Vaniquotes - User contributions [en]

Regarding the songs by Jayadev, "Srita Kamala" is not approved. Sometimes our Krsnadas Babaji sings, but it is not approved by Prabhupad. Those songs are for siddha bhaktas, not for us who are sadhak

2023-07-24T14:56:54Z

PoojaA: Created page with "<div id="compilation"> <div id="facts"> {{terms|"Regarding the songs by Jayadev"|"Srita Kamala"|"is not approved. Sometimes our Krsnadas Babaji sings, but it is not approved b..."

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{{terms|"Regarding the songs by Jayadev"|"Srita Kamala"|"is not approved. Sometimes our Krsnadas Babaji sings, but it is not approved by Prabhupad. Those songs are for siddha bhaktas, not for us who are sadhak"}}
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[[Category:Regarding]]
[[Category:Songs]]
[[Category:Jayadeva Gosvami]]
[[Category:Not Approved]]
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[[Category:Our (Disciples of SP)]]
[[Category:It Is Not]]
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[[Category:Siddha-bhakta - Devotees of God]]
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[[Category:Sadha-bhakta - Devotees of God]]
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<div id="section">
<h2>Correspondence</h2>
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<div id="sub_section">
<h3>1972 Correspondence</h3>
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Regarding the songs by Jayadev, "Srita Kamala" is not approved. Sometimes our Krsnadas Babaji [handwritten] sings, but it is not approved by Prabhupad. Those songs are for siddha bhaktas, not for us who are sadhak [handwritten] bhaktas or learning bhaktas.
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[[Vanisource:720715 - Letter to Acyutananda written from London|720715 - Letter to Acyutananda written from London]]
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Please accept my blessings. I beg to acknowledge receipt of your letter dated July 7, 1972, and I have noted the contents carefully. Regarding the songs by Jayadev, "Srita Kamala" is not approved. Sometimes our Krsnadas Babaji [handwritten] sings, but it is not approved by Prabhupad. Those songs are for siddha bhaktas, not for us who are sadhak [handwritten] bhaktas or learning bhaktas. Lord Chaitanya never divulged in public, he enjoyed them in the company of his selected three or four devotees. There is one song by Jayadev, "Worshiping the Ten Incarnations," that song is all right.The other songs that you mention are all right.
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There is no question of giving anything up in Krsna consciousness. That is the sum and substance of the Bhagavad-gita. Arjuna also thought like that "I shall not fight and fell silent" but Krsna did not approve of this sentimental attitude of Arjuna

2023-07-24T14:35:36Z

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<h2>Correspondence</h2>
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<h3>1973 Correspondence</h3>
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There is no question of giving anything up in Krsna consciousness. That is the sum and substance of the Bhagavad-gita. Arjuna also thought like that "I shall not fight and fell silent" but Krsna did not approve of this sentimental attitude of the Great Arjuna. The whole Bhagavad-gita was spoken to Arjuna simply to convince him that he should work for the satisfaction of Krsna.
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[[Vanisource:730830 - Letter to Hon Pei written from Bhaktivedanta Manor, UK|730830 - Letter to Hon Pei written from Bhaktivedanta Manor, UK]]
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There is no question of giving anything up in Krsna consciousness. That is the sum and substance of the Bhagavad-gita. Arjuna also thought like that "I shall not fight and fell silent" but Krsna did not approve of this sentimental attitude of the Great Arjuna. The whole Bhagavad-gita was spoken to Arjuna simply to convince him that he should work for the satisfaction of Krsna. Therefore Krsna plainly says, "Whatever you do as work, whatever you eat, or give away in charity, do it for Me." This is real Krsna consciousness, to work for the satisfaction of Krsna. So you have good opportunity to serve Krsna by your nice education, go on finish up in the university and simultaneously follow the regulative principles, chanting 16 rounds, and associate with the devotees as much as possible. Your talents can be utilized for Krsna and in due course of time how this is so Krsna will reveal to you more and more. So do not be worried, be jolly in the service of the Lord.
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To mortgage your present house is not at all good. There is a Bengali saying that one should not borrow money to purchase a gold earring. So I do not approve of this mortgaging transaction

2023-07-24T14:16:44Z

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<h2>Correspondence</h2>
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<h3>1975 Correspondence</h3>
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The thing is that to mortgage your present house is not at all good. There is a Bengali saying that one should not borrow money to purchase a gold earring. So I do not approve of this mortgaging transaction.
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[[Vanisource:751113 - Letter to Sukadeva written from Bombay|751113 - Letter to Sukadeva written from Bombay]]
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Please accept my blessings. I am in due receipt of the booklet on the Kau Farm on the big island of Hawaii dated October 26, 1975. The thing is that to mortgage your present house is not at all good. There is a Bengali saying that one should not borrow money to purchase a gold earring. So I do not approve of this mortgaging transaction.

I hope this meets you in good health.
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I don't get any time to go into seclusion. My Guru Maharaja also did not approve of seclusion. He used to say: Dusta mana, tumi kisera Vaisnava?

2023-07-24T14:03:27Z

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<h2>Correspondence</h2>
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<h3>1976 Correspondence</h3>
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I don't get any time to go into seclusion. My Guru Maharaja also did not approve of seclusion. He used to say: "Dusta mana, tumi kisera Vaisnava? Pratisthara tare, nirjanera ghare, tava hari-nama kevala kaitava." My dear mind, what kind of vaishnava are you?.
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[[Vanisource:760122 - Letter to Jayatirtha written from Mayapur|760122 - Letter to Jayatirtha written from Mayapur]]
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All of the leaders should study my books very carefully, since now everyone will have to appear for the examination. But I don't get any time to go into seclusion. My Guru Maharaja also did not approve of seclusion. He used to say: "Dusta mana, tumi kisera Vaisnava? Pratisthara tare, nirjanera ghare, tava hari-nama kevala kaitava." My dear mind, what kind of vaishnava are you? Simply for cheap adoration you sit in a solitary place and pretend to chant the Hare Krishna maha-mantra, but this is all cheating.
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Guru means one who has taken full shelter, complete surrender to Krsna, he is guru. Or he speaks only what is spoken by Krsna. Just like we are speaking in this Bhagavad-gita, as it is. There is no malinterpretation

2023-04-24T08:50:33Z

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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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Guru means one who has taken full shelter, complete surrender to Kṛṣṇa, he is guru. Or he speaks only what is spoken by Kṛṣṇa. Just like we are speaking in this Bhagavad-gītā, as it is. There is no malinterpretation. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66); the guru will teach his disciple that, "You surrender to Kṛṣṇa." Kṛṣṇa is God, He is saying: "Surrender to Me," and guru is saying: "You surrender to Kṛṣṇa." Therefore the statement is the same.
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[[Vanisource:740629 - Lecture BG 07.01 - Melbourne|740629 - Lecture BG 07.01 - Melbourne]]
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If one is sincere, he will take advantage of guru's mercy and Kṛṣṇa's mercy, and then he will be perfect. This is called bhakti-yoga. Not that "I am now very much advanced. I don't require any help from my guru," as somebody are doing. This is rascaldom. You cannot get Kṛṣṇa by overcoming guru. That is not possible. Therefore Caitanya-caritāmṛta, guru-kṛṣṇa-kṛpāya pāya. We should always remember that by the mercy of Kṛṣṇa we get guru, and by the mercy of guru we get Kṛṣṇa. So we have to seek mercies of both of them.

So, mayy āsakta, mad . . . mad-āśrayaḥ. Mad-āśrayaḥ means, mat-āśrayaḥ, one . . . guru means . . . Who has taken full shelter of Kṛṣṇa, he is guru. A . . . a guru does not mean that he has taken shelter of somebody else and he has become guru. That is not. Guru means one who has taken full shelter, complete surrender to Kṛṣṇa, he is guru. Or he speaks only what is spoken by Kṛṣṇa. Just like we are speaking in this Bhagavad-gītā, as it is. There is no malinterpretation. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]); the guru will teach his disciple that, "You surrender to Kṛṣṇa." Kṛṣṇa is God, He is saying: "Surrender to Me," and guru is saying: "You surrender to Kṛṣṇa." Therefore the statement is the same. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru ([[Vanisource:BG 18.65 (1972)|BG 18.65]]), so guru will say the same thing that, "You always think of Kṛṣṇa, you become a devotee of Kṛṣṇa, you offer worship to Kṛṣṇa, you offer your obeisances." This is guru's business. Not that because in the śāstra it is said that guru should be honored as Kṛṣṇa, as Bhagavān, therefore guru will think, "I have become Bhagavān." No. That is Māyāvāda. The disciple will offer as respect . . . as much respect he offers to Kṛṣṇa, to guru. That is the śāstric injunction. For that reason the real guru will not think that, "I have become Kṛṣṇa." Kintu prabhor yaḥ priya eva tasya. Yasya prasādād bhagavat-prasādo. By the mercy of guru, you get the mercy of Kṛṣṇa. If . . . if guru approves, that "Here is a nice devotee," then Kṛṣṇa accepts, "Yes, here is a nice devotee."

So therefore yasya prasādād, our business is to please guru. If he is satisfied, then Kṛṣṇa immediately becomes satisfied, because he is the agent. That is very easy to understand. Suppose you are working in office. Your immediate boss, the superintendent, if he is pleased, that means the managing director is also pleased. You haven't got to please the managing director separately. If you please his representative, then the managing director sees the report, "Yes, this man is working nice." That he will accept. He has never seen him. But that is not the fact. Kṛṣṇa also seeing you.
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One who takes full shelter of Mukunda, Krsna, then He's freed from all this indebtedness to so many persons. So this is our duty, to surrender fully to Krsna and be saved from the reaction of so many sinful activities in our past life

2023-04-24T08:41:14Z

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<h3>Srimad-Bhagavatam Lectures</h3>
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Ordinarily, we are indebted to so many persons, not only bāla, dvija, gopa, but ṛṣi and the devatās. We have to take care of it. But if we become fully surrendered to Kṛṣṇa, sarvātmanā ye śaraṇaṁ śaraṇyaṁ gato mukundam. Not any other demigods. Mukundam. Mukundam means . . . muk means liberation. So one who gives liberation. Gato mukundaṁ parihṛtya kartam. So one who takes full shelter of Mukunda, Kṛṣṇa, then He's freed from all this indebtedness to so many persons. So this is our duty, to surrender fully to Kṛṣṇa and be saved from the reaction of so many sinful activities in our past life.
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[[Vanisource:741029 - Lecture SB 01.08.49 - Mayapur|741029 - Lecture SB 01.08.49 - Mayapur]]
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First duty is to give protection to the bāla-dvija. But Yudhiṣṭhira Mahārāja is thinking that he has killed so many boys. The other party, there were grandson of Mahārāja Yudhiṣṭhira, sons or . . . brother's son or own son, the same thing. The big family. So he has killed so many bālas. And dvija. Droṇācārya was a brāhmaṇa. He also killed him in the battle. Bāla-dvija and suhṛt, Karṇa was friend, or there were many other friends who joined. So he has killed suhṛt mitra, friend. And pitṛn, just like grandfather or Droṇācārya, Kṛpācārya, they were killed. They were just like father's age, grandfather's age, pitṛn. Gurūn: Droṇācārya was guru, spiritual master, teacher in military science. Druhaḥ. So he was thinking like that. But the real point he was missing, that whatever he has done, it has been done under the instruction of Kṛṣṇa. Therefore, for ordinary men this is a great sin. For sense gratification, if we kill so many persons, we are liable. But so far the Pāṇḍavas are concerned, they did not do it for their sense gratification. They did it for Kṛṣṇa. Therefore whatever they had done, that was right. Otherwise, ordinarily, one becomes responsible both ways.

Just like this bali-dāna. Bali-dāna, before the goddess Kālī, if it is done properly, then the goat which is sacrificed before the goddess Kālī, it gets immediately a human body, which would have taken so many years, millions of years to come to the . . . but because it is being sacrificed, that is the Vedic mantra. Therefore . . . but this man who is killing, he has to become goat to be sacrificed by this goat having taken birth as human being. Therefore it is called karma-bandha. Yajñārthe karma anyatra karma-bandhanaḥ. So there are rules and regulation. So his only aim is to eat some meat. So you can take this risk. You eat meat, but give the, what is called, facility the animal to become human being immediately after death. That facility is given to him, so that he can also take advantage of . . . māṁsa. Sa māṁ khadati iti māṁsaḥ. So these things are there. Na me syān . . . syāt nirayān mokṣaḥ. There was a king who killed so many animals for sacrifice. So when he was entering heaven—I forgot the name; famous king—so many souls were ready for killing him, because he killed so many animals. So therefore it is said, ordinarily, nirayāt mokṣaḥ. We have to take responsibility for all this, nirayān mokṣaḥ. Why? Hy api varṣāyutāyutaiḥ. Ayuta, ten hundred thousand million.

So this is karma-cakra. We are getting some opportunity and making our next life. In this way it is called karma-cakra. Yas tv indra-gopam athavendra maha sva-karma-phalam-bhājanoti (Bs. 5.54). Everyone is enjoying the result of his past karma. Who? Now, from, beginning from that King Indra, the heavenly king, very powerful, exalted position. That Indra, and there is an insect which is called indra-gopa. Yas tv indra . . . indra-gopam mahā-indra. Beginning from this insect known as indra and up to that Indra, everyone is bound up by his karma-phala. That is called destiny. Everyone is bound up. Yas tv indra-gopam athavendram aho sva-karma-bandhānurūpa-phala-bhājanātanoti kintu ca bhakti-bhājāṁ . . . (Bs. 5.54). Those who have taken . . . fully surrendered to Kṛṣṇa, bhakti-bhājām, karmāṇi nirdahati, their karma . . . nirdahati, means as far as possible the result is diminished or practically made nil. Even it is there, karma-phala, very slight. Just like the example is just like one is condemned to be murdered by somebody by cutting his head, but by Kṛṣṇa's grace he may be saved from cutting the head; suppose there is some accident by knife in the hand. They are calculated like that. And generally, a devotee is completely relieved from all karma-phala.

So ordinarily, we are indebted to so many persons, not only bāla, dvija, gopa, but ṛṣi and the devatās. We have to take care of it. But if we become fully surrendered to Kṛṣṇa, sarvātmanā ye śaraṇaṁ śaraṇyaṁ gato mukundam. Not any other demigods. Mukundam. Mukundam means . . . muk means liberation. So one who gives liberation. Gato mukundaṁ parihṛtya kartam. So one who takes full shelter of Mukunda, Kṛṣṇa, then He's freed from all this indebtedness to so many persons. So this is our duty, to surrender fully to Kṛṣṇa and be saved from the reaction of so many sinful activities in our past life.

Thank you very much. Hare Kṛṣṇa.
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Whatever falldown has been, you should be regretful about it, but it is not so serious nor is it a permanent disqualification. But you must try to check yourself from such artificial things and take full shelter of the Lotus Feet of Krishna

2023-04-24T08:30:02Z

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<h3>1968 Correspondence</h3>
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I think you should know that such problems are not very unnatural because in the body the conditioned soul is very prone to failure. But also we must remember that such failure will not discourage us from executing the most important mission of our life, to become fully in Krishna Consciousness. So whatever falldown has been, you should be regretful about it, but it is not so serious nor is it a permanent disqualification. But you must try to check yourself from such artificial things and take full shelter of the Lotus Feet of Krishna.
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[[Vanisource:681209 - Letter to Upendra written from Los Angeles|681209 - Letter to Upendra written from Los Angeles]]
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Please accept my blessings. I have received your letter of December 6, 1968 arriving last night and I have duly noted the contents. In your letter you have made it clear that you are finding some difficulty with sex desire and have asked guidance from me to instruct you how to handle this problem of the material body.

First of all I think you should know that such problems are not very unnatural because in the body the conditioned soul is very prone to failure. But also we must remember that such failure will not discourage us from executing the most important mission of our life, to become fully in Krishna Consciousness. So whatever falldown has been, you should be regretful about it, but it is not so serious nor is it a permanent disqualification. But you must try to check yourself from such artificial things and take full shelter of the Lotus Feet of Krishna. I think that for such checking marriage is the only solution. It is understood that everyone has some nasty habits but by sticking to Krishna Consciousness, chanting our required rounds loudly, and tending the deities, these items will surely save you. So always be seriously engaged in serving Krishna and pray to Krishna to help you with your frailties. But I think that marriage is the solution with no other alternative. If you are married you can continue to practice all the items of worship and with more peace of mind, so such solution, along with redoubled efforts to serve nicely and be very pleasing unto Krishna, these things will help you.
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This is Vedic knowledge. You cannot argue. There is no scope of argument. Whatever is said, you have to accept. Otherwise how Vedas become authority?

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The cow dung is also used in the Deity room. Even Kṛṣṇa is smearing His whole body with cow dung. You know Kṛṣṇa's līlā. So if you say, argue, with your poor knowledge, then it becomes contradiction. One stool is good; another stool is bad. But because it is said by the Vedas, you have to accept it. This is Vedic knowledge. You cannot argue. There is no scope of argument. Whatever is said, you have to accept. Otherwise how Vedas become authority? You can change in your own way.
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[[Vanisource:750719 - Lecture SB 06.01.37 - San Francisco|750719 - Lecture SB 06.01.37 - San Francisco]]
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So here is a challenge: yūyaṁ vai dharma-rājasya yadi nirdeśa-kāriṇaḥ. Nirdeśa-kāriṇaḥ. Servant means they have no second choice than to carry out the orders of the master. Therefore nirdeśa-kāriṇaḥ. They cannot argue. No. Whatever is ordered, that is servant. So if anyone claims to become. . . He is expecting the. . . I think. . . Here the Viṣṇudūtas are also mentioned here, vāsudevokta-kāriṇaḥ. They are also servant. So ukta means whatever order is given by Vāsudeva, they carry out. Similarly, the Yamadūtas, they are servant of Yamarāja. They are also addressed nirdeśa-kāriṇaḥ: "If you are actually servant of Yamarāja, you act according to his direction. Then you must know what is dharma and what is adharma."

So they are actually bona fide servant of Yamarāja, there is no doubt about it. Now they are giving their identification in this way, yamadūtā ūcuḥ veda-praṇihito dharmaḥ ([[Vanisource:SB 6.1.40|SB 6.1.40]]), immediately answered. "What is dharma?" That was the question. Immediately answered. They know what is dharma. Veda-praṇihito dharmaḥ: "Dharma means what is explained in the Vedas." You cannot create dharma. Veda, the original knowledge. Veda means knowledge, Veda-śāstra. So from the time of creation, the Veda was given to Brahmā. Veda. . . Therefore it is called apauruṣeya; it is not manufactured. That is explained in the Śrīmad-Bhāgavatam, tene brahma hṛdā ādi-kavaye ([[Vanisource:SB 1.1.1|SB 1.1.1]]). Brahma, brahma means Veda. Vedas another name is brahma, spiritual knowledge, or all knowledge, brahma. So tene brahma ādi-kavaye hṛdā. So Veda has to be studied from the spiritual master.

So it is said that the Brahmā is the first living being who understood Vedas. So how he understood? Where is the teacher? There is no other creature. How he understood Vedas? Now, that teacher was Kṛṣṇa, and He is situated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). So He is teaching from the heart. So Kṛṣṇa teaches—He is so kind—as caitya-guru, from the heart, and He sends His representative from outside. Caitya-guru and guru, both ways, Kṛṣṇa is trying. Kṛṣṇa is so kind. So therefore Vedas, they are not man-made books. Veda, apauruṣeya. Apauruṣeya means not made by. . . We should not take Vedas as ordinary, mental speculation book. No. It is perfect knowledge. It is perfect knowledge. And one has to take as it is, without any adulteration, interpretation.

So it is spoken by God. Therefore Bhagavad-gītā is also Veda. It is spoken by Kṛṣṇa. So you cannot make any addition, alteration. You must take it as it is. Then you get the right knowledge. Vedas, how. . . The example is given, perhaps you know, several times, that the Vedas, how it should be accepted as it is, without interpretation. Just like Vedas says that if you touch stool, immediately you have to take your bath. You have become impure. This is Vedic injunction. If you touch bone, then you have become impure. You have to take your bath immediately, full. Then Vedas say, "Now, the stool of cow is pure, cow dung." Now, with your reason you can say, "First of all you said that stool is impure, and as soon as you touch you must take your bathing; otherwise you remain impure. So another stool, cow stool, you say pure? This is contradiction. You say that the bone is impure, and you are keeping the bone in the Deity's room?" The conchshell is bone. You know this conchshell is a bone of an animal. So it is being used in the Deity room, and the cow dung is also used in the Deity room. Even Kṛṣṇa is smearing His whole body with cow dung. You know Kṛṣṇa's līlā. So if you say, argue, with your poor knowledge, then it becomes contradiction. One stool is good; another stool is bad. But because it is said by the Vedas, you have to accept it. This is Vedic knowledge. You cannot argue. There is no scope of argument. Whatever is said, you have to accept. Otherwise how Vedas become authority? You can change in your own way.

So therefore we say that if you want to take benefit by reading Bhagavad-gītā, then you should accept it as it is said. Don't try to interpret foolishly. Then you will never get the benefit. That is our propaganda. And people are very against us: "No, I am a scholar. I am a philosopher. I can interpret in any way." We say, "No, sir, you cannot do that." This is our propaganda. Veda-praṇihito dharmaḥ.

Thank you very much.
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It is scientific and reasonable, whatever is said in the Srimad-Bhagavatam. Amalam puranam. It is spotless. Nobody can find any fault

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You have got intelligence, you have got brain. If there is any doubt, whatever is spoken . . . it is not dogmatic, I mean to say, pushing, or thrashing something. No. It is scientific and reasonable, whatever is said in the Śrīmad-Bhāgavatam. Amalaṁ purāṇam. It is spotless. Nobody can find any fault. Śrīmad-Bhāgavatam amalaṁ purāṇam. Amalam means spotless. Yes.
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[[Vanisource:690913 - Lecture SB 05.05.01-2 - Tittenhurst|690913 - Lecture SB 05.05.01-2 - Tittenhurst]]
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The śāstra does not stop sense gratification. Āhāra-nidrā-bhaya-maithuna. If the nature law allows sense gratification to the lower animals, birds and beast, why not to the man? But it should be controlled. Tapasya.

So this is also tapasya. Just like if one man is satisfied with one man . . . one woman, or one woman is satisfied with one man and live peacefully, that is tapasya. Because natural inclination is that, "I want to enjoy that man or that woman." But if you can control that you be satisfied with that, with woman or with one woman, that is called tapasya. That is austerity. That is, voluntarily, you are restraining himself. Tapasya means voluntary restraint.

In India, still, the system is followed in conservative families that a widow cannot marry. There is no widow marriage in India. They, the . . . Manu-saṁhitā, the law-givers, the saintly persons, Manu-saṁhitā . . . why widow marriage is prohibited? The idea is generally, everywhere, in all countries, the female population is greater than the male population. So the idea is that she has become widow. She was once married. Now if again she is married, the another virgin girl, she does not get the chance of being married. Therefore there is no widow marriage according to Hindu scripture.

And a man is allowed, if he is, I mean to say, able man, he can marry more than one wife. Not that simply marry. To get more than one wife does not mean sense enjoyment. The wife must be maintained very respectfully. She must have good house, good ornaments, good food, good servants, good children. Then one can marry. Not that simply for sense gratification.

Just like Kṛṣṇa. Kṛṣṇa married sixteen thousand wives. And sixteen thousand wives, sixteen thousand palaces. And each wife, ten children. And Nārada wanted to see how Kṛṣṇa is managing these sixteen thousand wives. He wanted to visit each and every palace, and he saw that everywhere Kṛṣṇa is present. That means not that He remained one and there were sixteen thousand. Because there were sixteen thousand wives, so with each and every wife He was present. That is God. He can expand Himself. Goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37).

Akhilātma-bhūtaḥ. He is all-pervading. Why sixteen thousand wives? If He's omnipotent, all-powerful, then sixteen millions of wives also insufficient for Him. So the program of sense gratification should be minimized, and that is called tapasya. The program of sense gratification should be minimized, and that is called tapasya, tapo. Tapo divyam ([[Vanisource:SB 5.5.1|SB 5.5.1]]).

Then, "Why I shall minimize my sense gratification? If I have got opportunity, I must utilize it to the best of my capacity." That is being done not only now; every time. No. You have to do it—divyam, for self-realization, for God-realization. You have to save your time. Tapo divyaṁ putrakā. And what is the purpose of that self-realization, or God-realization? That is yena sattvaṁ śuddhyet. Then your existence will be purified.

What is the necessity of purifying my existence? Yena sattvaṁ śuddhyed yasmāt. If you purify your existence, then yasmād brahma-saukhyam ([[Vanisource:SB 5.5.1|SB 5.5.1]]), you'll relish unlimited pleasure. You are after now temporary pleasure by sense gratification, but in this life, in this human form of life, if you control your sense gratification and utilize the time for self-realization, so as soon as you are self-realized man or Brahman-realized man, then your happiness is unlimited.

You are after happiness. Your sense gratification means you are after happiness, but this happiness is temporary. Any material happiness, it has no continuity. It has got limit. But if you want . . . but my desire is to have unlimited happiness, unlimited life, unlimited knowledge. If you want that, so try this life, this human form of life. Don't waste it simply after sense gratification, but practice austerity.

Minimize your sense gratification. Be satisfied whatever is offered by nature or by God. We don't . . . not complete abstinence, but regulate it, and the balance time utilize for self-realization. Then your perfection will be there by which you'll live eternally, you will enjoy eternally and your knowledge will be unlimited.

So Ṛṣabhadeva instructed in this way. It is very instructive chapter, if you continue to understand this instruction of Ṛṣabhadeva. Now we have only read one verse. The next verse is that mahat-sevāṁ dvāram āhur vimukteḥ ([[Vanisource:SB 5.5.2|SB 5.5.2]]). Mahat-sevā. If you want this platform of self-realization, or spiritual life, then your engagement should be mahat-sevā, to serve a great soul, to associate with great soul. Then that will be possible. We shall discuss this next śloka, mahat-sevā. Who is mahat, who is great soul, how to serve, everything we shall discuss next meeting.

Thank you very much. Any questions?

