Vaniquotes - User contributions [en]

Nobody is born first class, but we can make first class if he agrees to become first class. Two things required: he must agree, and the teachings are there. Then he becomes first class

2025-02-09T10:32:31Z

Susovita:

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{{terms|"Nobody is born first class, but we can make first class if he agrees to become first class. Two things required: he must agree, and the teachings are there. Then he becomes first class"}}
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[[Category:Nobody]]
[[Category:Born]]
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[[Category:We Make (Disciples of SP)]]
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<div id="section">
<h2>Conversations and Morning Walks</h2>
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<div id="sub_section">
<h3>1975 Conversations and Morning Walks</h3>
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We can train any class to become first class. It is simply by education. Just like anyone can become engineer by training. Where is the difficulty? Nobody is born first class, but we can make first class if he agrees to become first class. Two things required: he must agree, and the teachings are there. Then he becomes first class. Where is the difficulty?.
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[[Vanisource:750513 - Conversation B - Perth|750513 - Conversation B - Perth]]
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<div class="text">
Prabhupāda: So we are trying to make some first-class men. That's all. This is our aim. Even if he is fourth-class man, it doesn't matter. If he takes up the training, he becomes first class. And as soon as he becomes a first-class man, ūrdhvaṁ gacchanti: even if he is not liberated, he goes in higher planetary system amongst the demigods. Then there he gets more advanced. He goes to Brahmā. If he is not directly transferred to the spiritual world, then he gets this facilities. And with Brahmā, at the end of this creation, annihilation, they go to the spiritual world.

Gaṇeśa: Just by becoming first-class men.

Prabhupāda: That is described. Śamo damas titikṣā ([[Vanisource:BG 18.42 (1972)|BG 18.42]]), that . . . you were not here, hearing?

Gaṇeśa: I was here.

Prabhupāda: That is first class.

Gaṇeśa: So just by becoming first-class men you can go to the heavenly planets?

Prabhupāda: Yes. But that is meant for a first-class men. Ūrdhvaṁ gacchanti ([[Vanisource:BG 14.18 (1972)|BG 14.18]]). Ūrdhvam means higher planetary system.

Gaṇeśa: Are we not training all classes of men? In Kṛṣṇa consciousness . . .

Prabhupāda: We can train any class to become first class. It is simply by education. Just like anyone can become engineer by training. Where is the difficulty? Nobody is born first class, but we can make first class if he agrees to become first class. Two things required: he must agree, and the teachings are there. Then he becomes first class. Where is the difficulty?

Gaṇeśa: But you say, Śrīla Prabhupāda, that the four classes are necessary.

Prabhupāda: They already there, four classes of men, but they should be properly trained up. Then the society will be in order. Just like this man, he is considered to be first-class man in the society. He is in charge of some department. But actually, he is fourth class. So as he is little trained up by a moment's instruction, if he agrees to be trained up, he can become.
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We are trying to make some first-class men. That's all. This is our aim. Even if he is fourth-class man, it doesn't matter. If he takes up the training, he becomes first class. And as soon as he becomes a first-class man, urdhvam gacchanti

2025-02-09T10:29:35Z

Susovita:

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{{terms|"we are trying to make some first-class men. That's all. This is our aim. Even if he is fourth-class man, it doesn't matter. If he takes up the training, he becomes first class. And as soon as he becomes a first-class man, ūrdhvaṁ gacchanti"}}
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[[Category:We Are]]
[[Category:Trying to Make]]
[[Category:Some]]
[[Category:First-class Men]]
[[Category:That's All]]
[[Category:This Is Our]]
[[Category:Our Aim (Disciples of SP)]]
[[Category:Our Men (Disciples of SP)]]
[[Category:Even If]]
[[Category:Fourth-class Men]]
[[Category:Does Not Matter]]
[[Category:Take Up]]
[[Category:Training]]
[[Category:Becomes]]
[[Category:As Soon As]]
[[Category:Pages Needing Audio - SUSOVITA]]
</div>
<div id="section">
<h2>Conversations and Morning Walks</h2>
</div>
<div id="sub_section">
<h3>1975 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
We are trying to make some first-class men. That's all. This is our aim. Even if he is fourth-class man, it doesn't matter. If he takes up the training, he becomes first class. And as soon as he becomes a first-class man, ūrdhvaṁ gacchanti: even if he is not liberated, he goes in higher planetary system amongst the demigods. Then there he gets more advanced. He goes to Brahmā.
</div>

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[[Vanisource:750513 - Conversation B - Perth|750513 - Conversation B - Perth]]
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<div class="text">
Prabhupāda: So we are trying to make some first-class men. That's all. This is our aim. Even if he is fourth-class man, it doesn't matter. If he takes up the training, he becomes first class. And as soon as he becomes a first-class man, ūrdhvaṁ gacchanti: even if he is not liberated, he goes in higher planetary system amongst the demigods. Then there he gets more advanced. He goes to Brahmā. If he is not directly transferred to the spiritual world, then he gets this facilities. And with Brahmā, at the end of this creation, annihilation, they go to the spiritual world.

Gaṇeśa: Just by becoming first-class men.

Prabhupāda: That is described. Śamo damas titikṣā ([[Vanisource:BG 18.42 (1972)|BG 18.42]]), that . . . you were not here, hearing?

Gaṇeśa: I was here.

Prabhupāda: That is first class.

Gaṇeśa: So just by becoming first-class men you can go to the heavenly planets?

Prabhupāda: Yes. But that is meant for a first-class men. Ūrdhvaṁ gacchanti ([[Vanisource:BG 14.18 (1972)|BG 14.18]]). Ūrdhvam means higher planetary system.

Gaṇeśa: Are we not training all classes of men? In Kṛṣṇa consciousness . . .

Prabhupāda: We can train any class to become first class. It is simply by education. Just like anyone can become engineer by training. Where is the difficulty? Nobody is born first class, but we can make first class if he agrees to become first class. Two things required: he must agree, and the teachings are there. Then he becomes first class. Where is the difficulty?
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Human life, he is given the opportunity to go towards God, but he does not take this opportunity. He goes towards the animal. Then there will be problem. Nature will not excuse

2025-02-09T10:26:15Z

Susovita:

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{{terms|"human life, he is given the opportunity to go towards God, but he does not take this opportunity. He goes towards the animal. Then there will be problem. Nature will not excuse"}}
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[[Category:Human Life]]
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[[Category:Nature]]
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<div id="section">
<h2>Conversations and Morning Walks</h2>
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<div id="sub_section">
<h3>1975 Conversations and Morning Walks</h3>
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Animal life, that is another thing. But they do not know. But human life, he is given the opportunity to go towards God, but he does not take this opportunity. He goes towards the animal. Then there will be problem. Nature will not excuse. "So you have given the opportunity, and you are again becoming animal? You must suffer." This is nature's way.
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[[Vanisource:750513 - Conversation B - Perth|750513 - Conversation B - Perth]]
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Prabhupāda: This world is full of problems. I have said. If you go this way, sense gratification, then you will have only problem. And if you go this way, towards God, there will be no problem. Because nature will put forward so many obstacles if you go. Because this is not the way of life, human life. Animal life, that is another thing. But they do not know. But human life, he is given the opportunity to go towards God, but he does not take this opportunity. He goes towards the animal. Then there will be problem. Nature will not excuse. "So you have given the opportunity, and you are again becoming animal? You must suffer." This is nature's way. Therefore they are suffering problems. So many directors, so many government, the problem cannot be solved. That is nature's way. These foolish persons, they should know how nature is working. Find out this verse: prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ, ahaṅkāra-vimūḍhātmā. They are thinking, "I am director," "I am minister," "I am this," "I am . . ." What is . . .? You are all rascals. Nature is working differently. That they do not know. They do not believe in the nature's authority. They think, "We have become authority." What is that?

Amogha:

<div class="quote_verse">
:prakṛteḥ kriyamāṇāni
:guṇaiḥ karmāṇi sarvaśaḥ
:ahaṅkāra-vimūḍhātmā
:kartāham iti manyate
:([[Vanisource:BG 3.27 (1972)|BG 3.27]])
</div>

Translation: "The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature."

Prabhupāda: Yes. He is pulled by the ear by the nature, "You rascal, you have associated with this quality. You do this. You must accept this body." That he does not know. "Now you have acted like dog, you accept this body of a dog." This is nature's creation. You cannot say: "No, no, no, I don't want this body." No, you must. "You acted like dog, you take this body of a dog." That he does not know. He is thinking, "I am all in all; I am independent." That is foolishness. The whole world, big, big scientists and philosophers, all in ignorance, and they are being pulled by the ear by nature.
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In the modern society there is no idea of first-class man, what is first-class man. They take it, a minister is first-class man. A first-class man is by these qualities, samo damo titiksa. It is not by the fat salary

2025-02-09T09:53:17Z

Susovita: Created page with "<div id="compilation"> <div id="facts"> {{terms|"In the modern society there is no idea of first-class man, what is first-class man. They take it, a minister is first-class man. A first-class man is by these qualities, samo damo titiksa. It is not by the fat salary"}} {{notes|}} {{compiler|Susovita}} {{complete|ALL}} {{first|2025-02-09T09:53:12.000Z}} {{last|2025-02-09T09:53:12.000Z}} {{totals_by_section|BG=0|SB=0|CC=0|OB=0|Lec=0|Con=1|Let=0}} {{total|1}} {{toc right}} [..."

