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Srila Advaita Acarya sets the standard for acaryas in the Vaisnava sampradaya

2015-04-06T06:55:58Z

SriSundari:

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Antya-lila" class="sub_section" sec_index="3" parent="Sri_Caitanya-caritamrta" text="CC Antya-lila"><h3>CC Antya-lila</h3>
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<div class="heading">Śrīla Advaita Ācārya sets the standard for ācāryas in the Vaiṣṇava sampradāya. An ācārya must always be eager to deliver the fallen souls.
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<span class="link">[[Vanisource:CC Antya 3.223|CC Antya 3.223, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Advaita Ācārya was always absorbed in thoughts of how to deliver the fallen souls of the entire world. "The entire world is full of nondevotees," He thought. "How will they be delivered?"</p>
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<div class="purport text"><p>Śrīla Advaita Ācārya sets the standard for ācāryas in the Vaiṣṇava sampradāya. An ācārya must always be eager to deliver the fallen souls. A person who establishes a temple or maṭha to take advantage of people's sentiments by using for his livelihood what people contribute for the worship of the Deity cannot be called a gosvāmī or ācārya. One who knows the conclusion of the śāstras, follows in the footsteps of his predecessors and endeavors to preach the bhakti cult all over the world is to be considered an ācārya. The role of an ācārya is not to earn his livelihood through the income of the temple. Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura used to say that if one earns his livelihood by displaying the Deity in the temple, he is not an ācārya or gosvāmī. It would be better for him to accept service even as a sweeper in the street, for that is a more honorable means of earning one's living.</p>
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I know you are all intelligent devotees of the Lord and I feel confidence in you that you can all illustrate the philosophical instructions of the Lord and this will be a great boon to the people at large

2015-02-04T08:52:19Z

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<h2>Correspondence</h2>
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<h3>1971 Correspondence</h3>
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I know you are all intelligent devotees of the Lord and I feel confidence in you that you can all illustrate the philosophical instructions of the Lord and this will be a great boon to the people at large. Please go on with this painting work with all enthusiasm. Our Krsna consciousness is so nice. By painting, your love of Krsna will become mature.
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[[Vanisource:710401 - Letter to Jadurani written from Bombay|710401 - Letter to Jadurani written from Bombay]]
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My Dear Daughter Jadurani,

Please accept my blessings, and offer the same to all the hard-working crew in our Boston Art Department. I have received both your letter and a letter from Sriman Bharadraja some while back and just the other day I have received one telegram from the Art Department. I have also seen the article in our new issue of Back to Godhead and I am very much encouraged to see how you are all working so carefully in the service of Krsna in the matter of painting transcendental pictures of the Lord, His pastimes, His devotees, and illustrating His philosophy.

The philosophy should be illustrated, but everything must be done with clear intelligence according to the Parampara revealation of the Absolute Truth and Krsna will give you good understanding for the purpose. The picture of the upside down tree drawn by Bharadraja as a sample is good. The roots of the trees are like pillars growing large and making the tree strong. Regarding the descriptions in Bhagavad-gita Ch XV in verse 1 the leaves are described as the Vedic hymns and in the 2nd verse, the sense objects or vishaya are compared with the twigs. The jiva in the heart of the living entity appears as a sparkling star along with Supersoul depicted as four-handed Visnu as He appears on the cover of "Isopanisad" or similar.

Another picture shows the many pictures on the spool of movie film. Although there are actually many, many different pictures, when projected in continuous sequence on the screen the image appears as one. Ordinarily we see a man as localized, but every moment the picture is changing without the notice of the viewer. The soul within the heart does not change however, it remains the same. Again, you may illustrate the verse how the soul takes on new bodies as new dress and when the dress is worn out as at the time of death, he takes on new body. I know you are all intelligent devotees of the Lord and I feel confidence in you that you can all illustrate the philosophical instructions of the Lord and this will be a great boon to the people at large.

Please go on with this painting work with all enthusiasm. Our Krsna consciousness is so nice. By painting, your love of Krsna will become mature.

Hope this will meet you in good health.

Your ever well-wisher,

A.C. Bhaktivedanta Swami

ACBS:ds
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Your confidence to do whatever you are instructed by the Spiritual Master is very encouraging. Yes, this is the method of the Vedic injunction, staunch faith in Spiritual Master and Krsna makes one perfect in spiritual understanding

2015-01-26T10:51:31Z

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<h2>Correspondence</h2>
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<h3>1970 Correspondence</h3>
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Your confidence to do whatever you are instructed by the Spiritual Master is very encouraging. Yes, this is the method of the Vedic injunction, staunch faith in Spiritual Master and Krsna makes one perfect in spiritual understanding.
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[[Vanisource:700401 - Letter to Himavati written from Los Angeles|700401 - Letter to Himavati written from Los Angeles]]
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My Dear Himavati,

Please accept my blessings. I am in due receipt of your letter dated 25th March, 1970. Yes, the same things are going on. I am trying to change diets and sometimes fasting. But after all, it is old body, so dizziness is not unnatural. Regarding herb teas for colds and sore throat, up to now I have no such complaint, so they are not necessary.

I am very, very glad that you are taking care of the Deities with great attention and enthusiasm. Regarding your questions: the Deities should be polished before Their morning bath. Make a thin paste of fuller's earth and lime juice and rub this mixture on Their bodies and then bathe them and then dry and buff Them with a small towel for the purpose. You can make one very nice bed and place it to the backside of the throne, and you can make night clothes. So after the last Aratrik at night, you can change to Their night clothes for taking rest. Because They are small Deities, They may be lain on the bed with some pillows (because the base may raise Their feet up); if this can be arranged it will be nice.

Yes, Their crowns and jewelry should be removed both at night and while resting at noon, but wigs may stay on and Krsna should always hold His flute. It is nice if you can provide some heating arrangement for cold weather. Also different weight clothes for warmer or colder weather is good. Your idea for a thin curtain around the throne is very good. Regarding Radharani's smiling, that is not imagination—so she must smile. Let this be an impetus to your increased service.

Radha Krsna topics are for both liberated and conditioned souls, but conditioned souls should not much discuss about the loving affairs between Radha and Krsna because sometimes they misunderstand Radha and Krsna as ordinary boy and girl. So this should be discussed with advanced students, not with ordinary men. Yes, you make the throne very plush and comfortable and gorgeous like a bedroom. You are welcome for these questions, since you are engaged in Their service, you must know everything thoroughly.

I am very glad to learn of you eagerness to help open new centers in Munich, Amsterdam, and Berlin. But unless some responsible devotee takes charge of the Deities, you should remain in Hamburg. Hamsaduta may alone go for preaching work with the others. I think there are enough brahmanas there, so if one cannot be engaged full time, they should divide the duties amongst themselves—one takes the morning, another one at noon, and another in the evening, or like that. So unless they are trained up, you should not go. Deity worship is for old and experienced students; it is not good for new students to be given sacred thread. This Deity worship is exclusively for advanced students.

Regarding taking Lord Jagannatha to your next center, that will not be very good because you already do not have enough devotees to engage in Arcana. Unless there is a Deity worshipper available, we may worship Panca-tattva and Guru. That can be done by all initiated students whether they are once or twice initiated. Before an altar with pictures of Lord Caitanya, Pancatattva and Acaryas, everyone can offer Aratrik and Bhoga.

Yes, it is nice that you are worshiping Lord Caitanya along with Radha Krsna. That is alright. Lord Caitanya should be placed to the right side of Krsna. There is nothing special for His worship, but you may continue as you are doing now. The order of worshiping is first Spiritual Master, and then Lord Caitanya, then Radha Krsna (as in the mantras or Bunde aham prayer).

Your confidence to do whatever you are instructed by the Spiritual Master is very encouraging. Yes, this is the method of the Vedic injunction, staunch faith in Spiritual Master and Krsna makes one perfect in spiritual understanding.

Hope this meets you in good health.

Your ever well-wisher,

A.C. Bhaktivedanta Swami

ACBS:db
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I am so much pleased to learn that you are taking Sankirtana as your life and soul. There is no doubt about Krsna's being pleased very much upon those who are engaged in such Sankirtana Movement, that is admitted by Lord Krsna

2015-01-26T10:18:02Z

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<h2>Correspondence</h2>
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<h3>1970 Correspondence</h3>
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I am so much pleased to learn that you are taking Sankirtana as your life and soul. There is no doubt about Krsna's being pleased very much upon those who are engaged in such Sankirtana Movement, that is admitted by Lord Krsna in the Bhagavad-gita and Caitanya Caritamrta. Some of the best students like you, Tamala, Mukunda, Syamasundara, and Jaya Govinda, are all now in Europe. Now you form a strong party for opening centers as well as organizing the World Sankirtana Party.
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[[Vanisource:700401 - Letter to Hansadutta written from Los Angeles|700401 - Letter to Hansadutta written from Los Angeles]]
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My Dear Hansadutta,

Please accept my blessings. I beg to acknowledge receipt of your letter dated 27th March, 1970. I have duly received your $300 transferred from Germany and I understand that you are transferring another $1,500 to my account. The mail strike is already over. I am enclosing herewith a letter for Himavati, giving her instruction.

So far Sankirtana is concerned, I am so much pleased to learn that you are taking Sankirtana as your life and soul. There is no doubt about Krsna's being pleased very much upon those who are engaged in such Sankirtana Movement, that is admitted by Lord Krsna in the Bhagavad-gita and Caitanya Caritamrta. Some of the best students like you, Tamala, Mukunda, Syamasundara, and Jaya Govinda, are all now in Europe. Now you form a strong party for opening centers as well as organizing the World Sankirtana Party.

This Sankirtana Party, backed by literatures and books, will certainly bring in a great change in the modern civilization. Godless civilization can never be happy. Therefore as soon as they become Krsna conscious, they will feel practical happiness without any doubt.

I am so glad that Sivananda is going to be married with a German girl; and similarly, Krsna das may be also married. My Guru Maharaja created some Brahmacaris and Sannyasis for preaching work, and I am creating all Grhasthas. This means that we have to adjust things in favor of circumstances in the matter of pushing Krsna Consciousness Movement forward.

By correspondence, I am trying to secure a great quantity of Deities and mrdangas from India, so we must utilize them by opening various center, which means we must have sufficient manpower, and this will depend on your Sankirtana Party. Then everything will go on nicely.

Hope this will meet you in good health.

Your ever well-wisher,

A.C. Bhaktivedanta Swami

ACBS:db
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That religion is best which helps someone, the religionist, to develop love of God, Godhead. If you put to test all kinds of religion in this formula of Srimad-Bhagavatam, you'll understand which religion is best. You haven't got to ask anybody

2015-01-24T07:21:29Z

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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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That religion is best which helps someone, the religionist, to develop love of God, Godhead. If you put to test all kinds of religion in this formula of Śrīmad-Bhāgavatam, you'll understand which religion is best. You haven't got to ask anybody. Simply by testing how much one has developed love of Godhead. How much one has learned to love Kṛṣṇa or God. If, following any type of religion, if you get this result, then you have performed your religious principle very nicely. This is the answer.
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[[Vanisource:690401 - Conversation - San Francisco|690401 - Conversation - San Francisco]]
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Naraṁ caiva narottamam devīṁ sarasvatīṁ. Sarasvatī, the goddess of learning. And Vyāsam, and then Vyāsadeva, who is the master of Vedic literature. One after another. This is... Vyāsaṁ tato jayaṁ udīrayet. Then he is... He was questioned by the audience that what is the most important religion in this age? That was their question. There are many types of religious principles. So what is the best one for this age? So he is replying that question. Munayaḥ sādhu pṛṣṭo 'haṁ bhavadbhir loka-maṇgalam [[Vanisource:SB 1.2.5|SB 1.2.5]] . "You have put very nice question, because you have put the question that 'What is the best religion for the people of this age?' " Yat-kṛtaḥ kṛṣṇa-sampraśno yenātmā suprasīdati. "And you have, you are very much anxious to understand the activities of Lord Kṛṣṇa. It is very nice. By this discussion everyone will become actually peaceful and satisfied." So the answer, "What is the best religious principle?" He is answering. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [[Vanisource:SB 1.2.5|SB 1.2.5]] . "My dear brāhmaṇas..." in that meeting all the audience were great learned sages and brāhmaṇas. So he is addressing them. That is the best form of religion which performing one becomes elevated to devotional service of the Lord. Not religious formalities. One has to test by the result. Phalena paricīyate. You are Christian, I am Hindu, or he is Mohammedan. That's all right. You are very good, I am very good, he is very good. But what is the result of your following religion? Have you attained love of God? Simply I go the church, I go to temple, and I do all kinds of nonsense, I have no love for God, I have love for my māyā and I go simply..., that is useless. Religious principle means... It doesn't matter whether you are Hindu or Christian or Muslim or anything. It doesn't matter. Just see Bhāgavata. Sa vai puṁsāṁ paro dharmo [[Vanisource:SB 1.2.5|SB 1.2.5]] . That sort of religion is nice, best, by which you can develop love of Godhead. It doesn't mention that "This religion is best, that religion is best." That religion is best which helps someone, the religionist, to develop love of God, Godhead. If you put to test all kinds of religion in this formula of Śrīmad-Bhāgavatam, you'll understand which religion is best. You haven't got to ask anybody. Simply by testing how much one has developed love of Godhead. How much one has learned to love Kṛṣṇa or God. If, following any type of religion, if you get this result, then you have performed your religious principle very nicely. This is the answer. And what kind of love? Ahaitukī, without any cause. "Oh, I love God because I want something from Him." Generally, as they love God, distress, they want something. "My dear Lord, I am very unhappy. Please help me." That is also good. That is not bad. That is accepted in Bhagavad-gītā. But that is not pure love. Pure love means there is no reason. "Why I am loving Kṛṣṇa? Oh, there is no reason. I love Kṛṣṇa. I want Kṛṣṇa." This is love. Just like Caitanya Mahāprabhu says... You have got this translation in my first book, that, that Advaita has quoted that śloka in his sermon.(?) "Whatever you do, You are my Lord. I don't mind whether You put me into distress or You put me into happiness. Or if You don't help me in realizing You. It doesn't matter. Still, I love You. Whether I am going to hell or heaven, it doesn't matter. But I love You." Just like Cowper said, "England, with all thy fault, I love you." This is love. This is material, crude. Ahaitukī apratihatā. Apratihatā means that business, "I love Kṛṣṇa," cannot be stopped. "I could not love Kṛṣṇa because I was busy in doing this thing or that thing, or because..." So many reason we can put forward. No. Love of Kṛṣṇa cannot be stopped by any material reason. That is love. Nobody can say that "For this reason I could not love Kṛṣṇa." There is no reason. There is no impediment for anyone. Any circumstances. So any religious principle which helps a person to love Kṛṣṇa and God, in that way, without any reason, without any impediment... Just like flow of the river. There is no impediment in this world which can stop the flow of the river. Or the waves of the Pacific Ocean. There is no power in the material world which can stop the waves going on, going on, going on. You see? Similarly, that is the best type of religion. Now just see how Bhāgavata is liberal in the description of religion. Religion... You are religious, you are very pious man—how it will be tested? How much you have developed love of God. That's all. Without any reason, without any impediment. This is test of best religion. Vāsudeve... (aside:) Guru dāsa, you can hear? Yes.

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:vāsudeve bhagavati
:bhakti yogaḥ prayojitaḥ
:janayaty āśu vairāgyaṁ
:jñānam ca yad ahaitukam
:[[Vanisource:SB 1.2.7|SB 1.2.7]]
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Now, what is the purpose of religion? Why human society...? In human society, why there is some sort of religion? The animals, they have got no religion. Therefore if human society gives up the process of religion... Doesn't matter what religion he professes. It doesn't matter. If he doesn't care for religion, that society is no better than animals. That is animal society. Because animals, they have got no religion. So human society, if they have no religion... Must have some religion. It doesn't matter whether Christian or Buddhism or Hinduism or anything. A human being must follow. That is civilized. That is the behavior of civilized world. At the present moment they are neglecting. But in every country, either there may be temples or churches or mosque, people were very religious-minded before this age. I was very much satisfied when I came to New York... no, not only New York. First of all, I went to Pittsburgh, Butler. In that Butler County there were at least one dozen churches, very nice churches. That's a small county. So I was very much satisfied. "Oh, the American people are very religious. They have got these churches." And I saw on Sunday people were attending churches. And in New York also I saw. They may understand or not understand, but that religious spirit is there. You are responding to my appeal because you have got that spirit. Otherwise, why should you come and waste your time with me? So religious principle must be there in the human society. And what is the purpose? Why? The religious principle means that this material life is not happy. And we are searching after happiness. So real happiness is not in this world. You take any, I mean to say, messiaḥ. You take Lord Jesus Christ or Buddha or Lord Caitanya or Kṛṣṇa, or anyone you take. Nobody says that "You make adjustment here and live peacefully." No. Nobody says. You know that. So religious principle means to know that this is not the place to live happily. This is the principle aim of teaching religion. We are trying to live here, making things nicely adjusted, peace and prosperity. That will never be possible. This is foolishness. So religion means, religiously trained mind means he will know that "This is not the place for me. I should (with)draw my attachment for this place, and I must know what is my necessity. I am a spirit soul. I am not this body. Therefore bodily necessities are not all my demands. I must have spiritual necessities also. So all this means that I must give up my attachment for this body and I must develop my spiritual needs." That is the purpose of religion. So here it is stated that vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ [[Vanisource:SB 1.2.7|SB 1.2.7]] . All these religious principles can be achieved immediately if you place your love unto Kṛṣṇa. Vāsudeve bhagavati bhakti-yogaḥ. Bhakti-yogaḥ means devotional... If you try to serve, in devotional service, Kṛṣṇa, then all these principles of religions will automatically come. You will know that "I am not this body, I am a spirit soul. I have... The material attachment is useless for me. My real business is spiritual advancement of life." Everything will be clear if you simply execute devotional service of Kṛṣṇa.
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Arjuna was declining to fight, but Krsna is inducing him to fight. So in spiritual platform there is no question of stopping work, no question of stopping work. But work for the Supreme. That's all, isavasyam idam sarvam (ISO 1), with God consciousness

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<h2>Lectures</h2>
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<h3>Bhagavad-gita As It Is Lectures</h3>
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Arjuna's friend was Lord Kṛṣṇa, but Kṛṣṇa never said... He is God Himself. He is the Supreme Personality of God Himself. He never said Arjuna that "I am your friend. I shall supply all your necessities. You don't require to work. You stop." No, He never said that. Rather, Arjuna was declining to fight, but Kṛṣṇa is inducing him to fight. So in spiritual platform there is no question of stopping work, no question of stopping work. But work for the Supreme. That's all, īśāvāsyam idaṁ sarvam (ISO 1), with God consciousness.
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[[Vanisource:660401 - Lecture BG 02.48-49 - New York|660401 - Lecture BG 02.48-49 - New York]]
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<div class="text">
All glories to the assembled devotees. All glories to the assembled devotees. Now, spiritual consciousness, and to continue it... Simple theoretical knowledge that "I am consciousness; I am not this body," anything, simple theoretical knowledge, cannot help us. (aside:) You can put on this light. Unless... Just like a person. He studied medical science or law, anything, any technical science. He gets all theoretical knowledge. But if he does not practice, then that knowledge will gradually subside. You see? Similarly, that "I am not this body, but I am that pure consciousness," that is already analyzed in various ways. Now, we are in practical life. Now, if we say that "I am not this body," so what is the use of working for this body? The whole world is moving under the bodily conception of life. Because I am born in this land, my body is born out of this land, American land, therefore I am thinking "American." Because I am born in India, therefore I am thinking "Indian." Because I am born of a certain family, therefore I am identifying myself with that family. Because my father has given me some name, so I am identifying with that name. So my position is that I am all around surrounded by this bodily conception of life.

Now, from studying Bhagavad-gītā or deeply thinking over the matter, I come to understand that I am not this body. That is settled. That's all right. But actually I am working on bodily plane. This adjustment is required, that yes, you, for the present moment, because you are entangled or enwrapped within this, encaged within this body, so you cannot say that "I will work without this body." But you can work in such a way that even without this body, even with this body you can work in your spiritual platform. Although I am in this bodily conception of life, still, I can work from the spiritual platform. That technical knowledge is instructed by Lord Kṛṣṇa to Arjuna, that "You are not this body, but you have to work at the same time." Then how? Now, here is the formula: yoga-sthaḥ kuru karmāṇi. Yoga-sthaḥ. Yoga-sthaḥ means that you remain in spiritual consciousness, but at the same time, you go on with your usual work. You remain in spiritual consciousness and go on with your work. It is very difficult? I am working with bodily conception of life. How I can be situated in spiritual conception of life? So, this techniques is... saṅgaṁ tyaktvā dhanañjaya. Saṅgaṁ tyaktvā dhanañjaya. Without being touched with bodily conception. And how it can be done? Siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate. That neutrality will be that...

In the former verse it has been already explained that "You have right to work but not for the result. Don't be cause of the effect of your result. Then you will be bound up." We are being bound up by reaction of every work. It is just like this world is so situated... Just you know that a sound vibration... Practically, nowadays everyone knows it, that any sound vibrated, it, within a second it takes round all over the world seven times. It is so... The arrangement is so. Just like in a pond if you drop a stone, the circle, the circle begins to enlarge, enlarge, enlarge, enlarge, enlarge, and so similarly, we catch the radio vibration. You know there is numbers. Under such and such vibration, you can catch the sound. So the whole arrangement is like that. Now, if we work even in that arrangement, yoga-sthaḥ, being situated in my spiritual plane, then that will reach to the spiritual sky by enlargement of the circle, enlargement of the circle. I can do work here. You will find in the Bhagavad-gītā that the Lord says that patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati: ([[Vanisource:BG 9.26|BG 9.26]]) "Anyone who offers in devotion patraṁ puṣpam, a little flower, a little, small leaf, a little water, I accept them. Because it is offered to Me in devotion, therefore I accept them. I take them in My hand." But people may ask question that "Where is the hand? Where is the hand of God?" He says that "I take." "I take" means "I take it in my hand." Without hand there is no question of taking. Therefore Vedic hymn says that apāṇi-pādo javano grahītā: "The Lord has no legs, no hands, but still, He can walk more than the speed of the air, more than the speed of the mind, and He can accept whatever we offer. But He has no hand; He has no leg." So this means that He has no hand, He has no leg, like our limited measured hand or leg. He can stretch His hand anywhere. And similarly, He can stretch, He can hear, from anywhere. That is the prerogative of the Supreme Lord.

I have given you several times the example that the sun is far, far away from us. Still, he can distribute his heat and light to us. So if we work with God consciousness, although we are here in this platform, material platform, that work is admitted by the Supreme Lord. That is called yoga-sthaḥ. Yoga-sthaḥ... Yoga means keeping touch with the Supreme. That is called yoga. There are different kinds of yoga mentioned in the Bhagavad-gītā, especially jñāna-yoga, karma-yoga, and bhakti-yoga. And within jñāna-yoga there are many other yogas—dhyāna-yoga, haṭha-yoga, so many things. Now, here it is said that yoga-sthaḥ kuru karmāṇi: "You be situated in your yoga or in meditation." Generally yoga is understood as meditation. But yoga, real meaning of yoga—to keep in touch with the Supreme—that is called yoga, to keep in touch. So you have to work for, er, from the platform of spiritual consciousness. At the same time you have to work. The Lord never says that "You stop work," never says. Arjuna... Arjuna's friend was Lord Kṛṣṇa, but Kṛṣṇa never said... He is God Himself. He is the Supreme Personality of God Himself. He never said Arjuna that "I am your friend. I shall supply all your necessities. You don't require to work. You stop." No, He never said that. Rather, Arjuna was declining to fight, but Kṛṣṇa is inducing him to fight. So in spiritual platform there is no question of stopping work, no question of stopping work. But work for the Supreme. That's all, īśāvāsyam idaṁ sarvam ([[Vanisource:ISO 1|ISO 1]]), with God consciousness.