(break) You have got intelligence, you have got brain. If there is any doubt, whatever is spoken . . . it is not dogmatic, I mean to say, pushing, or thrashing something. No. It is scientific and reasonable, whatever is said in the Śrīmad-Bhāgavatam. Amalaṁ purāṇam. It is spotless. Nobody can find any fault. Śrīmad-Bhāgavatam amalaṁ purāṇam. Amalam means spotless. Yes.
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We should not speak beyond what is spoken by Krsna. Take Bhagavad-gita and try to preach the principles, speak whatever is spoken in the Bhagavad-gita. Then it doesn't matter whether you are a grhastha or sannyasi or brahmacari. You become guru

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Sarva deśa, or ei deśa, wherever you are living, it doesn't matter. Just like our Atreya Ṛṣi, he's gṛhastha, he's living in Iran, Tehran, but it doesn't matter. If he speaks kṛṣṇa-kathā, then he's guru. It is very simple thing. We should not speak beyond what is spoken by Kṛṣṇa. Take Bhagavad-gītā and try to preach the principles, speak whatever is spoken in the Bhagavad-gītā. Then it doesn't matter whether you are a gṛhastha or sannyāsī or brahmacārī. You become guru.
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[[Vanisource:760809 - Lecture SB 03.22.20 - Tehran|760809 - Lecture SB 03.22.20 - Tehran]]
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Prabhupāda: So the purpose of marriage is explained here. Putrātve kriyet bhāryā putra pinḍa prayojanam. For the purpose of one or two nice children one should marry, not for sense gratification. This is the Vedic purport of marriage. So in our Kṛṣṇa consciousness movement we allow marriage on this principle, not for sense gratification. All the chief devotees of Lord Caitanya . . . Or even Lord Caitanya Himself, He married twice. So marriage is not prohibited, but everything should be under regulative principle according to the law. Then either one is sannyāsī or a married man or a brahmacārī, it doesn't matter.

Caitanya Mahāprabhu stressed, ye kṛṣṇa-tattva-vettā, sei 'guru' haya ([[Vanisource:CC Madhya 8.128|CC Madhya 8.128]]). He never said that the sannyāsīs should be guru and not the gṛhasthas. He says, ye kṛṣṇa-tattva-vettā, sei 'guru' haya. Anyone who knows the science of Kṛṣṇa, he can become guru. And that guru . . . Caitanya Mahāprabhu says everything very simplified:

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:āmāra ājñāya guru hañā tāra'sarva deśa
:yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa
:([[Vanisource:CC Madhya 7.128|CC Madhya 7.128]])
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Sarva deśa, or ei deśa, wherever you are living, it doesn't matter. Just like our Atreya Ṛṣi, he's gṛhastha, he's living in Iran, Tehran, but it doesn't matter. If he speaks kṛṣṇa-kathā, then he's guru. It is very simple thing. We should not speak beyond what is spoken by Kṛṣṇa. Take Bhagavad-gītā and try to preach the principles, speak whatever is spoken in the Bhagavad-gītā. Then it doesn't matter whether you are a gṛhastha or sannyāsī or brahmacārī. You become guru.

So our mission, Caitanya Mahāprabhu's mission, Kṛṣṇa consciousness, the same mission as Caitanya Mahāprabhu: yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa ([[Vanisource:CC Madhya 7.128|CC Madhya 7.128]]). This kṛṣṇa-upadeśa I have translated into "Kṛṣṇa conscious," how to make people Kṛṣṇa conscious. This is our mission. On this principle, either gṛhastha or vānaprastha or sannyāsī, everyone can take part. Ye kṛṣṇa-tattva-vettā, sei 'guru' haya. Caitanya Mahāprabhu was taking instruction from Rāmānanda Rāya. He was gṛhastha, not even brāhmaṇa. So he was hesitating, that "Caitanya Mahāprabhu is coming from a very exalted brāhmaṇa family, and sannyāsa," and Rāmānanda Rāya was gṛhastha, not even brāhmaṇa. How he could teach Him or give Him instruction? He was hesitating. So Caitanya Mahāprabhu, in order to favor him, He said, "It doesn't matter. Don't hesitate."

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:kibā vipra, kibā śūdra, nyāsī kene naya
:yei kṛṣṇa-tattva-vettā, sei 'guru' haya
:([[Vanisource:CC Madhya 8.128|CC Madhya 8.128]])
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By his practical life, He was asking. Generally, questions are asked to the superior person, and the superior person answers. But Caitanya Mahāprabhu, although He was superior in everything, He was asking Rāmaṇanda Rāya to answer. He made Haridāsa Ṭhākura—he was Muhammadan by birth—nāmācārya, the ācārya of spreading Hare Kṛṣṇa mahā-mantra. These are the wonderful activities. Sanātana Gosvāmī, he practically become Muhammadan. Why practically? Absolutely. He was rejected by the brāhmaṇa society because he was minister, he was mixing with the Muhammadans and everything. He was eating with them. So the brāhmaṇa society rejected him. The name was also changed, Sākara Mallika. Nawab Hussain Shah's very confidential man. Nawab Hussain Shah was keeping Sanātana Gosvāmī as his representative in everything. The government was being managed by him. So Caitanya Mahāprabhu accepted them, and they became the Gosvāmīs, Sanātana Gosvāmī.

So in this movement, no such consideration, who is who. Anyone who takes to Kṛṣṇa consciousness, he is first class, that's all. So our principle should be how to make people Kṛṣṇa conscious, God conscious. Then our mission will be successful. Either as gṛhastha, as a vānaprastha, as sannyāsī, it doesn't matter. Philosophy, the truth, should be preached. Everyone will be happy. That is Kṛṣṇa consciousness.
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Whatever is said by Krsna in the Bhagavad-gita, that is not against Vedanta-sutra, or what is spoken in the Srimad-Bhagavatam, that is actually following the Vedanta-sutra

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The purpose of Vedānta is known to the author. Therefore if he personally gives the commentary, that is very perfect. Kṛṣṇa also said, Vedānta-vit Vedānta kṛd cāham: "I am the compiler of Vedānta, and I am the knower of it." That is . . . Vyāsadeva is incarnation of Kṛṣṇa. Therefore Kṛṣṇa says, "I, I am the actual knower of Vedānta." So whatever is said by Kṛṣṇa in the Bhagavad-gītā, that is not a . . . against Vedānta-sūtra, or what is spoken in the Śrīmad-Bhāgavatam, that is not . . . that is actually following the Vedānta-sūtra.
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[[Vanisource:721228 - Lecture SB 01.02.10 - Bombay|721228 - Lecture SB 01.02.10 - Bombay]]
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The whole Vedic literature, Vedic knowledge, is meant for understanding the Absolute Truth. Kṛṣṇa says, vedaiś ca sarvair aham eva vedyam ([[Vanisource:BG 15.15 (1972)|BG 15.15]]). The purpose of studying Veda means to understand Kṛṣṇa. And Vedānta-vit. Because people are very much proud, especially Māyāvādī philosophers, they're very much proud of becoming vedāntī.

So the Vaiṣṇava philosophers . . .

(aside) Stop that.

Everyone is vedāntī. Śrī Rāmānujācārya, he is also vedāntī. Madhvācārya, he is also vedāntī. Nimbārka, he is also vedāntī. Without understanding Vedānta, where is the question of spiritual advancement? So Vedānta does not mean it is the monopoly of a certain class of philosopher. No. Actual Vedānta, this Vedānta-bhāṣya understanding of Vedānta, it is Śrīmad-Bhāgavatam. Bhāṣya brahma-sutrani. And this bhāṣya, this commentary, is given by the author Himself.

The purpose of Vedānta is known to the author. Therefore if he personally gives the commentary, that is very perfect. Kṛṣṇa also said, Vedānta-vit Vedānta kṛd cāham: "I am the compiler of Vedānta, and I am the knower of it." That is . . . Vyāsadeva is incarnation of Kṛṣṇa. Therefore Kṛṣṇa says, "I, I am the actual knower of Vedānta." So whatever is said by Kṛṣṇa in the Bhagavad-gītā, that is not a . . . against Vedānta-sūtra, or what is spoken in the Śrīmad-Bhāgavatam, that is not . . . that is actually following the Vedānta-sūtra.
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We shall always remember that we are reading Bhagavad-gita, and whatever is spoken in the Bhagavad-gita, we have to, at least, we have to accept that. Otherwise, there is no question of reading this Bhagavad-gita

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<div id="section">
<h2>Lectures</h2>
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<div id="sub_section">
<h3>Bhagavad-gita As It Is Lectures</h3>
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<div class="quote">
<div class="quote_heading">
From the Bhagavad-gītā, we understand that God comes. We shall always remember that we are reading Bhagavad-gītā, and whatever is spoken in the Bhagavad-gītā, we have to, at least, we have to accept that. Otherwise, there is no question of reading this Bhagavad-gītā. Here the Lord says that "I am, I am present here as incarnation, and this is My mission." And as He comes with a mission, there are some activities.
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<div class="quote_link">
[[Vanisource:660718 - Lecture BG 04.07-9 - New York|660718 - Lecture BG 04.07-9 - New York]]
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<div class="text">
<div class="quote_verse">
:janma karma ca me divyam
:evaṁ yo vetti tattvataḥ
:tyaktvā dehaṁ punar janma
:naiti mām eti so 'rjuna
:([[Vanisource:BG 4.9 (1972)|BG 4.9]])
</div>

"My dear Arjuna, the reason, the mission, for which I appear is now explained, that I come here to establish the real constitutional position of the living entities. That is My mission. Now, when I come with some mission there are some activities." "There are some activities." So there are some philosophers, they do not agree to accept that God comes as incarnation. They do not believe in this theory. They say that, "Why God shall come to this rotten world?" That is their vision.

But here, from the Bhagavad-gītā, we understand that God comes. We shall always remember that we are reading Bhagavad-gītā, and whatever is spoken in the Bhagavad-gītā, we have to, at least, we have to accept that. Otherwise, there is no question of reading this Bhagavad-gītā. Here the Lord says that "I am, I am present here as incarnation, and this is My mission." And as He comes with a mission, there are some activities.

Just like Lord Kṛṣṇa is taking part with Arjuna, and He's taking part in the battlefield of the Kurukṣetra, just like ordinary man. When there is war between two parties, somebody takes part with this party or somebody takes part . . . or some nation takes part with one party or another nation takes part with another nation. So here also, we see that Kṛṣṇa is taking part with Arjuna. Partiality. It appears that Kṛṣṇa is partial. So Kṛṣṇa is not partial. But it, externally, it appears that "He is partial. How He can be God?"

Now, therefore this verse is spoken by Lord Kṛṣṇa. So janma karma me divyam ([[Vanisource:BG 4.9 (1972)|BG 4.9]]): "My activities and My coming down to this material world is transcendental." Divyam means transcendental. It is not ordinary things.
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Another function was observed by Yasoda and Nanda Maharaja: Krsna’s first birthday. They arranged for Krsna’s birthday ceremony, which is still observed by all followers of the Vedic principles

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<div id="section">
<h2>Other Books by Srila Prabhupada</h2>
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<div id="sub_section">
<h3>Krsna, The Supreme Personality of Godhead</h3>
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<div class="quote">
<div class="quote_heading">
When Kṛṣṇa grew up a little more, He began to turn Himself backside up; He did not merely lie down on His back. And another function was observed by Yaśodā and Nanda Mahārāja: Kṛṣṇa’s first birthday. They arranged for Kṛṣṇa’s birthday ceremony, which is still observed by all followers of the Vedic principles. (Kṛṣṇa’s birthday ceremony is observed in India by all Hindus, irrespective of different sectarian views.).
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[[Vanisource:KB 7 (1996+)|Krsna Book, 7]]
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<div class="text">
The Lord, out of His causeless mercy, descends to this material world and displays His activities just like an ordinary man. Unfortunately the impersonalists or the atheistic class of men consider Kṛṣṇa to be an ordinary man like themselves, and so they deride Him. This is condemned in the Bhagavad-gītā by the Lord Himself when He says, avajānanti māṁ mūḍhāḥ ([[Vanisource:BG 9.11|BG 9.11]]). The mūḍhas, or rascals, take Kṛṣṇa to be an ordinary man or a slightly more powerful man; out of their great misfortune, they cannot accept Him as the Supreme Personality of Godhead. Sometimes such unfortunate persons misrepresent themselves as incarnations of Kṛṣṇa without referring to the authorized scriptures.

When Kṛṣṇa grew up a little more, He began to turn Himself backside up; He did not merely lie down on His back. And another function was observed by Yaśodā and Nanda Mahārāja: Kṛṣṇa’s first birthday. They arranged for Kṛṣṇa’s birthday ceremony, which is still observed by all followers of the Vedic principles. (Kṛṣṇa’s birthday ceremony is observed in India by all Hindus, irrespective of different sectarian views.) All the cowherd men and women were invited to participate in the jubilant celebration. A nice band played, and the assembled people enjoyed it. All the learned brāhmaṇas were invited, and they chanted Vedic hymns for the good fortune of Kṛṣṇa. During the chanting of the Vedic hymns and playing of the bands, Kṛṣṇa was bathed by mother Yaśodā. This bathing ceremony is technically called abhiṣeka, and even today this is observed in all the temples of Vṛndāvana on Janmāṣṭamī Day, or the birthday anniversary of Lord Kṛṣṇa.

On this occasion, mother Yaśodā arranged to distribute a large quantity of grain, and first-class cows decorated with golden ornaments were made ready to be given in charity to the learned, respectable brāhmaṇas. Yaśodā took her bath and dressed herself nicely, and taking child Kṛṣṇa, duly dressed and bathed, on her lap, she sat down to hear the Vedic hymns chanted by the brāhmaṇas.
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I am so glad to learn that you have delivered the manuscript of Bhagavad Gita to McMillan & Co. on the date of my Guru Maharaj's birthday ceremony

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<h2>Correspondence</h2>
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<div id="sub_section">
<h3>1968 Correspondence</h3>
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<div class="quote">
<div class="quote_heading">
I beg to acknowledge receipt of your letter dated 19 Feb. 1968, and am so glad to learn that you have delivered the manuscript of Bhagavad gita to McMillan & Co. on the date of my Guru Maharaj's birthday ceremony.
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<div class="quote_link">
[[Vanisource:680224 - Letter to Brahmananda written from Los Angeles|680224 - Letter to Brahmananda written from Los Angeles]]
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Please accept my blessings. I beg to acknowledge receipt of your letter dated 19 Feb. 1968, and am so glad to learn that you have delivered the manuscript of Bhagavad gita to McMillan & Co. on the date of my Guru Maharaj's birthday ceremony. The questionnaires which you have sent me I am answering them on separate typed paper and both the questions and answers are enclosed herewith. Please find and do the needful. I have also received the letters from Mario Windisch. This gentleman appears to be a disciple of my German god-brother Sadananda Swami. He appears to be very much interested in our movement and very shortly he is visiting Montreal. Perhaps I may meet him in June when I shall go there and there is every possibility of opening two centers. One in Sweden and another in Austria. Regarding glossy photo, I am writing to Guru das but I think Rayarama has got many specimens of my photograph. If you so desire, you can select one of them. I am also writing to Gurudas in this connection. I understand that you have ordered some books from Gaudiya Math and Mr. Kalman is cooperating.

Regarding printing in India, I have already sent you a specimen copy of printing which is being done in India, and if so desired, such printing work can be done in India without difficulty. But, if Dai Nippon Co. agrees to your letter of which you have sent me the copy then you can hand over the manuscript to them as early as possible. Regarding the purchase of press, I do not know what is the condition of the press but I want a full complete press where all kinds of books can be printed. If our men can take charge of a nice press either in New York or in India, that will be an ideal proposition, but the press which you propose to purchase is not equipped for printing our books. If Mr. Kalman can equip the press for printing our books, Bhagawatam esp., and other books also, and if our boys and girls can efficiently take up the printing work, that will be very nice. If we have got a press in our control with full equipment it will be a great boon. If such manipulation is not possible, then I wish to start a nice press in our Indian branch and get all our books and printing work done there. For a nice arrangement of our Indian branch I am already in negotiation with Indian friends and I have proposed a big industrialist to become the president of the Indian branch. In India labor is very cheap in comparison with your country, and especially if we have our Indian branch in Vrindaban we can have labor there as our inmates of our institution. There are many Vaishnavas who will be ready to work without any renumeration simply in exchange of their food and lodging. If we take American machines there and some of our American students to see the management we can get there labor practically without any charges, but this idea can be done as said when we get a nice house to accommodate everything. The proposed branch in Kanpur is not yet settled. I have received one letter from Acyutananda which is not very much encouraging. Rayarama may not start for India until there is nice arrangement for our Indian branch. His going away from New York at present will be a great hamper for BTG work. As intimated by you I am awaiting Rayarama's letter in respect of the press and printing works in India. In the meantime, if you get confirmation from Dai Nippon agreeing to accept $5000 for TLC then you can get them printed without delay. Regarding the sketch cover of Bhagavad Gita, Govinda Dasi promises to send you by the next week.
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Nowadays we have imitated so many other birthday ceremony, but in the sastra it is enjoined the birthday ceremony of the advent of God should be observed

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<h3>Bhagavad-gita As It Is Lectures</h3>
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Janma karma divyam. Divyam means His birth is not ordinary birth. If it had been ordinary birth, then why we are still performing the Janmāṣṭamī ceremony, Kṛṣṇa's birthday ceremony? Many big, big kings came and gone. Who is performing the birthday ceremony of that king? But we perform according to Vedic system the birthday ceremony of Lord Rāmacandra. Nowadays we have imitated so many other birthday ceremony, but in the śāstra it is enjoined the birthday ceremony of the advent of God should be observed. The birthday ceremony of God is called jayantī. That is special constellation of the stars. But now the jayantī has been used for so many rascals and fools. This is not śāstric.
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[[Vanisource:740131 - Lecture BG 07.01-5 - Hong Kong|740131 - Lecture BG 07.01-5 - Hong Kong]]
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<div class="text">
"That yogī's perfect who's always thinking of Me," mayy āsakta-manaḥ. This is being taught. "Always thinking." And Bhagavad-gītā, in another place it is said, man-manā bhava mad-bhaktaḥ mad-yājī māṁ namaskuru mam evaiṣyasi ([[Vanisource:BG 9.34 (1972)|BG 9.34]]). Asaṁśaya. The aim of life should be, especially of the human body, that try to understand Kṛṣṇa. And as far as possible . . . Kṛṣṇa cannot be understood fully because He is unlimited, and we have got limited knowledge. But still, as far as possible, as much as possible, if we try to understand Kṛṣṇa, janma karma me divyam evaṁ yo vetti tattvataḥ ([[Vanisource:BG 4.9 (1972)|BG 4.9]]). Kṛṣṇa advents Himself, comes on this planet. He executes so many duties, takes part in so many occupational functions as human being, but everything is full of instruction. Therefore Kṛṣṇa says that "Don't try to understand, even that is also good superficially, but in truth." Janma karma me divyam yo jānāti tattvataḥ. Tattvataḥ means "in truth," "in fact."

So if anyone . . . janma karma divyam. Divyam means His birth is not ordinary birth. If it had been ordinary birth, then why we are still performing the Janmāṣṭamī ceremony, Kṛṣṇa's birthday ceremony? Many big, big kings came and gone. Who is performing the birthday ceremony of that king? But we perform according to Vedic system the birthday ceremony of Lord Rāmacandra. Nowadays we have imitated so many other birthday ceremony, but in the śāstra it is enjoined the birthday ceremony of the advent of God should be observed. The birthday ceremony of God is called jayantī. That is special constellation of the stars. But now the jayantī has been used for so many rascals and fools. This is not śāstric. So because Kṛṣṇa's janma and ordinary man's janma is not the same thing, therefore Kṛṣṇa says, janma karma me divyam. Divyam means transcendental, not material. Not material. It is spiritual, or transcendental, divyam. Janma karma me divyam yo jānāti tattvataḥ. Still you have to learn it in truth.

So if you learn this science, simply to understand why Kṛṣṇa advents, why Kṛṣṇa takes part in the Battlefield of Kurukṣetra or in other activities just like an human being . . . why? If you try to understand this fact . . . that can be known. They are all mentioned in the śāstra. The sādhus, they know; guru, he knows. So if you want to be learned in the science you can become, because śāstra is there, guru is there and sādhu is there. Sādhu-śāstra-guru-vākya. Then you will be able to understand what is Kṛṣṇa, why He advents, why His activities are transcendental.
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Probably we may also make a program for observing the birthday ceremony here. So you will find that just like in your country in Christmas day you all observe the birthday of Lord Christ, similarly, Krsna, the birthday of Krsna, will be observed in India

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<h3>Bhagavad-gita As It Is Lectures</h3>
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If you have any respect for Indian spiritual culture, you may know it that in India, whatever sect they may be—there are many sects—but every one, each and every one, all, all sects, including the Muhammadans, they have got great respect for Kṛṣṇa.
Now, the Kṛṣṇa Janmāṣṭamī is just approaching on the 8th September, the birthday of Kṛṣṇa we observe in India, and probably we may also make a program for observing the birthday ceremony here. So you will find that just like in your country in Christmas day you all observe the birthday of Lord Christ, similarly, Kṛṣṇa, the birthday of Kṛṣṇa, will be observed in India, cent percent people.
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<div class="quote_link">
[[Vanisource:660819 - Lecture BG 04.39-5.3 - New York|660819 - Lecture BG 04.39-5.3 - New York]]
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<div class="text">
We must have faith in Kṛṣṇa. Kṛṣṇa is not ordinary man like me. I am speaking not from my own account; I am speaking on account of Kṛṣṇa. So Kṛṣṇa is accepted as the supreme authority by great scholars, great philosophers, religionists, and if you have any respect for Indian spiritual culture, you may know it that in India, whatever sect they may be—there are many sects—but every one, each and every one, all, all sects, including the Muhammadans, they have got great respect for Kṛṣṇa.

Now, the Kṛṣṇa Janmāṣṭamī is just approaching on the 8th September, the birthday of Kṛṣṇa we observe in India, and probably we may also make a program for observing the birthday ceremony here. So you will find that just like in your country in Christmas day you all observe the birthday of Lord Christ, similarly, Kṛṣṇa, the birthday of Kṛṣṇa, will be observed in India, cent percent people.

So Kṛṣṇa is a great authority, undoubtedly. That is accepted. So here Kṛṣṇa gives us a prescription, and if we try to follow, then surely we shall achieve the stage of perfect knowledge, and the result will be that we shall be perfectly peaceful in life. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram ([[Vanisource:BG 5.29 (1972)|BG 5.29]]).

That is the perfect knowledge, when we understand that the Supreme Lord, He is the supreme enjoyer—bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram—He is the supreme proprietor. And if we think very, I mean to say, scrutinizingly with cool head, then we can understand that everything, whatever there is in our presence, the actual proprietor is God, or Kṛṣṇa. We are not proprietor. We have got the right to use them, the things which are given by God to us. We shall have the right to use them, but we are not proprietor. So that is real knowledge.
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I am within this room, sitting so comfortably, and the tree is standing there. I can get that life also, karmana, by my work. So this technology is unknown. And you are very much proud of advancement of knowledge

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<h3>1977 Conversations and Morning Walks</h3>
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Suppose next time I become a tree. Then just see horrible position. Here is a tree. I am within this room, sitting so comfortably, and the tree is standing there. I can get that life also, karmaṇā, by my work. So this technology is unknown. And you are very much proud of advancement of knowledge. Boliye. Hmm? Am I right or wrong?.
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[[Vanisource:770109 - Conversation A - Bombay|770109 - Conversation A - Bombay]]
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Mr. Bajaj: . . . God's creation is so huge and vast and unfathomable. If they are able to unravel even a small part of it which was not known to human beings beforehand, so they are so proud. They don't say that they can do what God can do.

Prabhupāda: No, it is known. It is known. Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ ([[Vanisource:BG 15.7 (1972)|BG 15.7]]): "This life is My part and parcel." As soon as you study what is this life, you understand Kṛṣṇa, quality, what is Kṛṣṇa. So here is the hint, that Kṛṣṇa said mamaivāṁśo jīva-bhūtaḥ. So it is very small particle. That is also mentioned in the śāstra:

<div class="quote_verse">
:keśāgra-śata-bhāgasya
:satadhā kalpitasya ca
:jīvo bhāgasya vijñeyaḥ
:sa anantāya kalpate
:([[Vanisource:CC Madhya 19.140|CC Madhya 19.140]])
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The measurement of soul is given there in the śāstra: one ten-thousandth part of the tip of the hair. So everything is there. It is not matter. And that is instructed in the Bhagavad-gītā. Nāyaṁ śāstra . . . acchedyo 'yam adāhyo 'yam akledyo 'śoṣya eva ca ([[Vanisource:BG 2.24 (1972)|BG 2.24]]): "This spiritual spark cannot be cut into pieces." Acchedyo 'yam adāhyo 'yam: "It cannot be burned into the fire." So . . . (aside) Come on. So . . . but these rascals, they are seeing that, "The body is burnt into ashes, so everything is finished." And Kṛṣṇa says, adāhyo 'yam: "It cannot be burned." So it remains. And that transmigrates. And that small particle you have no eyes to see. You say, therefore, "Why shall I believe transmigration?" How nature's law is working so subtle way? Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ([[Vanisource:BG 3.27 (1972)|BG 3.27]]). But the ahaṅkāra-vimūḍhātmā. I say, rascal, not manufactured by me. Ahaṅkāra vimūḍha. Vimūḍha means a great rascal. Mūḍha means rascal, ass; and vi, viśeṣa, particularly, first-class ass, vimūḍha. Under false pride, he is thinking, "I am everything." Ahaṅkāra-vimūḍhātmā kartāham iti . . . ([[Vanisource:BG 3.27 (1972)|BG 3.27]]). "I can do anything by science, by this technology." That's all. Vimūḍhātmā, great rascals. And these great rascals, they are leading the world. Therefore people are in darkness. They have become leaders, the so-called scientists and educationists and political leaders. All set of rascals, and they have become leaders. Andhā yathāndhair upanīyamānāḥ ([[Vanisource:SB 7.5.31|SB 7.5.31]]). They are blind, and they are leading other blind men, so people are kept in darkness, and the opportunity of this human life is lost. By nature's way, by evolutionary process, we get this human form of life. Bahūnāṁ janmanām ante ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). Manuṣya, arthadam. Prahlāda Mahārāja says, durlabhaṁ mānuṣaṁ janma ([[Vanisource:SB 7.6.1|SB 7.6.1]]). Such life, important life, they are wasting like cats and dogs. So this is education; this is advancement. People are not given the opportunity to utilize this valuable life for understanding higher things. This is the plight of this civilization. They are growing like cats and dogs and dying like cats and dogs. And yathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]]), and according to his work, he has to accept another body. That is nature's law. So in this life I am very big man, but by work, karmaṇā daiva netreṇa ([[Vanisource:SB 3.31.1|SB 3.31.1]]), by superior administration, I have to accept a body of dog. Then what is the value of your being great now? That technology is unknown, although it is stated there in the Bhagavad-gītā. Everything is. Tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). So Kṛṣṇa never says that, "You'll get such and such body." Dehāntara: "You'll have to change the body." Now, suppose . . . there are 8,400,000 different types of bodies. Suppose next time I become a tree. Then just see horrible position. Here is a tree. I am within this room, sitting so comfortably, and the tree is standing there. I can get that life also, karmaṇā, by my work. So this technology is unknown. And you are very much proud of advancement of knowledge. Boliye. Hmm? Am I right or wrong?