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<div id="section">
<h2>Conversations and Morning Walks</h2>
</div>
<div id="sub_section">
<h3>1975 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
In the modern society there is no idea of first-class man, what is first-class man. They take it, a minister is first-class man. A first-class man is by these qualities, śamo damo titikṣā. It is not by the fat salary. By the first-class qualities.
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[[Vanisource:750513 - Conversation B - Perth|750513 - Conversation B - Perth]]
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Prabhupāda: They already there, four classes of men, but they should be properly trained up. Then the society will be in order. Just like this man, he is considered to be first-class man in the society. He is in charge of some department. But actually, he is fourth class. So as he is little trained up by a moment's instruction, if he agrees to be trained up, he can become. He's young man, within thirty years old.

Amogha: Hmm. A very high position also. CSIRO. Commonwealth Science and Industrial Research Organization. He's commissioned by the government. They have to be very top intellectual researcher.

Prabhupāda: Yes.

Amogha: And he is in a good position materially.

Gaṇeśa: You spoke to three of those men in Melbourne last time.

Prabhupāda: Huh?

Amogha: Those scientists who came to see you last year in Melbourne were also from that organization.

Gaṇeśa: The same place.

Prabhupāda: Oh.

Amogha: There were three men, and you made them eat the gulābjāmun.

Prabhupāda: Ah, ah. He was there?

Amogha: No, no. But they were from the same organization, the Melbourne branch.

Prabhupāda: Oh. The some scientists came.

Amogha: Yes. They were from the same . . .

Prabhupāda: Oh, he remembers. Then that man remembers, I gave him gulābjāmun.

Amogha: No, not this man.

Prabhupāda: No, the other man.

Amogha: Oh, yes. He sure did. That's a all over Australia organization.

Prabhupāda: Good organization.

Gaṇeśa: They are inquisitive, because they come to see you.

Prabhupāda: Oh. Oh, you did not invite him?

Amogha: Yes, but he would not come unless he was interested.

Prabhupāda: In the modern society there is no idea of first-class man, what is first-class man. They take it, a minister is first-class man. A first-class man is by these qualities, śamo damo titikṣā. It is not by the fat salary. By the first-class qualities.

Amogha: Some people, like this man, they notice that qualities are degrading and natural resources are degrading, so many problems are coming. But they don't know what to do. They're simply reporting that, "There we go down."

Prabhupāda: They cannot counteract. The counteraction is here in our Society. They should accept it. Then it will be all right. So become first-class man. Everyone will hear you. And you can face any so-called first-class man and talk with him straightforward that, "You are fourth class."
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Nobody is born first class, but we can make first class if he agrees to become first class. Two things required: he must agree, and the teachings are there. Then he becomes first class

2025-02-09T09:35:05Z

Susovita: Created page with "<div id="compilation"> <div id="facts"> {{terms|"Nobody is born first class, but we can make first class if he agrees to become first class. Two things required: he must agree, and the teachings are there. Then he becomes first class"}} {{notes|}} {{compiler|Susovita}} {{complete|ALL}} {{first|2025-02-09T09:35:00.000Z}} {{last|2025-02-09T09:35:00.000Z}} {{totals_by_section|BG=0|SB=0|CC=0|OB=0|Lec=0|Con=1|Let=0}} {{total|1}} {{toc right}} Category:Nobody Category:Bo..."

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{{terms|"Nobody is born first class, but we can make first class if he agrees to become first class. Two things required: he must agree, and the teachings are there. Then he becomes first class"}}
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[[Category:Teaching]]
[[Category:Are There]]
[[Category:Pages Needing Audio - SUSOVITA]]
</div>
<div id="section">
<h2>Conversations and Morning Walks</h2>
</div>
<div id="sub_section">
<h3>1975 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
We can train any class to become first class. It is simply by education. Just like anyone can become engineer by training. Where is the difficulty? Nobody is born first class, but we can make first class if he agrees to become first class. Two things required: he must agree, and the teachings are there. Then he becomes first class. Where is the difficulty?.
</div>

<div class="quote_link">
[[Vanisource:750513 - Conversation B - Perth|750513 - Conversation B - Perth]]
</div>
<div class="text">
Prabhupāda: So we are trying to make some first-class men. That's all. This is our aim. Even if he is fourth-class man, it doesn't matter. If he takes up the training, he becomes first class. And as soon as he becomes a first-class man, ūrdhvaṁ gacchanti: even if he is not liberated, he goes in higher planetary system amongst the demigods. Then there he gets more advanced. He goes to Brahmā. If he is not directly transferred to the spiritual world, then he gets this facilities. And with Brahmā, at the end of this creation, annihilation, they go to the spiritual world.

Gaṇeśa: Just by becoming first-class men.

Prabhupāda: That is described. Śamo damas titikṣā ([[Vanisource:BG 18.42 (1972)|BG 18.42]]), that . . . you were not here, hearing?

Gaṇeśa: I was here.

Prabhupāda: That is first class.

Gaṇeśa: So just by becoming first-class men you can go to the heavenly planets?

Prabhupāda: Yes. But that is meant for a first-class men. Ūrdhvaṁ gacchanti ([[Vanisource:BG 14.18 (1972)|BG 14.18]]). Ūrdhvam means higher planetary system.

Gaṇeśa: Are we not training all classes of men? In Kṛṣṇa consciousness . . .

Prabhupāda: We can train any class to become first class. It is simply by education. Just like anyone can become engineer by training. Where is the difficulty? Nobody is born first class, but we can make first class if he agrees to become first class. Two things required: he must agree, and the teachings are there. Then he becomes first class. Where is the difficulty?

Gaṇeśa: But you say, Śrīla Prabhupāda, that the four classes are necessary.

Prabhupāda: They already there, four classes of men, but they should be properly trained up. Then the society will be in order. Just like this man, he is considered to be first-class man in the society. He is in charge of some department. But actually, he is fourth class. So as he is little trained up by a moment's instruction, if he agrees to be trained up, he can become.
</div>
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</div>

We are trying to make some first-class men. That's all. This is our aim. Even if he is fourth-class man, it doesn't matter. If he takes up the training, he becomes first class. And as soon as he becomes a first-class man, urdhvam gacchanti

2025-02-09T09:17:49Z

Susovita: Created page with "<div id="compilation"> <div id="facts"> {{terms|"we are trying to make some first-class men. That's all. This is our aim. Even if he is fourth-class man, it doesn't matter. If he takes up the training, he becomes first class. And as soon as he becomes a first-class man, ūrdhvaṁ gacchanti"}} {{notes|}} {{compiler|Susovita}} {{complete|ALL}} {{first|2025-02-09T09:17:44.000Z}} {{last|2025-02-09T09:17:44.000Z}} {{totals_by_section|BG=0|SB=0|CC=0|OB=0|Lec=0|Con=1|Let=0}} {..."

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{{terms|"we are trying to make some first-class men. That's all. This is our aim. Even if he is fourth-class man, it doesn't matter. If he takes up the training, he becomes first class. And as soon as he becomes a first-class man, ūrdhvaṁ gacchanti"}}
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[[Category:We Are]]
[[Category:Trying to Make]]
[[Category:Some]]
[[Category:First-class Men]]
[[Category:That's All]]
[[Category:This Is Our]]
[[Category:Aim]]
[[Category:Even If]]
[[Category:Fourth-class Men]]
[[Category:Does Not Matter]]
[[Category:Take Up]]
[[Category:Training]]
[[Category:Becomes]]
[[Category:As Soon As]]
[[Category:Pages Needing Audio - SUSOVITA]]
</div>
<div id="section">
<h2>Conversations and Morning Walks</h2>
</div>
<div id="sub_section">
<h3>1975 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
We are trying to make some first-class men. That's all. This is our aim. Even if he is fourth-class man, it doesn't matter. If he takes up the training, he becomes first class. And as soon as he becomes a first-class man, ūrdhvaṁ gacchanti: even if he is not liberated, he goes in higher planetary system amongst the demigods. Then there he gets more advanced. He goes to Brahmā.
</div>

<div class="quote_link">
[[Vanisource:750513 - Conversation B - Perth|750513 - Conversation B - Perth]]
</div>
<div class="text">
Prabhupāda: So we are trying to make some first-class men. That's all. This is our aim. Even if he is fourth-class man, it doesn't matter. If he takes up the training, he becomes first class. And as soon as he becomes a first-class man, ūrdhvaṁ gacchanti: even if he is not liberated, he goes in higher planetary system amongst the demigods. Then there he gets more advanced. He goes to Brahmā. If he is not directly transferred to the spiritual world, then he gets this facilities. And with Brahmā, at the end of this creation, annihilation, they go to the spiritual world.

Gaṇeśa: Just by becoming first-class men.

Prabhupāda: That is described. Śamo damas titikṣā ([[Vanisource:BG 18.42 (1972)|BG 18.42]]), that . . . you were not here, hearing?

Gaṇeśa: I was here.

Prabhupāda: That is first class.

Gaṇeśa: So just by becoming first-class men you can go to the heavenly planets?

Prabhupāda: Yes. But that is meant for a first-class men. Ūrdhvaṁ gacchanti ([[Vanisource:BG 14.18 (1972)|BG 14.18]]). Ūrdhvam means higher planetary system.

Gaṇeśa: Are we not training all classes of men? In Kṛṣṇa consciousness . . .