Now, there are three processes of yoga: jñāna-yoga, and karma-yoga, and bhakti-yoga. Now, jñāna-yoga, take for example jñāna-yoga. Jñāna-yoga means to keep in touch with the Supreme by speculation of higher knowledge, that discriminating what is spirit and what is matter. So there are philosophers, they are discriminating that "This is matter..." Neti neti: "This is matter, and this is spirit." Now, that requires study, and that requires knowledge also. Now, suppose a man is neither educated, neither he has got sufficient knowledge, philosophical knowledge. Then what happens to him? He will not be able to perform yoga-sthaḥ kuru karmāṇi? No. He is also a bona fide person. He can also perform the work. Because he has no knowledge and because he is uneducated, that doesn't mean that he cannot do the..., or he cannot work from the spiritual platform. He can also do. That, how he can do, that is the technique. This technique is explained herewith, the siddhy-asiddhyoḥ samo bhūtvā, siddhy-asiddhyoḥ samo bhūtvā, that "You do not be anxious for the success and failure of the attempt you are making." Success and failure. A common example can be cited in this connection. Suppose you are working for your master. You are working in a firm for selling something. The master says that "You go and find out some customers for this particular thing." You go out. You go out. Now, you sincerely work for it. Suppose you get business worth 100,000 dollars or something like that. And suppose one day you don't get any business. Now, the day in which you got some business and on the day in which you did not get any business, it doesn't matter. Your connection with the master is there, so you get your salary. When the profit is 100,000's of dollars, you don't expect any profit out of it. And when there is no business, there is no loss on your part. Siddhy-asiddhyoḥ. Similarly, if you act on behalf of the Supreme Lord, you can do any work you are situated. That doesn't matter. But if you act on behalf of the Supreme Lord... Just like Arjuna is being requested indirectly that Lord Śrī Kṛṣṇa says that "This fighting is My plan. So if you work for it, so you have nothing to enjoy or suffer out of the reaction because you shall work under My instruction." That is the... If we work on behalf of the Supreme Lord, then that is called yoga-sthaḥ. So our work is also not stopped, and at the same time I am situated in the spiritual platform. That technique is taught by Lord Kṛṣṇa. Yoga-sthaḥ kuru karmāṇi tyaktvā saṅgaṁ dhanañjaya: "You do not be attached with the profit and loss of anything, but you simply do your duty. You don't care for the success or failure. And if you are, I mean to say, steady either in success of failure, that is called yoga. That is called yoga." Don't mind for the success or failure. Do act on behalf of the Supreme Lord. And if you are steady in that position, then your working in spiritual platform is successful. Saṅgaṁ tyaktvā. Saṅgaṁ tyaktvā means "Don't be associated with the result of the work. Let the result come, whatever it may be, but you have to do your duty nicely and for the sake of God." Saṅgaṁ tyaktvā. Kartṛtvā abhiniveṣam ca tyaktvā yoga-sthas taṁ karmāṇi kuru yuddhadi.(?) Kartṛtvā. Kartṛtvā means that you are the doer. "Forget this. You are not the doer. You are being ordered to do it." Just like there is an example that you take a rod and kill a snake. Now, the rod is practically killing the snake, but actually the rod is not responsible because the man who has taken the rod, who is killing the snake, he is responsible for killing the snake, not the rod. So we have to become the rod in the hand of the Supreme. Then all the reaction of our work will be... I will not be responsible for the reaction. The Lord will be responsible for that. That is the system. Yoga-sthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya.
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Dishonest men cannot go to back to home, back to Godhead. That is false. God is pure. One must be very, very pure. A thing which is not fire, it cannot be allowed to enter into the fire. One must become fire; then there is no trouble. Fire can enter fire

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<h2>Lectures</h2>
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<h3>Initiation Lectures</h3>
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<div class="quote">
<div class="quote_heading">
Dishonest men cannot go to back to home, back to Godhead. That is false. God is pure. One must be very, very pure. A thing which is not fire, it cannot be allowed to enter into the fire. One must become fire; then there is no trouble. Fire can enter fire.
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<div class="quote_link">
[[Vanisource:740128 - Lecture Initiation - Honolulu|740128 - Lecture Initiation - Honolulu]]
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<div class="text">
Prabhupāda: What are the rules and regulations?

Kathy: No illicit sex, no meat-eating, no intoxication and no gambling.

Prabhupāda: So your spiritual name is Kajjalī dāsī. Kṛṣṇa's, what is called? What?

Pradyumna: Mascara?

Prabhupāda: Huh?

Pradyumna: Anjan.

Prabhupāda: Anjan. What is the English, I want to know.

Devotee: Balm.

Prabhupāda: Huh?

Devotee: Balm.

Prabhupāda: Bon? The kind of ointment which Kṛṣṇa uses. So you’ll be always near the eyes of Kṛṣṇa.

Devotees: Jaya!

Prabhupāda: So, now you can perform, and let us go.

Devotee: Yes.

Prabhupāda: So you can keep this money? (break) Six principles will increase your devotional service. The first principle is utsāhāt. Utsāhāt means "enthusiasm." One must be determined that "This life I shall not die like cats and dogs. This life I shall die in such a way that immediately I go to Kṛṣṇa." That is stated in the... Tyaktvā dehaṁ punar janma naiti ([[Vanisource:BG 4.9|BG 4.9]]). This generally transmigration takes place in so many different varieties of life, but one who has perfected his devotional life, he immediately, after death, he goes to Kṛṣṇa. Tyaktvā dehaṁ punar janma naiti mām eti. So this is the determination, that this life. That is called utsāhāt, enthusiasm. One should be very much enthused, "Oh, I am going to Kṛṣṇa, in the spiritual world." How much enthusiasm you should feel. So that is utsāhāt. And dhairyāt—and one has to become very tolerant, because so many things will disturb. Caitanya Mahaprābhu therefore said that, tṛṇād api sunīcena, taror api sahiṣṇunā (Śikṣāṣṭaka 3). We have to tolerate. We have to do our business. Just like Prahlāda Mahārāja. So much tribulation, even his father became enemy. So Kṛṣṇa consciousness is like that—even one's father becomes enemy, what to speak of others. You will be criticized, you will chastised, you will put into inconvenience, you will be arrested by police, so many things, but one has to tolerate. Utsāhāt dhairyāt. Tat-tat-karma-pravartanāt (Upadeśāmṛta 3). But the duties must be done.

The sixteen rounds must be chanted. Rise early in the morning, go… All the duties must be done. Tat-tat-karma-pravartanāt. Sato vṛtteḥ, and one must be very honest, not dishonest. Dishonest men cannot go to back to home, back to Godhead. That is false. God is pure. One must be very, very pure. A thing which is not fire, it cannot be allowed to enter into the fire. One must become fire; then there is no trouble. Fire can enter fire. So, sato vṛtteḥ sādhu-saṅga, and always keep company with devotees. Don’t keep company with nondevotee. Then it…, everything will be spoiled. Sato vṛtteḥ, sādhu-saṅga, ṣaḍbhir bhaktiḥ. Saḍbhir, six. Utsāhāt, dhairyāt, niścayāt, firm conviction. Utsāhāt, dhairyāt, niścayāt, tat-tat-karma-pravartanāt, sato vṛtteḥ sādhu-saṅga (Upadeśāmṛta 3). Six. If you keep these six principles always before you, you’ll never fail; you’ll make progress. Thank you very much.
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The general policy is that for brahminical initiation the candidate is recommended first by the temple president or GBC man, then it is considered. So please continue your book distributing very enthusiastically. This shall please me very much

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<h2>Correspondence</h2>
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<h3>1973 Correspondence</h3>
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<div class="quote">
<div class="quote_heading">
The general policy is that for brahminical initiation the candidate is recommended first by the temple president or GBC man, then it is considered. So please continue your book distributing very enthusiastically. This shall please me very much. And please try and work cooperatively with the other devotees for pushing on this great movement of Lord Caitanya Mahaprabhu.
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[[Vanisource:730128 - Letter to Thakura Haridasa written from Calcutta|730128 - Letter to Thakura Haridasa written from Calcutta]]
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<div class="text">
My dear Thakura Haridasa,

Please accept my blessings. I beg to acknowledge receipt of your letter dated 15th January, 1973, and I have noted the contents carefully. It is very nice to see that you are so enthusiastic for assisting me in pushing on this Krsna Consciousness movement. That is very nice. Now make sure you chant the 16 rounds every day on the beads, attend the classes, and follow all the regulative principles very rigidly. This will make you more and more advanced. In addition everything must be executed with great enthusiasm. You must be very enthusiastic to serve Krsna.

You have asked many questions, but for this question-answering I have created 12 GBC men. The GBC man in your zone is Karandhara. So you may please consult with him, and whatever he decides, that is all right. I am now desiring to utilize my time only for translating these books like Srimad-Bhagavatam so that I can give them to you, my disciples. So if the management is taken over by the GBC, in cooperation with the temple presidents and the other devotees, then I will be free for this purpose, and I shall be very much indebted to you all. So the general policy is that for brahminical initiation the candidate is recommended first by the temple president or GBC man, then it is considered. So please continue your book distributing very enthusiastically. This shall please me very much. And please try and work cooperatively with the other devotees for pushing on this great movement of Lord Caitanya Mahaprabhu.

Hoping this finds you well,

Your ever well-wisher,

A.C. Bhaktivedanta Swami

ACBS/bmdg
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<h2>Correspondence</h2>
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<h3>1973 Correspondence</h3>
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<div class="quote">
<div class="quote_heading">
You are my initiated disciple, and I must instruct you to be sure to always follow the regulative principles like chanting 16 rounds on the beads daily, reading my books, eating only prasadam, and in every way trying to serve Krsna. This will keep you purified and help you to advance more and more in spiritual life. So try as much as possible to associate with our devotees and to bring up your baby firmly in Krsna Consciousness.
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[[Vanisource:730128 - Letter to Krsnanandini written from Calcutta|730128 - Letter to Krsnanandini written from Calcutta]]
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<div class="text">
My dear Krsnandini Devi Dasi,

Please accept my blessings. I be to acknowledge receipt of your letter dated 9/25/72, which has just now been forwarded to me from Vrindaban. So there has been some delay. Please do not be disturbed. So for the time being you may call the baby Bhakta Gaura, and then initiated can take place when she is grown more, not now. So you are my initiated disciple, and I must instruct you to be sure to always follow the regulative principles like chanting 16 rounds on the beads daily, reading my books, eating only prasadam, and in every way trying to serve Krsna. This will keep you purified and help you to advance more and more in spiritual life. So try as much as possible to associate with our devotees and to bring up your baby firmly in Krsna Consciousness. This will be the success of your life.

I hope this finds you in good health,

Your ever well-wisher,

A.C. Bhaktivedanta Swami

ACBS/bmdg
</div>
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Caitanya Mahaprabhu - who can be more advanced than Caitanya Mahaprabhu? - He was daily joining in kirtana. Four hours daily at Jagannatha Puri temple. It was a regular program. Not only that: He organized four parties, sixteen men in each party

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<h2>Lectures</h2>
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<h3>Nectar of Devotion Lectures</h3>
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<div class="quote">
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Caitanya Mahāprabhu—who can be more advanced than Caitanya Mahāprabhu?—He was daily joining in kīrtana. Four hours daily at Jagannātha Purī temple. It was a regular program. Not only that: He organized four parties, four parties, sixteen men in each party. So the four parties in four directions, they'll perform kīrtana, and in every party Caitanya Mahāprabhu seemed to be, He's present in every party. That was another opulence of Caitanya Mahāprabhu.
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[[Vanisource:730128 - Lecture NOD - Calcutta|730128 - Lecture NOD - Calcutta]]
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<div class="text">
"It can be concluded that a person who is freed from the bodily concept of life is an eligible candidate for pure devotional service." People generally think that by, through devotional service, one rises to the platform of Brahman-jñāna, nirbheda brahmānu-sandhana. Even the so-called devotees—they are called sahajiyās— their ultimate goal is to merge into the existence of Brahman. That Rajani Sena, Bombay, he's also preaching in that way. And their process is very abominable. The, the sahajiyās, they also think like that, that by sex one can rise to that platform of merging into the effulgence of Brahman. Even Vivekananda was talking that "This Vaiṣṇava religion is a religion of sex." They have been so much misrepresented. By sexual indulgence, one can become one with the Supreme. This is their theory, very dangerous theory. Therefore these sahajiyās are amongst the thirteen rejected apa-sampradāyas. In the name of Caitanya Mahāprabhu, there are so many apa-sampradāyas. Apa-sampradāya means they present themselves as belonging to the Caitanya cult. But they are not at all bona fide. They are rejected. [break] Even such sahajiyās, they would not read even Bhagavad-gītā. They think themselves that they are so, I mean to say, elevated, they have surpassed reading of Bhagavad-gītā. Similarly there are sahajiyās, they also say that kīrtana is not required for them. Kīrtana, one who has very much advanced, he doesn't require to chant Hare Kṛṣṇa. I have heard it.

But the [break] ...begins from kīrtana. Śravaṇaṁ kīrtanaṁ viṣṇoḥ <a title="SB 7.5.23" class="mw-redirect" href="http://vanisource.org/wiki/SB_7.5.23"><font color="#0066cc">SB 7.5.23</font></a> . Śāstra says, kīrtanīyaḥ sadā hariḥ <a title="SB 7.5.23" class="mw-redirect" href="http://vanisource.org/wiki/SB_7.5.23"><font color="#0066cc">SB 7.5.23</font></a> .

<div class="quote_verse">
:harer nāma harer nāma harer nāmaiva kevalaṁ </dd><dd>kalau nāsty eva nāsty eva nāsty eva gatir anyathā </dd><dd><a title="CC Adi 17.21" href="http://vanisource.org/wiki/CC_Adi_17.21"><font color="#0066cc">CC Adi 17.21</font></a>
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So in this age, especially in Kali-yuga, one who does not join in the kīrtana, he's not a devotee at all. He's outside, bahir aṅga, bahir-artha-māninaḥ. This śravaṇa kīrtana is the first business of devotee. Śravaṇaṁ kīrtanaṁ viṣṇoḥ <a title="SB 7.5.23" class="mw-redirect" href="http://vanisource.org/wiki/SB_7.5.23"><font color="#0066cc">SB 7.5.23</font></a> . Those who are actually devotees... Caitanya Mahāprabhu always engaged in kīrtana. He advised, kīrtanīyaḥ sadā hariḥ <a title="SB 7.5.23" class="mw-redirect" href="http://vanisource.org/wiki/SB_7.5.23"><font color="#0066cc">SB 7.5.23</font></a> . It is not that one who is advanced, he hasn't, hasn't got to take part in kīrtana. That is nonsense. Sadā. Sadā means always, whether you are advanced or not advanced. Kīrtanīyaḥ sadā hariḥ. Śravaṇaṁ, śravaṇaṁ kīrtanam. Kīrtana, as, unless one hears, how he can... Kīrtana also... Speaking (is) also kīrtana. But unless one is hea..., hearing, how he can speak? Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanam... <a title="SB 7.5.23" class="mw-redirect" href="http://vanisource.org/wiki/SB_7.5.23"><font color="#0066cc">SB 7.5.23</font></a>. These are nine different processes, and our Gauḍīya Vaiṣṇava sampradāya, following the footsteps of Caitanya Mahāprabhu, their principal business is this kīrtana, hari-kīrtana: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa... Kīrtanād eva kṛṣṇasya. It is in Bhāgavata, it is said: kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet <a title="SB 7.5.23" class="mw-redirect" href="http://vanisource.org/wiki/SB_7.5.23"><font color="#0066cc">SB 7.5.23</font></a> . Unless one is enthusiastic in śravaṇaṁ kīrtana, especially kīrtana..., kīrtanād eva kṛṣṇasya... There are... Talking of Kṛṣṇa, that is also kīrtana. But especially for the general... For everyone. Why general? Everyone. Caitanya Mahāprabhu—who can be more advanced than Caitanya Mahāprabhu?—He was daily joining in kīrtana. Four hours daily at Jagannātha Purī temple. It was a regular program. Not only that: He organized four parties, four parties, sixteen men in each party. So the four parties in four directions, they'll perform kīrtana, and in every party Caitanya Mahāprabhu seemed to be, He's present in every party. That was another opulence of Caitanya Mahāprabhu. So He has recommended,

<div class="quote_verse">
:tṛṇād api sunīcena </dd><dd>taror api sahiṣṇunā </dd><dd>amāninā mānadena </dd><dd>kīrtanīyaḥ sadā hariḥ </dd><dd><a title="CC Adi 17.31" href="http://vanisource.org/wiki/CC_Adi_17.31"><font color="#0066cc">CC Adi 17.31</font></a>
</div>

One should be very tolerant and humble and giving respect to anyone, not expecting any respect for oneself. Such person can chant Hare Kṛṣṇa mahā-mantra sadā, always. Kīrtanīyaḥ sadā hariḥ.
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By offering our foodstuffs to Krsna with love & devotion, Krsna says he will accept & it becomes spiritually purified because he is the supreme pure. So love & devotion to Krsna is the purifying agent & nullifies all bad effects of this age of Kali yuga

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<h2>Correspondence</h2>
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<h3>1971 Correspondence</h3>
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By offering our foodstuffs to Krishna with love and devotion, Krishna says he will accept and it becomes spiritually purified because he is the supreme pure. So love and devotion to Krishna is the purifying agent and nullifies all the bad effects of this age of Kali yuga. Simply let as offer to Krishna with love and devotion and chant the -Hare Krishna Mantra: Hare Krishna Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare) and our very existence will become purified.
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<div class="quote_link">
[[Vanisource:710128 - Letter to Edith written from Allahabad|710128 - Letter to Edith written from Allahabad]]
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<div class="text">
My Dear Edith,

Please accept my blessings, presently I am touring India and so have just now received your letter dated 3d August, 1970 and am replying it herewith.

We are presently in the age; called Kali yuga, or the age of quarrel and dissention where man is very shortlived and not so very intelligent, But the most regrettable characteristic of this age, is that man has forgotten God. He is claiming God is dead or I am god, etc. Just try to understand how much degraded this age is. One of the anomolies,- of this Kali yuga is that our foodstuffs have been grown with so many chemicals, etc. Actually nothing in this Kali yuga is pure. The soil is polluted, the air, so many things as well as man's motives, but by firmly establishing our Krishna Consciousness Movement all over the world, such unfavorable conditions can be terminated.

That is our program. So for the present we must tolerate such conditions. Actually, these are material considerations only. By offering our foodstuffs to Krishna with love and devotion, Krishna says he wiil accept and it becomes spiritually purified because he is the supreme pure. So love and devotion to Krishna is the purifying agent and nullifies all the bad effects of this age of Kali yuga. Simply let as offer to Krishna with love and devotion and chant the -Hare Krishna Mantra: Hare Krishna Hare Krishna, Krishna Krishna Hare Hare, Hare Rama Hare Rama, Rama Rama Hare Hare) and our very existence will become purified.

Presently we have established one center of our International Society for Krishna Consciousness in Chicago. The address is as follows 2210 N. Halsted Ave. Chicago. Please visit there and if you have any further questions the devotees there will gladly answer them.

Hoping this will meet you in good health.

A.C. Bhaktivedanta Swami

ACBS/adb

Edith Greene1833 N. Orehard St.Chicago, Ill. 60614
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In our temple, strictly Hare Krishna chanting should be given more importance. This is no harm in this mantra you have heard, but it is not very important. There are many such common songs composed by common devotees out of sentiment

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<h2>Correspondence</h2>
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<h3>1969 Correspondence</h3>
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<div class="quote">
<div class="quote_heading">
In our temple, strictly Hare Krishna chanting should be given more importance. This is no harm in this mantra you have heard, but it is not very important. There are many such common songs composed by common devotees out of sentiment. But our principle is to stick to the authorities, and always remember that Hare Krishna is the prime authorized mantra.
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[[Vanisource:690128 - Letter to Malati written from Los Angeles|690128 - Letter to Malati written from Los Angeles]]
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<div class="text">
My Dear Malati,

Please accept my blessings. I am in due receipt of your letter (undated) and I was very pleased to note the contents. Regarding the Radha-Syama chanting which you have heard it is not very good. In our temple, strictly Hare Krishna chanting should be given more importance. This is no harm in this mantra you have heard, but it is not very important. There are many such common songs composed by common devotees out of sentiment. But our principle is to stick to the authorities, and always remember that Hare Krishna is the prime authorized mantra.

I am very much encouraged to learn that you are bold enough to challenge any nondevotee as you did with that impersonalist yoga student. That should be the temperament of all our preachers. We should not be aggressive, but we should not tolerate any sort of nonsense. One who says that God is not merciful because He has made one person happy and one distressed is most nonsensical. This very statement affirms that man as a godless rascal. All of these so-called yogis are therefore rascals because they have no actual realization of God. Falsely they think themselves as God, and their association should be avoided as far as possible.

Regarding this Syama-Mataji Dasi from Vrindaban, does she sing Hare Krishna Mantra or not? If she chants Hare Krishna it is all right, and if she does not chant the Hare Krishna Mantra, you should ask her why she does not do so. I am not familiar with her Spiritual Master, Gaurangidas, but if he has taught her to sing this Radha-Syama song, then he also is not authorized.

Thanking you once more for your letter. Please convey my blessings to your husband and child, as well as to all of the other devotees there with you. I hope this will meet all of you in very good health.

Your ever well-wisher,

A.C. Bhaktivedanta Swami
</div>
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In the material world, three modes of nature which are named ignorance, passion & goodness, are always found mixed together. In other words these modes are never found pure but if there's one mode there's sure to be at least a tinge of another mode also

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<h2>Correspondence</h2>
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<h3>1969 Correspondence</h3>
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<div class="quote">
<div class="quote_heading">
In the material world, the three modes of nature which are named ignorance, passion and goodness, are always found mixed up together. In other words, these modes are never found pure, but if there is one mode present, there is sure to be at least a tinge of another mode there also. For this reason, we may sometimes see a third class man showing the quality of goodness, and we may see a first class man showing hints of ignorance. The modes are never found in a pure state in the material world. But in the Vasudeva stage of pure goodness there is no contamination from any material influence of passion or ignorance.
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[[Vanisource:690128 - Letter to Hansadutta written from Los Angeles|690128 - Letter to Hansadutta written from Los Angeles]]
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<div class="text">
My Dear Hamsaduta,

Please accept my blessings. I am in due receipt of your letter dated January 22, 1969, and I have noted the contents carefully. From your letter I can understand that you will no longer be negotiating for purchasing the house, and this is all right because I do not think it is very suitable for a temple.