Mr. Bajaj: I don't know. I've never given very serious thought or consideration, and . . .

Prabhupāda: Well, these are not the subject matter for serious thought? Do you think? You are under the grip of the laws of material nature. Do you admit or not?

Mr. Bajaj: Yes.

Prabhupāda: Then why you should be under the grip of material nature? And if there is way, why should you not take? Mām eva ye prapadyante māyām etaṁ taranti te ([[Vanisource:BG 7.14 (1972)|BG 7.14]]).

Mr. Bajaj: (indistinct) . . . This material covering over the soul has been present since time immemorial.

Prabhupāda: Analysis toh hai phir aap improvement ka kyun? Yehi toh baat hai na. Jo anadi se hai ye toh chalta hi hai. It is there since time immemorial, that's ok. But where is the improvement? Tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). So why you are trying to get better position? That should be the endeavor, that we may get better position.
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Sanatana Gosvami has, in his Hari-bhakti-vilasa, has very strongly recommended that "Don't hear anything from, about Krsna, from the Mayavadis or the avaisnavas."

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So the Māyāvādīs' only business is—because they're avaiṣṇava, not Vaiṣṇava—only business is to kill Kṛṣṇa. Sanātana Gosvāmī has, in his Hari-bhakti-vilāsa, has very strongly recommended that "Don't hear anything from . . . about Kṛṣṇa, from the Māyāvādīs or the avaiṣṇavas." Those who are follower, those who are advanced in Kṛṣṇa consciousness, they can protest. They can immediately chastise the rascal, "What you are nonsense speaking?" But a kaniṣṭha-adhikārī, he cannot challenge; therefore it is forbidden for them: not to hear, kaniṣṭha-adhikārī. For an advanced devotee, this Māyāvādī cannot do anything, but those who are neophyte, they become sometimes victim. Therefore, it is better to forbid them, not to hear.
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[[Vanisource:730108 - Lecture NOD - Bombay|730108 - Lecture NOD - Bombay]]
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Kṛṣṇa is the paramaḥ pumān, although there is no difference between Rāma and Viṣṇu and Nārāyaṇa and Kṛṣṇa. They are the same, same potency. Just like the candle, first candle, and lit up another candle, it is second candle. But the second candle is not less in power of lighting. The same. But still this is first, this is second. Similarly, kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo (Bs. 5.39). Kṛṣṇa is the original, kṛṣṇas tu bhagavān svayam. Ete cāṁśa kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam ([[Vanisource:SB 1.3.28|SB 1.3.28]]). All others, they're incarnation or kalā, but Kṛṣṇa is the avatārī, the source of all incarnation.

So bhakta-sane vāsa. Satāṁ prasaṅgān mama vīrya-saṁvido ([[Vanisource:SB 3.25.25|SB 3.25.25]]). The kṛṣṇa-kathāḥ, or the discussion about the Supreme Personality of Godhead, becomes very pleasing, and satām, when they're discussed among the devotees. Nondevotees, he may go on speaking, but it is dry. It does not give any relish. Therefore it is advised, satāṁ prasaṅgān, one should discuss Kṛṣṇa consciousness amongst the devotees. So just contrary to this, Sanātana Gosvāmī says that:

<div class="quote_verse">
:avaiṣṇava-mukhodgīrṇaṁ
:pūtaṁ hari-kathāmṛtam
:śravaṇaṁ na kartavyam . . .
</div>

Avaiṣṇava, who is not a Vaiṣṇava, Māyāvādī . . . Māyāvādī philosophy is very dangerous. Caitanya Mahāprabhu has personally said, māyāvādī haya kṛṣṇe aparādhī. They're offenders to Kṛṣṇa. Just like the literatures . . . what is that literature, Kṛṣṇa is black something?

Indian man: Viṣṇu-sahasra-nāma.

Prabhupāda: Huh?

Indian man: Some commentary by this Viṣṇu-sahasra-nāma.

Prabhupāda: Kṛṣṇa is unknown, a black thing. A Māyāvādī, great philosopher of this city, he has explained like that. The Māyāvādī philosopher, Dr. Radhakrishnan, "It is not to Kṛṣṇa." So the Māyāvādīs' only business is—because they're avaiṣṇava, not Vaiṣṇava—only business is to kill Kṛṣṇa. Sanātana Gosvāmī has, in his Hari-bhakti-vilāsa, has very strongly recommended that "Don't hear anything from . . . about Kṛṣṇa, from the Māyāvādīs or the avaiṣṇavas." Those who are follower, those who are advanced in Kṛṣṇa consciousness, they can protest. They can immediately chastise the rascal, "What you are nonsense speaking?" But a kaniṣṭha-adhikārī, he cannot challenge; therefore it is forbidden for them: not to hear, kaniṣṭha-adhikārī. For an advanced devotee, this Māyāvādī cannot do anything, but those who are neophyte, they become sometimes victim. Therefore, it is better to forbid them, not to hear.
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I strongly recommend and encourage you to travel extensively and preach our philosophy everywhere you go. You have my authorization to open centers as you see fit after considering twice and thrice

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Regarding your engagement, I strongly recommend and encourage you to travel extensively and preach our philosophy everywhere you go. You have my authorization to open centers as you see fit after considering twice and thrice. Do not whimsically open or establish any center and then close it down later on. Please report to me directly as to your whereabouts and your programs for preaching work.
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[[Vanisource:750212 - Letter to Hanuman written from Mexico City|750212 - Letter to Hanuman written from Mexico City]]
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Please accept my blessings. Regarding your engagement, I strongly recommend and encourage you to travel extensively and preach our philosophy everywhere you go. You have my authorization to open centers as you see fit after considering twice and thrice. Do not whimsically open or establish any center and then close it down later on. Please report to me directly as to your whereabouts and your programs for preaching work. You must be very strict to follow all of the rules and regulations that I have given without even the slightest deviation. By a perfect example from your own conduct, others will be nicely trained up to be perfect Vaisnavas.

I hope this meets you in good health.
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It requires little intelligence, spiritual intelligence, the Absolute, how the servant of God and God is the same

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He is God because He is very, very dear to God. So as I said, in the absolute word, God and a person very dear to God, he is also God. But he does not think that he is God. He knows that he is servant of God. It requires little intelligence, spiritual intelligence, the Absolute, how the servant of God and God is the same.
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[[Vanisource:740627 - Lecture BG 03.27 at Town Hall - Melbourne|740627 - Lecture BG 03.27 at Town Hall - Melbourne]]
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Guest (5): Prabhupāda, Lord Kṛṣṇa says in the Bhagavad-gītā that when there is decline of true religion . . .

Prabhupāda: Yes.

Guest (5): . . . and when evil increases in the world, that He manifests Himself in a body, a human body, and comes to earth to rescue the human beings from their illusion.

Prabhupāda: Yes.

Guest (5): Now, these conditions exist today. Is He here in the human form, or is He still to come?

Prabhupāda: Yes, God has already come.

Guest (5): In what form?

Prabhupāda: In the form of name, Hare Kṛṣṇa.

Guest (5): No, He said He manifests in a human form.

Prabhupāda: God has human form, and God is everything. So if He comes in the form of sound, where is your objection? But God is everything. He can come as a human being or He can come in the form of sound also. Because what is this human being? You are seeing a human being, this flesh. That is combination of matter, combination of matter—earth, water, fire, air, ether. This is combination. What you are seeing? Your eyes are also the combination. But the sound is ether. So if you accept earth as the form, where is your objection to accept ether? Because they are all material.

Guest (5): There are two objections. One is that He says: "I manifest in a human body," in a human body, such as we have here, and also . . .

Prabhupāda: So that requires little intelligence, that anyone who is preaching the holy name of God, he is also God. Anyone who preaches the glories of God, he is also God.

Guest (5): Are you God?

Prabhupāda: I am servant of God.

Guest (5): But you're preaching the holy name of God?

Prabhupāda: Yes, that is my business.

Guest (5): But then, by your own words, you are God.

Prabhupāda: But that does not mean I am God, but I am equal to God. Or at least, you should see like that. That is explained. A guru . . . that is explained,

<div class="quote_verse">
:sākṣād-dharitvena samasta-śāstrair
:uktas tathā bhāvyata eva sadbhiḥ
:kintu prabhor yaḥ priya eva tasya
:vande guroḥ śrī-caraṇāravindam
</div>

Guru's position is like this. What is that? Sākṣād-dhari. He is God. Sākṣād-dhari. How he is Hari, God? No, samasta-śāstraiḥ: "In all revealed scriptures it is explained that Guru, the servant of God, the son of God, the preacher, he is God.' " Sākṣād-dharitvena samasta-śāstrair uktaḥ: "It is said." Tathā bhāvyata eva sadbhiḥ: "Those who are intelligent, they accept like that." Then next line says kintu. Why he is God? Kintu prabhor yaḥ priya eva tasya: "He is God because He is very, very dear to God." So as I said, in the absolute word, God and a person very dear to God, he is also God. But he does not think that he is God. He knows that he is servant of God. It requires little intelligence, spiritual intelligence, the Absolute, how the servant of God and God is the same.
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One who can see that "I am acting in this way, there is no reaction," that is inaction. And one who sees that "I am doing this, but there is reaction," that is action. So it requires little intelligence to see how it is action or inaction

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So things which are not producing reaction, that is inaction. One who can see that "I am acting in this way, there is no reaction," that is inaction. And one who sees that "I am doing this, but there is reaction," that is action. So it requires little intelligence to see how it is action or inaction. Therefore it is said that one who can see action in inaction and inaction in action, he is intelligent. Yes.
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[[Vanisource:690108 - Lecture BG 04.11-18 - Los Angeles|690108 - Lecture BG 04.11-18 - Los Angeles]]
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Tamāla Kṛṣṇa: Eighteen: "One who sees inaction in action and action in inaction is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities."

Purport: "A person acting in Kṛṣṇa consciousness is naturally free from the resultant action of work. His activities are all performed for Kṛṣṇa, and therefore he does not enjoy or suffer any of the effects of the world."

Prabhupāda: Reaction means when you enjoy or suffer. That is called reaction. And inaction means when there is no result on your account.

Just like you are working on account of the state. The state orders you to fight, so you are fighting, you are killing so many men. There is no reaction. But without state's order if you kill one man, immediately becomes a murderer. There is reaction immediately. This is very simple to understand.

Similarly, if you act on the supreme order there is no reaction, and if you act on your own account there will be reaction. Own account means whatever you do, either you suffer or you enjoy. But if you want to be inactive, neither suffering nor enjoying—in the neutral state—that is required. That is Kṛṣṇa consciousness.

Go on.

Tamāla Kṛṣṇa: "Akarma means without reaction to work. The impersonalist ceases fruitive activities out of fear, so that the resultant action may not be a stumbling block on the path of self-realization, whereas the personalist knows rightly his position as the eternal servitor of the Supreme Personality of Godhead; therefore he engages himself in the activities of Kṛṣṇa consciousness.

"Because everything is done for Kṛṣṇa, he enjoys only transcendental happiness in the discharge of his service. Those who are engaged in this process or without desire for personal sense gratification, the sense of eternal servitorship to Kṛṣṇa makes one immune to all reactionary elements of work."

Prabhupāda: That's all. Now any question? (devotees offer obeisances) Yes?

Tamāla Kṛṣṇa: Can you explain, Prabhupāda, once again what action in inaction is and inaction in action is?

Prabhupāda: Action . . . just like you are active. You are working, you all Kṛṣṇa conscious devotees. You are also working—you are not sitting idly—but it is inaction. Inaction in this sense, that it is not producing any reaction. It has no reaction. But others, those who are not acting in Kṛṣṇa consciousness, they are also busy, but they are producing their reaction.

So things which are not producing reaction, that is inaction. One who can see that "I am acting in this way, there is no reaction," that is inaction. And one who sees that "I am doing this, but there is reaction," that is action. So it requires little intelligence to see how it is action or inaction. Therefore it is said that one who can see action in inaction and inaction in action, he is intelligent. Yes.
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You have to become a little intelligent. Because without being intelligent nobody can make any spiritual progress

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Suppose you have to purchase some gold or jewelry, and if you do not know where to purchase, if you go to a grocer shop to purchase a jewel, oh, then you'll be cheated. If he says . . . go to a grocer shop and ask, "Oh, can you give me diamond?" he will understand that "Here is a fool. So let him . . . give him something: This is diamond." "Oh. What is the price?" He can charge anything, and when you come home, your relatives say, "What you have brought?" "This is diamond. I went to the grocer shop." So that kind of finding spiritual master will not do. You have to become a little intelligent. Because without being intelligent nobody can make any spiritual progress.
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[[Vanisource:660812 - Lecture BG 04.34 - New York|660812 - Lecture BG 04.34 - New York]]
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:tad viddhi praṇipātena
:paripraśnena sevayā
:upadekṣyanti te jñānaṁ
:jñāninas tattva-darśinaḥ
:([[Vanisource:BG 4.34 (1972)|BG 4.34]])
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Now, Kṛṣṇa advises that, "If you want to know that transcendental science, then you just try to approach somebody." Praṇipātena. Praṇipātena, paripraśnena and sevayā. What is praṇipāta? Praṇipāta means surrender. Surrender. You must select a person where you can surrender yourself, because nobody likes to surrender to anyone.

We have got . . . everyone, we are puffed up with our whatever knowledge we have got. Everyone is puffed up: "Oh, who can give me knowledge?" There is regular propaganda that "For spiritual realization there is no need of spiritual master." But so far Vedic literature is concerned, so far Bhagavad-gītā is concerned, so far Bhāgavata is concerned, so far the Upaniṣads and Vedic literatures are concerned, they do not say. They say that there is need of a spiritual master.

Take for example the Upaniṣads, the Vedic Upaniṣads. In the Vedic Upaniṣads it is said, tad-vijñānārthaṁ sa gurum evābhigacchet, śrotriyaṁ brahma-niṣṭham. (Muṇḍaka Upaniṣad 1.2.12)

This mantra, that: "If you want to learn that transcendental subject, then . . . first word is that if you are eager to learn that subject.

In the material world also, suppose if I want to learn the art of music. Then I have to find out somebody who is a musician. Without having the association of a musician, nobody can learn the art of music. Or any art. Suppose if you want to become an engineer. So you have to enter yourself in an engineering college or technical college and learn there. Nobody can become a medical practitioner simply by purchasing book from the market and reading at home. That is not possible. You have to admit yourself in a medical college and undergo training and practical examination, so many things. Simply by purchasing book, it is not possible.

Similarly, if you want to learn Bhagavad-gītā or any transcendental subject matter, here is the instruction by Lord Kṛṣṇa Himself. Lord Kṛṣṇa Himself, because He is the speaker of this Bhagavad-gītā, He says that tad viddhi praṇipātena paripraśnena sevayā ([[Vanisource:BG 4.34 (1972)|BG 4.34]]):

You must go to a person where you can surrender yourself. That means you have to check, "Who is the real person who can give me instruction on Bhagavad-gītā or any Vedic literature, or any scripture, right?" And not that to search out a person as a, whimsically. No. You have to search out a person very serious, that who is actually in the knowledge of the thing. Otherwise why you shall surrender? No. There is no necessity of surrender.

But here it is said clearly that, "You have to surrender to a person." That means you have to find out such a person where you can voluntarily surrender. Without finding, your mission will not be fulfilled. Because very word, first thing, is . . . just like Arjuna in the beginning. We have discussed that point. Arjuna was talking with Kṛṣṇa in friendly terms, just like friend. He was . . . Kṛṣṇa was saying something, "Oh, you cannot . . . you are a kṣatriya. You are a military man. How can you give up the fighting?" Just like friendly talks. But when Arjuna saw it, that "Our friendly talk will not make a solution," so he surrendered unto Kṛṣṇa that, "I'll . . . siṣyas te 'haṁ śādhi māṁ prapannam ([[Vanisource:BG 2.7 (1972)|BG 2.7]]):

"I just become surrendered disciple unto You. Please instruct me what is my duty." So this is the process. Here also, Kṛṣṇa advises that "If you have to learn," say, for Bhagavad-gītā, "then you have to go to a person where you can surrender." Not only surrender—not blindly surrender—you must be able to enquire. Paripraśna. The next qualification is paripraśna. Paripraśna means enquiry. Without enquiry, you cannot make advance. Just like a student in the school who enquires from the teacher, he's very intelligent. Even a boy, a child, if he enquires from the father, "Oh, father, what is this? What is this?" that child is very intelligent. Very intelligent.

So enquiry is required, so not only praṇipāta . . . "Oh, I have found out a very good spiritual master, very learned and very good, soul. All right. I have surrendered. Then all my business finished." No. That is not . . . you may have a very good spiritual master, but if you have no power to enquire, then you cannot make progress. Enquiries must be there. But enquiry, how enquiry? Not to challenge. Enquiry, not that "Oh, I shall see what kind of spiritual master he is. Let me challenge him and put some irrelevant question and talk nonsensically, this way and that way." Oh, that will not make . . . enquiry on the point. Paripraśna means enquiry on the point, and that enquiry should be sevā.

Sevā means service. Not that: "Oh, I have enquired so many things from such-and-such person. Oh, I have not rendered any payment or any service, so I have gained." No. Without service, your enquiry will be futile. So three things here: praṇipāta, paripraśna and sevā. Praṇipāta. Praṇipāta means you must have the qualification to, at least, to find out a person who is actually qualified to give you real instruction. That you have to do. That remains on you.

Suppose you have to purchase some gold or jewelry, and if you do not know where to purchase, if you go to a grocer shop to purchase a jewel, oh, then you'll be cheated. If he says . . . go to a grocer shop and ask, "Oh, can you give me diamond?" he will understand that "Here is a fool. So let him . . . give him something: This is diamond." "Oh. What is the price?" He can charge anything, and when you come home, your relatives say, "What you have brought?" "This is diamond. I went to the grocer shop." So that kind of finding spiritual master will not do. You have to become a little intelligent. Because without being intelligent nobody can make any spiritual progress.

Athāto brahma . . . in the Brahma-sūtra, in the Vedānta-sūtra, it is stated, athāto brahma jijñāsā. Brahma-jijñāsā. Brahma-jijñāsā means to enquire, enquire about the supreme subject matter, Brahman. That requires a qualification. Atha. Atha means those who have become experienced of this miserable life of this material world. They can enquire. They can enquire what is Absolute Truth, what is spiritual life. Athāto brahma jijñāsā.
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By confessing you are freed, then why shall you do it again? It requires little intelligence. It does not mean that because by confessing I become freed, I shall go on continuing this and again confess and become freed. No. That's not good

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If you confess that it is sinful, pick-pocketing is sinful, take for example, so by confessing you are freed, then why shall you do it again? It requires little intelligence. It does not mean that because by confessing I become freed, I shall go on continuing this and again confess and become freed. No. That's not good. If it is not good—you have confessed that it is not good—then you should not do it again. That is the purpose. Not that you do it and confess, do it and confess, do it and confess. This business is not good.
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[[Vanisource:690220 - Lecture BG 06.35-45 - Los Angeles|690220 - Lecture BG 06.35-45 - Los Angeles]]
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Revatīnandana: "Kṛṣṇa consciousness is the perfect stage, being freed of all contaminations. This is confirmed in the Bhagavad-gītā. After many, many births in execution of pious activities, when one is completely freed from all contaminations and from all illusory dualities, one then becomes engaged in the transcendental loving service of the Lord."

Prabhupāda: Yes. Yeṣāṁ anta-gataṁ pāpam. The exact verse in the Bhagavad-gītā is yeṣāṁ anta-gataṁ pāpam ([[Vanisource:BG 7.28 (1972)|BG 7.28]]).

Pāpam means sin. One who has completely ended sinful activities, janānāṁ puṇya-karmaṇām—persons who have simply executed pious activities—such person becomes fixed up in Kṛṣṇa consciousness without any dualities. Because our mind is flickering, so dualities will always come: "Whether I shall accept it or not?" "Whether I shall become Kṛṣṇa conscious or another conscious?" These problems are always there.

But if one is advanced by pious activities in the previous life, then he is fixed up steady, "I'll become Kṛṣṇa conscious." So this method, this chanting Hare Kṛṣṇa method, even in your previous life you did not act very piously or in this life, it doesn't matter. If you kindly take seriously this simple method, Hare Kṛṣṇa chanting, you become immediately pure—but with the determination that you'll not contact any more impious activities.

Just like in our Society we make four restriction. Anyone who desires to be initiated in our Society, we put four principles. No illicit sex life. We don't say that don't have sex life. No illicit sex life. You get yourself married, and for children you can have sex life; not for another purpose. So, no illicit sex life, no intoxication.

Our students, they do not smoke even, they do not take tea even, coffee, so what to speak of other things. So they are so pure. No gambling and no animal food. That's all. If you simply follow these four principles, then you become immediately uncontaminated. Immediately, without any further endeavor.

So Kṛṣṇa consciousness movement is so nice that as soon as you join, you become immediately uncontaminated. But do not contaminate again. Therefore these restriction. Because our contamination begins from these four kinds of bad habits. But if we check, then there is no question of contamination. As soon as I take to Kṛṣṇa consciousness I become free.

Now if I become cautious not to accept these four principles, then I am free; I am continuing uncontaminated. This is the process. But if you think that, "Because Kṛṣṇa consciousness makes me free, so let me indulge in all these four principles and I will get free after chanting," that is cheating. That will not be allowed. Once you are free, but don't do it again. But if you think, "I shall do it and make myself free . . ."

Just like in some religious process it is said that you commit all kinds of sins and go to the church and simply confess—you are free. So this doing and confessing, doing and confessing is going on. But here, no. If you are freed, that's all right. But don't do it again. That is the purpose of confession. Confession, if you confess that, "I have done these sinful activities," so why should you do again?

If you confess that it is sinful, pick-pocketing is sinful, take for example, so by confessing you are freed, then why shall you do it again? It requires little intelligence. It does not mean that because by confessing I become freed, I shall go on continuing this and again confess and become freed. No. That's not good. If it is not good—you have confessed that it is not good—then you should not do it again. That is the purpose. Not that you do it and confess, do it and confess, do it and confess. This business is not good.

So we should be careful, the Kṛṣṇa consciousness movement, that these four principles, if you indulge in unrestricted, then you become contaminated. But if you take precaution in executing these four principles . . . we don't say that you don't have sex life. You have. But for this purpose, not for this purpose. Similarly, you eat, but you eat this way, not that way. So defend . . . Kṛṣṇa also advised Arjuna to defend. So defend is also not prohibited, provided it is for right cause.

So in this way if we can come to Kṛṣṇa consciousness, immediately we become free from all contamination. And if we take precaution of these four principles, then our life is pure. And if we can continue this pure life till the time of death, you are sure to be transferred to the kingdom of God.
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So that requires little intelligence. It does not require many, many births. It requires little intelligence. Take to this Krsna consciousness seriously, your problems are solved

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If I am intelligent, then I will see that, "If that is the goal of life, that after many, many births one has to surrender to Kṛṣṇa, why not myself surrender immediately?" This is intelligence. If this is a fact, that one has to come to this point after cultivating knowledge for many, many births, then why not accept it immediately? Why shall I wait for many, many births if this is a fact?
So that requires little intelligence. It does not require many, many births. It requires little intelligence. Take to this Kṛṣṇa consciousness seriously, your problems are solved.
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[[Vanisource:690908 - Lecture BG 07.14 - Hamburg|690908 - Lecture BG 07.14 - Hamburg]]
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English boy (2): Is it possible for one to make it in this life? This one . . .? Is it possible that one falls down?

Prabhupāda: It is possible in one second, provided you are serious. It is not difficult. Kṛṣṇa-bhakti . . . Bahūnāṁ janmanām ante jñānavān māṁ prapadyate ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). "After many, many births, one . . . when one is intelligent, wise, fully grown, wise, he surrenders unto Me," Kṛṣṇa says. So if I am intelligent, then I will see that, "If that is the goal of life, that after many, many births one has to surrender to Kṛṣṇa, why not myself surrender immediately?" This is intelligence. If this is a fact, that one has to come to this point after cultivating knowledge for many, many births, then why not accept it immediately? Why shall I wait for many, many births if this is a fact?

So that requires little intelligence. It does not require many, many births. It requires little intelligence. Take to this Kṛṣṇa consciousness seriously, your problems are solved. Now, if you don't believe in it, then come to argument, come to philosophy, come to reason. Go on arguing. There are volumes of books. You can be convinced. You can learn it. The every answer is there in the Bhagavad-gītā. You can try to understand it with your reason, with your argument. It is open.

Just like Arjuna. Arjuna was taught Bhagavad-gītā, how much time? Utmost, within half an hour. Because he was very intelligent. This Bhagavad-gītā, the people of the world are reading. Very, very learned scholar, wise men, they are reading. They are trying to understand, giving different interpretation. And there are thousands of edition, commentary. But Arjuna was intelligent; he understood it within half an hour.

So it requires of the relative intelligence. Everything . . . this world is relative. Law of relativity. That is scientific. Professor Einstein's theory? Law of relativity? So it is relatively. One can become immediately Kṛṣṇa conscious within a second, and one cannot become Kṛṣṇa consciousness after many, many births. So it is relative. If you have got sufficient intelligence, you can accept it immediately. If there is less intelligence, then it will take time. You cannot say that, "It will be possible after so many years." That cannot be said. It is relative. Everything is relative. For a human being, from here to here, one step; and for a small microbe, it is ten miles from here to here. Ten miles for him.

So everything is relative. This world is relative world. There is no such formula that, "One can be Kṛṣṇa conscious after so many years." No. There is no such formula. One cannot become Kṛṣṇa conscious even millions after . . . birth, and one can become within second Kṛṣṇa conscious. But on the average, within this life we can become perfect in Kṛṣṇa consciousness if we take it seriously.