Prabhupāda: We can train any class to become first class. It is simply by education. Just like anyone can become engineer by training. Where is the difficulty? Nobody is born first class, but we can make first class if he agrees to become first class. Two things required: he must agree, and the teachings are there. Then he becomes first class. Where is the difficulty?
</div>
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</div>

You can avoid government's law, but you cannot avoid nature's law. That is not possible. So that is the defect of the modern civilization: they do not know how nature is working, and they are keeping themself in ignorance, and they are suffering

2025-02-09T07:29:17Z

Susovita: Created page with "<div id="compilation"> <div id="facts"> {{terms|"You can avoid government's law, but you cannot avoid nature's law. That is not possible. So that is the defect of the modern civilization: they do not know how nature is working, and they are keeping themself in ignorance, and they are suffering"}} {{notes|}} {{compiler|Susovita}} {{complete|ALL}} {{first|2025-02-09T07:29:12.000Z}} {{last|2025-02-09T07:29:12.000Z}} {{totals_by_section|BG=0|SB=0|CC=0|OB=0|Lec=0|Con=1|Let=0}..."

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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If there is government laws, if you do not know it and you act independently, then you are making your life risky. So this is the case of the government law. And what to speak of God's law, nature's law, how strict it is. You can avoid government's law, but you cannot avoid nature's law. That is not possible. So that is the defect of the modern civilization: they do not know how nature is working, and they are keeping themself in ignorance, and they are suffering, tathā dehāntara-prāptiḥ (BG 2.13), one body after another.
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[[Vanisource:750513 - Conversation B - Perth|750513 - Conversation B - Perth]]
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Prabhupāda: . . . if there is government laws, if you do not know it and you act independently, then you are making your life risky. So this is the case of the government law. And what to speak of God's law, nature's law, how strict it is. You can avoid government's law, but you cannot avoid nature's law. That is not possible. So that is the defect of the modern civilization: they do not know how nature is working, and they are keeping themself in ignorance, and they are suffering, tathā dehāntara-prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]]), one body after another. And if he becomes a tree, stand up for five thousand years. And we have to pass through all these stages. He has come to the human form of body. Still he neglects. He continues suffering. And they are mad after sense enjoyment; and accepting different material bodies, that means suffering. As soon as you accept a material body, this is suffering. But the suffering of the trees is more suffering.

In a forlorn place he stand up for five thousand years and tolerate all the blast, wind, scorching heat, water. He doesn't know that, "I may become a tree like this." Then he must be . . . why there are varieties of life? This is different type of punishment for different kinds of sinful activities. And he doesn't care for sinful activities. He got the human form of body, he doesn't care. Saintly persons, they are coming as Caitanya Mahāprabhu or Buddha or Christ. They are warning, "You do not do this." No, they will do it. So who is responsible for his sufferings? He is responsible. And so long he has got this short duration of life, fifty or sixty years or utmost hundred years, he is thinking, "I am free. Whatever I want, I can do," and making life risky. Ahaṅkāra-vimūḍhātmā ([[Vanisource:BG 3.27 (1972)|BG 3.27]]). He is not independent. He knows that. Still, he will declare independent and suffer. This is the position. He is not independent; that he knows very well. But still, he will act independently. Is it not the position? Who can think that he is independent unless he is a madman? Hmm? Are you independent?

Amogha: No.

Prabhupāda: Nobody is independent. And still, everyone is thinking independent, "I can do anything I like." Yesterday morning we were talking. You are independent. That is, means, misuse of independence. Just like in a state every citizen is independent, but dependent on the state laws. If he forgets that, that "I am not dependent on the state laws," then he is foolish. Similarly, if one does not know that, "The nature's law is the God's law, state laws, I cannot violate it," then he is sober? Dhīras tatra na muhyati ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). One man is dying. A dhīra knows that he is changing his body; he is not dying. He will get another body. Dhīra, sober. And one who is not sober, he says: "No, life is finished." Or he can imagine he is going to heaven or hell. But a dhīra knows what is going to happen to him. If he was in the material modes of nature, goodness, then he is going to higher planetary system. Ūrdhvaṁ gacchanti. From śāstra we can understand. If he is in passion, then he will stay in this material world. And if he is in ignorance, then he is going to be animal. Dhīras tatra na muhyati. He knows.
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Human life, he is given the opportunity to go towards God, but he does not take this opportunity. He goes towards the animal. Then there will be problem. Nature will not excuse

2025-02-09T07:01:44Z

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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Animal life, that is another thing. But they do not know. But human life, he is given the opportunity to go towards God, but he does not take this opportunity. He goes towards the animal. Then there will be problem. Nature will not excuse. "So you have given the opportunity, and you are again becoming animal? You must suffer." This is nature's way.
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[[Vanisource:750513 - Conversation B - Perth|750513 - Conversation B - Perth]]
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<div class="text">
Prabhupāda: This world is full of problems. I have said. If you go this way, sense gratification, then you will have only problem. And if you go this way, towards God, there will be no problem. Because nature will put forward so many obstacles if you go. Because this is not the way of life, human life. Animal life, that is another thing. But they do not know. But human life, he is given the opportunity to go towards God, but he does not take this opportunity. He goes towards the animal. Then there will be problem. Nature will not excuse. "So you have given the opportunity, and you are again becoming animal? You must suffer." This is nature's way. Therefore they are suffering problems. So many directors, so many government, the problem cannot be solved. That is nature's way. These foolish persons, they should know how nature is working. Find out this verse: prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ, ahaṅkāra-vimūḍhātmā. They are thinking, "I am director," "I am minister," "I am this," "I am . . ." What is . . .? You are all rascals. Nature is working differently. That they do not know. They do not believe in the nature's authority. They think, "We have become authority." What is that?

Amogha:

<div class="quote_verse">
:prakṛteḥ kriyamāṇāni
:guṇaiḥ karmāṇi sarvaśaḥ
:ahaṅkāra-vimūḍhātmā
:kartāham iti manyate
:([[Vanisource:BG 3.27 (1972)|BG 3.27]])
</div>

Translation: "The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature."

Prabhupāda: Yes. He is pulled by the ear by the nature, "You rascal, you have associated with this quality. You do this. You must accept this body." That he does not know. "Now you have acted like dog, you accept this body of a dog." This is nature's creation. You cannot say: "No, no, no, I don't want this body." No, you must. "You acted like dog, you take this body of a dog." That he does not know. He is thinking, "I am all in all; I am independent." That is foolishness. The whole world, big, big scientists and philosophers, all in ignorance, and they are being pulled by the ear by nature.
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Samah means equilibrium of the mind. One should be trained up in such a way that he is not disturbed in his mind in any circumstance. That is called samah. And damah, damah means controlling the senses

2025-01-04T00:34:01Z

Susovita:

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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<div class="quote">
<div class="quote_heading">
The first word is śamaḥ? Śamaḥ means equilibrium of the mind. One should be trained up in such a way that he is not disturbed in his mind in any circumstance. That is called śamaḥ. And damaḥ, damaḥ means controlling the senses. Naturally I find one beautiful woman, I want to talk with him (her), and he (she) is other's wife. But I should: "No, why should I talk with other's wife?" This is damaḥ, controlling the senses.
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<div class="quote_link">
[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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Prabhupāda: This is first-class man.

Justin Murphy: Who decides whether a man, then, is . . . fits into those criteria and becomes a first-class man? Who decides? Who is to say whether a man is first class or not?

Prabhupāda: Yes, yes. He should be first of all qualified like this. What is that?

Amogha: "Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge and religiousness."

Justin Murphy: But once a man has strived for those qualities, how does he know when he's attained them? And . . .

Prabhupāda: No, you . . . śamaḥ, śamaḥ. The first word is śamaḥ? Śamaḥ means equilibrium of the mind. One should be trained up in such a way that he is not disturbed in his mind in any circumstance. That is called śamaḥ. And damaḥ, damaḥ means controlling the senses. Naturally I find one beautiful woman, I want to talk with him (her), and he (she) is other's wife. But I should: "No, why should I talk with other's wife?" This is damaḥ, controlling the senses. So śamaḥ means keeping the mind always equiposed, and damaḥ, the controlling the mind. And suppose if . . . I have to eat something to live. So God has given me so many nice foodstuff: food grain, fruits, milk. Why should I kill an animal unnecessarily, for the taste of my tongue?

Justin Murphy: Selfishness.

Prabhupāda: But I want to live. There are . . . India, eighty percent people, they are vegetarian. They are living very nicely. They are eating sufficient food grain and fruits and milk and milk product. God has given us so many. So why should we maintain slaughterhouse, killing other animals? So a first-class man will not do that. First-class man will think that "I want to eat something to keep myself fit. If by natural products I can keep myself fit, why shall I kill another animal?" And every religion teaches that. Now take in your Christian religion, Christ said: "Thou shall not kill," and they are maintaining slaughterhouse. So this is the condition of the society. How you can become happy? You are violating the rules and regulation of religion and God. You cannot become . . . nature will disturb in so many ways. That is nature's business.
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You are accepting every moment a different body. So after death, you will have to accept another body. Now, we should know, "What kind of body I am going to accept next?" That is intelligence. That is civilization

2025-01-04T00:30:28Z

Susovita:

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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The simple truth. But people have no education. That is the defect of the modern civilization. This is the fact, that you are accepting every moment a different body. So after death, you will have to accept another body. Now, we should know, "What kind of body I am going to accept next?" That is intelligence. That is civilization.
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<div class="quote_link">
[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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<div class="text">
Prabhupāda: The simple truth. But people have no education. That is the defect of the modern civilization. This is the fact, that you are accepting every moment a different body. So after death, you will have to accept another body. Now, we should know, "What kind of body I am going to accept next?" That is intelligence. That is civilization.