Regarding your question about Vasudeva, the father of Krishna, you should understand that he is not simply a symbol. The statement made in Srimad-Bhagavatam in this connection is meant for understanding, but unless one is in Vasudeva's position, it is not possible to understand Vasudeva or Krishna. Vasudeva's position means to be situated in pure goodness. In the material world, the three modes of nature which are named ignorance, passion and goodness, are always found mixed up together. In other words, these modes are never found pure, but if there is one mode present, there is sure to be at least a tinge of another mode there also. For this reason, we may sometimes see a third class man showing the quality of goodness, and we may see a first class man showing hints of ignorance. The modes are never found in a pure state in the material world. But in the Vasudeva stage of pure goodness there is no contamination from any material influence of passion or ignorance. Vasudeva is never to be understood as being a symbol. You should clearly understand this.

Please convey my blessings to your good wife, Himavati. I hope this will meet the both of you in very good health.

Your ever well-wisher,

A.C. Bhaktivedanta Swami
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We have got proof. Krsna says; we believe in Krsna. You believe in some rascal; we believe in Krsna. That is the difference

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<h2>Conversations and Morning Walks</h2>
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<h3>1977 Conversations and Morning Walks</h3>
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<div class="quote">
<div class="quote_heading">
We have got proof. Kṛṣṇa says; we believe in Kṛṣṇa. You believe in some rascal; we believe in Kṛṣṇa. That is the difference. Kṛṣṇa says, tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). So we believe that. That's all. We have got evidence. You have no evidence. You are simply suggesting in future you'll do. But we have got evidence.
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[[Vanisource:770125 - Conversation B - Jagannatha Puri|770125 - Conversation B - Jagannatha Puri]]
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Satsvarūpa: It is very weak argument to say, "Something doesn't exist because I don't see it."

Prabhupāda: It is childish.

Satsvarūpa: But they can say, "Neither is it a proof that it does exist."

Prabhupāda: How you can prove? You can hear only. There are many things which is beyond your sense perception. The example which I often give, that "Who is your father?" What is proof? The proof is the hearing from mother. That's all. You cannot have any other proof.

Satsvarūpa: "Although celestial beings are not visible to the naked eyes of the inhabitants of this earth, it was due to the influence of Mahārāja Parīkṣit that the demigods also agreed to be visible. The kings used to spend lavishly during such sacrifices, as the cloud distributes rains. A cloud is nothing but another form of water, or, in other words, the waters of the earth transform into clouds. Similarly, the charity made by the kings in such sacrifices are but another form of the taxes collected from the citizens. But as the rains fall down very lavishly and appear to be more than necessary, the charity made by such kings also seems to be more than what the citizen needs. Satisfied citizens will never organize agitation against the king, and thus there was no need of changing the monarchial state. Even for a king like Mahārāja Yudhiṣṭhira there was needed a spiritual master for guidance. Without such guidance one cannot make progress in spiritual life. The spiritual master must be bona fide, and one who wants to have self-realization must approach and take shelter of a bona fide spiritual master to achieve real success."

<div class="quote_verse">
:nijagrāhaujasā vīraḥ
:kaliṁ digvijaye kvacit
:nṛpa-liṅga-dharaṁ śūdraṁ
:ghnantaṁ go-mithunaṁ padā
:([[Vanisource:SB 1.16.4|SB 1.16.4]])
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"Once, when Mahārāja Parīkṣit was on his way to conquer the world, he saw the master of Kali-yuga, who was lower than a śūdra, disguised as a king and hurting the legs of a cow and bull. The King at once caught hold of him to deal sufficient punishment."

Purport: "The purpose of a king's going out to conquer the world is not for self-aggrandizement. Mahārāja Parīkṣit went out to conquer the world after his ascendance on the throne, but this was not for the purpose of aggression on other states. He was the emperor of the world, and all small states were under his regime. His purpose in going out was to see how things were going on in terms of the godly state. The king, being the representative of the Lord, has to execute the will of the Lord duly. There is no question of self-aggrandizement. Thus as soon as Mahārāja Parīkṣit saw that a lower-class man in the dress of a king was hurting the legs of a cow and bull..." (break)

Prabhupāda: ...there the injunction of the śāstra, kṛṣi-go-rakṣya ([[Vanisource:BG 18.44|BG 18.44]]). Go-rakṣya. Cow should be protected. Kṛṣṇa said, kṛṣi-go-rakṣya. Kṛṣṇa did not say chāgala-rakṣya or hog-rakṣya. Go-rakṣya. So it is the duty of the king or the state or the government to give protection to the cows. This is śāstric injunction. But nowadays neither the state or government is giving protection to the cow. They are becoming implicated with so many problems.

Satsvarūpa: I heard that India again is not slaughtering cows. (break)

Prabhupāda: ...perception. That is experience. Why do you give on seeing only? By seeing one mango you cannot understand what quality it is, but you have to touch with your tongue. Therefore in chemical laboratory the characteristics are there: "This is the color. This is the taste. This is the reaction." So you have to gather experience like that, not by simply seeing. That I gave the example. Now you take one egg. What is there? Some white and some yellow substance. So you make one egg with white and yellow and bring life. So what is the power of your seeing? A small egg. Take a small egg. The covering, some celluloid; within, some white substance, some yellow substance. Or make further analysis and give some chemicals of the same taste, same color, same characteristic. Now bring life. But the same thing, you put under the feather of the chicken, within five days it will bring life. So what is the credit of these rascal doctors, D.H.C., that a small chicken is better than these D.H.C.? Why don't you see practically?

Gargamuni: The chicken is simply sitting, and he is...

Prabhupāda: He is bringing life. What is the answer of these rascal scientists?

Satsvarūpa: No good answer. Bluff.

Prabhupāda: Challenge them like this, that "First of all do it. You are less than the chicken. Why you are claiming so much honor? We treat you, you are fig. You are less important than the chicken. Prove that you have got some power; then claim that you are scientist." Hmm? Is that argument all right? What will be the counterargument?

Gurukṛpā: A sane man would accept.

Prabhupāda: They're all rascals.

Gurukṛpā: They're not sane; they're saying anything.

Prabhupāda: They do not know anything; still, they are claiming very high position.

Gurukṛpā: I heard one scientist on the airplane. There were three scientists sitting behind me, and they were speaking that they hope they are living in the year 2000. One man said, "I become so excited when I think how advanced we will be in the year 2000 that I just hope I do not die before then, 'cause I want to see how everything will be then."

Satsvarūpa: By then they think they will be doing this, creating life.

Prabhupāda: That any insane man can say. Any crazy man can say. "Trust no future, however pleasant." "You are rascal. You are believing in the future. You have not show us. Because in the past you could not do—there is no history—in the present you cannot do. So how shall I believe that in future you'll do?" So any rascal promises like that, so we take him as a rascal. That's all.

Satsvarūpa: What about our promise, in the future also, that you go to Kṛṣṇa in the future?

Prabhupāda: We have got proof. Kṛṣṇa says; we believe in Kṛṣṇa. You believe in some rascal; we believe in Kṛṣṇa. That is the difference. Kṛṣṇa says, tyaktvā dehaṁ punar janma naiti mām eti ([[Vanisource:BG 4.9|BG 4.9]]). So we believe that. That's all. We have got evidence. You have no evidence. You are simply suggesting in future you'll do. But we have got evidence.

Gargamuni: Sometimes they ask, "Show us somebody who's come."

Prabhupāda: Hmm?

Gargamuni: "Show us someone who has come from there."

Prabhupāda: Many.

Gargamuni: "But we don't find any."

Prabhupāda: Many. Many. It is in the śāstra. "He was formerly like this, and now he has become this." There are many.

Gargamuni: Well, that's in the śāstra. They say now we want...

Prabhupāda: But śāstra is the proof. Our proof is śāstra. Your proof is your śāstra. Did you go to the moon planet, or you believe the newspapers? Have you gone?

Gargamuni: No.

Prabhupāda: Then if you can believe newspaper, why shall I not believe in the Veda, Vedānta?
</div>
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She (captain's wife) said, "Swamiji, if you can survive your seventieth year then you'll live for 100 years." Somehow I survived my seventieth year. I don't know whether I'll live 100 years but seventieth year was severe - three heart attacks & paralysis

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<h2>Conversations and Morning Walks</h2>
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<h3>1977 Conversations and Morning Walks</h3>
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<div class="quote">
<div class="quote_heading">
One girl, that captain's wife, she studied astrology. She was... She said, "Swāmījī, if you can survive your seventieth year, then you'll live for one hundred years." (Hari-śauri laughs) So, somehow or other, I survived my seventieth year. I do not know whether I shall live for hundred years, but seventieth year was severe—three heart attacks and paralysis.
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<div class="quote_link">
[[Vanisource:770125 - Conversation A - Jagannatha Puri|770125 - Conversation A - Jagannatha Puri]]
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<div class="text">
Prabhupāda: It was heart attack.

Hari-śauri: Yeah.

Prabhupāda: Otherwise I could not understand. So I passed through third heart attacks. One, two, three. They say that anyone who gets heart attack, the third attack, he must expire. Heart attack.

Hari-śauri: You had three attacks on the ship.

Prabhupāda: Two.

Hari-śauri: Oh. And then one when you got to...

Prabhupāda: New York. Third one—paralyzed.

Hari-śauri: Very bad one.

Prabhupāda: Left side paralyzed. I do not know how we were saved.

Hari-śauri: (chuckles) Kṛṣṇa.

Prabhupāda: And one girl, that captain's wife, she studied astrology. She was... She said, "Swāmījī, if you can survive your seventieth year, then you'll live for one hundred years." (Hari-śauri laughs) So, somehow or other, I survived my seventieth year. I do not know whether I shall live for hundred years, but seventieth year was severe—three heart attacks and paralysis.

Hari-śauri: All in the same year.

Prabhupāda: Then without any family. At that time none of you were with me. I was alone. I was completely dependent on anyone.

Hari-śauri: Kṛṣṇa.

Prabhupāda: But on the ship I saw that "Kṛṣṇa is with me." I was going for this reas... (someone enters) Hare Kṛṣṇa. So they are not here, some prasāda to eat?

Hari-śauri: There's a little extra. He can take some. They'll all be eating Jagannātha prasādam.

Prabhupāda: We shall be eating also. No? No? Jagannātha prasādam?

Hari-śauri: Well, he was going to cook.

Prabhupāda: Which is better, eh? Jagannātha?

Hari-śauri: (laughs) I don't know. Whatever you like. At least, if we cook here, you'll get hot prasādam.

Prabhupāda: A little Jagannātha prasādam also.

Hari-śauri: Yes. They can bring some. I traveled for a month myself on a boat. I went from England to Australia on ship.

Prabhupāda: One month? Only?

Hari-śauri: Twenty-eight days.

Prabhupāda: Hmm. Through Atlantic.

Hari-śauri: Yes. We had to go Atlantic and then right round the tip of Africa and across the Indian Ocean, because the Suez Canal was finished then. It was blocked by the war.

Prabhupāda: Suez Canal still not open?

Hari-śauri: No.

Prabhupāda: What they have done, these...? They were getting, minimum, fifty thousand rupees daily.

Hari-śauri: Oh, at least.

Prabhupāda: So what, these nonsense politicians? They lost the money, and inconvenience to others. These rascal politician, they can do anything whimsical. They were getting money, not less than fifty thousand, not smaller than daily fifty thousand. From business point of view they could have raised the toll. They could get more money. What is the use of stopping?

Hari-śauri: Well, they raised the price of oil instead.

Prabhupāda: Eh?

Hari-śauri: They raised the price of oil instead. (laughs)

Prabhupāda: Muhammadan... Brain fag. And they are thieves. The captains said that they are all thieves, these Egyptians.

Hari-śauri: Arabs.

Prabhupāda: Arabs. Vast desert we saw, passing. Huge stack of sand. How they are living there?

Hari-śauri: Certainly not for a civilized man. (pause)

Prabhupāda: This stove is our?

Hari-śauri: It's Gargamuni's. (break) (end)
</div>
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Fifty-seven years after. (laughs) So the body has not changed? Where is that body? Now I am with stick. (laughter) Then I was jumping. Is not that? I am there; I remember. The body has changed. What is the difficulty to understand?

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<div id="section">
<h2>Conversations and Morning Walks</h2>
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<div id="sub_section">
<h3>1977 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
Fifty-seven years after. (laughs) So the body has not changed? Where is that body? Now I am with stick. (laughter) Then I was jumping. Is not that? I am there; I remember. The body has changed. What is the difficulty to understand? I am the same person. How I am remembering all these things. But I have no... That body is now lost. Tathā dehāntara-prāptiḥ. Why this simple philosophy these rascals cannot understand?
</div>

<div class="quote_link">
[[Vanisource:770125 - Morning Walk - Jagannatha Puri|770125 - Morning Walk - Jagannatha Puri]]
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Prabhupāda: Sarpaḥ krūraḥ khalaḥ krūraḥ (Cāṇakya Paṇḍita). The two envious... (break) But this sarpaḥ, snake, can be charmed by herbs and mantra, but the man, envious, cannot be. Therefore he's more dangerous than the snake. Khalaḥ kena nivāryate.

Gurukṛpa: Like that Māyāvādī last night.

Prabhupāda: He was a rascal. (laughs) Neither māyāvāda; suvidavādī(?), opportunist.

Hari-śauri: He's just a mūḍha, that man last night. (out of car) (break)

Gargamuni: We can walk on the beach. It's a very smooth beach, the sand. (break)

Prabhupāda: ...I was jumping here. (laughter) 1920 or '21, I came. After my appearing in examination, B.A. test, I came here. By that time I was married. I was married in 1918. (break) Because jubilant, I was jumping. When the waves come, I was jumping; the waves passed. There was one guide, he taught me, Bābuji, ei sakava(?).

Gargamuni: They wear those hats.

Prabhupāda: Yes. (break) ...'20, and it is 1977. How many years?

Gurukṛpa: Fifty-seven years.

Prabhupāda: Fifty-seven years after. (laughs) So the body has not changed? Where is that body? Now I am with stick. (laughter) Then I was jumping. Is not that? I am there; I remember. The body has changed. What is the difficulty to understand? I am the same person. How I am remembering all these things. But I have no... That body is now lost. Tathā dehāntara-prāptiḥ. Why this simple philosophy these rascals cannot understand? I remember; I am not the second man. I am the same person, but I haven't got the same body. The whole world this simple philosophy cannot understand. Where is the difficulty they cannot understand?

<div class="quote_verse">
:dehino 'smin yathā dehe
:kaumāraṁ yauvanaṁ jarā
:tathā dehāntara prāptir
:dhīra...
:([[Vanisource:BG 2.13|BG 2.13]])
</div>

Because they are not dhīra. Dhīra means sober. They're rascals. They cannot understand. But dhīra tatra na muhyati, those who are sober, they can understand immediately. So there is no education to make people sober and intelligent. All rascals, fools, rogues, thieves, that's all. Animals. What they will understand about spiritual life? Therefore Kṛṣṇa... After all, Kṛṣṇa is speaking. That this very word is used: dhīras tatra na muhyati. Adhīra. There are two classes of men, dhīra and adhīra. Dhīra means sober, and adhīra means restless. But Caitanya Mahāprabhu, He gave us something dhīrādhīra. Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī dhīrādhīra. What is next word?

Gurukṛpa: Dhīrādhīra-jana-priyau.

Prabhupāda: Ha. Dhīrādhīra-jana-priyau. The sober and the restless, both of them will take it. Krsnotkīrtana-gāna-nartana.

Hari-śauri: Want to go this way, Śrīla Prabhupāda?

Prabhupāda: Very nice beach. So acquire this. Yes?

Gargamuni: I'll see the D. M. (District Magistrate) this morning. There's still those other two plots...

Prabhupāda: Yes.

Gargamuni: ...on the main road. I will show you.

Prabhupāda: Yes.

Gargamuni: And on the other side of Purī there's a big beach area I will show you.

Prabhupāda: Dhīrādhīra-jana-priyau priya-karau. (break)

Gurukṛpa: This is much cleaner than down there where the tourist hotels are.

Prabhupāda: The first plot is very pleasing. It is all right. And you'll have very grand. Make road to sea, down to sea. (break) Now mostly people are adhīra. Therefore they cannot understand. Where is that? Flagstaff? There is a house called Flagstaff. One can walk miles.

Hari-śauri: Yes. It's a very big beach.

Prabhupāda: Therefore tourists come here. (break) (back in car) Then gradually you can develop. (break) ...Bajoriya house and that land.

Gargamuni: And that other...

Prabhupāda: Yes. It is very nice. (break) If not, we can pay little.

Hari-śauri: A house by the sea would be very healthy.

Prabhupāda: Yes.

Hari-śauri: It'd be a very nice place for you to stay.

Gargamuni: It's already built. We can re-renovate it and make it very beautiful for you.

Prabhupāda: Yes. Take it.

Gargamuni: And if we construct a temple there, it is just near the temple.

Prabhupāda: Yes. It is very nice. (break) (end)
</div>
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Krishna is so powerful that He can become smaller than the smallest and greater than the greatest. He can keep millions of skies within His Belly and at the same time He can enter within the existence of the smallest atom

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<h3>1968 Correspondence</h3>
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Krishna is so powerful that He can become smaller than the smallest and greater than the greatest. He can keep millions of skies within His Belly and at the same time He can enter within the existence of the smallest atom. He can enjoy eternally in Vrindaban with His Associates, at the same time He can present Himself in every nook and corner of His Creation. These are some of the inconceivable potencies of Krishna and as such living entity can never be equal with Krishna.
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<div class="quote_link">
[[Vanisource:680125 - Letter to Balai written from Los Angeles|680125 - Letter to Balai written from Los Angeles]]
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<div class="text">
My Dear Balai dasi,

Please accept my blessings. Thank you for your letter of Jan. 8, 1968, and I have noted the contents carefully. Regarding your questions: Yes, leave Krishna's plate for 15-20 minutes or more, not more than half an hour. After offering the plate, the balance in the pots should be distributed immediately. The plate can remain on the altar while the rest is being distributed.

Any initiated girl can take part in preparation of prasadam, and even a boy who is not initiated cannot take part.

Maya and living entities are different energies of Krishna and all of them are eternal. Maya is acting under the direction of Krishna but her task is to punish the revolted living entities; therefore, she has to business in the spiritual platform. Maya cannot go to Krishna means that Maya's influence cannot be active in the presence of Krishna. The example of darkness can be given herein. The darkness has no existence in the presence of sunlight, similarly Maya cannot exist in the presence of Krishna. As darkness and light exist eternally, similarly, Maya and Krishna exist eternally, but Maya has no existence in the presence of Krishna. Try to understand this simile.

The material body has got heart and Krishna is seated there with the jiva in His Paramatma feature. Krishna is so powerful that He can become smaller than the smallest and greater than the greatest. He can keep millions of skies within His Belly and at the same time He can enter within the existence of the smallest atom. He can enjoy eternally in Vrindaban with His Associates, at the same time He can present Himself in every nook and corner of His Creation. These are some of the inconceivable potencies of Krishna and as such living entity can never be equal with Krishna. The Mayavadi philosophers try to keep Krishna and living entities on equal level and that is proof of their less intelligence.

I hope you will understand these explanations, and distribute them to your other God-brothers and sisters. Hope you are well.

Your ever well-wisher,

A.C. Bhaktivedanta Swami
</div>
</div>
</div>

Nrsimha-deva wanted to give him benediction, blessings, "Whatever you like." He refused, he said "I'm not a mercantile devotee that I'll get some benefit from You, but first benediction I want that let me engage in service of Your servant, Narada Muni"

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<h2>Conversations and Morning Walks</h2>
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<div id="sub_section">
<h3>1976 Conversations and Morning Walks</h3>
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<div class="quote">
<div class="quote_heading">
Nṛsiṁha-deva wanted to give him benediction, blessings, "Whatever you like." He refused that. He said that "I am not a mercantile devotee that I'll get some benefit from You, but first benediction I want that let me engage in the service of Your servant, Nārada Muni." Tava bhṛtya-sevām. "Because my spiritual master gave me blessing, therefore I see You. So my first business is to serve him." This is Vaiṣṇava conclusion. So he refused direct service, but he wanted blessing that he may be engaged in the service of his spiritual master. This is Vaiṣṇava conclusion.
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[[Vanisource:760119 - Morning Walk - Mayapur|760119 - Morning Walk - Mayapur]]
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Prabhupāda: Hare Kṛṣṇa. (Bengali) (break) ...Mādhava Mahārāja's sisya? No.

Bhavānanda: Mādhava Mahārāja?

Jayapatāka: Gosvāmī. He used to be in charge of the agriculture (indistinct).

Prabhupāda: Oh. (break)

Tamāla Kṛṣṇa: ...all of the buildings all the way around, it will look very nice.

Prabhupāda: Hmm?

Tamāla Kṛṣṇa: With those small little buildings all around, it will look very nice.

Jayapatāka: What small little buildings?

Tamāla Kṛṣṇa: We're planning to build them, one-story buildings. (break)

Jayapatāka: ...we should have a mosaic floor or a colored cement floor? What standard that should be?

Prabhupāda: Mosaic.

Trivikrama: Good standard. (break)

Prabhupāda: You can get mosaic tiles.

Jayapatāka: It is no cheaper. We make the mosaic ourselves. We manufacture here.

Prabhupāda: So digging must begin today? The men are there for digging? So Saurabha, you give one site plan immediately.

Saurabha: Yes.

Prabhupāda: And order bricks, that's all. Cement and sand we have got. (break) ...any living entity having a material body, he has got soul. Tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13|BG 2.13]]). Now preach this movement. (break) Begin also building there, like this.

Tamāla Kṛṣṇa: That piece of land right here?

Prabhupāda: Huh.

Tamāla Kṛṣṇa: When do you want to begin it?

Prabhupāda: Immediately.

Tamāla Kṛṣṇa: What's this? (indistinct) (break)

Prabhupāda: Nṛsiṁha-deva wanted to give him benediction, blessings, "Whatever you like." He refused that. He said that "I am not a mercantile devotee that I'll get some benefit from You, but first benediction I want that let me engage in the service of Your servant, Nārada Muni." Tava bhṛtya-sevām. "Because my spiritual master gave me blessing, therefore I see You. So my first business is to serve him." This is Vaiṣṇava conclusion. So he refused direct service, but he wanted blessing that he may be engaged in the service of his spiritual master. This is Vaiṣṇava conclusion.

Tamāla Kṛṣṇa: He was indebted to his guru.

Prabhupāda: Yes. Certainly he must be. Certainly he must be. Because by the mercy, guru takes the compassion that "These are suffering in this material world." He goes door to door and tries to save him. And if one forgets guru and jumps over to serve Kṛṣṇa, he is not a devotee.

Tamāla Kṛṣṇa: Guru-druha.

