied with the skin. In this way, with Kṛṣṇa in the center, there can be full cooperation between the trees, animals, human beings, and all living entities. This is Vedic civilization, a civilization of Kṛṣṇa consciousness.

Kuntīdevī prays to the Lord, "This prosperity is due to Your glance." When we sit in the temple of Kṛṣṇa, Kṛṣṇa glances over us, and everything is nice. When sincere souls try to become Kṛṣṇa's devotees, Kṛṣṇa very kindly comes before them in His full opulence and glances upon them, and they become happy and beautiful.

Similarly, the whole material creation is due to Kṛṣṇa's glance (sa aikṣata). In the Vedas it is said that He glanced over matter, thus agitating it.

A woman in touch with a man becomes agitated and becomes pregnant and then gives birth to children. The whole creation follows a similar process. Simply by Kṛṣṇa's glance, matter becomes agitated and then becomes pregnant and gives birth to the living entities. It is simply by His glance that plants, trees, animals, and all other living beings come forth. How is this possible? None of us can say, "Simply by glancing over my wife, I can make her pregnant." But although this is impossible for us, it is not impossible for Kṛṣṇa. The Brahma-saṁhitā (5.32) says, aṅgāni yasya sakalendriya-vṛttimanti: every part of Kṛṣṇa's body has all the capabilities of the other parts. With our eyes we can only see, but Kṛṣṇa, merely by seeing, can make others pregnant. There is no need of sex, for simply by glancing, Kṛṣṇa can create pregnancy.

In Bhagavad-gītā ([[Vanisource:BG 9.10|9]].10) Lord Kṛṣṇa says, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: "By My supervision, material nature gives birth to all moving and nonmoving beings." The word akṣa means "eyes," so akṣeṇa indicates that all living entities take birth because of the Lord's glance. There are two kinds of living entities - the moving beings, like insects, animals, and human beings, and the nonmoving beings, like trees and plants. In Sanskrit these two kinds of living entities are called sthāvara jaṅgama, and they both come forth from material nature.

Of course, what comes from material nature is not the life, but the body. The living entities accept particular types of bodies from material nature, just as a child takes its body from its mother. For ten months the child's body develops from the blood and nutrients of the mother's body, but the child is a living entity, not matter. It is the living entity that has taken shelter in the womb of the mother, who then supplies the ingredients for that living entity's body. This is nature's way. The mother may not know how from her body another body has been created, but when the body of the child is fit, the child takes birth.

It is not that the living entity takes birth. As stated in Bhagavad-gītā ([[Vanisource:BG 2.20|2.20]]), na jāyate mriyate vā: the living entity neither takes birth nor dies. That which does not take birth does not die; death is meant for that which has been created, and that which is not created has no death. The Gītā says, na jāyate mriyate vā kadācit. The word kadācit means "at any time." At no time does the living entity actually take birth. Although we may see that a child is born, actually it is not born. Nityaḥ śāśvato 'yaṁ purāṇaḥ. The living entity is eternal (śāśvata), always existing, and very, very old (Purāṇa). Na hanyate hanyamāne śarīre: ([[Vanisource:BG 2.20|BG 2.20]]) don't think that when the body is destroyed the living entity will be destroyed; no, the living entity will continue to exist.

A scientist friend was asking me, "What is the proof of eternity?" Kṛṣṇa says, na hanyate hanyamāne śarīre: ([[Vanisource:BG 2.20|BG 2.20]]) The soul is not killed when the body is killed." This statement in itself is proof. This type of proof is called śruti, the proof established by that which is heard through the disciplic succession from the Supreme. One form of proof is proof by logic (nyāya-prasthāna). One can get knowledge by logic, arguments, and philosophical research. But another form of proof is śruti, proof established by hearing from authorities. A third form of proof is smṛti, proof established by statements derived from the śruti. The Bhagavad-gītā and the Purāṇas are smṛti, the Upaniṣads are śruti, and the Vedānta is nyāya. Of these three the śruti-prasthāna, or the evidence from the śruti, is especially important.

Pratyakṣa, the process of receiving knowledge through direct perception, has no value, because our senses are all imperfect. For example, every day we see the sun to be just like a small disc, perhaps twelve inches in diameter, but in fact it is a hundred times larger than the earth. So what is the value of our direct perception through our eyes? We have so many senses through which we can experience knowledge - the eyes, the ears, the nose, and so on - but because these senses are imperfect, whatever knowledge we get by exercising these senses is also imperfect. Because scientists try to understand things by exercising their imperfect senses, their conclusions are always imperfect. Svarūpa Dāmodara, a scientist among our disciples, inquired from a fellow scientist who says that life comes from matter, "If I give you the chemicals with which to produce life, will you be able to produce it?" The scientist replied, "That I do not know." This is imperfect knowledge. If you do not know, then your knowledge is imperfect. Why then have you become a teacher? That is cheating. Our contention is that to become perfect one must take lessons from the perfect.

Kṛṣṇa is perfect, so we take knowledge from Him. Kṛṣṇa says, na hanyate hanyamāne śarīre: ([[Vanisource:BG 2.20|BG 2.20]]) "The soul does not die when the body dies." Therefore this understanding that the soul is eternal is perfect.

Kuntīdevī says, ime jana-padāḥ svṛddhāḥ supakvauṣadhi-vīrudhaḥ: ([[Vanisource:SB 1.8.40|SB 1.8.40]]) "The grains are abundant, the trees full of fruits, the rivers flowing, the hills full of minerals, and the ocean full of wealth." What more should one want? The oyster produces pearls, and formerly people decorated their bodies with pearls, valuable stones, silk, gold, and silver. But where are those things now? Now, with the advancement of civilization, there are so many beautiful girls who have no ornaments of gold, pearls, or jewels, but only plastic bangles. So what is the use of industry and slaughterhouses?

By God's arrangement one can have enough food grains, enough milk, enough fruits and vegetables, and nice clear river water. But now I have seen, while traveling in Europe, that all the rivers there have become nasty. In Germany, in France, and also in Russia and America I have seen that the rivers are nasty. By nature's way the water in the ocean is kept clear like crystal, and the same water is transferred to the rivers, but without salt, so that one may take nice water from the river. This is nature's way, and nature's way means Kṛṣṇa's way. So what is the use of constructing huge waterworks to supply water?

Nature has already given us everything. If we want wealth we may collect pearls and become rich; there is no need to become rich by starting some huge factory to produce auto bodies. By such industrial enterprises we have simply created troubles. Otherwise, we need only depend on Kṛṣṇa and Kṛṣṇa's mercy, because by Kṛṣṇa's glance (tava vīkṣitaiḥ), everything is set right. So if we simply plead for Kṛṣṇa's glance, there will be no question of scarcity or need. Everything will be complete. The idea of the Kṛṣṇa consciousness movement, therefore, is to depend on nature's gifts and the grace of Kṛṣṇa.

People say that the population is increasing, and therefore they are checking this by artificial means. Why? The birds and bees are increasing their populations and have no contraceptives, but are they in need of food? Do we ever see birds or animals dying for want of food? Perhaps in the city, although not very often. But if we go to the jungle we shall see that all the elephants, lions, tigers, and other animals are very stout and strong. Who is supplying them food? Some of them are vegetarians, and some of them are nonvegetarians, but none of them are in want of food.

Of course, by nature's way the tiger, being a nonvegetarian, does not get food every day. After all, who will face a tiger to become its food? Who will say to the tiger, "Sir, I am a philanthropist and have come to you to give you food, so take my body"? No one. Therefore the tiger has difficulty finding food. And as soon as the tiger is out, there is an animal that follows it and makes a sound like "fayo, fayo," so that the other animals will know, "Now the tiger is out." So by nature's way the tiger has difficulty, but still Kṛṣṇa supplies it food. After about a week, the tiger will get the chance to catch an animal, and because it does not get fresh food daily, it will keep the carcass in some bush and eat a little at a time. Since the tiger is very powerful, people want to become like a lion or a tiger, but that is not a very good proposition, because if one actually becomes like a tiger one won't get food daily, but will have to search for food with great labor. If one becomes a vegetarian, however, one will get food every day. The food for a vegetarian is available everywhere.

Now in every city there are slaughterhouses, but does this mean that the slaughterhouses can supply enough so that one can live by eating only meat? No, there will not be an adequate supply. Even meat-eaters have to eat grains, fruits, and vegetables along with their slice of meat. Still, for that daily slice of meat they kill so many poor animals. How sinful this is. If people commit such sinful activities, how can they be happy? This killing should not be done, and therefore people are unhappy. But if one becomes Kṛṣṇa conscious and simply depends on Kṛṣṇa's glance (tava vīkṣitaiḥ), Kṛṣṇa will supply everything, and there will be no question of scarcity.

Sometimes there appears to be scarcity, and sometimes we find that grains and fruits are produced in such a huge quantity that people cannot finish eating them. So this is a question of Kṛṣṇa's glance. If Kṛṣṇa likes, He can produce a huge quantity of grains, fruits, and vegetables, but if Kṛṣṇa desires to restrict the supply, what good will meat do? You may eat me, or I may eat you, but that will not solve the problem.

For real peace and tranquillity and a sufficient supply of milk, water, and everything else we need, we simply have to depend on Kṛṣṇa. This is what Bhaktivinoda Ṭhākura teaches us when he says, mārabi rākhabi-yo icchā tohārā: "My dear Lord, I simply surrender unto You and depend on You. Now if You like You may kill me, or else You may give me protection." And Kṛṣṇa says in reply, "Yes. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: ([[Vanisource:BG 18.66|BG 18.66]]) simply surrender exclusively unto Me." He does not say, "Yes, depend on Me, and also depend on your slaughterhouses and factories." No. He says, "Depend only on Me. Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: I will rescue you from the results of your sinful activities."

Because we have lived so many years without being Kṛṣṇa conscious, we have lived only a sinful life, but Kṛṣṇa assures us that as soon as one surrenders to Him He immediately squares all accounts and puts an end to all one's sinful activities so that one may begin a new life. When we initiate disciples we therefore tell them, "Now the account is squared. Now don't commit sinful activities any more."

One should not think that because the holy name of Kṛṣṇa can nullify sinful activities, one may commit a little sinful activity and chant Hare Kṛṣṇa to nullify it. That is the greatest offense (nāmno balād yasya hi pāpa-buddhiḥ). The members of some religious orders go to church and confess their sins, but then they again commit the same sinful activities. What then is the value of their confession? One may confess, "My Lord, out of my ignorance I committed this sin," but one should not plan, "I shall commit sinful activities and then go to church and confess them, and then the sins will be nullified, and I can begin a new chapter of sinful life." Similarly, one should not knowingly take advantage of the chanting of the Hare Kṛṣṇa mantra to nullify sinful activities so that one may then begin sinful acts again. We should be very careful. Before taking initiation, one promises to have no illicit sex, no intoxicants, no gambling, and no meat-eating, and this vow one should strictly follow. Then one will be clean. If one keeps oneself clean in this way and always engages in devotional service, his life will be a success, and there will be no scarcity of anything he wants.
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Sometimes in the neophyte stage of devotional service, in order to withstand the attack of Maya and remain strong under all conditions of temptation, young or inexperienced devotees will adopt an attitude against those things or persons possibly harmful

2023-01-15T11:44:38Z

Payal:

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[[Category:Sometimes Neophyte Devotees of God Will Adopt an Attitude Against Things or Persons Possibly Harmful to Them]]
[[Category:Neophyte Stage of Devotional Service to God]]
[[Category:Neophyte Stage]]
[[Category:In Order To]]
[[Category:Attacked by Maya]]
[[Category:Our Maya (Disciples of SP)]]
[[Category:Remaining Strong]]
[[Category:Our Strength (Disciples of SP)]]
[[Category:Under]]
[[Category:Condition]]
[[Category:Tempted]]
[[Category:Young Devotees of God]]
[[Category:Inexperienced Devotees of God]]
[[Category:Our Devotees (Disciples of SP)]]
[[Category:Adopt]]
[[Category:Our Attitude (Disciples of SP)]]
[[Category:Against]]
[[Category:These Things]]
[[Category:Person]]
[[Category:Possible]]
[[Category:Harm]]
</div>
<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1973_Correspondence" class="sub_section" sec_index="8" parent="Correspondence" text="1973 Correspondence"><h3>1973 Correspondence</h3>
</div>
<div id="LettertoLynneLudwigLosAngeles30April1973_0" class="quote" parent="1973_Correspondence" book="Let" index="159" link="Letter to Lynne Ludwig -- Los Angeles 30 April, 1973" link_text="Letter to Lynne Ludwig -- Los Angeles 30 April, 1973">
<div class="heading">Sometimes in the neophyte stage of devotional service, in order to withstand the attack of Maya and remain strong under all conditions of temptation, young or inexperienced devotees will adopt an attitude against those things or persons possibly harmful, threatening to their tender devotional creeper. They may even over-indulge in such feelings just to protect themselves, and thus they will appear to some non-devotees, who are perhaps themselves still very enamoured by the material energy of Maya, as being negative or pessimistic.
</div>
<span class="link">[[Vanisource:Letter to Lynne Ludwig -- Los Angeles 30 April, 1973|Letter to Lynne Ludwig -- Los Angeles 30 April, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Your complaint is that you have met two of my young disciples in California and they appeared to you as having "a very negative outlook towards the people they meet." Of course, I do not know the case, what are the circumstances, but kindly forgive my beloved disciples any unkindness or indiscretions on their part. After all, to give up one's life completely for serving the Lord is not so easy thing. And Maya, or the illusory material energy, she tries especially hard to try to get back and entrap those who have left her service to become Devotees. So sometimes in the neophyte stage of devotional service, in order to withstand the attack of Maya and remain strong under all conditions of temptation, young or inexperienced devotees will adopt an attitude against those things or persons possibly harmful, threatening to their tender devotional creeper. They may even over-indulge in such feelings just to protect themselves, and thus they will appear to some non-devotees, who are perhaps themselves still very enamoured by the material energy of Maya, as being negative or pessimistic.</p>
<p>But actual fact is that this material world is a miserable, negative place, full of danger at every step, duhkhalayam asasvatam, temporary abode of death, birth, disease and old-age, home of suffering and pain only. To come to that platform of understanding of things as they are, that is not a very common thing, and therefore such persons who attain to it, they are described as "great souls":</p>
:mam upetya punar janma
:duhkhalayam asasvatam
:napnuvanti mahatmanah
:samsiddhim paramam gatah
:([[Vanisource:BG 8.15 (1972)|BG 8.15]])
<p>This verse is spoken by Krishna, or God, Himself in Bhagavad-gita so who can be more final authority? That means that anyone who has understood that the material worlds are places of misery and temporaryness, duhkhalayam asasvatam, they never return here again, and because they are mahatmanah, the great souls, Krishna keeps them with Him, having qualified themselves to escape this nasty place by becoming His pure devotees. So the point is that to make advancement in spiritual life, everything material, unless it is utilized to serve and please Krishna, must be viewed with a pessimistic eye. We are not very much hopeful for any lasting pleasure or satisfaction for our deepest cravings within this realm of gross matter.</p>
</div>
</div>
</div>

One should therefore accept only those things necessary for himself, which are set aside as his quota, and should not accept other things, knowing well to whom they belong

2023-01-15T11:37:33Z

Payal:

<div id="compilation">
<div id="facts">
{{terms|"One should therefore accept only those things necessary for himself, which are set aside as his quota, and should not accept other things, knowing well to whom they belong"}}
{{notes|}}
{{compiler|HanumanIC}}
{{complete|ALL}}
{{first|2017-05-13T06:48:13Z}}
{{last|2017-05-13T06:48:13Z}}
{{totals_by_section|BG=0|SB=0|CC=0|OB=1|Lec=0|Con=0|Let=0}}
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[[Category:One Should]]
[[Category:Therefore]]
[[Category:Accept]]
[[Category:Only]]
[[Category:These Things]]
[[Category:Necessary]]
[[Category:Himself]]
[[Category:Which Are]]
[[Category:Set Aside]]
[[Category:Should Not]]
[[Category:Accept]]
[[Category:Other Things]]
[[Category:Knowing Well]]
[[Category:Whom]]
[[Category:Belong To]]
[[Category:The Nectar of Instruction - Text 02]]
[[Category:The Nectar of Instruction Texts 01 to 11]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Nectar of Instruction</h3>
</div>
<div class="quote">
<div class="quote_heading">
Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and should not accept other things, knowing well to whom they belong.
</div>

<div class="quote_link">
[[Vanisource:NOI 2|Nectar of Instruction 2, Translation and Purport]]
</div>
<div class="quote_translation">
One's devotional service is spoiled when he becomes too entangled in the following six activities: (1) eating more than necessary or collecting more funds than required; (2) overendeavoring for mundane things that are very difficult to obtain; (3) talking unnecessarily about mundane subject matters; (4) Practicing the scriptural rules and regulations only for the sake of following them and not for the sake of spiritual advancement, or rejecting the rules and regulations of the scriptures and working independently or whimsically; (5) associating with worldly-minded persons who are not interested in Kṛṣṇa consciousness; and (6) being greedy for mundane achievements.
</div>
<div class="text">
The wealth of the world should be used for the welfare of all living entities, for that is the plan of Mother Nature. Everyone has the right to live by utilizing the wealth of the Lord. When people learn the art of scientifically utilizing the Lord's property, they will no longer encroach upon one another's rights. Then an ideal society can be formed. The basic principle for such a spiritual society is stated in the [[Vanisource:ISO 1|first mantra of Śrī Īśopaniṣad]]:

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

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

Kṛṣṇa conscious devotees know very well that this material world is designed by the complete arrangement of the Lord to fulfill all the necessities of life for all living beings, without their having to encroach upon the life or rights of one another. This complete arrangement affords the proper quota of wealth for everyone according to his real needs, and thus everyone may live peacefully according to the principle of plain living and high thinking. Unfortunately, materialists who have neither faith in the plan of God nor any aspiration for higher spiritual development misuse their God-given intelligence only to augment their material possessions. They devise many systems—such as capitalism and materialistic communism—to advance their material position. They are not interested in the laws of God or in a higher goal. Always anxious to fulfill their unlimited desires for sense gratification, they are conspicuous by their ability to exploit their fellow living beings.

When human society gives up these elementary faults enumerated by Śrīla Rūpa Gosvāmī (atyāhāra, etc.), all enmity will cease between men and animals, capitalists and communists, and so forth. In addition, all problems of economic or political maladjustment and instability will be solved. This pure consciousness is awakened by the proper spiritual education and practice offered scientifically by the Kṛṣṇa consciousness movement.

This Kṛṣṇa consciousness movement offers a spiritual community that can bring about a peaceful condition in the world. Every intelligent man should purify his consciousness and rid himself of the above-mentioned six hindrances to devotional service by taking wholehearted shelter of this Kṛṣṇa consciousness movement.
</div>
</div>
</div>

One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong

2023-01-15T11:36:50Z

Payal:

<div id="compilation">
<div id="facts">
{{terms|"One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong"}}
{{notes|}}
{{compiler|Karunapati}}
{{complete|ALL}}
{{first|2018-05-30T11:25:44Z}}
{{last|2018-05-30T11:25:44Z}}
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[[Category:One Should]]
[[Category:Therefore]]
[[Category:Accept Only]]
[[Category:These Things]]
[[Category:Necessary]]
[[Category:Himself]]
[[Category:Which Are]]
[[Category:Set Aside]]
[[Category:Allotted]]
[[Category:One Should Not]]
[[Category:Other Things]]
[[Category:Knowing Well]]
[[Category:To Whom]]
[[Category:Sri Isopanisad, Mantra 1]]
[[Category:Sri Isopanisad Mantras 01 to 18, Translations and Purports]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Sri Isopanisad</h3>
</div>
<div class="quote">
<div class="quote_heading">
Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.
</div>

<div class="quote_link">
[[Vanisource:ISO (1974) Invocation|Sri Isopanisad 1974, Translation and Purport]]
</div>
<div class="quote_translation">
Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.
</div>
<div class="text">
<div class="purport">

Vedic knowledge is infallible because it comes down through the perfect disciplic succession of spiritual masters, beginning with the Lord Himself. Since He spoke the first word of Vedic knowledge, the source of this knowledge is transcendental. The words spoken by the Lord are called apauruṣeya, which indicates that they are not delivered by any mundane person. A living being who lives in the mundane world has four defects: (1) he is certain to commit mistakes; (2) he is subject to illusion; (3) he has a propensity to cheat others; and (4) his senses are imperfect. No one with these four imperfections can deliver perfect knowledge. The Vedas are not produced by such an imperfect creature. Vedic knowledge was originally imparted by the Lord into the heart of Brahmā, the first created living being, and Brahmā in his turn disseminated this knowledge to his sons and disciples, who have handed it down through history.

Since the Lord is pūrṇam, all-perfect, there is no possibility of His being subjected to the laws of material nature, which He controls. However, both the living entities and inanimate objects are controlled by the laws of nature and ultimately by the Lord's potency. This Īśopaniṣad is part of the Yajur Veda, and consequently it contains information concerning the proprietorship of all things existing within the universe.

The Lord's proprietorship over everything within the universe is confirmed in the Seventh Chapter of the Bhagavad-gītā ([[Vanisource:BG 7.4 (1972)|7.4-5]]), where parā and aparā prakṛti are discussed. The elements of nature—earth, water, fire, air, ether, mind, intelligence and ego—all belong to the Lord's inferior, material energy (aparā prakṛti),whereas the living being, the organic energy, is His superior energy (parā prakṛti). Both of these prakṛtis, or energies, are emanations from the Lord, and ultimately He is the controller of everything that exists. There is nothing in the universe that does not belong to either the parā or the aparā prakṛti; therefore everything is the property of the Supreme Being.

Because the Supreme Being, the Absolute Personality of Godhead, is the complete person, He has complete and perfect intelligence to adjust everything by means of His different potencies. The Supreme Being is often compared to a fire, and everything organic and inorganic is compared to the heat and light of that fire. Just as fire distributes energy in the form of heat and light, the Lord displays His energy in different ways. He thus remains the ultimate controller, sustainer and dictator of everything. He is the possessor of all potencies, the knower of everything and the benefactor of everyone. He is full of inconceivable opulence, power, fame, beauty, knowledge and renunciation.

One should therefore be intelligent enough to know that except for the Lord no one is a proprietor of anything. One should accept only those things that are set aside by the Lord as his quota. The cow, for instance, gives milk, but she does not drink that milk: she eats grass and straw, and her milk is designated as food for human beings. Such is the arrangement of the Lord. Thus we should be satisfied with those things He has kindly set aside for us, and we should always consider to whom those things we possess actually belong.

Take, for example, our dwelling, which is made of earth, wood, stone, iron, cement and so many other material things. If we think in terms of Śrī Īśopaniṣad, we must know that we cannot produce any of these building materials ourselves. We can simply bring them together and transform them into different shapes by our labor. A laborer cannot claim to be a proprietor of a thing just because he has worked hard to manufacture it.

In modern society there is always a great quarrel between the laborers and the capitalists. This quarrel has taken an international shape, and the world is in danger. Men face one another in enmity and snarl just like cats and dogs. Śrī Īśopaniṣad cannot give advice to the cats and dogs, but it can deliver the message of Godhead to man through the bona fide ācāryas (holy teachers). The human race should take the Vedic wisdom of Śrī Īśopaniṣad and not quarrel over material possessions. One must be satisfied with whatever privileges are given to him by the mercy of the Lord. There can be no peace if the communists or capitalists or any other party claims proprietorship over the resources of nature, which are entirely the property of the Lord. The capitalists cannot curb the communists simply by political maneuvering, nor can the communists defeat the capitalists simply by fighting for stolen bread. If they do not recognize the proprietorship of the Supreme Personality of Godhead, all the property they claim to be their own is stolen. Consequently they will be liable to punishment by the laws of nature. Nuclear bombs are in the hands of both communists and capitalists, and if both do not recognize the proprietorship of the Supreme Lord, it is certain that these bombs will ultimately ruin both parties. Thus in order to save themselves and bring peace to the world, both parties must follow the instructions of Śrī Īśopaniṣad.

Human beings are not meant to quarrel like cats and dogs. They must be intelligent enough to realize the importance and aim of human life. The Vedic literature is meant for humanity and not for cats and dogs. Cats and dogs can kill other animals for food without incurring sin, but if a man kills an animal for the satisfaction of his uncontrolled taste buds, he is responsible for breaking the laws of nature. Consequently he must be punished.

The standard of life for human beings cannot be applied to animals. The tiger does not eat rice and wheat or drink cow's milk, because he has been given food in the shape of animal flesh. Among the many animals and birds, some are vegetarian and others are carnivorous, but none of them transgress the laws of nature, which have been ordained by the will of the Lord. Animals, birds, reptiles and other lower life forms strictly adhere to the laws of nature; therefore there is no question of sin for them, nor are the Vedic instructions meant for them. Human life alone is a life of responsibility.

It is wrong, however, to think that simply by becoming a vegetarian one can avoid transgressing the laws of nature. Vegetables also have life, and while it is nature's law that one living being is meant to feed on another, for human beings the point is to recognize the Supreme Lord. Thus one should not be proud of being a strict vegetarian. Animals do not have developed consciousness by which to recognize the Lord, but a human being is sufficiently intelligent to take lessons from the Vedic literature and thereby know how the laws of nature are working and derive profit out of such knowledge. If a man neglects the instructions of the Vedic literature, his life becomes very risky. A human being is therefore required to recognize the authority of the Supreme Lord and become His devotee. He must offer everything for the Lord's service and partake only of the remnants of food offered to the Lord. This will enable him to discharge his duty properly. In the Bhagavad-gītā ([[Vanisource:BG 9.26 (1972)|9.26]]) the Lord directly states that He accepts vegetarian food from the hands of a pure devotee. Therefore a human being should not only become a strict vegetarian but should also become a devotee of the Lord, offer the Lord all his food and then partake of such prasādam, or the mercy of God. Only those who act in this way can properly discharge the duties of human life. Those who do not offer their food to the Lord eat nothing but sin and subject themselves to various types of distress, which are the results of sin ([[Vanisource:BG 3.13 (1972)|BG 3.13]]).

The root of sin is deliberate disobedience of the laws of nature through disregarding the proprietorship of the Lord. Disobeying the laws of nature or the order of the Lord brings ruin to a human being. Conversely, one who is sober, who knows the laws of nature, and who is not influenced by unnecessary attachment or aversion is sure to be recognized by the Lord and thus become eligible to go back to Godhead, back to the eternal home.

</div>
</div>
</div><div class="quote">
<div class="quote_heading">
Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.
</div>

<div class="quote_link">
[[Vanisource:ISO 1 (1974)|Sri Isopanisad 1, Translation and Purport]]
</div>
<div class="quote_translation">
Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.
</div>
<div class="text">
<div class="purport">

Vedic knowledge is infallible because it comes down through the perfect disciplic succession of spiritual masters, beginning with the Lord Himself. Since He spoke the first word of Vedic knowledge, the source of this knowledge is transcendental. The words spoken by the Lord are called apauruṣeya, which indicates that they are not delivered by any mundane person. A living being who lives in the mundane world has four defects: (1) he is certain to commit mistakes; (2) he is subject to illusion; (3) he has a propensity to cheat others; and (4) his senses are imperfect. No one with these four imperfections can deliver perfect knowledge. The Vedas are not produced by such an imperfect creature. Vedic knowledge was originally imparted by the Lord into the heart of Brahmā, the first created living being, and Brahmā in his turn disseminated this knowledge to his sons and disciples, who have handed it down through history.

Since the Lord is pūrṇam, all-perfect, there is no possibility of His being subjected to the laws of material nature, which He controls. However, both the living entities and inanimate objects are controlled by the laws of nature and ultimately by the Lord's potency. This Īśopaniṣad is part of the Yajur Veda, and consequently it contains information concerning the proprietorship of all things existing within the universe.

The Lord's proprietorship over everything within the universe is confirmed in the Seventh Chapter of the Bhagavad-gītā ([[Vanisource:BG 7.4 (1972)|7.4-5]]), where parā and aparā prakṛti are discussed. The elements of nature—earth, water, fire, air, ether, mind, intelligence and ego—all belong to the Lord's inferior, material energy (aparā prakṛti),whereas the living being, the organic energy, is His superior energy (parā prakṛti). Both of these prakṛtis, or energies, are emanations from the Lord, and ultimately He is the controller of everything that exists. There is nothing in the universe that does not belong to either the parā or the aparā prakṛti; therefore everything is the property of the Supreme Being.

Because the Supreme Being, the Absolute Personality of Godhead, is the complete person, He has complete and perfect intelligence to adjust everything by means of His different potencies. The Supreme Being is often compared to a fire, and everything organic and inorganic is compared to the heat and light of that fire. Just as fire distributes energy in the form of heat and light, the Lord displays His energy in different ways. He thus remains the ultimate controller, sustainer and dictator of everything. He is the possessor of all potencies, the knower of everything and the benefactor of everyone. He is full of inconceivable opulence, power, fame, beauty, knowledge and renunciation.

One should therefore be intelligent enough to know that except for the Lord no one is a proprietor of anything. One should accept only those things that are set aside by the Lord as his quota. The cow, for instance, gives milk, but she does not drink that milk: she eats grass and straw, and her milk is designated as food for human beings. Such is the arrangement of the Lord. Thus we should be satisfied with those things He has kindly set aside for us, and we should always consider to whom those things we possess actually belong.

Take, for example, our dwelling, which is made of earth, wood, stone, iron, cement and so many other material things. If we think in terms of Śrī Īśopaniṣad, we must know that we cannot produce any of these building materials ourselves. We can simply bring them together and transform them into different shapes by our labor. A laborer cannot claim to be a proprietor of a thing just because he has worked hard to manufacture it.

In modern society there is always a great quarrel between the laborers and the capitalists. This quarrel has taken an international shape, and the world is in danger. Men face one another in enmity and snarl just like cats and dogs. Śrī Īśopaniṣad cannot give advice to the cats and dogs, but it can deliver the message of Godhead to man through the bona fide ācāryas (holy teachers). The human race should take the Vedic wisdom of Śrī Īśopaniṣad and not quarrel over material possessions. One must be satisfied with whatever privileges are given to him by the mercy of the Lord. There can be no peace if the communists or capitalists or any other party claims proprietorship over the resources of nature, which are entirely the property of the Lord. The capitalists cannot curb the communists simply by political maneuvering, nor can the communists defeat the capitalists simply by fighting for stolen bread. If they do not recognize the proprietorship of the Supreme Personality of Godhead, all the property they claim to be their own is stolen. Consequently they will be liable to punishment by the laws of nature. Nuclear bombs are in the hands of both communists and capitalists, and if both do not recognize the proprietorship of the Supreme Lord, it is certain that these bombs will ultimately ruin both parties. Thus in order to save themselves and bring peace to the world, both parties must follow the instructions of Śrī Īśopaniṣad.

Human beings are not meant to quarrel like cats and dogs. They must be intelligent enough to realize the importance and aim of human life. The Vedic literature is meant for humanity and not for cats and dogs. Cats and dogs can kill other animals for food without incurring sin, but if a man kills an animal for the satisfaction of his uncontrolled taste buds, he is responsible for breaking the laws of nature. Consequently he must be punished.

The standard of life for human beings cannot be applied to animals. The tiger does not eat rice and wheat or drink cow's milk, because he has been given food in the shape of animal flesh. Among the many animals and birds, some are vegetarian and others are carnivorous, but none of them transgress the laws of nature, which have been ordained by the will of the Lord. Animals, birds, reptiles and other lower life forms strictly adhere to the laws of nature; therefore there is no question of sin for them, nor are the Vedic instructions meant for them. Human life alone is a life of responsibility.