Justin Murphy: Do you mean that the . . . that that, then, will allow me, if I come to that realization, that that will allow me to then continue to improve my mind, continue to study, to think, to gain knowledge . . .

Prabhupāda: As far . . . yes.

Justin Murphy: . . . beyond, say, the normal sixty-five or seventy years that I might live in what I imagine to be this body?

Prabhupāda: The knowledge should be acquired from the beginning of life, from childhood. But if by circumstances I could not get this knowledge from childhood, then we should begin immediately. Because unless we get this knowledge, our life remains imperfect. We remain animal. The animal does not know this. And after evolutionary process, coming to the human form of body, if we keep ourself in the darkness of animal life, then our this opportunity is lost. This is the first problem. Unfortunately, the modern education is . . . leaders, they have no education, and they are thinking just like animal that "I am this body." Therefore you are thinking you are Australian, I am thinking I am Indian, he is thinking American, he . . . only on this bodily concept of life. But we are not this body. We are different from this body. So unless we understand this point, our aim of life, our standard of civilization, is incorrect.

Justin Murphy: I suppose it's very easy to understand and to credit that so many people will be thinking maybe this way, because that's part of the basis of being selfish, and, after all, a lot of people, particularly, I would imagine, a lot of Australians, are basically selfish. They are interested far more in what they can get and do for themselves, not necessarily by working hard, by striving or by reading or by thinking or by studying. They, they . . . the old saying . . .

Prabhupāda: The human life is meant for acquiring knowledge, real knowledge.
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If you want to decrease your miseries, then there is another life, which is called simple life. Simple life means you produce your food and you produce your cloth so you dress yourself nicely, you eat, nicely, keep yourself fit, and glorify the Lord

2025-01-04T00:20:58Z

Susovita:

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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If you simply want to enjoy, you can enjoy. But you will create more miseries. So this is one way of life, that you enjoy your senses and create more miseries. This is one way of life. And if you want to decrease your miseries, then there is another life, which is called simple life. Simple life means you produce your food and you produce your cloth so you dress yourself nicely, you eat, yourself, nicely, keep yourself fit, and glorify the Lord. This is one way of life. And the other way of life, that "We don't care for the Lord. Let us enjoy the senses to the topmost capacity and be happy." So this way of life will never make you happy. You will simply go on struggling.
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[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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Prabhupāda:There are two ways of living. One way of living is called material enjoyment, or sense enjoyment. This is one way of life. In Sanskrit it is called pravṛtti-mārga: how to enjoy more, more, more, more, more. This is called pravṛtti-mārga. That is going on. The whole . . . at the present moment the whole civilization, throughout the whole world, everyone is trying to get more money. More money means more sense enjoyment. More money means more sense enjoyment. This is called pravṛtti-mārga.

Justin Murphy: Well, maybe less enjoyment but more possessions.

Prabhupāda: No, enjoyment in this way of life, more sense enjoyment, you will never be able to enjoy or happiness. That is not possible. That is the nature's way. (aside) You can close the door. If you simply want to enjoy, you can enjoy. But you will create more miseries. So this is one way of life, that you enjoy your senses and create more miseries. This is one way of life. And if you want to decrease your miseries, then there is another life, which is called simple life. Simple life means you produce your food and you produce your cloth so you dress yourself nicely, you eat, yourself, nicely, keep yourself fit, and glorify the Lord. This is one way of life. And the other way of life, that "We don't care for the Lord. Let us enjoy the senses to the topmost capacity and be happy." So this way of life will never make you happy. You will simply go on struggling. This is one way of life. Another way of life, that the human life is meant for God realization. That is Vedānta philosophy. Athāto brahma jijñāsā (Vedānta-sūtra 1.1.1).

Now, by evolutionary process, we have come to the human form of life, and it is meant for asking, "What is my constitutional position? Am I this body, or I am something else?" The dogs, he cannot put this inquiry. A dog, he thinks that he is dog, that's all. He is jumping, he is barking, and eating, sleeping and having sex. That's all. If I ask one dog, "Please sit down. Hear Bhagavad-gītā," it is not possible. But you are human being. If I ask you, "Mr. Such-and-such, sit down, hear from the Bhagavad-gītā," you can do that. First of all we must know the difference between dog and me. The dog is incapable to understand Bhagavad-gītā. But human being . . . just like we are selling this book in the Western countries, many millions of copies, because they are human being. We are not selling among the cats and dogs.
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The yajna is very simple - chanting the holy name of the Lord. So why not introduce that every home, every factory, every community, every place, they should sit down at least for half an hour and chant the holy name of the Lord ?

2025-01-03T23:59:49Z

Susovita:

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Ultimately, you require sufficient supply of water to grow your food, vegetables. Or even if you are animal-eater, to maintain your animals you require sufficient water. And that is recommended, that yajñād bhavati parjanyaḥ (BG 3.14). And the yajña is very simple—chanting the holy name of the Lord. So why not introduce that every home, every factory, every community, every place, they should sit down at least for half an hour and chant the holy name of the Lord?
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[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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Prabhupāda: So if they chant the holy name of God, there is no loss. At least there is no loss.

Justin Murphy: No, certainly. Oh, well, we've established that, sure.

Prabhupāda: So why not begin this? There is no loss. You are not losing anything. Suppose if you chant the holy name of God . . .

Justin Murphy: Why do we still have problems?

Prabhupāda: . . . as a geographer. Your salary is not decreased. So there is no . . .

Justin Murphy: Certainly not, no. But why is there . . .? If people are, in their own way, then, chanting to their God, why . . .

Prabhupāda: No, no . . . ultimately, you require sufficient supply of water to grow your food, vegetables. Or even if you are animal-eater, to maintain your animals you require sufficient water. And that is recommended, that yajñād bhavati parjanyaḥ ([[Vanisource:BG 3.14 (1972)|BG 3.14]]). And the yajña is very simple—chanting the holy name of the Lord. So why not introduce that every home, every factory, every community, every place, they should sit down at least for half an hour and chant the holy name of the Lord?

Justin Murphy: Could I ask you very simply? If . . . you suggest this. If we all do this, will that, for example, remove the problems that we do . . . that our society, at any rate, at any guess, generates for ourself? We have more and more pollution. Depending on the way the wind blows, for example, we get at times choking pollution from the industrial complexes down to the south of this city. Are these problems going to be . . .

Prabhupāda: No, no, the next question will be, "If you get sufficient grain for eating, why should you take to industry?"

Justin Murphy: To make money, very simply.

Prabhupāda: Then what for, money? Money means you require the necessities of life. So . . .
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If you have God, you chant the holy name of that God. I don't say that You chant the holy name of my God. You chant the holy name of your God. God is one. Just like water. Somebody says water, somebody says pani, somebody says jala, but the end is water

2025-01-03T23:53:39Z

Susovita:

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<h3>1975 Conversations and Morning Walks</h3>
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"You chant the holy name of God. If you have God, you chant the holy name of that God." I don't say that "You chant the holy name of my God." You chant the holy name of your God. God is one. Just like water. Somebody says "water," somebody says "pāni," somebody says "jala," but the end is, the aim is, water. Similarly, God . . . I may say "Kṛṣṇa," you may say "Jehovah," the Muslims may say "Allah," or others may say something else, but the aim is God.
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[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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<div class="text">
Prabhupāda: Any man's God. God is one. God cannot be two. But we are thinking . . .

Justin Murphy: Roman Catholics don't agree with you on that, do they? Roman Catholics have their own God.

Prabhupāda: No, no. No, no.

Justin Murphy: And this is one of the problems. It's nowhere near as simple as, I am sure, as you suggest, and I wish it were.

Prabhupāda: No, no. It is simple. It is simple.

Justin Murphy: The Roman Catholics are a jealous people. Roman Catholics are jealous religious people. They refuse even still to accept, for example, that Anglicans pray in the same way as they do. They refuse to accept that Anglicans pray as well as they do.

Prabhupāda: No, one thing is that it may be Anglican, may be Roman Catholics, may be Christian, may be Hindu or Muslim or anyone. Whether they have God in their conception of religion or not? Do they have God or no God?

Justin Murphy: Well they all have. They must have, to be a religion.

Prabhupāda: So I am asking that "You chant the holy name of God. If you have God, you chant the holy name of that God." I don't say that "You chant the holy name of my God." You chant the holy name of your God. God is one. Just like water. Somebody says "water," somebody says "pāni," somebody says "jala," but the end is, the aim is, water. Similarly, God . . . I may say "Kṛṣṇa," you may say "Jehovah," the Muslims may say "Allah," or others may say something else, but the aim is God.

Justin Murphy: Well, why aren't we better off, then? Because obviously, therefore, going on what you've just said, there are a lot of people in Australia every day, perhaps certainly once every week, chanting the name of their God. Why, then, do we still have problems?

Prabhupāda: No, problem . . .

Justin Murphy: Are there not enough people chanting to their God or to the one God?

Prabhupāda: So problems . . . suppose if you are . . . aborigines, they have God? They have their name of God?

Justin Murphy: Yes, well, they have multiple gods, yes.

Prabhupāda: So if they chant the holy name of God, there is no loss. At least there is no loss.
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There are two ways of living. One way of living is called material enjoyment, or sense enjoyment. This is one way of life. In Sanskrit it is called pravrtti-marga: how to enjoy more, more, more, more, more. This is called pravrtti-marga. That is going on

2025-01-03T23:50:02Z

Susovita:

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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But therefore, there are two ways of living. One way of living is called material enjoyment, or sense enjoyment. This is one way of life. In Sanskrit it is called pravṛtti-mārga: how to enjoy more, more, more, more, more. This is called pravṛtti-mārga. That is going on. The whole . . . at the present moment the whole civilization, throughout the whole world, everyone is trying to get more money.
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[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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Prabhupāda: No, no, the next question will be, "If you get sufficient grain for eating, why should you take to industry?"