Prabhupāda: He is not a devotee. Mad-bhaktya... There is a verse. Kṛṣṇa says that "Worship of My devotee is greater worship than to Me."
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Regarding your question about controversial talks going on, this kind of talk isn't befitting my advanced students. This is childish. In Krishna's service, there is no inferior & superior. Deity worship is just as important as book distribution

2014-10-30T13:14:19Z

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<h2>Correspondence</h2>
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<h3>1975 Correspondence</h3>
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Regarding your question about the controversial talks going on, this kind of talk is not befitting my advanced students. This is childish. In Krishna's service, there is no inferior and superior. Deity worship is just as important as book distribution. It is not material.
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[[Vanisource:750119 - Letter to Satsvarupa written from Bombay|750119 - Letter to Satsvarupa written from Bombay]]
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My dear Satsvarupa Maharaja,

Please accept my blessings. I am in due receipt of your letter dated Jan. 5th, 1975 and have noted the contents. Thank you very much for doing your work so nicely. I was very pleased to receive the review on the 1st volume of the third canto of Srimad-Bhagavatam written by professor Mehta from the University of Windsor. If you can send more similar reviews on my books, I would very much appreciate it. I am keeping a folder on such things and we can print a small book to distribute that will contain such reviews so that people will see what a great impression our books have on the intelligentsia of the world.

Regarding your question about the controversial talks going on, this kind of talk is not befitting my advanced students. This is childish. In Krishna's service, there is no inferior and superior. Deity worship is just as important as book distribution. It is not material. As mentioned in the Bhagavatam.

sravanam kirtanam visno smaranam pada-sevanamarcanam vandanam dasyam sakhyam atma-nivedanam

Sravanam kirtanam is the beginning—to chant and hear. Book distribution is under this category of sravanam kirtanam. The next item is smaranam. If somebody simply remembers the Supreme Lord, that is also as good as sravanam kirtanam. Then there is arcanam. That is also as good as the others, but one who simply becomes engaged in arcanam and does nothing of sravanam kirtanam, his position becomes in the material field. Any one of the nine processes is as good as the other. There is no question of inferior or superior. But out of all of them sravanam kirtanam is very important. Sri Caitanya Mahaprabhu while instructing Srila Rupa Gosvami, has said how the seed of devotional service sprouts and increases by watering the root by the process of sravanam kirtanam. So, these two items are very important in devotional service, but that does not mean that the other items are inferior. Srila Jiva Gosvami has stressed kirtanam especially in the age of Kali. Even if there is arcanam for sanctifying the contaminated mind, it must be accompanied by sravanam kirtanam.

So, you are all advanced students. You should understand the importance of each and every item of devotional service. Do not make any misunderstanding by devaluating any of the spiritual activities. You are one of the advanced students. One who distinguishes a particular type of service as inferior or superior, he does not know the value of devotional service. It is all transcendental. Whatever item is suitable, that is accepted as very elevated. Just like Maharaja Pariksit. He simply listened to Sukadeva Gosvami. That is sravanam. And Sukadeva Gosvami simply narrated Srimad-Bhagavatam. This is kirtanam. Prahlada Maharaja simply contemplated—smaranam. Prthu Maharaja simply did deity worship—arcanam. Arjuna only remained as friend of Krishna—sakhyam. Hanuman remained only engaged in carrying out the order of Lord Ramacandra—dasyam. And Bali Maharaja surrendered everything to Krishna—atma-nivedanam. So, any devotee executing any one of the nine is transcendentally glorious. One devotee may be proud that his process of service is the best. That is not inglorious. This is called transcendental competition. Everyone should feel proud of his particular type of devotional service, but that does not mean that other types of service are inferior. Everyone should feel proud of becoming sincere servant of Krishna, but the pure devotee never minimizes the importance of other devotees. Krishna is the enjoyer of varieties of service. It is not stuck up with any particular type of service. Krishna takes pleasure with devotees even by fighting service. When Grandfather Bhisma was trying to injure the body of Krishna by sharpened arrows, in full devotion in the mellow of chivalry, Krishna was feeling the piercing of the arrows as good as worshiping him with soft rose flowers. The conclusion is that everyone should be very very sincere. There is no more the question of inferior or superior.

I hope this meets you in good health.

Your ever well-wisher,

A.C. Bhaktivedanta Swami

ACBS/ps

N.B. I have accepted Bhakta Seth for first initiation. His name can be Sesa das. You may chant his beads. Also, I have accepted Maha Buddhi das and Mahadyuti das as my duly initiated brahmanas. Let them hear the gayatri mantra through the right ear from the tape of myself chanting it. Their threads and mantra sheets are enclosed herein.
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Nobody is giving credit to Krsna, who is floating millions and trillions of stars and planets in the air. So by taking Krsna's stock, the petroleum or gas, we become scientist and fly the aeroplane, and Krsna has given the petrol, and He has no credit

2014-10-30T12:33:19Z

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<h2>Lectures</h2>
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<h3>Srimad-Bhagavatam Lectures</h3>
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Nobody is giving credit to Kṛṣṇa, who is floating millions and trillions of stars and planets in the air. So by taking Kṛṣṇa's stock, the petroleum or gas, we become scientist and fly the aeroplane, and Kṛṣṇa has given the petrol, and He has no credit. He has no credit. That is the difference between demons and bhakta. A bhakta sees in everything presence of Kṛṣṇa: "Oh, here is Kṛṣṇa's energy is there. Here is nice taste. Oh, here is Kṛṣṇa.".
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[[Vanisource:750120 - Lecture SB 03.26.45 - Bombay|750120 - Lecture SB 03.26.45 - Bombay]]
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Prabhupāda: The Caitanya-caritāmṛta kaṛacā, the author of Caitanya-caritāmṛta, he has distinguished between kāma and prema. Kāma means lusty desires or sex desires. Generally it is meant, sex desires. So he has very simplified the matter very much. Ātmendriya-prīti-vāñchā—dhare..., nāma dhare..., prema..., tāre..., bali dhare..., nāma kāma ([[Vanisource:CC Adi 4.165|CC Adi 4.165]]), like that. Kṛṣṇendriya-prīti-vāñchā dhare nāma prema, and ātmendriya-prīti-vāñchā—dhare nāma kāma. They... Actually, senses are there for satisfaction. That's a fact. Otherwise, why the senses are there? Just like the smell is there, and the nose is there. So smell is there for satisfaction of the senses. For the smell, for the nose, nostril, the beautiful flower is there, or beautiful..., anything beautiful. To the man, woman is beautiful; to the woman, man is beautiful. So the eyes are there, and the beautiful things are there. That is arrangement. That is development of this nature. As soon as... It is... It is coming from the fire. The... That we have already described. The fire is the origin of beauty, and the fire is the origin of eyesight. The loss of eyesight means there is less fiery element. Loss of appetite means there is less of fiery elements. In the Āyurvedic treatment it is called agni-māndyam. So these are transformation of the fire. Similarly, the smell is transformation of the rasa, taste.

How subtle things are going on, that is described in the Sāṅkhya philosophy presented by Kapiladeva, but we do not understand practically how things are going on. We are simply accepting the words that "By transformation of this thing, this thing is coming out so much." Neither it is possible to make experiment. Maybe; but scientists can take advantage of this Sāṅkhya philosophy. So you may experiment or not. That doesn't matter. Things are going on. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ, ahaṅkāra-vimūḍhātmā manyate... ([[Vanisource:BG 3.27|BG 3.27]]). What is called?

Devotees: Kartāham iti manyate.

Prabhupāda: Kartāham iti manyate. Actually, these rules of transformation as ordained by daiva-coditāt, by the supreme design, that is going on. But we, under the name of so-called scientist, we are trying to take the credit. Just like they are testing now—in the test tube they are making life. But the substance, the semina, male and female, that you cannot create. That you have to take from the male, from the female, then put together in the test tube. Then it may come. They are very much proud that "Now in the laboratory we are making life by chemical combination." But the actual chemical coming from by this transformation under the supervision of the daiva, daiva-coditāt. Daiva is the principal cause. Sarva-kāraṇa-kāraṇam (Bs. 5.1). That they do not accept. And people are giving credit to these artificial scientist.

In our Delhi program... There was lecture of a big scientist in Delhi; I forgot his name. He gave very good example that if a man learns how to bark like dog, and if he makes a show, many thousands of people will purchase ticket and go and see how he is barking. (laughter) But by nature's arrangement so many dogs are barking; nobody takes care. You see? So similarly, in the laboratory if a scientist can produce a life some way or other, so they will go and see and give him clap. Just like this aeroplane is flying in the air. Little discrepancy is immediately crash down. So he is getting so much credit, and the scientists also saying, "There is no need of God. Now we have solved all the questions." But nobody is giving credit to Kṛṣṇa, who is floating millions and trillions of stars and planets in the air. So by taking Kṛṣṇa's stock, the petroleum or gas, we become scientist and fly the aeroplane, and Kṛṣṇa has given the petrol, and He has no credit. He has no credit. That is the difference between demons and bhakta. A bhakta sees in everything presence of Kṛṣṇa: "Oh, here is Kṛṣṇa's energy is there. Here is nice taste. Oh, here is Kṛṣṇa." Raso 'ham apsu kaunteya ([[Vanisource:BG 7.8|BG 7.8]]).

So Kṛṣṇa has manifested Himself in so many ways by His different energies. We have to learn simply to know or see how Kṛṣṇa is working. So here it is stated that rasa-mātrād vikurvāṇād ambhaso daiva-coditāt. Kṛṣṇa is working there. Vikur..., transformation does not take place automatically. Just like the other day I gave you the example: there is oil and there is soda, but you can transform into soap by mixing together. That mixing process does not take automatically. There is Kṛṣṇa or Kṛṣṇa's part and parcel, the living entity. We are also Kṛṣṇa's part and parcel. So scientist is working, a devotee sees that Kṛṣṇa is working. That is the difference between nondevotee and devotee. A nondevotee will give credit to the scientist, who is working subordinately under the orders of Kṛṣṇa. That is stated also in the Bhagavad-gītā: sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca ([[Vanisource:BG 15.15|BG 15.15]]). In everyone's heart Kṛṣṇa is there. So one man is working very nicely. He is taking the credit of becoming a scientist. Why the other man cannot do it? Another man is also working in the laboratory.

Just like this airless telegram, radio. Many scientists were working, and in our childhood we have... I was present in a meeting. Sir Jagadish Chandra Bose was speaking. So Marconi and Sir Jagadish Chandra Bose and many other physists, they were working to study the waves of air and how to establish wireless telegram. So actually, Jagadish Chandra Bose, he found out the means, and they were talking, Marconi and Jagadish Chandra Bose. Marconi took the hint and immediately he published in the paper. And in those British ruling, British government, they wanted to give credit all to the Englishmen. Actually, this wireless telegram was established by Sir Jagadish Chandra Bose. He spoke in a meeting.

So anyway... Just like two scientists are working to find out something, to invent something, but the wireless telegram is in the credit of Mr. Marconi. Why not Jagadish Chandra Bose? There is the hand of Kṛṣṇa. They are so many people are working for inventing something, but one man takes the credit; other man cannot. Why? Why this discrimination? There must be some cause of this discrimination. That is explained in the Bhagavad-gītā, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am situated in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca ([[Vanisource:BG 15.15|BG 15.15]]). Mattaḥ, "From Me, if I give you the intelligence, 'Now mix this chemical with this chemical, your product will come.' " Others, they have got the chemical, and the laboratory man also there. But one takes the credit; one cannot take the credit. That is due to Kṛṣṇa. If Kṛṣṇa gives the intelligence, then he gets the intelligence and he takes the credit.

Nimitta-mātraṁ bhava savyasācin ([[Vanisource:BG 11.33|BG 11.33]]). Kṛṣṇa says to Arjuna that "This plan of Battle of Kurukṣetra is already there. I have caused assembly of all the demonic persons here." And paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām ([[Vanisource:BG 4.8|BG 4.8]]): "This is My plan. So Arjuna, I am flattering you so much that you fight. Fight. But don't think if you do not fight, they will go home. They will have to die here, because it is My plan already." Nimitta-mātraṁ bhava savyasācin: "Because you are My devotee, you take the credit. You take the credit." So actually a devotee, because he is very sincere servant of Kṛṣṇa, so Kṛṣṇa wants to give credit to His devotee, although He is doing everything. Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca ([[Vanisource:BG 15.15|BG 15.15]]). So always think like that, that... Do not try to take credit yourself. We should always remember that it is Kṛṣṇa's credit. He wants to do something at a certain time, and some of his servant is authorized to do that. That's all. Otherwise, whole credit goes to Kṛṣṇa. That is Kṛṣṇa consciousness. Govindam ādi-puruṣam.
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Baladeva means

2014-10-27T13:11:15Z

SriSundari: SriSundari moved page Baladeva means... to Baladeva means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB1522VrndavanaAugust31974_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="144" link="Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974" link_text="Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974">
<div class="heading">Baladeva means guru, spiritual strength. Balarāma haila nitāi.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974|Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So today is Baladeva āvirbhāva. Baladeva, in the strength. Nāyam ātmā bala-hīnena labhyaḥ. You cannot understand, realize yourself without the help of Baladeva. Therefore in the Vedic literatures: nāyam ātmā bala-hīnena labhyaḥ. You cannot become self-realized without the help of, without the mercy of Baladeva. Now, our Vivekananda Swami, he interpreted that "Unless you become stout and strong like the bulls and the buffalo, you cannot realize self." He interpreted like that. So he engaged people to make gymnastics, exercise. "You become very stout and strong, eat meat, and..." This is going on. This philosophy is going on. Bala-hīnena... "Unless you become as strong as a tiger, you cannot realize yourself." This interpretation is going on. Bala-hīnena labhyaḥ. Therefore they are... Always they put this argument, that "Our countrymen is suffering. There is no food. First of all we must give them food, make them strong, stout. Then we shall talk about Kṛṣṇa consciousness." Do they not say like that?</p>
<p>Brahmānanda: Yes.</p>
<p>Prabhupāda: This is another nonsense. Bala-hīnena does not mean this physical strength. Bala-hīn... Bala, bala means spiritual strength, Baladeva. Baladeva is spiritual strength. Nityānanda. Balarāma haila nitāi.</p>
<p>Brahmānanda: Hīna, hīna. Bala-hīna?</p>
<p>Prabhupāda: Hīna means without. And bala means strength. So śāstra says, nāyam ātmā bala-hīnena labhyaḥ: "One who is less strong, or one who has no support of the strength, then he cannot make any progress in spiritual self-realization." This is the Vedic injunction. So they interpret that unless you become physically strong, you cannot make any spiritual advancement. So...? But in the Western countries we have seen, so many people physically very strong, stout and strong. Practically everyone. But what is their self..., advancement in self-realization? So these things are going on. So bala means spiritual strength, not material strength. Nāyam ātmā bala-hīnena labhyaḥ. That means one must be spiritually strong. And that spiritually strong means to have good faith in Kṛṣṇa and guru. That is spiritual strength. Therefore Baladeva means guru, spiritual strength. Balarāma haila nitāi. Nitāiyer karuṇā habe... What is that song? Nitāiyer karuṇā habe vraje rādha-kṛṣṇa pābe. He is... "If there is mercy of Nitāi, then..." That Visansena(?), call him. (calls out to someone who is apparently leaving) Serji, aiye na? (Hindi)</p>
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<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCAdilila74MayapurMarch41974_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="23" link="Lecture on CC Adi-lila 7.4 -- Mayapur, March 4, 1974" link_text="Lecture on CC Adi-lila 7.4 -- Mayapur, March 4, 1974">
<div class="heading">Baladeva means who gives strength for spiritual advancement.
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<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.4 -- Mayapur, March 4, 1974|Lecture on CC Adi-lila 7.4 -- Mayapur, March 4, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Kṛṣṇa is never alone. Similarly, Caitanya Mahāprabhu is never alone. Narottama dāsa Ṭhākura sings, caitanyera saṅgi gaṇe, nitya-siddha boli māne. Gaurāṅgera, gaurāṅgera saṅgi gaṇe, nitya-siddha boli māne, sei yāya vrajendra-suta-pāśa. That is the explanation of Narottama dāsa Ṭhākura. So either Kṛṣṇa or Śrī Caitanya Mahāprabhu, whenever They appear, They appear with Their associates. So here Śrī Caitanya Mahāprabhu has appeared with Pañca-tattva. Kṛṣṇa-varṇaṁ tviṣā-kṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam, yajñaiḥ saṅkīrtana ([[Vanisource:SB 11.5.32|SB 11.5.32]]). He has appeared, these five tattvas. In our exhibition ground we have first placed these five tattvas: Caitanya Mahāprabhu, Nityānanda Prabhu, Gadādhara Prabhu, Advaita Prabhu, and Śrīvāsa Ṭhākura. Nityānanda Prabhu is the immediate expansion of Caitanya Mahāprabhu, Baladeva-tattva. Baladeva means who gives strength for spiritual advancement. Nāyam ātmā pravacanena labhyo nāyam ātmā balahinena labhyaḥ. These are the Vedic injunctions. So without Baladeva's or Nityānanda's grace, one cannot make advancement.</p>
:āra kabe nitāi-cānda karuṇā ha-ibe
:saṁsāra vāsanā mora kabe tuccha ha'be
<p>This is the grace of Nityānanda Prabhu. Narottama dāsa Ṭhākura explains, āra kabe nitāi-cānda, karuṇā ha-ibe. Narottama dāsa Ṭhākura is aspiring for the day when Nityānanda Prabhu will be pleased upon him. Just like Jagāi-Mādhāi was delivered by the mercy of Śrī Nityānanda Prabhu, so we have to pray Nityānanda Prabhu. He's very merciful. He's so kind, Baladeva, He gives spiritual strength. Then we can approach the Supreme Lord. Therefore we chant "Nitāi-Gaura." This is the process. We cannot change this policy. Pañca-tattva must be worshiped; otherwise wherefrom we shall get...? The spiritual master... Nityānanda Prabhu is the spiritual master. Or spiritual master is the replica, representation, of Nityānanda Prabhu. So when Nityānanda Prabhu is pleased, then we become detached from this material attraction.</p>
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Bala-hinena means

2014-10-27T13:11:09Z

SriSundari: SriSundari moved page Bala-hinena means... to Bala-hinena means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB32625BombayJanuary21975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="485" link="Lecture on SB 3.26.25 -- Bombay, January 2, 1975" link_text="Lecture on SB 3.26.25 -- Bombay, January 2, 1975">
<div class="heading">Bala-hīnena means one who is not favored by Balarāma or Nityānanda, he cannot make any progress to understand the Supreme Personality of Godhead. That is the real meaning, bala-hīnena: "without the favor of Balarāma."
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<span class="link">[[Vanisource:Lecture on SB 3.26.25 -- Bombay, January 2, 1975|Lecture on SB 3.26.25 -- Bombay, January 2, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this is the description of quadruple expansion of the Supreme Personality of Godhead. Advaitam acyutam anādir ananta-rūpam (Bs. 5.33). How ananta-rūpam of Kṛṣṇa is expanded, now this is the beginning of such description. The first expansion is Balarāma, Baladeva. Nāyam ātmā bala-hīnena labhyaḥ. It is... In the Upaniṣad it is said, "Ātmā, the Supreme Soul, cannot be understood without being favored by Balarāma." This Balarāma sometimes misunderstood as the bodily strength, that "Without physical strength, nobody can attain the Supreme Personality of Godhead." But that is not the fact. Bala-hīnena means one who is not favored by Balarāma or Nityānanda, he cannot make any progress to understand the Supreme Personality of Godhead. That is the real meaning, bala-hīnena: "without the favor of Balarāma." Balarāma is guru-tattva, and Balarāma is present in this age as Nityānanda. So bala-hīnena labhyaḥ does not mean "without any physical strength." One has to get favor of Nityānanda Prabhu. Nityānanda Prabhu, katiya mohan, avadhya karuna sindhu katiya mohan, durlabha kṛṣṇa-prema kare jare tare jana.(?) There is a song like that.</p>
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<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
</div>
<div id="LectureonCCAdilila17MayapurMarch311975_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="7" link="Lecture on CC Adi-lila 1.7 -- Mayapur, March 31, 1975" link_text="Lecture on CC Adi-lila 1.7 -- Mayapur, March 31, 1975">
<div class="heading">Bala-hīnena means without being favored by Nityānanda Prabhu, Balarāma.
</div>
<span class="link">[[Vanisource:Lecture on CC Adi-lila 1.7 -- Mayapur, March 31, 1975|Lecture on CC Adi-lila 1.7 -- Mayapur, March 31, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Kavirāja Gosvāmī, after offering his respectful obeisances to Śrī Caitanya Mahāprabhu and describing the purpose of His incarnation, He is now trying to describe Nityānanda. Śrī-Kṛṣṇa-Caitanya Prabhu-Nityānanda. Pañca-tattva, one after another... First of all Śrī Caitanya Mahāprabhu, then Nityānanda Prabhu, then Advaita Prabhu, then Gadādhara, and then Śrīvāsādi-gaura-bhakta-vṛnda. He is summarizing the obeisances to the Pañca-tattva. Now, what is the identification of Nityānandākhya-Rāma? Rāma, Balarāma, and Baladeva, Saṅkarṣaṇa—there are so many names of Śrī Baladeva. In the Upaniṣad it is said, nāyam ātmā bala-hīnena labhyo: "Self-realization is not possible without being strengthened by the mercy of Balarāma." Sometimes they take it foolishly, that "Without being very strong bodily, nobody can realize self." But that is not the fact. Nāyam ātmā pravacanena labhyo na medhayā na bahunā śrutena. This is the Vedic injunction. That bala-hīnena means without being favored by Nityānanda Prabhu, Balarāma.</p>
<p>Balarāma is Nityānanda. That we know by following the footprints of mahājanas. Narottama dāsa Ṭhākura says, vrajendra-nandana yei, śacī-suta hoila sei, balarāma hoila nitāi: "Balarāma has appeared now as Nityānanda." So bala means strength, spiritual strength, and rāma means enjoyer. Iti rāma padenāsau param brahma ity abhidhīyate. Rāma means Para-brahman. Satyānande cid-ātmani. Ramante yoginaḥ anante ([[Vanisource:CC Madhya 9.29|CC Madhya 9.29]]). Yogi, they are also interested in enjoying life. There are different kinds of yogis. Of all the yogis, the bhakti-yogi, that is the best.</p>
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Bahv-rca means

2014-10-27T13:10:47Z

SriSundari: SriSundari moved page Bahv-rca means... to Bahv-rca means

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_9" class="sub_section" sec_index="9" parent="Srimad-Bhagavatam" text="SB Canto 9"><h3>SB Canto 9</h3>
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<div id="SB964546_0" class="quote" parent="SB_Canto_9" book="SB" index="238" link="SB 9.6.45-46" link_text="SB 9.6.45-46">
<div class="heading">The word bahv-ṛca means "expert in chanting mantras."
</div>
<span class="link">[[Vanisource:SB 9.6.45-46|SB 9.6.45-46, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Because Saubhari Muni was expert in chanting mantras perfectly, his severe austerities resulted in an opulent home, with garments, ornaments, properly dressed and decorated maidservants and manservants, and varieties of parks with clear-water lakes and gardens. In the gardens, fragrant with varieties of flowers, birds chirped and bees hummed, surrounded by professional singers. Saubhari Muni's home was amply provided with valuable beds, seats, ornaments, and arrangements for bathing, and there were varieties of sandalwood creams, flower garlands, and palatable dishes. Thus surrounded by opulent paraphernalia, the muni engaged in family affairs with his numerous wives.</p>
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<div class="purport text"><p>Saubhari Ṛṣi was a great yogī. Yogic perfection makes available eight material opulences—aṇimā, laghimā, mahimā, prāpti, prākāmya, īśitva, vaśitva and kāmāvasāyitā. Saubhari Muni exhibited super-excellence in material enjoyment by dint of his yogic perfection. The word bahv-ṛca means "expert in chanting mantras." As material opulence can be achieved by ordinary material means, it can also be achieved by subtle means through mantras. By chanting mantras, Saubhari Muni arranged for material opulence, but this was not perfection in life. As will be seen, Saubhari Muni became very dissatisfied with material opulence and thus left everything and reentered the forest in the vānaprastha order and achieved final success. Those who are not ātma-tattva-vit, who do not know the spiritual value of life, can be satisfied with external material opulences, but those who are ātma-tattva-vit are not inspired by material opulence. This is the instruction we can derive from the life and activities of Saubhari Muni.</p>
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Bahv-isvara-vadi means