It is wrong, however, to think that simply by becoming a vegetarian one can avoid transgressing the laws of nature. Vegetables also have life, and while it is nature's law that one living being is meant to feed on another, for human beings the point is to recognize the Supreme Lord. Thus one should not be proud of being a strict vegetarian. Animals do not have developed consciousness by which to recognize the Lord, but a human being is sufficiently intelligent to take lessons from the Vedic literature and thereby know how the laws of nature are working and derive profit out of such knowledge. If a man neglects the instructions of the Vedic literature, his life becomes very risky. A human being is therefore required to recognize the authority of the Supreme Lord and become His devotee. He must offer everything for the Lord's service and partake only of the remnants of food offered to the Lord. This will enable him to discharge his duty properly. In the Bhagavad-gītā ([[Vanisource:BG 9.26 (1972)|9.26]]) the Lord directly states that He accepts vegetarian food from the hands of a pure devotee. Therefore a human being should not only become a strict vegetarian but should also become a devotee of the Lord, offer the Lord all his food and then partake of such prasādam, or the mercy of God. Only those who act in this way can properly discharge the duties of human life. Those who do not offer their food to the Lord eat nothing but sin and subject themselves to various types of distress, which are the results of sin ([[Vanisource:BG 3.13 (1972)|BG 3.13]]).

The root of sin is deliberate disobedience of the laws of nature through disregarding the proprietorship of the Lord. Disobeying the laws of nature or the order of the Lord brings ruin to a human being. Conversely, one who is sober, who knows the laws of nature, and who is not influenced by unnecessary attachment or aversion is sure to be recognized by the Lord and thus become eligible to go back to Godhead, back to the eternal home.

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

One should therefore accept only those things necessary for himself, which are set aside as his quota, & one should not accept other things, knowing well to whom they belong

2023-01-15T11:36:10Z

Payal:

One should accept only those things that are set aside by the Lord as his quota

2023-01-15T11:34:59Z

Payal:

<div id="compilation">
<div id="facts">
{{terms|"One should accept only those things that are set aside by the Lord as his quota"}}
{{notes|}}
{{compiler|Karunapati}}
{{complete|ALL}}
{{first|2018-05-31T10:15:54Z}}
{{last|2018-05-31T10:15:54Z}}
{{totals_by_section|BG=0|SB=0|CC=0|OB=1|Lec=0|Con=0|Let=0}}
{{total|1}}
{{toc right}}
[[Category:One Should]]
[[Category:Accept Only]]
[[Category:These Things]]
[[Category:Set Aside by God]]
[[Category:Quota]]
[[Category:Sri Isopanisad, Mantra 1]]
[[Category:Sri Isopanisad Mantras 01 to 18, Translations and Purports]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Sri Isopanisad</h3>
</div>
<div class="quote">
<div class="quote_heading">
One should therefore be intelligent enough to know that except for the Lord no one is a proprietor of anything. One should accept only those things that are set aside by the Lord as his quota.
</div>

<div class="quote_link">
[[Vanisource:ISO 1 (1974)|Sri Isopanisad 1, Translation and Purport]]
</div>
<div class="quote_translation">
Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong.
</div>
<div class="text">
<div class="purport">

Vedic knowledge is infallible because it comes down through the perfect disciplic succession of spiritual masters, beginning with the Lord Himself. Since He spoke the first word of Vedic knowledge, the source of this knowledge is transcendental. The words spoken by the Lord are called apauruṣeya, which indicates that they are not delivered by any mundane person. A living being who lives in the mundane world has four defects: (1) he is certain to commit mistakes; (2) he is subject to illusion; (3) he has a propensity to cheat others; and (4) his senses are imperfect. No one with these four imperfections can deliver perfect knowledge. The Vedas are not produced by such an imperfect creature. Vedic knowledge was originally imparted by the Lord into the heart of Brahmā, the first created living being, and Brahmā in his turn disseminated this knowledge to his sons and disciples, who have handed it down through history.

Since the Lord is pūrṇam, all-perfect, there is no possibility of His being subjected to the laws of material nature, which He controls. However, both the living entities and inanimate objects are controlled by the laws of nature and ultimately by the Lord's potency. This Īśopaniṣad is part of the Yajur Veda, and consequently it contains information concerning the proprietorship of all things existing within the universe.

The Lord's proprietorship over everything within the universe is confirmed in the Seventh Chapter of the Bhagavad-gītā ([[Vanisource:BG 7.4 (1972)|7.4-5]]), where parā and aparā prakṛti are discussed. The elements of nature—earth, water, fire, air, ether, mind, intelligence and ego—all belong to the Lord's inferior, material energy (aparā prakṛti),whereas the living being, the organic energy, is His superior energy (parā prakṛti). Both of these prakṛtis, or energies, are emanations from the Lord, and ultimately He is the controller of everything that exists. There is nothing in the universe that does not belong to either the parā or the aparā prakṛti; therefore everything is the property of the Supreme Being.

Because the Supreme Being, the Absolute Personality of Godhead, is the complete person, He has complete and perfect intelligence to adjust everything by means of His different potencies. The Supreme Being is often compared to a fire, and everything organic and inorganic is compared to the heat and light of that fire. Just as fire distributes energy in the form of heat and light, the Lord displays His energy in different ways. He thus remains the ultimate controller, sustainer and dictator of everything. He is the possessor of all potencies, the knower of everything and the benefactor of everyone. He is full of inconceivable opulence, power, fame, beauty, knowledge and renunciation.

One should therefore be intelligent enough to know that except for the Lord no one is a proprietor of anything. One should accept only those things that are set aside by the Lord as his quota. The cow, for instance, gives milk, but she does not drink that milk: she eats grass and straw, and her milk is designated as food for human beings. Such is the arrangement of the Lord. Thus we should be satisfied with those things He has kindly set aside for us, and we should always consider to whom those things we possess actually belong.

Take, for example, our dwelling, which is made of earth, wood, stone, iron, cement and so many other material things. If we think in terms of Śrī Īśopaniṣad, we must know that we cannot produce any of these building materials ourselves. We can simply bring them together and transform them into different shapes by our labor. A laborer cannot claim to be a proprietor of a thing just because he has worked hard to manufacture it.

In modern society there is always a great quarrel between the laborers and the capitalists. This quarrel has taken an international shape, and the world is in danger. Men face one another in enmity and snarl just like cats and dogs. Śrī Īśopaniṣad cannot give advice to the cats and dogs, but it can deliver the message of Godhead to man through the bona fide ācāryas (holy teachers). The human race should take the Vedic wisdom of Śrī Īśopaniṣad and not quarrel over material possessions. One must be satisfied with whatever privileges are given to him by the mercy of the Lord. There can be no peace if the communists or capitalists or any other party claims proprietorship over the resources of nature, which are entirely the property of the Lord. The capitalists cannot curb the communists simply by political maneuvering, nor can the communists defeat the capitalists simply by fighting for stolen bread. If they do not recognize the proprietorship of the Supreme Personality of Godhead, all the property they claim to be their own is stolen. Consequently they will be liable to punishment by the laws of nature. Nuclear bombs are in the hands of both communists and capitalists, and if both do not recognize the proprietorship of the Supreme Lord, it is certain that these bombs will ultimately ruin both parties. Thus in order to save themselves and bring peace to the world, both parties must follow the instructions of Śrī Īśopaniṣad.

Human beings are not meant to quarrel like cats and dogs. They must be intelligent enough to realize the importance and aim of human life. The Vedic literature is meant for humanity and not for cats and dogs. Cats and dogs can kill other animals for food without incurring sin, but if a man kills an animal for the satisfaction of his uncontrolled taste buds, he is responsible for breaking the laws of nature. Consequently he must be punished.

The standard of life for human beings cannot be applied to animals. The tiger does not eat rice and wheat or drink cow's milk, because he has been given food in the shape of animal flesh. Among the many animals and birds, some are vegetarian and others are carnivorous, but none of them transgress the laws of nature, which have been ordained by the will of the Lord. Animals, birds, reptiles and other lower life forms strictly adhere to the laws of nature; therefore there is no question of sin for them, nor are the Vedic instructions meant for them. Human life alone is a life of responsibility.

It is wrong, however, to think that simply by becoming a vegetarian one can avoid transgressing the laws of nature. Vegetables also have life, and while it is nature's law that one living being is meant to feed on another, for human beings the point is to recognize the Supreme Lord. Thus one should not be proud of being a strict vegetarian. Animals do not have developed consciousness by which to recognize the Lord, but a human being is sufficiently intelligent to take lessons from the Vedic literature and thereby know how the laws of nature are working and derive profit out of such knowledge. If a man neglects the instructions of the Vedic literature, his life becomes very risky. A human being is therefore required to recognize the authority of the Supreme Lord and become His devotee. He must offer everything for the Lord's service and partake only of the remnants of food offered to the Lord. This will enable him to discharge his duty properly. In the Bhagavad-gītā ([[Vanisource:BG 9.26 (1972)|9.26]]) the Lord directly states that He accepts vegetarian food from the hands of a pure devotee. Therefore a human being should not only become a strict vegetarian but should also become a devotee of the Lord, offer the Lord all his food and then partake of such prasādam, or the mercy of God. Only those who act in this way can properly discharge the duties of human life. Those who do not offer their food to the Lord eat nothing but sin and subject themselves to various types of distress, which are the results of sin ([[Vanisource:BG 3.13 (1972)|BG 3.13]]).

The root of sin is deliberate disobedience of the laws of nature through disregarding the proprietorship of the Lord. Disobeying the laws of nature or the order of the Lord brings ruin to a human being. Conversely, one who is sober, who knows the laws of nature, and who is not influenced by unnecessary attachment or aversion is sure to be recognized by the Lord and thus become eligible to go back to Godhead, back to the eternal home.

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One should accept only those things necessary for himself, which are set aside as his quota, and one must not accept other things, knowing well to whom they belong - Isopanisad, Mantra 1

2023-01-15T11:34:15Z

Payal:

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{{terms|"One should therefore accept only those things necessary for himself, which are set aside as his quota, and one must not accept other things, knowing well to whom they belong"}}
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[[Category:Krsna Consciousness, The Matchless Gift Chapters 01 to 07]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Kṛṣṇa Consciousness, The Matchless Gift</h3>
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"Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one must not accept other things, knowing well to whom they belong." (Īśopaniṣad, Mantra 1).
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[[Vanisource:MG 4 Learning Tapasya, Self-Control|Kṛṣṇa Consciousness, The Matchless Gift, 4]]
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<div class="text">
If one does not come to Kṛṣṇa consciousness, he may be relieved for the time being from the reactions of sinful activities, but he will again commit transgressions. Therefore Parīkṣit Mahārāja said: kvacin nivartate 'bhadrāt kvacic carati tat punaḥ prāyaścittam ato 'pārtham: ([[Vanisource:SB 6.1.10|SB 6.1.10]]) "Repetitive sinning and atoning seem to me like nothing but a waste of time." He gave the example of an elephant which cleanses his body thoroughly in a lake or reservoir, but as soon as he comes onto shore he takes dust and throws it all over his body and immediately becomes dirty again. Thus Parīkṣit Mahārāja said that although one may cleanse himself in the process of atonement, if he again commits the same sinful acts, what is the use? Therefore the second question put by Parīkṣit Mahārāja to Śukadeva Gosvāmī is very important: How can one ultimately become free from all contamination brought about by the material modes of nature? If one cannot achieve liberation, what is the use of atonement?

In answer, Śukadeva Gosvāmī said that merely counteracting karma, fruitive activities, by other activities cannot bring one's miseries to a final end. For example, the United Nations is attempting to establish peace in the world, but they cannot stop war. War breaks out again and again. After the First World War statesmen and diplomats manufactured the League of Nations. Then the Second World War came, and now they have devised the United Nations, but war is still going on. The actual goal is to stop war, but that cannot be done. By one action war is created, and by another action war is stopped for the time being, but again at the next opportunity there is another war. The cycle of sinful activities and atonement is like that. What we actually want is to be free from suffering and war, but that does not happen.

Śukadeva Gosvāmī said that one kind of war causes a disturbance, and another kind of war stops it for some time, but that is not the ultimate solution to the problem. Śukadeva states that these troubles happen due to ignorance: avidvad-adhikāritvāt. Avidvat means "lack of knowledge." Avidvat-adhikāritvāt prāyaścittaṁ vimarśanam. Real atonement is performed in knowledge. Why is there fighting and why are there miseries? Unless these "why" questions, which in the Vedas are called Kena Upaniṣad, arise in one's mind, one is not fulfilling the proper function of his human life. These questions must arise: "Why am I suffering? Wherefrom have I come? What is my constitutional position? Where shall I go after death? Why am I put into a miserable form of life? Why are there birth, death, old age and disease?"

How can these questions be solved? Śukadeva Gosvāmī says: nāśnataḥ pathyam evānnaṁ vyādhayo 'bhibhavanti hi/ evaṁ niyamakṛd rājan śanaiḥ kṣemāya kalpate ([[Vanisource:SB 6.1.12|SB 6.1.12]]). If one wants to actually stop diseased life, he must follow a regulative principle. If a person does not follow the program given by a physician to cure his disease, he cannot be cured. Similarly, if one does not think or act wisely, as Vedic knowledge prescribes, how can he stop the problems of life? Simply by atonement there may be a temporary suppression of difficulties, but they will arise again.

Śukadeva Gosvāmī says that in material or sinful life we act in a way in which we are forced to commit sins and suffer as a result. This is so, and if we want to stop this cycle of suffering and victimization, we have to advance in knowledge. Ordinary people, or karmīs, are fruitive actors who work all day and night to get some enjoyable results and then again suffer. Thus the problems of such karmīs are never solved. It is suggested therefore that one elevate himself to the platform of knowledge as prescribed in Śrīmad-Bhāgavatam. The first necessity is tapasya, or acceptance of austerity. If a doctor advises a diabetic patient not to eat but to starve for some days, although no one likes to starve, the patient must voluntarily accept starvation if he wants to be cured. This is tapasya: voluntary acceptance of a miserable condition. The ability to do this is good, and human life is meant for that purpose. Indeed, Vedic culture prescribes tapasya, and one can see many tapasvīs undergoing austerities in India. In the winter they stand in water up to their necks and meditate. Standing in water during severe cold is not very comfortable, but they voluntarily do it. In the summer they also ignite fires all around themselves and sit down in the midst of the blazes and meditate. These are examples of severe tapasya undertaken by many ascetics in India.

Some tapasya is certainly required. Without it, one can not advance in spiritual life or knowledge. If we simply engage in the animal propensities of eating, sleeping, mating and defending, not accepting the tapasya process, human life is a failure. If one wants to become an initiated member of our Kṛṣṇa consciousness society, we first of all ask him to undergo tapasya. In the Western countries especially it is a great tapasya to give up illicit sex life, intoxication, meat-eating and gambling. Although we require only these austerities, it is very difficult to observe them. In England, a wealthy aristocrat inquired from a Vaiṣṇava Godbrother: "Swāmījī, can you make me a brāhmaṇa?" The Swāmījī replied, "Yes, why not? You just have to observe these four principles - no illicit sex, intoxication, gambling and meat-eating." "Impossible," the Britisher replied. Yes, it is impossible, for in Europe or in America self-indulgence is the way of life from the very beginning. Indian gentlemen often come to the West to learn these indulgences, and they think themselves to be thus advancing. Indians are automatically taught tapasya through their Vedic culture, but they come to America to forget that culture and accept another type of life. The real fact is, however, that if one wants to advance in spiritual understanding and solve all the problems of life, he must accept this life of tapasya - austerity and restriction.

Restriction is for human beings, not for animals. We encounter restrictions daily in our common dealings. We cannot drive a car on the left or run a red light without risking apprehension by the law. If a dog, however, walks on the left side of the street or crosses against a red light, it is not punished because it is an animal. The law therefore makes distinctions between human beings and animals because human beings supposedly have advanced consciousness. If we do not follow rules and regulations, we again lapse into animalism. Apparently propaganda is being made celebrating freedom as opposed to a regulated life, but one who sees things as they are can understand that freedom from all restriction is animal life. Therefore Śukadeva Gosvāmī recommends tapasya. If we want actual freedom from the problems of life, we have to accept a life of austerity. Bondage to material life is the only other alternative.

What is tapasya? What is austerity? The first principle of austerity is brahmacarya, restricted sex life. The real meaning of brahmacarya is complete celibacy, and according to Vedic culture in the beginning of life one should strictly follow the regulations of brahmacarya. When he is grown up, the brahmacārī can marry and become gṛhastha, and as a gṛhastha he can have sex, but in the brahmacarya life strict celibacy is the rule. In the present age people have become degraded for want of tapasya because they are not taught how to execute tapasvī life. Criticism for its own sake will not do; one must be effectively trained in the life of tapasya.

In the Vedas it is said that those who execute a regulated life of tapasya are brāhmaṇas. Etad akṣaraṁ gārgi viditvāsmāl lokāt praiti sa brāhmaṇaḥ/ etad akṣaraṁ gārgy aviditvāsmāl lokāt praiti sa kṛpaṇaḥ. Everyone is dying, for no one can live here permanently, but one who dies after executing a life of tapasya is a brāhmaṇa, and one who dies like a cat or dog, without executing tapasya, is called a kṛpaṇa. These two words are used frequently in Vedic literature - brāhmaṇa and kṛpaṇa. Kṛpaṇa means "miser" and brāhmaṇa refers to a liberal, broad-minded person. Brahma jānātīti brāhmaṇaḥ: One who knows the supreme, the Absolute Truth, is a brāhmaṇa, but one who does not know is an animal. This is the difference between animal and man; man, to deserve the name, must be educated to understand the Absolute Truth. Because human life is meant for knowledge, there are schools and colleges, philosophers and scientists and mathematicians. The processes of eating, sleeping, mating and defending need not be taught, for they are learned instinctively. Human life is obviously meant for more. It is meant for tapasya and knowledge.

There are descriptions in the Vedas of brahmacarya, celibacy, which characterize the beginning of a life dedicated to tapasya: Smaraṇaṁ kīrtanaṁ keliḥ prekṣaṇaṁ guhyabhāṣaṇam/ saṅkalpo 'dhyavasāyaś ca kriyā-nirvṛttir eva ca (Śrīdhara 6.1.12). To properly execute celibacy, one should not even think or even talk of sex life. Reading modern literature and newspapers which are filled with sexual material is also against the principles of brahmacarya. Similarly, indulging in sex in any way, looking at and whispering with girls, and determining or endeavoring to engage in sex life are all against the principles of brahmacarya. One executes real brahmacarya when all these activities come to a halt.

By austerity, celibacy, and control of the mind and senses one can advance in pure life. Similarly, advancement can be made through charity properly directed. That is called tyāga, renunciation. If one has a million dollars, he should not keep it, but, as long as it is within his jurisdiction, he should spend it for Kṛṣṇa. Money or energy is properly utilized when it is directed to Kṛṣṇa.

As soon as one quits his body, all his monetary resources and everything else that he has collected in connection with his body is finished, for the spirit soul transmigrates to another body, and one does not know where the money which he earned in his previous body is being kept or how it is being spent. A person may leave the world declaring how the money should be spent by his sons or heirs, but even if one leaves millions of dollars, in his next life he has no claim to it. Therefore as long as it is in one's hand, it is better to spend it for a good purpose. If one spends it for bad purposes, he becomes entangled, but if he spends it for good purposes, he gets good in return. This is very clearly stated in Bhagavad-gītā.

Bhagavad-gītā explains that there are three kinds of charity - charity in the mode of goodness, passion and ignorance. A person in the mode of goodness knows where charity should be given. In Bhagavad-gītā Kṛṣṇa says:

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:samo 'haṁ sarva-bhūteṣu
:na me dveṣyo 'sti na priyaḥ
:ye bhajanti tu māṁ bhaktyā
:mayi te teṣu cāpy aham
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"I envy no one, nor am I partial to anyone. I am equal to all. But whoever renders service unto Me in devotion is a friend, is in Me, and I am also a friend to him." ([[Vanisource:BG 9.29|BG 9.29]])

Kṛṣṇa is not in want of money, for He is the original proprietor of everything (Īśāvāsyam idaṁ sarvam ([[Vanisource:ISO 1|ISO 1]])). But still He asks us for charity. For example, Kṛṣṇa, in the guise of Vāmana, a dwarf brāhmaṇa, went to beg from Bali Mahārāja. Even though He is sarva-loka-maheśvaram ([[Vanisource:BG 5.29|BG 5.29]]), the proprietor of all the planets, He nonetheless says, "Please give in charity to Me." Why? It is for our interest, for the sooner we return Kṛṣṇa's money to Kṛṣṇa, the better situated we will be. Of course this may not be very pleasant to hear, but actually we are all thieves, for we have stolen God's property. If one who has something is not God conscious, it is to be understood that he has stolen God's property. That is the nature of material life. If this is considered thoughtfully and if one comes to real knowledge, he will realize that if we do not understand God, whose property we are using, whatever we possess is stolen property. It is also stated in Bhagavad-gītā that if one does not spend his money for yajña, sacrifice, he is understood to be a thief (yo bhuṅkte stena eva saḥ ([[Vanisource:BG 3.12|BG 3.12]])). For instance, if one earns a great deal of money but tries to hide it to avoid paying income tax, the government considers him to be a criminal. He cannot say, "I have earned this money. Why shall I pay tax to the government?" No, he must pay or risk punishment. Similarly, in the higher sense everything we have is Kṛṣṇa's or God's, and it must be utilized in accordance with His desires. We may wish to construct a building, but where do we get the stone, wood and earth that the construction requires? We cannot artificially produce the wood; it is God's property. We cannot produce the metal; we must take it from the mine, which is also God's property. The earth and the bricks which are made from it are also God's. We simply give our labor, but that labor is also God's property. We work with our hands, but they are not our hands but God's, for when the power to use the hand is withdrawn by God, the hand becomes useless.

We should use this great opportunity, human life, to understand all these points which are mentioned in the authoritative books of Vedic knowledge like Śrīmad-Bhāgavatam and Bhagavad-gītā. In the Bhāgavatam Śukadeva Gosvāmī declares that real atonement necessitates thoughtfulness, sobriety and meditation. One must consider whether he is the body or whether he is transcendental to the body, and one must try to know what God is. These ideas are to be studied in Kṛṣṇa consciousness. We should not be frivolous or waste time. If one wants this knowledge, he has to practice austerity, tapasya, and the beginning of tapasya, as already explained, is brahmacarya - celibacy or restricted sex life. The pivot of material attraction is sex, not only for human society but for animal society also. Sparrows and pigeons have sex three hundred times daily, although they are strict vegetarians, and the lion, which is not a vegetarian, has sex once a year. Spiritual life is not a question of vegetarianism but of understanding higher knowledge. When one comes to the platform of elevated knowledge, he naturally becomes a vegetarian. Paṇḍitāḥ sama-darśinaḥ: ([[Vanisource:BG 5.18|BG 5.18]]) one who is very highly learned does not distinguish between a learned scholar, a brāhmaṇa, an elephant, a dog and a cow. He is sama-darśī; his vision enables him to see them all equally. How is this? He does not see the body but the soul, the spiritual spark (Brahman). He thinks: "Here is a dog, but it is also a living entity, although by his past karma he has become a dog. And this learned scholar is also a living spark, but he has taken good birth because of his past karma." When one comes to that position, he does not see the body, but the spiritual spark, and he does not distinguish between one living entity and another.

Actually we do not make distinctions between carnivores and vegetarians, for the grass has life just as the cow or the lamb. A guideline, however, should be the Vedic instruction given in Īśopaniṣad:

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:īśāvāsyam idaṁ sarvaṁ
:yat kiñca jagatyāṁ jagat
:tena tyaktena bhuñjīthā
:mā gṛdhaḥ kasya svid dhanam
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"Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one must not accept other things, knowing well to whom they belong." ([[Vanisource:ISO 1|Īśopaniṣad, Mantra 1]])

Since everything is the property of the Supreme Lord, one can only enjoy what is allotted to him by the Lord, and one cannot touch another's property. According to Vedic life and according to all Vedic scriptures, a man should live on fruits and vegetables, for his teeth are made in such a way that these can be very easily eaten and digested. Although it is nature's law that one has to live by eating other living entities (jīvo jīvasya jīvanam), one must use discretion. Fruits, flowers, vegetables, rice, grain and milk are made for human beings. Milk, for example, is an animal product, the blood of an animal transformed, but the cow delivers more milk than is needed by her calf because milk is intended for man. Man should simply take the milk and let the cows live, and thus following nature's law, man will be happy. Tena tyaktena bhuñjīthā: ([[Vanisource:ISO 1|ISO 1]]) one should take whatever God allots to him and thus live comfortably.

We have to elevate our consciousness through this science of Kṛṣṇa. Charity is within everyone's heart, but we do not know how to make the best use of it. Whatever we spend in terms of energy should be for Kṛṣṇa, for it all belongs to Him. By spending for Kṛṣṇa, one will not be a loser. Kṛṣṇa is so kind that when we offer Him food, He accepts and yet leaves everything for us to eat. Simply by offering food to Kṛṣṇa we can become devotees. We need not spend an extra farthing. In the higher sense, everything belongs to Kṛṣṇa, but if we offer everything to Kṛṣṇa, we will be elevated. This is a sublime and proven way for advancement in pure life.
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One item I was surprised to read that a Christian priest has sanctioned marriage between man to man. That was written there. I do not wish to discuss all those things. But people are degrading for want of this tapasya

2023-01-15T11:33:09Z

Payal:

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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Watchtower. So this paper was criticizing so many immoral activities in the Christian world. And one item I was surprised to read that a Christian priest has sanctioned marriage between man to man. That was written there. I do not wish to discuss all those things. But people are degrading for want of this tapasya. People are not taught how to execute tapasya life, tapasvī life. Simply by criticizing will not do. Practically you have to be trained in the life of tapasya. Then it will be effective.
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[[Vanisource:710725 - Lecture SB 06.01.11 - New York|710725 - Lecture SB 06.01.11 - New York]]
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Watchtower. So this paper was criticizing so many immoral activities in the Christian world. And one item I was surprised to read that a Christian priest has sanctioned marriage between man to man. That was written there. I do not wish to discuss all those things. But people are degrading for want of this tapasya. People are not taught how to execute tapasya life, tapasvī life. Simply by criticizing will not do. Practically you have to be trained in the life of tapasya. Then it will be effective.

Just like we are doing. Here, in our Kṛṣṇa consciousness movement, in every center, everyone, at least who are living within this temple, must get up at four o'clock to perform the ārātrika. This morning I was asking somebody that "If you cannot rise, then you cannot live in this temple." Because this temple is meant for tapasya, not for extravagancy. Unless you follow the life of tapasya, you cannot make progress.

So this temple, we are inviting everyone to live here, to live with us, and practice tapasya. Then your life will be advanced. Then you'll understand what is your constitutional position, what is God, or Kṛṣṇa; what is your relationship with Him; what is the aim of life; how to execute it, how to make life successful. These things are taught here. This is called tapasya. And in the Vedas it is said that those who are executing the regulative life of tapasya, they are brāhmins.

Etad viditvā yaḥ prayāti sa eva brāhmaṇaḥ. Etad aviditvā yaḥ prayāti sa kṛpaṇaḥ. These are the Vedic injunctions. One who is dying . . . everyone is dying. Nobody can live here permanently. That's a fact. But one who is dying after executing the life of tapasya, he's a brāhmin. And one who is dying like cats and dogs, without any execution of tapasya, he's called kṛpaṇa.

The two words are there in the Vedic literature: one is brāhmin and one is kṛpaṇa. Kṛpaṇa means miser, and brāhmin means liberal, broad-minded. Brahma jānāti iti brāhmaṇaḥ, or one who knows the Supreme, the Absolute Truth, he's brāhmin. And one who does not know, that is animal. This is the difference between animal and man.

Man should be educated to understand the Absolute Truth. Therefore in the human society there is school, colleges, universities, philosophers, scientists, mathematician. Because human life is meant for knowledge. The animal life, they're not required to take education. They are simply busy with how . . . with the business how to eat, how sleep, how to mate and how to defend. That's all.

So the tapasya life begins from celibacy, brahmacaryeṇa. Śukadeva Gosvāmī recommends. Brahmacarya is described in the śāstras that smaraṇaṁ kīrtanaṁ keliḥ prekṣaṇaṁ guhyam āsanam. Sex life, smaraṇam, thinking of sex life, that is against brahmacarya. Complete celibacy means one should not think of even sex life. Smaraṇam. Or talk of sex life.

Our modern literature, newspaper and everything, simply full with talks of sex life, this is against brahmacarya life. Smaraṇaṁ kīrtanaṁ keli. And actually indulging in sex life. Prekṣaṇam: looking, overlooking a nice boy or nice girl, that is also against brahmacarya. Guhyam āsanam: whispering between girls and boys, that is also against brahmacārī. Guhyam āsanaṁ saṅkalpam. Then determination of sex life. Vyavasāya: endeavoring how to effect sex life. So when we can stop all these activities, that is real brahmacarya.
</div>
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Once a person resolves to accept only those things conducive to devotional service, the Lord's internal potency helps him reach goal

2023-01-15T11:32:03Z

Payal:

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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="Renunciation_Through_Wisdom" class="sub_section" sec_index="5" parent="Other_Books_by_Srila_Prabhupada" text="Renunciation Through Wisdom"><h3>Renunciation Through Wisdom</h3>
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<div id="RTW51_0" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="39" link="RTW 5.1" link_text="Renunciation Through Wisdom 5.1">
<div class="heading">Once a person resolves to accept only those things conducive to devotional service, the Lord's internal potency helps him reach goal.
</div>
<span class="link">[[Vanisource:RTW 5.1|Renunciation Through Wisdom 5.1]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Bhakti-yoga can be divided into three stages: 1) to take the first step toward complete surrender by accepting things favorable to the execution of devotional service; 2) to serve the Supreme Lord after realizing one's true nature; 3) to become situated on the elevated stage, in which one sees the Supreme Lord in everything and everything in the Supreme Lord. In this way, initial faith increases and leads to full surrender to the Lord.</p>
<p>Once a person resolves to accept only those things conducive to devotional service, the Lord's internal potency helps him reach goal. Our sole duty is to constantly remember the Lord and pray for His sanction in everything. The instructions we receive from a spiritual master firmly situated in Kṛṣṇa consciousness help us properly engage in the devotional processes of hearing, chanting, and constant remembrance of the Lord. If we are inspired by our remembrance of the Lord and by His will, then we will never be misdirected. We will not be intimidated by the horrible hallucinations of this illusory material energy. By following the spiritual master's orders with single-minded determination, we will remain undeterred in executing the Lord's service and will make quick progress.</p>
<p>The mood of surrender during the stage of vaidhi-bhakti (devotional service under strict rules and regulations) is different from that in the stage of rāgānuga-bhakti (spontaneous devotional service). In the spontaneous stage, the mood of surrender is the natural expression of the self. When the process of surrender is followed step by step, one patiently executes the Lord's orders and gradually becomes enthusiastic. Such a devotee follows the regulative principles of hearing, chanting, remembering, and so on, and emulates previous saintly preceptors. In the association of devotees he becomes more and more proficient in rendering devotional service. Gradually his service becomes easier. Thus constant remembrance of the Lord comes simply by developing enthusiasm and patience in devotional activities.</p>
<p>One deviates from the path of yoga because of forgetfulness. In devotional service there is no such apprehension, because the Supreme Lord always protects the bhakti-yogī. Even if the bhakti-yogī falls down, he can regain his former position by receiving strength from the Lord. Because of his remembrance of the Lord, all obstacles on his path are cleared away. Therefore the process of surrender leads to real perfection in yoga; it is the easiest path to follow and is also the most direct.</p>
<p>We learn from the book Sanat Sujātīya that four things are required in attaining perfection in yoga practice: 1) the scriptures; 2) enthusiasm; 3) a bona fide spiritual master; 4) sufficient time. The scriptures recommend the path of surrender described in this book. Enthusiasm means to constantly remember the Lord and to pray for His mercy. The spiritual master in the heart of the surrendered devotee is the Supreme Lord Himself. He manifests as the beloved initiating spiritual master and the instructing spiritual masters. It is the Supreme Lord who, acting as the spiritual master in the heart, enlightens us with buddhi-yoga, or divine consciousness. And this consciousness helps us understand the Supreme Lord as He is.</p>
<p>The sages say that when we surrender to the Lord, we will clearly see how the He personally makes arrangements for us, even in small matters. Then we will easily see how with His omnipotent supreme intelligence He is assisting us out of love. So it is unnecessary to waste time in further speculation. We have to vanquish illusion, develop equanimity and spontaneity, and practice bhakt-yoga. Then a supremely powerful force will gradually transform our material existence into spiritual existence. All our misconceptions, accumulated over millions of lifetimes, will be rectified in a short time. Hence we need not become anxious because of a lack of time. The eightfold yoga practice—yama, niyama, āsana, prāṇāyāma, and so on—gives quick results, and one feels that he is doing something substantial. However, although such efforts may certainly make one materially proficient, they are nevertheless simply human endeavors. They are totally distinct from the activities carried out by the Lord's potency. The Supreme Lord's energy often works in subtle ways, but where it ultimately takes us is inconceivable to the human mind.</p>
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Krsna essentially told Arjuna that he was fool number one for lamenting for those things for which one should not lament

2023-01-15T11:31:06Z

Payal:

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[[Category:Teachings of Lord Kapila Chapter 13 - Perfect Knowledge Through Surrender]]
[[Category:Teachings of Lord Kapila Chapters 01 to 18]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Teachings of Lord Kapila</h3>
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<div class="quote">
<div class="quote_heading">
Kṛṣṇa essentially told Arjuna that he was fool number one for lamenting for those things for which one should not lament. Arjuna was lamenting for the body, thinking that it was horrible that his relatives would be killed in war. This was not the proper subject matter for him to be contemplating.
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[[Vanisource:TLK 13 Perfect Knowledge Through Surrender|Teachings of Lord Kapila, 13]]
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<div class="quote_translation">
On hearing this statement of the Lord, Devahūti inquired: What kind of devotional service is worth developing and practicing to help me easily and immediately attain the service of Your lotus feet?
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<div class="text">
It is stated in Bhagavad-gītā that no one is barred from rendering service to the Lord. Whether one is a woman or a laborer or a merchant, if he engages himself in the devotional service of the Lord, he is promoted to the highest perfectional state and goes back home, back to Godhead. The devotional service most suitable for different types of devotees is determined and fixed by the mercy of the spiritual master. Therefore in order to become free from the miseries of material nature, one should approach a bona fide spiritual master inquisitively and submissively. When Arjuna submitted to Kṛṣṇa, he said, "My dear Kṛṣṇa, now I no longer care to talk to You as a friend because friendly talks will not benefit me now." Generally we talk to a friend just to spend time, but when we approach a spiritual master, we should be submissive. Friends approach one another on an equal basis, but this is not the way to approach a spiritual master. Unless one is submissive, one cannot accept sublime instructions. Arjuna teaches us submission by giving up his friendly relationship with Kṛṣṇa, the Supreme Personality of Godhead. He says, "I have now become Your disciple. Please instruct me."