Especially you are all young boys. We expect at least you'll live for fifty years more. Oh, that is sufficient time. Sufficient. More than sufficient. More than sufficient. If for fifty years one chants simply Hare Kṛṣṇa, Hare Kṛṣṇa, he is sure to become perfect. There is no doubt about it. Simply if he chants this mantra, Hare Kṛṣṇa, oh, there is no doubt about it.
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This business (transmigration of soul) is going on. If we want to stop this business, we have got this opportunity, human form of life. We can understand things if we have got little intelligence

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So God, Kṛṣṇa, indicates the Supersoul who is situated within your heart. You desire something, and He immediately orders the material nature that "You give him such and such body." Yantra. The body is yantra, machine. This body is a machine. So yantrārūḍhāni. He is seated in one kind of machine, and he goes from one place to another, from one planet to another, from one life to another. This is going on. Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā (BG 18.61). This business is going on. If we want to stop this business, we have got this opportunity, human form of life. We can understand things if we have got little intelligence. And everything is being explained by Kṛṣṇa. If we take Kṛṣṇa's instruction and mold our life accordingly—that is the Kṛṣṇa consciousness movement—then our life becomes successful.
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[[Vanisource:760424 - Lecture BG 09.05 - Melbourne|760424 - Lecture BG 09.05 - Melbourne]]
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As the living entity is desiring, Kṛṣṇa is giving him the facility. That is explained in another place in the Bhagavad-gītā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Īśvara, the Supreme, He is everywhere. Mayā tatam idaṁ sarvam. We have already explained. So He is within the core of our heart. So whatever we desire, He understands. He is omnipotent, omniscient. He can immediately understand. Therefore it should be understood that there are two living entities. One is Paramātmā and the other is the jīvātmā. Jīvātmā. That is clearly explained in the Bhāgavata, kṣetra-jñaṁ cāpi māṁ viddhi ([[Vanisource:BG 13.3 (1972)|BG 13.3]]). In Upaniṣad also there is a verse that the two birds are sitting in one tree. One bird is eating the fruit of the tree, and the other bird is simply observing. The observing bird is Kṛṣṇa, or the Supersoul, and the eating bird is the individual soul. So as you desire . . . That is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna . . . ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). He is sitting with me. He is so friendly that He is giving us guidance always, and He is waiting for the time when you shall give up your desires and surrender to the other bird, the observing bird. That is Kṛṣṇa, Paramātmā. Paramātmā is so kind that I am taking the body of human being—He is there. I am taking the body of an animal—He is there. I am taking the body of a demigod—He is there. He is so nice friend, He is always . . . And giving me advice, that "Why you are suffering in this way, creating your desires and suffering? Why you are doing this? Better you stop this. You surrender to Me. Come back to home, back to Godhead." This is . . . He is always asking.

So īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). He is staying in everyone's heart, and He is omnipotent. He understands what I desire. Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). Because I am desiring something, because everything is not fulfilled by this body, therefore I have to accept. Suppose if I want to drink fresh blood. Nowadays they are drinking fresh blood. So Kṛṣṇa says, "All right, you get a body, a tiger's body, a lion's body, and you drink fresh blood. Why artificially? Just take this body." If you have no discrimination to eat anything, so Kṛṣṇa gives us the body of a pig. You can eat anything. Up to stool, you can eat without any difficulty. So . . . or if you want to enjoy like a demigod, so He gives you the same body. This is going on. But this is . . . Either I get the body of a demigod or I get the body of a hog or pig or anything, it is suffering, because I have to give up one body—that is suffering; I have to accept another body. That is janma-mṛtyu-jarā-vyādhi ([[Vanisource:BG 13.8-12 (1972)|BG 13.9]]). And as soon as I get body, the disease and old age is there.

Therefore any type of body you get . . . Just like in the Western countries, the Americans or Europeans, they think in India that they are very happy. But actually that is not the fact. Everyone is suffering. Anyone who has got this material body, he is suffering, either he is India or in Europe or heavenly planet or this planet. Ābrahma-bhuvanāl lokāḥ. Therefore Kṛṣṇa advises that "Even if you go to the planet known as Brahmaloka, where duration of life is very, very long and the facilities or living condition are far, far superior than here," so Kṛṣṇa says, "even if you go to the Brahmaloka . . ." Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna ([[Vanisource:BG 8.16 (1972)|BG 8.16]]), yad gatvā na nivartante tad dhāma ([[Vanisource:BG 15.6 (1972)|BG 15.6]]). He advises that you come to His place. Don't try to promote yourself in any other planet. Just like they are trying to go to the moon planet, similarly, somebody is trying to go to the heavenly planet or Brahmaloka or Indraloka, Candraloka. That you can go. Yānti deva-vratā devān pitṟn yānti ([[Vanisource:BG 9.25 (1972)|BG 9.25]]). You can go. But all of them are infected with the sufferings, namely the birth, death and old age and disease. So bhūta-bhṛn na ca bhūta-stho mamātmā bhūta-bhāvanaḥ ([[Vanisource:BG 9.5 (1972)|BG 9.5]]). So God gives you chances, whatever body you want. He does not prepare Himself, but yantrārūḍhāni māyayā ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). His agent is this māyā, material energy. And the material energy is conducted under His order. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram ([[Vanisource:BG 9.10 (1972)|BG 9.10]]).

So God, Kṛṣṇa, indicates the Supersoul who is situated within your heart. You desire something, and He immediately orders the material nature that "You give him such and such body." Yantra. The body is yantra, machine. This body is a machine. So yantrārūḍhāni. He is seated in one kind of machine, and he goes from one place to another, from one planet to another, from one life to another. This is going on. Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā ([[Vanisource:BG 18.61 (1972)|BG 18.61]]). This business is going on. If we want to stop this business, we have got this opportunity, human form of life. We can understand things if we have got little intelligence. And everything is being explained by Kṛṣṇa. If we take Kṛṣṇa's instruction and mold our life accordingly—that is the Kṛṣṇa consciousness movement—then our life becomes successful. And after giving up this body, we are no more going to accept any material body. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya ([[Vanisource:BG 4.9 (1972)|BG 4.9]]). We get a suitable body in which we can go back to home, back to Godhead. Mad-yājino 'pi yānti mām ([[Vanisource:BG 9.25 (1972)|BG 9.25]]).

So we have to work here. So we can prepare ourself to being promoted to the higher planetary system or lower animal kingdom. We can become pig; we can become hog; we can become demigod; we can become so on, so on. Whatever we desire, Kṛṣṇa will give us opportunity. But that will not make us happy. If we go back to home, back to Godhead, without the tribulation of repetition of birth and death, that will make us happy. So our Kṛṣṇa consciousness movement is giving opportunity to everyone how to go back to home, back to Godhead, after giving up this body. One has to give up this body. That is certain. But why this body should be wasted for propensities like the animals? It should be fully utilized how to go back to home, back to Godhead. This is our propaganda, and we base on these authorities of Bhagavad-gītā As It Is. It is not that we have manufactured it. There is no question of manufacturing. It is authoritative. It is accepted by all the ācāryas. So our request is that you also take this opportunity and be Kṛṣṇa conscious, and next life you go back to home, back to Godhead, and be eternally happy.

Thank you very much.
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If you simply try to understand that two things are visible: one, matter, and one, living force . It is very easy. Simply we require a little intelligence

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Just like this room and the occupier of the room. Because we are all occupying this room just now, it does not mean the room and we are identical. Try to understand this point. The room is matter, but we are living entities. If you simply try to understand that two things are visible: one, matter, and one, living force . . . it is very easy. Simply we require a little intelligence.
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[[Vanisource:720405 - Lecture BG 13.02 - Melbourne|720405 - Lecture BG 13.02 - Melbourne]]
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We are discussing about this body and the owner of the body. Just like this room and the occupier of the room. Because we are all occupying this room just now, it does not mean the room and we are identical. Try to understand this point. The room is matter, but we are living entities. If you simply try to understand that two things are visible: one, matter, and one, living force . . . it is very easy. Simply we require a little intelligence.

What we are seeing in this material world? Something material and something spiritual. Material means which has no sense or which has no moving power, and spiritual means which has got sense and which has got moving power. That is the difference between material and spiritual. So if we try to understand simply our body, actually that is meditation. Meditation means to understand what is this body and what I am. If you know these things.
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This requires little intelligence that, "Actually God is giving us bread, not this politician."

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But they are innocent. They do not know that this rascal politician, wherefrom he has brought the bread? Has he manufactured in the factory wheat, rice, grains? Then unless God has given you grain, wheat, rice and other grains, how you can make bread? So far they cannot go. Actually, God gives us bread. If there is famine, if there is no production of grains, where is the politician, father, who will able to give you bread?
This requires little intelligence that, "Actually God is giving us bread, not this politician." But people have no such intelligence, and there is regular propaganda against God; so people are becoming godless. The whole civilization is now godless, and therefore there are so many sufferings.
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[[Vanisource:720707 - Lecture SB 01.01.02 - London|720707 - Lecture SB 01.01.02 - London]]
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Pradyumna: "Driven by such consciousness, man turns to religion. He thus performs pious activities or religious functions in order to gain something material."

Prabhupāda: Now, formerly—now also—those who are not atheists, when there are problems, they turn to God, who are theists. Those who are atheists, they will not. That is, two classes of men there are: atheists and theists. The theist, who believes in God, whenever he is distressed, whenever he is facing some problem, he turns towards God: "God, save us." That is nice, very nice. They are called pious.

When there are problems, when they look towards God, such person is called pious. It is described in Bhagavad-gītā, catur-vidhā bhajante māṁ sukṛtinaḥ arjuna ([[Vanisource:BG 7.16 (1972)|BG 7.16]]). Sukṛtina means pious. Su means good, and kṛtina means activities. And similarly, the opposite number, that is called duṣkṛtina. Du means . . . duṣ means bad, and kṛtina means activities.

So there are two classes of men: one class of men who are pious . . . pious means those who are regularly following the religious principles. It does not matter what religion you follow. If you follow the religious principles in whichever religion you accept, then you are pious. If you do not follow the religious principles, then you are impious, duṣkṛtina. So at the present moment, practically all over the world they are no longer interested with God and religion.

Just like in your city, London, there are so many churches for sale. Why? Because people have become duṣkṛtina. They are no more interested in religion and God. Just see. Otherwise, why the churches should be sold? People are not interested. In India also, the temples, many temples, they are uncared for. They are not for sale—so maybe some of them are also for sale—but I have seen many temples uncared for. At night, one dog is entering and living within the temple.

So people have become disinterested in religion and God at the present moment. So therefore according to Bhagavad-gītā such persons are duṣkṛtina. Duṣkṛtina means miscreants or always engaged in sinful activities. If you are not religious, then you must act sinfully.

So people are becoming duṣkṛtina. Instead of becoming sukṛtina, they are becoming duṣkṛtina. And as a result of that, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ ([[Vanisource:BG 7.15 (1972)|BG 7.15]]). They are becoming rascals and lowest of the mankind. And whatever their university degrees are there, that knowledge is useless. And they are not going to surrender to God. This is the present position. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. Those who are coming to God, they are called sukṛtina, pious. But generally common men, even though he is pious, he goes to God to get some material profit. That is being discussed.

Go on.

Pradyumna: "But if such material gains are obtainable in other ways, then so-called religion is neglected. This is the situation in modern civilization."

Prabhupāda: Yes. For the leaders . . . they are seeing this poor man is going to church or to temple for asking God, "God, give us our daily bread," they are taking the opportunity to spread atheism. They say: "Well, you have prayed for your bread in the temple or in the church. Have you got the bread?" They say: "No. Not yet." "All right. Come to me. You ask me bread." "Yes."

They are innocent. "Yes, Mr. Such-and-such, give me bread," and he gives bread, "Take this bread." Then they are convinced, "Oh, God cannot give us bread. Our political leader can give bread." This is . . . propaganda is going on. You see? "God cannot give us bread, but our political leader can give us bread."

But they are innocent. They do not know that this rascal politician, wherefrom he has brought the bread? Has he manufactured in the factory wheat, rice, grains? Then unless God has given you grain, wheat, rice and other grains, how you can make bread? So far they cannot go. Actually, God gives us bread. If there is famine, if there is no production of grains, where is the politician, father, who will able to give you bread?

This requires little intelligence that, "Actually God is giving us bread, not this politician." But people have no such intelligence, and there is regular propaganda against God; so people are becoming godless. The whole civilization is now godless, and therefore there are so many sufferings.

Hmm. Go on.
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They are sudras. They do not know how to spend money. And formerly, before this, people were little intelligent, or at least they had some religious faith. So they constructed temple, churches, mosque. Nowadays these things is stopped

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So big, big rich men in America, they spend fifty thousand dollars in a week in Florida for seeing naked dance. Is it not? Is it not a fact? Because they are śūdras. They do not know how to spend money. And formerly, before this, people were little intelligent, or at least they had some religious faith. So they constructed temple, churches, mosque. Nowadays these things is stopped. As soon as one gets money, "How to spend it after sense gratification?".
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[[Vanisource:740524 - Lecture SB 01.02.06 - Rome|740524 - Lecture SB 01.02.06 - Rome]]
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So the modern civilization—modern or past—foolish people, they do not want the solution. They think that, "Things are going on like this. We cannot avoid it. Let us suffer." That is not intelligence. If you are suffering, then you must find out the remedy. And actually, we are doing that. But because we do not know what is the actual remedy, we are missing the point. But there is solution. And for this solution, one must go to the spiritual master. That is described. Saṁsāra-dāvānala-līḍha-loka-trāṇāya. They . . . this materialistic life is always like the blazing fire in the forest. So trāṇāya, to how to get out of it. Trāṇā it is called. Trāṇā means to relieve from the suffering. Kāruṇya-ghanāghanatvam. So how these sufferings can be mitigated? So people have become so dull-headed, they cannot understand what is the real suffering, and neither they have any inquiries how to mitigate the sufferings. This is the position. Therefore they are called śūdra. Śūdras, they are like. A brāhmaṇa is intelligent. A brāhmaṇa . . . therefore we are trying to make people brāhmaṇa so that he may become intelligent. Not śūdras. Others are trying to make them śūdras. Śūdras means to remain in ignorance, and brāhmaṇa means to remain in knowledge. That is the difference between brāhmaṇa and śūdra. And these two other classes, via media, kṣatriya and vaiśya. The brāhmaṇas are supposed to be the first-class men in the society. The kṣatriyas, the second class; the vaiśyas, the third class; and the remaining, all fourth class and fifth class.

So there was no meeting of the fourth-class, fifth-class men. What they will do? Simply pass some resolution, that's all. What they will do? Just like this United Nation. What can they do? For the last twenty years, they are trying to make solution of the problems of the world. They have so many department. The one department is WHO, World Health Organization. So because they are all śūdras, what they can make, make solution? The present moment, the whole world is full of śūdras, and they have got money. So they are simply spending for sense gratification. Therefore, according to Vedic civilization, śūdras should not be given much money. Simply what they actually require, that's all. Because they do not know how to utilize money. At the present moment, because the whole population are śūdras, as soon as they get money, they spend it for wine, women, and squander it away. So big, big rich men in America, they spend fifty thousand dollars in a week in Florida for seeing naked dance. Is it not? Is it not a fact? Because they are śūdras. They do not know how to spend money. And formerly, before this, people were little intelligent, or at least they had some religious faith. So they constructed temple, churches, mosque. Nowadays these things is stopped. As soon as one gets money, "How to spend it after sense gratification?"

So formerly there was no meetings of the śūdras. The meeting was held about . . . amongst the brahmiṇs, saintly persons, to consider how people will remain happy, how their spiritualistic life will be advanced. Therefore the brahmiṇs were the heads, and others, kṣatriyas and vaiśyas and śūdras, they used to take instruction from the brahmiṇs for their livelihood. That was very good system. That is natural. Just like in this body there are the same brahmiṇ, kṣatriya, vaiśya, śūdra. The brahmiṇ is the head, the brain, and the kṣatriya the arms, and vaiśya the belly, and śūdras the legs. So when the body is healthy condition, the brain is very nice, then the brain gives direction to the leg, to the hands, to the belly. Brain, if one has got good brain, he does not eat much. "Why should I eat more? When I am not hungry, why shall I load the belly?" It requires brain. And "No, here is a very nice, palatable thing. Let me load it." Because he has no brain. And after loading, then dysentery. You see? So in every action, the brain is required.
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It is a little intelligent. Just like we can see when the advertisement, we can immediately understand, "What is this nonsense advertisement? He's smoking, and it is cool?" So contradiction. You'll find contradiction everywhere

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Kovida means intelligent. So intelligent persons should see to it. Just like it is a little . . . little intelligent. Just like we can see when the advertisement, we can immediately understand, "What is this nonsense advertisement? He's smoking, and it is cool?" So contradiction. You'll find contradiction everywhere. Because they are not intelligent, they are thinking intelligent. But anyone who is intelligent, they can understand what is the trick.
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[[Vanisource:720818 - Lecture SB 01.02.15 - Los Angeles|720818 - Lecture SB 01.02.15 - Los Angeles]]
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Karma means fruitive activities. I am doing something now, so I am creating another body. If I am acting like a dog, then I am creating another body, dog's body, hog's body, tree's body, or even demigod's body. If you act piously, then you create demigod's body. Janmaiśvarya-śruta-śrī ([[Vanisource:SB 1.8.26|SB 1.8.26]]). But that is also knot; that is not freedom. Just like you are American boys and girls. You are supposed to be born of rich nation, rich father, than us Indians. We are born of poor father. So . . . but that does not mean that you are free from this knot. That is there.

To become . . . people are trying that "We shall be happy by becoming materially advanced." That is called durāśayā. That is hope against hope. Na te viduḥ svārtha-gatiṁ hi viṣṇum ([[Vanisource:SB 7.5.31|SB 7.5.31]]). They do not know that destination of life is to attain Kṛṣṇa consciousness. No. They do not know. They think, "By increasing motorcars, we shall be happy." This is called māyā. That will not help. This motorcar civilization will be finished within another hundred years. It has begun, say, for the last hundred years, and after a hundred years, when . . . the scientists say the petroleum will be finished within fifty years or like that, so, say hundred years, this motorcar will be finished.

So anything we manufacture, the so-called empire, so-called material civilization; it is finished, it will be finished. That is another knot only, that we become captivated. So, "What is this Kṛṣṇa consciousness movement? We must have three dozen motorcar and three dozen wine bottles and this . . ." This is their civilization. So this is karma-bandhana. Narottama dāsa Ṭhākura sings therefore:

<div class="quote_verse">
:sat-saṅga chāḍi' kainu asate vilāsa
:te-kāraṇe lāgila ye karma-bandha-phāṅsa
:(Prārthanā)
</div>

This knot, karma-bandha-phāṅsa. Sat-saṅga, this is sat-saṅga. This is sat-saṅga. You are hearing Śrīmad-Bhāgavatam in the front of Kṛṣṇa and practicing how to become pure. This is called sat-saṅga. And asat-saṅga means this intoxication, illicit sex and drinking, so many things, asat-saṅga. The advertisement, "Come on, here is cigarette, 'Kool,' make your brain cool." (laughter) "By smoking." (laughter) Rascal.

They think that "I am smoking . . ." How it can be cool? But they purchase Kool. This is called māyā. (chuckles) He's smoking fire, and he's becoming cool. (laughter) And the advertisement is going on, and the rascals are captivated by these advertisement, and they smoke, become cool. Yes.

So this is called knot. In so many ways, they are tied up. So actually, if anyone is kovida . . . kovida, here it is used. What is the meaning of kovida?

Devotee: Intelligent.

Prabhupāda: "Intelligent." Kovida means intelligent. So intelligent persons should see to it. Just like it is a little . . . little intelligent. Just like we can see when the advertisement, we can immediately understand, "What is this nonsense advertisement? He's smoking, and it is cool?" So contradiction. You'll find contradiction everywhere. Because they are not intelligent, they are thinking intelligent. But anyone who is intelligent, they can understand what is the trick.

So when actually one becomes intelligent, then the enquiry is, "Why? Why I am put into this miserable condition of life? I do not want this, and it is forced upon me. I do not want to die; death is there. I do not want disease; the disease is there. I do not want this, it is forced upon me. I don't want war, but they, the draft board drags me to the war. Why these are?" This "why" question must be there. That is intelligence. That is Kenopaniṣad, Kena.

There is Upaniṣad, Kena. And Sanātana Gosvāmī, when he approached Caitanya Mahāprabhu, he also inquired this "Why?" Ke āmi, kene āmāya jāre tāpa-traya ([[Vanisource:CC Madhya 20.102|CC Madhya 20.102]]). "Who am I? Why I am put into this miserable condition of life?" That is intelligence. He was minister. He could understand that, "I am minister. People adore me as very learned man."
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He (Krsna) gives you a little intelligence; therefore, you can become proud of your intelligence. But as soon as He likes, He can withdraw immediately, and you become forgetful

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They are sure to become failures, because our knowledge, our intelligence, our talent, strength, opulence, everything depending on God. Kṛṣṇa, He gives you a little knowledge; therefore, you can become very proud of your knowledge. He gives you a little intelligence; therefore, you can become proud of your intelligence. But as soon as He likes, He can withdraw immediately, and you become forgetful.
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[[Vanisource:720923 - Lecture SB 01.03.18 - Los Angeles|720923 - Lecture SB 01.03.18 - Los Angeles]]
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So in the previous verses all the incarnations of God, they have been given there—father's name, mother's name. Kṛṣṇa avatāra also, His father's name, mother's name is there. But here, Narasiṁha, there is no name of the father and mother. This verse is peculiar that there is no names. Why? Because this Narasiṁha incarnation came out of a column. Hiraṇyakaśipu was so angry talking with his son. He saw that his son is very strongly Kṛṣṇa conscious; he could not induce him to forget Kṛṣṇa. So he was very angry. So he was ready to kill him with his sword. At that time Prahlāda Mahārāja, the little boy, five years old, he was just looking at the column in the hall. So his father marked it and immediately asked, "Do you think your God is there in the column?" He said: "Yes, my father." Immediately he broke the column, and Nṛsiṁha came out.

Therefore God is everywhere, not that because God takes birth as human being, from the womb of a human being, it does not mean that He is ordinary human being. He can come out from any source—not necessarily that He has to, but when He plays like a human being, He comes out like that, as if Devakī has become pregnant and the child is there within the womb. But that was simply a conception. Actually, when Kṛṣṇa appeared before His father and mother, He appeared as Lord Viṣṇu, four-handed. So later on, He became like ordinary child.

So the purport is, God is everywhere. That's a fact.

<div class="quote_verse">
:eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ
:yac chaktir asti jagad-aṇḍa-cayā yad-antaḥ
:aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
:(Bs. 5.35)
</div>

He is even within the atom. So He can come out from anywhere, provided He is called by a pure devotee. And He is all-powerful. He can come out from anywhere and everywhere. He is everywhere. And this word is nara—from human being—but He is not nara; He is nara, meaning He is appearing like human being, half human being, and siṁha, half lion. And the nails of the hands, and this great, giant atheist was killed within a second. And keeping Brahmā's promise, he took benediction that he would not be killed by any man, any demigod, any animal, by any weapon, in daytime, in night, so many things, definition by negation.

First of all he wanted directly, "Kindly make me immortal." So Brahmā said that, "I am not immortal. How can I make you immortal? You can ask something else?" So he thought, "Let me become immortal indirectly. I shall not die in daytime, nighttime," because he has no idea that beyond day and night there is also another time. That he forgot.

This is Kṛṣṇa's māyā. We are very intelligent to surpass the law of the Lord, but Kṛṣṇa is so much more intelligent that you cannot surpass. You can conceive in different ways that, "I shall get out of the laws in this way or that way." But you cannot do so, you will forget something. That is explained in the Bhagavad-gītā.

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:sarvasya cāhaṁ hṛdi sanniviṣṭo
:mattaḥ smṛti jñānam apohanaṁ ca . . .
:([[Vanisource:BG 15.15 (1972)|BG 15.15]])
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"I am situated in everyone's heart. Memory, knowledge, forgetfulness, they are coming from Me." If you want to forget Kṛṣṇa, He will give you good intelligence how to forget. But if you want to serve Kṛṣṇa, He will give you good intelligence how to serve. It depends on your choice. Therefore our business is to surrender. "Kṛṣṇa, God, now I am surrendering. I have experimented with all my knowledge, all my intelligence, everything. They have all become failures."

They are sure to become failures, because our knowledge, our intelligence, our talent, strength, opulence, everything depending on God. Kṛṣṇa, He gives you a little knowledge; therefore, you can become very proud of your knowledge. He gives you a little intelligence; therefore, you can become proud of your intelligence. But as soon as He likes, He can withdraw immediately, and you become forgetful.

Just like Hiraṇyakaśipu, just a strong atheist. He thought, "I am the biggest atheist. People are after God. They should come to me and worship me as God. I am God." But his godship or his lordship was finished within a second. Therefore Prahlāda Mahārāja, his son, when he was offered a benediction by the Lord, "My dear Prahlāda, you have undergone severe penances, suffering for My sake. Now you can take any benediction from Me, whatever you like," first of all he said, "My dear Lord, I am not a businessman, that I serve You for getting some profit. I am born of a father—rajo-guṇa, passion—so naturally my body is made of the modes of passion. And You are so powerful You can give me anything I want. So if You allure me in that way, I think You should not do that. I may be allured, because my body is passionate."

So Narasiṁhadeva became very happy, "Yes, here is a true devotee." A true devotee does not make any exchange business, "God, I have rendered You so much service. You give me something." People generally, they want, "I have become a devotee. I have done so much. So God must give me something as I desire. If He does not give, then I do not care for such a God." That is exchange business, that is not devotion.
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In the Srimad-Bhagavatam, in Bhagavad-gita, everything is there about Krsna. Anyone can understand if he's little intelligent. And as soon as you understand Krsna, then you are liberated person

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Just like they are thinking that everything belongs to the state. These Communists, these Moscow, Moscowites, or the Russian, or the Chinese, they are thinking state-wise. But we are thinking not state-wise; we are thinking God-wise. Everything belongs to God. The same philosophy, you extend. Simply you require little intelligence, little intelligence.
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[[Vanisource:730418 - Lecture SB 01.08.26 - Los Angeles|730418 - Lecture SB 01.08.26 - Los Angeles]]
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Kuntī says that this intoxication position, madaḥ, edhamāna-madaḥ ([[Vanisource:SB 1.8.26|SB 1.8.26]]), increasing, pumān, such person, naivārhati, they cannot feelingly address, "Jaya Rādhā-Mādhava." They cannot feelingly. That is not possible. Their feeling, spiritual feeling, is lost. They cannot feelingly address, because they do not know. "Oh, this God is for poor man. They cannot have sufficient food. Let them go to the church and ask, 'O God, give us our daily bread.' We have got enough bread. Why shall I go to church?" This is their opinion. Therefore nowadays, in the days of economic development, nobody's interested in going to the church or temple, "What this nonsense? Why shall I go to the church for asking bread? We shall develop economic condition, and there will be sufficient supply of bread."