2014-10-27T13:10:40Z

SriSundari: SriSundari moved page Bahv-isvara-vadi means... to Bahv-isvara-vadi means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG41925LosAngelesJanuary91969_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="182" link="Lecture on BG 4.19-25 -- Los Angeles, January 9, 1969" link_text="Lecture on BG 4.19-25 -- Los Angeles, January 9, 1969">
<div class="heading">Bahv-īśvara-vādī means believing in many gods. Actually God is one but His servants who are known as demigods.
</div>
<span class="link">[[Vanisource:Lecture on BG 4.19-25 -- Los Angeles, January 9, 1969|Lecture on BG 4.19-25 -- Los Angeles, January 9, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Bahv-īśvara-vādī. Bahv-īśvara-vādī means believing in many gods. Actually God is one but His servants who are known as demigods. So less intelligent class of men they accept demigods as God. Just like a less intelligent class of men takes a police constable, he raises his hand like this and the car is stopped even it belong to a great rich man. So his child may think that "This constable is very great man. You see. He is very important man." But the father knows he is nothing. Similarly, those who are interested in demigods they are like children. "Oh, this constable is very important." You see. "Because by his hand my father had to stop my car." You see.</p>
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Bahudaka means

2014-10-27T13:10:14Z

SriSundari: SriSundari moved page Bahudaka means... to Bahudaka means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Festival_Lectures" class="sub_section" sec_index="6" parent="Lectures" text="Festival Lectures"><h3>Festival Lectures</h3>
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<div id="SriVyasapujaLondonAugust221973_0" class="quote" parent="Festival_Lectures" book="Lec" index="25" link="Sri Vyasa-puja -- London, August 22, 1973" link_text="Sri Vyasa-puja -- London, August 22, 1973">
<div class="heading">Bahudaka means collecting his necessity from many places.
</div>
<span class="link">[[Vanisource:Sri Vyasa-puja -- London, August 22, 1973|Sri Vyasa-puja -- London, August 22, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So actually, married couples should be paramahaṁsas. Paramahaṁsa means the topmost stage of sannyāsī. Paramahaṁsa. A sannyāsī has got four stages: kuṭicaka, bahudaka, parivrājakācārya and paramahaṁsa. A sannyāsī, in the beginning, he's supposed to make a small cottage, just on the border of the village, does not go home, but the, his necessities are supplied by his home, but he does not go home. This is called kuṭicaka. Then gradually, when he is practiced, he begs from home to home. He does not anymore depend on his own home. (aside:) Stop this. That is called bahudaka. Bahudaka means collecting his necessity from many places. And then as he becomes practiced, he becomes parivrājakācārya. He goes from place to place, village to village, preaching the message of Kṛṣṇa. As our Śrīman Revatīnandana Mahārāja is doing. He has now very nice bus. All others also doing. Gṛhasthas are also doing. Because our only business is Kṛṣṇa. It doesn't matter whether a gṛhastha, vānaprastha, sannyāsī. It doesn't matter. So when he preaches all over the world, that is called parivrājakācārya. And when he's experienced, he executes the work by his assistants. That is called paramahaṁsa. So gṛhasthas are supposed to be paramahaṁsa. Just like Bhaktivinoda Ṭhākura, he was gṛhastha, magistrate, government servant, but he has worked so much for Lord Caitanya Mahāprabhu in writing books. Not only writing books, but also begetting a child like Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, my spiritual master. So that is gṛhastha. They should produce children like Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja. Because we want big stalwart men to preach this Kṛṣṇa consciousness movement.</p>
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<div id="Correspondence" class="section" sec_index="6" parent="compilation" text="Correspondence"><h2>Correspondence</h2>
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<div id="1969_Correspondence" class="sub_section" sec_index="4" parent="Correspondence" text="1969 Correspondence"><h3>1969 Correspondence</h3>
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<div id="LettertoBrahmanandaHamburg30August1969_0" class="quote" parent="1969_Correspondence" book="Let" index="535" link="Letter to Brahmananda -- Hamburg 30 August, 1969" link_text="Letter to Brahmananda -- Hamburg 30 August, 1969">
<div class="heading">I have asked Kirtanananda Maharaja to work on the bahudaka stage for the present. I discussed this point with him when I was in New Vrindaban. This stage means he should move amongst people to draw their attention to the New Vrindaban scheme and try to attract their attention for its development.
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<span class="link">[[Vanisource:Letter to Brahmananda -- Hamburg 30 August, 1969|Letter to Brahmananda -- Hamburg 30 August, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">I do not know what you mean by cooperation with Kirtanananda Maharaja. In our society everyone, either a brahmacari or sannyasi or grhastha, who has dedicated his life and soul for this movement, they are all on the same level of sannyasi. For the present moment, nobody can claim an extra honor from his Godbrothers. Everyone should treat his Godbrothers as Prabhu. But nobody should try to claim any extra honor on account of an official position. I do not know why Kirtanananda Maharaja says that his authority overrides yours. At the present moment everyone is working under my authority. Similarly, Kirtanananda also should work under my authority. So the condition imposed by Kirtanananda as stated by you does not look well. A sannyasi has got four stages of elevation: kuticak, bahudaka, parivrajaka and paramahamsa. The sannyasa in the paramahamsa stage is the Spiritual Master of everyone. I have asked Kirtanananda Maharaja to work on the bahudaka stage for the present. I discussed this point with him when I was in New Vrindaban. This stage means he should move amongst people to draw their attention to the New Vrindaban scheme and try to attract their attention for its development. So he should immediately begin this bahudaka program and collect money from outsiders, not from insiders. And as he is in charge of New Vrindaban, he may invest all such collection for the development of New Vrindaban, and before this Hayagriva must transfer the property to the society's name. So far as investment of the society's money for New Vrindaban is concerned, certainly it will be done in New Vrindaban, and not only the money which Kirtanananda Maharaja collects, but also, if need be, any center will invest money. But that investment should be in proportion to food and salt. To make it more tasteful, one adds salt to his food, and similarly, every center should be independently developed by supplying the food, and the society, if required, will supply the salt. For the present, all energy should be diverted to start a nice press for our publication work. So there is no extra money for the society to invest in New Vrindaban. Neither you can spare any money to anyone without my permission. Whatever you possess now in funds, that is not your personal money, so how can you execute the request of Kirtanananda at the present moment? I think you will understand the matter rightly and do the needful.</p>
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Bahu-rupa means

2014-10-27T13:10:00Z

SriSundari: SriSundari moved page Bahu-rupa means... to Bahu-rupa means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB292MelbourneApril41972_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="405" link="Lecture on SB 2.9.2 -- Melbourne, April 4, 1972" link_text="Lecture on SB 2.9.2 -- Melbourne, April 4, 1972">
<div class="heading">Bahu-rūpa means varieties of forms, 8,400,000s of forms.
</div>
<span class="link">[[Vanisource:Lecture on SB 2.9.2 -- Melbourne, April 4, 1972|Lecture on SB 2.9.2 -- Melbourne, April 4, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Bahu-rūpa means varieties of forms, 8,400,000s of forms. Ivābhāti: "It appears like that." Therefore, when one is advanced in spiritual consciousness, he does not see the varieties of form because these varieties of form are not real. Anyone can understand that. Any form Today we have got a form. Take a photograph of it, and few hours after, the form has changed. So that is not permanent form. It is changing. Just like you see in the cloud. From airplane you can experience. The cloud You are running. You are seeing one form. After few minutes, that form is changing to different form. Therefore it is called ivābhāti. You immediately see a cloud just like big elephant, but after a few minutes you see the cloud, the same cloud, is changed into just like a big hill, another, a big tree. So this is going on. Today I am Indian, you are American, but next birth or after few years, although American, the body is changing. Body is changing. Therefore it is written there, ivābhāti: "as if it has got a body." As if. Ivābhāti: "It appears." But māyā is so strong Bahu-rūpa ivābhāti... What is the next word? Māyayā?</p>
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<div id="LectureonSB292MelbourneApril41972_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="405" link="Lecture on SB 2.9.2 -- Melbourne, April 4, 1972" link_text="Lecture on SB 2.9.2 -- Melbourne, April 4, 1972">
<div class="heading">Bahu-rūpa means, which it is not reality. That, this bahu-rūpa is also reflection, but it is not real.
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<span class="link">[[Vanisource:Lecture on SB 2.9.2 -- Melbourne, April 4, 1972|Lecture on SB 2.9.2 -- Melbourne, April 4, 1972]]: </span><div class="text"><p style="display: inline;">Devotee: In the material world, we are bound by māyā, mahā-māyā. In the spiritual world, is there another relationship of yogamāyā?</p>
<p>Prabhupāda: Yogamāyā.</p>
<p>Devotee: Could you explain a little bit about that?</p>
<p>Prabhupāda: Yogamāyā means... Here, this is also Kṛṣṇa's exhibition of māyā, but it is temporary. In the another, spiritual world, that is also exhibition of Kṛṣṇa's māyā, but it is permanent. Here is a perverted reflection, we say. Just like shadow, shadow, the shadow of the tree in the water—everything is perverted, opposite. So that shadow is not the substance. The substance is there. On the bank of the river, that is really. Similarly the spiritual world is There also, everything is there. There are trees, there are fruits, there are flowers, there are men—everything is there, birds, beasts, everything. But they are all real. Here, bahu-rūpa. Bahu-rūpa means, which it is not reality. That, this bahu-rūpa is also reflection, but it is not real. That is the difference. Ivābhāti. Therefore it is called ivābhāti: "It appears like that." Actually it is not. Just like in some shop you see so many ladies and gentlemen are standing with nice dress. What is called that...?</p>
<p>Bali-mardana: Mannequin?</p>
<p>Prabhupāda: Mani?</p>
<p>Sudāmā: Mannequin. Like doll. In department store.</p>
<p>Prabhupāda: Department store. But they are ivābhāti; they are not fact. Ivābhāti. It appears like ladies and gentlemen and so many things, but they are not fact. Therefore ivābhāti. Iva means "It appears like that." It is not fact. But actually there are ladies and gentlemen. It is simply an imitation. So spiritual world, actually. And it is ivābhāti; it appears like that. But those who are fools, they are attached to this ivābhāti. If somebody goes, "Oh, here is nice beautiful woman. Let me embrace," that is foolishness. That is ivābhāti. That is difference. So therefore this very word is used, ivābhāti. Actually it is all matter. But they have been changed into different forms. The Māyāvadi philosophers, they say "It is ivābhāti. There is no form. Therefore make it formless." But our is that ivābhāti means there is form, but this is simply imitation. That is the difference between Māyāvada and They say "Because it is false therefore reality must be zero. It is formless. It must be zero." Śūnyavādi. Nirviśeṣa śūnyavādi. There are no varieties. They will say "No varieties," and somebody will say, "No. It is zero." We say, "No. There is variety." This is ivābhāti. It appears like the reality. It is not real thing. The real is different. A comparison is given: just like water, the desert. There is no water, but it appears like water. But that does not mean there is no water. As soon as you say, ivābhāti, that there is reality, but this is not. It appears like reality. That is the actual meaning of ivābhāti. Iva, like. Ābhāti, appears. The snake... (end)</p>
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Bahiranga sakti means

2014-10-27T13:09:37Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Sri_Isopanisad_Lectures" class="sub_section" sec_index="4" parent="Lectures" text="Sri Isopanisad Lectures"><h3>Sri Isopanisad Lectures</h3>
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<div id="SriIsopanisadMantra7LosAngelesMay101970_0" class="quote" parent="Sri_Isopanisad_Lectures" book="Lec" index="14" link="Sri Isopanisad, Mantra 7 -- Los Angeles, May 10, 1970" link_text="Sri Isopanisad, Mantra 7 -- Los Angeles, May 10, 1970">
<div class="heading">Bahiraṅga śakti means external energy.
</div>
<span class="link">[[Vanisource:Sri Isopanisad, Mantra 7 -- Los Angeles, May 10, 1970|Sri Isopanisad, Mantra 7 -- Los Angeles, May 10, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The example is just like fire. Fire has got many energies, especially heat and light. Wherever there is fire, there is heat and there is light. Now this heat is not different from the fire, and the light is not different from the fire, but still heat and light is not fire. The... From the fire, there is heat. So if you are heated, if you are getting warmth from the fire, fireplace, that does not mean you are sitting on the fire. But at the same time, that warmth of the fire, the heat of the fire, is not different from the fire. In this way you have to understand the whole universe. Nothing is different from Kṛṣṇa, but still, Kṛṣṇa is not everywhere. This philosophy... Therefore this very word is used here, vijānataḥ. Vijānataḥ means one who knows, knower of things, how they are manifested. When one understands that things are manifested in this system exactly like the fire, heat and light... Fire is the original cause of heat and light. Similarly, whatever we see within this universe, within material world and spiritual world, the spiritual world is expansion of Kṛṣṇa's internal energy, and this material world is Kṛṣṇa's expansion of external energy, and we living entities, we are expansion of marginal energy. So three energies. He has got multi-energies. All the multi-energies grouped in three headings: antaraṅga-śakti, bahiraṅga-śakti, taṭastha-śakti. Antaraṅga-śakti means internal energy, bahiraṅga śakti means external energy, and taṭastha-śakti means these living entities. We are śakti; we are energy. We are not the energetic. The Māyāvādī philosopher says that because the energies are not outside Brahman, therefore they're all the same. This is monism. Our Vaiṣṇava philosophy is that energy (is) simultaneously one and different. When you perceive heat, we understand, "Oh, there is fire." But that does not mean that because I am getting some heat, I am on the fire. Try to understand this philosophy. Therefore here it is said vijānataḥ.</p>
<p>So their ekatvam, Māyāvāda philosophy's ekatvam, oneness, and our ekatvam of oneness—a little different. They say that the energy's false; the Brahman is real. Brahmā satyaṁ jagan mithyā. We say that because Brahman is truth, therefore His energy's also truth. That is the difference between Vaiṣṇava philosophy and Māyāvāda philosophy. We cannot say that energy is false. Energy is temporary; this external energy is temporary, not false. Although... Suppose we have got some trouble. There are so many kinds of troubles pertaining to the body, mind, external affairs. But that trouble comes and goes. But when the trouble is there, it is true. We feel the consequence. We cannot say it is false. The Māyāvādī philosophers say that it is false. But when he's troubled, why he's so much disturbed? So that is not false. Therefore this very word is used: vijānataḥ, "one who knows." Perfect knowledge must be there, vijānataḥ. When one is actual knower of the things, tatra ko mohaḥ, then there is no illusion. Illusion is for him who does not know things. But one who knows, there is no illusion. Tatra ko mohaḥ kaḥ śoka. No lamentation. When you are perfectly in conviction that there is nothing except Kṛṣṇa, and Kṛṣṇa's energy, the same, then there is no moha—moha means illusion—and śoka.</p>
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Bahir-artha-mani means

2014-10-26T13:39:39Z

SriSundari: SriSundari moved page Bahir-artha-mani means... to Bahir-artha-mani means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB1213VrndavanaOctober241972_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="67" link="Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972" link_text="Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972">
<div class="heading">Bahir-artha-mānī means this, that we are taking care of the body, external body, but not taking care of the soul within. This is the civilization of cows and asses.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972|Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The whole aim of life is to achieve the favor of Viṣṇu. Oṁ tad viṣṇoḥ paramaṁ padam. That is the Ṛg-Veda mantra. To reach Viṣṇu. But they do not know the goal of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum ([[Vanisource:SB 7.5.31|SB 7.5.31]]). They do not know. Anyone, or any society who does not know the aim of life, they are in the darkness. Actually, at the present moment especially, the whole human society has missed the point. They are trying to be happy by material adjustment. By social adjustment, by political adjustment, by economic adjustment, or by religious adjustment, they are trying to make the whole human society happy, but Bhāgavata says, durāśayā ye bahir-artha-māninaḥ. This is something which is beyond the fulfillment of hopes. This hope will never be fulfilled. Durāśayā. Bahir-artha-māninaḥ. Because they have accepted the external energy of the Supreme Personality of Godhead, bahir-artha.</p>
<p>Just like this body. Your body, my body, this is bahir-artha, external. Just like my, this wrapper. This is external. Real person is not this wrapper or this body. Real person is the soul. But they have no information of the soul, neither information of Viṣṇu, the origin of soul. They are interested with the external body. That is called bahir-artha. Bahiḥ means external. Artha means interest. Just like you have seen, our, in our Bhāgavata, the picture, that one lady is taking care of the cage, and the bird within is dying. So bahir-artha-mānī means this, that we are taking care of the body, external body, but not taking care of the soul within. This is the civilization of cows and asses. Sa eva go-kharaḥ ([[Vanisource:SB 10.84.13|SB 10.84.13]]). Go means cows, and khara means asses. Therefore here it is said, ataḥ pumbhir dvija-śreṣṭhāḥ ([[Vanisource:SB 1.2.13|SB 1.2.13]]).</p>
<p>Dvija-śreṣṭhāḥ. In that meeting of Naimiṣāraṇya, there were all best brāhmaṇas. Dvija means twice born. Twice born, the brahmanas the kṣatriya and the vaiśyas. They are supposed to be twice-born. One birth by the father and mother, and the other birth is by the guru and Vedic knowledge. The guru is the father and Vedic knowledge is the mother. This is in Aryan civilization, this varṇāśrama, varṇa: brāhmaṇa, kṣatriya, vaiśya, śūdra. Śūdras are once-born. They have no ceremony for twice-born. Or one who is not twice-born, he's a śūdra. If the twice-born ceremony is not observed, is not observed, then it is śūdra. Or act..., practically at the present moment, even in India, these ceremonies are not accepted or they do not care for it. And what to speak of other countries. Therefore the conclusion of the śāstra is kalau śūdra-sambhavaḥ. In this age of Kali, there are only śūdras. Practically there is no brāhmaṇa, no kṣatriya, no vaiśyas. Maybe some vaiśyas. But this is the position.</p>
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Bahir-anga-sakti means

2014-10-26T13:39:31Z

SriSundari: SriSundari moved page Bahir-anga-sakti means... to Bahir-anga-sakti means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB762TorontoJune181976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="747" link="Lecture on SB 7.6.2 -- Toronto, June 18, 1976" link_text="Lecture on SB 7.6.2 -- Toronto, June 18, 1976">
<div class="heading">Bahir-aṅga-śakti means this material world. So one who does not know what is the goal of life, they are interested in this bahir-aṅga-śakti, external energy.
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<span class="link">[[Vanisource:Lecture on SB 7.6.2 -- Toronto, June 18, 1976|Lecture on SB 7.6.2 -- Toronto, June 18, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So we must be interested in śreya, not preya. Preya is sense gratification. The material life, sense gratification is only required. This is material world. Yan maithunādi gṛhamedhi-sukhaṁ hi tuccham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). This śreya, or this preya, very dear things, ultimately, sex life, maithunādi... (break) ...married, the same sex life. Then he gets some children. Then he again grandsons. They go on. Yan maithunādi. Here, the happiness is centered around that sex life. Kaṇḍūyanena karayor iva duḥkha-duḥkham. And as soon as he enters into sex life, iva duḥkha-duḥkham, one after another, one after another, one after another. So this is preya. But śreya is now to approach the lotus feet of the Supreme Personality of Godhead, Viṣṇu. Therefore here it is said, yathā hi puruṣasyeha viṣṇoḥ padopasarpaṇam, how to be engaged in the worship of the lotus feet of Lord Viṣṇu. That is possible. This ṣreya means sense gratification, culminating in sex life. That is available. That will be explained in the next verse.</p>
:sukham aindriyakaṁ daityā
:deha-yogena dehinām
:sarvatra labhyate daivād
:yathā duḥkham ayatnataḥ
:This will be explained.
<p>So aindriya sukham, sense pleasure, that is available everywhere. Even cats and dogs, they have got sense pleasure. But human life is not meant for that purpose. Human life is meant for, this is the idea: yathā hi puruṣasyeha viṣṇoḥ padopasarpaṇam. This is required. They do not know it. Prahlāda Mahārāja another place said, na te viduḥ svārtha-gatiṁ hi viṣṇum durāśayā ye bahir-artha-māninaḥ ([[Vanisource:SB 7.5.31|SB 7.5.31]]). Generally, those who are not trained up by guru, they do not know the svartha-gatim is Viṣṇu. Durāśayā. They are trying to be happy with this external energy. Bahir-artha, bahir, bahir-aṅga-śakti. Bahir-aṅga-śakti means this material world. So one who does not know what is the goal of life, they are interested in this bahir-aṅga-śakti, external energy. Therefore guru required. how to get him delivered from the clutches of external energy. Therefore guru required. One who is interested to get out of these activities of external energy, tasmād guruṁ prapadyeta ([[Vanisource:SB 11.3.21|SB 11.3.21]]), for him, guru is required. Don't make a guru as a fashion. That is useless. Then you get some guru who can manufacture gold, and you are interested in gold, so that kind of guru will be... No. Here it is said, tasmād guruṁ prapad..., tad-vijñānārthaṁ sa gurum (MU 1.2.12). Tad-vijñāna means spiritual science. For that purpose, one requires a guru. Not for any other purpose.</p>
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Bahir jata-viragaya means

2014-10-26T13:39:24Z

SriSundari: SriSundari moved page Bahir jata-viragaya means... to Bahir jata-viragaya means

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB33242_0" class="quote" parent="SB_Canto_3" book="SB" index="1351" link="SB 3.32.42" link_text="SB 3.32.42">
<div class="heading">The word bahir jāta-virāgāya means a person who has developed detachment from external and internal material propensities.
</div>
<span class="link">[[Vanisource:SB 3.32.42|SB 3.32.42, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">One must be prepared to offer the necessary respect and honor to the spiritual master. He should not be unnecessarily envious of his Godbrothers. Rather, if a Godbrother is more enlightened and advanced in Kṛṣṇa consciousness, one should accept him as almost equal to the spiritual master, and one should be happy to see such Godbrothers advance in Kṛṣṇa consciousness. A devotee should always be very kind to the general public in instructing Kṛṣṇa consciousness because that is the only solution for getting out of the clutches of māyā. That is really humanitarian work, for it is the way to show mercy to other people who need it very badly. The word śuśrūṣābhiratāya indicates a person who faithfully engages in serving the spiritual master. One should give personal service and all kinds of comforts to the spiritual master. A devotee who does so is also a bona fide candidate for taking this instruction. The word bahir jāta-virāgāya means a person who has developed detachment from external and internal material propensities. Not only is he detached from activities which are not connected to Kṛṣṇa consciousness, but he should be internally averse to the material way of life. Such a person must be nonenvious and should think of the welfare of all living entities, not only of the human beings, but living entities other than human beings. The word śucaye means one who is cleansed both externally and internally. To become actually cleansed externally and internally, one should chant the holy name of the Lord, Hare Kṛṣṇa, or Viṣṇu, constantly.</p>
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Baddha-jiva means