We can speculate for many births, for many years, and yet not be able to understand the ultimate goal of life. Therefore the śāstras all advise that we search out a guru. The word guru means "heavy" or "weighty." One who has much knowledge is heavy with knowledge. One should consider the bona fide guru in this way, and one should not think, "I know everything. Who can teach me?" No one can say such a thing, for everyone needs instruction.

According to the Vedic system, a child is sent to a guru-kula to learn spiritual knowledge from the very beginning. When a child goes to a guru-kula, he becomes a brahmacārī and works like a menial servant. He may be the son of a great brāhmaṇa or a great king; it doesn't matter. When one goes to a guru-kula, he immediately becomes the menial servant of the guru. If the guru orders him to perform some lowly service, he is prepared to do it. This is the business of a brahmacārī. Even Kṛṣṇa went to a guru-kula to teach us. There was no need for Kṛṣṇa, the Supreme Personality of Godhead, to go to a guru-kula, but He did this simply to set an example. Caitanya Mahāprabhu also accepted a guru.

Prakāśānanda Sarasvatī was a very learned scholar, and he knew that Caitanya Mahāprabhu was also a great scholar, yet he criticized Caitanya Mahāprabhu for chanting and dancing, for Prakāśānanda Sarasvatī felt that a sannyāsī should devote his entire attention to the reading of Vedānta. He therefore considered Caitanya Mahāprabhu a sentimentalist, not a bona fide sannyāsī. Prakāśānanda Sarasvatī inquired, "Why aren't you reading Vedānta-sūtra? Why are you chanting and dancing?" Caitanya Mahāprabhu replied:

<div class="quote_verse">
:prabhu kahe-śuna, śrīpāda, ihāra kāraṇa
:guru more mūrkha dekhi 'karila śāsana
</div>

"Actually, I am not very learned, and my guru has stated that I am fool number one. He said that because of this I cannot possibly read Vedānta-sūtra, for Vedānta-sūtra is not meant for an ordinary person. My guru therefore advised me to chant this Hare Kṛṣṇa mahā-mantra, and now I am doing this and getting the results." ([[Vanisource:CC Adi 7.71|CC Adi 7.71]])

At the present moment in Kali-yuga, people are not well educated. They are simply engaged in earning money to fill the belly. Vedānta philosophy is not meant for an ordinary person, nor even for an ordinary learned person. It requires great knowledge of Sanskrit and philosophy. Of course Caitanya Mahāprabhu, being the Supreme Personality of Godhead, knew all things, but at that moment He had assumed the role of an ordinary person in order to instruct an illiterate, ignorant society. In this age people are not even interested in reading Vedānta-sūtra. People are so badly infected by the influence of māyā that they do not even care to understand that there is life after death or that there are 8,400,000 life forms. Sometimes if people hear that by acting in such a way they will become a tree, a dog, a cat, an insect or even a human being, they say that they do not even care to know this. Sometimes they say, "Never mind if I become a dog. What's wrong with that? I will simply forget everything." Many university students in the Western countries speak this way. They have become so ignorant that they are described as manda. Previously, in India, the brāhmaṇas were interested in understanding Brahman. Athāto brahma jijñāsā. However, at the present moment everyone is a śūdra, and no one is interested in understanding Brahman. People are simply interested in getting more money and going to the cinemas.

Human life is meant for understanding our situation, and we should take instructions from Bhagavad-gītā. Arjuna is personally teaching us by accepting Kṛṣṇa as his guru. He asks Kṛṣṇa to become his spiritual master and teach him. The lessons given by Śrī Kṛṣṇa are not simply meant for Arjuna but for everyone. Kṛṣṇa tells us in Bhagavad-gītā that we should search out a guru. The first guru is Śrī Kṛṣṇa Himself, and whoever represents Śrī Kṛṣṇa is also a guru. If I am a businessman, and someone goes to canvass for my business and take orders for me, he is my representative. If he simply says that he is my representative and yet takes some orders but uses the money for something else, he is not really my representative.

Kṛṣṇa's representative does not say, "I have become Kṛṣṇa." Such a person is neither a representative nor a guru. He is simply a cheater. Kṛṣṇa's representative is one who canvasses for Kṛṣṇa. Kṛṣṇa says, "Give up everything and surrender unto Me." Kṛṣṇa's representative says, "Give up everything and simply surrender unto Kṛṣṇa." This is certainly not very difficult to understand. Anyone can become Kṛṣṇa's representative. Nonetheless, for the past two hundred years, many yogīs and svāmīs have gone to foreign countries, but no one has spoken about Kṛṣṇa. They have simply presented a hodgepodge of Indian philosophy. No one has actually presented Vedic culture as it is.

We should read Bhagavad-gītā as it is and understand the philosophy as Arjuna understood it. Arjuna was a friend of Kṛṣṇa's. He was sitting with Kṛṣṇa and speaking to Him as a friend speaks to a friend. In the Eleventh Chapter, after having seen the universal form, Arjuna tells Kṛṣṇa: "I have in the past addressed You as 'O Kṛṣṇa,' 'O Yādava,' 'O my friend,' without knowing Your glories. Please forgive whatever I may have done in madness or in love."

Arjuna understood that although Kṛṣṇa was his friend, He was the Supreme Personality of Godhead and therefore the proper person to be his guru. He therefore told Kṛṣṇa at the beginning of Bhagavad-gītā ([[Vanisource:BG 2.7|2.7]]), śiṣyas te 'haṁ śādhi māṁ tvāṁ prapannam: "Now I am Your disciple and a soul surrendered unto You. Please instruct me."

These are the instructions we get from Bhagavad-gītā, and whoever reads Bhagavad-gītā has to accept Kṛṣṇa as the guru. We have to render service to a guru and surrender ourselves. It is not that one should accept just any person as a guru. The guru must be the representative of Kṛṣṇa; then one can surrender oneself. Surrender means that one will accept whatever the guru says. It is not that one thinks, "I do not care for my guru's order. Still I am a disciple." That is not actually accepting a guru. Of course, it has become a fashion to accept a guru in this way, but this will not help anyone. As soon as Kṛṣṇa became Arjuna's guru, Kṛṣṇa immediately chastised him. Śrī Kṛṣṇa told him:

<div class="quote_verse">
:aśocyān anvaśocas tvaṁ
:prajñā-vādāṁś ca bhāṣase
:gatāsūn agatāsūṁś ca
:nānuśocanti paṇḍitāḥ
</div>

"While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead." ([[Vanisource:BG 2.11|BG 2.11]])

In this way Kṛṣṇa essentially told Arjuna that he was fool number one for lamenting for those things for which one should not lament. Arjuna was lamenting for the body, thinking that it was horrible that his relatives would be killed in war. This was not the proper subject matter for him to be contemplating. The real subject matter for a wise man to contemplate is the salvation of the soul. Therefore Śrī Kṛṣṇa first explained the distinction between the body and the soul.

This Kṛṣṇa consciousness movement is also concerned with the soul, and therefore we have used the word "consciousness" because consciousness belongs to the soul. Consciousness is the symptom of the soul's presence. Because the soul is in the body, the body feels pleasure and pain. When the soul leaves the body, the body can be hacked to pieces, and yet it will not protest. This is because the consciousness is gone. We feel pleasure and pain because consciousness is present, and Kṛṣṇa advises us that it is this consciousness that is eternal, not the body. We have to purify our consciousness in order to understand that consciousness is eternal. If we can do this, our lives will be successful. At the time of death, our consciousness carries us into another body. There are the mind, the intelligence and the ego, which constitute the subtle body, and there is also the spirit soul, which is even more subtle. We know that we possess a mind, although we cannot see it. Nor can we see the intelligence, the ego or the soul. We can only see the gross material body, and when this gross material body ends, we say that everything is finished. In order to understand these things, we have to approach a guru, just as Arjuna approached Śrī Kṛṣṇa.

Śrī Kṛṣṇa told Arjuna in very gentlemanly language that he was not a learned man. In essence, He said, "You are not a paṇḍita. Just try to understand that the real life is the life of the soul." Vedic education means taking care of the soul. Presently the soul is encaged, embodied, entangled in material affairs. The soul is suffering, and it is to our benefit to rescue him from these material clutches. This is real education. To receive this education, one has to approach a proper guru. The guru is there - Kṛṣṇa. The guru is also there as Kapiladeva, the incarnation of Kṛṣṇa. Kṛṣṇa informs us that He is the owner of the body, and He has explained this in many different ways. He has stated that the soul can never be cut to pieces, burned by fire, moistened by water nor withered by the wind. Matter interacts with matter, but the soul does not belong to the material world. This means that the soul is above material action and reaction. In the material world even iron and stone can be melted, but the laws of material nature do not apply to the spirit soul.

To understand these subjects, we should be careful to approach Kṛṣṇa's representative. We should not approach a bogus guru, who is like a blind man trying to lead other blind men. We must go to one who has open eyes, to one who has seen the Absolute Truth. The Absolute Truth is there, just as the sun is there for everyone to see. The sun does not hide, but a person can try to hide from the sun by closing his door. One must open the door in order to see the sun. Similarly, Kṛṣṇa is there, God is there, and we have to come to Kṛṣṇa and take the lessons of Bhagavad-gītā to learn who and what God is. Rascals will not do this, but will simply manufacture some philosophy or other. There is actually no difficulty because Kṛṣṇa's instructions are there, and Kṛṣṇa Himself is there. Kṛṣṇa is so kind that He says, "All right, if you cannot understand Me in this way, just see Me in water. Come on, if you do not understand Me in that way, just see Me in the sunshine." Is this very difficult? There is nothing difficult about it, but we are very obstinate. Māyā is also very strong, and as soon as we try to accept Kṛṣṇa as the Supreme Lord, māyā will whisper in our ear, "No, no. There are many gods. Why are you accepting Kṛṣṇa?" However, the śāstras say, kṛṣṇas tu bhagavān svayam... ([[Vanisource:SB 1.3.28|SB 1.3.28]]). īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). "Kṛṣṇa is the Supreme Personality of Godhead." We should take our lessons from the ācāryas and the śāstras. At least in India there are many great ācāryas - Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī, and even Śaṅkarācārya and Guru Nanak. All of these have accepted Kṛṣṇa as the Supreme Personality of Godhead. Why, then, should we reject Him? Why should we accept a competitor? We should not simply engage in mental speculation but should accept Kṛṣṇa in full consciousness and be happy. This is made possible by the help of the guru; therefore Devahūti is further questioning her son, Kapiladeva.
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I have stopped the political movement because it will not help us. It is a very filthy atmosphere. Better you do not indulge in those things with expenditure of money and spiritual energy

2023-01-15T11:29:44Z

Payal:

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<h2>Correspondence</h2>
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<h3>1974 Correspondence</h3>
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I have stopped the political movement because it will not help us. It is a very filthy atmosphere. Better you do not indulge in those things with expenditure of money and spiritual energy.
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[[Vanisource:740608 - Letter to Rupanuga written from Paris|740608 - Letter to Rupanuga written from Paris]]
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<div class="text">
June 08, 1974

Warrenton, Virginia

My dear Rupanuga,

Please accept my blessings. I beg to acknowledge receipt of your letter of June 3, 1974 and I have carefully examined the contents.

Yes, I could observe that your mind was disturbed on account of meeting your wife privately. There is no need of hide and seek. Better live as husband and wife as householders and in great enthusiasm execute the Krishna Consciousness movement. There are many GBC who are grhastha. you can remain for management of the temples and also work in the schools and colleges for introducing our books in the libraries. The recent reports of this work have been very favorable. Take up this line more seriously helped by your good wife and that will be nice.

I have stopped the political movement because it will not help us. It is a very filthy atmosphere. Better you do not indulge in those things with expenditure of money and spiritual energy.

So you should not consider taking sannyasa again, but in your country it is not a great thing. Although officially it is a falldown from sannyasa, in your country no one understands sannyasa. The more important principle is that we should purify our thoughts and engage them in Krsna's service. Please try to understand this important principle: being disgusted with their nasty thoughts people sometimes attempt to become thoughtless, but this is never possible. We should encourage everyone to not become thoughtless but to purify their thinking by always thinking of Krsna in the recommended ways. So I request you to go back preaching vigorously along with your wife who is also a good preacher.

Your ever well-wisher,

A.C. Bhaktivedanta Swami

ACBS/sdg
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I have always been so careful to give you only those things which I have heard from my Guru Maharaja

2023-01-15T11:28:54Z

Payal:

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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="1967_Correspondence" class="sub_section" sec_index="2" parent="Correspondence" text="1967 Correspondence"><h3>1967 Correspondence</h3>
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<div id="LettertoSatsvarupaHamsadutaVrndavanaIndiaAugust1967_0" class="quote" parent="1967_Correspondence" book="Let" index="116" link="Letter to Satsvarupa, Hamsaduta -- Vrndavana, India August 1967" link_text="Letter to Satsvarupa, Hamsaduta -- Vrndavana, India August 1967">
<div class="heading">We should always be very careful to give full respect to those who have so carefully handled this Divine Fruit of transcendental knowledge before us. Even a slight change will spoil it. That is why I have always been so careful to give you only those things which I have heard from my Guru Maharaja.
</div>
<span class="link">[[Vanisource:Letter to Satsvarupa, Hamsaduta -- Vrndavana, India August 1967|Letter to Satsvarupa, Hamsaduta -- Vrndavana, India August 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">(PAGE 1 MISSING)</p>
<p>...but that we all dedicate our lives or our consciousness (no matter in what capacity) to Lord Krsna. If things can be worked out nicely within the temple, that's all right. But family life requires a certain amount of privacy and convenience, which may not always be available. I am simply concerned that you be happy and contented, so you can prosecute the most important thing, K.C., without being disturbed. Rupanuga and Damodara are both doing nicely in this regard, and I wish the same for you.</p>
<p>Your appreciation of my Spiritual Master is very commendable. One who understands and appreciates the disciplic succession is certainly advanced, and we should always be very careful to give full respect to those who have so carefully handled this Divine Fruit of transcendental knowledge before us. Even a slight change will spoil it. That is why I have always been so careful to give you only those things which I have heard from my Guru Maharaja</p>
<p>Please extend my blessings to Himavati and any others who may be with you. Hope you are all well.</p>
<p>Your ever well-wisher,</p>
<p>A.C. Bhaktivedanta Swami</p>
<p>Prabhus:</p>
<p>Thank you for your letters. I am indeed enjoying my stay here in Vrindaban, and fully appreciate the great opportunity and responsibility that has been placed on me. My love to all. Kirtanananda</p>
</div>
</div>
</div>

Every one of us must be satisfied with those things the Supreme Personality of Godhead has allotted us. We should not encroach upon the possessions of others. This simple idea can be expanded in our daily lives

2023-01-15T11:27:59Z

Payal:

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<div id="facts">
{{terms|"Every one of us must be satisfied with those things the Supreme Personality of Godhead has allotted us. We should not encroach upon the possessions of others. This simple idea can be expanded in our daily lives"}}
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{{compiler|SharmisthaK}}
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[[Category:Sri Caitanya-caritamrta, Madhya-lila Chapter 25 Purports - How All the Residents of Varanasi Became Vaisnavas]]
[[Category:Sri Caitanya-caritamrta, Madhya-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
Every one of us must be satisfied with those things the Supreme Personality of Godhead has allotted us. We should not encroach upon the possessions of others. This simple idea can be expanded in our daily lives. Everyone should have a piece of land given by the government, and everyone should possess a few cows. Both of these should be utilized for one’s daily bread.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 25.101|CC Madhya 25.101, Translation and Purport]]
</div>
<div class="quote_translation">
“‘Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things for himself that are set aside as his quota, and one should not accept other things, knowing well to whom they belong.’
</div>
<div class="text">
This is a quotation from Śrīmad-Bhāgavatam ([[Vanisource:SB 8.1.10|SB 8.1.10]]). Communists and socialists are trying to propagate the philosophy that everything belongs to the mass of people or to the state. Such an idea is not perfect. When this idea is expanded, we can see that everything belongs to God. That will be the perfection of the communistic idea. The purpose of Śrīmad-Bhāgavatam is here very nicely explained. Every one of us must be satisfied with those things the Supreme Personality of Godhead has allotted us. We should not encroach upon the possessions of others. This simple idea can be expanded in our daily lives. Everyone should have a piece of land given by the government, and everyone should possess a few cows. Both of these should be utilized for one’s daily bread. Above that, if something is manufactured in a factory, it should be considered the property of the Supreme Personality of Godhead because the ingredients belong to the Supreme Lord. Actually, there is no need to manufacture such things artificially, but if it is done, one should consider that the goods produced belong to the Supreme Lord. Spiritual communism recognizes the supreme proprietorship of the Supreme Lord. As Lord Kṛṣṇa explains in the Bhagavad-gītā ([[Vanisource:BG 5.29|BG 5.29]]):

<div class="quote_verse">
:bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram
:suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati
</div>

“A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.” It is further explained in Śrīmad-Bhāgavatam that no one should claim anything as his property. Whatever property one claims to be his actually belongs to Kṛṣṇa. One should be satisfied with whatever has been allotted by the Supreme Lord and should not encroach upon the property of others. This will lead to peace in the whole world.
</div>
</div>
</div>

Actually, if we can attain the favor of the Supreme Personality of Godhead, Krsna, we do not need anything else. We certainly do not need those things which a mundane person considers to be material assets

2023-01-15T11:25:52Z

Payal:

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{{terms|"Actually, if we can attain the favor of the Supreme Personality of Godhead, Kṛṣṇa, we do not need anything else. We certainly do not need those things which a mundane person considers to be material assets"}}
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{{compiler|Nabakumar}}
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[[Category:Sri Caitanya-caritamrta, Madhya-lila Purports]]
[[Category:Sri Caitanya-caritamrta - 62 Chapters, All Purports]]
</div>
<div id="section">
<h2>Sri Caitanya-caritamrta</h2>
</div>
<div id="sub_section">
<h3>CC Madhya-lila</h3>
</div>
<div class="quote">
<div class="quote_heading">
Although we are very poor and have no professional source of income, Kṛṣṇa supplies money whenever we need it. Whenever we need some men, Kṛṣṇa supplies them. Thus it is stated in the Bhagavad-gītā (6.22): yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. Actually, if we can attain the favor of the Supreme Personality of Godhead, Kṛṣṇa, we do not need anything else. We certainly do not need those things which a mundane person considers to be material assets.
</div>

<div class="quote_link">
[[Vanisource:CC Madhya 5.76|CC Madhya 5.76, Translation and Purport]]
</div>
<div class="quote_translation">
"Thus I have called upon a great personality in this transaction. I have asked the Supreme Godhead to be my witness. The entire world accepts the words of the Supreme Personality of Godhead."
</div>
<div class="text">
Although the young brāhmaṇa described himself as having no claims to aristocracy and being an uneducated common man, still he had one good qualification: he believed that the Supreme Personality of Godhead was the topmost authority, he accepted the words of Lord Kṛṣṇa without hesitation, and he had firm faith in the Lord’s consistency. According to Prahlāda Mahārāja, another authority on the Supreme Personality of Godhead, such a staunch and faithful devotee of the Lord must be understood to be a most learned scholar: tan manye ’dhītam uttamam (Śrīmad-Bhāgavatam 7.5.24). A pure devotee who has firm faith in the words of the Supreme Personality of Godhead is to be considered a most learned scholar, the topmost aristocrat and the richest man in the whole world. All godly qualities automatically exist in such a devotee. In the preaching work of the Kṛṣṇa consciousness movement, we, as the servant of the servant of the servant of the servant of the Supreme Personality of Godhead, fully believe in the words of Kṛṣṇa and His servants, the disciplic succession ([[Vanisource:CC Madhya 13.80|CC Madhya 13.80]]). In this way we are presenting the words of Kṛṣṇa throughout the world. Even though we are neither a rich man nor a very learned scholar, and even though we do not belong to any aristocracy, this movement is still being welcomed and is very easily spreading all over the world. Although we are very poor and have no professional source of income, Kṛṣṇa supplies money whenever we need it. Whenever we need some men, Kṛṣṇa supplies them. Thus it is stated in the Bhagavad-gītā (BG 6.22): yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. Actually, if we can attain the favor of the Supreme Personality of Godhead, Kṛṣṇa, we do not need anything else. We certainly do not need those things which a mundane person considers to be material assets.
</div>
</div>
</div>

A devotee should accept only those things that are favorable for keeping his body and soul together and should reject those things that increase the demands of the body. Only the bare necessities for bodily maintenance should be accepted

2023-01-15T11:24:45Z

Payal:

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{{terms|"A devotee should accept only those things that are favorable for keeping his body and soul together and should reject those things that increase the demands of the body. Only the bare necessities for bodily maintenance should be accepted"}}
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{{compiler|vanisevadasa}}
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[[Category:Teachings of Lord Caitanya 1975 Chapter 01 - Teachings to Rupa Gosvami]]
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</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Teachings of Lord Caitanya</h3>
</div>
<div class="quote">
<div class="quote_heading">
A devotee should accept only those things that are favorable to keep his body and soul together and should reject those things that increase the demands of the body. Only the bare necessities for bodily maintenance should be accepted. By minimizing bodily necessities, one can primarily devote his time to the cultivation of Kṛṣṇa consciousness through the chanting of the holy names of God.
</div>

<div class="quote_link">
[[Vanisource:TLC 1 (1975)|Teachings of Lord Caitanya, Chapter 1]]
</div>
<div class="text">
Śrīla Rūpa Gosvāmī, the younger brother of Sanātana Gosvāmī, went to Prayāga, the modern city of Allahabad, with his younger brother Vallabha. When the two brothers heard that Lord Śrī Caitanya Mahāprabhu was staying there, they both became very happy and went to see the Lord. At that time the Lord was on His way to visit the temple Bindumādhava. On the way to the temple, the Lord was chanting and dancing, and thousands of people were following Him. Some of these people were crying, and some were laughing. Some were dancing, and some were singing, and some were falling on the ground, offering obeisances to the Lord. In all cases, all of them were roaring the holy name of Kṛṣṇa. It is said that in spite of being at the confluence of the rivers Ganges and Yamunā, Prayāga was never flooded until the appearance of Caitanya Mahāprabhu, at which time the city was overflooded by love of Kṛṣṇa.

The two brothers, Rūpa Gosvāmī and Vallabha, stayed aloof in an uncrowded place and witnessed the great crowd and wonderful scene. When the Lord danced, He raised His arms and shouted, "Haribol! Haribol!" The people all about Him were astonished to see His wonderful activities. After visiting the temple, the Lord accepted prasāda (food offered to the Deity) at the house of a Deccanist (Southern) brāhmaṇa. While at the brāhmaṇa's home, the Lord was visited by Rūpa Gosvāmī and Vallabha. From a distance the two brothers fell down on the ground to offer obeisances, and they chanted many Sanskrit verses from the scriptures. When the Lord saw Rūpa Gosvāmī offering obeisances before Him, He became very pleased and asked him to get up. The Lord then informed Rūpa Gosvāmī of the causeless mercy of Kṛṣṇa upon him, for Kṛṣṇa had just delivered him from a materialistic way of life based simply on pound-shilling-pence.

The Lord accepted the two brothers as His own devotees, and He cited one verse from the scriptures which stated that it is possible for a brāhmaṇa, who has studied the four Vedas, to not be accepted as a devotee of the Lord and that a pure devotee could come from a very low family and yet be accepted by Him. Then the Lord embraced the two brothers, and, out of His causeless mercy, touched their heads with His lotus feet. Being blessed in this way, the brothers offered prayers to the Lord in their own words. The prayers indicated that Lord Śrī Kṛṣṇa Caitanya Mahāprabhu was Kṛṣṇa Himself, that He had assumed the form and fair complexion of Caitanya and was thus known as Gaurāṅga (the golden one), and that He was the most munificent incarnation of Kṛṣṇa because He was distributing love of Kṛṣṇa. Śrīla Rūpa Gosvāmī also quoted one verse which was later found in the book Govinda-līlāmṛta (1.2):

<div class="quote_verse">
:yo 'jñāna-mattaṁ bhuvanaṁ dayālur
:ullāghayann apy akarot pramattam
:svaprema-sampat-sudhayādbhutehaṁ
:śrī-kṛṣṇa-caitanyam amuṁ prapadye
</div>

"Let me surrender unto the lotus feet of Sri Kṛṣṇa Caitanya Mahāprabhu, who is the most merciful Personality of Godhead. He delivers those souls who are merged in ignorance and offers them the highest gift, love of Kṛṣṇa, and thus makes them mad for Kṛṣṇa consciousness."

After this incident, Vallabha Bhaṭṭa invited the Lord to go to the other side of the Ganges, and the Lord went. From that moment on, wherever the Lord went, Rūpa Gosvāmī would follow Him and stay with Him. Because the Lord felt inconvenienced in crowded places, He asked Rūpa Gosvāmī to accompany Him to a place on the banks of the Ganges known as Daśāśvamedha-ghāṭa. For ten days He instructed Rūpa Gosvāmī about the truth of Kṛṣṇa, the principles of devotional service and the transcendental relationships with Kṛṣṇa. All of this was described in full detail so that in the future Rūpa Gosvāmī could distribute this science of Kṛṣṇa in his book Bhakti-rasāmṛta-sindhu. Indeed, Śrīla Rūpa Gosvāmī described this incident in the first verse of Bhakti-rasāmṛta-sindhu, in which he speaks of the causeless mercy of the Lord upon him.

The Supreme Lord is cognizant and all-powerful, and by His causeless mercy He empowers a living entity to receive His mercy. Being under the spell of conditional life, people in general are averse to rendering devotional service and practicing Kṛṣṇa consciousness. In fact, most people are unaware of the principal teachings of Kṛṣṇa consciousness regarding one's eternal relationship with the Supreme Personality of Godhead and the ultimate goal of life, which is to return home, back to Godhead. Nor are people aware of the process by which one can return to the spiritual world. Because these important subject matters are unknown to the conditioned soul, Lord Caitanya, out of His causeless mercy, instructed Rūpa Gosvāmī in the principles of devotional service. Later, for the good of the people in general, Rūpa Gosvāmī distributed this information of the science of devotional service.

In the prologue to Bhakti-rasāmṛta-sindhu (1.1.2), Rūpa Gosvāmī wrote the following:

<div class="quote_verse">
:hṛdi yasya preraṇayā pravartito 'haṁ varāka-rūpo 'pi
:tasya hareḥ pada-kamalaṁ vande caitanya-devasya
</div>

"I offer my respectful obeisances unto the lotus feet of the Supreme Personality of Godhead, known as Lord Caitanyadeva, because due to His inspiration I feel the desire within my heart to write something about devotional service. For this reason I am engaged in writing this book on the science of devotion known as Bhakti-rasāmṛta-sindhu."

When Lord Caitanya began His instructions to Rūpa Gosvāmī, He first told him, "My dear Rūpa, the science of devotional service is just like the great ocean, and it is not possible to show you all its length and breadth. However, I shall try to explain the nature of that ocean by taking just one drop out of it. In this way you can taste it and understand what that ocean of devotional service actually is.

The Lord then explained that within this brahmāṇḍa, or universe, there are innumerable living entities who, according to their own fruitive activities, are transmigrating from one species of life to another and from one planet to another. In this way their encagement in material existence has been continuing since time immemorial. In actuality, these living entities are atomic parts and parcels of the supreme spirit. It is said in the Śrīmad-Bhāgavatam that the length and breadth of the individual soul is approximately 1/10,000th part of the tip of a hair - in other words, it is so small that it is invisible. This is also confirmed in the Śvetāśvatara Upaniṣad. In the Tenth Canto of Śrīmad-Bhāgavatam, one of the four Kumāras, known as Sanandana, gave the following speech upon performing a great sacrifice: "O Supreme Truth! If the living entities were not infinitesimal sparks of the supreme spirit, each minute spark would be all-pervading and would not be controlled by a superior power. But if the living entity is accepted as a minute part and parcel of the Supreme Lord he automatically becomes controlled by a supreme energy or power. The latter is his actual constitutional position, and if he remains in this position he can attain full freedom." ([[Vanisource:SB 10.87.30|SB 10.87.30]]) If one mistakenly considers his position to be equal to that of the Supreme Personality of Godhead, he becomes contaminated by the doctrine of nonduality, and his efforts in transcendental life are rendered ineffective.