Just like Communist country, they do so. The Communist country, they make propaganda in the villages. They ask the people to go to the church and ask for bread. They, innocent people, they ask as usual, "O God, give us our daily bread." Then when they come out of the church, these Communist people ask, "Have you got bread?" They say: "No, sir." "All right, ask us." And then they ask: "O Communist friend, give me bread." And the Communist friend has taken a truckload of bread: "Take. As much as you like, take. So who is better? We are better or your God is better?" They say: "No, sir, you are better." Because they have no intelligence. They do not inquire that, "You rascal, wherefrom you have brought this bread?" (laughter) "Have you manufactured in your factory? Can you manufacture grains, the ingredients of bread, in your factory?" Because they have no intelligence.

Śūdra. They are called śūdra. Śūdra means those who have no intelligence. They take it as it is. But one who is brāhmaṇa, one who is advanced in intelligence, he'll inquire immediately, "You rascal, wherefrom you brought this bread?" That is the question of the brāhmaṇa. You cannot manufacture bread. You have simply transformed God's grain.The grain, the wheat, is given by God, and you have simply transformed. But transforming something from something, that does not become your property.

Just like I give some carpenter some wood, some implement, and salary, and he makes a very nice, beautiful closet. To whom this closet will begi . . . belong? To the carpenter, or to the man who has supplied the ingredients? To whom it will begin? The carpenter cannot say that "Because I have transformed this wood into such nice closet, it is mine." No. It is not your. Similarly, who is supplying the ingredient, rascal? That is Kṛṣṇa. Kṛṣṇa says, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva . . . prakṛtir me aṣṭadhā ([[Vanisource:BG 7.4 (1972)|BG 7.4]]). "This is My property. You have not created this sea, the land, the sky, the fire, the air. It is not your creation." You can transform these material things, tejo-vāri-mṛdāṁ vinimayaḥ, by mixing and transforming. You take earth from the land, you take water from the sea and mix it and put it in the fire—it becomes a brick. And then you pile up all this brick and make a skyscraper building. But wherefrom you got this ingredient, rascal, that you are claiming this skyscraper yours? This is intelligent question. You have stolen the property of God, and you are claiming that it is your property. This is knowledge. This is knowledge.

So those who are intoxicated, they cannot understand. They think "It is my property. I have stolen. I have stolen this land of America from the Red Indians. Now it is my property." But he does not know that he's a thief. He's a thief. Stena eva sa ucyate ([[Vanisource:BG 3.12 (1972)|BG 3.12]]), in the Bhagavad-gītā. One who takes the property of God and claims his own, he's a thief. Stena eva sa ucyate. Therefore we have got communistic idea, the devotee, Kṛṣṇa conscious person. We have got Kṛṣṇa conscious communistic program. What is that? That everything belongs to God. Just like they are thinking that everything belongs to the state. These Communists, these Moscow, Moscowites, or the Russian, or the Chinese, they are thinking state-wise. But we are thinking not state-wise; we are thinking God-wise. Everything belongs to God. The same philosophy, you extend. Simply you require little intelligence, little intelligence. Why do you think that this state belongs to a few number of people? If you think that there are population, American population, this land of America belongs to this population . . . why do you think like that? You think this is property of God.

So every living entity is a child of God. God is the Supreme Father. Kṛṣṇa says, ahaṁ bīja-pradaḥ pitā: "I am the seed-giving father of all living entities." Sarva-yoniṣu kaunteya ([[Vanisource:BG 14.4 (1972)|BG 14.4]]): "In whichever form they may live, they're all, living entities, they're My sons." Actually that is the fact. We all living entities, we are sons of God. But we have forgotten. Therefore we are fighting. Just like in a nice family, if anyone knows, "Father is supplying us food. So we brothers, why should we fight?" Similarly if we become God conscious, if we become Kṛṣṇa conscious, this fighting will be over. "I am American," "I am Indian," "I am Russian," "I am Chinese," these all nonsense things will be over.
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So these things are to be understood. That is Kṛṣṇa consciousness. And if we remain fool . . . no. Everything is there. In the Śrīmad-Bhāgavatam, in Bhagavad-gītā, everything is there about Kṛṣṇa. Anyone can understand if he's little intelligent. And as soon as you understand Kṛṣṇa, then you are liberated person.
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[[Vanisource:741001 - Lecture SB 01.08.21 - Mayapur|741001 - Lecture SB 01.08.21 - Mayapur]]
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So these things are to be understood. Kṛṣṇa is para. Paras tasmāt tu bhāvaḥ anyaḥ ([[Vanisource:BG 8.20 (1972)|BG 8.20]]). In the Bhagavad-gītā we get this information. There is another nature exactly like this. But these so-called scientists, they are so ignorant, they cannot estimate that there is another nature, there are spiritual planets . . . this . . . they do not know even how many planets are there, how they are situated, how they are inhabited. They think simply this planet is full of living entities; in other planets, there is no living entity. But that is not the fact. Every planet. Every planet is full with living entities, even in the sun planet, moon planet. So this is a subject matter we have discussed many times. So Kuntī has already pointed out that Kṛṣṇa is īśvara, and He's beyond the jurisdiction of this material world. That Kṛṣṇa, when He comes here . . . Yadā yadā hi dharmasya glānir bhavati ([[Vanisource:BG 4.7 (1972)|BG 4.7]]). He comes. Tadātmānaṁ sṛjāmy aham. He comes. Then how He comes? He comes as the son of Vasudeva. Kṛṣṇāya vāsudevāya. Vāsudeva, vāsudevāya. His name . . . because He comes as the son of Vasudeva, therefore He is called Vāsudeva. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). If one knows that this Vāsudeva is everything, then he is the most exalted mahātmā.

So these things are to be understood. That is Kṛṣṇa consciousness. And if we remain fool . . . no. Everything is there. In the Śrīmad-Bhāgavatam, in Bhagavad-gītā, everything is there about Kṛṣṇa. Anyone can understand if he's little intelligent. And as soon as you understand Kṛṣṇa, then you are liberated person.

<div class="quote_verse">
:janma karma me divyaṁ
:yo jānāti tattvataḥ
:tyaktvā dehaṁ punar janma
:naiti . . .
:([[Vanisource:BG 4.9 (1972)|BG 4.9]])
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So why should you not understand Kṛṣṇa? Everything is given there. Why you should . . .? At least, the intelligent class, the Americans and Europeans, they are very intelligent materially. They have proved their intelligence. Why not spiritually? If they are materially intelligent, brain is there, you can utilize it either for material purpose or . . . now, so far, you have done for material purposes. You have done enough, so many machineries and so many things. But there is no happiness. You take to . . . apply your brain and intelligence to understand Kṛṣṇa. Then your life is successful.
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It requires little intelligence that, "I am eternal. Why I am in this business, accepting one body and again giving up, giving it up? And there is no guarantee what kind of body I'm going to accept next." There is no guarantee

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We have to . . . so long we are in this material ocean, we have to accept these laws of nature, repetition of birth and death. This is called bhava-sāgara. So we are eternal, nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre (BG 2.20). It requires little intelligence that, "I am eternal. Why I am in this business, accepting one body and again giving up, giving it up? And there is no guarantee what kind of body I'm going to accept next." There is no guarantee. It will be according to your work. We can become an insect, or we can become the demigod. We can become tree; we can become animal—anything, according to our karma. karmaṇā daiva-netreṇa (SB 3.31.1).
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[[Vanisource:730625 - Lecture SB 01.10.11-12 - Mayapur|730625 - Lecture SB 01.10.11-12 - Mayapur]]
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:satāṁ prasaṅgān mama vīrya-saṁvido
:bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
:taj-joṣaṇād āśv apavarga-vartmani
:śraddhā ratir bhaktir prasīdati
:([[Vanisource:SB 3.25.25|SB 3.25.25]])
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Satāṁ prasaṅgāt. Sat-saṅga. Sat-saṅga. Sat means devotees, and asat means nondevotees. Even in moral instruction of Cāṇakya Paṇḍita, he advises: tyaja durjana-saṁsargaṁ bhaja sādhu-samāgamam. Cāṇakya Paṇḍita adv . . . although he was a politician, a great politician, still, a learned brāhmin and knowing all moral instruction, he gives this advice: tyaja durjana-saṁsargam.

This is the crucial point of advancement in human life. Tyaja durjana-saṁsargam: "Try to avoid." Not try; must. You must avoid the association of the materialistic persons. Materialistic person means those who are after money and woman. That's all. They are materialistic. Those persons, simply hankering after money and woman, they are materialistic.

Śrī Caitanya Mahāprabhu has advised to associate with this class of men, hankering after money and women, it is better . . . death is better, preferred, than to associate. When He was requested to see King Pratāparudra—because he was king, he's supposed to be always in association with money and women—He refused to see him: "No, I cannot see the King." When He refused to see, He quoted one verse: bhava-sāgarasya, niṣkiñcanasya bhava-sāgarasya. Niṣkiñcanasya jigamiṣor bhava-sāgarasya ([[Vanisource:CC Madhya 11.8|CC Madhya 11.8]]).

People do not know what is bhava-sāgara. They do not know even. But in Vedic literature, this is the first instruction, how to get out of this bhava-sindhu, bhava-sāgara, material ocean. The whole universe is also a ocean. And all these planets, they are called dvīpa. Just like this planet is called Jambudvīpa, Bhārata-varṣa. Actually it is like dvīpa. Nowadays, those who are flying in the sky, they're going from one island to another island, one planet to another planet. So when there is called dvīpa, there must be relative term, the ocean, or the sea. So whole this universe, this planets, they are called dvīpa. Therefore they are floating in the ocean of air. Just like you have got experience. You have got experience of this also, ocean of water. And above water, there is air, ocean of air. Then there is sky.

So bhava-sāgarasya. The whole universe is bhava-sāgara. Sāgara means ocean, or sea. And bhava means repetition of birth and death. Bhava. Bhūtvā bhūtvā pralīyate ([[Vanisource:BG 8.19 (1972)|BG 8.19]]), in the Bhagavad-gītā. Once we take birth, we remain here for some time, then we give up this body; we accept another body. Tathā dehāntara-prāptir dhīras tatra na muhyati ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). We have to . . . so long we are in this material ocean, we have to accept these laws of nature, repetition of birth and death. This is called bhava-sāgara. So we are eternal, nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20 (1972)|BG 2.20]]). It requires little intelligence that, "I am eternal. Why I am in this business, accepting one body and again giving up, giving it up? And there is no guarantee what kind of body I'm going to accept next." There is no guarantee. It will be according to your work. We can become an insect, or we can become the demigod. We can become tree; we can become animal—anything, according to our karma. karmaṇā daiva-netreṇa ([[Vanisource:SB 3.31.1|SB 3.31.1]]).

So this rascal civilization, they do not understand what is bhava-sāgara, what is bhava. Nothing. They are so rascal. And they're passing on as civilized men. No knowledge. So when one is intelligent actually, then he considers that, "If I am eternal, why should I accept repetition of birth and death?" That is intelligence. But they have given (in) to birth and death—"Never mind." Even university students, they say, "If next life, if I become animal, what is the wrong?" Just see, how much degraded. In Hawaii University, one student said that, "Even if I become an animal, what is the wrong there?" Just see how much degraded the human society has become. They are prepared to become animal, cats and dogs, trees, anything.

So when one comes out of this gross ignorance, how to get out of this bhava-sāgara . . . just like if you are thrown into the water of sea, you may be very expert swimmer, but you don't like to remain there. You want to come out. Similarly, although we may be very expert in changing our body, but still, at the time of death, we don't like it. Nobody likes to die. But he . . . nobody thinks how to stop this death. In the Bhagavad-gītā it is said, na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20 (1972)|BG 2.20]]). By the destruction of this body, the soul is not dead. It is living. So this is called self-realization. One must be sober to think over that, "If I am eternal, if I do not die after the destruction of this body, and I do not like to die, how to stop it?" This is intelligence: how to stop the repetition of birth and death.
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If you want to purchase something, once or twice you may be cheated. A third time, you are very intelligent. So even despite being cheated, you should try to find out who is the real preacher. That requires little intelligence

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Haṁsadūta: Right now we have so many preachers, so many other kinds of preachers in India. Then how can they get rid of them just by chanting?
Prabhupāda: That is the difficulty. That is the difficulty. But you have to got little intelligent associate. Just like if you want to purchase something, once or twice you may be cheated. A third time, you are very intelligent. (chuckles) So even despite being cheated, you should try to find out who is the real preacher. That requires little intelligence.
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[[Vanisource:710217 - Lecture - Gorakhpur|710217 - Lecture - Gorakhpur]]
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Haṁsadūta: Right now we have so many preachers, so many other kinds of preachers in India. Then how can they get rid of them just by chanting?

Prabhupāda: That is the difficulty. That is the difficulty. But you have to got little intelligent associate. Just like if you want to purchase something, once or twice you may be cheated. A third time, you are very intelligent. (chuckles) So even despite being cheated, you should try to find out who is the real preacher. That requires little intelligence.

Guest: (indistinct) . . . but these so-called spiritual preachers are looking at you, and immediately you go they will pounce over you. Where is the guarantee . . . (indistinct)

Prabhupāda: Yes, there is such possibility. Yes.

Guest: I have discussed yesterday in the market. They were, "You are chanting with this party. What interest you have got?" I explained that "The mass have forgotten Lord Kṛṣṇa, and we are importing the importance of Kṛṣṇa from USA." (laughs)

Prabhupāda: Yes, that . . . yes. That is the fact. That is the fact.

Guest: (indistinct) . . . Then I told that, "Guru Mahārāja is Indian, but he has got no place in India . . . (indistinct) . . . and it is the Western people who are teaching us how to serve Kṛṣṇa. If I learn something from them, what is wrong with it?"

Prabhupāda: Their brain is full with hodgepodge. (laughter) You see? Brain is full with hodgepodge. They cannot understand clearly. Just see, the other day the boy was speaking that Aurobindo is greater than Kṛṣṇa. You see? How much misled they are. That is the difficulty in India. The so-called preachers, yogīs, they have filled up the brain with so many hodgepodge things that it is difficult for them. These boys in . . . they had no such hodgepodge things. They accepted Kṛṣṇa as He is, and therefore their progress is very quick.

Guest: . . . (indistinct)

Prabhupāda: Yes.

Guest: And some people I have told that they are the friends of Kṛṣṇa . . .

Prabhupāda: Yes. Anyone, not only they. Anyone. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). Anyone who will accept this principle, he will be elevated. That's all. But his brain is filled, "Then why Kṛṣṇa? Why not Aurobindo? He is greater than Kṛṣṇa." You see?

Guest: I don't think he is greater than Kṛṣṇa.

Prabhupāda: No.

Guest: He has told only, "Ahaṁ brahmāsmi."

Prabhupāda: Ahaṁ brahmāsmi . . . not he says, but his disciple says.

Guest: These things are wrong then. What is wrong with guru?

Prabhupāda: And why you did not follow it, that "Why? What we are . . .?" Just like Caitanya Mahāprabhu. As soon as he was addressed "Kṛṣṇa," He was doing like this, "Oh, what you are nonsense speaking?" That should be done. He was enjoying, "Yes. I am greater than Kṛṣṇa. Oh." Because he is leader of the fools, so he is a great fool. Because leader—a great man becomes leader—so he is a fool, so he is a great fool. That's all.
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The dog will not be able to understand Srimad-Bhagavatam, but a man, however low he may be, if he has got little intelligence, he will be able to understand

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This understanding, this knowledge, can be attained only in human form of life. This analysis of unhappiness and distress can be explained before a human being. If I call three dozen dogs here and ask him, "Now hear Bhāgavata," it is not possible. The dog will not be able to understand Śrīmad-Bhāgavatam, but a man, however low he may be, if he has got little intelligence, he will be able to understand. Therefore Prahlāda Mahārāja says, durlabhaṁ mānuṣaṁ janma. You have got the opportunity to understand what is bhāgavata-dharma. Don't lose it like cats and dogs.
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[[Vanisource:751204 - Lecture SB 07.06.03 - Vrndavana|751204 - Lecture SB 07.06.03 - Vrndavana]]
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There is a story of a prostitute, Lakṣahīra. (aside:) You can sleep this way. I am asking you. Yes, you're sleeping. You can go and sleep. Don't make here. So there is a story of the prostitute, Lakṣahīra. There was a prostitute whose charges was one lakh of pieces of diamond. It doesn't matter, a big diamond or small diamond. That was her charges. So one man was suffering from leprosy and he was being assisted, she (he) was being assisted by his wife, very faithful wife. So still, he was morose. The wife asked the husband, "Why you are morose? I am giving you so much service. You are leper, you cannot move. I can take you. . . I take you on a basket and carry you. Still, you feel unhappy?" So he admitted, "Yes." "Oh, what is the cause?" "Now, I want to go to the prostitute Lakṣahīra." Just see. He is leper, a poor man, and he is aspiring to go to a prostitute who charges 100,000 of pieces of diamond. So anyway, she was a faithful wife. She wanted to satisfy her husband. Some way or other, she arranged. Then, when the leper was at the house of the prostitute, the prostitute gave him very nice dishes of food, but everything in two dishes, everything—one in the golden pot, another in iron pot. So while he was eating, so he inquired the prostitute, "Why you have given me in two pots?" "Now, because I wanted to know whether you will feel different taste in different pots." So he said, "No, I don't find any difference of taste. The soup in the golden pot and the soup in the iron pot, the taste is the same." "Then why you have come here?" This is foolishness. The whole world is going on like that, that simply trying to taste the same thing in different pot. That's all. They are not distasteful "No more, sir. I have tasted enough." That is not fact. That is called vairāgya-vidyā, no more tasting: "It is all the same, either I take in this pot or that pot."

Therefore it is said that sukham aindriyakam, the sense pleasure, it doesn't matter whether you enjoy as a dog or as a human being or a demigod or as European or American or Indian—the taste is the same. This is very important. You cannot have a better taste. Better taste is only Kṛṣṇa consciousness. Paraṁ dṛṣṭvā nivartate ([[Vanisource:BG 2.59 (1972)|BG 2.59]]). So if you do not increase your taste for Kṛṣṇa consciousness, then you will try to taste in this pot and that pot. That is the law. That you will be, continue business and continue disease, to taste in this pot and that pot: "It may be very tasteful in this pot, may be tasteful. . ." The whole world is going on. All these rascals, they go to different countries for tasting sex life. They go to Paris. . . (break) . . .sukham aindriyakaṁ daityā, sarvatra labhyate daivād yathā duḥkham ([[Vanisource:SB 7.6.3|SB 7.6.3]]). Just like duḥkham. Duḥkha means unhappiness. So suppose a millionaire is suffering from typhoid and a poor man is suffering from typhoid. Does that mean that the millionaire will have less distress than the poor man? When you have got typhoid fever, either you are rich man or poor man, the sufferings of typhoid fever is the same. It does not mean that "This man is very rich man. He is not suffering from typhoid." No. As unhappiness is the same in different pot, similarly, the happiness also is the same in different pot. This is knowledge. So why should I waste my time to tasting. . . to taste happiness and distress in different pots? The different pots means these different body.

So this is not our business. Our business is to revive our original consciousness, Kṛṣṇa consciousness. It doesn't matter in which pot I am at the present moment. Ahaituky apratihatā ([[Vanisource:SB 1.2.6|SB 1.2.6]]). You can taste Kṛṣṇa consciousness without any hesitation, without any check, without any hindrance. You can have. Simply you have to see inside to our consciousness and rectify the consciousness. That is required in this human form of life. And therefore Prahlāda Mahārāja in the beginning said, durlabhaṁ mānuṣaṁ janma ([[Vanisource:SB 7.6.1|SB 7.6.1]]). This understanding, this knowledge, can be attained only in human form of life. This analysis of unhappiness and distress can be explained before a human being. If I call three dozen dogs here and ask him, "Now hear Bhāgavata," it is not possible. The dog will not be able to understand Śrīmad-Bhāgavatam, but a man, however low he may be, if he has got little intelligence, he will be able to understand. Therefore Prahlāda Mahārāja says, durlabhaṁ mānuṣaṁ janma. You have got the opportunity to understand what is bhāgavata-dharma. Don't lose it like cats and dogs.

Thank you very much.
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Actually we are not annihilated. Na hanyate hanyamane sarire , nityo sasvato 'yam. So that is our real business. This requires little intelligence, that "We are eternal. Why we are put into this process of taking birth and death?"

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Kṛṣṇa is eternal, similarly, we are also eternal, but circumstantially we are now put into this material world. Therefore our main business is how to revive our original position not to be annihilated, never annihilated. It is clearly said in the Bhagavad-gītā. Actually we are not annihilated. Na hanyate hanyamāne śarīre (BG 2.20), nityo śāśvato 'yam.
So that is our real business. This requires little intelligence, that "We are eternal. Why we are put into this process of taking birth and death?" Kṛṣṇa also says, "This is the real misery of life," janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9).
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[[Vanisource:750404 - Lecture CC Adi 01.11 - Mayapur|750404 - Lecture CC Adi 01.11 - Mayapur]]
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:yasyāṁśāṁśāṁśaḥ parātmākhilānāṁ
:poṣṭā viṣṇur bhāti dugdhābdhi-śāyī
:kṣauṇī-bhartā yat-kalā so 'py anantas
:taṁ śrī-nityānanda-rāmaṁ prapadye
:([[Vanisource:CC Adi 1.11|CC Adi 1.11]])
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So all these Viṣṇu description beginning from Kāraṇodakaśāyī, Mahā-Viṣṇu, who is producing universes. . . Then next Viṣṇu is Garbhodakaśāyī, means the same Mahā-Viṣṇu entering in each and every universe. Then again, the same Viṣṇu, for maintenance of this material world, is lying on the kṣīrabdhi, ocean of milk. And the same Viṣṇu, Kṣīrabdhiśāyī Viṣṇu, is maintaining not only this universal affair, but also He is entering in each and every living being's heart, even within the atom. This is the expansion of viṣṇu-tattva, viṣṇu-tattva within this material world. So just imagine. For creating and maintaining, sustaining, the whole material world is a network of Viṣṇu's activities, and some rascal says, "There was chunk, and there was creation." This creation is so easy? And maintain them, whole the creation? If you create some center of our Kṛṣṇa consciousness movement, how much strain you have to exert to maintain the standard, status quo. Similarly, there are so many universes created, maintained. And there is another phase, annihilation.

That is the process of material creation. We have got experience. Anything material is created is. . . The beginning, there is a date, and it is maintained for sometimes, then it is annihilated. Anything you take—this body, your body, my body—it is created a certain date, and it is maintained for a certain number of years, and again it is annihilated. This is material world. Bhūtvā bhūtvā pralīyate ([[Vanisource:BG 8.19 (1972)|BG 8.19]]): "It manifests sometimes and again disappears." This is called material world, and because it is never eternally sustained, therefore it is called māyā. It is not false, as the Māyāvādī philosophers says, "It is false." It is not false. Lord Viṣṇu is taking so much care to create this material world. How you can say it is false? It is not false. It is fact, but it is temporary. This is the difference between the material world and the spiritual world. In the spiritual world there is no creation and no destruction. In the material world, there is creation and destruction.

Now we, being part and parcel of Viṣṇu, Kṛṣṇa. . . Kṛṣṇa says personally, mamaivāṁśaḥ. So if Kṛṣṇa is not affected by this creation and annihilation, then we, being part and parcel of Kṛṣṇa, why we should be affected by this creation and annihilation? We are very much afraid of being annihilated, and we are trying to discover many scientific, so-called scientific methods how we may not be destroyed. Why this inclination that we may not be destroyed? Because we are part and parcel of Kṛṣṇa, therefore eternity of life is our aspiration. That is the proof that we are. . . as Kṛṣṇa is eternal, similarly, we are also eternal, but circumstantially we are now put into this material world. Therefore our main business is how to revive our original position not to be annihilated, never annihilated. It is clearly said in the Bhagavad-gītā. Actually we are not annihilated. Na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20 (1972)|BG 2.20]]), nityo śāśvato 'yam.

So that is our real business. This requires little intelligence, that "We are eternal. Why we are put into this process of taking birth and death?" Kṛṣṇa also says, "This is the real misery of life," janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam ([[Vanisource:BG 13.8-12 (1972)|BG 13.9]]). They are trying, the so-called scientists, trying to increase. . . If the scientists sees that a man was to die immediately; now he has lived one hour more—he thinks that his science is successful. That is their foolishness. If you live one or two hour more or one year or two year more. . . In Allahabad we had a friend. He was very rich man. So he was on the dying stage. So many big, big doctors were attending, and he was begging to the doctors, "Doctor, can you not give me at least four years' time? I could finish what I have already attempted." So here we know the death is certain. Still, we make some scheme, big or small, according to idea. But we do not know that at any moment, death will come. "As sure as death." And this death is Kṛṣṇa. Kṛṣṇa says in the Bhagavad-gītā, mṛtyuḥ sarva-haraś ca aham ([[Vanisource:BG 10.34 (1972)|BG 10.34]]). That is Kṛṣṇa's mercy. Repeatedly we are taking birth and making big, big scheme, and we may be successful, but at any moment Kṛṣṇa says, "Now you get out, and your all business finished. And whatever you have done, that is also finished, or I'll take it away," just to teach us that this place, material world, is not our place. That is our misconception, or māyā, that we want to make a permanent settlement in this material world, which is not possible at all.
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If you are so foolish that you go to a butcher shop and ask him to supply diamond or gold, then you'll be cheated. You must know at least where to go and purchase gold or diamond. These are valuable things. That requires little intelligence and sincerity

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First of all, select who will be your spiritual master. You must know the preliminary law. Just like if you want to purchase gold, at least you must know where gold is available. If you want to purchase diamond . . . So you must know. If you are so foolish that you go to a butcher shop and ask him to supply diamond or gold, then you'll be cheated. Then you'll be cheated. You must know at least where to go and purchase gold or diamond. These are valuable things. So that requires little intelligence and sincerity. If we are sincere, that "I want to purchase gold or diamond . . ." This is crude example, but the spiritual inquiry . . . if one is actually serious about understanding the goal of life, spiritual knowledge, then Kṛṣṇa is situated in everyone's heart; He understands how this person is sincerely seeking. Then He'll give direction that "You do this." He is giving direction in every respect. We want to do so many things, so Kṛṣṇa is giving us facility.
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[[Vanisource:760708 - Lecture CC Madhya 20.103 - Washington DC|760708 - Lecture CC Madhya 20.103 - Washington DC]]
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So tad viddhi praṇipātena paripraśnena ([[Vanisource:BG 4.34 (1972)|BG 4.34]]). First of all praṇipāt, then paripraśna, questioning. Don't waste your time by questioning some spiritual master or somebody unless you have praṇipāt. You must be ready to accept the answer which he gives; then make inquiry. If you think that "I have to test his answer, because I am more learned or more advanced than him," then don't go there, don't propose anything or inquire anything. You first of all settle up, that whatever . . . "I am going to inquire something from somebody," so whatever answer he'll give, you'll accept. Then there is question of inquiry. Caitanya Mahāprabhu, here Sanātana Gosvāmī, he is completely surrendering. He said that "I am blank. I do not know actually how to inquire You. So kindly You speak everything, what is the subject matter of inquiry and what is the answer of such inquiry. I am completely blank slate. I am simply submitting to You." Sādhya, the goal of life, and sādhana, the process by which one can approach. So "I do not know anything about it, simply I'm depending on Your mercy." That is kṛpā kari. That is surrender.