Justin Murphy: To make money, very simply.

Prabhupāda: Then what for, money? Money means you require the necessities of life. So . . .

Justin Murphy: But that's not what the multinational corporations that enjoy using Australia's resources are going to say. All of the hills to the east of Perth are almost entirely made up of bauxite, from which, of course, we get, not that, the stainless steel, but from which we get aluminium. Aluminium is a very . . . Bauxite is a very, very favored material now. The West Indies are rich in it, and a few other countries, but not many. Australia is now part of, as they call it, part of "the bauxite club." And Dr. Cairns, our deputy prime minister and treasurer, was some months ago talking with a number of people in the West Indies about fixing world prices for bauxite and eventually aluminium. America has Comalco and Alcoa, two very large international groups, have large interests in the bauxite in the hills around Perth. They are in it to make money. They're in it to return money to their shareholders in America.

Prabhupāda: But therefore, there are two ways of living. One way of living is called material enjoyment, or sense enjoyment. This is one way of life. In Sanskrit it is called pravṛtti-mārga: how to enjoy more, more, more, more, more. This is called pravṛtti-mārga. That is going on. The whole . . . at the present moment the whole civilization, throughout the whole world, everyone is trying to get more money. More money means more sense enjoyment. More money means more sense enjoyment. This is called pravṛtti-mārga.

Justin Murphy: Well, maybe less enjoyment but more possessions.

Prabhupāda: No, enjoyment in this way of life, more sense enjoyment, you will never be able to enjoy or happiness. That is not possible. That is the nature's way. (aside) You can close the door. If you simply want to enjoy, you can enjoy. But you will create more miseries. So this is one way of life, that you enjoy your senses and create more miseries. This is one way of life. And if you want to decrease your miseries, then there is another life, which is called simple life. Simple life means you produce your food and you produce your cloth so you dress yourself nicely, you eat, yourself, nicely, keep yourself fit, and glorify the Lord. This is one way of life. And the other way of life, that "We don't care for the Lord. Let us enjoy the senses to the topmost capacity and be happy." So this way of life will never make you happy. You will simply go on struggling. This is one way of life. Another way of life, that the human life is meant for God realization. That is Vedānta philosophy. Athāto brahma jijñāsā (Vedānta-sūtra 1.1.1).

Now, by evolutionary process, we have come to the human form of life, and it is meant for asking, "What is my constitutional position? Am I this body, or I am something else?" The dogs, he cannot put this inquiry. A dog, he thinks that he is dog, that's all. He is jumping, he is barking, and eating, sleeping and having sex. That's all. If I ask one dog, "Please sit down. Hear Bhagavad-gītā," it is not possible. But you are human being. If I ask you, "Mr. Such-and-such, sit down, hear from the Bhagavad-gītā," you can do that. First of all we must know the difference between dog and me. The dog is incapable to understand Bhagavad-gītā. But human being . . . just like we are selling this book in the Western countries, many millions of copies, because they are human being. We are not selling among the cats and dogs.
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It is recommended that we have to recognize the authority of the Lord, and in this age, simply by performing sankirtana-yajna, He will be satisfied. Sankirtana-yajna means to glorify the Lord in so many ways

2025-01-03T23:46:43Z

Susovita:

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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You have to perform yajña. And that yajña, at the present moment, is very easy, to . . . saṅkīrtanaiḥ yajñaiḥ (SB 11.5.32). It is recommended that we have to recognize the authority of the Lord, and in this age, simply by performing saṅkīrtana-yajña, He will be satisfied. Saṅkīrtana-yajña means to glorify the Lord in so many ways. We glorify the Lord His form, His activities, His name, His quality. So it is not difficult job.
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[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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Prabhupāda: Yes, you have to perform yajña. And that yajña, at the present moment, is very easy, to . . . saṅkīrtanaiḥ yajñaiḥ ([[Vanisource:SB 11.5.32|SB 11.5.32]]). It is recommended that we have to recognize the authority of the Lord, and in this age, simply by performing saṅkīrtana-yajña, He will be satisfied. Saṅkīrtana-yajña means to glorify the Lord in so many ways. We glorify the Lord His form, His activities, His name, His quality. So it is not difficult job. We can sit together, family-wise, community-wise, or in office, in factory. We can sit down together and glorify the Lord. Is it very difficult job?

Justin Murphy: You make it sound very, very simple, of course.

Prabhupāda: Yes, then why don't you accept it?

Justin Murphy: Well I, for one, might. But . . .

Prabhupāda: No, no, I am not talking about you.

Justin Murphy: No, no, sure, certainly. But imagine the man, as we have to consider, the men, the thousands of them on their tractors, at their bulldozers, hacking down natural forest . . .

Prabhupāda: Thousand . . .?

Amogha: He says we have to consider the men who are working the machines to take down the forest for agriculture . . . is that what you mean?

Justin Murphy: The point I'm making is that there are so many people in Australia who would have no time. They are too busy making money. They are too busy doing what . . .

Prabhupāda: But what you will do with money? If there is no grain, then will you eat money? (laughter)

Justin Murphy: Certainly not.

Prabhupāda: That is foolishness. That is foolishness. Money is not required. Required—food grains.

Justin Murphy: But unfortunately, of course, increasingly now, in our society, there is an increasing ability to produce food almost artificially. And this happens more and more . . .

Prabhupāda: Then where is the scarcity? Why you are complaining, "There is scarcity of water." Why? You are complaining "scarcity." If there is enough food, then why you are complaining about scarcity?

Justin Murphy: Well, I complain because I am a geographer, because I am working with an eye to the future, with an eye to a long-term situation where I can see that . . .

Prabhupāda: But I . . . your problem and my problem is not different. You are thinking . . . I am not thinking; it may be. But you require food grain, I require food grain, the animals require food grain, and everyone requires food grain. So if there is sufficient food grain, then everyone will be happy.
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If you don't perform yajna, then nature will restrict supply and put so many impediments. That yajnad bhavati parjanyah (BG 3.14). If you regularly perform yajna, then there will be sufficient rainfall. There is sufficient water

2025-01-03T23:39:23Z

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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At the present moment, things are not available. So you should perform yajña. If you don't perform yajña, then nature will restrict supply and put so many impediments. That yajñād bhavati parjanyaḥ (BG 3.14). If you regularly perform yajña, then there will be sufficient rainfall. There is sufficient water. Just like all around there is water. There is no scarcity of water.
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[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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Prabhupāda: Did you follow? So the only remedy is that you should perform yajña. And this yajña is, in this age . . . yajña, performance of yajña, is very costly affair. At the present moment, things are not available. So you should perform yajña. If you don't perform yajña, then nature will restrict supply and put so many impediments. That yajñād bhavati parjanyaḥ ([[Vanisource:BG 3.14 (1972)|BG 3.14]]). If you regularly perform yajña, then there will be sufficient rainfall. There is sufficient water. Just like all around there is water. There is no scarcity of water. But you cannot touch it without God's intervention. The same water will be converted into cloud and will be distributed on the land, and the water again glide down to the reservoir of water. This is nature's way. But if you do not perform yajña, this machine will not work to get water from the sea, convert into cloud, and then distribute. This will be restricted.

Justin Murphy: But we must all perform yajña?

Prabhupāda: Yes, you have to perform yajña. And that yajña, at the present moment, is very easy, to . . . saṅkīrtanaiḥ yajñaiḥ ([[Vanisource:SB 11.5.32|SB 11.5.32]]). It is recommended that we have to recognize the authority of the Lord, and in this age, simply by performing saṅkīrtana-yajña, He will be satisfied. Saṅkīrtana-yajña means to glorify the Lord in so many ways. We glorify the Lord His form, His activities, His name, His quality. So it is not difficult job. We can sit together, family-wise, community-wise, or in office, in factory. We can sit down together and glorify the Lord. Is it very difficult job?
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Samah means equilibrium of the mind. One should be trained up in such a way that he is not disturbed in his mind in any circumstance. That is called samah. And damah, damah means controlling the senses

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<h3>1975 Conversations and Morning Walks</h3>
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The first word is śamaḥ? Śamaḥ means equilibrium of the mind. One should be trained up in such a way that he is not disturbed in his mind in any circumstance. That is called śamaḥ. And damaḥ, damaḥ means controlling the senses. Naturally I find one beautiful woman, I want to talk with him (her), and he (she) is other's wife. But I should: "No, why should I talk with other's wife?" This is damaḥ, controlling the senses.
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[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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Prabhupāda: This is first-class man.

Justin Murphy: Who decides whether a man, then, is . . . fits into those criteria and becomes a first-class man? Who decides? Who is to say whether a man is first class or not?

Prabhupāda: Yes, yes. He should be first of all qualified like this. What is that?

Amogha: "Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge and religiousness."

Justin Murphy: But once a man has strived for those qualities, how does he know when he's attained them? And . . .