Lord Caitanya elaborated on these teachings of Śrīmad-Bhāgavatam by pointing out that there are two kinds of living entities - the eternally liberated and the eternally conditioned. The eternally conditioned living entities can be divided into two types - moving and nonmoving. Those entities which cannot move - like trees, for example - remain in one place and are classified as nonmoving entities, and those that move - such as the birds and beasts - are called jaṅgama (moving entities) and are further divided into three categories: those that fly in the sky, those that swim in the water, and those that walk on land. Out of the many millions and trillions of living entities on land, human beings comprise only a small portion. Out of that small number of human beings, most are totally ignorant of spiritual life, are unclean in their habits and have no faith in the existence of the Supreme Personality of Godhead. In short, most human beings live like animals. These can actually be deducted from the number of human beings that comprise human or civilized life. It is very difficult to find a few human beings who believe in the scriptures and the existence of God, or, for that matter, in proper behavior. Those who do believe in the value of these things are known as ārya, a word denoting those who believe in advancing in spiritual life. Out of those who believe in the value of the scriptures and the advancement of human civilization, there are two classes - the righteous and the unrighteous. Those who are righteous generally execute fruitive activities in order to derive some good result for sense gratification. Out of many such persons who engage in righteous activities for sense gratification, only a few come to know about the Absolute Truth. These are called jñānīs, empiric philosophers. Out of many hundreds and thousands of such empiric philosophers, only a handful actually attain liberation. When one is liberated, he theoretically understands that the living entity is not composed of material elements but is spirit soul, distinct from matter. Simply by theoretically understanding this doctrine, one can be called liberated, but actually a mukta, or liberated soul, is he who understands his constitutional position as an eternal servant of the Lord. Such liberated souls engage with faith and devotion in the service of the Lord, and they are called kṛṣṇa-bhaktas, or Kṛṣṇa conscious persons.

Kṛṣṇa-bhaktas are free from all material desires. Those who are liberated theoretically by knowing simply that the living entity is not material may still have desires, although they may be technically classified amongst liberated souls. Their main desire is to become one with the Supreme Personality of Godhead. Generally such persons are very much attached to Vedic rituals and righteous activities, performing them in order to enjoy material prosperity. Even when some of them transcend material enjoyment, they still try to enjoy the spiritual world by merging into the existence of the Supreme Lord. Some of them are also desirous of attaining mystic powers through the execution of yoga. As long as these desires are within one's heart, he cannot understand the nature of pure devotional service. When one is constantly being agitated by such desires, he is not peaceful. Indeed, as long as there is any desire for material perfection at all, one cannot be at peace. Since the devotees of Lord Kṛṣṇa do not desire anything material, they are the only peaceful persons within this material world. This is confirmed in Śrīmad-Bhāgavatam:

<div class="quote_verse">
:muktānām api siddhānāṁ
:nārāyaṇa-parāyaṇaḥ
:sudurlabhaḥ praśāntātmā
:koṭiṣv api mahāmune
</div>

"O great sage, out of many millions of liberated persons and persons who have achieved success in mystic yoga, one who is completely devoted to the Supreme Personality of Godhead and who is filled with peace is very hard to find." ([[Vanisource:SB 6.14.5|SB 6.14.5]])

In this way Lord Caitanya explained that of the many thousands and millions of living entities wandering in the material world, one who by the grace of Lord Kṛṣṇa and the spiritual master gets the seed of devotional service is very rare and fortunate. A pious or religious man is generally inclined to worship deities in various temples, but if by chance, even without his knowledge, he offers his obeisances to Lord Viṣṇu or receives the favor of a Vaiṣṇava, a devotee of the Lord, he at that time acquires the asset necessary to approach the Supreme Personality of Godhead. This is clearly understood from the life story of the great sage Nārada, which is related in Śrīmad-Bhāgavatam. By serving Vaiṣṇavas in his previous life, Nārada was favored by the devotees of the Lord and became a great sage. Indeed, amongst sages Nārada Muni is considered to be the greatest.

Vaiṣṇavas, or devotees, are usually very compassionate upon conditioned souls. Without even being invited, a devotee will go from door to door to enlighten people and to bring them out of the darkness of nescience by injecting knowledge of the living entity's constitutional position as a servant of Lord Kṛṣṇa. Such devotees are empowered by the Lord to distribute devotional consciousness, or Kṛṣṇa consciousness, to the people in general. They are known as authorized spiritual masters, and it is by their mercy that a conditioned soul gets the seed of devotional service. The causeless mercy of the Supreme Personality of Godhead is first appreciated when one comes in touch with a bona fide spiritual master who can bring the conditioned soul to the highest position of devotional life. Therefore Lord Caitanya said that by the mercy of the spiritual master one can achieve the causeless mercy of the Lord, and by the mercy of the Supreme Personality of Godhead, one can attain the mercy of the bona fide spiritual master.

Thus by the mercy of the spiritual master and Kṛṣṇa, one receives the seed of devotional service. He has only to sow the seed in the field of his heart, just as a gardener sows the seed of a valuable tree. After sowing this seed, one has to water it in the form of chanting and hearing the holy name of the Supreme Lord or by taking part in discussions about the science of devotional service in a society of pure devotees. When the plant of devotional service sprouts up from the seed of devotion, it begins to grow freely. When it is full grown, it surpasses the length and breadth of this universe and enters into the transcendental atmosphere, where everything is bathed in the effulgence of the brahmajyoti. The plant even penetrates this brahmajyoti and gradually enters the planet known as Goloka Vṛndāvana. There the plant takes shelter at the lotus feet of Kṛṣṇa. That is the ultimate goal of devotional service. After attaining this position, the plant produces fruit, which is known as the fruit of love of Godhead. However, it is necessary for the devotee, or transcendental gardener, to pour water on the plant daily by chanting and hearing. Unless one waters the plant by chanting and hearing, there is every chance that it will dry up.

Lord Caitanya pointed out to Rūpa Gosvāmī that there was a certain danger to be encountered while watering the root of the devotional plant. After the plant has grown some bit, an animal may come and either eat or destroy it. When green leaves of a plant are taken by some animal, the plant generally dies. The most dangerous animal is considered a mad elephant, for if a mad elephant enters into a garden, it causes tremendous damage to plants and trees. An offense to a pure devotee of the Lord is called vaiṣṇavāparādha, the mad elephant offense. In the discharge of devotional service, an offense to the feet of a pure devotee can create havoc. Thus one has to defend the plant of bhakti by tending it properly and taking care not to commit offenses. If one is cautious, the plant can properly thrive.

There are ten principal offenses which can be committed against the holy name. The first is to blaspheme the great devotees who have tried to spread the glories of the holy name throughout the world. The holy name of Kṛṣṇa is nondifferent from Kṛṣṇa, and one who attempts to spread the holy names throughout the world is beloved of Him. Kṛṣṇa Himself does not tolerate offenses against His pure devotees. The second offense is to deny that Lord Viṣṇu is the Absolute Truth. There is no difference between His name, quality, form, pastimes and activities, and one who sees a difference is considered an offender. The Lord is Supreme, and no one is equal to or greater than Him. Consequently if one thinks that the Lord's names are nondifferent from the names of demigods, he offends. The Supreme Lord and the demigods should never be considered on the same level.

The third offense is to consider the bona fide spiritual master to be a common man. The fourth offense is to blaspheme Vedic literature and authorized scriptures like the Purāṇas. The fifth offense is to consider the glories attributed to the holy names to be exaggerations. The sixth offense is to concoct perverted theories about the holy name. The seventh offense is to commit sinful activities on the strength of chanting the holy name. It is understood that by chanting the holy names one is free from sinful reactions, but this does not mean that one should act sinfully on the strength of chanting. That is the greatest offense. The eighth offense is to consider that religious rituals, austerity, sacrifices or other forms of renunciation are equal to chanting the holy name. Chanting the holy name is as good as associating with the Supreme Personality of Godhead. Pious activities are only means to approach the Supreme Personality of Godhead, and they can even be performed for some material reason. The ninth offense is to preach the glories of the holy name of God to a faithless person who is not interested in hearing them. The tenth and last offense is to maintain material attachment even after hearing and chanting the holy names of God. The idea is that by chanting the holy name without offense, one can obtain elevation to the liberated platform. On the liberated platform one is freed from all material attachment. Thus if one chants the holy names and still has material attachments, he must be committing some offense.

There are also other factors which disturb the plant of devotional service. Along with this plant the weeds of material desires also grow. When a person advances in bhakti, it is natural that many persons will come to him requesting to become disciples and will offer him some material gains. If one is attracted by a large number of disciples and material conveniences offered by these disciples and forgets his duty as a bona fide master, the growth of the plant will be impeded. Simply by taking advantage of material conveniences one may become addicted to enjoying material comforts.

It is also considered to be disadvantageous to desire liberation. The only desire should be the desire to render service. Neglect of restrictions and prohibitions is also disadvantageous. The prohibitions are mentioned in the authorized scriptures: One should not indulge in illicit sex life, intoxication, meat eating or gambling. These things are forbidden to one who is attempting devotional service. If one does not follow these principles strictly, there may be a severe disturbance in the discharge of devotional service.

If one is not particularly careful, even by watering the plant of devotional service, unnecessary weeds will grow and hamper progress. The idea is that when one waters a garden, not only does the desired plant grow more rapidly, but the unwanted plants grow also. If the gardener does not see these impediments and take them out, they will overcome and choke the plant of devotion. If, however, one is careful to guard against the growth of unwanted plants, the plant of devotion grows luxuriantly and reaches the ultimate goal, Goloka Vṛndāvana. When the living entity engaged in devotional service relishes the fruit of love of Godhead, he forgets all religious ritual and improvements in his economic condition. He no longer desires to satisfy his senses, and he no longer desires to become one with the Supreme Lord by merging into His effulgence.

There are many phases of spiritual knowledge and transcendental bliss. On one platform are the ritualistic sacrifices recommended in the Vedas, the execution of austerities and pious duties, and the practice of mystic yoga. These all reward different results to their performer. The rewards of these practices, however, appear to be very glittering as long as one is not elevated to the transcendental loving service of the Lord. Love of God is dormant in everyone, and it can be awakened from its dormant position by the execution of pure devotional service, just as a person bitten by a serpent can be awakened by ammonia.

After speaking in this way about devotional service, Lord Caitanya begins to describe devotional service and its symptoms to Rūpa Gosvāmī. He explains that in pure devotional service there can be no desire other than the desire to advance in Kṛṣṇa consciousness. In Kṛṣṇa consciousness there is no scope for worshiping any demigod or any other form of Kṛṣṇa, nor is there room for indulgence in speculative empiric philosophy, nor indulgence in fruitive activities. One should be free from all these contaminations. A devotee should accept only those things that are favorable to keep his body and soul together and should reject those things that increase the demands of the body. Only the bare necessities for bodily maintenance should be accepted. By minimizing bodily necessities, one can primarily devote his time to the cultivation of Kṛṣṇa consciousness through the chanting of the holy names of God. Pure devotional service means engaging all the senses of the body in the service of the Lord. At the present moment, our senses are all designated because the body is designated. Consequently we think that this body belongs to a particular society or a particular country or a particular family. In this way the body is bound by so many designations. Similarly, the senses belong to the body, and when the body is subject to such designations, the senses are also. Thus the senses engage themselves on behalf of family, society, nation and so on. When they are so engaged, they cannot cultivate Kṛṣṇa consciousness. The senses must be purified, and this is possible when one purely understands that he belongs to Kṛṣṇa and that his life belongs to Kṛṣṇa. The devotee should see his identity as an eternal servant of Kṛṣṇa. In this way one can engage his senses in the service of the Lord. Such engagement is called pure devotional service.

A pure devotee accepts the transcendental loving service of the Lord but rejects all kinds of liberation for his personal sense gratification. In Śrīmad-Bhāgavatam ([[Vanisource:SB 3.29.11-12|SB 3.29.11-13]]) Lord Kapila explains that as soon as a pure devotee hears the glories and transcendental qualities of the Supreme Personality of Godhead, who is seated in everyone's heart, his mind immediately flows toward the Lord, just as the waters of the Ganges flow toward the sea. Such spontaneous attraction to the service of the Supreme Personality of Godhead is most important to pure devotional service. Devotional service is pure when one engages in the service of the Supreme Lord without any motive and without being hampered with material impediments. The pure devotee does not desire to live on the same planet with the Supreme Lord, nor does he desire the same opulence as the Lord, nor does he desire to have the same form as the Lord, nor to live with Him side by side, nor to merge into His existence, etc. Even if the devotee were offered such rewards by the Lord, he would reject them. The point is that a devotee is so much absorbed in the transcendental loving service of the Lord that he has no time to think of any benefit beyond his immediate engagement. Just as an ordinary materialistic businessman thinks of nothing else when he is absorbed in his business, a pure devotee, when engaged in the service of the Lord, does not think of anything beyond that engagement.

If one is so absorbed in the rendering of service, he can be understood to be elevated to the highest position of bhakti. By such transcendental loving service alone can one surpass the influence of māyā and relish pure love of Godhead. As long as one desires material benefit or liberation, which are called the two witches of allurement, he cannot relish the taste of transcendental loving service to the Supreme Lord.

There are three stages of devotional service: The first is the beginning stage of cultivation, the second is the realization of service, and the third, the supreme stage, is the attainment of love of Godhead. There are nine different methods of cultivating devotional service - such as hearing, chanting, remembering, etc. - and all these processes are employed in the first stage. If one is engaged in chanting and hearing with devotion and faith, his material misgivings gradually become vanquished. As his faith in devotional service gradually increases, he becomes assured of a higher perfectional position. In this way one can become firmly fixed in devotion, increase his taste for it, become attached and feel ecstasy. This ecstasy occurs in the preliminary stage of love of Godhead. Attainment of ecstasy is produced by execution of devotional service. When one continues the process of hearing and chanting, attachment grows and assumes the name of love of Godhead.

When one attains the third stage of transcendental love of God, there occur further developments known as transcendental affection, emotion, ecstasy, and extreme and intense attachment. These are technically known by the terms rāga, anurāga, bhāva and mahābhāva. The progress from one stage to another can be compared to the thickening of sugar candy juice. In the first stage sugar candy juice is like a thin liquid. When, by evaporation, it becomes thicker and thicker, it turns into molasses. Finally it turns into granules and becomes sugar, rock candy and so on. Just as liquid sugar juice progresses from one stage to another, similarly transcendental love for the Supreme Lord develops by stages.

When one actually becomes situated on the transcendental platform, he becomes steady. Unless one is so situated, his position may not be steady and he may fall down. When one is actually situated transcendentally, there is no fear of falling down. This stage of understanding is technically called sthāyi-bhāva. There are even stages beyond this position, and they are known as vibhāva, anubhava, sāttvika and vyabhicārī. After one attains these, there is actually an exchange of rasa, or transcendental activity with the Supreme Lord. This exchange in loving reciprocation between the lover and the beloved is generally called kṛṣṇa-bhakti-rasa. It should be noted that the transcendental loving exchanges stand on the steadfast position of sthāyi-bhāva, as explained before. The basic principle of vibhāva is sthāyi-bhāva, and all other activities are auxiliary for the development of transcendental love.

The ecstasy of transcendental love has two components - the context and the cause of the excitement. The context is also divided into two parts - the subject and the object. The exchange of devotional service is the subject, and Kṛṣṇa is the object. The transcendental qualities are the causes of excitement. This means that the transcendental qualities of Kṛṣṇa excite the devotee to serve Him. The impersonal (Māyāvādī) philosophers say that the Absolute Truth has no specific qualities, but the Vaiṣṇava philosophers say that the Absolute Truth is described as nirguṇa (without qualities) because He has no material qualities. This is not to say that He does not have spiritual qualities. Indeed, the Lord's spiritual qualities are so great and so enchanting that they can even attract a liberated person. This is explained in the ātmārāma verse of the Śrīmad-Bhāgavatam where it is said that those who are already situated on the platform of self-realization are attracted by the transcendental qualities of Kṛṣṇa. This means that Kṛṣṇa's qualities are not material but pure and transcendental.

The higher stage of ecstasy can be characterized by the following thirteen transcendental activities: (1) dancing, (2) rolling on the floor, (3) singing, (4) clapping, (5) bristling of the hairs of the body, (6) thundering, (7) yawning, (8) breathing heavily, (9) forgetting social conventions, (10) salivating, (11) laughing, (12) aching, (13) coughing. All these symptoms are not awakened simultaneously; they act according to the exchange of transcendental relationships. Sometimes one symptom is prominent, and at another time another is prominent.

The transcendental rasas, or relationships, can be divided into five. The initial stage is called śānta-rati, wherein one who is liberated from material contamination appreciates the greatness of the Supreme Personality of Godhead. One who attains this stage does not exactly engage in the transcendental loving service of the Lord, for this is a neutral stage. In the second stage, which is called dāsya-rati, a person appreciates his position as being everlastingly subordinate to the Supreme Lord, and he understands that he is eternally dependent on the causeless mercy of the Supreme Person. At that same time there is an awakening of natural affection, such as is felt by a son who grows up and begins to appreciate his father's benedictions. At this stage the living entity wants to serve the Supreme Lord instead of serving māyā, illusion. In the third stage, called sakhya-rati, transcendental love is developed, and one associates with the Supreme on an equal level of love and respect. As this stage is further developed, there is joking and such relaxed exchanges as laughing and so on. On this level there are fraternal exchanges with the Supreme Person, and one is free from all bondage. At this stage one practically forgets his inferior position as a living entity, but at the same time he has the greatest respect for the Supreme Person.

In the fourth stage, called vātsalya-rati, the fraternal affection evinced in the preceding stage develops into paternal affection. At this time the living entity tries to be the parent of God. Instead of worshiping the Lord, the living entity, as a parent of the Supreme, becomes an object of worship for the Supreme Person. At this stage the Lord depends on the mercy of His pure devotee and puts Himself under the control of the devotee to be raised. The devotee in this stage attains the position wherein he can embrace the Supreme Lord and even kiss His head. In the fifth stage, called madhura-rati, there is an actual transcendental exchange of conjugal love between the lover and the beloved. It is at this stage that Kṛṣṇa and the damsels of Vraja glanced at one another, for on this platform there is an exchange of loving glances, motions of the eyes, pleasant words, attractive smiles, etc.

Besides these five primary rasas, or relationships, there are seven secondary rasas which consist of laughing, having wonderful visions, entering into a chivalrous relationship, experiencing pity, feeling anger and experiencing ghastliness and devastation. For example, Bhīṣma related to Kṛṣṇa as a warrior in the chivalrous rasa. Hiraṇyakaśipu, however, experienced an exchange of the ghastly and devastating rasa. The five primary rasas constantly remain within the heart of the pure devotee, and the seven secondary rasas sometimes appear and disappear to enrich the flavors and tastes of the primary ones. After enriching the primary rasas, they disappear.

Examples of śānta-bhaktas, or devotees in the neutral stage, are the nine yogīs named Kavi, Havi, Antarīkṣa, Prabuddha, Pippalāyana, Avirhotra, Draviḍa or Drumila, Camasa and Karabhājana. The four Kumāras (Sanaka, Sanandana, Sanatkumāra and Sanātana) are also examples of this stage. Examples of devotees in the second stage, the dāsya stage of servitorship, are Raktaka, Citraka and Patraka in the Gokula rasa. These all function as servants of Kṛṣṇa. In Dvārakā there is Dāruka, and in the Vaikuṇṭha planets there are Hanumān and others. Devotees in the third stage, the stage of friendship, are Śrīdāmā in Vṛndāvana and Bhīma and Arjuna in Dvārakā and on the Battlefield of Kurukṣetra. There are many others also. As far as those relating to Kṛṣṇa in paternal love, they include devotees like Yaśodā and Mahārāja Nanda - that is, Kṛṣṇa's mother, father, uncle and similar relatives. In conjugal love there are the damsels of Vraja, Vṛndāvana, and the queens and goddesses of fortune in Dvārakā. No one can count the vast number of devotees in this rasa.

Attachment to Kṛṣṇa can also be broken down into two categories. On one platform there is attachment with awe and veneration. This type of attachment might be characterized by a certain lack of freedom, and it is exhibited in Mathurā and in the Vaikuṇṭha planets. In these abodes of the Lord, the spirit of transcendental loving service is restricted. However, in Gokula Vṛndāvana, love is freely exchanged, and although the cowherd boys and damsels of Vṛndāvana know that Kṛṣṇa is the Supreme Personality of Godhead, they do not show awe and veneration because of the great intimacy of their relationship with Him. In the five principal transcendental relationships, awe and veneration are sometimes impediments obscuring the Lord's actual greatness and sometimes they actually impede one's service to the Lord. When there is friendship, paternal affection and conjugal love, however such awe and veneration are reduced. For instance, when Kṛṣṇa appeared as the son of Vasudeva and Devakī, His parents prayed to the Lord with awe and veneration because they understood that the Supreme Lord Kṛṣṇa or Viṣṇu had appeared before them as their little child. This is confirmed in Śrīmad-Bhāgavatam ([[Vanisource:SB 10.44.51|SB 10.44.51]]). Although the Supreme Lord was present as their child, Devakī and Vasudeva began to pray to Him. Similarly, when Arjuna saw the universal form of the Lord, he was so afraid that he begged pardon for his dealings with Kṛṣṇa as an intimate friend. As a friend, Arjuna often behaved unceremoniously with the Lord, and upon seeing the awesome universal form, Arjuna said:

<div class="quote_verse">
:sakheti matvā prasabhaṁ yad uktaṁ
:he kṛṣṇa he yādava he sakheti
:ajānatā mahimānaṁ tavedaṁ
:mayā pramādāt praṇayena vāpi
</div>

:yac cāvahāsārtham asatkṛto 'si

<div class="quote_verse">
:vihāra-śayyāsana-bhojaneṣu
:eko 'thavāpy acyuta tat-samakṣaṁ
:tat kṣāmaye tvām aham aprameyam
</div>

"I have in the past addressed You as 'O Kṛṣṇa,' 'O Yādava,' 'O my friend,' without knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times while relaxing or while lying on the same bed or eating together, sometimes alone and sometimes in front of many friends. Please excuse me for all my offenses." ([[Vanisource:BG 11.41-42 (1972)|BG 11.41-42]])

Similarly, when Kṛṣṇa was playing jokes on Rukmiṇī, she feared that Kṛṣṇa might leave her and became so perturbed that she dropped the fan with which she was fanning Him and fainted, falling unconscious on the floor. As far as Yaśodā, Kṛṣṇa's mother in Vṛndāvana, is concerned, it is stated in Śrīmad-Bhāgavatam ([[Vanisource:SB 10.8.45|SB 10.8.45]]):

<div class="quote_verse">
:trayyā copaniṣadbhiś ca
:sāṅkhya-yogaiś ca sātvataiḥ
:upagīyamāna-māhātmyaṁ
:hariṁ sāmanyatātmajam
</div>

The Personality of Godhead, who is worshiped by all the Vedas and Upaniṣads, as well as by the sāṅkhya system of philosophy and all authorized scriptures, was considered to be born in her womb. It is also stated ([[Vanisource:SB 10.9.12|SB 10.9.12]]) that Mother Yaśodā bound the child Kṛṣṇa with a rope, as if He were an ordinary son born of her body. Similarly, there are other descriptions of Kṛṣṇa's being treated as an ordinary person ([[Vanisource:SB 10.18.24|SB 10.18.24]]). Indeed, when He was defeated in games with His friends, the cowherd boys, Kṛṣṇa would carry them - notably Śrīdāmā - on His shoulders.

Regarding the dealings of the gopīs with Sri Kṛṣṇa in Vṛndāvana, it is described ([[Vanisource:SB 10.30.35-36|SB 10.30.36-40]]) that when Sri Kṛṣṇa took Śrīmatī Rādhikā alone from the rāsa dance, She thought that Kṛṣṇa had left all the other gopīs. Although they were all equally beautiful, He satisfied Her in this way, and She began to think proudly, "My dear Lord Kṛṣṇa has left the beautiful gopīs, and He is satisfied with Me alone." In the forest, She told Kṛṣṇa, "My dear Kṛṣṇa, I am unable to move anymore. Now if You like You can take Me wherever You desire." Kṛṣṇa replied, "Come lean against My shoulder," and as soon as He said this, He disappeared, whereupon Śrīmatī Rādhikā repined greatly.

When Kṛṣṇa disappeared from the scene of the rāsa dance, all the gopīs began to repent, saying, "Dear Kṛṣṇa! We have come here and have left aside our husbands, sons, relatives, brothers and friends! Neglecting their advice, we have come to You, and You best know the reason for our coming here. You know that we have come because we are captivated by the sweet sound of Your flute. But You are so cunning that in the dead of night You have left girls and women like us! This is not very good for You."

The word śama means controlling the mind and keeping it from being diverted in various ways by fixing it on the Supreme Personality of Godhead. When one's mind is fixed on the Supreme Lord, he is known to be situated on the śama platform. On that platform the devotee understands that Kṛṣṇa is the basic principle behind everything that is within one's experience. This is also explained in Bhagavad-gītā ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). Such a person can understand that Kṛṣṇa is present in everything and is distributed all over the cosmic manifestation. Although everything is under the control of the Supreme Lord and is situated in His energy, everything is nonetheless different from Kṛṣṇa in His personal form. It is also stated in Bhakti-rasāmṛta-sindhu that one who understands this, whose intelligence is fixed on Kṛṣṇa, has attained the platform of śama. Moreover, the Supreme Personality of Godhead says: śamo manniṣṭhatā buddheḥ: Unless one is elevated to the platform of śānta-rati, he cannot be fixed in knowledge of the greatness of Kṛṣṇa or of the diffusion of His different energies, which are the cause of all manifestations. This same point is explained in Śrīmad-Bhāgavatam (([[Vanisource:SB 11.19.36-39|SB 11.19.36]]):

<div class="quote_verse">
:śamo manniṣṭhatā buddher
:dama indriya-saṁyamaḥ
:titikṣā duḥkha-sammarṣo
:jihvopastha jayo dhrtiḥ
</div>

Stability of mind can be achieved by one who has concluded that the Supreme Personality of Godhead is the original source of everything. And when one can control his senses, that is called śama. When one is ready to tolerate all kinds of sufferings in order to control the senses and keep the mind steady, that is called titikṣā, or tolerance. And when one can control the urges of the tongue and genitals, that is called dhṛtiḥ. From dhṛtiḥ, one becomes dhīra, pacified. A pacified person is never disturbed by the urges of the tongue and the genitals.

If one can fix his mind on Kṛṣṇa without deviation, he can attain a steadfast position in Kṛṣṇa consciousness, śānta-rasa. When one attains śānta-rasa, unflinching faith in Kṛṣṇa is established, and all material desires cease. These specific characteristics of śānta-rasa - unflinching faith in Kṛṣṇa and cessation of all desires which are not connected with Kṛṣṇa - are common to all other rasas as well, just as sound is generally present in all other elements (air, fire, water and earth) because it is produced from the sky. Similarly, these two characteristics of śānta-rasa are present in other transcendental relationships, such as dāsya (servitorship), sakhya (fraternity), vātsalya (paternal affection), and the madhura-rasa (conjugal love).

When we speak of non-Kṛṣṇa, or desire which has no connection with Kṛṣṇa, this does not mean that anything exists without Kṛṣṇa. Actually there cannot be anything "non-Kṛṣṇa" because everything is a product of the energy of Kṛṣṇa. Since Kṛṣṇa and His energies are identical, everything is Kṛṣṇa indirectly. For example, consciousness is common to every living entity, but when consciousness is purely centered on Kṛṣṇa (Kṛṣṇa consciousness), it is pure, and when consciousness is centered on something other than Kṛṣṇa, or when it is directed to sense gratification, it may be called non-Kṛṣṇa consciousness. Thus it is in the polluted state that the conception of non-Kṛṣṇa comes. In the pure state, however, there is nothing but Kṛṣṇa consciousness.

Active interest in Kṛṣṇa - the understanding that Kṛṣṇa is mine or that I am Kṛṣṇa's, and that therefore my business is to satisfy the senses of Kṛṣṇa - is typical of a higher stage than the neutrality of the śānta-rasa. Simply by understanding the greatness of Kṛṣṇa, one can achieve the status of śānta-rasa, in which the worshipable object may be the impersonal Brahman or Paramātmā. Worship of the impersonal Brahman and the Paramātmā is conducted by those engaged in empiric philosophical speculation and mystic yoga. However, when one develops even further in Kṛṣṇa consciousness, or spiritual understanding, he can appreciate that the Paramātmā, the Supersoul, is the eternal worshipable object, and he surrenders unto Him. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate ([[Vanisource:BG 7.19 (1972)|BG 7.19]]): "After many, many births of worshiping Brahman and Paramātmā, when one surrenders unto Vāsudeva as the supreme master and accepts himself as the eternal servitor of Vāsudeva, he becomes a great transcendentally realized soul." At that time, due to his thick and thin relationship with the Supreme Absolute Truth, one begins to render some sort of transcendental loving service to the Supreme Personality of Godhead. Thus the neutral relationship known as śānta-rasa is transformed into dāsya-rasa, servitorship.

On the platform of dāsya-rasa, the greatest quantity of awe and veneration of the Supreme Lord is exhibited. That is, in the dāsya-rasa, the greatness of the Supreme Lord is appreciated. It should be noted here that on the platform of śānta-rasa there is no spiritual activity, but on the platform of dāsya-rasa, service begins. Thus in the dāsya-rasa the quality of the śānta-rasa is exhibited, and, in addition, there is consciousness of the transcendental taste of service.

Transcendental qualities are certainly present in the śānta-rasa and dāsya-rasa, but beyond these there is another quality, confidential attachment, which is pure transcendental love. This loving confidence in the Supreme Personality is technically known as viśrambha. On the platform of viśrambha, fraternity, there is no sense of awe or veneration towards the Supreme Personality of Godhead. Thus in the transcendental fraternal relationship known as sakhya-rasa, there are three transcendental characteristics: the sense of greatness, the sense of service, and the sense of intimacy without awe or veneration. Thus in the sakhya-rasa, the relationship of fraternity, the transcendental qualities are further increased.

Similarly, on the platform of paternal affection (vātsalya-rasa) there are four qualities. In addition to the three qualities already mentioned, there is the sense that the Supreme Lord is dependent on the mercy of the devotee. As a parent of the Supreme Personality of Godhead, the devotee sometimes chastises the Lord and considers himself to be the Lord's maintainer. This transcendental sense of being the maintainer of the supreme maintainer is very pleasing both to the devotee and to the Supreme Lord.