2014-10-26T13:39:11Z

SriSundari: SriSundari moved page Baddha-jiva means... to Baddha-jiva means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB6133HonoluluJune11976_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="657" link="Lecture on SB 6.1.33 -- Honolulu, June 1, 1976" link_text="Lecture on SB 6.1.33 -- Honolulu, June 1, 1976">
<div class="heading">Baddha-jīva means entrapped.
</div>
<span class="link">[[Vanisource:Lecture on SB 6.1.33 -- Honolulu, June 1, 1976|Lecture on SB 6.1.33 -- Honolulu, June 1, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So always young. There is no old age, disease, or birth and death. Here in this material world these four things are there: birth, death, old age and disease. In the spiritual world the men are so beautiful, and imagine the women also still more beautiful, very attractive. But there is no sex. That is the feature we find in... Why there? Because, after all, we want pleasure. So in the material world the topmost pleasure is sex, because there is no other idea. So all people, even so-called yogis, swamis and... Ultimately they are coming down to sex. Whatever they have got asset, the culmination is sex. Old man, he has got money, he has got everything—still he is going to the night club. So here in this material world, yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). In the material world, gṛha-medhi... Gṛha-medhi means those who are entrapped within this universe or within this body, same thing. This is also entrapment, I am within this body. Or even in any part of the universe, either you go to the moon planet or sun planet or any other planet. You see the sky is just like egglike, within that. They are called baddha-jīva. Baddha-jīva means entrapped. So entrapped living entities, they are in different grades of life, 8,400,000 different forms of life. Now, how they are entrapped? This sex. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham. This is their pleasure. And in the spiritual world there is no sex. So one may question, "How they are living? Life is finished if there is no sex.' So somebody committed suicide, who was telling? Because doctor asked him not to have any more sex. Who told me the other day? Somebody told me, some big man. He was famous man. So he was forbidden. Especially when one is attacked with tuberculosis, the medical man advises, "No more sex. Then you will die soon." So this was ordered and he committed suicide.</p>
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</div>

Ba means

2014-10-26T13:36:14Z

SriSundari: SriSundari moved page Ba means... to Ba means

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_7" class="sub_section" sec_index="7" parent="Srimad-Bhagavatam" text="SB Canto 7"><h3>SB Canto 7</h3>
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<div id="SB71325_0" class="quote" parent="SB_Canto_7" book="SB" index="559" link="SB 7.13.25" link_text="SB 7.13.25">
<div class="heading">Ba means byarthatā, disappointment.
</div>
<span class="link">[[Vanisource:SB 7.13.25|SB 7.13.25, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Material life is called pavarga because here we are subject to five different states of suffering, represented by the letters pa, pha, ba, bha and ma. Pa means pariśrama, very hard labor. Pha means phena, or foam from the mouth. For example, sometimes we see a horse foaming at the mouth with heavy labor. Ba means byarthatā, disappointment. In spite of so much hard labor, at the end we find disappointment. Bha means bhaya, or fear. In material life, one is always in the blazing fire of fear, since no one knows what will happen next. Finally, ma means mṛtyu, or death. When one attempts to nullify these five different statuses of life—pa, pha, ba, bha and ma—one achieves apavarga, or liberation from the punishment of material existence.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
</div>
<div id="LectureonSB129NewVrindabanSeptember71972_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="53" link="Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972" link_text="Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972">
<div class="heading">Ba means vyarthatā, frustration.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972|Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Here it is said, dharmasya hy āpavargyasya. Hy āpavargyasya, apavarga. This pavarga I have explained several times. In Sanskrit grammar there are vargas, ka-varga, ca-varga, ṭa-varga, ta-varga, pa-varga—five vargas. So pa-varga means pa pha ba bha ma, five letters. Pa means pariśrama, hard labor. And pha means foaming. Because when you work very hard, from your mouth some foam comes out. Sometimes we see in the body of the horse, or any animal. Pa, pha, ba. Ba means vyarthatā, frustration. Instead of, in spite of working very hard, there is frustration in this material world. Pa, pha, ba, bha. Bha means bhaya, fearfulness. Although I am working very hard, still, I am fearful what will happen. I am not sure that things will be done properly, in spite of my working very hard. Pa, pha, ba, bha, and ma. Ma means mṛtyu, death. Working so hard, day and night, and still, there is death. Working so hard... The scientific world is working so hard, but the scientist is dying himself. He cannot stop death. He can create some atom bomb to kill, but he cannot create anything which will stop death. That is not possible. Therefore, this pa, pha, ba, bha, ma, these five letters represent five kinds of our activities in this material world.</p>
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</div>
<div id="LectureonSB129HyderabadApril231974_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="55" link="Lecture on SB 1.2.9 -- Hyderabad, April 23, 1974" link_text="Lecture on SB 1.2.9 -- Hyderabad, April 23, 1974">
<div class="heading">Ba means vyarthatā.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.2.9 -- Hyderabad, April 23, 1974|Lecture on SB 1.2.9 -- Hyderabad, April 23, 1974]]: </span><div class="text"><p style="display: inline;">ba means vyarthatā: in spite of so much labor, our sense gratification is not fulfilled. That is called vyarthatā.</p>
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</div>
<div id="LectureonSB129DetroitAugust31975UniversityLecture_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="56" link="Lecture on SB 1.2.9 -- Detroit, August 3, 1975, University Lecture" link_text="Lecture on SB 1.2.9 -- Detroit, August 3, 1975, University Lecture">
<div class="heading">Ba means baffled.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.2.9 -- Detroit, August 3, 1975, University Lecture|Lecture on SB 1.2.9 -- Detroit, August 3, 1975, University Lecture]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore dharma means āpavargyasya, how to avoid birth, death, old age and disease. Apavarga. Pavarga. Pavarga... Those who are educated in India, they know that pa-varga, ka-varga, ca-varga, ta-varga. So here it is pa-varga: "pa, pha, ba, bha, ma." So pa means pariśrama, laboring. And pha means the hard laboring so that foam comes out of the mouth. Pa, pha, ba. Ba means baffled. In spite of all laboring hard, life is baffled. Pa, pha, ba, bha, and bha, bhaya. Bhaya means always fearful—"What will happen next?" And ma. Ma means mrtyu. So in this way, struggling—pa, pha, ba, bha, ma—that is called pavarga. So here it is said, dharmasya hy āpavargyasya. Apa. Apa means just to make nullified this life of pavarga. That is, means, liberation, to come to the original position, spiritual life.</p>
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</div>
<div id="LectureonSB12910DelhiNovember141973_3" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="57" link="Lecture on SB 1.2.9-10 -- Delhi, November 14, 1973" link_text="Lecture on SB 1.2.9-10 -- Delhi, November 14, 1973">
<div class="heading">Ba means vyarthatā, baffledness.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.2.9-10 -- Delhi, November 14, 1973|Lecture on SB 1.2.9-10 -- Delhi, November 14, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This material world, you have to work. Either you are human being or a hog or dog or cat, it doesn't matter. You have to work. And very severe work so that foam will come within your mouth. Pha. Then pa, pha, ba. Ba means vyarthatā, baffledness. And bha means bhaya, always fearful, "What will happen next? What will happen next?" And in this way, ma-mṛtyu, maraṇa. This is called material life. There is no more gain, simply pa pha ba bha ma. That's all. This is material life. And apavarga means just the opposite, to nullify this pavarga business.</p>
</div>
</div>
<div id="LectureonSB1722VrndavanaSeptember181976_4" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="177" link="Lecture on SB 1.7.22 -- Vrndavana, September 18, 1976" link_text="Lecture on SB 1.7.22 -- Vrndavana, September 18, 1976">
<div class="heading">Ba means vyarthatā. Frustration.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.7.22 -- Vrndavana, September 18, 1976|Lecture on SB 1.7.22 -- Vrndavana, September 18, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When you work very hard, everyone, you know, there is foam. We have generally seen, in animals there is foam, in horse. The, hard labor, very hard labor, the foam comes. So first of all, pariśrama, hard labor, then foam. Pa pha. And ba. Ba means vyarthatā. Frustration.</p>
</div>
</div>
<div id="LectureonSB1843LosAngelesMay51973_5" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="246" link="Lecture on SB 1.8.43 -- Los Angeles, May 5, 1973" link_text="Lecture on SB 1.8.43 -- Los Angeles, May 5, 1973">
<div class="heading">Ba means birth, futile, useless.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.8.43 -- Los Angeles, May 5, 1973|Lecture on SB 1.8.43 -- Los Angeles, May 5, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When you work very hard, from your mouth a kind of foam comes out. Pha. Pa, pha, ba. And in spite of so much hard labor, it is ba. Ba means birth, futile, useless. Pa, pha, ba. And bha, bha means fear. Bhaya, bhaya, fear. Although you are working so hard, there is always some fearfulness: "Now things will be done like this, or not like this," fearful. That is the nature.</p>
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</div>
<div id="LectureonSB32512BombayNovember121974_6" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="433" link="Lecture on SB 3.25.12 -- Bombay, November 12, 1974" link_text="Lecture on SB 3.25.12 -- Bombay, November 12, 1974">
<div class="heading">Bha means bhaya, and ba means vyartha.
</div>
<span class="link">[[Vanisource:Lecture on SB 3.25.12 -- Bombay, November 12, 1974|Lecture on SB 3.25.12 -- Bombay, November 12, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This material world is called pavarga, and to nullify it is called apavarga. Pa and... Pavarga means pa, pha, ba, bha, ma. This is called pa-varga. In the letter arrangement, there is ka-varga, ca-varga, ṭa-varga, ta-varga... Five vargas. And pa-varga. The material life is called pa-varga. Pa, pha, ba, bha, ma. Pa means pariśrama, simply laboring. And so much labor, now, pha, there is phena, foam. You'll find in the horses; hard labor, there is foam. We have sometimes foam, dry throat. That is pha. Pa, pha, ba. Ba means, bha means bhaya, and ba means vyartha. Vyartha means futile.</p>
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</div>
<div id="LectureonSB7946VrndavanaApril11976_7" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="852" link="Lecture on SB 7.9.46 -- Vrndavana, April 1, 1976" link_text="Lecture on SB 7.9.46 -- Vrndavana, April 1, 1976">
<div class="heading">Ba means vyarthata. Vyarthata means disappointment.
</div>
<span class="link">[[Vanisource:Lecture on SB 7.9.46 -- Vrndavana, April 1, 1976|Lecture on SB 7.9.46 -- Vrndavana, April 1, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">You have seen sometimes in horse, in man, after hard working there is foam. So pa, pha, and ba. Ba means vyarthata. Vyarthata means disappointment in spite of working so hard so that foam is coming in the mouth, vyarthata. Just like you see, you have seen, horse or bulls. They are working so hard, and the master beating with whips, and still, the master is not satisfied and the animal cannot get sufficient food-vyarthata. In spite of so much working hard... We can see in the animal—sometimes we see in human society also—disappointment. After working so hard, disappointment. That is the nature of this material world. You think that by simply working hard you will be very happy. That is not possible. You can simply work hard—you will get whatever you are destined to get, either you work hard or not hard. It doesn't matter.</p>
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Asavam means

2014-10-26T13:33:24Z

SriSundari: SriSundari moved page Asavam means... to Asavam means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB2916TokyoApril301972_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="416" link="Lecture on SB 2.9.16 -- Tokyo, April 30, 1972" link_text="Lecture on SB 2.9.16 -- Tokyo, April 30, 1972">
<div class="heading">Āsavam means intoxication. Intoxication.
</div>
<span class="link">[[Vanisource:Lecture on SB 2.9.16 -- Tokyo, April 30, 1972|Lecture on SB 2.9.16 -- Tokyo, April 30, 1972]]: </span><div class="text"><p style="display: inline;">Prabhupāda: These things are described, that there is not a single dust in the Vaikuṇṭha world. Everything is clean, but still, they are trying to sweep, make it clean, the stairway. This is service attitude. Actually, as Kṛṣṇa has nothing to do—He is complete—similarly, His servants there, they also have nothing to do. Everything is nice. There is no question of sweeping or cleansing or cooking. These things are not required. But still, they are ready to serve. And Kṛṣṇa, or Nārāyaṇa, is very favorably looking upon them. Abhimukham. Dṛg... What is that? Dṛk?</p>
<p>Pradyumna: Dṛg-āsavam.</p>
<p>Prabhupāda: Dṛg-āsavam. Dṛg-āsavam. Āsavam means intoxication. Intoxication. Just like one, when one is intoxicated, his eyes are... This thing, in... Bengali it is called dumabhi.(?) Not a staring, but very mildly smiling. Dṛg-āsavam. Bhṛtya-prasādābhimukhaṁ dṛg-āsavam. Abhimukham: "Glancing over the devotees very mildly, softly." Prasanna-hāsa: smiling so nicely that immediately you can understand that the master is pleased. Prasanna-hāsa.</p>
<p>So there is no question of displeasure. That is Vaikuṇṭha. There is no discrepancy of the service. Just opposite. Here there is just different thing. The master is not satisfied, and the servant is also not satisfied. Servant, you go on paying him more and more, he'll..., "Oh, it is insufficient. Give me more. I will strike. I will not come. I will not work." This is the position of this material world. Everyone is giving service. And apart from master and servant, even in family the man is giving service throughout his whole life, up to the old age. And ask anybody, any member of the family, "You are satisfied?" "No." Just see. Frustration. Gandhi, he gave service to the country to the best capacity, and people appreciated. He was called Mahātmā, so on, so on. But he was killed. He was killed. So here you go on rendering service to your society, country, family or anyone, you cannot satisfy them. It is not possible—they'll never—because the place is like that, insufficiency.</p>
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Ayusah means

2014-10-26T13:24:13Z

SriSundari: SriSundari moved page Ayusah means... to Ayusah means

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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB761BostonMay81968_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="737" link="Lecture on SB 7.6.1 -- Boston, May 8, 1968" link_text="Lecture on SB 7.6.1 -- Boston, May 8, 1968">
<div class="heading">Āyuṣaḥ means this duration of life, it can be finished at any moment, but kalpante sthayinā guṇāḥ.
</div>
<span class="link">[[Vanisource:Lecture on SB 7.6.1 -- Boston, May 8, 1968|Lecture on SB 7.6.1 -- Boston, May 8, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Prahlāda Mahārāja recommends that from childhood this should be instructed. Because nobody is caring to teach this science of God from childhood. Therefore the present population, Godless population is the cause of all disturbances. In the Bhagavad-gītā you'll find varṇa-saṅkara. Varṇa-saṅkara means population, unwanted population. What is the use of this population? Simply for living? The Bhāgavata says does the tree not live? The tree also lives for thousands of years. So do you mean to say living is very important thing? No. There are many trees they are living for thousands of years. So what is the value of living? If you say, "Oh, the tree lives, but it cannot breathe." Breathing. The Bhāgavata says the bellow, it breathes very nicely. "Well, the bellow can breathe, but it cannot eat." "Oh, the dogs and hogs, they do not eat?" There are so many questions and answers in the Bhāgavata. But actually, population, important population means who are conversant with the science of God. That is important population. Otherwise, what is the use of living? Śaṅkarācārya lived for 32 years, and Lord Jesus Christ, I think, he also lived similarly. Lord Caitanya lived for 48 years. But their philosophy and God consciousness is so important, they are still living. Kalpante sthayinā guṇāḥ. Cāṇakya Paṇḍita said, āyuṣaḥ kṣaṇa vidyanti. Āyuṣaḥ kṣaṇa vidyanti. Āyuṣaḥ means this duration of life, it can be finished at any moment, but kalpante sthayinā guṇāḥ. But if you are a qualified man then your qualities will be remembered for many, many thousands of years. Therefore live for the best qualities, to acquire the best qualities, God consciousness or Kṛṣṇa consciousness.</p>
<p>So Prahlāda Mahārāja recommends to the world society that from the very beginning of childhood this science should be taught. Why? Durlabhaṁ mānuṣaṁ janma tad apy adhruvam arthadam. Now this human form of life is very important. Śrīdhara Swami comments on this, (reads Sanskrit commentary) kaumāra ity ādinā, ihaiva mānuṣa-janmani dharmān ācaret. Now question may be why in this birth of human life it is so much stressed? The answer is durlabham. Durlabham means the intelligence that you have got now in this form of body, it is very rare. The intelligence, how it is rare? How it is important? Now here we are discussing about science of God, maybe very small number of men we are sitting, but we are all, because we are human being we are able to discuss. But we cannot call a cat or dog and sit down here and understand the science of God. That is not possible. So except human body, in any other form of life there is no possibility. You can become a tiger or a lion, very powerful, but it is a useless life. Useless life. I had correspondence with one gentleman in England. He says that "We want to be tiger." So I answered "What is the use of tiger?" Tigers, to become tiger... Tiger is very important animal? It is, rather, enemy of the human society. So actually, the present society is producing tigers or hogs or dogs or camels, like that. In the form of human body. The real human body, the intelligence should be utilized to understand God consciousness, Kṛṣṇa consciousness. Tad api janma.</p>
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Ayur-veda means

2014-10-26T13:24:08Z

SriSundari: SriSundari moved page Ayur-veda means... to Ayur-veda means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB113CaracasFebruary241975_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="13" link="Lecture on SB 1.1.3 -- Caracas, February 24, 1975" link_text="Lecture on SB 1.1.3 -- Caracas, February 24, 1975">
<div class="heading">Āyur-veda means the Vedic knowledge about the duration of life.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.1.3 -- Caracas, February 24, 1975|Lecture on SB 1.1.3 -- Caracas, February 24, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the conclusion is that constitutionally I am servant, servant of God, but instead of giving service to God, I am now engaged in the service of the dog. So on the standard of this so-called service the Bhāgavata-dharma is not discussed, means the false service. Now, how it is concluded?</p>
<p>Therefore the next verse says, nigama-kalpa-taror galitaṁ phalam: ([[Vanisource:SB 1.1.3|SB 1.1.3]]) "This real service is enunciated here as the essence of all Vedic knowledge." Nigama means the Vedas, and it is called kalpa-taru. Kalpa-taru means desire tree. Vedic knowledge is so perfect that you can receive from the Vedas all different types of knowledge. You can receive knowledge from the Vedas, all types of knowledge, means that social, political and scientific, and there are so many departments of knowledge, even engineering, medical science. The medical science is called Āyur-veda. Āyur-veda means the Vedic knowledge about the duration of life. Similarly, there is Dhanur-veda. Dhanur-veda, military science. There are so many departments. Just like this aeroplane. That is also mentioned in the Vedas. There are not only aeroplanes; there are three other sciences. It is called kapota-vāhī. Kapota-vāhī means... The ka means the sky, and pota means ship. So as there is science how to manufacture the airship, that is there. There is another science of the same type, it is called kapota-vāhī. Kapota means pigeons. You can train up pigeons, and they will carry you from one place to another. There is another science which is called ākāśa-yānam. Ākāśa-yānam means in the ākāśa, in the sky, you can fly with any vehicle. There are mantras... Suppose I am sitting on this throne. By chanting those mantras this seat will be, fly in the sky. We read from Śrīmad-Bhāgavatam that Kapiladeva? No, Kardama Muni, father of Kapiladeva, he made an aeroplane or a exactly a township with big, big buildings, with lake, garden and so many people, that was flying in the sky and visited all the planets.</p>
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<div id="LectureonSB123RomeMay271974_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="22" link="Lecture on SB 1.2.3 -- Rome, May 27, 1974" link_text="Lecture on SB 1.2.3 -- Rome, May 27, 1974">
<div class="heading">Āyur-veda means this is material thing. But still it is in the Veda.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.2.3 -- Rome, May 27, 1974|Lecture on SB 1.2.3 -- Rome, May 27, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So here it is śruti-sāram ekam. This Bhāgavata is the śruti-sāram, just like cream. You churn the milk, two mounds of milk, you get, say, five kilos, kg, of butter, the sāram, essence. If you simply try to see where is the essence... You have to churn it. Then in the milk there is. You may possess lots of milk, but from the milk you have to take the cream. That is intelligence. The Śrīmad-Bhāgavatam is the cream of Vedic knowledge. Therefore it is said that nigama-kalpa-taror galitaṁ phalam idam ([[Vanisource:SB 1.1.3|SB 1.1.3]]). Nigama. Nigama means Vedas, and kalpa-taru... Vedas is just like desire tree. Desire tree means whatever you want, you can have it from Vedic knowledge. Just like in India, the Āyur-veda. Āyur-veda means this is material thing. But still it is in the Veda. Dhanur-veda, military science. There are so many Vedas. Vedas means knowledge. So the Vedic knowledge is so perfect, that anything you want, material or spiritual, you will get the knowledge perfect. That is Veda. Veda is not ordinary thing. And it is learned by hearing. Tad-vijñānārthaṁ sa gurum eva abhigacchet, śrotriyaṁ brahma-niṣṭham (MU 1.2.12).</p>
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<div id="LectureonSB172829VrndavanaSeptember251976_2" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="183" link="Lecture on SB 1.7.28-29 -- Vrndavana, September 25, 1976" link_text="Lecture on SB 1.7.28-29 -- Vrndavana, September 25, 1976">
<div class="heading">Āyur Veda means medical science, how to protect the āyuḥ. Because the body is perishable, so in the Vedic knowledge, everything is there to guide the human society.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.7.28-29 -- Vrndavana, September 25, 1976|Lecture on SB 1.7.28-29 -- Vrndavana, September 25, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So counteraction. This is military science. Sāma Veda, Yajur Veda, Atharva Veda. And military science also, one of the part of the Vedas, Dhanur Veda. It is called Dhanur Veda—how to utilize dhanuḥ. Dhanuḥ means bow and arrows. Similarly Āyur Veda. Āyur Veda means medical science, how to protect the āyuḥ. Because the body is perishable, so in the Vedic knowledge, everything is there to guide the human society. It is stated in the beginning of Śrīmad-Bhāgavatam, nigama-kalpa-taror galitaṁ phalam idam ([[Vanisource:SB 1.1.3|SB 1.1.3]]). Nigama means Veda, and that is kalpa-taru. Nigama kalpa-taror galitaṁ phalam idam. It is compared with the tree. What kind of tree? Desire tree. Nigama-kalpa-taroḥ. Kalpa-taru. The kalpa-taru can be found in the spiritual world, not in this material world. The spiritual world is described in the Brahma-saṁhitā. What is that? Kalpa-taru, cintāmaṇi kalpa-taru. Cintāmaṇi-prakara-sadmasu kalpa-taru. In the spiritual world, Goloka Vṛndāvana, it is described that the houses, palaces, in that land, spiritual land, Goloka Vṛndāvana, is made of cintāmaṇi, cintāmaṇi kalpa-taru.</p>
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1973_Conversations_and_Morning_Walks" class="sub_section" sec_index="6" parent="Conversations_and_Morning_Walks" text="1973 Conversations and Morning Walks"><h3>1973 Conversations and Morning Walks</h3>
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<div id="RoomConversationwithLatinProfessorDecember91973LosAngeles_0" class="quote" parent="1973_Conversations_and_Morning_Walks" book="Con" index="95" link="Room Conversation with Latin Professor -- December 9, 1973, Los Angeles" link_text="Room Conversation with Latin Professor -- December 9, 1973, Los Angeles">
<div class="heading">Āyur-veda means medical science.
</div>
<span class="link">[[Vanisource:Room Conversation with Latin Professor -- December 9, 1973, Los Angeles|Room Conversation with Latin Professor -- December 9, 1973, Los Angeles]]: </span><div class="text">Prabhupāda: Just like cow dung. Cow dung is the stool of an animal. So in the Vedic principle, if you touch the stool of an animal, even your own stool, you become impure, you have to take bath. But the Vedas says, "The stool of cow is pure." And we accept that because Vedic injunction. And if you analyze, it is full of antiseptic properties, although it is stool. So by argument, one will say, "How is that? Sometimes you say that stool is impure, and again you say this stool is pure." But that is fact. Similarly, if we accept Vedic injunction, we save so much time for so-called research work. That is the standard knowledge. So every knowledge is there in the Vedas. There are so many Vedas. Even for our ordinary dealings, just like Āyur-veda. Āyur-veda means medical science. Similarly, Dhanur-veda, military science. Similarly, Jyotir-veda, jyotis, the astronomical science. And those who are, mean, accustomed with Vedic knowledge, it is so nice and, I mean to say, perfect that... Take, for example, that Āyur-veda, medical science. Their process is that this body, the physiological condition, is depending on three things, tri-dhātu, kapha-pitta-vāyu: mucus, bile and air. And the air is felt by the pulse beating. So they learn how to examine the pulse beating, the heart beating. And they have got description.
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Ayogatah means