Prabhupāda: No, you . . . śamaḥ, śamaḥ. The first word is śamaḥ? Śamaḥ means equilibrium of the mind. One should be trained up in such a way that he is not disturbed in his mind in any circumstance. That is called śamaḥ. And damaḥ, damaḥ means controlling the senses. Naturally I find one beautiful woman, I want to talk with him (her), and he (she) is other's wife. But I should: "No, why should I talk with other's wife?" This is damaḥ, controlling the senses. So śamaḥ means keeping the mind always equiposed, and damaḥ, the controlling the mind. And suppose if . . . I have to eat something to live. So God has given me so many nice foodstuff: food grain, fruits, milk. Why should I kill an animal unnecessarily, for the taste of my tongue?

Justin Murphy: Selfishness.

Prabhupāda: But I want to live. There are . . . India, eighty percent people, they are vegetarian. They are living very nicely. They are eating sufficient food grain and fruits and milk and milk product. God has given us so many. So why should we maintain slaughterhouse, killing other animals? So a first-class man will not do that. First-class man will think that "I want to eat something to keep myself fit. If by natural products I can keep myself fit, why shall I kill another animal?" And every religion teaches that. Now take in your Christian religion, Christ said: "Thou shall not kill," and they are maintaining slaughterhouse. So this is the condition of the society. How you can become happy? You are violating the rules and regulation of religion and God. You cannot become . . . nature will disturb in so many ways. That is nature's business.
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You are accepting every moment a different body. So after death, you will have to accept another body. Now, we should know, "What kind of body I am going to accept next?" That is intelligence. That is civilization

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The simple truth. But people have no education. That is the defect of the modern civilization. This is the fact, that you are accepting every moment a different body. So after death, you will have to accept another body. Now, we should know, "What kind of body I am going to accept next?" That is intelligence. That is civilization.
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[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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Prabhupāda: The simple truth. But people have no education. That is the defect of the modern civilization. This is the fact, that you are accepting every moment a different body. So after death, you will have to accept another body. Now, we should know, "What kind of body I am going to accept next?" That is intelligence. That is civilization.

Justin Murphy: Do you mean that the . . . that that, then, will allow me, if I come to that realization, that that will allow me to then continue to improve my mind, continue to study, to think, to gain knowledge . . .

Prabhupāda: As far . . . yes.

Justin Murphy: . . . beyond, say, the normal sixty-five or seventy years that I might live in what I imagine to be this body?

Prabhupāda: The knowledge should be acquired from the beginning of life, from childhood. But if by circumstances I could not get this knowledge from childhood, then we should begin immediately. Because unless we get this knowledge, our life remains imperfect. We remain animal. The animal does not know this. And after evolutionary process, coming to the human form of body, if we keep ourself in the darkness of animal life, then our this opportunity is lost. This is the first problem. Unfortunately, the modern education is . . . leaders, they have no education, and they are thinking just like animal that "I am this body." Therefore you are thinking you are Australian, I am thinking I am Indian, he is thinking American, he . . . only on this bodily concept of life. But we are not this body. We are different from this body. So unless we understand this point, our aim of life, our standard of civilization, is incorrect.

Justin Murphy: I suppose it's very easy to understand and to credit that so many people will be thinking maybe this way, because that's part of the basis of being selfish, and, after all, a lot of people, particularly, I would imagine, a lot of Australians, are basically selfish. They are interested far more in what they can get and do for themselves, not necessarily by working hard, by striving or by reading or by thinking or by studying. They, they . . . the old saying . . .

Prabhupāda: The human life is meant for acquiring knowledge, real knowledge.
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If we neglect this facility and remain like a dog, simply engaged in eating, sleeping, sex and defense, then we remain dog. Then again we become dog. The opportunity was given to us to understand the problems of life, how to solve

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<div id="section">
<h2>Conversations and Morning Walks</h2>
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<div id="sub_section">
<h3>1975 Conversations and Morning Walks</h3>
</div>
<div class="quote">
<div class="quote_heading">
If a human being does not become inquisitive to understand what he is, in which way his progress should be made, then he remains a dog. The dog cannot do it. And we have got the capacity. If we neglect this facility and remain like a dog, simply engaged in eating, sleeping, sex and defense, then we remain dog. Then again we become dog. The opportunity was given to us to understand the problems of life, how to solve. If you don't take this opportunity, facility, if you simply remain like dog, then we are next life . . . that also they do not understand, that there is next life.
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[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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Prabhupāda: So if a human being does not become inquisitive to understand what he is, in which way his progress should be made, then he remains a dog. The dog cannot do it. And we have got the capacity. If we neglect this facility and remain like a dog, simply engaged in eating, sleeping, sex and defense, then we remain dog. Then again we become dog. The opportunity was given to us to understand the problems of life, how to solve. If you don't take this opportunity, facility, if you simply remain like dog, then we are next life . . . that also they do not understand, that there is next life. Do you believe in a next life? You, a person, do you believe in a next life?

Justin Murphy: No, I don't.

Prabhupāda: You do not.

Justin Murphy: No.

Prabhupāda: Just see. Now . . .

Justin Murphy: So therefore I'm bad material. (break)

Prabhupāda: " . . . no, I don't believe it."

Justin Murphy: But I will become an old man anyway, in the course of my life.

Prabhupāda: Yes. So therefore there is future life. If you say: "I don't believe in it," . . .

Justin Murphy: Are you talking about reincarnation, life after death?

Prabhupāda: Yes. Reincarnation . . . you are already reincarnated. Where is your that childhood body? Where is that body?

Justin Murphy: Here it is. It's grown.

Prabhupāda: No. No, it is changed.

Justin Murphy: It's grown, it's changed, it's evolved, I have evolved. Just like evolution, I have evolved to the situations . . .

Prabhupāda: Anyway . . . just try to understand. Anyway, that, your boy's body or childhood body, is no longer. Either you say changed or grown, whatever you say, it doesn't matter.

Justin Murphy: But they're the same bones, it's the same skin.

Prabhupāda: But you are the same man. That's a fact. You understand that you were a child or you were a boy, youthful boy, jumping. You remember that body, but that body is not existing. That's a fact.

Justin Murphy: I can't agree.

Prabhupāda: And why not? Suppose somebody had seen your childhood body, and for many years he has not seen you, and he all of a sudden comes. Suppose your father's friend. So father introduces. He says, "Oh, you are the same?" He will be surprised, because he saw you in a childhood body.

Justin Murphy: But I'm less interested in what . . .

Prabhupāda: No, no. First of all think that you have changed your body. The other man says, "Oh, you have grown up?" Or . . . generally they take it as grown up. But the actual position is the body has changed.

Justin Murphy: But they're the same bones. It's the same skin. My face looks just about the same.

Prabhupāda: Not it is same. Medically, it is not the same.
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If you want to decrease your miseries, then there is another life, which is called simple life. Simple life means you produce your food and you produce your cloth so you dress yourself nicely, you eat, nicely, keep yourself fit, and glorify the Lord

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<div id="section">
<h2>Conversations and Morning Walks</h2>
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<div id="sub_section">
<h3>1975 Conversations and Morning Walks</h3>
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If you simply want to enjoy, you can enjoy. But you will create more miseries. So this is one way of life, that you enjoy your senses and create more miseries. This is one way of life. And if you want to decrease your miseries, then there is another life, which is called simple life. Simple life means you produce your food and you produce your cloth so you dress yourself nicely, you eat, yourself, nicely, keep yourself fit, and glorify the Lord. This is one way of life. And the other way of life, that "We don't care for the Lord. Let us enjoy the senses to the topmost capacity and be happy." So this way of life will never make you happy. You will simply go on struggling.
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[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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Prabhupāda: No, enjoyment in this way of life, more sense enjoyment, you will never be able to enjoy or happiness. That is not possible. That is the nature's way. (aside) You can close the door. If you simply want to enjoy, you can enjoy. But you will create more miseries. So this is one way of life, that you enjoy your senses and create more miseries. This is one way of life. And if you want to decrease your miseries, then there is another life, which is called simple life. Simple life means you produce your food and you produce your cloth so you dress yourself nicely, you eat, yourself, nicely, keep yourself fit, and glorify the Lord. This is one way of life. And the other way of life, that "We don't care for the Lord. Let us enjoy the senses to the topmost capacity and be happy." So this way of life will never make you happy. You will simply go on struggling. This is one way of life. Another way of life, that the human life is meant for God realization. That is Vedānta philosophy. Athāto brahma jijñāsā (Vedānta-sūtra 1.1.1).

Now, by evolutionary process, we have come to the human form of life, and it is meant for asking, "What is my constitutional position? Am I this body, or I am something else?" The dogs, he cannot put this inquiry. A dog, he thinks that he is dog, that's all. He is jumping, he is barking, and eating, sleeping and having sex. That's all. If I ask one dog, "Please sit down. Hear Bhagavad-gītā," it is not possible. But you are human being. If I ask you, "Mr. Such-and-such, sit down, hear from the Bhagavad-gītā," you can do that. First of all we must know the difference between dog and me. The dog is incapable to understand Bhagavad-gītā. But human being . . . just like we are selling this book in the Western countries, many millions of copies, because they are human being. We are not selling among the cats and dogs.

Justin Murphy: Hmm, no.

Prabhupāda: So if a human being does not become inquisitive to understand what he is, in which way his progress should be made, then he remains a dog. The dog cannot do it. And we have got the capacity. If we neglect this facility and remain like a dog, simply engaged in eating, sleeping, sex and defense, then we remain dog. Then again we become dog. The opportunity was given to us to understand the problems of life, how to solve. If you don't take this opportunity, facility, if you simply remain like dog, then we are next life . . . that also they do not understand, that there is next life. Do you believe in a next life? You, a person, do you believe in a next life?

Justin Murphy: No, I don't.

Prabhupāda: You do not.