In this way, we can make advancement in our spiritual education, and we must carry out the order of the spiritual master. Just like you are singing daily, guru-mukha-padma-vākya cittete kariyā aikya āra nā kariha mane āśā (Prema-bhakti-candrika). Āra nā kariha mane āśā—do not think otherwise. Simply whatever . . . First of all, select who will be your spiritual master. You must know the preliminary law. Just like if you want to purchase gold, at least you must know where gold is available. If you want to purchase diamond . . . So you must know. If you are so foolish that you go to a butcher shop and ask him to supply diamond or gold, then you'll be cheated. Then you'll be cheated. You must know at least where to go and purchase gold or diamond. These are valuable things. So that requires little intelligence and sincerity. If we are sincere, that "I want to purchase gold or diamond . . ." This is crude example, but the spiritual inquiry . . . if one is actually serious about understanding the goal of life, spiritual knowledge, then Kṛṣṇa is situated in everyone's heart; He understands how this person is sincerely seeking. Then He'll give direction that "You do this." He is giving direction in every respect. We want to do so many things, so Kṛṣṇa is giving us facility.

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:īśvaraḥ sarva-bhūtānāṁ
:hṛd-deśe 'rjuna tiṣṭhati
:bhrāmayan sarva-bhūtāni
:([[Vanisource:BG 18.61 (1972)|BG 18.61]])
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He is giving all facilities. But when one becomes actually very much eager to understand Kṛṣṇa, God, He is very glad to give instruction, that "You go to such and such person and you submissively inquire, and you'll be . . ." Guru-kṛṣṇa kṛpāya pāya bhakti-latā-bīja ([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]]). By the mercy of guru, by the mercy of Kṛṣṇa, one can make advancement in spiritual understanding. So one must be sincere. Then every direction is there.

Thank you very much.
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Civilized human being means God conscious, happy life, no trouble, no enviousness, everything happy, no hard labor. Why hard labor? Everything is there. You just employ your little intelligence, you get sufficient food by grains, fruits, flowers, milk

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We are advanced in civilization; now we want to kill God. So we are again going to be uncivilized, to remain in the forest and to remain naked. Actually, they are practicing that: nature's life. So again they are going to be aborigines. And that is being practiced. They are going to the forest; they remain naked. So actually, punar mūṣiko bhava: "Again become mouse." Civilized human being means God conscious, happy life, no trouble, no enviousness, everything happy, no hard labor. Why hard labor? Everything is there. You just employ your little intelligence, you get sufficient food by grains, by fruits, by flowers, milk. There is no difficulty if we remain in our own way.
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[[Vanisource:720527 - Lecture Festival SB 07.05.22-34 Appearance Day, Lord Nrsimhadeva, Nrsimha-caturdasi - Los Angeles|720527 - Lecture Festival SB 07.05.22-34 Appearance Day, Lord Nrsimhadeva, Nrsimha-caturdasi - Los Angeles]]
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The human being, if he does not realize God, he's simply engaged in animalistic way of life—eating, sleeping, mating—then nature will call, "All right, sir, again become animal." Punar mūṣiko bhava: "Again become a mouse." You know this story, punar mūṣiko bhava? There is a story. There is a very nice story. One rat, a mouse, he came to a saintly person. Everyone comes to saintly person for some blessing, you see. Real blessing they don't want. Some material blessing. Real blessing, Kṛṣṇa, they don't want. But if you give him some blessing that "You become very rich man and this . . ." they'll be very much pleased. So this mouse also came and begged the saintly person, "Sir, I am in difficulty. If you give me some blessings?" "What is that?" "Now, the cat chases after me always. I'm very unhappy." "So what do you want?" "Now, if you make me a cat, then I can get relief from this." "All right, you become cat." So he became cat.

So after few days, again he comes: "Sir, again I am in trouble." "What is that?" "The dog is chasing me." (laughter) Don't laugh; hear seriously. "Dog is chasing." "All right, then what do you want?" "Now, make me a tiger." "All right, you become a tiger." So when he became a tiger he was staring on the saintly person like this. So he asked, "Why you are staring upon me? You want to eat me?" "Yes." So he again curses, punar mūṣiko bhava: "Again you become mouse. Again you become mouse."

So that is our position. We are advanced in civilization; now we want to kill God. So we are again going to be uncivilized, to remain in the forest and to remain naked. Actually, they are practicing that: nature's life. So again they are going to be aborigines. And that is being practiced. They are going to the forest; they remain naked. So actually, punar mūṣiko bhava: "Again become mouse." Civilized human being means God conscious, happy life, no trouble, no enviousness, everything happy, no hard labor. Why hard labor? Everything is there. You just employ your little intelligence, you get sufficient food by grains, by fruits, by flowers, milk. There is no difficulty if we remain in our own way.

So that is the difficulty, that we do not know that our ultimate goal of life is God-realization. Then God has got all arrangement. You cannot produce fruits and grains in factory. They are given by God. Why? That "You eat them and be Kṛṣṇa conscious and chant Hare Kṛṣṇa." But we don't want that. We want slaughterhouse, unnecessarily. Actually, if you go to the store . . . there are so many storehouses. How many stores are selling only meat? It is not possible. Ninety-nine percent fruits, vegetable, grains you are taking, and maybe a little percentage of meat. So why you cannot give up this little percentage? If you think that meat is very palatable, why don't you live on meat? Russia is also trying like that. That has become the fashion. In Moscow, it was very difficult to find out nice grains. With great difficulty Śyāmasundara used to spend two hours daily to secure these things.

So this is the problem. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha māninaḥ ([[Vanisource:SB 7.5.31|SB 7.5.31]]). They are trying to be happy by the arrangement of these material activities. Andhā yathāndhair upanīyamānās te 'pīśa-tantryām. They do not know that the material nature is so strong that you cannot get out of it unless you are prepared to suffer more and more. If you take to natural life and live peacefully and take to Kṛṣṇa consciousness, that is your real life. And if you simply increase botheration and problem, then you'll have to suffer. That is the position of modern civilization.
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Simply you require little intelligence. That intelligence is developed through the instruction of acarya

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As you are passing through different types of bodies, similarly, when you give up this body you accept another body. What is the difficulty? Tathā dehāntara-prāptir dhīras tatra na muhyati (BG 2.13). There is no question of becoming astonished, how transmigration of the self, soul, takes place. The vivid example is there. Simply you require little intelligence. That intelligence is developed through the instruction of ācārya.
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[[Vanisource:710903 - Lecture Festival Appearance Day, Bhaktivinoda Thakura - London|710903 - Lecture Festival Appearance Day, Bhaktivinoda Thakura - London]]
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So today is very auspicious day, Ṭhākura Bhaktivinoda's birthday. Here is the picture of Ṭhākura Sac-cid-ānanda Bhaktivinoda. He was one of the ācāryas of this disciplic succession from Kṛṣṇa. We have got a succession table from Kṛṣṇa, genealogical table. There are two kinds of genealogical tables—one by the semina—father, his son, his son, like that; that is material genealogical table—and there is one spiritual genealogical table, disciplic succession.

Just like Kṛṣṇa . . . Kṛṣṇa, the original father, Supreme Personality of Godhead, He spoke the Vedic knowledge to Brahmā, Lord Brahmā. He spoke to Nārada. Nārada spoke to Vyāsa. Vyāsa spoke to Madhvācārya. So in this disciplic succession, Lord Caitanya, from Lord Caitanya, the six Gosvāmīs, and similarly, coming down, down, Bhaktivinoda Ṭhākura, then Gaurakiśora dāsa Bābājī Mahārāja, then my spiritual master, then we are, next generation, my disciples.

So there is a disciplic succession, and the ācāryas, they're authorities. Our process of knowledge is very simple, we take it from the authority. We don't speculate. Speculation will not help us to come to the real knowledge. Just like when we are in difficulty, in legal implication, we go to some authority, lawyer.

When we are diseased we go to a physician, the authority. There is no use, speculation. Suppose I am in difficulty in some legal implication. I simply speculate, "I shall be free in this way and that way." That will not help. We have to go to the lawyer who knows things, and he gives us instruction that "You do like this; then you'll be free."

Similarly, when we are diseased, if I speculate at home that, "My disease will be cured in this way and that way," no. That is useless. You go to an authorized physician, and he will give you a nice prescription, and you'll be cured. That is the process of knowledge.

But in the modern age people think that "I am free, I am independent, and I can make my own solution." That is rascaldom. That's not good. So Arjuna, when he was talking with Kṛṣṇa as friend, but when he saw that there was no solution talking like this, he surrendered to Kṛṣṇa. He said, śiṣyas te 'ham ([[Vanisource:BG 2.7 (1972)|BG 2.7]]). Aham: "Myself, I surrender unto You as Your disciple." Śiṣyas te 'haṁ śādhi māṁ prapannam. Prapannam means surrender.

So that is the Vedic injunction, that if you want to know transcendental knowledge or science . . . "Transcendental" means beyond the scope of your direct perception. So spiritual knowledge is beyond the scope of our sense speculation. Beyond the scope. Just like when a soul, a spiritual spark only, leaves this body, you cannot see. Therefore atheistic class of men, they speculate, "There may be a soul, there may not be soul." Or "The bodily function was going like this; now it stopped. The blood corpuscles now cease. It is no more red, it is white, therefore life . . ." These are speculation. This is not actual knowledge.

Actual knowledge you get from the authority, Kṛṣṇa. He says, tathā dehāntara-prāptir dhīras tatra na muhyati ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). Just like the soul is passing through different stages. Dehino 'smin yathā dehe. Deha, deha means this body. Asmin dehe, in this body, there is dehi. Dehi means who is the owner of this body. That is soul. That is passing through childhood, boyhood, babyhood, youthhood, old age. Everyone, you can perceive that you were a child, you were a baby, you were a boy. Now you are young man or old man. So you are there.

So as you are passing through different types of bodies, similarly, when you give up this body you accept another body. What is the difficulty? Tathā dehāntara-prāptir dhīras tatra na muhyati ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). There is no question of becoming astonished, how transmigration of the self, soul, takes place. The vivid example is there. Simply you require little intelligence. That intelligence is developed through the instruction of ācārya.

Therefore, Vedic injunction is not to acquire knowledge by speculation. That is useless. Athāpi te deva padāmbuja-dvayaṁ jānāti tattvaṁ prasāda-leśānugṛhīta eva hi, na cānya eko 'pi ciraṁ vicinvan ([[Vanisource:SB 10.14.29|SB 10.14.29]]). Ciraṁ vicinvan. Ciram means for thousands of years you can speculate, you cannot understand what is God. That is not possible. But if you receive knowledge from the devotee, he can deliver you. Therefore Vedic injunction is that tad-vijñāna . . .

(break) . . . in order to understand tad-vijñāna . . . vijñāna means science. If you want to know the transcendental science, then you must approach a guru, tad-vijñānārtham, in order to . . . if you are at all interested to understand the spiritual science, tad-vijñānārthaṁ (sa) gurum eva abhigacchet (MU 1.2.12), you must approach guru. Guru means this disciplic succession, as I have explained.
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You have nothing to offer to Krsna. Simply you have to become little intelligent. That's all. Not rascal. If you remain rascal, then your human life is spoiled. If you become little intelligent, then your human life is successful

2022-11-25T16:48:12Z

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<h3>Bhagavad-gita As It Is Lectures</h3>
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Just like your father has given you so many things and you are obliged, "Oh, our father is maintaining us." And if you cook something and give it to the father first, "My dear father, I have cooked this. It is very nice. You first of all . . ." "Oh, it is very nice? All right, give me." The father will be so much pleased: "Oh, here is my dear son." It is father's property. You cannot give anything to the father.
Similarly, you have nothing to offer to Kṛṣṇa. Simply you have to become little intelligent. That's all. Not rascal. If you remain rascal, then your human life is spoiled. If you become little intelligent, then your human life is successful.
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[[Vanisource:720630 - Lecture BG 07.01 & Initiation - San Diego|720630 - Lecture BG 07.01 & Initiation - San Diego]]
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it is said . . . as it is said in the Vedic literature, premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38): we have to create our eyes or purify our eyes to see God. And that purification is possible when you apply the ointment of love of God, daily. How to love Kṛṣṇa? Take it as ointment. As we apply some ointment to increase the sight of our eyes . . . doctor gives some prescription. We use it also. So similarly, how to see God? You will see God with these eyes when it is clarified. Premāñjana-cchurita, by the ointment of love of Godhead.

So these are the function, how to love. One has to rise early in the morning. He doesn't like, but, "No. I will have to satisfy Kṛṣṇa." This is the beginning. "Oh, I have to chant sixteen rounds." He is lazy. He doesn't want to do it. But if he loves Kṛṣṇa, he must do it. He must do it.

So in the beginning we have to learn how to love, but when you come to the stage, oh, there is no question of . . . you may follow the regulative principle or not, because love is there. But don't imitate.

Just like in our ordinary love affairs, if I want to love some girl, I bring some flower, I bring some presentation. In this way she thinks, "Oh, it is very nice boy. He has brought me this, that." In this way there are six principles of love. Dadāti pratigṛhṇāti (Upadeśāmṛta 4). You have to give and you have to take. I love somebody. I give him something: "My dear, you take this." And when he offers also, if he also loves you, he also return you. Not exactly for returning. It is love to give and take.

Dadāti pratigṛhṇāti guhyam ākhyāti pṛcchati ca. Opening mind, "My dear lover, I like this," and the other party also opens his mind. Guhyam ākhyāti . . . guhyam means very confidential things. Ākhyāti, disclosed, exchanged. Guhyam ākhyāti pṛcchati ca. And bhuṅkte bhojayate caiva, and giving the lover to eat something and accept from him some eatable. These are the six ways of increasing love.

If you act in that way with Kṛṣṇa . . . you are taking so many things from Kṛṣṇa. Kṛṣṇa is giving you everything. Eko bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). Whatever our necessities of life, that is being supplied by Kṛṣṇa. We are taking these fruits, flowers, grains. It is not possible to manufacture these in your factory. It is Kṛṣṇa sending, Kṛṣṇa giving you.

So we are living at the cost of Kṛṣṇa, and after cooking these fruits, flowers or grains, if we do not offer to Kṛṣṇa, is that very good gentlemanliness? I take so much from you, and simply, nicely, and very cleanly cooking the foodstuff, if we offer to Kṛṣṇa, then what is the wrong there? The rascals, they say: "Oh, they are heathens. They are worshiping some stone." Just see.

So these are all less intelligent person. God eats. Kṛṣṇa says: tad aham aśnāmi. "I eat."

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:patraṁ puṣpaṁ phalaṁ toyaṁ
:yo me bhaktyā prayacchati
:tad aham aśnāmi
:bhakty-upahṛtam
:([[Vanisource:BG 9.26 (1972)|BG 9.26]])
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Kṛṣṇa says that, "My devotee, when he brings something within the categories of vegetables, grains and fruits, because he has brought with devotion and love, I eat them." So when the devotee offers with devotion and love, "Kṛṣṇa, You have given us so many nice things. So I have cooked it. Kindly You take first," oh, how it is nice.

Just like your father has given you so many things and you are obliged, "Oh, our father is maintaining us." And if you cook something and give it to the father first, "My dear father, I have cooked this. It is very nice. You first of all . . ." "Oh, it is very nice? All right, give me." The father will be so much pleased: "Oh, here is my dear son." It is father's property. You cannot give anything to the father.

Similarly, you have nothing to offer to Kṛṣṇa. Simply you have to become little intelligent. That's all. Not rascal. If you remain rascal, then your human life is spoiled. If you become little intelligent, then your human life is successful.

This is intelligence that, "God is giving us . . . God is giving us daily bread. Why not offer to God first?" That is intelligence. And simply, "God is giving me bread. I shall eat. That's all . . ." I am meant for eating only? And why not offering? God will not eat?

Simply you feel gratitude: "Oh, God has given me this bread. Let me offer it to God first of all. Then I take." What is the wrong there? What is loss there?

But these narādhama, lowest of the mankind, they even do not recognize this. Lowest of . . . they have been described in Bhagavad . . . narādhama. Na māṁ duṣkṛtina mūḍhāḥ prapadyante narādhamāḥ, māyayāpahṛta-jñānā ([[Vanisource:BG 7.15 (1972)|BG 7.15]]). His intelligence, his knowledge, has been taken away by māyā.

He has not this knowledge even that, "God has given me to eat. Why not offer first of all to God?" This intelligence has been taken away by māyā. Therefore they are narādhama. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ.

So those who are narādhama, lowest of the mankind . . . just like here, something being offered to Kṛṣṇa, to God, He will eat it, but He will leave everything for you as prasādam. How? Pūrṇāt pūrṇam udacyate.

Pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate ([[Vanisource:ISO Invocation|ISO Invocation]]). This is God's power. He will eat everything, but He will keep everything for you as prasādam. Pūrṇasya pūrṇam ādāya. Taking everything, but still, it is there.

So this is the process, how to increase your attachment for Kṛṣṇa. This bhakti-yoga, or Kṛṣṇa consciousness movement, is nothing . . . we do not say that, "You Christian, you are good. I am Hindu, I am bad." Or "You are bad, I am good." We don't say that. We simply say that, "It is your right now, this human form of body, how to love God." That's all. "You have loved so long dog. Now you try to love God."
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Any person with little intelligence will never like to die and accept another body. And we do not know what kind of body we are going to get

2022-11-23T15:47:06Z

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Everyone is afraid of dying, because after death nobody knows what is going to happen. Those who are foolish, they are animals. Just like animals are being slaughtered, the other animal is thinking that "I am safe." So any person with little intelligence will never like to die and accept another body. And we do not know what kind of body we are going to get.
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[[Vanisource:760423 - Lecture Initiation Excerpt - Melbourne|760423 - Lecture Initiation Excerpt - Melbourne]]
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in the Caitanya-caritāmṛta, while teaching Śrīla Rūpa Gosvāmī, Caitanya Mahāprabhu said,

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:ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva
:guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja
:([[Vanisource:CC Madhya 19.151|CC Madhya 19.151]])
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The living entities, they are transmigrating from one form of life to another and wandering from one planet to another, sometimes low-grade life, sometimes high-grade life. This is going on. This is called saṁsāra-cakra-vartmani. Last night we were explaining, mṛtyu-saṁsāra-vartmani ([[Vanisource:BG 9.3 (1972)|BG 9.3]]). This very word is used, mṛtyu-saṁsāra-vartmani. Very difficult ways of life, to die. Everyone is afraid of dying, because after death nobody knows what is going to happen. Those who are foolish, they are animals. Just like animals are being slaughtered, the other animal is thinking that "I am safe." So any person with little intelligence will never like to die and accept another body. And we do not know what kind of body we are going to get.

So this initiation by the grace of guru and Kṛṣṇa, do not take it very leniently. Take it very seriously. It is a great opportunity. Bīja means seed, seed of bhakti. So whatever you have promised before the Lord, before your spiritual master, before fire, before Vaiṣṇavas, never deviate from this promise. Then you will keep fixed up in your spiritual life: no illicit sex, no meat-eating, no gambling, no intoxication—these four no's—and chanting Hare Kṛṣṇa—one yes. Four no's and one yes. That will make your life successful. It is very easy. It is not difficult. But māyā is very strong, sometimes deviates us. So when there is endeavor by the māyā to deviate us, just pray to Kṛṣṇa, "Please save me. I am surrendered, fully surrendered, and kindly give me protection," and Kṛṣṇa will give you protection. But don't miss this opportunity. That is my request. I have all my good wishes and blessings upon you. So let us take the opportunity of bhakti, bhakti-latā-bīja. Mālī hañā sei bīja kare āropaṇa ([[Vanisource:CC Madhya 19.152|CC Madhya 19.152]]). So when you get a nice seed, we have to sow it within the earth. The example is, just like if you get very nice seed of first-class rose flower, so you sow it on the ground and just offer little, little water, it will grow. So this seed can be grown by watering. What is that watering? Śravaṇa kīrtana jale karaye secana ([[Vanisource:CC Madhya 19.152|CC Madhya 19.152]]). This watering of the seed, bhakti-latā, is śravaṇa-kīrtana, hearing and chanting. So you will hear from the sannyāsīs and the Vaiṣṇavas more and more about it. But do not miss this opportunity. That is my request.

Thank you very much.
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It (Process of Krsna consciousness) is universal. Any human being with little intelligence, he can understand. And even he does not understand, this process is so nice that if you continue this process for a few weeks, you'll be able to understand

2022-11-23T15:37:40Z

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And actually it is wonderful. So . . . and the process is also very simple. You do not require to be highly educated or philosopher or talented or rich or poor, or black and white. Doesn't matter what you are. It is universal. Any human being with little intelligence, he can understand. And even he does not understand, this process is so nice that if you continue this process for a few weeks, you'll be able to understand.
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[[Vanisource:680402 - Lecture - San Francisco|680402 - Lecture - San Francisco]]
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According to Bhagavad-gītā, the soul is transmigrating from one body to another, but the soul is eternal and permanent. And there are evolutionary process also. There are 9,000,000 species of life in the water. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati (Padma Purāṇa). And the trees and plants are 2,000,000. Similarly, there are reptiles, birds, then beasts, 3,000,000 beast life, beastly life. Then at the end, we come to the form of this human being, and there are 400,000 species of different kinds of bodies. Just like your body in America and our body in India, there is some difference. Similarly, there are 400,000's of human form of life. So this is the process of evolution. And these bodily changes are taking place according to different consciousness. And the highest perfectional consciousness is Kṛṣṇa consciousness. When we come to the point of Kṛṣṇa consciousness, then our life becomes perfect.

So this Kṛṣṇa consciousness movement is just an endeavor to bring people to the original consciousness. That consciousness is . . .

(break) And as we are forming our consciousness, so we are changing our body. If we make our consciousness doggish or hellish, then we get the body of a dog or an animal or something like that. And if we make our consciousness godly, then we make our next life as good as God. This is the process.

So we have to . . . this is the opportunity. The highest intellectual form of human body when every . . . I mean to say senses perception, sense perception, consciousness, everything is perfect, we have to utilize that for becoming Kṛṣṇa conscious, so that our this process of birth and death can be stopped and we get our eternal body. If we practice this Kṛṣṇa consciousness, then our next life is as good as Kṛṣṇa, which means that there is no more birth, there is no more death, there is no more disease and no more old age.

In the Bhagavad-gītā it is said that one who is intelligent, he will see four things before him. You may be very great scientist. You may be very much advanced in material science. You may be able to construct

(break) skyscrapers, and many millions of motorcar, but you have to think whether you have solved the real problem (break). The real problem of life is birth, death, disease and old age. Not that to live in a high skyscraper our problems of life is solved. No. The problem of life is how to stop these four things: birth, death, old age and disease.

But we have neglected the real problems of life. And we are misusing our intelligence for constructing big buildings and constructing or increasing the so-called bodily necessities of life. The bodily necessities of life are four only. What is that? Eating, sleeping, mating and defending. To maintain this body you require to eat something. Everyone is eating. You are eating, the cats are eating, the dogs are eating, the birds are eating. They have no economic problem. Eating is there already. Have you seen ever that a bird is dying for want of eating, eatables? No. So these things are already arranged. That is no problem. In every form of life your eatables are there by nature's supply.

Similarly sleeping. The bird is sleeping, the dog is sleeping, the cat is sleeping, and you are also sleeping. But you have got a very nice apartment. Does it mean that you have solved the problem of sleeping? No. Then defending. The birds, the dogs, the cats, the animals, everyone knows how to defend in their own way. You go every day in the, what is called, Stowe Lake path. And as soon as you go, the swans immediately jump to the water, because that is their defending.

As soon as they go to the water, they know that, "These human beings, they cannot come to the water. We are now secure." So that defending process is there even in the swans, in the birds, in everything. You don't think that because we have manufactured atomic bombs, therefore we have become very good. What is this atomic bomb? Killing. Killing is going on. Have you manufactured anything by which you can save from death?

So our problems of life, as it is stated in the Bhagavad-gītā, is to solve these four things: no more birth . . . because we are . . . always remember that we are all eternal. Just like in this body, beginning from my mother's womb up to this old age, I am the same eternal soul, but my body is changing. So after changing this body also, I shall remain the same. Simply I shall have another body. This plain truth, there is no difficulty to understand.

Now if I am eternal . . . if I am eternal means no death, no birth, no disease, no old age. That is eternal. So if I am eternal, whether it is possible to get an eternal body? Or eternal happiness? That is the problem of human society. If you can solve that problem, then you be proud of your civilization. Otherwise there is no difference between cats' and dogs' civilization and your civilization. Because you are simply trying to solve the problems of eating, sleeping, defending and mating. But these problems are already solved by nature's law.

So our developed intelligence should be utilized for solving these problems by Kṛṣṇa consciousness. We are presenting this movement before you, your country, because you are intelligent, you are materially advanced. You are greater than all other countries. Therefore I present this movement, scientific movement, before you. You just try to understand it.

Lord Caitanya's movement . . . this is Lord Caitanya's movement. And the author of Caitanya-caritāmṛta . . . that is in Sanskrit. We have translated it into English, Teachings of Lord Caitanya. If you like, you can purchase that book. So in that book it is stated that caitanyera dayāra kathā karaha vicāra: "Ladies and gentlemen, you just . . . scrutinizingly . . . (indistinct) . . . you try to understand the mercy of Lord Caitanya, this Kṛṣṇa consciousness movement, how it is solving the problems of our life." Vicāra karile citte pābe camatkāra ([[Vanisource:CC Adi 8.1|CC Adi 8.1]]). If you scrutinizingly test it and try to understand this movement, then you'll feel yourself that it is wonderful.

And actually it is wonderful. So . . . and the process is also very simple. You do not require to be highly educated or philosopher or talented or rich or poor, or black and white. Doesn't matter what you are. It is universal. Any human being with little intelligence, he can understand. And even he does not understand, this process is so nice that if you continue this process for a few weeks, you'll be able to understand.

This chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare is transcendental vibration, sound. Sound is the origin of all creation. So this transcendental sound, if you vibrate, you will understand very quickly this philosophy of Kṛṣṇa consciousness.