2014-10-26T13:23:53Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG5713NewYorkAugust271966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="203" link="Lecture on BG 5.7-13 -- New York, August 27, 1966" link_text="Lecture on BG 5.7-13 -- New York, August 27, 1966">
<div class="heading">Ayogataḥ means if we have no link with the Kṛṣṇa consciousness, then simply detachment will be cause of misery.
</div>
<span class="link">[[Vanisource:Lecture on BG 5.7-13 -- New York, August 27, 1966|Lecture on BG 5.7-13 -- New York, August 27, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So sannyāsas tu mahā-bāho. If artificially I detach myself, renounce this world, then Kṛṣṇa says duḥkham āptum ayogataḥ. If there is no engagement, good engagement, better engagement, then it is a cause of misery. It is a cause of misery. It is very difficult. Suppose a family man, he renounces the family connection, but if he has no better connection and better attachment, then he will feel, "Oh, I was better in my family life. I have done mistake." Kṛṣṇa says, sannyāsas tu mahā-bāho duḥkham āptum ayogataḥ. Ayogataḥ means if we have no link with the Kṛṣṇa consciousness, then simply detachment will be cause of misery. Duḥkham āptum. It will be a cause of misery. Yoga-yukto munir brahma. But one who is in dovetail, one who is dovetailed with the Supreme, yoga-yukto munir brahma na cireṇādhigacchati. Brahma. Yoga-yuktaḥ. If I am dovetailed with Kṛṣṇa consciousness, then acireṇa. Acireṇa means very soon I shall realize myself as Brahman. I am Brahman. It is simply question of realization. By misconception, by illusion, I am thinking that I am matter, but actually I am Brahman. The whole process is to realize that "I am Brahman, I am not this matter." This conception, Brahman conception, or realization, self-realization, is possible, yoga-yuktaḥ, if I am always dovetailed with Kṛṣṇa consciousness.</p>
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Ayatnatah means

2014-10-26T13:23:48Z

SriSundari: SriSundari moved page Ayatnatah means... to Ayatnatah means

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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
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<div id="GardenConversationJune281976NewVrindaban_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="170" link="Garden Conversation -- June 28, 1976, New Vrindaban" link_text="Garden Conversation -- June 28, 1976, New Vrindaban">
<div class="heading">Nobody wants distress, but it comes. How it comes? Yathā duḥkham ayatnataḥ, Prahlāda Mahārāja... Ayatnataḥ means without any endeavoring.
</div>
<span class="link">[[Vanisource:Garden Conversation -- June 28, 1976, New Vrindaban|Garden Conversation -- June 28, 1976, New Vrindaban]]: </span><div class="text"><p style="display: inline;">Hari-śauri: Well, they say that the suffering, there's no divine cause for that. That's just a material cause.</p>
<p>Prabhupāda: Whatever it may be, you did not want; you have it—against your will. This is your experience. There is no difference. Either you say material cause or spiritual cause, but you are suffering what you did not want. That is the point. You are suffering. And you did not want it. Yathā duḥkham ayatnataḥ. Nobody wants distress, but it comes. How it comes? Yathā duḥkham ayatnataḥ, Prahlāda Mahārāja... Ayatnataḥ means without any endeavoring. Who is trying that "Let there be fire in my house"? But it takes. Nobody wants that "There may be fire in my house," but there is fire. Therefore you have to arrange for fire brigade. You are expecting always some danger. Therefore you make so many precautions, because you know that although you do not want mishappening, it will come. Nobody endeavors for mishappenings, but you know there is some superior force who'll enforce mishappening. And they are unable to counteract. Just like a scientist knows that he'll die, but he's so expert scientist that he cannot counteract. He knows that he'll die. He's talking all nonsense while living, but he does not make any arrangement that he'll not die. That he is unable. They are making arrangement, going to the Mars planet at the expense of taxpayer, so if we request these rascal scientists that "You discover something so that we will not die. Take any amount of money," will they able?</p>
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Ayanam means

2014-10-26T13:23:44Z

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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
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<div id="MorningWalkFebruary31976Mayapura_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="23" link="Morning Walk -- February 3, 1976, Mayapura" link_text="Morning Walk -- February 3, 1976, Mayapura">
<div class="heading">This ayanam means gamanam.
</div>
<span class="link">[[Vanisource:Morning Walk -- February 3, 1976, Mayapura|Morning Walk -- February 3, 1976, Mayapura]]: </span><div class="text"><p style="display: inline;">Prabhupāda: (break) Sun is moving—that uttarāyaṇam and dakṣiṇāyanam. This ayanam means gamanam. Is it not?</p>
<p>Jayapatākā: Northern and southern course.</p>
<p>Devotee (1): In Bhagavad-gītā there is mention, when yogis...</p>
<p>Prabhupāda: Everywhere it is ment...</p>
<p>Śāstrījī: Agnir jyotir ahaḥ śuklaḥ ṣaṇ-māsā uttarāyaṇam.</p>
<p>Prabhupāda: That is in the Bhagavad-gītā. (break)</p>
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Ayana means

2014-10-26T13:23:39Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_7" class="sub_section" sec_index="7" parent="Srimad-Bhagavatam" text="SB Canto 7"><h3>SB Canto 7</h3>
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<div id="SB7142023_0" class="quote" parent="SB_Canto_7" book="SB" index="600" link="SB 7.14.20-23" link_text="SB 7.14.20-23">
<div class="heading">The word ayana means "path" or "going."
</div>
<span class="link">[[Vanisource:SB 7.14.20-23|SB 7.14.20-23, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">One should perform the śrāddha ceremony on the Makara-saṅkrānti (the day when the sun begins to move north) or on the Karkaṭa-saṅkrānti (the day when the sun begins to move south). One should also perform this ceremony on the Meṣa-saṅkrānti day and the Tulā-saṅkrānti day, in the yoga named Vyatīpāta, on that day in which three lunar tithis are conjoined, during an eclipse of either the moon or the sun, on the twelfth lunar day, and in the Śravaṇa-nakṣatra. One should perform this ceremony on the Akṣaya-tṛtīyā day, on the ninth lunar day of the bright fortnight of the month of Kārttika, on the four aṣṭakās in the winter season and cool season, on the seventh lunar day of the bright fortnight of the month of Māgha, during the conjunction of Maghā-nakṣatra and the full-moon day, and on the days when the moon is completely full, or not quite completely full, when these days are conjoined with the nakṣatras from which the names of certain months are derived. One should also perform the śrāddha ceremony on the twelfth lunar day when it is in conjunction with any of the nakṣatras named Anurādhā, Śravaṇa, Uttara-phalgunī, Uttarāṣāḍhā or Uttara-bhādrapadā. Again, one should perform this ceremony when the eleventh lunar day is in conjunction with either Uttara-phalgunī, Uttarāṣāḍhā or Uttara-bhādrapadā. Finally, one should perform this ceremony on days conjoined with one's own birth star (janma-nakṣatra) or with Śravaṇa-nakṣatra.</p>
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<div class="purport text"><p>The word ayana means "path" or "going." The six months when the sun moves toward the north are called uttarāyaṇa, or the northern path, and the six months when it moves south are called dakṣiṇāyana, or the southern path. These are mentioned in Bhagavad-gītā (8.24-25). The first day when the sun begins to move north and enter the zodiacal sign of Capricorn is called Makara-saṅkrānti, and the first day when the sun begins to move south and enter the sign of Cancer is called Karkaṭa-saṅkrānti. On these two days of the year, one should perform the śrāddha ceremony.</p>
<p>Viṣuva, or Viṣuva-saṅkrānti, means Meṣa-saṅkrānti, or the day on which the sun enters the sign Aries. Tulā-saṅkrānti is the day on which the sun enters the sign Libra. Both of these days occur only once within a year. The word yoga refers to a certain relationship between the sun and moon as they move in the sky. There are twenty-seven different degrees of yoga, of which the seventeenth is called Vyatīpāta. On the day when this occurs, one should perform the śrāddha ceremony. A tithi, or lunar day, consists of the distance between the longitude of the sun and that of the moon. Sometimes a tithi is less than twenty-four hours. When it starts after sunrise on a certain day and ends before the sunrise of the following day, the previous tithi and the following tithi both "touch" the twenty-four-hour day between the sunrises. This is called tryaha-sparśa, or a day touched by some portion of three tithis.</p>
<p>Śrīla Jīva Gosvāmī has given quotations from many śāstras stating that the śrāddha ceremony of oblations to the forefathers should not be performed on Ekādaśī tithi. When the tithi of the death anniversary falls on the Ekādaśī day, the śrāddha ceremony should be held not on Ekādaśī but on the next day, or dvādaśī. In the Brahma-vaivarta Purāṇa it is said:</p>
:ye kurvanti mahīpāla
:śrāddhaṁ caikādaśi-dine
:trayas te narakaṁ yānti
:dātā bhoktā ca prerakaḥ
<p>If one performs the śrāddha ceremony of oblations to the forefathers on the Ekādaśī tithi, then the performer, the forefathers for whom the śrāddha is observed, and the purohita, or the family priest who encourages the ceremony, all go to hell.</p>
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
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<div id="KB14_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="18" link="KB 14" link_text="Krsna Book 14">
<div class="heading">Ayana means the source of knowledge as well as the resting place.
</div>
<span class="link">[[Vanisource:KB 14|Krsna Book 14]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Lord Brahmā then said that his birth was from the lotus flower which blossomed from the navel of Nārāyaṇa after the dissolution of the three worlds, or three planetary systems, known as Bhūrloka, Bhuvarloka and Svarloka. The universe is divided into three divisions, namely Svarga, Martya and Pātāla. These three planetary systems are merged into water at the time of dissolution. At that time Nārāyaṇa, a plenary portion of Kṛṣṇa, lies down on the water, and gradually a lotus stem grows from His navel, and from that lotus flower, Brahmā is born. It is naturally concluded that the mother of Brahmā is Nārāyaṇa. Because the Lord is the resting place of all the living entities after the dissolution of the universe, He is called Nārāyaṇa. The word nāra means the aggregate total of all living entities, and ayana means the resting place. The form of Garbhodakaśāyī Viṣṇu is called Nārāyaṇa because He rests Himself on that water. In addition, He is the resting place of all living creatures. Besides that, Nārāyaṇa is also present in everyone's heart, as confirmed in the Bhagavad-gītā. In that sense, also, the Lord is Nārāyaṇa, as ayana means the source of knowledge as well as the resting place. It is also confirmed in the Bhagavad-gītā that the remembrance of the living entity is due to the presence of the Supersoul within the heart. After changing the body, a living creature forgets everything of his past life, but because Nārāyaṇa, the Supersoul, is present within his heart, he is reminded by Him to act according to his past desire. Lord Brahmā wanted to prove that Kṛṣṇa is the original Nārāyaṇa, that He is the source of Nārāyaṇa, and that Nārāyaṇa is not an exhibition of the external energy, māyā, but is an expansion of spiritual energy. The activities of the external energy, or māyā, are exhibited after the creation of this cosmic world, and the original spiritual energy of Nārāyaṇa was acting before the creation. So the expansions of Nārāyaṇa—from Nārāyaṇa to Kāraṇodakaśāyī Viṣṇu, from Kāraṇodakaśāyī Viṣṇu to Garbhodakaśāyī Viṣṇu, from Garbhodakaśāyī Viṣṇu to Kṣīrodakaśāyī Viṣṇu, and from Kṣīrodakaśāyī Viṣṇu to everyone's heart—are actually Kṛṣṇa's expansions, manifestations of His spiritual energy. They are not conducted by the material energy; therefore they are not temporary. Anything conducted by the material energy is temporary, but everything executed by the spiritual energy is eternal.</p>
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Ayam deha means

2014-10-26T13:23:31Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG52229NewYorkAugust311966_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="206" link="Lecture on BG 5.22-29 -- New York, August 31, 1966" link_text="Lecture on BG 5.22-29 -- New York, August 31, 1966">
<div class="heading">Ayaṁ deha means "this body."
</div>
<span class="link">[[Vanisource:Lecture on BG 5.22-29 -- New York, August 31, 1966|Lecture on BG 5.22-29 -- New York, August 31, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So according to Vedic civilization, this training was given, student life, complete abstinence from sex life, then vānaprastha life, complete abstinence, and sannyāsa life, complete abstinence. The whole training was to abstain, to cure. Because... The same example: In diseased condition we cannot enjoy the foodstuff which we take. When we are healthy, we can enjoy the taste of the foodstuff. So we have to cure. We have to cure. And how to cure? To be situated in the transcendental position of Kṛṣṇa consciousness. That is the cure. So Kṛṣṇa advises here anyone who is able to tolerate the urge of sense pleasure. But we have to mold our life in such a way that we should be able to tolerate. Tolerate. That will give us our advancement in spiritual life, and when we are situated in spiritual life, that enjoyment is unending, unlimited. There is no end. Exactly similar verse is there in Śrīmad-Bhāgavatam. In the Śrīmad-Bhāgavatam Ṛṣabhadeva is advising his sons that</p>
:nāyaṁ deho deha-bhājāṁ nṛloke
:kaṣṭān kāmān arhate viḍ-bhujāṁ ye
:tapo divyaṁ putrakā yena sattvaṁ
:śuddhyed yasmād brahma-saukhyaṁ tv anantam
:([[Vanisource:SB 5.5.1|SB 5.5.1]])
<p>It is very nice verse. He says, "My dear boys, this human form of life..." Na ayaṁ deha. Ayaṁ deha means "this body." Na ayaṁ deho deha-bhājāṁ nṛloke. Everyone has got body. The cats, dogs, hogs, and birds, beasts, man, human being demigod—everyone has got this body, material body. But he's especially advising nṛdeha. Nṛ means human form of life. He says that this human form of life is not meant for working hard for sense pleasure just like the hogs and dogs. Human life. Then what it is meant for? He says, tapo divyam ([[Vanisource:SB 5.5.1|SB 5.5.1]]). One should undergo penance for transcendental realization. And what will be the result of such penance? He says that yataḥ śuddhyet sattvam. Your existence will be purified. And when your existence is purified, then you enjoy brahma-saukhyam, the unlimited spiritual happiness.</p>
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Ayacita-vrtti means

2014-10-26T13:23:28Z

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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Madhya-lila" class="sub_section" sec_index="2" parent="Sri_Caitanya-caritamrta" text="CC Madhya-lila"><h3>CC Madhya-lila</h3>
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<div class="heading">Ayācita-vṛtti means being accustomed to refrain from begging, and ājagara-vṛtti indicates one who is compared to a python, the big snake that makes no effort to acquire food but rather allows food to come automatically within its mouth.
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<span class="link">[[Vanisource:CC Madhya 4.123|CC Madhya 4.123, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Mādhavendra Purī avoided begging. He was completely unattached and indifferent to material things. If, without his begging, someone offered him some food, he would eat; otherwise he would fast.</p>
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<div class="purport text"><p>This is the paramahaṁsa stage, the highest stage for a sannyāsī. A sannyāsī can beg from door to door just to collect food, but a paramahaṁsa who has taken ayācita-vṛtti, or ājagara-vṛtti, does not ask anyone for food. If someone offers him food voluntarily, he eats. Ayācita-vṛtti means being accustomed to refrain from begging, and ājagara-vṛtti indicates one who is compared to a python, the big snake that makes no effort to acquire food but rather allows food to come automatically within its mouth. In other words, a paramahaṁsa simply engages exclusively in the service of the Lord without caring even for eating or sleeping. It was stated about the Six Gosvāmīs: nidrāhāra-vihārakādi-vijitau **. In the paramahaṁsa stage one conquers the desire for sleep, food and sense gratification. One remains a humble, meek mendicant engaged in the service of the Lord day and night. Mādhavendra Purī had attained this paramahaṁsa stage.</p>
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Avyavahita means

2014-10-26T13:23:15Z

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB3291112_0" class="quote" parent="SB_Canto_3" book="SB" index="1200" link="SB 3.29.11-12" link_text="SB 3.29.11-12">
<div class="heading">Avyavahitā means "without cessation."
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<span class="link">[[Vanisource:SB 3.29.11-12|SB 3.29.11-12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Avyavahitā means "without cessation." A pure devotee must engage in the service of the Lord twenty-four hours a day, without cessation; his life is so molded that at every minute and every second he engages in some sort of devotional service to the Supreme Personality of Godhead. Another meaning of the word avyavahitā is that the interest of the devotee and the interest of the Supreme Lord are on the same level. The devotee has no interest but to fulfill the transcendental desire of the Supreme Lord. Such spontaneous service unto the Supreme Lord is transcendental and is never contaminated by the material modes of nature. These are the symptoms of pure devotional service, which is free from all contamination of material nature.</p>
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Avyartha-kalatvam means

2014-10-26T13:23:11Z

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB1166LosAngelesJanuary31974_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="323" link="Lecture on SB 1.16.6 -- Los Angeles, January 3, 1974" link_text="Lecture on SB 1.16.6 -- Los Angeles, January 3, 1974">
<div class="heading">Avyartha-kālatvam means "Whether my time has been spent uselessly?" One should be alert.
</div>
<span class="link">[[Vanisource:Lecture on SB 1.16.6 -- Los Angeles, January 3, 1974|Lecture on SB 1.16.6 -- Los Angeles, January 3, 1974]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Therefore here it is said that those who are Kṛṣṇa conscious, they must weigh, measure every moment, "Whether this moment has been spent without Kṛṣṇa consciousness?" That is the criterion. Avyartha-kālatvam (Cc. Madhya 23.18-19), nāma-gāne sadā ruciḥ. This is the test of advanced Kṛṣṇa consciousness. Rūpa Gosvāmī gives, avyartha-kālatvam. Avyartha-kālatvam means "Whether my time has been spent uselessly?" One should be alert. "Whether my time has been used, has been uselessly spent by talking nonsense?" In another place Rūpa Gosvāmī says,</p>
:atyāhāraḥ prayāsaś ca
:prajalpo niyamāgrahaḥ
:jana-saṅgaś ca laulyaṁ ca
:ṣaḍbhir bhaktir vinaśyati
:([[Vanisource:NOI 2|NOI 2]])
<p>By six kinds of activities, you will lose your holding in Kṛṣṇa consciousness. What is that? Atyāhāraḥ, too much eating. Āhāra means collection or eating. So either too much collection. Our society, international society, we must collect thousands and thousands of dollars, but for spending it for Kṛṣṇa, not for keeping in the bank. That is not our business. We must collect as much. Suppose for doing some business... We are constructing our temple in Vṛndāvana. We require fifty lakhs. That is required. But I shall not collect more than fifty lakhs even one cent. This is atyāhāra. Similarly, if your body can consume foodstuff one kilo or half kilo, you can eat. But not even an ounce or even a, what is called, grain more than that. That is atyāhāra. You eat. It is not forbidden to eating. But you must eat as much as you can digest very nicely, not more than that. This is against bhakti principle. Eating too much or collecting too much. Atyāhāra. And prayāsa. Prayāsa means do something with extraordinary endeavor. So, of course, we have to do sometime, but it is the general principle. We shall accept... Suppose you are constructing a temple. If it is..., suppose two millions of dollars required, or, say, five millions of dollars. If we cannot do that, we shall not attempt. That is prayāsa, unnecessarily endeavor. Which is within your control, you should act. Atyāhāraḥ prayāsaḥ. And prajalpa. Prajalpa means talking all nonsense. Suppose politics. "What Mr. Nixon did yesterday, or what did he say?" So what interest we have got in Mr. Nixon? We shall not waste our time talking this politics, that politics, this sociology, this cinema, this affair, no. We have nothing to do with that. That is called prajalpa, unnecessary talking. Talking means decreasing your duration of life. Talking. So why should you decrease your life unnecessarily? Every moment you have to utilize, "Whether it is used for Kṛṣṇa?" This is sādhana. This is sādhana, practice. Unnecessary talking, unnecessary making enemies. Unnecessarily, "You are my subordinate; I am your master." Who is master? Everyone is subordinate to Kṛṣṇa. Nobody is master. Why you talk unnecessarily?</p>
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Avyapara means