The Lord instructed Śrīla Rūpa Gosvāmī to write the transcendental literature named Bhakti-rasāmṛta-sindhu, the science of devotional service, and indicate therein the substance of these five transcendental relationships. It is explained in that great literature how the transcendental relationship of śānta-rasa, taking the shape of unflinching faith in Kṛṣṇa, is further developed into dāsya-rasa with the spirit of service, and then to sakhya-rasa or undeterred fraternity, and further to the transcendental platform of paternal love, wherein one feels himself to be maintaining the Lord. All these relationships culminate on the highest platform of conjugal love (madhura-rasa), wherein all these transcendental relationships exist simultaneously.
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Category:Devotees of God Should Reject those Things that Increase the Demands of the Body

2023-01-15T11:23:26Z

Payal:

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[[Category:All Categories - Vaniquotes]]

Mother Yasoda did not understand that Krsna is the heaviest of all heavy things and that Krsna rests within everything - mat-sthani sarva-bhutani

2022-12-26T05:40:04Z

Payal:

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{{terms|"Mother Yaśodā did not understand that Kṛṣṇa is the heaviest of all heavy things and that Kṛṣṇa rests within everything"|"mat-sthāni sarva-bhūtāni"}}
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[[Category:Krsna Rests Within Everything]]
[[Category:Srimad-Bhagavatam, Canto 10 Chapter 07 Purports - The Killing of the Demon Trnavarta]]
[[Category:Srimad Bhagavatam, Canto 10 Purports - Chapters 01 to 13]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 10.1 to 10.13</h3>
</div>
<div class="quote">
<div class="quote_heading">
Mother Yaśodā did not understand that Kṛṣṇa is the heaviest of all heavy things and that Kṛṣṇa rests within everything (mat-sthāni sarva-bhūtāni). As confirmed in Bhagavad-gītā (BG 9.4), mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: Kṛṣṇa is everywhere in His impersonal form, and everything rests upon Him.
</div>

<div class="quote_link">
[[Vanisource:SB 10.7.19|SB 10.7.19, Translation and Purport]]
</div>
<div class="quote_translation">
Feeling the child to be as heavy as the entire universe and therefore being anxious, thinking that perhaps the child was being attacked by some other ghost or demon, the astonished mother Yaśodā put the child down on the ground and began to think of Nārāyaṇa. Foreseeing disturbances, she called for the brāhmaṇas to counteract this heaviness, and then she engaged in her other household affairs. She had no alternative than to remember the lotus feet of Nārāyaṇa, for she could not understand that Kṛṣṇa was the original source of everything.
</div>
<div class="text">
Mother Yaśodā did not understand that Kṛṣṇa is the heaviest of all heavy things and that Kṛṣṇa rests within everything (mat-sthāni sarva-bhūtāni). As confirmed in Bhagavad-gītā ([[Vanisource:BG 9.4 (1972)|BG 9.4]]), mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: Kṛṣṇa is everywhere in His impersonal form, and everything rests upon Him. Nonetheless, na cāhaṁ teṣv avasthitaḥ: Kṛṣṇa is not everywhere. Mother Yaśodā was unable to understand this philosophy because she was dealing with Kṛṣṇa as His real mother by the arrangement of yogamāyā. Not understanding the importance of Kṛṣṇa, she could only seek shelter of Nārāyaṇa for Kṛṣṇa's safety and call the brāhmaṇas to counteract the situation.
</div>
</div>
</div>

Krsna said, "The men in this group revolt against superior persons. For instance, a son, in spite of receiving all kinds of things from loving parents, may be callous and not reciprocate"

2022-12-25T11:08:09Z

Payal:

<div id="compilation">
<div id="facts">
{{terms|"The men in this group revolt against superior persons. For instance, a son, in spite of receiving all kinds of things from loving parents, may be callous and not reciprocate"}}
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[[Category:Krsna Says]]
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[[Category:Son]]
[[Category:In Spite Of]]
[[Category:Krsna's Receiving]]
[[Category:All Kinds Of]]
[[Category:All Things]]
[[Category:Loving]]
[[Category:Parents]]
[[Category:Callous]]
[[Category:Krsna's Reciprocation]]
[[Category:Krsna Book Chapter 32 - Krsna Returns to the Gopis]]
[[Category:Krsna Book Chapters 01 to 90]]
</div>
<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
</div>
<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
</div>
<div class="quote">
<div class="quote_heading">
One comprises the self-satisfied, who do not require anyone’s love. They are called ātmārāma, which means they are absorbed in the thought of the Supreme Personality of Godhead and so do not care whether one loves them or not. But another class comprises ungrateful men. They are called callous. The men in this group revolt against superior persons. For instance, a son, in spite of receiving all kinds of things from loving parents, may be callous and not reciprocate. Those in this class are generally known as guru-druhaḥ, which means they receive favors from the parents or the spiritual master and yet neglect them.”.
</div>

<div class="quote_link">
[[Vanisource:KB 32|Krsna Book, 32]]
</div>
<div class="text">
When Kṛṣṇa entered the forest on the bank of the river Yamunā, the moonlight dissipated the surrounding darkness. Due to the season, flowers like the kunda and kadamba were blooming, and a gentle breeze was carrying their aroma. Due to the aroma, the bees were also flying in the breeze, thinking that the aroma was honey. The gopīs made a seat for Kṛṣṇa by leveling the soft sand and placing cloths over it.

The gopīs who were gathered there had almost all been followers of the Vedas. In their previous births, during Lord Rāmacandra’s advent, they had been Vedic scholars who desired the association of Lord Rāmacandra in conjugal love. Rāmacandra had given them the benediction that they would be present for the advent of Lord Kṛṣṇa and He would fulfill their desires. During Kṛṣṇa’s advent, the Vedic scholars took birth in the shape of the gopīs in Vṛndāvana; as young gopīs, they got the association of Kṛṣṇa in fulfillment of their previous birth’s desire. The ultimate goal of their perfect desire was attained, and they were so joyous that they had nothing further to desire. This is confirmed in the Bhagavad-gītā: if one attains the Supreme Personality of Godhead, then he has no desire for anything. When the gopīs had Kṛṣṇa in their company, not only all their grief but their lamenting in the absence of Kṛṣṇa was relieved. They felt they had no desire to be fulfilled. Fully satisfied in the company of Kṛṣṇa, they spread their cloths on the ground. These garments were made of fine linen and smeared with the red kuṅkuma which decorated their breasts. With great care they spread a sitting place for Kṛṣṇa. Kṛṣṇa was their life and soul, and they created a very comfortable seat for Him.

Sitting on the seat amongst the gopīs, Kṛṣṇa became more beautiful. Great yogīs like Lord Śiva, Lord Brahmā or even Lord Śeṣa and others always try to fix their attention upon Kṛṣṇa in their hearts, but here the gopīs actually saw Kṛṣṇa seated before them on their cloths. In the society of the gopīs, Kṛṣṇa looked very beautiful. They were the most beautiful damsels within the three worlds, and they assembled together around Kṛṣṇa.

Kṛṣṇa seated Himself beside each of the many gopīs, and it may be asked herein how He did this. There is a significant word in this verse: īśvara. As it is stated in the Bhagavad-gītā, īśvaraḥ sarva-bhūtānām ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Īśvara refers to the Supreme Lord as the Supersoul seated in everyone’s heart. Kṛṣṇa also manifested this potency of expansion as Paramātmā in this gathering with the gopīs. Kṛṣṇa was sitting by the side of each gopī, unseen by the others. Kṛṣṇa was so kind to the gopīs that instead of sitting in their hearts to be appreciated in yogic meditation, He seated Himself by their sides. By seating Himself outside, He showed special favor to the gopīs, who were the selected beauties of all creation. Having gotten their most beloved Lord, the gopīs began to please Him by moving their eyebrows and smiling and also by suppressing their anger. Some of them took His lotus feet in their laps and massaged them. And while smiling, they confidentially expressed their suppressed anger and said, “Dear Kṛṣṇa, we are ordinary women of Vṛndāvana, and we do not know much about Vedic knowledge—what is right and what is wrong. We therefore put a question to You, and since You are very learned, You can answer it properly. In dealings between lovers, we find that there are three classes of men. One class simply receives, another class reciprocates favorably, even if the lover is very contrary, and the third class neither acts contrary nor answers favorably in dealings of love. So out of these three classes, which do You prefer, or which do You call honest?”

In answer, Kṛṣṇa said, “My dear friends, persons who simply reciprocate the loving dealings of the other party are just like merchants. They give in loving affairs as much as they get from the other party. Practically there is no question of love. It is simply self-interested or self-centered business dealing. Even those without a tinge of loving affairs are better than these merchants. Better than the first class is the second class of men, who love in spite of the opposite party’s contrariness. Such sincere love can be seen when the father and mother love their children in spite of their children’s neglect. The third class neither reciprocate nor neglect. They can be further divided into two classes. One comprises the self-satisfied, who do not require anyone’s love. They are called ātmārāma, which means they are absorbed in the thought of the Supreme Personality of Godhead and so do not care whether one loves them or not. But another class comprises ungrateful men. They are called callous. The men in this group revolt against superior persons. For instance, a son, in spite of receiving all kinds of things from loving parents, may be callous and not reciprocate. Those in this class are generally known as guru-druhaḥ, which means they receive favors from the parents or the spiritual master and yet neglect them.”

Kṛṣṇa indirectly answered the questions of the gopīs, even those questions which implied that Kṛṣṇa did not properly reciprocate their dealings. In answer, Kṛṣṇa said that He, as the Supreme Personality of Godhead, is self-satisfied. He does not require anyone’s love, but at the same time He said that He is not ungrateful.

“My dear friends,” Kṛṣṇa continued, “you might be aggrieved by My words and acts, but you must know that sometimes I do not reciprocate My devotees’ dealings with Me. My devotees are very much attached to Me, but sometimes I do not reciprocate their feelings properly in order to increase their love for Me more and more. If I can very easily be approached by them, they might think, ‘Kṛṣṇa is so easily available.’ So sometimes I do not respond. If a person has no money but after some time accumulates some wealth and then loses it, he will think of the lost property twenty-four hours a day. Similarly, in order to increase the love of My devotees, sometimes I appear to be lost to them, and instead of forgetting Me, they feel their loving sentiments for Me increase. My dear friends, do not think for a moment that I have been dealing with you as I do with ordinary devotees. I know what you are. You have forsaken all kinds of social and religious obligations; you have given up all connection with your parents. Without caring for social convention and religious obligations, you have come to Me and loved Me, and I am so much obliged to you that I cannot treat you as ordinary devotees. Do not think that I was away from you. I was near to you. I was simply seeing how much you were anxious for Me in My absence. So please do not try to find fault with Me. Because you consider Me so dear to you, kindly excuse Me if I have done anything wrong. I cannot repay your continuous love for Me, even throughout the lifetimes of the demigods in the heavenly planets. It is impossible to repay you or show enough gratitude for your love; therefore please be satisfied by your own pious activities. You have displayed exemplary attraction for Me, overcoming the greatest difficulties arising from family connections. Please be satisfied with your highly exemplary character, for it is not possible for Me to repay My debt to you.”
</div>
</div>
</div>

Kalir cela means the disciple of Kali. Dressed like a sadhu or Vaisnava, but within, all rubbish things. That will not help us

2022-12-25T11:06:26Z

Payal:

<div id="compilation">
<div id="facts">
{{terms|"Kalir celā means the disciple of Kali. Dressed like a sādhu or Vaiṣṇava, but within, all rubbish things. That will not help us"}}
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[[Category:Will Not help You]]
[[Category:Pages Needing Audio - SHARMISTHA]]
</div>
<div id="section">
<h2>Lectures</h2>
</div>
<div id="sub_section">
<h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
Kalir celā means the disciple of Kali. Dressed like a sādhu or Vaiṣṇava, but within, all rubbish things. That will not help us. He must be mahātmā real mahātmā. We want guru like that. Then it will be a . . . we must be also qualified, and guru also qualified.
</div>

<div class="quote_link">
[[Vanisource:740810 - Lecture SB 01.05.29 - Vrndavana|740810 - Lecture SB 01.05.29 - Vrndavana]]
</div>
<div class="text">
The guru must be mahātmā and muni. Muni means thoughtful, philosopher. Not foolish rascal, manufacturing some philosophy. And mahātmabhiḥ: not only self-realized, but by his character, by his behavior, by his understanding, he must be a mahātmā. What is that mahātmā? There are so many mahātmās simply by changing the dress. No. Not that kind of mahātmā. Our Bhaktivinoda Ṭhākura has sung a song, eita eka kalir celā: "Here is a disciple of Kali." What is that? Nāke tilaka galai mālā. "He has got tilaka . . ." Nata nara nāke tilaka galai mālā. He sings that sahaja bhajana kache namu saṅge laiyā pare dala. Bhaktivinoda Ṭhākura sings that "He's dressed like a bābājī. He has shaven his head, and has got tilaka and kaṇṭhī. But he has got at least half a dozen women, and that is his bhajana." So not that . . . that is not mahātmā. That is durātmā, a cheating . . . of course, in this Kali-yuga . . . therefore Bhaktivinoda Ṭhākura says, eita eka kalir celā. Kalir celā means the disciple of Kali. Dressed like a sādhu or Vaiṣṇava, but within, all rubbish things. That will not help us. He must be mahātmā real mahātmā. We want guru like that. Then it will be a . . . we must be also qualified, and guru also qualified. Therefore it is said in the Hari-bhakti-vilāsa that one year should be taken to study one another, the guru and the disciple. The guru also will see whether the person is fit to become a disciple, and the disciple also will see, "Whether this gentleman can become my guru."

So the qualification of guru is, he should be mahātmā and muni. Muni means philosopher, and mahātmā means God-realized. Really mahātmā means God-realized. He knows.
</div>
</div>
</div>

He could renounce everything because he was so attracted to the beauty, opulence, reputation, knowledge, strength and renunciation of the Supreme Personality of Godhead, Krsna. Krsna is so attractive that one can give up all desirable things for His sake

2022-12-25T11:03:12Z

Payal:

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<div id="facts">
{{terms|"He could renounce everything because he was so attracted to the beauty, opulence, reputation, knowledge, strength and renunciation of the Supreme Personality of Godhead, Krsna. Krsna is so attractive that one can give up all desirable things for His sake"}}
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[[Category:Give Up]]
[[Category:Desirable]]
[[Category:All Things]]
[[Category:Sake]]
[[Category:Bhagavatam Verses Spoken by Sukadeva Gosvami - Vaniquotes]]
[[Category:Srimad-Bhagavatam, Canto 05 Chapter 14 - The Material World as the Great Forest of Enjoyment]]
[[Category:Srimad Bhagavatam, Cantos 01 to 09 - All Verse Translations]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 5</h3>
</div>
<div class="quote">
<div class="quote_heading">
He could renounce everything because he was so attracted to the beauty, opulence, reputation, knowledge, strength and renunciation of the Supreme Personality of Godhead, Krsna. Krsna is so attractive that one can give up all desirable things for His sake.
</div>

<div class="quote_link">
[[Vanisource:SB 5.14.44|SB 5.14.44, Translation and Purport]]
</div>
<div class="quote_translation">
Śukadeva Gosvāmī continued: My dear King, the activities of Bharata Mahārāja are wonderful. He gave up everything difficult for others to give up. He gave up his kingdom, his wife and his family. His opulence was so great that even the demigods envied it, yet he gave it up. It was quite befitting a great personality like him to be a great devotee. He could renounce everything because he was so attracted to the beauty, opulence, reputation, knowledge, strength and renunciation of the Supreme Personality of Godhead, Kṛṣṇa. Kṛṣṇa is so attractive that one can give up all desirable things for His sake. Indeed, even liberation is considered insignificant for those whose minds are attracted to the loving service of the Lord.
</div>
<div class="text">
<div class="purport">

This verse confirms Kṛṣṇa's all-attractiveness. Mahārāja Bharata was so attracted to Kṛṣṇa that he gave up all his material possessions. Generally materialistic people are attracted by such possessions.

<div class="quote_verse">
:ato gṛha-kṣetra-sutāpta-vittair
:janasya moho 'yam ahaṁ mameti
:([[Vanisource:SB 5.5.8|SB 5.5.8]])
</div>

"One becomes attracted to his body, home, property, children, relatives and wealth. In this way one increases life's illusions and thinks in terms of 'I and mine.' " The attraction for material things is certainly due to illusion. There is no value in attraction to material things, for the conditioned soul is diverted by them. One's life is successful if he is absorbed in the attraction of Kṛṣṇa's strength, beauty and pastimes as described in the Tenth Canto of Śrīmad-Bhāgavatam. The Māyāvādīs are attracted to merging into the existence of the Lord, but Kṛṣṇa is more attractive than the desire to merge. The word abhavaḥ means "not to take birth again in this material world." A devotee doesn't care whether he is going to be reborn or not. He is simply satisfied with the Lord's service in any condition. That is real mukti.

<div class="quote_verse">
:īhā yasya harer dāsye
:karmaṇā manasā girā
:nikhilāsv apy avasthāsu
:jīvan-muktaḥ sa ucyate
</div>

"One who acts to serve Kṛṣṇa with his body, mind, intelligence and words is a liberated person, even within this material world." (Bhakti-rasāmṛta-sindhu 1.2.187) A person who always desires to serve Kṛṣṇa is interested in ways to convince people that there is a Supreme Personality of Godhead and that the Supreme Personality of Godhead is Kṛṣṇa. That is his ambition. It doesn't matter whether he is in heaven or in hell. This is called uttamaśloka-lālasa.

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

Just remember under all circumstances to chant sixteen rounds of japa daily, offer your prasadam to Krsna, and do all of the things which you already know, as you are senior disciple

2022-12-25T10:51:52Z

Payal:

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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
</div>
<div id="1972_Correspondence" class="sub_section" sec_index="7" parent="Correspondence" text="1972 Correspondence"><h3>1972 Correspondence</h3>
</div>
<div id="LettertoBhaktijanaLosAngeles21September1972_0" class="quote" parent="1972_Correspondence" book="Let" index="509" link="Letter to Bhaktijana -- Los Angeles 21 September, 1972" link_text="Letter to Bhaktijana -- Los Angeles 21 September, 1972">
<div class="heading">You do not require to worry as I shall never leave you, you are my disciple and I am your spiritual master, so there is no question, as long as you follow my instructions, that I shall ever leave you. Just remember under all circumstances to chant sixteen rounds of japa daily, offer your prasadam to Krsna, and do all of the things which you already know, as you are senior disciple. These things will protect you under all conditions, without any doubt.
</div>
<span class="link">[[Vanisource:Letter to Bhaktijana -- Los Angeles 21 September, 1972|Letter to Bhaktijana -- Los Angeles 21 September, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Please accept my blessings. I am in due receipt of your letter, undated, and I have read the contents carefully. Yes, that is a good program that you are doing in New York by going from place to place and holding classes, having kirtana in the street, and generally recruiting devotees for sending to the Brooklyn Temple. If you do like that, going from one part of New York to another, New York is the biggest city in the world and there are innumerable places where you can hold chanting and classes, so if you go on like you are doing, I have no objection. But at all times, give your kind cooperation to Bali Mardan for working together on your program. He is GBC and President of Brooklyn Temple and he can give you all advice and facilities for your work. So kindly cooperate with him as much as possible, and that will please me very much. So far going to Puerto Rico, I have no objection if you go there, but if your program in New York is successful, better to develop that. But if someone goes to Puerto Rico in the future, that also sounds like a good adventure. But I think it is better to develop what we have got for now, and later on we shall see if someone can go to Puerto Rico.</p>
<p>You do not require to worry as I shall never leave you, you are my disciple and I am your spiritual master, so there is no question, as long as you follow my instructions, that I shall ever leave you. Just remember under all circumstances to chant sixteen rounds of japa daily, offer your prasadam to Krsna, and do all of the things which you already know, as you are senior disciple. These things will protect you under all conditions, without any doubt.</p>
</div>
</div>
</div>

In the beginning of creation, the Lord blessed them by saying, "Be thou happy by this yajna (sacrifice) because its performance will bestow upon you all desirable things." BG 3.10 - 1972

2022-12-12T18:43:31Z

Payal:

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[[Category:Bhagavad-gita As It Is - 1972 Translations, Chapter 03 - Vaniquotes]]
[[Category:Bhagavad-gita As It Is - 1972 Translations, Chapter 03 - Vaniquotes by Verse Order|v10]]
[[Category:Bhagavad-gita As It Is - 1972 Translations, Chapters 01 to 18 - Vaniquotes]]
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<div id="section">
<h2>Bhagavad-gita As it is</h2>
</div>
<div id="sub_section">
<h3>BG Chapters 1 - 6</h3>
</div>
<div class="quote">
<div class="quote_heading">
In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Viṣṇu, and blessed them by saying, "Be thou happy by this yajña [sacrifice] because its performance will bestow upon you all desirable things.".
</div>

<div class="quote_link">
[[Vanisource:BG 3.10 (1972)|BG 3.10 (1972), Translation and Purport]]
</div>
<div class="quote_translation">
In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Viṣṇu, and blessed them by saying, "Be thou happy by this yajña [sacrifice] because its performance will bestow upon you all desirable things."
</div>
<div class="text">
The material creation by the Lord of creatures (Viṣṇu) is a chance offered to the conditioned souls to come back home—back to Godhead. All living entities within the material creation are conditioned by material nature because of their forgetfulness of their relationship to Kṛṣṇa, the Supreme Personality of Godhead. The Vedic principles are to help us understand this eternal relation as it is stated in the Bhagavad-gītā: vedaiś ca sarvair aham eva vedyaḥ. The Lord says that the purpose of the Vedas is to understand Him. In the Vedic hymns it is said: patiṁ viśvasyātmeśvaram. Therefore, the Lord of the living entities is the Supreme Personality of Godhead, Viṣṇu. In the Śrīmad-Bhāgavatam also Śrīla Śukadeva Gosvāmī describes the Lord as pati in so many ways:

<div class="quote_verse">
:śriyaḥ-patir yajña-patiḥ prajā-patir
:dhiyāṁ patir loka-patir dharā-patiḥ
:patir gatiś cāndhaka-vṛṣṇi-sātvatāṁ
:prasīdatāṁ me bhagavān satāṁ patiḥ
:([[Vanisource:SB 2.4.20|SB 2.4.20]])
</div>

The prajā-pati is Lord Viṣṇu, and He is the Lord of all living creatures, all worlds, and all beauties, and the protector of everyone. The Lord created this material world for the conditioned souls to learn how to perform yajñas (sacrifice) for the satisfaction of Viṣṇu, so that while in the material world they can live very comfortably without anxiety. Then after finishing the present material body, they can enter into the kingdom of God. That is the whole program for the conditioned soul. By performance of yajña, the conditioned souls gradually become Kṛṣṇa conscious and become godly in all respects. In this age of Kali, the saṅkīrtana-yajña (the chanting of the names of God) is recommended by the Vedic scriptures, and this transcendental system was introduced by Lord Caitanya for the deliverance of all men in this age. Saṅkīrtana-yajña and Kṛṣṇa consciousness go well together. Lord Kṛṣṇa in His devotional form (as Lord Caitanya) is mentioned in the Śrīmad-Bhāgavatam as follows, with special reference to the saṅkīrtana-yajña:

<div class="quote_verse">
:kṛṣṇa-varṇaṁ tviṣākṛṣṇāṁ sāṅgopāṅgāstra-pārṣadam
:yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ
</div>

"In this age of Kali, people who are endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of saṅkīrtana-yajña. ([[Vanisource:SB 11.5.32|SB 11.5.32]]) Other yajñas prescribed in the Vedic literatures are not easy to perform in this age of Kali, but the saṅkīrtana-yajña is easy and sublime for all purposes.
</div>
</div>
</div>

Hrdy antah sthah means the contaminations which we have accumulated within our heart, that will be washed off. That will be washed off so that your heart will be cleansed of all rubbish things

2022-12-12T18:38:40Z

Payal:

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<div id="section">
<h2>Lectures</h2>
</div>
<div id="sub_section">
<h3>Srimad-Bhagavatam Lectures</h3>
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<div class="quote">
<div class="quote_heading">
When we surcharge our heart with the kṛṣṇa-kathā, then the result will be . . . śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ sthaḥ. Hṛdy antaḥ sthaḥ. Hṛdy antaḥ sthaḥ means the contaminations which we have accumulated within our heart, that will be washed off. That will be washed off so that your heart will be cleansed of all rubbish things. And, as soon as all rubbish things are cleared off, then we are situated in pure consciousness.
</div>

<div class="quote_link">
[[Vanisource:670329 - Lecture SB 01.02.17 - San Francisco|670329 - Lecture SB 01.02.17 - San Francisco]]
</div>
<div class="text">
The whole battlefield has become Kṛṣṇa-ized. As Kṛṣṇa-ized. Just like if there electric charges, electric current, is in some metal, the whole thing becomes surcharged with electricity, similarly, when Kṛṣṇa is interested in some matter, then the whole thing becomes Kṛṣṇa-ized. Otherwise, there was no need of discussing the Battlefield of Kurukṣetra. So that is the omnipotency.

Now this omnipotency is described in Śrīmad-Bhāgavatam:

<div class="quote_verse">
:śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
:puṇya-śravaṇa-kīrtanaḥ
:hṛdy antaḥ stho abhadrāṇi
:vidhunoti suhṛt-satām
:([[Vanisource:SB 1.2.17|SB 1.2.17]])
</div>

Now, simply by hearing the Kṛṣṇa-kathā . . . that means, Kṛṣṇa-kathā means . . . this . . . Kṛṣṇa-kathā, there are many. All the Vedic literatures, they are full of Kṛṣṇa-kathā. And all the Vedas means that is also Kṛṣṇa-kathā. Any scripture in Veda that may appear apparently different, but they are meant for Kṛṣṇa-kathā. Kṛṣṇa-kathā.

Because you'll find in the Bhagavad-gītā that vedaiś ca sarvair aham eva vedyaḥ ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). The whole topics, they are meant for Kṛṣṇa-kathā.

(aside) You'll excuse me. I am called by nature. I shall . . .

(break) So Kṛṣṇa-kathā . . . śṛṇvatāṁ Kṛṣṇa-kathā. If you kindly simply hear about this kṛṣṇa-kathā, topics on Kṛṣṇa, then what will be the result? Because it is pure, transcendental vibration, the result will be, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ stho abhadrāṇi ([[Vanisource:SB 1.2.17|SB 1.2.17]]). We have accumulated many inauspicious things within our heart due to our material contamination for many, many births. Many, many births. Not only this birth, but many, many last birth.

So when we surcharge our heart with the kṛṣṇa-kathā, then the result will be . . . śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ sthaḥ. Hṛdy antaḥ sthaḥ. Hṛdy antaḥ sthaḥ means the contaminations which we have accumulated within our heart, that will be washed off. That will be washed off so that your heart will be cleansed of all rubbish things. And, as soon as all rubbish things are cleared off, then we are situated in pure consciousness.

Because it is very difficult to understand, to eradicate oneself from all the designation. Suppose I am Indian. Is it very easy . . .? It is not very easy to take it for granted immediately that I am not Indian, I am pure soul. Similarly, anyone, to not identify with this bodily designation, it is not very easy task.

But still, if we go on hearing the kṛṣṇa-kathā, as we have begun here, it will be very easy. It will be very easy. You . . . you make an experiment. You make an experiment how easily you shall be able to get yourself free from all these designations.
</div>
</div>
</div>

Eating must result in good health. That is eating. Eating does not mean to fill up the belly with all rubbish things. Eating means that you become healthy, nice eating

2022-12-12T18:36:12Z

Payal:

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<div id="section">
<h2>Conversations and Morning Walks</h2>
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<div id="sub_section">
<h3>1973 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
Bhaktiḥ pareśānubhavo viraktiḥ . . . (SB 11.2.42). That is the sign of advancement of bhakti. If you don't be . . . I was explaining this. If you don't be detached with these material things, then you should know that you are not advancing in material . . . er, spiritual life. If you have got still attachment for these nonsense material things, that means you are not advanced. Just like if you are eating, and if you are not getting health, that means you are eating nonsense. Eating must result in good health. That is eating. Eating does not mean to fill up the belly with all rubbish things. Eating means that you become healthy, nice eating.
</div>

<div class="quote_link">
[[Vanisource:730504 - Morning Walk - Los Angeles|730504 - Morning Walk - Los Angeles]]
</div>
<div class="text">
Prabhupāda: Just like Kṛṣṇa. Kṛṣṇa had so many girlfriends. There are so many nice description of embracing, kissing, but there is no pregnancy or abortion. There is no description of such thing. And that is spiritual world. The attraction for young boy, young girl is there also. They are also enjoying their company. Everything is there. But there is no such thing as pregnancy and abortion. Here people do not want that, pregnancy and abortion. But they are forced to do it because there are so many inebrieties here.

That thing is minus in the spiritual world. They are also attracted by the bodily features of the women. There is attraction, but they are more attracted by chanting Hare Kṛṣṇa mantra. Therefore this bodily attraction of woman does not affect them. Just like if you have got better attraction, you don't care for the lower attraction. The attractions are there. The body of the woman is very beautiful. But men are not so much attracted with the body of the woman. They are more attracted to Hare Kṛṣṇa mantra. These are described in the Bhāgavata. Here also, practically we see, those who are attracted by the Hare Kṛṣṇa mantra, they are not very much attracted with the bodily features of the women. Is it not?

Brahmānanda: Yes.

Prabhupāda: Yes. So attraction is there, but better attraction. Life is there, better life. Everything better, superior. Superior energy.

Brahmānanda: You've said that our Society, ISKCON, is like a sample of the spiritual world.

Prabhupāda: Yes. Yes.

Brahmānanda: We develop our attraction for Hare Kṛṣṇa; we lose our attraction for sex life.

Prabhupāda: Yes. Bhaktiḥ pareśānubhavo viraktiḥ . . . ([[Vanisource:SB 11.2.42|SB 11.2.42]]). That is the sign of advancement of bhakti. If you don't be . . . I was explaining this. If you don't be detached with these material things, then you should know that you are not advancing in material . . . er, spiritual life. If you have got still attachment for these nonsense material things, that means you are not advanced. Just like if you are eating, and if you are not getting health, that means you are eating nonsense. Eating must result in good health. That is eating. Eating does not mean to fill up the belly with all rubbish things. Eating means that you become healthy, nice eating.

Svarūpa Dāmodara: Understanding that in the spiritual world . . . in the Vaikuṇṭha planets, we get that all the inhabitants are four-handed forms of Nārāyaṇa?

Prabhupāda: Yes, exactly like Nārāyaṇa. Their bodily features . . . just like here, you cannot distinguish by the bodily feature who is President Nixon, who is a common man. You cannot distinguish by the bodily feature. Similarly, there also, you cannot distinguish who is a common man and who is Personality of Godhead. They are like that.
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</div>

Crows, they will go where you throw all rubbish things. They'll go there. You see nature. People say everyone is equal. How you can say equal? Even in the bird society there is no equality, in the animal society there is no equality

2022-12-12T18:34:46Z

Payal:

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<div id="section">
<h2>Lectures</h2>
</div>
<div id="sub_section">
<h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div class="quote">
<div class="quote_heading">
Crows, they will go where you throw all rubbish things. They'll go there. You see nature. People say everyone is equal. How you can say equal? Even in the bird society there is no equality, in the animal society there is no equality. Then how you can make equality? On the material platform it is not possible. You have to come to the spiritual platform; then equality is possible.
</div>

<div class="quote_link">
[[Vanisource:681206 - Lecture BG 02.26 - Los Angeles|681206 - Lecture BG 02.26 - Los Angeles]]
</div>
<div class="text">
Śrīmad-Bhāgavatam, Bhagavad-gītā is not a literature like that. Can you give any evidence, any book written five thousand years ago is still being read with still greater veneration, with greater respect, with greater attention? Is there any book in the world? Find out. Not a single book you'll find. You cannot trace out of any book written, say, thousand years or two thousand years ago. But here is a book which was spoken five thousand years ago; still, all over the world . . .

It is not that Bhagavad-gītā is supposed to be Hindu literature, Vedic literature, it is read simply by the Hindus. Now the number of Hindus has minimized. Practically, in some portion of that India there are few Hindus only, actually speaking. So what is the number of Hindus? That is the, what is called, minority in the whole world. If you take calculation of other religion . . .

I have seen the other day in the World Almanac the Hindus, the Hindus are the lowest. So how many Hindus are reading? In India not that . . . ninety percent people are illiterate. So what they will read? And who is reading Bhagavad-gītā? It is all over the world. Still, you'll find in Germany Bhagavad-gītā is being read. In England you'll find. Even in Muhammadan countries you'll find, and what to speak of your country. There are so many editions of Bhagavad-gītā, I mean to say, that see the importance of real literature.

<div class="quote_verse">
:tad-vāg-visargo janatāgha-viplavo
:yasmin prati-ślokam abaddhavaty api
:nāmāny anantasya yaśo 'ṅkitāni yat
:gṛṇanti gāyanti śṛṇvanti sādhavaḥ
:([[Vanisource:SB 1.5.11|SB 1.5.11]])
</div>

That rubbish literature is compared with the enjoyable things of the crows, and spiritual literature, they are enjoyed by the white swans.

(break) There is difference between the white swans. You have seen natural. They are also birds; crows are also birds. But you'll see white swans, they take pleasure in clear water where there are lilies, and they take nice pleasure there.

And crows, they will go where you throw all rubbish things. They'll go there. You see nature. People say everyone is equal. How you can say equal? Even in the bird society there is no equality, in the animal society there is no equality. Then how you can make equality? On the material platform it is not possible. You have to come to the spiritual platform; then equality is possible.