And there is no loss on your part. Suppose you chant Hare Kṛṣṇa; you do not lose anything. But if there is any gain, why don't you try it? We simply request you with folded hands that you kindly chant Hare Kṛṣṇa. We are simply requesting you. We're not asking you to pay us something or to suffer something or be educated or be engineer or be lawyer, then come to us.

Never mind what you are. Stay in your position. Simply try to chant these sixteen words, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. You can try for one week. And there is no hard-and-fast rules. You can chant anywhere and everywhere. While walking you can chant, while driving you can chant. Nobody is going to tax, that "You are chanting. Give me this tax." It is very easy.
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Little intelligence is required, that "Why not take it immediately? Even I did not cultivate knowledge in my past life, let me take immediately." So this opportunity is offered. Take Krsna consciousness

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<h2>Lectures</h2>
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<h3>General Lectures</h3>
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One has to become very intelligent. Just like if one man is earning, say, ten hundred millions of dollars by depositing little, little, in the bank, so if somebody offers, "All right, you take immediately ten hundred thousands of dollars immediately," so who will refuse it? So if it is a fact that one comes to this Kṛṣṇa consciousness after many, many births . . . so, little intelligence required, that "Why not take it immediately? Even I did not cultivate knowledge in my past life, let me take immediately."
So this opportunity is offered. Take Kṛṣṇa consciousness. There is no tax, there is no loss, but everything is gained. Try it. At least, make an experiment for week or for fortnight and see. It is not difficult. Simply we must be willing. That's all. Because every one of us are independent. Not fully; little. So we can use our independence, we can misuse our independence.
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<div class="quote_link">
[[Vanisource:681011 - Lecture - Seattle|681011 - Lecture - Seattle]]
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<div class="text">
Young man (5): When you succumb to Kṛṣṇa consciousness, or to Kṛṣṇa, do you still have any obligation to, say, the worldly affairs, in making, say, the world a better place?

Prabhupāda: Yes. This is my obligation, to give them education in Kṛṣṇa consciousness. That is the best service I am giving to the humanity. Why I have come to your country? I am old man. Just to fulfill this obligation. So when one becomes Kṛṣṇa conscious, he feels obligation very extensive, not limited. He is called mahātmā, very broad-minded.

Not cripple-minded. So "I am good, my father is good"—not like that. So Kṛṣṇa consciousness is so nice that it makes your mind broader. Mahātmā. Sa mahātmā su-durlabhaḥ. This exact word is there in the Bhagavad-gītā:

<div class="quote_verse">
:bahūnāṁ janmanām ante
:jṣānavān māṁ prapadyate
:vāsudevaḥ sarvam iti
:sa mahātmā su-durlabhaḥ
:([[Vanisource:BG 7.19 (1972)|BG 7.19]])
</div>

After many lives' cultivation of knowledge, when one comes to the point that Vāsudeva, or the Supreme Personality of Godhead, is everything, He is the cause of all causes, then he surrenders unto Him. But such kind of surrendering soul is very rare.

So in this Kṛṣṇa consciousness movement we do not expect that everyone can join, but anyone who joins, it is to be understood that in his previous life he has passed all cultivation of knowledge. Otherwise it is not possible. But if one is . . . just like this verse says, bahūnāṁ janmanām ante jṣānavān māṁ prapadyate ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). If one is intelligent to understand this verse, that only a wise man, only one who has become very wise after many, many births' cultivation of spiritual knowledge, he surrenders to Vāsudeva, or Kṛṣṇa . . . so I do not know whether I cultivated knowledge in my past life, but if it is a fact that this is the result of many, many births' cultivation of knowledge, why not surrender immediately and become the most learned wise man? Take the opportunity.

One has to become very intelligent. Just like if one man is earning, say, ten hundred millions of dollars by depositing little, little, in the bank, so if somebody offers, "All right, you take immediately ten hundred thousands of dollars immediately," so who will refuse it? So if it is a fact that one comes to this Kṛṣṇa consciousness after many, many births . . . so, little intelligence required, that "Why not take it immediately? Even I did not cultivate knowledge in my past life, let me take immediately."

So this opportunity is offered. Take Kṛṣṇa consciousness. There is no tax, there is no loss, but everything is gained. Try it. At least, make an experiment for week or for fortnight and see. It is not difficult. Simply we must be willing. That's all. Because every one of us are independent. Not fully; little. So we can use our independence, we can misuse our independence.

So here is the offering: take Kṛṣṇa consciousness. Now it is your choice. If you can take, it is good. If you don't take, that is your good will. Is there any difficulty to accept our formula? I ask all of you, is there any difficulty? I am asking this. You have asked so many questions of me. Is there any difficulty to accept this formula?

Young man: No.

Prabhupāda: Huh?

Young man: No.

Prabhupāda: So why don't you take it?

Young man: I have.

Prabhupāda: Thank you. (laughter) It is so simple, nice. Try to understand by your knowledge, question. We are not pushing forcibly. You have got your intelligence, argument, logic, everything. But you'll find it.
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One moon is sufficient to eradicate all darkness. There is no need of millions of stars. Krsna consciousness is so beautiful. You call any intelligent person, we are prepared to convince him. He must be little intelligent. That's all

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<h2>Conversations and Morning Walks</h2>
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<h3>1969 Conversations and Morning Walks</h3>
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So if we find one or two intelligent person, ekaś candras tamo hanti na ca tārā . . . then one moon is sufficient to eradicate all darkness. There is no need of millions of stars. Kṛṣṇa consciousness is so beautiful. You call any intelligent person, we are prepared to convince him. Any intelligent. He must be little intelligent. That's all.
</div>

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[[Vanisource:690512 - Conversation with Allen Ginsberg - Columbus|690512 - Conversation with Allen Ginsberg - Columbus]]
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<div class="text">
Allen Ginsberg: But the question I'm posing still is this: You accept the possibility of a series of Kṛṣṇa consciousness centers in the United States?

Prabhupāda: Yes. Provided a man is not adversely inclined. Otherwise it is very simple.

Allen Ginsberg: But what I'm wondering is how far beyond exclusive centers, how far beyond that can it go in the United States? How far beyond a special study cult centers can a Kṛṣṇa consciousness movement or any religious movement grow? 'Cause the need is for a large, single, unifying religious movement in America.

Prabhupāda: Yes. So here is Kṛṣṇa, all-attractive. You now find out . . . you can say: "Why I shall accept Kṛṣṇa?" You can say like that. Your first question is the unifying agent. I say: "Here is Kṛṣṇa." Now we can analyze, "Why you shall accept Kṛṣṇa?" Then I shall reply, "Why you shall not?" What do you want, expect, from the Supreme or the unifying? What do you expect? Everything is there in Kṛṣṇa. Opulence—Kṛṣṇa. Beauty—Kṛṣṇa. Wisdom—Kṛṣṇa. Renunciation—Kṛṣṇa. Strength—Kṛṣṇa. Everything Kṛṣṇa. Whatever you want, you'll find in Kṛṣṇa. That is the unifying center. That I will convince you. He is the unifying center actually.

And Bhagavad-gītā it is said, mama vartmānuvartante manuṣyāḥ partha sarvaśaḥ. "Everyone is trying to come to Me." "Everyone is trying to come to Me," ye yathā māṁ prapadyante ([[Vanisource:BG 4.11 (1972)|BG 4.11]]). "But he's realizing Me in My different phases. But everyone is trying." So, so far unifying religion is concerned, there are three groups, impersonalist, personalist and localized.

Some are trying to understand the Absolute Truth in impersonal way. Some are . . . the yogīs, the mental speculators, they are trying to understand the Absolute in impersonal, without any personal form. And the yogīs, they are trying to find out Kṛṣṇa within their heart, meditation. And somebody is . . . some are trying to find out the Absolute Truth in person by reciprocating love. So all these things are in Kṛṣṇa. And Bhāgavata says, after explanation of that verse, that it is the only business of human being to find out the Absolute Truth.

Now, the next verse, the Absolute Truth is explained, analyzed, vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam ([[Vanisource:SB 1.2.11|SB 1.2.11]]).

Now, Absolute Truth is always one. There is no . . . absolute Truth cannot be two. Then it is relative truth. Absolute Truth means one. So the knowledge of the Absolute Truth is one. Vadanti tat tattva-vida. Tattva-vida means those who are in knowledge of the Absolute Truth, they say that Absolute Truth is one. But He's realized in three phases. Brahmeti paramātmeti bhagavān iti śabdyate. Brahman means impersonal, and Paramātmā is localized, and Bhagavān, the Supreme Personality of Godhead. So these are different stages.

Just like the sun. The first experience of sun is this impersonal effulgence all over the sky. But that is not very important than the sun globe, because it is from the sun globe the effulgence is coming. So anyone will understand that this sunshine is not so important as the sun globe. And if you approach the sun globe and if you penetrate into the sun, if you have got strength to go into the . . . just like you are trying go to the moon planet. If you have got really scientific strength to go within the sun planet, then you'll find there is sun-god.

That information we get from Bhagavad-gītā. Imaṁ vivasvate yogaṁ proktavān aham avyayam ([[Vanisource:BG 4.1 (1972)|BG 4.1]]) "I told to sun-god Vivasvān first." So therefore there is a person. And why not a person? Your imagination is not ultimate truth. We get information from Kṛṣṇa, there is a person, Vivasvān. So there is a person, he's sitting there. Person, globe, sun, sunshine. Which is important? Which is important?

Allen Ginsberg: The person, the globe or the sunshine?

Prabhupāda: Yes.

Allen Ginsberg: (laughs) I don't know.

Prabhupāda: Why you don't know? You cannot say them? Which of them? These three things are presented. The sunshine, the sun globe, and within the sun globe, the sun-god. Who is important?

Allen Ginsberg: If we could apprehend it in terms of person, the person.

Prabhupāda: Yes.

Allen Ginsberg: But if we could apprehend it only in terms of the globe, then the globe.

Prabhupāda: So that means your approach may be up to globe. But that is not finished.

Allen Ginsberg: Yes.

Prabhupāda: That is not finished. You have to go . . . that is . . . Upaniṣad says that, he's praying that "Please wind up Your effulgence so that I can see Your true face." The Upaniṣad says. You see in the Upaniṣad. And he's praying that, "Please wind up Your this glaring effulgence so that I can see Your real face." So real face is there. And Bhagavad-gītā says, brahmaṇo 'ham pratiṣṭhā: "This impersonal Brahman is standing on My existence." And Brahma-saṁhitā says that:

<div class="quote_verse">
:yasyā prabha prabhavato jagad-aṇḍa-koṭi-
:koṭiṣv aśeṣa-vasudhAdi vibhūti-bhinnam
:tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
:govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
:(Bs. 5.40)
</div>

This Brahman effulgence is nothing but His bodily effulgence. You see whenever we put Kṛṣṇa, there's a bodily effulgence. Within that bodily effulgence every creation is there. Just like this effulgence of sun. Within the sunshine all these planets are moving, all this vegetation, everything growing, coming. The whole thing is existing on the sunshine. Similarly, sarvaṁ khalv idaṁ brahma. Everything existing on brahma-jyotir. And in the Bhagavad-gītā it is said, māyā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "This impersonal exhibition of this whole manifestation, it is I." Mat-sthāni sarva-bhūtāni ([[Vanisource:BG 9.4 (1972)|BG 9.4]]) "Everything existing in Me." Nahaṁ teṣu avasthitaḥ. "But I am not there."

So we have to study everything intelligently. I want some intelligent persons from America. Then it will be done. It is not bluff. It is real science, authority. One has to understand simply. That's all. Therefore in the Caitanya-caritāmṛta it is said, kṛṣṇa yei bhaje sei baḍa catura. Unless one is very, very intelligent he cannot come to Kṛṣṇa consciousness. He must be very intelligent.

So if we find one or two intelligent person, ekaś candras tamo hanti na ca tārā . . . then one moon is sufficient to eradicate all darkness. There is no need of millions of stars. Kṛṣṇa consciousness is so beautiful. You call any intelligent person, we are prepared to convince him. Any intelligent. He must be little intelligent. That's all. We don't want . . .

Allen Ginsberg: Yes, but I'm not even convinced.

Prabhupāda: No.

Allen Ginsberg: I mean, everything you say is beautiful, but . . .

Prabhupāda: No. You are very intelligent boy. Why not you are intelligent? You are recognized poet, you are popular poet. Why you . . . I take you are intelligent. You are first-class intelligent. You are chanting.

Allen Ginsberg: But that's almost a physical body movement, the chanting, rather than a . . .

Prabhupāda: May be, but your intelligence is sufficient. That is . . . if that standard of intelligent men I get, that is my fortune. You see? Now, at least I request you, you try to understand this Kṛṣṇa consciousness philosophy. It is not sentiment. It is not bluffing. It is not a money-making business
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Laulyam, that eagerness, is not achieved even after many, many births. That is the price. Therefore it requires a little intelligence. "Oh, such a valuable thing? I can purchase only by eagerness? Why not become eager immediately?" That is intelligence

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<h2>Conversations and Morning Walks</h2>
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<h3>1969 Conversations and Morning Walks</h3>
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<div class="quote">
<div class="quote_heading">
"If you can purchase Kṛṣṇa consciousness from any market, any store, please immediately buy it." Then next question is, "Then what is the price? What shall I have to pay for it?" And Rūpa Gosvāmī says: "Oh, the price is simply eagerness." Tatra laulyam. "Yes, I must have Kṛṣṇa consciousness." That is the price, that's all.
But that Laulyam, that eagerness, is not achieved even after many, many births. That is the price. Therefore it requires a little intelligence. "Oh, such a valuable thing? I can purchase only by eagerness? Why not become eager immediately?" That is intelligence.
</div>

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[[Vanisource:690908 - Conversation - Hamburg|690908 - Conversation - Hamburg]]
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<div class="text">
This body is changing. Just remember your childhood: oh, how much troublesome life we have undergone in our . . . at least I can remember. Everyone can remember. So stop this problem. Yad gatvā na nivartante tad dhāma paramaṁ mama ([[Vanisource:BG 15.6 (1972)|BG 15.6]]). And what is the difficulty? You do your own work and chant Hare Kṛṣṇa. We don't say that you stop your business, stop your occupation. You remain. Just like he is teacher. All right, he is teacher. He is jeweler. Remain jeweler. He's something, he's something. That doesn't matter. But be Kṛṣṇa conscious. Chant Hare Kṛṣṇa. Think of Kṛṣṇa. Take kṛṣṇa-prasādam. Everything is there. And be happy. That is our propaganda. You learn yourself, and preach this cult. People will be happy. Simple method.

Prabhupāda: Viśvanātha Prabhu, you understand English?

Woman: Yes.

Prabhupāda: You stay with your son?

Woman: No. I am visting him for a few weeks.

Prabhupāda: So why don't you stay here and join your son for preaching Kṛṣṇa consciousness? Because your son is so good, you must be good. Because a son cannot be good unless the mother is good, because son inherits the mother's quality. That is nature. This Hayagrīva's mother wrote me first one letter of congratulations, and she came also to see me in New Vrindaban, his father and mother. Especially his mother is very happy.

So, this Kṛṣṇa consciousness movement will produce good father and mother, and therefore they will have good children, and there will be no problem in the world. If everyone is Kṛṣṇa conscious . . . not everyone; even ten percent people become Kṛṣṇa conscious, there will be no problem. Problem is created due to bad children. That is stated in the Bhagavad-gītā: varṇa-saṅkara ([[Vanisource:BG 1.42 (1972)|BG 1.42]]). So if there are good children, there is no problem. Even in this material world, everything will become happy.

The basic principle of Vedic civilization is to create good children. All the rules and regulation, everything is there just to create good children. In the first chapter of Bhagavad-gītā these things are described very nicely by Arjuna. There are many purificatory processes to create a good child. A human being is not meant for creating offspring like cats and dogs. They must produce very good child. That is Vedic civilization. Good child means Kṛṣṇa conscious child. That's all. Yes.

So we are trying to turn these children of the Western world, good children. And people should cooperate with us, this movement. They are taking care of the children, especially young boys and girls they are coming, and we are taking care of them very nicely. Sometimes we are getting them married also, to make their life very peaceful and intelligent and spiritually advanced, and make a solution of life. So people should come forward to cooperate with this movement.

(pause) How many children you have got?

Woman: Two boys.

Prabhupāda: Two?

Woman: And other one.

Prabhupāda: Other. He is eldest?

Woman: Yes.

Prabhupāda: Where is that boy?

Woman: Ah. The other one is in Canada.

Prabhupāda: Canada? In Vancouver? No.

Devotee: No. In Calgary.

Prabhupāda: So is there any other process in making solution. Hayagrīva? You are biased.

Hayagrīva: Yes. (laughter)

Prabhupāda: You suggest that, "Here is another solution. Why we should take to Kṛṣṇa consciousness?" No. There is no other. You have got any suggestion, any other method? No. Then why don't you take to it and preach? What is the difficulty? You don't like to take it?

Maṇḍalībhadra your friend he doesn't like? Ask him. If it is good you must take it. That is intelligence. Should not reject anything good especially Kṛṣṇa consciousness.

Woman: (laughter)

Prabhupāda: Yes. That is the instruction of Rūpa Gosvāmī.

<div class="quote_verse">
:kṛṣṇa-bhakti-rasa-bhāvitā-matiḥ
:krīyatāṁ yadi kuto 'pi labhyate
:tatra laulyam ekalaṁ mūlyam
:na janma-koṭi sukṛtair labhyate
:([[Vanisource:CC Madhya 8.70|CC Madhya 8.70]] quoting Padyāvalī 14)
</div>

Very nice verse. He instructs that, "If you can purchase Kṛṣṇa consciousness from any market, any store, please immediately buy it." Then next question is, "Then what is the price? What shall I have to pay for it?" And Rūpa Gosvāmī says: "Oh, the price is simply eagerness." Tatra laulyam. "Yes, I must have Kṛṣṇa consciousness." That is the price, that's all.

But that Laulyam, that eagerness, is not achieved even after many, many births. That is the price. Therefore it requires a little intelligence. "Oh, such a valuable thing? I can purchase only by eagerness? Why not become eager immediately?" That is intelligence.
</div>
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It requires a little intelligence how to keep pace with Krishna and the world simultaneously

2022-11-20T13:47:45Z

PoojaA:

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<h2>Correspondence</h2>
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<h3>1970 Correspondence</h3>
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<div class="quote">
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Here in Bombay we are getting good response. Our expenditure is very heavy because Bombay is like a European or American city. But Krishna is providing us with all facilities. It requires a little intelligence how to keep pace with Krishna and the world simultaneously.
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[[Vanisource:701128 - Letter to Gargamuni written from Bombay|701128 - Letter to Gargamuni written from Bombay]]
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My Dear Gargamuni Maharaj,

Please accept my blessings. I beg to acknowledge receipt of your letter dated 9th November, 1970 along with very nice newspaper clippings.Wherever we may be, if we are engaged in Krishna's service, that is our success. Bhaktivinode Thakur sung, praying to the Lord, that he would prefer to take His birth as an ant in the house of a devotee than to take birth as powerful as Brahma without any devotional service. The conclusion is that in any condition of life we can become happy if we are engaged in devotional service. Srila Rupa Goswami has said that a person whose desire is to always serve the Lord is always liberated, in any circumstance of life. So I am very glad that you are trying to organize a center in Florida which was our long-standing ambition and I understand also that you are gradually getting good response because they are gathering to an extent of 100 persons every weekend. So the future appears to be very hopeful.Maya is very strong and she can victimize anyone of us at any moment. We shall therefore always keep ourselves vigilant and this is only possible by rigid engagement in Krishna's service. Certainly maya attacked you a few months ago and now again you are determined to serve Krishna; that will keep you secure. I shall always pray to Krishna for your protection. Side by side you also remain always engaged in Krishna's service and thus there will be no chance of falldown. I think your program is going on nicely. You also follow the regulative principles, chant 16 rounds, and keep yourself engaged in the service of the Lord. Also keep me informed occasionally about your activities.Here in Bombay we are getting good response. Our expenditure is very heavy because Bombay is like a European or American city. But Krishna is providing us with all facilities. It requires a little intelligence how to keep pace with Krishna and the world simultaneously.Hoping this will meet you in good health.
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If you have got little intelligence, then you can see Krsna. We were explaining that, "The taste of the water, I am." So don't you taste water? Then the taste is Krsna. What is the difficulty?

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<h2>Conversations and Morning Walks</h2>
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<h3>1974 Conversations and Morning Walks</h3>
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But you can know when you surrender to Kṛṣṇa. (break) So if you are so unintelligent, then it is impossible. But if you have got little intelligence, then you can see Kṛṣṇa. Because Kṛṣṇa says . . . we were explaining that, that "The taste of the water, I am." So don't you taste water? Then the taste is Kṛṣṇa. What is the difficulty? Where is the difficulty?.
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[[Vanisource:740331 - Morning Walk - Bombay|740331 - Morning Walk - Bombay]]
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Indian man (5): Why does God permit all these sins and offenses?

Prabhupāda: What is that?

Dr. Patel: That is the eternal . . . that a madman created all this. (break)

Prabhupāda: Why do you not understand? God does not create, but you create. Just like you infect some disease, so you create your disease. Nobody's creating your disease. The simple thing, why don't you understand? If you . . . kāraṇaṁ guṇa-saṅgo 'sya ([[Vanisource:BG 13.22 (1972)|BG 13.22]]). Kāraṇaṁ guṇa-saṅgo 'sya. Guṇa-saṅga. If you associate with the different qualities of this material nature, then you inf . . . you become infected. You, if you associate with the tamo-guṇa, then you become lower-class man, animals. That is your fault. It is not Kṛṣṇa's fault.

Dr. Patel: All your actions and their effects, which are collecting on you . . . (break)

Indian man (5): . . . knows the procreating from the first word or some people will exercise their so-called free will and choosing sin, and still He creates them. If He were not to . . .

Prabhupāda: No, no, no. There is no question of choosing. As soon as you associate some infectious disease, it is not the question of disease. You must be diseased. This is the law of nature. If you infect the smallpox disease, then you must be suffering from smallpox. That is law of nature. Not that your father has created smallpox disease for you. Try to understand like this. You infect yourself. (break) . . . giving him chance.

Dr. Patel: Chance. But you, as a jīva, is so much engrossed in the māyā, in the tree, in the fruits of it, that you don't heed the God . . .

Prabhupāda: Yes, yes.

Dr. Patel: . . . Prabhupāda says.

Prabhupāda: Yes, yes. That is the . . . that is the disease. Now, Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ . . . ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). Who is caring for Him?

Dr. Patel: So you stop this looking down and look up.

Prabhupāda: Who is caring for Him? Now, now. That is independence. Now you suffer.

Dr. Patel: And once you look up, and when you realize that this is all . . .

Prabhupāda: Then you become . . .

Dr. Patel: . . . His māyā, all is due to Him, then you get released from the bondage of the māyā, and you get . . .

Prabhupāda: Māyā . . . māyā . . . māyā . . . it is not for Kṛṣṇa, for me.

Dr. Patel: Māyā is for jīva.

Prabhupāda: Yes. Just like darkness. Darkness means absence of sun. But sun is never absence of sun.

Mr. Sar: Yes, sun is never absent.

Prabhupāda: Sun is always in the sunlight. It is for us to be in the darkness.

Mr. Sar: Kṛṣṇa is the Lord of māyā. He's the Lord of māyā.

Prabhupāda: Māyām etāṁ taranti te ([[Vanisource:BG 7.14 (1972)|BG 7.14]]). By simply surrendering unto Kṛṣṇa, one becomes freed from māyā. So how Kṛṣṇa can be under the influence of māyā?

Mr. Sar: No, He cannot. He's the Lord of māyā.

Prabhupāda: Yes. But these Māyāvādīs says that, "Kṛṣṇa is also, when He comes, He comes under the influence of māyā." This is called Māyāvāda. (break) . . . adhibhūta, material, material adhibhūtas. And adhiyajña. Adhiyajña is Paramātmā. And adhibhuta, material. And adhidaiva . . .

Dr. Patel: Is the other demigods.

Prabhupāda: Devas, yes.

Dr. Patel: All the devas of the ten indriyas.

Mr. Sar: He's asking already, kiṁ tad brahma kim . . .

Prabhupāda: That is . . . these are the questions. So this will be answered.

Dr. Patel: In the next chapter it will be answered.

Prabhupāda: Ah, yes.

Dr. Patel: Eighth Chapter. This is the beginning of . . . this is the question put to raise the new chapter.

Mr. Sar: But there in the next chapter, anta-kāle ca mām eva smaran muktvā . . . ([[Vanisource:BG 8.5 (1972)|BG 8.5]]). (break) Yaḥ prayāti sa mad-bhāvaṁ . . .

Prabhupāda: That is Kṛṣṇa consciousness.

Dr. Patel: It is fact only. I may tell you sir, that you must have such practice . . . (break)

Prabhupāda: . . . you practice remembering Kṛṣṇa—Hare Kṛṣṇa, Hare Kṛṣṇa—how you'll be able? Anta-kāle. There, there will be so many disarrangement of the body. You see? That if you practice, if you practice, then it is possible.

Dr. Patel: As a matter of fact . . .

Prabhupāda: Yes, yes.

Dr. Patel: It is fact only. I may tell you that you must have such practice . . . (break)

Prabhupāda: . . . to always remember Kṛṣṇa, it is not that all of a sudden you remember Kṛṣṇa. That is not possible.

Mr. Sar: That's why He says, tasmāt sarveṣu kāleṣu mām anusmara yudhya ca . . . ([[Vanisource:BG 8.7 (1972)|BG 8.7]]).

Dr. Patel: That is . . . I told you . . .

Mr. Sar: Mayyarpita-mano-buddhir . . .

Dr. Patel: Just like I have repeatedly told you . . .

Prabhupāda: This is simplest method. In whatever condition of life you may remain, you simply remember Kṛṣṇa. That's all. That is our Kṛṣṇa consciousness movement. That's all.

Mr. Sar: Ananya-cetāḥ satataṁ yo māṁ smarati nityaśaḥ . . . ([[Vanisource:BG 8.14 (1972)|BG 8.14]]) (break)

Prabhupāda: . . . demigods. That is not possible.

Mr. Sar: Mām upetya punar janma . . . ([[Vanisource:BG 8.15 (1972)|BG 8.15]]). (break)

Prabhupāda: . . . simply distributing what Kṛṣṇa says. That's all. I am a fool number one also, like others.

Mr. Sar: No, no, no, no, no, no, no.

Prabhupāda: Yes.

Mr. Sar: No, no, no, no, no.