2014-10-26T13:23:03Z

SriSundari: SriSundari moved page Avyapara means... to Avyapara means

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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1968_Conversations_and_Morning_Walks" class="sub_section" sec_index="1" parent="Conversations_and_Morning_Walks" text="1968 Conversations and Morning Walks"><h3>1968 Conversations and Morning Walks</h3>
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<div id="RoomConversationJuly161968Montreal_0" class="quote" parent="1968_Conversations_and_Morning_Walks" book="Con" index="11" link="Room Conversation -- July 16, 1968, Montreal" link_text="Room Conversation -- July 16, 1968, Montreal">
<div class="heading">Avyāpara means a occupation, an occupation which is not fit for you. That is avyāpara.
</div>
<span class="link">[[Vanisource:Room Conversation -- July 16, 1968, Montreal|Room Conversation -- July 16, 1968, Montreal]]: </span><div class="text"><p style="display: inline;">Pradyumna: What does that mean in relation to the occupation?</p>
<p>Prabhupāda: Expert means whatever he is doing, he must do it very nicely That's all. Suppose you are sweeping this room. You can do it very nicely, to your best knowledge. That is expert. The people will say, "Oh, you have very nicely done." Any work you do, do it very nicely. That is expert. Don't do it haphazardly. To your best talent, to your best capacity, try to finish it very nicely, whatever it may be. You are entrusted with some work. Do it nicely. That is expert. If you think that you are unable to do that work, then whatever work you can do, you take. But do it nicely. That is expert. Don't imitate. "Oh, I have no capacity to work in that way, but I want to imitate. Oh, he is doing that. I shall do that." Don't do that. That is not expert. You take up what you can do very nicely and do it nicely. We have so many works. Kṛṣṇa is not that He is static. He is dynamic force. Just like Arjuna, he was not a Vedantist, he was not a brāhmaṇa, he was not a sannyāsī. He was householder. He was military man. But he knew his business, how to do it nicely. So you do your business nicely. That is expert. And when it is dovetailed in Kṛṣṇa, there is no gradation that this business is better and that business is lower because everything is for Kṛṣṇa. So that business becomes Kṛṣṇa. Do it nicely and Kṛṣṇa is satisfied. And that is your success. Avyāpare suvyaparam yo naraḥ kartum icchati, sa-mulo hanyate 'khila pārthiva vānaraḥ.(?) Expert. There is a very nice story in Sanskrit. A monkey. A monkey... You might have some experience, that sawmen, who cut wood? Sawmen. So a sawman was cutting wood by the saw. So at the end of business it was half cut so he pulled down a, I mean to say, a plug so that next day he will come and he'll again begin sawing. So went away. So one monkey came. So monkey sat down there and began to pull on the plug because monkey's business is simply mischievous. So he did not know that his plough (?) and some portion of his thigh was within the hole and when he took out this plug it was, (claps) I mean to say, clipped, and he could not get out and died. So the instruction is that... 'Khila pārthiva vānaraḥ, vyāpare suvyaparam. Avyāpara means a occupation, an occupation which is not fit for you. That is avyāpara. Avyāpara-suvyaparam. And one occupation which is not exactly fitting you, you do not know how to do it, so avyāpare suvyaparam yo kartu... If one wants to act in a business in which he is unable to do, then he is killed just like this fool monkey. Avyāpare suvyaparam yo naraḥ kartum icchati, sa-mulo hanyate. That foolish person is killed just like this monkey. The monkey's business was not to imitate the sawman, but he wanted to imitate. The result was that he was killed. So that is not expertness. Expertness is you just try to do which is easily performed by you. You don't accept anything heavy task because Kṛṣṇa does not want that you have to do this heavy task. Whatever you know, you just apply it. You dovetail it in Kṛṣṇa consciousness. Kṛṣṇa does not say that you have to become like this, like that, like that, then you can serve Him. Does not say. Just like this cow. Just see. What does it know? He's an animal. You see? But the calf knows to brush his head and tongue like this, in love. It is doing and Kṛṣṇa accepting, "Yes." That is expert. First of all find out what is easily done by you. Don't take anything which is not easily done by you. You find out what is your occupation, what you can very nicely and easily perform, and do it for Kṛṣṇa. That's all. Is that clear? Expert? This is expert. Expert does not mean that I do not know how to drive motor car, and I will have to imitate somebody, "Oh, I shall become driver." Why? If you do not know driving, why should you attempt driving? Whatever you know, you just try it, that business, and try to satisfy Kṛṣṇa. If you know driving, that's all right. But don't take... My Guru Mahārāja explained that you haven't got to learn anything extra for Kṛṣṇa's service. Whatever you know, you just apply it... Then you become successful. Because our time is very short.</p>
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Avitatha-girbhih means

2014-10-26T11:28:52Z

SriSundari: SriSundari moved page Avitatha-girbhih means... to Avitatha-girbhih means

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
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<div id="SB5317_0" class="quote" parent="SB_Canto_5" book="SB" index="83" link="SB 5.3.17" link_text="SB 5.3.17">
<div class="heading">The word avitatha-gīrbhiḥ means "they whose spoken vibrations cannot be nullified."
</div>
<span class="link">[[Vanisource:SB 5.3.17|SB 5.3.17, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The Supreme Personality of Godhead replied: O great sages, I am certainly very pleased with your prayers. You are all truthful. You have prayed for the benediction of a son like Me for King Nābhi, but this is very difficult to obtain. Since I am the Supreme Person without a second and since no one is equal to Me, another personality like Me is not possible to find. In any case, because you are all qualified brāhmaṇas, your vibrations should not prove untrue. I consider the brāhmaṇas who are well qualified with brahminical qualities to be as good as My own mouth.</p>
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<div class="purport text"><p>The word avitatha-gīrbhiḥ means "they whose spoken vibrations cannot be nullified." The brāhmaṇas (dvija, the twice-born), are given a chance by the śāstric regulations to become almost as powerful as the Supreme Lord. Whatever a brāhmaṇa speaks cannot be nullified or changed in any circumstance. According to the Vedic injunctions, a brāhmaṇa is the mouth of the Supreme Personality of Godhead; therefore in all rituals a brāhmaṇa is offered food (brāhmaṇa-bhojana) because when a brāhmaṇa eats, it is considered that the Supreme Lord Himself eats. Similarly, whatever a brāhmaṇa speaks cannot be changed. It must act. The learned sages who were priests at Mahārāja Nābhi's sacrifice were not only brāhmaṇas but were so qualified that they were like devas, demigods, or God Himself. If this were not the case, how could they invite Lord Viṣṇu to come to the sacrificial arena? God is one, and God does not belong to this or that religion. In Kali-yuga, different religious sects consider their God to be different from the God of others, but that is not possible. God is one, and He is appreciated according to different angles of vision. In this verse the word kaivalyāt means that God has no competitor. There is only one God. In the Śvetāśvatara Upaniṣad (6.8) it is said, na tat-samaś cābhyadhikaś ca dṛśyate: "No one is found to be equal to Him or greater than Him." That is the definition of God.</p>
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Aviruddha means

2014-10-26T11:28:35Z

SriSundari: SriSundari moved page Aviruddha means... to Aviruddha means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG71113BombayApril51971_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="281" link="Lecture on BG 7.11-13 -- Bombay, April 5, 1971" link_text="Lecture on BG 7.11-13 -- Bombay, April 5, 1971">
<div class="heading">Aviruddha means not against, in favor.
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<span class="link">[[Vanisource:Lecture on BG 7.11-13 -- Bombay, April 5, 1971|Lecture on BG 7.11-13 -- Bombay, April 5, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Ladies and gentlemen, I thank you very much for your participating in this Kṛṣṇa consciousness movement. So yesterday we were discussing this verse,</p>
:balaṁ balavatāṁ cāhaṁ
:kāma-rāga-vivarjitam
:dharmāviruddho bhūteṣu
:kāmo 'smi bharatarṣabha
<p>Dharma-aviruddha. Dharma-aviruddha, the meaning of dharma-aviruddha, "illegal, illicit," "against the laws of God." Dharma means the laws of God, and anything against the laws of God, that is called dharmāviruddho... Dharma-viruddha and dharma-aviruddha. Yes. Viruddha means against, and aviruddha means not against, in favor.</p>
<p>So the bodily necessities of life... We eat, we require to eat, eating, and we require to sleep also, eating, sleeping. And sex life, that is also required for keeping the body fit. In Kali-yuga these four things, bare necessities of life, eating, sleeping, mating, and defending... Āhāra-nidrā-bhaya-maithunaṁ ca. These are bare necessities of the body. That will be also in disorder in this age. People will have no sufficient food, no place to sleep, no mate to have sense enjoyment, and it will be defenseless. Just like we are seeing at the present moment innocent people of East Pakistan are being killed. Simply for political reasons, some innocent people, lakhs of innocent people, are being killed. These are the symptoms of Kali-yuga. The bare necessities of life will not be available. There is no protection. In Calcutta there is no surety. When you go out on the street, there is no surety whether you will come back home at the present moment. Perhaps you all know. So there is no proper defense even, which is not refused to the animals. Why? Because everything is going on—dharmāviruddha. They are going against the law, nature's law. We say "Nature's law" or "God's law." Therefore so much mismanagement.</p>
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Avirama means

2014-10-26T11:28:31Z

SriSundari: SriSundari moved page Avirama means... to Avirama means

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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1977_Conversations_and_Morning_Walks" class="sub_section" sec_index="10" parent="Conversations_and_Morning_Walks" text="1977 Conversations and Morning Walks"><h3>1977 Conversations and Morning Walks</h3>
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<div id="RoomConversationAbout10thCantoOctober161977Vrndavana_0" class="quote" parent="1977_Conversations_and_Morning_Walks" book="Con" index="257" link="Room Conversation About 10th Canto -- October 16, 1977, Vrndavana" link_text="Room Conversation About 10th Canto -- October 16, 1977, Vrndavana">
<div class="heading">Avirāma means without tiresomeness.
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<span class="link">[[Vanisource:Room Conversation About 10th Canto -- October 16, 1977, Vrndavana|Room Conversation About 10th Canto -- October 16, 1977, Vrndavana]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Yes. (break) We can work little. (break) ...here and sit down. (break)...is the spelling of your name, Avirāma or Abhirāma?</p>
<p>Abhirāma: When you initiated me, Śrīla Prabhupāda, you, at least in the letter, it was spelled Avhi, Avhi. But generally you call me Abhi.</p>
<p>Prabhupāda: Avirāma means without tiresomeness. And abhirāma means always chanting Rāma.</p>
<p>Abhirāma: Śrīla Prabhupāda, in the initiation letter you said that it means one who is affectionate to Rāma.</p>
<p>Prabhupāda: Hm. Always chanting.</p>
<p>Abhirāma: I should be always chanting.</p>
<p>Prabhupāda: Yes. It is a nasty world. The only safety is to take shelter of Rāma. Harer nāma harer nāma... ([[Vanisource:CC Adi 17.21|CC Adi 17.21]]). Kīrtanīyaḥ sadā hariḥ ([[Vanisource:CC Adi 17.31|CC Adi 17.31]]). When there are so many material inconveniences... Tṛṇād api sunīcena taror api sahiṣṇunā. Very nasty world.</p>
<p>Yaśodānandana: Amāninā mānadena kīrtanīyaḥ sadā hariḥ ([[Vanisource:CC Adi 17.31|CC Adi 17.31]]).</p>
<p>Abhirāma: That Abhirāma, that is the associate of Mahāprabhu? That is different.</p>
<p>Prabhupāda: Eh?</p>
<p>Abhirāma: There is one associate of Mahāprabhu, Abhirāma.</p>
<p>Prabhupāda: Both may be, Abhirāma or Avirāma. Both carries meaning. Abhirāma is better.</p>
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Avinasi means

2014-10-26T11:28:27Z

SriSundari: SriSundari moved page Avinasi means... to Avinasi means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Bhagavad-gita_As_It_Is_Lectures" class="sub_section" sec_index="0" parent="Lectures" text="Bhagavad-gita As It Is Lectures"><h3>Bhagavad-gita As It Is Lectures</h3>
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<div id="LectureonBG217withSpanishtranslatorMexicoFebruary171975_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="78" link="Lecture on BG 2.17 -- (with Spanish translator) -- Mexico, February 17, 1975" link_text="Lecture on BG 2.17 -- (with Spanish translator) -- Mexico, February 17, 1975">
<div class="heading">So this consciousness is avyaya, means never annihilated, and avināśi means immortal.
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<span class="link">[[Vanisource:Lecture on BG 2.17 -- (with Spanish translator) -- Mexico, February 17, 1975|Lecture on BG 2.17 -- (with Spanish translator) -- Mexico, February 17, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Kṛṣṇa points out that this consciousness is immortal, avyaya. Avyaya means which is never annihilated, avyaya. Vyaya means there is whole thing, and you can take out part of it, but avyaya means you cannot take a part of it also; it is always wholesome. So this consciousness is avyaya, means never annihilated, and avināśi means immortal. So when this consciousness is transferred from this body to another body, that is called transmigration of the soul. But one thing we must know it, that as there is consciousness in my body, as there is consciousness in your body, similarly, there is consciousness in the whole universe. So long the consciousness is there in my body and the consciousness is there in your body or everyone's body, the body is very nice, very fresh, everything is going nicely. So as soon as the consciousness is gone, immediately this lump of matter begins to decompose.</p>
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<div id="LectureonBG217withSpanishtranslatorMexicoFebruary171975_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="78" link="Lecture on BG 2.17 -- (with Spanish translator) -- Mexico, February 17, 1975" link_text="Lecture on BG 2.17 -- (with Spanish translator) -- Mexico, February 17, 1975">
<div class="heading">Avināśi tu tad viddhi: "That small particle is avināśi," means it is not going to die.
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<span class="link">[[Vanisource:Lecture on BG 2.17 -- (with Spanish translator) -- Mexico, February 17, 1975|Lecture on BG 2.17 -- (with Spanish translator) -- Mexico, February 17, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So this is the distinction between avidyā and vidyā. Vidyā means knowledge, and avidyā means ignorance. Suppose you construct a very nice skyscraper building and next life you become something—you remain a rat in that house—then what is your benefit? The soul has to accept a body according to his karma. If by karma he has to accept the body of a rat, it will not be excused by nature that "You have constructed skyscraper building; therefore you'll again come and live there." No, that is not possible. If by karma you are fit for becoming a rat or cat, nature will give you that body. On account of your high attraction of the skyscraper building you can remain there, a rat and cat, but you cannot enjoy anymore. Therefore every human being should be very intelligent that "What is going to happen, my next life?" and prepare for that because it is said..., avināśi tu tad viddhi: "That small particle is avināśi," means it is not going to die; the body is going to finish. Then if my next life, next body, becomes rat and cat, then what is the benefit I get by this skyscraper building I have constructed with so hard labor and perseverance? This is knowledge. If you simply become interested on this small span of life, say, fifty or sixty or hundred years, utmost, but if you neglect your eternal existence, is that intelligence? We are teaching that science, and the Bhagavad-gītā is there. Take advantage of it.</p>
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<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
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<div id="LectureatHarvardUniversityBostonDecember241969_0" class="quote" parent="General_Lectures" book="Lec" index="66" link="Lecture at Harvard University -- Boston, December 24, 1969" link_text="Lecture at Harvard University -- Boston, December 24, 1969">
<div class="heading">Avināśi means cannot, never dies. Always living.
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<span class="link">[[Vanisource:Lecture at Harvard University -- Boston, December 24, 1969|Lecture at Harvard University -- Boston, December 24, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Consciousness is very difficult to understand? Now you are talking, and when you don't talk, you lie down. People will say this man has become unconscious. So this is the distinction. When you are in full knowledge of things, that is consciousness. It is not difficult to understand. Sometimes teachers say to the student, "Do it conscientiously, with attention." When our full attention is there, full absorption, full concentration of the mind, that is consciousness. And another way of consciousness is the feeling which is spread all over your body. Just like I pinch over your head or any part of your body, you feel—that is consciousness. But when this body is dead or when you are out of this body, if I chop up your body, there is no consciousness. That is the distinction between consciousness. Avināśi tu tad viddhi yena sarvam idaṁ tatam. In the Bhagavad-gītā the consciousness is stated: avināśi. Avināśi means cannot, never dies. Always living. Avināśi tu tad viddhi. You just try to understand that thing without always living. What is that? Yena sarvam idaṁ tatam—by which your whole body is spread by air(?). And anywhere of your body, that consciousness is spread. And that substance, consciousness, is always living. When you leave this body this consciousness goes to another body. Just like the air passes, the flavor the air carries from one garden to another place. Similarly, this consciousness will carry you to another body after your death. After you leave this body... Just like we are changing our consciousness also from childhood consciousness to boyhood, boyhood to youthhood, and the old age. The consciousness is carrying me although the body is changing. Similarly, when you change this body, the consciousness will carry you to another body. That consciousness is always living. It is never dead. (break) Because they don't take it.</p>
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<div id="LectureDayafterLordRamasAppearanceDayLosAngelesApril161970_1" class="quote" parent="General_Lectures" book="Lec" index="68" link="Lecture (Day after Lord Rama's Appearance Day) -- Los Angeles, April 16, 1970" link_text="Lecture (Day after Lord Rama's Appearance Day) -- Los Angeles, April 16, 1970">
<div class="heading">Avināśi means eternal, and vināśi means perishable.
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<span class="link">[[Vanisource:Lecture (Day after Lord Rama's Appearance Day) -- Los Angeles, April 16, 1970|Lecture (Day after Lord Rama's Appearance Day) -- Los Angeles, April 16, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the meditation means, "What I am?" If you think, meditate, that "Am I this body?" then you'll come to understand that "I am not this body." If you think... Just to see, see your hand, "Am I this hand? Am I this finger? Am I this leg? Am I this body? Am I this head?" Every point you analyze, you'll say, "It is my hand, it is my finger, it is my head, it is my..." Everything "mine." And where is "I"? That you have to find out by meditation, where is "I." That is answered in the Bhagavad-gītā. How it is answered? It is said that avināśi tu tad viddhi yena sarvam idaṁ tatam. One thing, avināśi; and another, vināśi. Avināśi means eternal, and vināśi means perishable. So this body is perishable, everyone knows. Either it is young body or old body or child's body or boy's body—anyone's body—today, tomorrow or one hundred years after or fifty years after, it is perishable. There is no doubt about it. But what is that thing imperishable? That imperishable is described in the Bhagavad-gītā, yena sarvam idaṁ tatam: "That thing is imperishable which is spread all over your body." That is very easy to understand. What is that? If you pinch your body, any part of your body, you feel pain. That means your consciousness. Your consciousness is imperishable. The body is changing. When you took your birth from the mother's womb you were a small child. But perhaps you may remember your childhood activities. The consciousness is the same, but the body has changed. The body has changed. If you have got sharp memory you can remember so many things of your past life, and that means the consciousness is the same but body is changing.</p>
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Avikara means

2014-10-26T11:28:23Z

SriSundari: SriSundari moved page Avikara means... to Avikara means

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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_3" class="sub_section" sec_index="3" parent="Srimad-Bhagavatam" text="SB Canto 3"><h3>SB Canto 3</h3>
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<div id="SB3271_0" class="quote" parent="SB_Canto_3" book="SB" index="1118" link="SB 3.27.1" link_text="SB 3.27.1">
<div class="heading">Avikāra means "without change."
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<span class="link">[[Vanisource:SB 3.27.1|SB 3.27.1, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Avikāra means "without change." It is confirmed in Bhagavad-gītā that each and every living entity is part and parcel of the Supreme Lord, and thus his eternal position is to cooperate or to dovetail his energy with the Supreme Lord. That is his unchanging position. As soon as he employs his energy and activities for sense gratification, this change of position is called vikāra. Similarly, even in this material body, when he practices devotional service under the direction of the spiritual master, he comes to the position which is without change because that is his natural duty. As stated in the Śrīmad-Bhāgavatam, liberation means reinstatement in one's original position. The original position is one of rendering service to the Lord (bhakti-yogena, bhaktyā). When one becomes detached from material attraction and engages fully in devotional service, that is changlessness. Akartṛtvāt means not doing anything for sense gratification. When one does something at his own risk, there is a sense of proprietorship and therefore a reaction, but when one does everything for Kṛṣṇa, there is no proprietorship over the activities. By changlessness and by not claiming the proprietorship of activities, one can immediately situate himself in the transcendental position in which one is not touched by the modes of material nature, just as the reflection of the sun is unaffected by the water.</p>
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="1975_Conversations_and_Morning_Walks" class="sub_section" sec_index="8" parent="Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3>
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<div id="MorningWalkNovember11975Nairobi_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="230" link="Morning Walk -- November 1, 1975, Nairobi" link_text="Morning Walk -- November 1, 1975, Nairobi">
<div class="heading">Ṣad-avikara means birth, then growth, then sustenance, then by-products, then dwindling, then finish.
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<span class="link">[[Vanisource:Morning Walk -- November 1, 1975, Nairobi|Morning Walk -- November 1, 1975, Nairobi]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So that is all for the material body. Weakness or strength or dwindling or becoming old is ṣad-avikara. Ṣad-avikara means birth, then growth, then sustenance, then by-products, then dwindling, then finish. This ṣad-avikara, six kinds of changes, are meant for the material body, not for the spiritual.</p>
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Avidvad means

2014-10-26T11:28:05Z

SriSundari: SriSundari moved page Avidvad means... to Avidvad means

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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB61615SanFranciscoSeptember121968_1" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="589" link="Lecture on SB 6.1.6-15 -- San Francisco, September 12, 1968" link_text="Lecture on SB 6.1.6-15 -- San Francisco, September 12, 1968">
<div class="heading">Avidvad means ignorance.
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<span class="link">[[Vanisource:Lecture on SB 6.1.6-15 -- San Francisco, September 12, 1968|Lecture on SB 6.1.6-15 -- San Francisco, September 12, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">herefore our process, this Kṛṣṇa consciousness, as it is said by Caitanya Mahāprabhu that ceto-darpaṇa-mārjanam ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]), one has to cleanse the dirty things from the heart. That is real atonement. If the dirty things are there as it is, simply... Just like one man is diseased. The dirty things are within his body, and he cleanses outwardly with soap and water very nicely, that does not mean that he is freed from the diseased condition. The cause of the disease must be removed. Then he'll be healthy. Simply by superfluous washing the body, one does not become free from diseased condition. So avidvad-adhikāritvāt. So long... Avidvad means ignorance. So ignorance, what is the ignorance? The ignorance we have explained many times, that "I am this body." And everyone is acting on this bodily concept of life. This is called avidyā. Avidyā means ignorance. So avidvad-adhikāritvāt prāyaścittaṁ vimarśanam. So there is no utility for atonement if that ignorance, the dirty things, exist in the heart.</p>
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<div id="LectureonSB6111NewYorkJuly251971_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="602" link="Lecture on SB 6.1.11 -- New York, July 25, 1971" link_text="Lecture on SB 6.1.11 -- New York, July 25, 1971">
<div class="heading">Avidvad means without sufficient education, or without sufficient knowledge, lack of knowledge. Avidvad adhikāritvāt prāyaścittaṁ vimarśanam. Real prāyaścitta, atonement, is knowledge.
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<span class="link">[[Vanisource:Lecture on SB 6.1.11 -- New York, July 25, 1971|Lecture on SB 6.1.11 -- New York, July 25, 1971]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just like people in modern age, they are trying to have some peaceful situation in the world by the intervention of the United Nations, but they cannot stop it. Again there is war. There was First War in 1914, then they manufactured League of Nations. Perhaps you, most of you may not know. We were, at that time, boys, students, and we know about this League of Nations, how it was manufactured. Then again the Second War. And now they have manufactured United Nations. But the war is going on, Vietnam or here or there. But actual medicine is how to stop war. That cannot be done by... By one action there is war, and by another action the war is stopped for the time being. And again, when the opportunity's there, again war. So sinful activities and atonement is like that. But actual, what we want, that no suffering, no war—that is our hankering. We want that. That is not happening.</p>
<p>So the answer is given by Śukadeva Gosvāmī. But that one kind of war causes some disturbances and another kind of war stops it for some time, for the time being, that is not ultimate solution of the problem. Any intelligent man can understand it. Therefore Śukadeva Gosvāmī recommends that these things happen on account of foolishness, avidvad-adhikāritvāt. Avidvad means without sufficient education, or without sufficient knowledge, lack of knowledge. Avidvad adhikāritvāt prāyaścittaṁ vimarśanam. Real prāyaścitta, atonement, is knowledge. Why we are fighting? This knowledge required. Why you are fighting? Why there is miseries? This "why" question, this "why" question is in the Vedas. It is called Kena Upaniṣad, asking "Why?" Unless this question arises in a human mind, "Why?" "Why I am suffering?" that is not human life. This question must arise. "Wherefrom I have come? What is my constitutional position? Where I shall go after death? Why I am put into this miserable condition of life? Why there is birth, death, old age, disease? I do not want all of them." So that, this is called vimarśanam, jñānam, thoughtful, how to solve these questions.</p>
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