So Vyāsadeva, he was liberated soul. So in clean heart, clean mind, he experienced, he saw the Supreme Personality of Godhead, and māyā, tad-apāśrayam, and māyā standing behind Him. Māyā is darkness. Māyā cannot stand before Kṛṣṇa, just like darkness cannot stand in front of the light.

Now here is light. There is no darkness. In the back side you'll find some darkness. Is it not? Not in the front. So māyā cannot stand before Kṛṣṇa. Māyā stands behind Kṛṣṇa. So if you put always Kṛṣṇa, or if you are always Kṛṣṇa consciousness, then māyā cannot touch you.
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If a person has written some theory, evolution of chemicals, and all rubbish things, it is very nice thing for the so-called dogs and camels, but those who have got eyes to see, one who has heard from Krsna, he'll understand this is nonsense

2022-12-12T18:28:28Z

Payal:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
</div>
<div id="LectureonBG1312ParisAugust101973_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="339" link="Lecture on BG 13.1-2 -- Paris, August 10, 1973" link_text="Lecture on BG 13.1-2 -- Paris, August 10, 1973">
<div class="heading">So according to Bhāgavata direction, these Nobel Prize winners are exactly like dogs, camels, hogs, śva-viḍ-varāha-uṣṭra and asses. And they are praised by similar animals. That's all. The Nobel Prize winner and the Nobel Prize giver. Both of them are like dogs hogs animal and asses. That's all. This is a fact. They... If, if a person has written some theory, evolution of chemicals, and all rubbish things, it is very nice thing for the so-called dogs and camels, but those who have got eyes to see, one who has heard from Kṛṣṇa, he'll understand this is nonsense.
</div>
<span class="link">[[Vanisource:Lecture on BG 13.1-2 -- Paris, August 10, 1973|Lecture on BG 13.1-2 -- Paris, August 10, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Arjuna is asking the Supreme Personality of Godhead that "You teach me." That is perfect teaching. If you learn something from Kṛṣṇa, or from His representative, that is perfect. That is perfect knowledge. All other knowledge that you gather, that cannot be perfect. Because unless you are perfect, how you can give perfect knowledge? So every one of us is imperfect. Because we have got imperfect senses. So with imperfect knowledge...</p>
<p>Just like the so-called scientists, philosophers, they propose their theories; "I think," "It may be like this," "Perhaps..." These are not knowledge. These are all nonsense. You must speak definitely if you know. Just like the śāstra says: jalajā nava-lakṣāṇi. Definitely. Nine hundred thousand species of life within the water. Why? You could say: "About nine lakhs." No. Nine lakhs. Not about. More or less. No. Not like that. That is knowledge. That is perfect... Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. And the trees, plants, they are two millions. Never says: "approximately." "Maybe," "perhaps." No. This is all nonsense. We don't accept such knowledge. So... But the, in the material world, these things are going on. Any rascal will give some theory. That will be accepted and he'll be offered Nobel Prize.</p>
<p>So that is condemned in the Śrīmad-Bhāgavatam: śva-viḍ-varāha-uṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ. So according to Bhāgavata direction, these Nobel Prize winners are exactly like dogs, camels, hogs, śva-viḍ-varāha-uṣṭra and asses. And they are praised by similar animals. That's all. The Nobel Prize winner and the Nobel Prize giver. Both of them are like dogs hogs animal and asses. That's all. This is a fact. They... If, if a person has written some theory, evolution of chemicals, and all rubbish things, it is very nice thing for the so-called dogs and camels, but those who have got eyes to see, one who has heard from Kṛṣṇa, he'll understand this is nonsense. How, from chemical, you can produce life? When he's asked: "Well, sir, if I give you these chemicals, can you produce life?" Immediately he says: "That I cannot say." Why?</p>
<p>It is actually happening. In California University. One big professor, came, lecture, and he said that:. "By combination of these four chemicals, life has begun." So one of our students, he's also doctor in chemistry, he asked him immediately: "Sir, if I give you all these chemicals, whether you can produce life?" His answer was; "That I cannot say." Why? "That I cannot say." Then why you are proposing all this nonsense? If you do not know definitely... "No, we are trying." "In future..." This is going on. "In future." But in the common saying: "Trust no future, however pleasant." Why future? Now, what you have learned, speak that.</p>
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Without being thoughtful, philosopher, how one can understand, what is his position? Thoughtful. And that thoughtfulness comprehends so many things. Tapasa. One has to learn it by tapasya

2022-12-12T18:21:45Z

Payal:

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB611314NewYorkJuly271971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="606" link="Lecture on SB 6.1.13-14 -- New York, July 27, 1971" link_text="Lecture on SB 6.1.13-14 -- New York, July 27, 1971">
<div class="heading">Vimarśanam, prāyaścittaṁ vimarśanam. Vimarśanam means to be thoughtful. Without being thoughtful, philosopher, how one can understand, what is his position? Thoughtful. And that thoughtfulness comprehends so many things. Tapasā. One has to learn it by tapasya. Just like if one wants to pass M.A. examination, then he has to go school, follow the principle of the schools, college, study, and take some pains. Then gradually he'll come a passed M.A. student. And if he plays all the day on the street, how he can...? That is not possible.
</div>
<span class="link">[[Vanisource:Lecture on SB 6.1.13-14 -- New York, July 27, 1971|Lecture on SB 6.1.13-14 -- New York, July 27, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Cause of all causes. Relative truth is the effect of the Absolute Truth. But He's Absolute Truth. He's the supreme cause, and everything is effect. Cause of all causes. Sarva-kāraṇa-kāraṇam (Bs. 5.1). Satya-śaucābhyām and... How these things can be executed? Yamena niyamena vā. Yama-niyama. The practice of yoga is based on this principle of yama-niyama, regulating, controlling, regulating. Regulation cannot be executed without control. Therefore yamena niyamena vā. These are the process. If you want to elevate... Our topics began... The people are suffering. Although one knows that "This is not good, what I am doing," he has heard, he has seen also the effect of it... The same example: A man who has stolen some property, he's arrested. And he knew it, that "If I steal, I'll be punished." But he has done it, the same thing. He knew it. He heard it from the police courts, that stealing is not good. He knew it. He heard it from authorities. Still he has done it. So Parīkṣit Mahārāja's question is, "What is this atonement?" If he, although knowing and hearing, completely in knowledge, still he's forced to do something, to steal, or to something criminal, what then is the use of putting him into the jail and atonement? He'll come again and again do the same thing.</p>
<p>Therefore he's saying that actually atonement is knowledge. "Why I am stealing? What is the use?" Vimarśanam, prāyaścittaṁ vimarśanam. Vimarśanam means to be thoughtful. Without being thoughtful, philosopher, how one can understand, what is his position? Thoughtful. And that thoughtfulness comprehends so many things. Tapasā. One has to learn it by tapasya. Just like if one wants to pass M.A. examination, then he has to go school, follow the principle of the schools, college, study, and take some pains. Then gradually he'll come a passed M.A. student. And if he plays all the day on the street, how he can...? That is not possible. Therefore the process is being explained by Śukadeva Gosvāmī: tapasā. First thing is tapasya, austerity. Even it is painful... Austerity's painful. Brahmacarya is painful. Because we want, unrestricted, to do everything. But no. As soon as it is regulated it appears to be painful. When it is practiced, it is not painful. One brahmacārī in Indian city, in severe cold, he was sleeping in the open air, without any covering. And it was severe cold. But it was practice. During Māgha-melā, many saintly persons come there on the bank of the Gaṅgā, Ganges. This year we had our own camp; we have seen. The whole night they are sitting in the open air, without any covering.</p>
<p>So practice. So practice means if you undergo austerity, tapasya, everything will be practiced. That is a Bengali proverb: śarīre nā mahāśaya(?). Mahāśaya is a word used in India, a very respectable gentleman, mahāśaya. So this śarīra, this body is mahāśaya. Ya sa haye sa taicha(?). Whatever he'll practice, it will be accustomed. So practice. So here this Kṛṣṇa consciousness movement is bringing them to the practice. Therefore you find, so nice, boys and girls, they're practiced. As soon as they're neglectful to the practice—falls down. They cannot stay. Immediately goes out. So that is called austerity, tapasya. Practice. Practical life. So these are the processes.</p>
:tapasā brahmacaryeṇa
:śamena ca damena ca
:tyāgena satya-śaucābhyāṁ
:yamena niyamena vā
:deha-vāg-buddhijaṁ dhīrā
:dharmajñāḥ śraddhayānvitāḥ
:kṣipanty aghaṁ mahad api
:veṇu-gulmam ivānalaḥ
:(SB 6.1.13-14)
<p>Veṇu-gulmam ivānalaḥ. Just like there is a jungle—so many unwanted creepers—so you set fire. Everything will be burned into ashes and the field will be cleared, cleansed. So it is said: deha-vāg-buddhijaṁ dhīrā dharmajñāḥ śraddhayānvitāḥ. Those who are dhīra... Dhīra and adhīra. Dhīra means sober and adhīra means extravagant. There are two classes of men, dhīra and adhīra. Here Śukadeva Gosvāmī's speaking of the dhīra. Who is dhīra? Dhīra means in spite of provocation, in spite of something present which agitates the mind, one remains, I mean to say, in his position, steady. He's called dhīra.</p>
</div>
</div>
</div>

We cannot see mind. We know that mind is there in every soul, every body. Every one of us has got mind, but we cannot see. We cannot see the sky. So the..., in the material world also, there are so many finer things which we cannot see

2022-12-12T18:18:08Z

Payal:

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{{terms|"We cannot see mind. We know that mind is there in every soul, every body. Every one of us has got mind, but we cannot see. We cannot see the sky. So the..., in the material world also, there are so many finer things which we cannot see"}}
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
</div>
<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
</div>
<div id="LectureonCCMadhyalila20354358NewYorkDecember281966_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="97" link="Lecture on CC Madhya-lila 20.354-358 -- New York, December 28, 1966" link_text="Lecture on CC Madhya-lila 20.354-358 -- New York, December 28, 1966">
<div class="heading">So far our senses are concerned, we can see the material objects. We can see a stone. We can see, I mean to say, wood. We can see water. We cannot see even air, the finer material things. We cannot see mind. We know that mind is there in every soul, every body. Every one of us has got mind, but we cannot see. We cannot see the sky. So the..., in the material world also, there are so many finer things which we cannot see. And what to speak of spiritual?
</div>
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.354-358 -- New York, December 28, 1966|Lecture on CC Madhya-lila 20.354-358 -- New York, December 28, 1966]]: </span><div style="display: inline;" class="text">
<p>So Lord Caitanya says that incarnation, He never advertises Himself that He is avatāra. But experienced munis, those who are liberated souls, those who are expert in Vedic knowledge, they understand that this is avatāra, or incarnation, by the symptoms, as they are stated in the scriptures. In the scripture, the color, the activities, the time and the place and the parents—everything is described about the incarnation. So, so that, just like everything has to be understood by the symptoms, that is the scientific advancement. Just like a drug is tested in the laboratory and the drug, the symptoms and the taste, how it is, how the color changes, how it tastes in the tongue, everything is described there, so scientists proves, understands the genuineness of a particular chemical by testing. Similarly, nobody should be accepted as incarnation. That is foolishness. Incarnation, they are stated in the scriptures. Their symptoms, everything is there, and one should understand from that. The avatāra never advertises. Anyone who advertises himself that "I am incarnation," he should be at once rejected. He should be at once rejected.</p>
:yasyāvatāra jñāyante
:śarīriṣv aśarīriṇaḥ
:tais tair atulyātiśayair
:vīryair dehiṣv asaṅgataiḥ
<p>The first thing is that avatāra, incarnation, He hasn't got this material body. The first symptom is... And still, the avatāra appears before us. Because, so far our senses are concerned, we can see the material objects. We can see a stone. We can see, I mean to say, wood. We can see water. We cannot see even air, the finer material things. We cannot see mind. We know that mind is there in every soul, every body. Every one of us has got mind, but we cannot see. We cannot see the sky. So the..., in the material world also, there are so many finer things which we cannot see. And what to speak of spiritual? So that spiritual, Supreme Spirit, when He appears before us, seeable, so that we can see, so that is His mercy. That is His mercy. Because we cannot see even the soul within ourself; we are seeing only the body. So what to speak of the Supreme Spirit? That is not possible. Yasyāvatāra jñāyante śarīriṣv aśarīriṇaḥ. Therefore it is the inconceivable power that the incarnation of God appears before us.</p>
:'svarūpa'-lakṣaṇa, āra 'taṭastha-lakṣaṇa'
:ei dui lakṣaṇe 'vastu' jāne muni-gaṇa
<p>The symptoms are analyzed in two divisions. Svarūpa-lakṣaṇa means the symptom which (is) always present. That is called svarūpa-lakṣaṇa. And taṭastha-lakṣaṇa, the symptoms which are sometimes present and sometimes not present. They are called... In this way, the experienced sages, they analyze the characteristics of the avatāra, or God—two symptoms. One symptom is always there. As soon as there is God, that constant symptom is there. And there are other symptoms which may appear, sometimes may not appear.</p>
:ākṛti, prakṛti, svarūpa—svarūpa-lakṣaṇa
:kārya-dvārā jñāna—ei taṭastha-lakṣaṇa
<p>Ākṛti, prakṛti. The form and the activities, all uncommon. Just like Kṛṣṇa. Kṛṣṇa, He married sixteen thousand wives and He divided Himself into sixteen thousand. Kṛṣṇa. This is called ākṛti. This is uncommon. God can expand Himself in any number of forms. We cannot do that. That is the..., symptom of God. Ākṛti, prakṛti. Prakṛti is His nature, supreme nature. As soon as He likes anything to do, He'll do it. There is no impediment. Parāsya śaktir vividhaiva śrūyat... And He does in such nice way that we cannot conceive how it is being done, nature's way. Ākṛti prakṛti, these are taṭastha lakṣaṇa, uh, svarūpa lakṣaṇa, personal symptoms of God. And kārya-dvārā jñāna—ei taṭastha-lakṣaṇa. And the activities... Just like Kṛṣṇa, when comes as incarnation, His activities and activities of Rāma, or activities of Nṛsiṁha, activities of Vāmana, these activities may differ according to time, according to place, according to the mission. The activities may be different. But Their, Their ākṛti, Their feature, and Their power—extraordinary. We should understand very nicely that incarnation means Their feature and Their nature—uncommon.</p>
</div>
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</div>

We can particularly observe how the human being is engaged for nothing in the great cities and industrial towns. There are so many things manufactured by human energy but they are all meant for sense enjoyment, and not for getting out of material bondage

2022-12-12T18:16:28Z

Payal:

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[[Category:Srimad-Bhagavatam, Canto 01 Chapter 16 Purports - How Pariksit Received the Age of Kali]]
[[Category:Srimad Bhagavatam, Canto 01 Purports]]
</div>
<div id="section">
<h2>Srimad-Bhagavatam</h2>
</div>
<div id="sub_section">
<h3>SB Canto 1</h3>
</div>
<div class="quote">
<div class="quote_heading">
We can particularly observe how the human being is engaged for nothing in the great cities and industrial towns. There are so many things manufactured by human energy but they are all meant for sense enjoyment, and not for getting out of material bondage.
</div>

<div class="quote_link">
[[Vanisource:SB 1.16.9|SB 1.16.9, Translation and Purport]]
</div>
<div class="quote_translation">
Lazy human beings with paltry intelligence and a short duration of life pass the night sleeping and the day performing activities that are for naught.
</div>
<div class="text">
The less intelligent do not know the real value of the human form of life. The human form is a special gift of material nature in the course of her enforcing stringent laws of miseries upon the living being. It is a chance to achieve the highest boon of life, namely to get out of the entanglement of repeated birth and death. The intelligent take care of this important gift by strenuously endeavoring to get out of the entanglement. But the less intelligent are lazy and unable to evaluate the gift of the human body to achieve liberation from the material bondage; they become more interested in so-called economic development and work very hard throughout life simply for the sense enjoyment of the temporary body. Sense enjoyment is also allowed to the lower animals by the law of nature, and thus a human being is also destined to a certain amount of sense enjoyment according to his past or present life. But one should definitely try to understand that sense enjoyment is not the ultimate goal of human life. Herein it is said that during the daytime one works "for nothing" because the aim is nothing but sense enjoyment. We can particularly observe how the human being is engaged for nothing in the great cities and industrial towns. There are so many things manufactured by human energy, but they are all meant for sense enjoyment, and not for getting out of material bondage. And after working hard during the daytime, a tired man either sleeps or engages in sex habits at night. That is the program of materialistic civilized life for the less intelligent. Therefore they are designated herein as lazy, unfortunate and short-lived.
</div>
</div>
</div>

Unfortunately some unscrupulous men take advantage of this renounced order dress and being filled up with all material desires they commit so many wrongful things

2022-12-12T18:15:23Z

Payal:

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<div id="section">
<h2>Correspondence</h2>
</div>
<div id="sub_section">
<h3>1974 Correspondence</h3>
</div>
<div class="quote">
<div class="quote_heading">
Unfortunately some unscrupulous men take advantage of this renounced order dress and being filled up with all material desires they commit so many wrongful things, and the people in general take note of it and gradually the honor for the sannyasi is dwindling.
</div>

<div class="quote_link">
[[Vanisource:740716 - Letter to Alfred Ford written from Los Angeles|740716 - Letter to Alfred Ford written from Los Angeles]]
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<div class="text">
July 16, 1974

Teton Village, Wyoming

Dear Sriman Alfred Ford:

Please accept Krishna's blessings and be happy. Hare Krishna. I beg to acknowledge receipt of your kind letter dated May 22, 1974. I do not know why it is so much delayed. Anyway I was not here and I have just come here one week ago, so I am sorry that replying your letter is delayed so much.

So far as your questions are concerned, in India a sannyasi or a person in the renounced order of life is always honored. Even in this fallen down condition of India a sannyasi is honored everywhere, and he has no problem for his living condition. So you are correct that a person in the renounced order of life is honored. Unfortunately some unscrupulous men take advantage of this renounced order dress and being filled up with all material desires they commit so many wrongful things, and the people in general take note of it and gradually the honor for the sannyasi is dwindling. Exactly like a person having received some counterfeit money is always afraid of being cheated, but this does not mean there is no good money. So unscrupulous men on account of this age of Kali yuga are taking advantage of sannyasi dress and are exploiting the people. So there is very awkward, and even a genuine sannyasi is sometimes in trouble. In the sastras therefore it is stated that unless one is perfectly detached from material things he should not be allowed to accept sannyasa order.

asvamedham gavalambam sannyasam pala paitrkam
daivarena sutotpattim kalau panca vivaijayet
[[Vanisource:CC Adi 17.164|CC Ādi 17.164]]

[TEXT MISSING]

with fish, and meat, and getting children begotten by a husband's brother should all be completely stopped in this age.

I am very glad that you are so much inquisitive about the sense of the sastras. Yes, Krishna always gives shelter to the surrendered soul. Krishna never allows a brahmana to be killed. In the Bhagavad-gita it is stated as follows.

kaunteya pratijanihi na me bhaktah pranasyati
([[Vanisource:BG 9.31 (1972)|BG 9.31]])

"My dear son of Kunti, be assured and declare it to the whole world that My devotee is never vanquished." Krishna is also worshiped as namo brahmanyaya devaya. His first business is to give protection to the cows and the brahmanas.

Now this question may be raised why are so many cows being killed in the slaughterhouse. The answer is that those who are killing cows, according to the decision of karma kanda, these killers of cows will in the next life be cows, and the cows who are killed will become men and kill the killers. The word flesh is called mansa which means the animal in future will kill me and eat. This is called karma bandhanam, bound up by the laws of karma. If you kill some living being, he will kill you in the next life. According to Manu samhita, the Vedic lawbook, a murderer is hanged and thereby released from sinful activities so that in the next life he may not be killed. Life for life sentence is given to end the result of sinful activities in this life instead of waiting for the next life. Unfortunately people at the present moment do not know what is the next life, what is this life, what is karma, how one becomes entangled, how one becomes free. The modern education is void of all this enlightenment. They are kept in darkness without any knowledge of the values of life. Our Krishna consciousness movement is a great boon to the human society. We are trying to save the human society from all kinds of suffering, past, present, and future.

If you read all our books, Bhagavad- gita, Srimad-Bhagavatam, and others, you will get all the answers to your questions. Still I shall be very glad to answer besides that.

By the by I beg to invite you to our opening ceremony of our newly constructed temple of Krishna Balarama at Vrindaban beginning from August 8-15. I think we have exchanged some correspondence but I have never seen you. It will be a great pleasure to see you at your convenience.

I hope this meets you in good health.

Your ever well wisher,

A.C. Bhaktivedanta Swami

ACBS/bs
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To spread the Krsna consciousness movement we need so many things, and Krsna is therefore supplying us the requisite money to advance this mission

2022-12-12T18:14:19Z

Payal:

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[[Category:Srimad-Bhagavatam, Canto 07 Chapter 13 Purports - The Behavior of a Perfect Person]]
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<div id="section">
<h2>Srimad-Bhagavatam</h2>
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<div id="sub_section">
<h3>SB Canto 7</h3>
</div>
<div class="quote">
<div class="quote_heading">
Narottama dāsa Ṭhākura has sung: "I am suffering from the poisonous effect of material enjoyment. Thus my heart is always burning and is almost on the verge of failure." The result of the greedy capitalist's unnecessary accumulation of wealth is that he must suffer from a blazing fire of anxiety and always be concerned with how to save his money and invest it properly to get more and more. Such a life is certainly not very happy, but because of the spell of the illusory energy, materialistic persons engage in such activities.
</div>

<div class="quote_link">
[[Vanisource:SB 7.13.32|SB 7.13.32, Translation and Purport]]
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<div class="quote_translation">
The brāhmaṇa continued: I am actually seeing how a rich man, who is a victim of his senses, is very greedy to accumulate wealth, and therefore suffers from insomnia due to fear from all sides, despite his wealth and opulence.
</div>
<div class="text">
Greedy capitalists accumulate wealth under so many miserable conditions, the result being that because they collect money by questionable means, their minds are always agitated. Thus they are unable to sleep at night, and they have to take pills for mental tranquillity to invite sleep. And sometimes even the pills are a failure. Consequently the result of having accumulated money by so much labor is certainly not happiness, but only distress. What is the value of acquiring a comfortable position if one's mind is always disturbed? Narottama dāsa Ṭhākura has therefore sung:

<div class="quote_verse">
:saṁsāra-biṣānale, dibāniśi hiyā jvale,
:juḍāite nā kainu upāya
</div>

"I am suffering from the poisonous effect of material enjoyment. Thus my heart is always burning and is almost on the verge of failure." The result of the greedy capitalist's unnecessary accumulation of wealth is that he must suffer from a blazing fire of anxiety and always be concerned with how to save his money and invest it properly to get more and more. Such a life is certainly not very happy, but because of the spell of the illusory energy, materialistic persons engage in such activities.

As far as our Kṛṣṇa consciousness movement is concerned, we are getting money naturally, by the grace of God, by selling our literature. This literature is not sold for our sense gratification; to spread the Kṛṣṇa consciousness movement we need so many things, and Kṛṣṇa is therefore supplying us the requisite money to advance this mission. The mission of Kṛṣṇa is to spread Kṛṣṇa consciousness all over the world, and for this purpose we naturally must have sufficient money. Therefore, according to the advice of Śrīla Rūpa Gosvāmī Prabhupāda, we should not give up attachment to money that can spread the Kṛṣṇa consciousness movement. Śrīla Rūpa Gosvāmī says in his Bhakti-rasāmṛta-sindhu (1.2.256):

<div class="quote_verse">
:prāpañcikatayā buddhyā
:hari-sambandhi-vastunaḥ
:mumukṣubhiḥ parityāgo
:vairāgyaṁ phalgu kathyate
</div>

"When persons eager to achieve liberation renounce things which are related to the Supreme Personality of Godhead, though they are material, this is called incomplete renunciation." Money that can help in spreading the Kṛṣṇa consciousness movement is not a part of the material world, and we should not give it up, thinking that it is material. Śrīla Rūpa Gosvāmī advises:

<div class="quote_verse">
:anāsaktasya viṣayān
:yathārham upayuñjataḥ
:nirbandhaḥ kṛṣṇa-sambandhe
:yuktaṁ vairāgyam ucyate
</div>

"When one is not attached to anything, but at the same time accepts everything in relation to Kṛṣṇa, one is rightly situated above possessiveness." (Bhakti-rasāmṛta-sindhu 1.2.255) Money is undoubtedly coming in great quantities, but we should not be attached to this money for sense gratification; every cent should be spent for spreading the Kṛṣṇa consciousness movement, not for sense gratification. There is danger for a preacher when he receives great quantities of money, for as soon as he spends even a single cent of the collection for his personal sense gratification, he becomes a fallen victim. The preachers of the Kṛṣṇa consciousness movement should be extremely careful not to misuse the immense quantities of money needed to spread this movement. Let us not make this money the cause of our distress; it should be used for Kṛṣṇa, and that will cause our eternal happiness. Money is Lakṣmī, or the goddess of fortune, the companion of Nārāyaṇa. Lakṣmījī must always remain with Nārāyaṇa, and then there need be no fear of degradation.
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This pleasure, sex pleasure, is followed by so many painful things. Tapa-kari

2022-12-12T18:13:16Z

Payal:

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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>
</div>
<div id="MorningWalkOctober41975Mauritius_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="199" link="Morning Walk -- October 4, 1975, Mauritius" link_text="Morning Walk -- October 4, 1975, Mauritius">
<div class="heading">This Golden Moon (name of a bar?), everyone comes there for pleasure, but he is becoming implicated in sinful activities. Therefore it is not pleasure. It will give him pain, so many aftereffects. Sex life, even it is not illicit, still, it is painful, aftereffects. You'll have to take care of the children. You have to bear children. That is painful. You have to pay to the hospital for delivery, then education, then doctor's bill—so many painful. So this pleasure, sex pleasure, is followed by so many painful things. Tāpa-karī.
</div>
<mp3player>https://s3.amazonaws.com/vanipedia/clip/751004mw.mau_clip.mp3</mp3player>
<span class="link">[[Vanisource:Morning Walk -- October 4, 1975, Mauritius|Morning Walk -- October 4, 1975, Mauritius]]: </span><div class="text"><p style="display: inline;">Prabhupāda: ...own Christian priests, they asked me that "Why Christianity is dwindling? What we have done?" So I told them, "What you have not done?" (laughter)</p>
<p>Cyavana: Yes.</p>
<p>Prabhupāda: "You have violated from the very beginning the orders of Christ, 'Thou shall not kill,' and you are killing, only killing. So what you have not done?"</p>
<p>Devotee 1: They say that man has to dominate over the animals. They should...</p>
<p>Prabhupāda: Therefore you should kill and eat them. Very good reasoning. "The father should dominate over children; therefore the children should be killed and eaten up." So rascals, and they are professing religious leaders.</p>
<p>Puṣṭa Kṛṣṇa: Prabhupāda, if every moment we are killing in breathing and walking and doing so many things, and then it says, "Thou shalt not kill," so then hasn't God given us an instruction which is impossible?</p>
<p>Prabhupāda: No. Conscientiously you should not. But unconsciously, if you do, that is excused. (break) ...na punar baddhyate(?). Āhlādinī-śakti, it is pleasure potency. So pleasure potency is not painful to Kṛṣṇa. But it is painful. It is painful to us, conditioned souls. This Golden Moon (name of a bar?), everyone comes there for pleasure, but he is becoming implicated in sinful activities. Therefore it is not pleasure. It will give him pain, so many aftereffects. Sex life, even it is not illicit, still, it is painful, aftereffects. You'll have to take care of the children. You have to bear children. That is painful. You have to pay to the hospital for delivery, then education, then doctor's bill—so many painful. So this pleasure, sex pleasure, is followed by so many painful things. Tāpa-karī. The same pleasure potency is there in the living being in little quantity, and as soon as they utilize it, it becomes painful. And the same pleasure potency in the spiritual world, Kṛṣṇa's dancing with gopīs, that is not painful. That is pleasing. (break) ...man, if he takes nice foodstuff it is painful. If a diseased man, if he takes...</p>
<p>Cyavana: He becomes more sick.</p>
<p>Prabhupāda: More sick. Therefore this life is meant for tapasya, not to accept-voluntarily reject. Then it is nice. (break)</p>
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There will be no need of C.I.D. Because if one is God conscious, he'll not do anything wrong. But because people are not God conscious, they are doing so many wrong things that is has been almost impossible to govern the people

2022-12-12T18:10:56Z

Payal:

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<div id="section">
<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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<div class="quote">
<div class="quote_heading">
God consciousness is so important. If Kṛṣṇa consciousness movement is spread, and if it is taken by all people, then so many things will be automatically reformed. There will be no need of police. There will be no need of C.I.D. Because if one is God conscious, he'll not do anything wrong. But because people are not God conscious, they are doing so many wrong things that is has been almost impossible to govern the people.
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<div class="quote_link">
[[Vanisource:741008 - Lecture SB 01.08.28 - Mayapur|741008 - Lecture SB 01.08.28 - Mayapur]]
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So parāsya śaktir vividhaiva śrūyate (Śvetāśvatara Upaniṣad 6.8, [[Vanisource:CC Madhya 13.65|CC Madhya 13.65, purport]]). He is so omnipotent that He can see from anywhere and everywhere what you are doing, what you are willing, what you want to do. You cannot conceal. That is not possible. Therefore it is said, daiva-netreṇa. You can bluff the material police, but you cannot bluff Kṛṣṇa. That is not possible. If you are doing anything wrong, then it is being seen by the Supreme Personality. Samaṁ carantam. He's everywhere. Therefore those who are God conscious, as theists . . . that is the Indian culture. They think, "I am doing this nonsense. Kṛṣṇa, God, will see it." Even a . . . even an ordinary person who has no education, still, he will admit, uparala dekhega: "God will see." That's a fact. That's a fact. So if everyone is God conscious, that "God is everywhere," then how he can act sinfully? It is not possible. If he is God conscious, if he knows that "God is everywhere, and He will see if I do something sinful by bluffing others . . ."