Justin Murphy: No.

Prabhupāda: Just see. Now . . .

Justin Murphy: So therefore I'm bad material. (break)

Prabhupāda: " . . . no, I don't believe it."

Justin Murphy: But I will become an old man anyway, in the course of my life.

Prabhupāda: Yes. So therefore there is future life. If you say: "I don't believe in it," . . .

Justin Murphy: Are you talking about reincarnation, life after death?

Prabhupāda: Yes. Reincarnation . . . you are already reincarnated. Where is your that childhood body? Where is that body?

Justin Murphy: Here it is. It's grown.

Prabhupāda: No. No, it is changed.

Justin Murphy: It's grown, it's changed, it's evolved, I have evolved. Just like evolution, I have evolved to the situations . . .

Prabhupāda: Anyway . . . just try to understand. Anyway, that, your boy's body or childhood body, is no longer. Either you say changed or grown, whatever you say, it doesn't matter.
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The yajna is very simple - chanting the holy name of the Lord. So why not introduce that every home, every factory, every community, every place, they should sit down at least for half an hour and chant the holy name of the Lord ?

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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Ultimately, you require sufficient supply of water to grow your food, vegetables. Or even if you are animal-eater, to maintain your animals you require sufficient water. And that is recommended, that yajñād bhavati parjanyaḥ (BG 3.14). And the yajña is very simple—chanting the holy name of the Lord. So why not introduce that every home, every factory, every community, every place, they should sit down at least for half an hour and chant the holy name of the Lord?.
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[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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Prabhupāda: So if they chant the holy name of God, there is no loss. At least there is no loss.

Justin Murphy: No, certainly. Oh, well, we've established that, sure.

Prabhupāda: So why not begin this? There is no loss. You are not losing anything. Suppose if you chant the holy name of God . . .

Justin Murphy: Why do we still have problems?

Prabhupāda: . . . as a geographer. Your salary is not decreased. So there is no . . .

Justin Murphy: Certainly not, no. But why is there . . .? If people are, in their own way, then, chanting to their God, why . . .

Prabhupāda: No, no . . . ultimately, you require sufficient supply of water to grow your food, vegetables. Or even if you are animal-eater, to maintain your animals you require sufficient water. And that is recommended, that yajñād bhavati parjanyaḥ ([[Vanisource:BG 3.14 (1972)|BG 3.14]]). And the yajña is very simple—chanting the holy name of the Lord. So why not introduce that every home, every factory, every community, every place, they should sit down at least for half an hour and chant the holy name of the Lord?

Justin Murphy: Could I ask you very simply? If . . . you suggest this. If we all do this, will that, for example, remove the problems that we do . . . that our society, at any rate, at any guess, generates for ourself? We have more and more pollution. Depending on the way the wind blows, for example, we get at times choking pollution from the industrial complexes down to the south of this city. Are these problems going to be . . .

Prabhupāda: No, no, the next question will be, "If you get sufficient grain for eating, why should you take to industry?"

Justin Murphy: To make money, very simply.

Prabhupāda: Then what for, money? Money means you require the necessities of life. So . . .
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If you have God, you chant the holy name of that God. I don't say that You chant the holy name of my God. You chant the holy name of your God. God is one. Just like water. Somebody says water, somebody says pani, somebody says jala, but the end is water

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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"You chant the holy name of God. If you have God, you chant the holy name of that God." I don't say that "You chant the holy name of my God." You chant the holy name of your God. God is one. Just like water. Somebody says "water," somebody says "pāni," somebody says "jala," but the end is, the aim is, water. Similarly, God . . . I may say "Kṛṣṇa," you may say "Jehovah," the Muslims may say "Allah," or others may say something else, but the aim is God.
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[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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Prabhupāda: Any man's God. God is one. God cannot be two. But we are thinking . . .

Justin Murphy: Roman Catholics don't agree with you on that, do they? Roman Catholics have their own God.

Prabhupāda: No, no. No, no.

Justin Murphy: And this is one of the problems. It's nowhere near as simple as, I am sure, as you suggest, and I wish it were.

Prabhupāda: No, no. It is simple. It is simple.

Justin Murphy: The Roman Catholics are a jealous people. Roman Catholics are jealous religious people. They refuse even still to accept, for example, that Anglicans pray in the same way as they do. They refuse to accept that Anglicans pray as well as they do.

Prabhupāda: No, one thing is that it may be Anglican, may be Roman Catholics, may be Christian, may be Hindu or Muslim or anyone. Whether they have God in their conception of religion or not? Do they have God or no God?

Justin Murphy: Well they all have. They must have, to be a religion.

Prabhupāda: So I am asking that "You chant the holy name of God. If you have God, you chant the holy name of that God." I don't say that "You chant the holy name of my God." You chant the holy name of your God. God is one. Just like water. Somebody says "water," somebody says "pāni," somebody says "jala," but the end is, the aim is, water. Similarly, God . . . I may say "Kṛṣṇa," you may say "Jehovah," the Muslims may say "Allah," or others may say something else, but the aim is God.

Justin Murphy: Well, why aren't we better off, then? Because obviously, therefore, going on what you've just said, there are a lot of people in Australia every day, perhaps certainly once every week, chanting the name of their God. Why, then, do we still have problems?

Prabhupāda: No, problem . . .

Justin Murphy: Are there not enough people chanting to their God or to the one God?

Prabhupāda: So problems . . . suppose if you are . . . aborigines, they have God? They have their name of God?

Justin Murphy: Yes, well, they have multiple gods, yes.

Prabhupāda: So if they chant the holy name of God, there is no loss. At least there is no loss.
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There are two ways of living. One way of living is called material enjoyment, or sense enjoyment. This is one way of life. In Sanskrit it is called pravrtti-marga: how to enjoy more, more, more, more, more. This is called pravrtti-marga. That is going on

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<div id="section">
<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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But therefore, there are two ways of living. One way of living is called material enjoyment, or sense enjoyment. This is one way of life. In Sanskrit it is called pravṛtti-mārga: how to enjoy more, more, more, more, more. This is called pravṛtti-mārga. That is going on. The whole . . . at the present moment the whole civilization, throughout the whole world, everyone is trying to get more money.
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[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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Prabhupāda: No, no, the next question will be, "If you get sufficient grain for eating, why should you take to industry?"

Justin Murphy: To make money, very simply.

Prabhupāda: Then what for, money? Money means you require the necessities of life. So . . .

Justin Murphy: But that's not what the multinational corporations that enjoy using Australia's resources are going to say. All of the hills to the east of Perth are almost entirely made up of bauxite, from which, of course, we get, not that, the stainless steel, but from which we get aluminium. Aluminium is a very . . . Bauxite is a very, very favored material now. The West Indies are rich in it, and a few other countries, but not many. Australia is now part of, as they call it, part of "the bauxite club." And Dr. Cairns, our deputy prime minister and treasurer, was some months ago talking with a number of people in the West Indies about fixing world prices for bauxite and eventually aluminium. America has Comalco and Alcoa, two very large international groups, have large interests in the bauxite in the hills around Perth. They are in it to make money. They're in it to return money to their shareholders in America.

Prabhupāda: But therefore, there are two ways of living. One way of living is called material enjoyment, or sense enjoyment. This is one way of life. In Sanskrit it is called pravṛtti-mārga: how to enjoy more, more, more, more, more. This is called pravṛtti-mārga. That is going on. The whole . . . at the present moment the whole civilization, throughout the whole world, everyone is trying to get more money. More money means more sense enjoyment. More money means more sense enjoyment. This is called pravṛtti-mārga.

Justin Murphy: Well, maybe less enjoyment but more possessions.

Prabhupāda: No, enjoyment in this way of life, more sense enjoyment, you will never be able to enjoy or happiness. That is not possible. That is the nature's way. (aside) You can close the door. If you simply want to enjoy, you can enjoy. But you will create more miseries. So this is one way of life, that you enjoy your senses and create more miseries. This is one way of life. And if you want to decrease your miseries, then there is another life, which is called simple life. Simple life means you produce your food and you produce your cloth so you dress yourself nicely, you eat, yourself, nicely, keep yourself fit, and glorify the Lord. This is one way of life. And the other way of life, that "We don't care for the Lord. Let us enjoy the senses to the topmost capacity and be happy." So this way of life will never make you happy. You will simply go on struggling. This is one way of life. Another way of life, that the human life is meant for God realization. That is Vedānta philosophy. Athāto brahma jijñāsā (Vedānta-sūtra 1.1.1).

Now, by evolutionary process, we have come to the human form of life, and it is meant for asking, "What is my constitutional position? Am I this body, or I am something else?" The dogs, he cannot put this inquiry. A dog, he thinks that he is dog, that's all. He is jumping, he is barking, and eating, sleeping and having sex. That's all. If I ask one dog, "Please sit down. Hear Bhagavad-gītā," it is not possible. But you are human being. If I ask you, "Mr. Such-and-such, sit down, hear from the Bhagavad-gītā," you can do that. First of all we must know the difference between dog and me. The dog is incapable to understand Bhagavad-gītā. But human being . . . just like we are selling this book in the Western countries, many millions of copies, because they are human being. We are not selling among the cats and dogs.
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It is recommended that we have to recognize the authority of the Lord, and in this age, simply by performing sankirtana-yajna, He will be satisfied. Sankirtana-yajna means to glorify the Lord in so many ways

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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You have to perform yajña. And that yajña, at the present moment, is very easy, to . . . saṅkīrtanaiḥ yajñaiḥ (SB 11.5.32). It is recommended that we have to recognize the authority of the Lord, and in this age, simply by performing saṅkīrtana-yajña, He will be satisfied. Saṅkīrtana-yajña means to glorify the Lord in so many ways. We glorify the Lord His form, His activities, His name, His quality. So it is not difficult job.
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[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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<div class="text">
Prabhupāda: Yes, you have to perform yajña. And that yajña, at the present moment, is very easy, to . . . saṅkīrtanaiḥ yajñaiḥ ([[Vanisource:SB 11.5.32|SB 11.5.32]]). It is recommended that we have to recognize the authority of the Lord, and in this age, simply by performing saṅkīrtana-yajña, He will be satisfied. Saṅkīrtana-yajña means to glorify the Lord in so many ways. We glorify the Lord His form, His activities, His name, His quality. So it is not difficult job. We can sit together, family-wise, community-wise, or in office, in factory. We can sit down together and glorify the Lord. Is it very difficult job?