Prabhupāda: But my only ambition is that I don't speak anything else beyond Kṛṣṇa's speaking. That's all.

Mr. Sar: Correct, sir. Just you are uncompromisingly speaking. That uncompromising you are speaking. (break)

Prabhupāda: . . . places that, "Swāmījī, how you have done this wonderful thing?" And I do not know what is wonderful thing. But I know this, that I do not adulterate. That's all. (break) That is Caitanya Mahāprabhu's mission. He says, yāre dekha, tāre kaha 'kṛṣṇa' upadeśa ([[Vanisource:CC Madhya 7.128|CC Madhya 7.128]]). That's all. Āmāra ajñaya . . . Caitanya Mahāprabhu says . . . Dr. Patel, hear. Kṛṣṇa says . . . Caitanya Mahāprabhu says that āmāra ājñāya guru hañā tāra' ei deśa ([[Vanisource:CC Madhya 7.128|CC Madhya 7.128]]): "You become a guru." Just see. "You become a guru by My order." Then one may say that, "What qualification I have got that I can become guru?" That only qualification, yāre dekha, tāre kaha 'kṛṣṇa' upadeśa. You don't require to manufacture any upadeśa. Whatever is there already spoken by Kṛṣṇa, you distribute it. You become guru. This is guru. Not that you are fool. Yes, I am fool. But I am not so fool like you that I adulterate.

Dr. Patel: No, I . . .

Prabhupāda: That's all.

Dr. Patel: I am a fool number one. (laughter) Two or three. Like that. (laughter) (break)

Prabhupāda: . . . was a fool. But if we follow Kṛṣṇa, then even though I am fool, I am right. Just like this child, he's a fool. But if father says: "My dear child, this is called stick," and when she says: "This is stick," this is right. He may be fool, but the version which is given, that is right. So I may be fool, you may be fool. That's all right. If you carry Kṛṣṇa's message, then you are right. (break) We are fool. How I have come to this material . . .? Yes.

Mr. Sar: Not born then you wont be part . . . unless you are in the realm of māyā, you cannot be born as a human being.

Prabhupāda: Oh, yes. (break) . . . samutthena sarge yānti . . .

Mr. Sar: Born in the māyā.

Prabhupāda: Yes.

Dr. Patel: Māyā, māyā means that thing . . . (break)

Prabhupāda: . . . that is. That is right. One who says like that, "It is right," he's not in māyā. Māyām etāṁ taranti te.

Dr. Patel: Because He is the māyā-maker.

Prabhupāda: Yes. He is . . . He says that mām eva ye prapadyante. If you simply speak what Kṛṣṇa has spoken, then they are not in māyā. You are not in māyā. (aside) Hare Kṛṣṇa. (Hindi) (break) . . . what Kṛṣṇa says, then you are not in māyā.

Dr. Patel: That's right. Because He is actually . . . (break)

Prabhupāda: . . . then he surpasses māyā.

Dr. Patel: Unless and until you know the madari who makes the web . . .

Prabhupāda: But you can know when you surrender to Kṛṣṇa. (break) So if you are so unintelligent, then it is impossible. But if you have got little intelligence, then you can see Kṛṣṇa. Because Kṛṣṇa says . . . we were explaining that, that "The taste of the water, I am." So don't you taste water? Then the taste is Kṛṣṇa. What is the difficulty? Where is the difficulty?

Indian man (5): Each life being a plan of God, God is responsible . . .

Prabhupāda: No, no, first of all try to understand this, then talk big, big words. You try to understand Kṛṣṇa by drinking water. Is it very difficult?

Indian man (5): No.

Prabhupāda: Then?

Indian man (5): But it will take millions of years before you understand Him like that . . .

Prabhupāda: No, because if you won't understand, if you don't understand, then it takes millions of years. Otherwise, in a second. Where is the difficulty? Kṛṣṇa says, raso 'ham apsu kaunteya ([[Vanisource:BG 7.8 (1972)|BG 7.8]]): "I am the taste of the water." Prabhāsmi śaśi-sūryayoḥ. So you see the sunshine. This is Kṛṣṇa. The moonshine is Kṛṣṇa. First of all try to see Kṛṣṇa in . . . just like there are two kinds of snakes. One snake is poisonless, and another snake is poisonous. So before catching the poisonous snake, you practice to catch the non-poisonous snake. Then gradually you'll be able. Similarly, Kṛṣṇa is everywhere, and this is the process to see Kṛṣṇa. That is a fact. When Kṛṣṇa says: "I am the taste of the water," that is a fact. So you see this Kṛṣṇa. Then you will, one day, you will realize the Supreme Kṛṣṇa. There is no difference between this Kṛṣṇa and that Kṛṣṇa. This is the process (break) . . . learn something, you should accept the process. If you don't accept the process, how you can learn?
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If anyone wants to purchase some share of company, he goes to the share market and he sees the price of different shares, and he selects. So everything requires little intelligence, then it is all right

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<h3>1976 Conversations and Morning Walks</h3>
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Why should you go to a cheater? This Kṛṣṇa consciousness movement is especially distributing knowledge about God. So why do they not come here and inquire? First thing is, unless one is inquisitive to understand God, or Absolute Truth, he has no necessity of guru. But if he is actually serious, then he must go to a person where the dealing is only God. That's all. Just like ordinarily, if anyone wants to purchase some share of company, he goes to the share market and he sees the price of different shares, and he selects. So everything requires little intelligence, then it is all right. Otherwise, you may be cheated. Whatever business you do, you must do it intelligently. But if you are foolishly doing something, you may be cheated.
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[[Vanisource:760627 - Conversation - New Vrindaban, USA|760627 - Conversation - New Vrindaban, USA]]
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Dhṛṣṭadyumna: Śrīla Prabhupāda? So if one is looking for a guru, but there are many people they are proclaiming themselves guru, and they are speaking "Supreme," "God," how may one tell the actual guru?

Prabhupāda: That is, if you want to purchase something, you must know where to purchase. Otherwise, you may be cheated. You, generally, you ask your friend that "I want to purchase some diamond, so can you give me some reliable address where I can go and purchase?" Generally, people do that. So you have to do that. If you want to purchase, you must know the preliminary understanding where diamond can be purchased. And if you are not aware of it, you may be cheated. That preliminary knowledge you must have. That means best thing is, those who are dealing with diamonds, you go there. Just like if anyone is inquisitive to understand God, so best thing is those who are dealing with God only, they have no other business. Then you go there. That is the intelligent. Why should you go to a cheater? This Kṛṣṇa consciousness movement is especially distributing knowledge about God. So why do they not come here and inquire? First thing is, unless one is inquisitive to understand God, or Absolute Truth, he has no necessity of guru. But if he is actually serious, then he must go to a person where the dealing is only God. That's all. Just like ordinarily, if anyone wants to purchase some share of company, he goes to the share market and he sees the price of different shares, and he selects. So everything requires little intelligence, then it is all right. Otherwise, you may be cheated. Whatever business you do, you must do it intelligently. But if you are foolishly doing something, you may be cheated. Why we are opening so many centers all over the world? We are giving opportunity, people, to come and understand about God. Why do they not come here? Then he can make his judgment that "Here is the genuine party." And if one accepts some cheap God, that means he has no understanding about God. He's a rascal. If I say I'm God and somebody accepts me as God, then he's a foolish man. They do not know what is meaning of God. If one wants God, he must know at least what is meant by God. Every scripture, just like in Bible it is said, "God has created this universe." So if you come to me and accept me as God, why don't you test whether I have created another universe like this? Why you accept a cheap God who hasn't done anything? Simply he's bluff, and he says that "I am God." So why do you accept as God? Hmm?

Dhṛṣṭadyumna: I was going to get you a fan, Śrīla Prabhupāda, for the flies. That would be nice.

Hari-śauri: There's no fan here.

Prabhupāda: Why should we accept a cheap God? Everything requires intelligence. If you are not intelligent, then every transaction you may be cheated. Everyone has heard "God is great." So great means there should be nobody equal to Him and nobody greater than Him. That is greatness. So test that man whether he has no competitor, another God. Nowadays there are so many Gods. So God is great, why there is another competitor? This is intelligence.
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If we take Krsna's shelter, at least we shall get little intelligence. Dadami buddhi-yogam tam: "He gets the intelligence directly from Me." And that is wanted

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Prabhupāda: You do not know expert. So if we remain under the guidance of Kṛṣṇa, then we also become expert to some extent. And Kṛṣṇa's expertly service or intelligence we can see in the flower, so many flowers. So why shall I not take shelter of Kṛṣṇa, sarva-dharmān parityajya (BG 18.66)? That is intelligence. That is intelligence. We see Kṛṣṇa's expertly manipulation. So if we take Kṛṣṇa's shelter, at least we shall get little intelligence. Dadāmi buddhi-yogaṁ tam (BG 10.10): "He gets the intelligence directly from Me." And that is wanted. Why it is foolishly dealing with this rice, ḍāl, and make spoil everything? Be little expert from Kṛṣṇa's instructions and make everything nice.
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[[Vanisource:760627 - Conversation - New Vrindaban, USA|760627 - Conversation - New Vrindaban, USA]]
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Puṣṭa Kṛṣṇa: Is service to the Supreme Lord the same as realization of the Absolute Truth?

Prabhupāda: Yes. Absolute means there is no difference. Kṛṣṇa and Kṛṣṇa's service, the same. So discuss it further.

Devotee: Is that to say that if one—brahmeti paramātmeti bhagavān iti śabdyate ([[Vanisource:SB 1.2.11|SB 1.2.11]])—that if one simply goes on serving, engaging in all sorts of different activities for the satisfaction of Kṛṣṇa, but he never, in this lifetime at least, has realization of Brahman, Paramātmā or Bhagavān . . .?

Prabhupāda: What is the difficulty? Everything is explained. By seeing the sun one can understand the sunshine, the sun globe and the sun-god. There are three things. Within the sun globe, there is the sun-god. It is stated in the Bhagavad-gītā, imaṁ vivasvate yogaṁ proktavān aham avyayam ([[Vanisource:BG 4.1 (1972)|BG 4.1]]): "I spoke to Vivasvata." So there is a person Vivasvata, and the globe is there, we see, and the sunshine is there. So what is the difficulty to understand? Hmm? Three things are there. The person within the sun globe, Vivasvata, is there; otherwise how Kṛṣṇa could speak with him? He says, imaṁ vivasvate yogam: "Unto Vivasvata I spoke." So there is a person. And we can see the globe, and we can see the sunshine. Is there any difficulty? So similarly, the Brahman is the sunshine, light, and Paramātmā is the sun globe, and Bhagavān is the sun-god. This is . . . the sun is one example. From this example we can understand the Absolute. Where is the difficulty? (aside:) Sit down properly. Brahmeti paramātmeti bhagavān iti śabdyate ([[Vanisource:SB 1.2.11|SB 1.2.11]]). As heat and light, all of them are the same . . . In the sunshine there is heat and light, in the sun globe there is heat and light, and within the sun globe there is heat and light, but the temperature is different. You can tolerate the heat and light of the sunshine, but if you go to the sun globe you'll be finished. Temperature's so high, it requires a special qualification. Similarly, from heat and light point of view, Brahman, Paramātmā, Bhagavān, the same. Everywhere there is heat and light, but the temperature is different. So one who understands Brahman, he cannot understand Paramātmā. He understands, but not as thoroughly. Similarly, one who understands Paramātmā, he can understand Bhagavān. But if you understand Bhagavān, then you understand Paramātmā, Brahman, everything.

Kulaśekhara: So we should simply try to understand Kṛṣṇa?

Prabhupāda: Yes. No. Try to understand everything, but understanding Kṛṣṇa, you understand everything. Yasmin vijñāte sarvam eva vijñātaṁ bhavanti (Muṇḍaka Upaniṣad 1.3). And because you do not understand Kṛṣṇa, therefore you do not understand Brahman, you do not understand Paramātmā. But if you understand Kṛṣṇa, then it is automatically understood. We have not understood Brahman, Paramātmā, because we have not understood Kṛṣṇa properly. Kṛṣṇa says, aham sarvasya prabhavaḥ ([[Vanisource:BG 10.8 (1972)|BG 10.8]]): "I am the source of everything." So Brahman is also from Kṛṣṇa, Paramātmā is also from Kṛṣṇa. And so other Bhagavāns—there are so many Bhagavāns also—they are from Kṛṣṇa.

So if you understand Kṛṣṇa you can understand everything. And as soon as you say that you have not understood it, therefore you have not understood Kṛṣṇa. They cannot understand. Just like Māyāvādīs, they do not understand Kṛṣṇa, therefore they do not understand Brahman also. And therefore they fall down, because they have not understood either Brahman or Kṛṣṇa. Patanty adhaḥ. This is stated in the śāstra. Anādṛta-yuṣmad-aṅghrayaḥ ([[Vanisource:SB 10.2.32|SB 10.2.32]]), because they have not understood Kṛṣṇa, even they have gone up to the Brahman, they cannot stand there; they fall down. Again they come to the material world. The Māyāvādīs, they say, brahma satyma jagan mithyā: "Brahman is truth, and this material world is false." They take sannyāsa, but after some time they fall down, again take to other businesses than Brahman in the material world. Just like our Vivekananda. He came to the Western countries to preach Vedānta, and he has advertised that "Whole America has become Vedāntist." The proof of Vedānta is when he returned to India he became very enthusiastic to open hospitals, like the Christian missionaries. So if the material world is false, so why he's trying to open hospital? Brahma satyaṁ jagan mithyā. Jagat is mithyā. So why in the mithyā platform he's taking credit by opening hospital?

Dhṛṣṭadyumna: Well, as long as people are suffering, they can't realize that they are God.

Prabhupāda: So you cannot stop the suffering. You are unable. You are also suffering from the same disease. So don't say that jagat mithyā. If they are suffering, that's a fact. Then how do you say it is mithyā, it is false? If it is mithyā, then why you are affected by the suffering? There are so many questions. That means not realization. Contradictory. If you feel the suffering, then why you call it mithyā? It is fact. Why do you say it is mithyā? That means you have no realization. You are accepting suffering as mithyā. We say suffering is not mithyā; it is fact. But if you want to save from suffering, then you get out of this material world. We don't say that, that suffering is mithyā or this world is mithyā. We don't say that. We are offering this flower to Kṛṣṇa, not as mithyā; it is a means of service. Why shall I say it is mithyā? By offering . . . Kṛṣṇa says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati ([[Vanisource:BG 9.26 (1972)|BG 9.26]]): by offering a little flower. How can I say this is mithyā? Māyāvādīs' philosophy, it is mithyā. With mithyā we can approach the satya? By hundreds of false we can make one truth? Kṛṣṇa says that "If you offer Me a little flower," so how can I say this is mithyā? It is not mithyā. It is satya. When it is satya? When it is offered to Kṛṣṇa. And when you take it for your sense gratification, that is mithyā. That is mithyā. You cannot enjoy it. If you enjoy it, then go to hell. If you offer it to Kṛṣṇa, you go to Him. So how can I say it is mithyā? You cannot approach Kṛṣṇa with something mithyā. Then Kṛṣṇa becomes mithyā. There are so many things to be studied. We don't say like that. We find there is relationship of Kṛṣṇa with everything. When we find this beautiful rose, we find the intelligence of Kṛṣṇa. By Kṛṣṇa's intelligence it has come out so nice, fragrant, beautiful. They say it is made by nature. That is nonsense. Kṛṣṇa says, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram ([[Vanisource:BG 9.10 (1972)|BG 9.10]]). So under Kṛṣṇa's direction nature has made it so beautiful. That is a fact. Therefore I find there is hand of Kṛṣṇa in this flower. So Kṛṣṇa has made this; this is Kṛṣṇa's property; it should be offered to Kṛṣṇa. That is bhakti. We are not offering something mithyā to Kṛṣṇa. It is fact.

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:prāpañcikatayā buddhyā
:hari-sambandhi-vastunaḥ
:mumukṣubhiḥ parityago
:phalgu vairāgyaṁ kathyate
:(Bhakti-rasāmṛta-sindhu 1.2.256)
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It is made by Kṛṣṇa. If you say, "No, no, I don't touch this flower," so what is credit there? You have not prepared it. You touch or not touch, it doesn't matter. If you say, "No, no, it is material. I don't touch it," you may not touch it, but you do not know it is not material, it is spiritual, it is made by Kṛṣṇa. So you have to study deeply. Everything is . . . Ahaṁ sarvasya prabhavo ([[Vanisource:BG 10.8 (1972)|BG 10.8]]). Kṛṣṇa says, "I am the source of everything." So the flower is also from Kṛṣṇa. Janmādy asya yataḥ ([[Vanisource:SB 1.1.1|SB 1.1.1]]), from whom everything is emanating. The flower is also within the everything. How can I say it is false? This is Kṛṣṇa consciousness.

Kulādri: Śrīla Prabhupāda, you said we can't understand Brahman unless we understand Kṛṣṇa.

Prabhupāda: Yes, that is real understanding. And without Kṛṣṇa, if you understand brahma satyaṁ jagan mithyā, then you fall down.

Kulādri: But it seems, then, you have to come to the full understanding before it does any good.

Prabhupāda: Yes. That means those who are simply trying to understand Brahman, they are not understanding.

Kulādri: Then what does it mean, gradual process, gradual advancement in transcendental realization?

Prabhupāda: Gradual process, just like you are here in the sunshine. So if you are intelligent, you'll understand that the temperature in the sunshine and the temperature in the sun globe is different. So Brahman understanding is the lowest stage. Paramātmā understanding little higher. And Bhagavān understanding is complete. That is gradual. And these Māyāvādīs, they do not try to understand Kṛṣṇa. They are satisfied only with understanding Brahman. Therefore they fall down. Arūhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta ([[Vanisource:SB 10.2.32|SB 10.2.32]]). Because there is no standing. The impersonal feature, that the sky . . . Go very high in the sky, you do not see anymore this planet earth, neither you see anything, you'll be mad. Then you will find out how to go back again. You cannot stay there in that condition. Although they say "so'ham," no, you cannot stay there. Just imagine, if you go very high and you do not see any other thing, only sky, will you be able to stay in that condition? You go in the sea. When you do not find anything, all water, you become very much anxious, "Where is land? Where is land?" And as soon as you have a glimpse of land, island, you become very, "Oh, there is land." So this is impersonal understanding. It is simply imagination, that simply by Brahman understanding he'll be happy. No, that is not possible.

Devotee (1): Śrīla Prabhupāda, then even Brahman has to be understood in relationship to Kṛṣṇa?

Prabhupāda: Hmm?

Devotee (1): Even Brahman has to be understood . . .

Prabhupāda: Yes, that is real understanding.

Dhṛṣṭadyumna: Brahmaṇo hi pratiṣṭhāham ([[Vanisource:BG 14.27 (1972)|BG 14.27]]).

Prabhupāda: Hmm. Now wherefrom this fragrance have come?

Devotees: From the earth.

Prabhupāda: Get out this fragrance from earth, you scientist. By Kṛṣṇa's manipulation here is fragrance. Everyone knows it has come from earth. If there is, in the earth, there is no such fragrance, wherefrom it came? So therefore it is there, it is understood, but you get it out.

Dhṛṣṭadyumna: Well, we can take the chemicals and mix them, produce fragrance.

Prabhupāda: Take the chemicals?

Dhṛṣṭadyumna: Yes. We can analyze the chemical structure and make . . .

Prabhupāda: No, the flower has taken directly, without any chemical addition. You do that. It is a fact, the flavor is there within the earth. You take the flavor, extract the flavor. Not only this flavor, there are different flavors, all, everything there. There are so many flowers coming out. Huh? Sarva-kāma dugha-mahī ([[Vanisource:SB 1.10.4|SB 1.10.4]]). Mahī means earth. Everything's coming out from the earth. But not in your attempt. It is Kṛṣṇa's attempt that He can take out. Out of so many different flavors, everything is there within the earth, but Kṛṣṇa's manipulation takes the different colors, different flavors, different bodies, everything. That is Kṛṣṇa's manipulation. Mayādhyakṣeṇa ([[Vanisource:BG 9.10 (1972)|BG 9.10]]). Just like in our kitchen we have got the ingredients, rice, ḍāl, āṭṭā, ghee. But the expert can prepare hundreds of preparations. That expert is Kṛṣṇa. And if one is not expert, even the ingredients are there, he'll spoil everything. He'll mix the āṭṭā with water then put ghee and then put rice. (laughter) This is the . . . We have to become expert. If you become expert, then you'll do very nice purī, ḍāl, rice, . . . (indistinct) . . .. There are so many varieties. You enjoy. And if you are not expert, you'll spoil. So Kṛṣṇa is expert and Kṛṣṇa bhakta is expert, because he takes lesson from Kṛṣṇa. So for them this is not mithyā. Rascals who spoil it, they think it is mithyā. He could not do anything. He mix with a conglomeration, and because he could not get any result, he said mithyā. Disappointment. And one who knows, he knows how to utilize it. Just like we are utilizing the cows in so many nice preparations, and these rascal killing them. Finished.

Dhṛṣṭadyumna: And then they want to say that this is mithyā, that Kṛṣṇa consciousness is mithyā.

Prabhupāda: Whatever they say, practically see.

Dhṛṣṭadyumna: Yes. They do not know how to use the cow, only kill.

Devotee (4): You said that is the sour grape philosophy.

Prabhupāda: Grape philosophy? What is that?

Hari-śauri: Sour grapes.

Dhṛṣṭadyumna: The fox . . .

Prabhupāda: Ah.

Dhṛṣṭadyumna: . . .wanted to taste the grapes, but he couldn't, so he said they are no good.

Prabhupāda: You do not know expert. So if we remain under the guidance of Kṛṣṇa, then we also become expert to some extent. And Kṛṣṇa's expertly service or intelligence we can see in the flower, so many flowers. So why shall I not take shelter of Kṛṣṇa, sarva-dharmān parityajya ([[Vanisource:BG 18.66 (1972)|BG 18.66]])? That is intelligence. That is intelligence. We see Kṛṣṇa's expertly manipulation. So if we take Kṛṣṇa's shelter, at least we shall get little intelligence. Dadāmi buddhi-yogaṁ tam ([[Vanisource:BG 10.10 (1972)|BG 10.10]]): "He gets the intelligence directly from Me." And that is wanted. Why it is foolishly dealing with this rice, ḍāl, and make spoil everything? Be little expert from Kṛṣṇa's instructions and make everything nice. Kṛṣṇa personally teaches how to deal with cows. He never showed the example of killing the cows. He maintained the cows, the calf. He was distributing butter even to the monkeys. And the pasturing ground became muddy on account of milk dropping from the bags. This is Kṛṣṇa. And He is personally taking care. So why the Kṛṣṇa's devotees should not do it? Give protection to the cows and utilize the milk. That is one of the item of Kṛṣṇa consciousness. We are not keeping hogs and dogs; we are keeping cows, because we are Kṛṣṇa conscious. Kṛṣṇa did not keep so many dogs, as nowadays so many big, big men, they are keeping dogs. Kṛṣṇa did not do so. If we follow Kṛṣṇa's instruction, then we are perfect. Practical example. We have not invent. If we simply follow what Kṛṣṇa has instructed us, then we become perfect.
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It requires a little intelligence how to keep pace with Krishna and the world simultaneously

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<h3>1970 Correspondence</h3>
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Here in Bombay we are getting good response. Our expenditure is very heavy because Bombay is like a European or American city. But Krishna is providing us with all facilities. It requires a little intelligence how to keep pace with Krishna and the world simultaneously.
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[[Vanisource:701128 - Letter to Gargamuni written from Bombay|701128 - Letter to Gargamuni written from Bombay]]
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My Dear Gargamuni Maharaj,

Please accept my blessings. I beg to acknowledge receipt of your letter dated 9th November, 1970 along with very nice newspaper clippings.Wherever we may be, if we are engaged in Krishna's service, that is our success. Bhaktivinode Thakur sung, praying to the Lord, that he would prefer to take His birth as an ant in the house of a devotee than to take birth as powerful as Brahma without any devotional service. The conclusion is that in any condition of life we can become happy if we are engaged in devotional service. Srila Rupa Goswami has said that a person whose desire is to always serve the Lord is always liberated, in any circumstance of life. So I am very glad that you are trying to organize a center in Florida which was our long-standing ambition and I understand also that you are gradually getting good response because they are gathering to an extent of 100 persons every weekend. So the future appears to be very hopeful.Maya is very strong and she can victimize anyone of us at any moment. We shall therefore always keep ourselves vigilant and this is only possible by rigid engagement in Krishna's service. Certainly maya attacked you a few months ago and now again you are determined to serve Krishna; that will keep you secure. I shall always pray to Krishna for your protection. Side by side you also remain always engaged in Krishna's service and thus there will be no chance of falldown. I think your program is going on nicely. You also follow the regulative principles, chant 16 rounds, and keep yourself engaged in the service of the Lord. Also keep me informed occasionally about your activities.Here in Bombay we are getting good response. Our expenditure is very heavy because Bombay is like a European or American city. But Krishna is providing us with all facilities. It requires a little intelligence how to keep pace with Krishna and the world simultaneously.Hoping this will meet you in good health.
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So it requires little intelligence to see how it is action or inaction. Therefore it is said that one who can see action in inaction and inaction in action, he is intelligent

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<h3>Bhagavad-gita As It Is Lectures</h3>
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So things which are not producing reaction, that is inaction. One who can see that "I am acting in this way, there is no reaction," that is inaction. And one who sees that "I am doing this, but there is reaction," that is action. So it requires little intelligence to see how it is action or inaction. Therefore it is said that one who can see action in inaction and inaction in action, he is intelligent.
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[[Vanisource:690108 - Lecture BG 04.11-18 - Los Angeles|690108 - Lecture BG 04.11-18 - Los Angeles]]
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Tamāla Kṛṣṇa: Can you explain, Prabhupāda, once again what action in inaction is and inaction in action is?

Prabhupāda: Action . . . just like you are active. You are working, you all Kṛṣṇa conscious devotees. You are also working—you are not sitting idly—but it is inaction. Inaction in this sense, that it is not producing any reaction. It has no reaction. But others, those who are not acting in Kṛṣṇa consciousness, they are also busy, but they are producing their reaction.

So things which are not producing reaction, that is inaction. One who can see that "I am acting in this way, there is no reaction," that is inaction. And one who sees that "I am doing this, but there is reaction," that is action. So it requires little intelligence to see how it is action or inaction. Therefore it is said that one who can see action in inaction and inaction in action, he is intelligent. Yes.

Any other question? From the audience? Yes, you try to understand. Try to understand the science of God philosophically, intelligently, logically. There is no question of dogma. Everything is nicely explained in Bhagavad-gītā As It Is, so you can try to understand.
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