Therefore God consciousness is so important. If Kṛṣṇa consciousness movement is spread, and if it is taken by all people, then so many things will be automatically reformed. There will be no need of police. There will be no need of C.I.D. Because if one is God conscious, he'll not do anything wrong. But because people are not God conscious, they are doing so many wrong things that is has been almost impossible to govern the people. Therefore Kṛṣṇa consciousness movement is very essential to understand this fact, that samaṁ carantaṁ sarvatra bhūtānāṁ yan mithaḥ kaliḥ ([[Vanisource:SB 1.8.28|SB 1.8.28]]). We have created so many religious system. So many religious system. And the Hindu is fighting with the Muslim, Muslim is fighting with the Hindu, that "My religion is better than your religion." Or any other, other countries also, the Jews fighting with the Christian; Christian, Jews . . . and the black fighting with the white, white fighting with the black. This Kali, that is the result of this material existence. Saṁsāra-dāvānala-līḍha-loka. That is the work of this material nature. Even if you want to live very peacefully, you'll not be allowed to live. Daivī hy eṣā guṇamayī mama māyā durat . . . ([[Vanisource:BG 7.14 (1972)|BG 7.14]]).
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The business is that we have to increase our attachment for God. This is our main business. We are attached to so many things. That is material life

2022-12-12T18:09:32Z

Payal:

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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>
</div>
<div id="LectureonBG71FijiMay241975_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="243" link="Lecture on BG 7.1 -- Fiji, May 24, 1975" link_text="Lecture on BG 7.1 -- Fiji, May 24, 1975">
<div class="heading">The business is that we have to increase our attachment for God. This is our main business. We are attached to so many things. That is material life. Everyone has got. Therefore we have got different types of body.
</div>
<span class="link">[[Vanisource:Lecture on BG 7.1 -- Fiji, May 24, 1975|Lecture on BG 7.1 -- Fiji, May 24, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This is Kṛṣṇa consciousness movement. And this is the basic principle of bhakti-yoga. Kṛṣṇa says here, yogaṁ yuñjan mad-āśrayaḥ. Yogam. Mayy āsakta-manāḥ. The business is that we have to increase our attachment for God. This is our main business. We are attached to so many things. That is material life. Everyone has got. Therefore we have got different types of body. Kāraṇaṁ guṇa-saṅgaḥ asya sad-asad-janma-yoniṣu. Why we have got different types of body? The kāraṇam, the reason, is that we are associating with particular type of infection in this material world, and we are getting particular type of body. I have explained it several times that there are three guṇas: sattva-guṇa, rajo-guṇa, tamo-guṇa.</p>
<p>So in the Bhagavad-gītā it is said, kāraṇaṁ guṇa-saṅgaḥ asya. As soon as we are in the material world, we are under the influence either of these three guṇas: sattva-guṇa, rajo-guṇa, tamo-guṇa. Those who are purely in association with the modes of goodness, sattva-guṇa, they are considered as brāhmaṇa. And those who are associated with the rajo-guṇa, passion, they are called kṣatriyas. And those who are associating with the tamo-guṇa, ignorance, they are called the śūdras. And the mixture of tamo-guṇa and rajo-guṇa is the position of the vaiśya. In this way, there are four divisions of men everywhere. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ ([[Vanisource:BG 4.13 (1972)|BG 4.13]]). According to the association of particular type of modes of nature and working in that way, it makes a division of the human society. That is required. For upkeep of the human society in order, according to the quality and work there must be division. But that is not that division as we are thinking at the present moment in India—a man is born in the brāhmaṇa family, he is brāhmaṇa. No. He must have the brahminical qualification. That is first consideration. Śamo damaḥ satyaṁ śaucam ārjavaṁ titikṣā, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam ([[Vanisource:BG 18.42 (1972)|BG 18.42]]). That is the verdict of the śāstra. Not by birth. Birth is a facility. If you have the opportunity to take birth in a brāhmaṇa family, then you have got the best opportunity to acquire the brahminical qualification. Just like a person born as the son of a medical man, from the childhood he is learning all the medical terms and how his father is treating patient. So before entering medical college he is half medical man. That is the facility. But if we don't take the facility, we go astray... They are called brahma-bandhu. And if we have acquired the qualification of a śūdra, then, even though one is born in the brāhmaṇa family, he should be accepted as śūdra. Similarly, if a person is born in a śūdra family, but he has acquired these qualities, śamo damaḥ satyaṁ śaucam, he should be designated as brāhmaṇa. That is the injunction of the śāstras in many places. So if by force I want to assume myself as a brāhmaṇa or kṣatriya without qualification, that is the cause of India's cultural ruination. Such a high Vedic culture of India is now ruined because we have misused the terms. That is the cause.</p>
<p>Now we are interested... But this culture, this Vedic culture, is not for, not meant for India. It is meant for all living entities. Sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ ([[Vanisource:BG 14.4 (1972)|BG 14.4]]). Kṛṣṇa never claims that "I am the God of the Hindus" or "I am Indian" or "I am for the brāhmaṇas" or this or that. No. He says that "I am the seed-giving father of everyone." That is God. That is God. That means God. He never claims. Sarva-yoniṣu. There are 8,400,000 species of life, and Kṛṣṇa claims to be the father, seed-giving father of all of them. So Kṛṣṇa is for everyone. Don't take Kṛṣṇa as sectarian. No. Kṛṣṇa is God; He is for everyone.</p>
<p>So if you want to know Kṛṣṇa, then Kṛṣṇa gives the formula. Or if you want to know God, then you follow God's formula. What is that? Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. First of all, first business is that you have to increase your attachment for God, or Kṛṣṇa. We are increasing our attachment for the dog, and where is the attachment for God? People are becoming... Now it has become a fashion to keep dogs and increase attachment for dog. They are ready to kill cows but give protection to the dog. So our advancement of civilization is going in that way. Anyway, this attachment or that attachment, every particular man has got attachment for something, phobia. But that attachment should be turned for Kṛṣṇa. This yoga has to be practiced. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ.</p>
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People are becoming more and more in the modes of darkness, they are eating so many abominable things. And prakrti also, I mean to say, minimizing the supply of sattvika food

2022-12-12T18:04:35Z

Payal:

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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="LectureonBG1322BombayOctober201973_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="370" link="Lecture on BG 13.22 -- Bombay, October 20, 1973" link_text="Lecture on BG 13.22 -- Bombay, October 20, 1973">
<div class="heading">People are becoming more and more in the modes of darkness, they are eating so many abominable things. And prakṛti also, I mean to say, minimizing the supply of sāttvika food. Just like nowadays it has become scarcity of grains, of milk, of sugar. It is practical experience. Because people are becoming more and more in the modes of ignorance.
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<span class="link">[[Vanisource:Lecture on BG 13.22 -- Bombay, October 20, 1973|Lecture on BG 13.22 -- Bombay, October 20, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Every living entity has associated with a particular type of guṇa. There are three guṇas, namely, goodness, passion, and ignorance, and if you mix them up, then it becomes nine. Three into three equal to nine. And again if you mix up, nine into nine, then it becomes eighty-one. Therefore there are eight million four hundred thousand species of life. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Nine hundred thousand species in the water. Similarly, birds, beasts, trees, insects, animals. Then we come to the human form of life. These different types of bodies are meant for enjoying in a different spirit.</p>
<p>Everyone is trying to enjoy. But he is enjoying... He is not enjoying the prakṛti, but he is enjoying the association of the guṇa. Puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān, kāraṇaṁ guṇa-saṅgo 'sya ([[Vanisource:BG 13.22 (1972)|BG 13.22]]). So every living entity is suffering or enjoying. There is no enjoyment. Everyone is suffering, but he... That is called māyā. He is suffering but he takes it as enjoying. Even the hog, the pig, he is eating stool, but he is thinking that he is enjoying. He is enjoying. He enjoys a certain type of food according to his quality.</p>
<p>Nowadays, because people are becoming more and more in the modes of darkness, they are eating so many abominable things. And prakṛti also, I mean to say, minimizing the supply of sāttvika food. Just like nowadays it has become scarcity of grains, of milk, of sugar. It is practical experience. Because people are becoming more and more in the modes of ignorance, therefore the foodstuffs... These foodstuffs are in the modes of goodness. Just like Kṛṣṇa wants, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati ([[Vanisource:BG 9.26 (1972)|BG 9.26]]). Kṛṣṇa does not say, "Give me meat and drinking wine." Kṛṣṇa can eat everything. He is omnipotent. But He does not say that "You give me anything and everything." No. He specifically mentions, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. These things are the foodstuffs in goodness: rice, ḍāl, wheat, that means grains. Then sugar, fruits, vegetables, milk products. These foods are in the goodness. Similarly there are foods, very chili, very hot, these are in the passion. And similarly in ignorance also, there are many foods, stale food, meat, these are in the ignorance.</p>
<p>So our business is, this human form of life, to get out of this cycle of birth and death and wandering in different species of life. This is the mission of human life. Human life, advanced consciousness, it is meant for getting out of the cycle of birth and death. And wandering in different species of life. Therefore Caitanya Mahāprabhu says,</p>
:ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva
:guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja
:([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]])
<p>In this way the living entities, puruṣaḥ prakṛti-sthaḥ, within this material world, he is wandering in different species of life, in different planets.</p>
<p>But the disease is birth and death. Even if you take birth in the Brahmaloka, Kṛṣṇa says, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna ([[Vanisource:BG 8.16 (1972)|BG 8.16]]). Even if you promoted to the Brahmaloka, the highest planet, there is also death. You cannot avoid. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ([[Vanisource:BG 13.8-12 (1972)|BG 13.9]]). That is real knowledge, that "I don't want to die, but I am forced to die. I don't want to become old man, but I am forced to become old man. I don't want any disease, but disease is forced upon me." So these are the real problems.</p>
<p>So Kṛṣṇa says that ābrahma lo... If... You may get very long duration of life, very comfortable life, in higher planetary system. Just like people are engaged in doing, I mean to, pious activities. The result of pious activities is that you get your birth in a very good family, in a rich family, you get beauty, you become educated, janmaiśvarya-śruta-śrībhiḥ ([[Vanisource:SB 1.8.26|SB 1.8.26]]). Janma means birth, high-class birth. And aiśvarya means opulence, riches. And śruta means education, and śrī means beauty. So by pious activities you can get all these things. And impious activities, the opposite number: in a family, abominable, pāpa-yoni, lower-grade family, not very beautiful, not educated, suffering in so many ways. So either you get this life or that life, the janma-mṛtyu-jarā-vyādhi is there. It is not that because you have got very beautiful body and born in very high-class family and highly educated, you will avoid janma-mṛtyu-jarā-vyādhi. That is not possible. The real problem is janma-mṛtyu-jarā-vyādhi.</p>
<p>So kāraṇaṁ guṇa-saṅgo 'sya sad-asad... Sad-yoni ([[Vanisource:BG 13.22 (1972)|BG 13.22]]), high-class life, and asad-yoni, pāpa-yoni... So why one is born in lower grade family? Why one is born in high-grade family? Kāraṇaṁ guṇa-saṅgo 'sya. The cause is as he has associated with different types of qualities. So unfortunately, this science, that there is birth after death, and there is, actually, we are experience, we are seeing, but they do not inquire. They think that one can improve. That is not possible. Unless he changes the quality, he cannot improve. That is not possible. They do not know it. They are falsely trying to improve the position. Nobody is trying to become poor. Everyone is trying to become rich. But it is not possible. Because he has got a particular type of body, and that body is already destined, and he has to achieve happiness or suffer distresses according to the body.</p>
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A cloud in the sky undoubtedly appears to be a reality because it rains, and due to rains so many temporary green things appear, but in the ultimate issue, everything disappears, namely the cloud, rain and green vegetation, all in due course

2022-12-12T17:59:20Z

Payal:

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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="SB11329_0" class="quote" parent="SB_Canto_1" book="SB" index="499" link="SB 1.13.29" link_text="SB 1.13.29">
<div class="heading">It is a fact that the material world is a great illusion because everything appears to be a tangible reality but at the next moment evaporates like the dashing foam of the sea or a cloud in the sky. A cloud in the sky undoubtedly appears to be a reality because it rains, and due to rains so many temporary green things appear, but in the ultimate issue, everything disappears, namely the cloud, rain and green vegetation, all in due course. But the sky remains, and the varieties of sky or luminaries also remain forever.
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<span class="link">[[Vanisource:SB 1.13.29|SB 1.13.29, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Thus Mahārāja Dhṛtarāṣṭra, the scion of the family of Ajamīḍha, firmly convinced by introspective knowledge (prajñā), broke at once the strong network of familial affection by his resolute determination. Thus he immediately left home to set out on the path of liberation, as directed by his younger brother Vidura.</p>
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<div class="purport text"><p>Lord Śrī Caitanya Mahāprabhu, the great preacher of the principles of Śrīmad-Bhāgavatam, has stressed the importance of association with sādhus, pure devotees of the Lord. He said that even by a moments association with a pure devotee, one can achieve all perfection. We are not ashamed to admit that this fact was experienced in our practical life. Were we not favored by His Divine Grace Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, by our first meeting for a few minutes only, it would have been impossible for us to accept this mighty task of describing Śrīmad-Bhāgavatam in English. Without seeing him at that opportune moment, we could have become a very great business magnate, but never would we have been able to walk the path of liberation and be engaged in the factual service of the Lord under instructions of His Divine Grace. And here is another practical example by the action of Vidura's association with Dhṛtarāṣṭra. Mahārāja Dhṛtarāṣṭra was tightly bound in a network of material affinities related to politics, economy and family attachment, and he did everything in his power to achieve so-called success in his planned projects, but he was frustrated from the beginning to the end so far as his material activities were concerned. And yet, despite his life of failure, he achieved the greatest of all success in self-realization by the forceful instructions of a pure devotee of the Lord, who is the typical emblem of a sādhu. The scriptures enjoin, therefore, that one should associate with sādhus only, rejecting all other kinds of association, and by doing so one will have ample opportunity to hear the sādhus, who can cut to pieces the bonds of illusory affection in the material world. It is a fact that the material world is a great illusion because everything appears to be a tangible reality but at the next moment evaporates like the dashing foam of the sea or a cloud in the sky. A cloud in the sky undoubtedly appears to be a reality because it rains, and due to rains so many temporary green things appear, but in the ultimate issue, everything disappears, namely the cloud, rain and green vegetation, all in due course. But the sky remains, and the varieties of sky or luminaries also remain forever. Similarly, the Absolute Truth, which is compared to the sky, remains eternally, and the temporary cloudlike illusion comes and goes away. Foolish living beings are attracted by the temporary cloud, but intelligent men are more concerned with the eternal sky with all its variegatedness.</p>
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Modern scientists like Jagadisha Chandra Bose, Isaac Newton, Albert Einstein, etc., may be very boastful of their respective creative energies, but all were dependent on the Supreme Lord for so many things

2022-12-12T17:57:46Z

Payal:

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{{terms|"Modern scientists like Jagadisha Chandra Bose, Isaac Newton, Albert Einstein, etc., may be very boastful of their respective creative energies, but all were dependent on the Supreme Lord for so many things"}}
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[[Category:Modern Scientists]]
[[Category:Isaac Newton]]
[[Category:Einstein]]
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[[Category:May (Might)]]
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[[Category:Respective]]
[[Category:Creative Energy]]
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[[Category:Teachings of Lord Caitanya 1975 Chapter 23 - Why Study the Vedanta-sutra]]
[[Category:Teachings of Lord Caitanya 1975 Chapters 01 to 32]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Teachings of Lord Caitanya</h3>
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<div class="quote">
<div class="quote_heading">
Modern scientists like Jagadisha Chandra Bose, Isaac Newton, Albert Einstein, etc., may be very boastful of their respective creative energies, but all were dependent on the Supreme Lord for so many things. After all, the highly intelligent brains of these gentlemen were certainly not products of any human being. The brain is created by another agent.
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<div class="quote_link">
[[Vanisource:TLC 23 (1975)|Teachings of Lord Caitanya (1975), Chapter 23]]
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<div class="text">
Knowledge is information gathered from the scriptures, and science is practical realization of that knowledge. Knowledge is scientific when it is gathered from the scriptures through the bona fide spiritual master, but when it is interpreted by speculation, it is mental concoction. By scientifically understanding the scriptural information through the bona fide spiritual master, one learns, by one's own realization, the actual situation of the Supreme Personality of Godhead. The transcendental form of the Supreme Personality of Godhead is different from material manifestations, and it is above the reactions of matter. Unless one scientifically understands the spiritual form of the Personality of Godhead, one becomes an impersonalist. The sunshine in itself is illumination, but that illumination is different from the sun. Yet the sun and the sunshine are not differently situated, for without the sun there can be no sunshine, and without sunshine there is no meaning to the word sun.

Unless one is freed from the influence of material energy, he cannot understand the Supreme Lord and His different energies. Nor can one who is captivated by the spell of material energy understand the spiritual form of the Supreme Lord. Unless there is realization of the transcendental form of the Supreme Personality of Godhead, there is no question of love of God. Unless one can realize the transcendental form of the Supreme Lord, he cannot actually attain love of God, and without love of God there is no perfection in human life. Just as the five gross elements of nature—namely earth, water, fire, air and ether—are both within and without all living beings in this world, the Supreme Lord is both inside and outside this existence, and those who are His devotees can realize this.

Pure devotees know that they are meant to serve the Supreme Personality of Godhead and that all things that exist can be means by which one can serve the Supreme. Because a devotee has been blessed by the Supreme from within his heart, he can see the Supreme Lord wherever he looks. Indeed, he can see nothing else. In Śrīmad-Bhāgavatam ([[Vanisource:SB 11.2.55|SB 11.2.55]]) the relationship between the devotee and the Supreme Lord is confirmed as follows:

<div class="quote_verse">
:viṣṛjati hṛdayaṁ na yasya sākṣād
:dharir avaśābhihito 'py aghaugha-nāśaḥ
:praṇaya-raśanayā dhṛtāṅghri-padmaḥ
:sa bhavati bhāgavata-pradhāna uktaḥ
</div>

"If a person's heart is always tied to the lotus feet of the Supreme Lord with the rope of love, the Lord does not leave him. Indeed, even if his remembrance is not perfect, he is to be considered a first class devotee." There is an example of this described in Śrīmad-Bhāgavatam, Daśa-skandha ([[Vanisource:SB 10.30.4|SB 10.30.4]]). When the gopīs assembled to join the rāsa dance with Kṛṣṇa, Kṛṣṇa left them. Consequently the gopīs began to chant the holy name of Kṛṣṇa and, being overwhelmed with madness, began to inquire about Kṛṣṇa from the flowers and the creepers in the forest. Kṛṣṇa is like the sky; He is situated everywhere.

By studying Śrīmad-Bhāgavatam, we can obtain information about our eternal relationship with the Supreme Lord, understand the procedure by which the Lord can be attained and receive the ultimate realization, which is love of Godhead. In explaining to Prakāśānanda Sarasvatī how one can achieve the Supreme Personality of Godhead by devotional service, Lord Caitanya quoted a verse from Śrīmad-Bhāgavatam ([[Vanisource:SB 11.14.21|SB 11.14.21]]) in which the Lord says that He can be realized only through devotional service executed with faith and love. Indeed, it is devotional service alone which purifies the heart of the devotee and elevates him to the ultimate realization by which he, established in faith, renders service unto the Supreme Lord. Even if one is born in a low family, like a family of caṇḍālas (dog-eaters), one can become filled with transcendental symptoms through realization of the supreme stage of love of Godhead. These transcendental symptoms are described in Śrīmad-Bhāgavatam ([[Vanisource:SB 11.3.31|SB 11.3.31]]):

<div class="quote_verse">
:smarantaḥ smārayantaś ca
:mitho 'ghaugha-haraṁ harim
:bhaktyā samjātayā bhaktyā
:bibhraty utpulakāṁ tanum
</div>

"When devotees discuss subjects dealing with the Supreme Lord, who can cleanse the heart of His devotee from all kinds of sinful reactions, they become overwhelmed with ecstasy and display different symptoms due to their devotional service." The Bhāgavatam further states: "Due to their spontaneous attachment for the Lord, when they chant His holy names they sometimes cry, sometimes laugh, dance, sing and so on, not caring for any social convention." ([[Vanisource:SB 11.2.40|SB 11.2.40]])

We should understand that Śrīmad-Bhāgavatam is the real explanation of the Brahma-sūtra, and it is compiled by Vyāsadeva himself. In the Garuḍa Purāṇa it is said:

<div class="quote_verse">
:artho 'yaṁ brahma-sūtrāṇāṁ
:bhāratārtha-vinirṇayaḥ
:gāyatrī-bhāṣya-rūpo 'sau
:vedārtha-paribṛṁhitaḥ
:grantho 'ṣṭādaśa-sāhasraḥ
:śrīmad-bhāgavatābhidhaḥ
</div>

"The Śrīmad-Bhāgavatam is the authorized explanation of Brahma-sūtra, and it is a further explanation of Mahābhārata. It is the expansion of the gāyatrī mantra and the essence of all Vedic knowledge. This Śrīmad-Bhāgavatam, containing eighteen thousand verses, is known as the explanation of all Vedic literature." In the very First Canto of Śrīmad-Bhāgavatam the sages of Naimiṣāraṇya asked Sūta Gosvāmī how one can know the essence of Vedic literature. In answer, Sūta Gosvāmī presented Śrīmad-Bhāgavatam as the essence of all the Vedas, histories and other Vedic literatures. Elsewhere in Śrīmad-Bhāgavatam ([[Vanisource:SB 12.13.15|SB 12.13.15]]) it is clearly stated that Śrīmad-Bhāgavatam is the essence of all Vedānta knowledge and that one who relishes the knowledge of Śrīmad-Bhāgavatam has no taste for studying any other literature. In the very beginning of Śrīmad-Bhāgavatam, the meaning and purpose of the gāyatrī mantra are also described: "I offer my obeisances unto the Supreme Truth." This is the first introductory verse dealing with the Supreme Truth, which is described in Śrīmad-Bhāgavatam as the source of creation, maintenance and destruction for the cosmic manifestation. Obeisances unto the Personality of Godhead, Vāsudeva (oṁ namo bhagavate vāsudevāya), directly indicate Lord Sri Kṛṣṇa, who is the divine son of Vasudeva and Devakī. This fact is more explicitly presented later in Śrīmad-Bhāgavatam. Vyāsadeva asserts that Śrī Kṛṣṇa is the original Personality of Godhead and that all others are either His direct or indirect plenary portions or portions of those portions. Śrīla Jīva Gosvāmī has later still more explicitly developed this subject in his Kṛṣṇa-sandarbha, and Brahmā, the original living being, has explained Śrī Kṛṣṇa substantially in his treatise Brahma-saṁhitā. The Sāma Veda also verifies the fact that Lord Śrī Kṛṣṇa is the divine son of Devakī.

In his prayer, the author of Śrīmad-Bhāgavatam first proposes that Lord Śrī Kṛṣṇa is the primeval Lord and that if any transcendental nomenclature for the Absolute Personality of Godhead is to be accepted, it should be the name Kṛṣṇa, the all-attractive. In Bhagavad-gītā the Lord has affirmed in many passages that He is the original Personality of Godhead, and this was also confirmed by Arjuna, who cited great sages like Nārada, Vyāsa and many others. In Padma Purāṇa it is also stated that of the innumerable names of the Lord, the name of Kṛṣṇa is the principal one. Although the name Vāsudeva indicates the plenary portion of the Personality of Godhead, and although all the different forms of the Lord are identical with Vāsudeva, in this text Vāsudeva principally indicates the divine son of Vasudeva and Devakī. Śrī Kṛṣṇa is always meditated upon by the paramahaṁsas, those who are most perfect in the renounced order of life. Vāsudeva, or Lord Śrī Kṛṣṇa, is the cause of all causes, and everything that exists is an emanation from Him. How this is so is explained in later chapters of Śrīmad-Bhāgavatam.

Caitanya Mahāprabhu describes Śrīmad-Bhāgavatam as the spotless Purāṇa because it contains transcendental narrations of the pastimes of the Supreme Personality of Godhead Śrī Kṛṣṇa. The history of Śrīmad-Bhāgavatam is also very glorious. It was compiled by Vyāsadeva, who drew from his mature experience of transcendental knowledge under the instruction of Śrī Nārada Muni, his spiritual master. Vyāsadeva compiled all the Vedic literatures—the four Vedas, the Vedānta-sūtra or Brahma-sūtras, the purāṇas and the Mahābhārata. Yet he was not satisfied until he wrote Śrīmad-Bhāgavatam. His dissatisfaction was observed by his spiritual master, and consequently Nārada advised him to write on the transcendental activities of the Lord Śrī Kṛṣṇa. Śrī Kṛṣṇa's transcendental activities are specifically described in the Tenth Canto of Śrīmad-Bhāgavatam, the canto which is considered to contain the substance of the whole work. One should not approach the Tenth Canto immediately but should approach it gradually by developing knowledge of the subject matters first presented.

Generally a philosophical mind is inquisitive to learn of the origin of all creations. When one who is philosophical sees the night sky, he naturally raises questions about the stars, how they are situated, who lives there, etc. All these inquiries are quite natural for a human being, for the human being has a greater developed consciousness than the animals. In answer to such an inquiry, the author of Śrīmad-Bhāgavatam says that the Lord is the origin of all creations. He is not only the creator but the maintainer and annihilator as well. The manifested cosmic creation is created at a certain period by the will of the Lord, is maintained for some time and is finally annihilated by His will. Thus He is the supreme will behind all activities.

Of course there are atheists of various categories who do not believe in the creator, but that is due simply to their poor fund of knowledge. The modern scientist creates rockets, and by some arrangement or other they are thrown into outer space to fly for some time under the control of a scientist far away. All the universes and the innumerable planets within them are similar to such rockets, and they are all controlled by the Personality of Godhead.

In the Vedic literatures it is said that the Absolute Truth, the Personality of Godhead, is the foremost amongst all living personalities. All living beings, from the first created being, Brahmā, down to the smallest ant, are individual living entities. Even above Brahmā there are many other living beings with individual capacities. The Personality of Godhead Himself is also a living being and is as much an individual as the other living beings. However, the Supreme Lord is the supreme living being, and He has the greatest mind and possesses the supermost inconceivable energies in great variety. If a man's mind can produce rockets and spaceships, it is conceivable that a mind higher than man's can produce superior things. A reasonable person will accept this argument but stubborn obstinate people will not.

Śrīla Vyāsadeva at once accepts the supreme mind as the parameśvara, the supreme controller. As stated in Bhagavad-gītā and all other scriptures written by Śrīla Vyāsadeva, that parameśvara is Śrī Kṛṣṇa Himself. This is specifically validated in Śrīmad-Bhāgavatam. In Bhagavad-gītā also the Lord Himself says that there is no paratattva (summum bonum) superior to Himself. Therefore the author at once worships the paratattva, Śrī Kṛṣṇa, whose transcendental activities are described in the Tenth Canto.

Unscrupulous people go at once to the Tenth Canto, especially to the five chapters which describe the Lord's rāsa dance. However, this portion of Śrīmad-Bhāgavatam is the most confidential part of that great literature. Unless one is thoroughly accomplished in the transcendental knowledge of the Lord, he is sure to misunderstand the Lord's worshipable transcendental pastimes in the rāsa dance and the Lord's love affairs with the gopīs. This subject matter is highly spiritual and technical, and only liberated personalities who have gradually attained the stage of paramahaṁsa can transcendentally relish the worshipable rāsa dance.

Therefore Śrīla Vyāsadeva gives the reader a chance to gradually develop in spiritual realization before actually relishing the essence of the pastimes of the Lord. Thus Vyāsadeva purposefully invokes the gāyatrī mantra: dhīmahi. This gāyatrī mantra is especially meant for spiritually advanced people. When one attains success in chanting gāyatrī mantra, he can enter into the transcendental position of the Lord. First, however, one must acquire the brahminical qualities and become perfectly situated in the mode of goodness in order to chant the gāyatrī mantra successfully. From that point one can begin to transcendentally realize the Lord, His name, His fame, His qualities, etc. Śrīmad-Bhāgavatam is a narration dealing with the svarūpa (form) of the Lord, which is manifested by His internal potency. This potency is distinguished from the external potency, which has manifested the cosmic world within our experience. Śrīla Vyāsadeva makes a clear distinction between the internal and external potencies in the very first verse of the First Chapter of Śrīmad-Bhāgavatam. In that verse he says that the internal potency is factual reality, whereas the external manifested energy in the form of material existence is temporary and illusory, no more real than a mirage in the desert. Water may appear present in a mirage, but real water is somewhere else. Similarly, the manifested cosmic creation appears to be reality, but it is simply a reflection of the true reality which exists in the spiritual world. In the spiritual world there are no mirages. Absolute Truth is there; it is not here in the material world. Here, everything is relative truth; one truth seems to depend upon another. This cosmic creation results from an interaction of the three modes of material nature. The temporary manifestations are so created as to present an illusion of reality to the bewildered mind of the conditioned soul. Thus there appear to be so many species of life, including the higher demigods like Brahmā, Indra, Candra, etc. In fact there is no reality in the manifested world, but there appears to be reality because the true reality exists in the spiritual world, where the Personality of Godhead eternally abides with His transcendental paraphernalia.

The chief engineer of a complicated construction does not personally take part in the construction itself, but it is he only who knows all the nooks and corners of the construction because everything is carried out under his instructions only. In other words, he knows everything about the construction directly and indirectly. Similarly, the Personality of Godhead, who is the supreme engineer of this cosmic creation, knows very well what is happening in every nook and corner of the cosmic creation, although activities appear to be performed by someone else. In actuality no one is independent in the material creation; the hand of the Supreme Lord is everywhere. All material elements, as well as all spiritual sparks, are but emanations from Him only. Whatever is created in this material world is created by the interaction of the two energies, material and spiritual. These energies belong to the Absolute Truth, the Personality of Godhead, Śrī Kṛṣṇa.

A chemist can manufacture water in the laboratory by mixing hydrogen and oxygen, but in reality the living entity can only work under the direction of the Supreme Lord. Indeed, all materials used by a chemist are supplied by the Lord. The Lord knows everything directly and indirectly, and He is cognizant of all the minute details of everything. He is fully independent as well. He can be compared to a gold mine, and the cosmic creations can be compared to ornaments made from that gold, such as gold rings, necklaces, etc. The gold ring and necklace are qualitatively one with the gold in the mine, but quantitatively the gold in the mine and the gold in the earring or necklace are different. Lord Caitanya's philosophy of the Absolute Truth centers about the fact that the Supreme Lord is simultaneously one with and different from His creation. Nothing is absolutely equal to the Absolute Truth, but at the same time nothing is independent of it.

Conditioned souls, beginning from Brahmā, the engineer of this particular universe, down to an insignificant ant, are all creating something, but none of them are independent of the Supreme Lord. The materialist wrongly thinks that there is no creator outside his own good self, and this is called māyā, or illusion. Due to his poor fund of knowledge, the materialist cannot see beyond the purview of his imperfect senses; thus he thinks that matter automatically takes its own shape independent of a conscious background. This is refuted by Śrīla Vyāsadeva in the first verse of Śrīmad-Bhāgavatam. As stated before, Vyāsadeva is a liberated soul, and he compiled this book of authority after attaining spiritual perfection. Since the complete whole, or the Absolute Truth, is the source of everything, nothing is independent of Him. Everything exists within the body of the Absolute Truth. Any action or reaction of a part of a body becomes a cognizable fact to the embodied whole. Similarly, if the creation abides in the body of the Absolute Truth, then nothing is unknown to the Absolute, directly or indirectly.

In the śruti-mantra it is stated that the absolute whole, or Brahman, is the ultimate source of everything. Everything emanates from Him, everything is maintained by Him, and at the end everything enters into Him again. That is the law of nature. This is also confirmed in the smṛti-mantra. There it is said that at the beginning of Brahma s millennium, the source from which everything emanates is the Absolute Truth, or Brahman, and at the end of that millennium the reservoir into which everything enters is that same Absolute Truth. Material scientists haphazardly take it for granted that the ultimate source of this planetary system is the sun, but they are unable to explain the source of the sun. In Vedic literatures the ultimate source is explained; Brahmā is the creator of this universe, but because he had to meditate in order to receive the inspiration for such a creation, he is not the ultimate creator. As stated in the first verse of Śrīmad-Bhāgavatam, Brahmā was taught Vedic knowledge by the Personality of Godhead. In the first verse of Śrīmad-Bhāgavatam it is said that the Supreme Lord inspired a secondary creator, Brahmā, and enabled him to carry out his creative functions. In this way the Supreme Lord is the supervising engineer; the real mind behind all creative agents is the Absolute Personality of Godhead, Śrī Kṛṣṇa. In Bhagavad-gītā Śrī Kṛṣṇa personally admits that it is He only who superintends the creative energy (prakṛti), the sum total of matter. Thus Śrī Vyāsadeva neither worships Brahmā nor the sun but the Supreme Lord, who guides both Brahmā and the sun in their creative activities.

The Sanskrit words abhijña and svarāṭ, appearing in the first verse of Śrīmad-Bhāgavatam, are significant. These two words distinguish the Lord from all other living entities. No living entity other than the supreme being, the Absolute Personality of Godhead is either abhijña or svarāṭ—that is, none of them are either fully cognizant or fully independent. Everyone has to learn from his superior about knowledge; even Brahmā, who is the first living being within this material world, has to meditate upon the Supreme Lord and take help from Him in order to create. If Brahmā or the sun cannot create anything without acquiring knowledge from a superior, then what is the situation with the material scientists who are fully dependent on so many things? Modern scientists like Jagadisha Chandra Bose, Isaac Newton, Albert Einstein, etc., may be very boastful of their respective creative energies, but all were dependent on the Supreme Lord for so many things. After all, the highly intelligent brains of these gentlemen were certainly not products of any human being. The brain is created by another agent. If brains like those of Einstein or Newton could have been manufactured by a human being, then mankind would produce many such brains instead of eulogizing their passing. If such scientists cannot even manufacture such brains, what to speak of foolish atheists who defy the authority of the Lord?

Even the Māyāvādī impersonalists who flatter themselves and believe that they have become the Lord themselves are not abhijñaḥ or svarāṭ, fully cognizant or fully independent. The Māyāvādī monists undergo a severe process of austerity and penance to acquire knowledge of becoming one with the Lord, but ultimately they become dependent on some rich follower who supplies them with requisite paraphernalia to construct great monasteries and temples. Atheists like Rāvaṇa and Hiraṇyakaśipu had to undergo severe penances before they could flout the authority of the Lord, but ultimately they were so helpless that they could not save themselves when the Lord appeared before them as cruel death. This is also applicable to the modern atheists who dare flout the authority of the Lord. Such atheists will be dealt the same awards as were given in the past to great atheists like Rāvaṇa and Hiraṇyakaśipu. History repeats itself, and what was occurring in the past will recur again and again when there is necessity. Whenever the authority of the Lord is neglected, the penalties dealt by the laws of nature are always there.

That the Supreme Lord, the Personality of Godhead, is all—perfect is confirmed in all śruti-mantras. It is said in the śruti-mantras that the all-perfect Lord glanced over matter and thus created all living beings. The living beings are parts and parcels of the Lord, and He impregnates the vast material nature with the seeds of the spiritual sparks. Thus the creative energies are set in motion for so many wonderful creations. When one atheist argued that God is no more expert than the manufacturer of a subtle watch which has so many delicate parts, we had to reply that God is a greater mechanic than the watchmaker because He simply creates one machine in male and female forms, and the male and female forms go on producing innumerable similar machines without the further attention of God. If a man could manufacture a set of machines capable of producing other machines without the man giving the matter any further attention, then a man could be said to equal the intelligence of God. Of course this is not possible. Each and every one of man's imperfect machines has to be handled individually by a mechanic. Because no one can be equal in intelligence to God, another name for God is asamordhva, which indicates that no one is equal to or greater than Him. Everyone has his intellectual equal and superior, and no one can claim that he has neither. However, this is not the case with the Lord. The śruti-mantras indicate that before the creation of the material universe, the Lord was existing, and He was master of everyone. It was the Lord who instructed Brahmā in Vedic knowledge. That Personality of Godhead has to be obeyed in all respects. Anyone who wants to become freed from material entanglement must surrender unto Him, and this is confirmed in Bhagavad-gītā.

Unless one surrenders unto the lotus feet of the Personality of Godhead, it is certain that one will be bewildered, even if he happens to be a great mind. Only when great minds surrender unto the lotus feet of Vāsudeva and know fully that Vāsudeva is the cause of all causes, as confirmed in Bhagavad-gītā ([[Vanisource:BG 7.19 (1972)|BG 7.19]]), can they become mahātmās, or truly broad-minded. However, such broad-minded mahātmās are rarely seen. Only they, however, can understand the Supreme Lord as the Absolute Personality of Godhead, the primeval cause of all creations. He is parama, ultimate truth, because all other truths are dependent on Him. Because He is the source of all knowledge, He is omniscient; there is no illusion for Him as there is for the relative knower.

Some Māyāvādī scholars argue that Śrīmad-Bhāgavatam was not compiled by Śrīla Vyāsadeva, and some suggest that the book is a modern creation written by someone named Vopadeva. In order to refute this meaningless argument, Śrīla Śrīdhara Svāmī points out that there are many of the oldest purāṇas which make reference to the Śrīmad-Bhāgavatam. The first śloka, or verse, of Śrīmad-Bhāgavatam begins with the Gāyatrī mantra, and there is reference to this in the Matsya Purāṇa (the oldest Purāṇa). With reference to the context of Gāyatrī mantra in the Śrīmad-Bhāgavatam, in this Purāṇa it is said, "That which contains many narrations of spiritual instruction, begins with the Gāyatrī mantra and also contains the history of Vṛtrāsura, is known as the Śrīmad-Bhāgavatam. Whoever makes a gift of this great work on a full moon day attains to the highest perfection of life and goes back to Godhead. There is also reference to Śrīmad-Bhāgavatam in other Purāṇas which even indicate that the work consists of Twelve Cantos and eighteen thousand ślokas. In Padma Purāṇa also there is reference about the Śrīmad-Bhāgavatam during a conversation between Gautama and Mahārāja Ambarīṣa. Mahārāja Ambarīṣa was advised to read Śrīmad-Bhāgavatam regularly if he at all desired liberation from material bondage. Under these circumstances, there is no doubt regarding the authority of Śrīmad-Bhāgavatam. For the past five hundred years many scholars have made elaborate commentaries upon Śrīmad-Bhāgavatam and have displayed unique scholarship. The serious student will do well to attempt to go through them in order to more happily relish the transcendental messages of the Bhāgavatam.

Śrīla Viśvanātha Cakravartī Ṭhākura specifically deals with original and pure sex psychology (ādi-rasa) devoid of all mundane inebriety. The entire material world turns due to the basic principle of sex life. In modern human civilization, sex is the central point of all activities; indeed, wherever we turn our face we see sex life prominent. Consequently sex life is not unreal; its true reality is experienced in the spiritual world. Material sex is but a perverted reflection of the original; the original is found in the Absolute Truth. This validates the fact that the Absolute Truth is personal, for the Absolute Truth cannot be impersonal and have a sense of pure sex life. The impersonal monist philosophy gives an indirect impetus to abominable mundane sex because it overly stresses the impersonality of the ultimate truth. The result is that men who lack knowledge have accepted the perverted material sex life as all in all because they have no information of the actual spiritual form of sex. There is a distinction between sex in the diseased condition of material life and sex in the spiritual existence. Śrīmad-Bhāgavatam gradually elevates the unbiased reader to the highest perfectional stage of transcendence above the three modes of material activities, fruitive actions, speculative philosophy and above worship of functional deities indicated in the Vedas. Śrīmad-Bhāgavatam is the embodiment of devotional service to the Supreme Personality of Godhead Kṛṣṇa and is therefore situated in a position superior to other Vedic literatures.

Religion includes four primary subjects: (1) pious activities, (2) economic development, (3) satisfaction of the senses, and (4) liberation from material bondage. Religious life is distinguished from the irreligious life of barbarism. Indeed, it may be said that human life actually begins with religion. The four principles of animal life-eating, sleeping, defending and mating—are common both to the animals and human beings, but religion is the special concern of human beings. Since human life is no better than animal life without religion, in real human society there is some form of religion aiming at self-realization and referring to one's eternal relationship with God.

In the lower stage of human civilization there is always competition between men in their attempt to dominate material nature. In other words, there is continuous rivalry in an attempt to satisfy the senses. Thus driven by sense gratificatory consciousness, men enact religious rituals. Thus pious activities and religious functions are performed with an aim to acquire some material gain, and if such material gain is obtainable in another way, this so-called religion is neglected. This can be seen in modern human civilization. Since the economic desires of the people appear to be fulfilled in another way, no one is interested in religion now. The churches, mosques and temples are practically vacant, for people are more interested in factories, shops and cinemas. Thus they have deserted the religious places erected by their forefathers. This is evidence that religion is generally performed for the sake of economic development, and economic development is required for sense gratification. When one is baffled in his attempt to attain sense gratification, he takes to the cause of salvation in order to become one with the supreme whole. All these activities arise with the same aim in view—sense gratification.

In the Vedas, the four primary subjects mentioned above are prescribed in a regulative way so that there will not be undue competition for sense gratification. However, Śrīmad-Bhāgavatam is transcendental to all the sense gratifying activities of the material world. It is a pure transcendental literature, understandable by the devotees of the Lord who are above competition in sense gratification. In the material world there is keen competition between animals, men, communities and even nations in an attempt to gratify the senses, but the devotees of the Lord are above all this. Devotees have no need to compete with materialists because they are on the path back to Godhead, back home where everything is eternal, full and blissful. Such transcendentalists are a hundred percent nonenvious and are therefore pure in heart. Because everyone in the material world is envious, there is competition. The devotees of the Lord are not only free from all material envy, but they are also kind to everyone in an attempt to establish a competitionless society with God in the center.

The socialist's idea of a society devoid of competition is artificial because even in the socialist states there is competition for power. It is a fact that the principle of sense gratification is the basic principle of materialistic life, and this can be realized either from reading the Vedas or simply from observing common human activities. The Vedas recommend fruitive activities by which people can advance to higher planets, and they also recommend worship of the various demigods for the purpose of attaining their planets. Ultimately the Vedas recommend activities by which one can reach the Absolute Truth and realize His impersonal feature in order to become one with Him. However, the impersonal aspect of the Absolute Truth is not the last word. Above the impersonal feature is the Paramātmā, or the Supersoul, and above that is the Supreme Personality. Śrīmad-Bhāgavatam gives information about the personal qualities of the Absolute Truth, qualities which are beyond the impersonal aspect. Topics concerning these qualities are greater than topics of impersonal philosophical speculation; consequently Śrīmad-Bhāgavatam is given higher status than the jñāna-kāṇḍa portions of the Vedas. Śrīmad-Bhāgavatam is also greater than the karma-kāṇḍa and upāsanā-kāṇḍa portions as well because it recommends the worship of the Supreme Personality of Godhead, Śrī Kṛṣṇa, the divine son of Vasudeva. The karma-kāṇḍa portion of the Vedas is fraught with competition to reach heavenly planets for better sense gratification, and this competition is also seen in the jñāna-kāṇḍa and upāsanā-kāṇḍa portions. Śrīmad-Bhāgavatam is above all of these because it aims only at the Supreme Truth, the substance or root of all categories.

In other words, from Śrīmad-Bhāgavatam we can know the substance as well as the relativities in their true sense and perspective. The substance is the Absolute Truth, the Supreme Personality of Godhead, and the relativities are the different forms of energy which emanate from Him. Since the living entities are also related to His energies, there is nothing really different from the substance. At the same time, the energies are different from the substance. In the material sense, this conception is self-contradictory, but Śrīmad-Bhāgavatam explicitly deals with this aspect of simultaneous oneness and difference. This philosophy is also found in the Vedānta-sūtra beginning with the janmādy asya sūtra. Knowledge of the simultaneous oneness and difference found in the Absolute Truth is imparted for the well-being of everyone. Mental speculators mislead people by establishing the energy of the Lord as absolute, but when the truth of simultaneous oneness and difference is understood, the imperfect concepts of monism and dualism cease to satisfy. By understanding the Lord's simultaneous oneness with and difference from His creation, one can immediately attain freedom from the threefold miseries—miseries inflicted by the body and mind, by other living entities and by acts of nature.

Śrīmad-Bhāgavatam begins with the surrender of the living entity unto the Absolute Person. This surrender is made with clear consciousness and awareness of the devotee's oneness with the Absolute, and, at the same time, of his eternal position of servitorship. In the material conception, one thinks himself to be the Lord of all he surveys; consequently he is always troubled by the threefold miseries of life. As soon as one comes to know his real position in transcendental service, he at once becomes freed from all these miseries. The position of servitor is wasted in the material conception of life. In an attempt to dominate material nature, the living entity is forced to offer his service to relative material energy. When this service is transferred to the Lord in pure consciousness of spiritual identity, the living entity at once becomes free from the encumbrances of material affection.

Over and above this, Śrīmad-Bhāgavatam is the personal commentary on Vedānta-sūtra made by Vyāsadeva when he had attained maturity in spiritual realization. He was able to write it by the help of Nārada's mercy. Vyāsadeva is also an incarnation of Nārāyaṇa, the Personality of Godhead; therefore there is no question about his authority. Although he is the author of all Vedic literature, he specifically recommends the study of Śrīmad-Bhāgavatam. In other purāṇas various methods for worshiping demigods are mentioned, but in Śrīmad-Bhāgavatam only the Supreme Personality of Godhead is mentioned. The Supreme Lord is the total body, and the demigods are different parts of that body. Thus if one worships the Supreme Lord, he need not worship the demigods, for the Supreme Lord is in the hearts of all demigods. Lord Caitanya Mahāprabhu distinguished Śrīmad-Bhāgavatam from all other purāṇas by recommending it as the spotless Purāṇa.

The method by which the transcendental message is received is the method of submissive hearing. A challenging attitude cannot help one receive or realize the transcendental message; therefore in the second verse of Śrīmad-Bhāgavatam the word śuśrūṣu is used. This word indicates that one should be anxious to hear the transcendental message. The desire to hear with interest is the primary qualification for assimilating transcendental knowledge. Unfortunately many people are not interested in patiently hearing the message of Śrīmad-Bhāgavatam. The process is simple but the application difficult. Those who are unfortunate will find time to hear ordinary social and political topics, but when they are invited to attend an assembly to hear Śrīmad-Bhāgavatam, they are reluctant to attend. Sometimes people indulge in hearing portions of Śrīmad-Bhāgavatam which they are not prepared to hear. Professional readers of the Bhāgavatam indulge in reading the confidential portions dealing with the pastimes of the Supreme Lord. These portions appear to read like sex literature. However, Śrīmad-Bhāgavatam is meant to be heard from the beginning, and those who are fit to assimilate the messages of Bhāgavatam are mentioned in the very beginning ([[Vanisource:SB 1.1.2|SB 1.1.2]]): A bona fide audience fit to hear Śrīmad-Bhāgavatam is generated after many pious deeds. An intellectual person can believe in the assurances of the great sage Vyāsadeva and patiently hear the messages of Śrīmad-Bhāgavatam in order to realize the Supreme Personality of Godhead directly. One need not struggle through the different Vedic stages of realization, for one can be lifted to the position of paramahaṁsa simply by agreeing to hear the message of Śrīmad-Bhāgavatam with patience. The sages of Naimiṣāraṇya told Sūta Gosvāmī that they were intensely desirous of understanding Śrīmad-Bhāgavatam. They were hearing from Sūta Gosvāmī about Kṛṣṇa, the Supreme Personality of Godhead, and they were never satiated by these discussions. People who are really attached to Kṛṣṇa never want to stop hearing about Him.

Lord Caitanya therefore advised Prakāśānanda Sarasvatī: "Always read Śrīmad-Bhāgavatam and try to understand each and every verse. Then you will actually understand Brahma-sūtra. You say that you are very anxious to study Vedānta-sūtra, but you cannot understand Vedānta-sūtra without understanding Śrīmad-Bhāgavatam." He also advised Prakāśānanda Sarasvatī to always chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. "And, by doing so, you will very easily be liberated. After liberation you will be eligible to achieve the highest goal of life, love of Godhead."

The Lord then recited many verses from authoritative scriptures like Śrīmad-Bhāgavatam, Bhagavad-gītā and Nṛsiṁha-tāpanī. In particular, he quoted the following verse from Bhagavad-gītā.

<div class="quote_verse">
:brahma-bhūtaḥ prasannātmā
:na śocati na kāṅkṣati
:samaḥ sarveṣu bhūteṣu
:mad-bhaktiṁ labhate parām
</div>

"One who is transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me." ([[Vanisource:BG 18.54 (1972)|BG 18.54]])

When a person reaches this brahma-bhūta ([[Vanisource:SB 4.30.20|SB 4.30.20]]) platform, he sees all living entities equally and becomes a pure devotee of the Supreme Lord. In the Nṛsiṁha-tāpanī (2.5.16) it is said that when a person is actually liberated he can understand the transcendental pastimes of the Supreme Lord and thus engage in His devotional service. Lord Caitanya also quoted a verse from the Second Canto of Śrīmad-Bhāgavatam ([[Vanisource:SB 2.1.9|SB 2.1.9]]) in which Śukadeva Gosvāmī admits that although he was elevated to the liberated stage and free from the clutches of māyā, he was still attracted by the transcendental pastimes of Kṛṣṇa. Consequently he studied Śrīmad-Bhāgavatam from his great father, Vyāsadeva.

Lord Caitanya also quoted another śloka from Śrīmad-Bhāgavatam ([[Vanisource:SB 3.15.43|SB 3.15.43]]) dealing with the Kumāras. When the Kumāras entered the temple of the Lord, they were attracted by the aroma of flowers and tulasī leaves offered to the lotus feet of the Lord with pulp of sandalwood. Simply by smelling the aroma of these offerings, the minds of the Kumāras turned to the service of the Supreme Lord, despite the fact that the Kumāras were already liberated souls. It is stated elsewhere in [[Vanisource:SB 1.7.10|Bhāgavatam 1.7.10]] that even if one is a liberated soul and is actually free from material contamination, he can still, without cause, become attracted to the devotional service of the Supreme Lord. Thus God is so attractive, and because He is so attractive, He is called Kṛṣṇa.

In this way Lord Caitanya discussed the Ātmārāma verse from Śrīmad-Bhāgavatam with Prakāśānanda Sarasvatī. Lord Caitanya's admirer, the Mahārāṣṭrīya brāhmaṇa, related that the Lord explained this verse in sixty-one different ways. Everyone assembled was very eager to hear the different versions of the Ātmārāma śloka again, and since they were so eager, Lord Caitanya again explained the śloka in the same way that He had explained it to Sanātana Gosvāmī. Everyone who heard the explanations of the Ātmārāma śloka was amazed. Indeed, everyone considered Lord Caitanya to be none other than Śrī Kṛṣṇa Himself.
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Krsna eats all these things. Patram puspam phalam toyam, vegetables, liquid things, water, milk, and so many other things, grains. So you offer to Krsna

2022-12-12T17:55:31Z

Payal:

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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="LectureonBG421BombayApril101974_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="185" link="Lecture on BG 4.21 -- Bombay, April 10, 1974" link_text="Lecture on BG 4.21 -- Bombay, April 10, 1974">
<div class="heading">Real life is that you keep your health nicely, save time, take ordinary very nutritious food within the jurisdiction of kṛṣṇa-prasāda. Kṛṣṇa says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). So Kṛṣṇa eats all these things. Patraṁ puṣpaṁ phalaṁ toyam, vegetables, liquid things, water, milk, and so many other things, grains. So you offer to Kṛṣṇa.
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<span class="link">[[Vanisource:Lecture on BG 4.21 -- Bombay, April 10, 1974|Lecture on BG 4.21 -- Bombay, April 10, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Hṛṣīkeśa. Kṛṣṇa's another name is Hṛṣīkeśa. So Hṛṣīkeśa, when.... Hṛṣīka means senses. When we engage our senses in the service of the master of the senses, that is called bhakti. And as soon as we engage our senses with upādhi, sarvopādhi... We have got so many upādhis. "I am this," "I am that," "I am human being," "I am cat," "I am dog," "I am brāhmaṇa," "I am śūdra," "I am American," "I am Indian." These are all upādhis. So sarvopādhi-vinirmuktam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). When one becomes free from all these upādhis. So sarvopādhi-vinirmuktam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). When one becomes free from all these upādhis, he understands that "I am spirit soul," ahaṁ brahmāsmi; "Therefore my business is to reciprocate transaction with the Supreme Brahman, Parabrahman."</p>
<p>Māyāvādī philosophers, they do not know that there is relationship that the Parabrahman and Brahman can be engaged in loving transaction. That they do not understand. They think that Brahman, when merges into the existence of Parabrahman, then business is finished. No. Business is not finished. Because we are individuals. It is not possible to remain without any activity. That is theory, that without any activity we can remain. That is not possible. And if we have no information of the spiritual activity, then we have to come back again to this material activity. That is practical example. There are many sannyāsīs. They so-called merging into Brahman, but they come back in material activities, in politics, in sociology and so on. So therefore these instructions are very valuable. nirāśīr yata-cittātmā tyakta-sarva-parigrahaḥ śārīraṁ kevalaṁ karma. Śārīra, just to maintain your body. Be satisfied. Whatever is supplied by Kṛṣṇa, be satisfied. Don't aspire more and more. Save time for advancing in Kṛṣṇa consciousness.... (break).... so that you can, with great enthusiasm, you can make progress in Kṛṣṇa consciousness. Śārīraṁ kevalam. Not for sense gratification.</p>
<p>You have to eat. These things are eatable: food grains, vegetables, fruits, milk, sugar. That's all. Why should we eat nonsense things? This will keep your health very nice. Sāttvikāhāra. And you can prepare so many nice preparations within this jurisdiction. Why should you go and kill animals for the satisfaction of the tongue? That is not allowed. Then you will be again entangled. Otherwise, to keep your body in nice condition, you eat all these things which is meant for the human being. Then you will keep fit and save time for advancement in Kṛṣṇa consciousness. And if you become always engaged for sense gratification, go on working, working, working, then go to the restaurant, eat, drink and make your body agitated, then find out liquor and woman, what is this life? This is not life. This is animal life.</p>
<p>Real life is that you keep your health nicely, save time, take ordinary very nutritious food within the jurisdiction of kṛṣṇa-prasāda. Kṛṣṇa says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati ([[Vanisource:BG 9.26 (1972)|BG 9.26]]). So Kṛṣṇa eats all these things. Patraṁ puṣpaṁ phalaṁ toyam, vegetables, liquid things, water, milk, and so many other things, grains. So you offer to Kṛṣṇa. Kṛṣṇa is here. Kṛṣṇa, although He is very virāṭ, universal form, but Kṛṣṇa has accepted arcā-vigraha so that you can serve, you can see, you can touch, and your life becomes successful. This is Kṛṣṇa consciousness movement. Thank you very much. (end)</p>
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In their country also they have got many cows. They get sufficient milk. And from that milk, they prepare so many things - milk, ghee, and then they get chana. So they know how to prepare so many things from chana, lugdoo

2022-12-12T17:54:30Z

Payal:

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<h2>Conversations and Morning Walks</h2>
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<h3>1976 Conversations and Morning Walks</h3>
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<div class="quote">
<div class="quote_heading">
In their country also they have got many cows. They get sufficient milk. And from that milk, they prepare so many things - milk, ghee, and then they get chana. So they know how to prepare so many things from chana, lugdoo.
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<mp3player>https://vanipedia.s3.amazonaws.com/clip/760303MW-MAYAPUR_clip.mp3</mp3player>
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[[Vanisource:760303 - Morning Walk - Mayapur|760303 - Morning Walk - Mayapur]]
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<div class="text">
Indian devotee (2): Yeah. The other day his sons came here.

Prabhupāda: Here?

Indian devotee (2): Yes, to see you one evening. . . . (indistinct) . . .

Prabhupāda: Oh. (break) . . .country which is desert practically, but they are luxurious, they are rich. Why? But they're devotees at the same time. In their country also they have got many cows. They get sufficient milk. And from that milk, they prepare so many things—milk, ''ghee'', and then they get ''chānā''. So they know how to prepare so many things from ''chānā, lugdoo''. (break)

Indian devotee (1): ''Laḍḍu''. (break)

Jayapataka: They're maintaining the rules.

Prabhupāda: Yes. All over India, they're not so fallen as the ''kṣatriyas'' and ''brāhmaṇas''.
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In our ISKCON there are so many false things: "Prabhupada said this, Prabhupada said that.''

2022-12-12T17:53:33Z

Payal:

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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1972_Correspondence" class="sub_section" sec_index="7" parent="Correspondence" text="1972 Correspondence"><h3>1972 Correspondence</h3>
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<div id="LettertoKrsnadasaVrindaban7November1972_0" class="quote" parent="1972_Correspondence" book="Let" index="575" link="Letter to Krsnadasa -- Vrindaban 7 November, 1972" link_text="Letter to Krsnadasa -- Vrindaban 7 November, 1972">
<div class="heading">I have heard that his officers did everything without informing him, just like in our ISKCON there are so many false things: "Prabhupada said this, Prabhupada said that." But we have nothing to do with Hitler in our Krishna Consciousness.
</div>
<span class="link">[[Vanisource:Letter to Krsnadasa -- Vrindaban 7 November, 1972|Letter to Krsnadasa -- Vrindaban 7 November, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Regarding Hitler, so Hitler may be good man or bad man, so what does he help to our Krishna Consciousness movement? But it is a fact that much propaganda was made against him, that much I know, and the Britishers are first-class propagandists. And I have heard that his officers did everything without informing him, just like in our ISKCON there are so many false things: "Prabhupada said this, Prabhupada said that." But we have nothing to do with Hitler in our Krishna Consciousness. Do not be deviated by such ideas "Jnanam jneyam jnana-gamyam," (ibid), Krishna is knowledge, He is the object of knowledge, He is the goal of knowledge, and</p>
:you mam evam asammudho
:janati purusottamam
:sa sarva-vid bhajati mam
<p>(Bg. XV, 19)</p>
<p>"Whoever knows Me as the Supreme Personality of Godhead, without doubting, is to be understood as the knower of everything, and he engages himself therefore in devotional service"—this is the understanding of advanced devotee, so my best advice to you is to agree to come to this understanding.</p>
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If you are receiving from me so many things and if you do not at least acknowledge your gratitude, then you are a thief

2022-12-12T17:52:06Z

Payal:

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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="LectureonBG31119LosAngelesDecember271968_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="119" link="Lecture on BG 3.11-19 -- Los Angeles, December 27, 1968" link_text="Lecture on BG 3.11-19 -- Los Angeles, December 27, 1968">
<div class="heading">If you are receiving from me so many things and if you do not at least acknowledge your gratitude, then you are a thief.
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<span class="link">[[Vanisource:Lecture on BG 3.11-19 -- Los Angeles, December 27, 1968|Lecture on BG 3.11-19 -- Los Angeles, December 27, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just see, a strong word is used. Suppose if there is mention, there is recommendation that you should perform sūrya-yajña. Sūrya means the sun. The sun is supplying you so much heat, warmth, and don't you want to give him some tax or satisfy him by sacrifices? So that is our duty. If you are receiving from me so many things and if you do not at least acknowledge your gratitude, then you are a thief. We are receiving so many benefits through the agents of the Supreme Personality of Godhead and if we do not acknowledge even, "God is great, He is so kind, in spite of our so many faults He's supplying us nice foodstuff, nice everything," so how much ungrateful the human society has become, just imagine. And they want peace and prosperity. Nonsense. Where is peace and prosperity? You must suffer. You must suffer. That is your due.</p>
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I never said there should be no more marriage. By all means legally you can get married. How can I object? They misunderstand me. Unless it is there from me in writing, there are so many things that "Prabhupada said"

2022-12-12T17:49:56Z

Payal:

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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="1975_Correspondence" class="sub_section" sec_index="10" parent="Correspondence" text="1975 Correspondence"><h3>1975 Correspondence</h3>
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<div id="LettertoOmkaraVrindaban2September1975_0" class="quote" parent="1975_Correspondence" book="Let" index="495" link="Letter to Omkara -- Vrindaban 2 September, 1975" link_text="Letter to Omkara -- Vrindaban 2 September, 1975">
<div class="heading">I never said there should be no more marriage. By all means legally you can get married. How can I object? They misunderstand me. Unless it is there from me in writing, there are so many things that "Prabhupada said."
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<span class="link">[[Vanisource:Letter to Omkara -- Vrindaban 2 September, 1975|Letter to Omkara -- Vrindaban 2 September, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Los Angeles</p>
<p>My Dear Omkara dasi:</p>
<p>Please accept my blessings. I have seen your letter dated August 17, 1975 and have noted the contents. I never said there should be no more marriage. By all means legally you can get married. How can I object? They misunderstand me. Unless it is there from me in writing, there are so many things that "Prabhupada said."</p>
<p>I have no objection to marriage, but to bless it by a fire sacrifice, that I am thinking that if they don't stay together, then it is not good. But if they can remain together for one year, then there can be fire sacrifice. But changing three times in a month husband and wife, that is not good.</p>
<p>I hope this meets you in good health.</p>
<p>Your ever well wisher,</p>
<p>A.C. Bhaktivedanta Swami</p>
<p>ACBS/bs</p>
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I do not want disease. Why it is enforced upon me? And what is the purpose of my coming in this material world, and where I shall go after my death? Or this is the finish? There are so many things to inquire

2022-12-12T17:48:51Z

Payal:

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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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I do not want to die. Why death is enforced upon me? I do not want to take birth. Why that is also enforced upon me? I do not want old age. Why it is enforced upon me? I do not want disease. Why it is enforced upon me? And what is the purpose of my coming in this material world, and where I shall go after my death? Or this is the finish? There are so many things to inquire.
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[[Vanisource:740426 - Lecture SB 01.02.11 - Tirupati|740426 - Lecture SB 01.02.11 - Tirupati]]:
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About them it is said by one learned scholar, ''tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tucchavat.'' Because they were ministers, their association was with aristocratic family, big, big men. But he decided, ''tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīm. Maṇḍala-pati'' means leaders, social leaders, political leaders. So they gave up the company of the so-called aristocratic circle—''tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tucchavat''—as most insignificant. ''Bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau''. Just to give real service to the mass of people, they became mendicant, ''kaupīna-kanthāśritau'', or accepted the ''sannyāsa'' order. As Śrī Caitanya Mahāprabhu accepted ''sannyāsa'' order, all the ''ācāryas''—Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī—they accepted for the greater benefit of the human society.

:''tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tucchavat''
:''bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau''
:''gopī-bhāva-rasāmṛtābdhi-laharī-kallola-magnau sadā''
:''vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau''
:(''Śrī Ṣaḍ-gosvāmy-aṣṭaka'' 4)

So they gave up this life of luxury, exuberance, but adopted ''sannyāsa'' order for greater benefit of the human society.

So when Sanātana Gosvāmī approached Śrī Caitanya Mahāprabhu to become His disciple, he inquired from Him, ''tattva-jijñāsā''. (to translator, Mahāṁśa Swami:) Shall I stop here?

Mahāṁśa: Who is the disciple?

Prabhupāda: Sanātana Gosvāmī. (break) So this Sanātana Gosvāmī, when approached Caitanya Mahāprabhu . . . that is the system. We sometimes accept one ''guru''. But why should we accept ''guru''? What is the necessity of accepting ''guru''? This is the necessity, for ''tattva-jijñāsā'', for inquiring about the Absolute Truth. ''Tad-vijñānārthaṁ sa gurum eva abhigacchet, samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham'' (MU 1.2.12). This is the Vedic injunction. Simply if we remain engaged in the four activities of this material body, namely eating, sleeping, sex life and defense, then we are animals. Our human life should be executed with the aim of life.

The aim of life is ''tattva-jijñāsā.'' That Sanātana Gosvāmī did when he approached Śrī Caitanya Mahāprabhu. He inquired from Him, ''ke āmi keno more jāpe tāpa-traya'' ([[vanisource:CC Madhya 20.102|CC Madhya 20.102]]): "My dear Lord, kindly let me know who am I and why I am put into the threefold miserable condition of life." Then one can say, "You are minister. You know what you are." Then he says: "No, actually I do not know what I am." ''Grāmya-vyavahāre kaha paṇḍita satya kore māni'' ([[vanisource:CC Madhya 20.100|CC Madhya 20.100]]): "Some neighborhood men, they call me I am very big man, I am very learned man, and when I study myself," ''āpanāra hitāhita kichui nā jāni'', "I do not know what I am, wherefrom I have come, where I have to go after leaving this body, why I am put into the tribulation of threefold miseries. I do not want to die. Why death is enforced upon me? I do not want to take birth. Why that is also enforced upon me? I do not want old age. Why it is enforced upon me? I do not want any disease. Why it is enforced upon me? And what is the purpose of my coming in this material world, and where I shall go after my death? Or this is the finish?" There are so many things to inquire. That is called ''tattva-jijñāsā''. This is called ''tattva-jijñāsā. Jīvasya tattva-jijñāsā.''