Justin Murphy: You make it sound very, very simple, of course.

Prabhupāda: Yes, then why don't you accept it?

Justin Murphy: Well I, for one, might. But . . .

Prabhupāda: No, no, I am not talking about you.

Justin Murphy: No, no, sure, certainly. But imagine the man, as we have to consider, the men, the thousands of them on their tractors, at their bulldozers, hacking down natural forest . . .

Prabhupāda: Thousand . . .?

Amogha: He says we have to consider the men who are working the machines to take down the forest for agriculture . . . is that what you mean?

Justin Murphy: The point I'm making is that there are so many people in Australia who would have no time. They are too busy making money. They are too busy doing what . . .

Prabhupāda: But what you will do with money? If there is no grain, then will you eat money? (laughter)

Justin Murphy: Certainly not.

Prabhupāda: That is foolishness. That is foolishness. Money is not required. Required—food grains.

Justin Murphy: But unfortunately, of course, increasingly now, in our society, there is an increasing ability to produce food almost artificially. And this happens more and more . . .

Prabhupāda: Then where is the scarcity? Why you are complaining, "There is scarcity of water." Why? You are complaining "scarcity." If there is enough food, then why you are complaining about scarcity?

Justin Murphy: Well, I complain because I am a geographer, because I am working with an eye to the future, with an eye to a long-term situation where I can see that . . .

Prabhupāda: But I . . . your problem and my problem is not different. You are thinking . . . I am not thinking; it may be. But you require food grain, I require food grain, the animals require food grain, and everyone requires food grain. So if there is sufficient food grain, then everyone will be happy.
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If you don't perform yajna, then nature will restrict supply and put so many impediments. That yajnad bhavati parjanyah (BG 3.14). If you regularly perform yajna, then there will be sufficient rainfall. There is sufficient water

2025-01-02T10:53:09Z

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<h2>Conversations and Morning Walks</h2>
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<div id="sub_section">
<h3>1975 Conversations and Morning Walks</h3>
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<div class="quote">
<div class="quote_heading">
At the present moment, things are not available. So you should perform yajña. If you don't perform yajña, then nature will restrict supply and put so many impediments. That yajñād bhavati parjanyaḥ (BG 3.14). If you regularly perform yajña, then there will be sufficient rainfall. There is sufficient water. Just like all around there is water. There is no scarcity of water.
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[[Vanisource:750513 - Conversation A - Perth|750513 - Conversation A - Perth]]
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<div class="text">
Prabhupāda: Did you follow? So the only remedy is that you should perform yajña. And this yajña is, in this age . . . yajña, performance of yajña, is very costly affair. At the present moment, things are not available. So you should perform yajña. If you don't perform yajña, then nature will restrict supply and put so many impediments. That yajñād bhavati parjanyaḥ ([[Vanisource:BG 3.14 (1972)|BG 3.14]]). If you regularly perform yajña, then there will be sufficient rainfall. There is sufficient water. Just like all around there is water. There is no scarcity of water. But you cannot touch it without God's intervention. The same water will be converted into cloud and will be distributed on the land, and the water again glide down to the reservoir of water. This is nature's way. But if you do not perform yajña, this machine will not work to get water from the sea, convert into cloud, and then distribute. This will be restricted.

Justin Murphy: But we must all perform yajña?

Prabhupāda: Yes, you have to perform yajña. And that yajña, at the present moment, is very easy, to . . . saṅkīrtanaiḥ yajñaiḥ ([[Vanisource:SB 11.5.32|SB 11.5.32]]). It is recommended that we have to recognize the authority of the Lord, and in this age, simply by performing saṅkīrtana-yajña, He will be satisfied. Saṅkīrtana-yajña means to glorify the Lord in so many ways. We glorify the Lord His form, His activities, His name, His quality. So it is not difficult job. We can sit together, family-wise, community-wise, or in office, in factory. We can sit down together and glorify the Lord. Is it very difficult job?
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You have to experience from authority what is Brahman. This is explanation of Brahman. So this Brahman realization is first, then Paramatma realization, then God realization

2024-12-31T05:57:54Z

Susovita:

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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So therefore you have to experience from authority what is Brahman. This is explanation of Brahman. So this Brahman realization is first, then Paramātmā realization, then God realization. Just like you realize the sunshine, very big, all over the universe, but you have to see wherefrom the sunshine is coming—the sun globe. That is localized. You are seeing just like a small ball, but actually this big thing, sunshine, is coming from it.
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[[Vanisource:750508 - Conversation - Perth|750508 - Conversation - Perth]]
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Prabhupāda: Yes. Brahman means the greatest, so as the sky, to our experience, the sky is the greatest. What is the sky? The sky is a combination of small atoms. Do you know that? So if the sky is Brahman, then it is combination of small atoms, then the small atoms are also Brahman. Just like a huge stack of rice, they are called rice, and a small grain of rice, that is also rice. So therefore there are two kinds of Brahman—the component parts of the Brahman, they are also Brahman, and whole Brahman is also Brahman. Do you follow?

Kim Cornish: I hear the words.

Prabhupāda: Hmm?

Amogha: He says: "I hear you," but he's not sure if he understands.

Prabhupāda: Why don't you understand?

Kim Cornish: I follow the analogy of the rice analogy.

Prabhupāda: The sky, the Brahman. What is the sky? A combination of atoms. So the component parts, they are also Brahman, otherwise how it is Brahman? Unless the component parts are Brahman, so how is it Brahman? It is a combination of many component parts, small Brahman. Para-brahman. Para-brahman means the supreme. The sea water, ocean water. Ocean water is very big, that is Brahman. Big means Brahman. But what is this ocean water? Small molecules of water. Sometimes we see the sea waves, we feeling small molecules, cool. So it is combination of small Brahman. So, sarvaṁ khalv idaṁ brahma (Chāndogya Upaniṣad 3.14.1): everything is Brahman. And we are a small, very small fragmental portion of Brahman. How small we are? One ten-thousandth part of the tip of the hair. We cannot see even the tip of the hair, very small spot. And you have to divide it into ten thousand parts. And that one part—you, I, everyone. So small. So this is . . . everything is Brahman. It is said, sarva khalv idaṁ brahma. Everything is Brahman. Why? Because the Brahman is very big, but what is this big? The big is combination of small molecules, atoms. That's all. What is your idea of Brahman?

Kim Cornish: From my own understanding I took it to be just the world, everything that is, but I don't understand.

Prabhupāda: Not clear idea.

Kim Cornish: I had an experience in New Zealand . . .

Prabhupāda: So therefore you have to experience from authority what is Brahman. This is explanation of Brahman. So this Brahman realization is first, then Paramātmā realization, then God realization. Just like you realize the sunshine, very big, all over the universe, but you have to see wherefrom the sunshine is coming—the sun globe. That is localized. You are seeing just like a small ball, but actually this big thing, sunshine, is coming from it. Is it not? So which is important, the sunshine or the globe? Which is important?

Kim Cornish: They are both important, but the sun is what produces the sunshine.

Prabhupāda: Similarly God the person is important, and by His bodily rays the whole thing is going on. Yasya prabhā prabhavato (Bs. 5.40). Brahmaṇo hi . . . (aside) Find out this verse—brahmaṇo hi pratiṣṭhāham.
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The body is also a creation, and the universe is also a creation, and the brain which has created these things, He is complete. Therefore He has created these complete units. That is the idea. Purnam idam

2024-12-31T05:55:22Z

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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The day and night, the seasonal changes, the equator, the temperature, then the moonlight, the other planets, we living beings, the vegetables—everything is complete by God, and because the sun is there. Similarly, this body, machine, is complete. And the soul is there, it is working nicely. The body is also a creation, and the universe is also a creation, and the brain which has created these things, He is complete. Therefore He has created these complete units. That is the idea. Pūrṇam idaṁ (Īśo Invocation). Pūrṇaḥ means complete.
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[[Vanisource:750508 - Conversation - Perth|750508 - Conversation - Perth]]
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Prabhupāda: It requires elucidation. "Complete whole" means, just like your body is complete whole, and there are so many other things—there are so many holes in the body, there are so many hairs on the body, there are so many hairs on the head, so many fingers, eyes, ears—so many things—but the body is a complete unit, working as a complete machine. And there are so many things. Similarly, the whole cosmos is complete. Exactly like this body is a machine, similarly, the whole cosmos is a big machine. It is complete. One sun is there and keeping everything complete. The day and night, the seasonal changes, the equator, the temperature, then the moonlight, the other planets, we living beings, the vegetables—everything is complete by God, and because the sun is there. Similarly, this body, machine, is complete. And the soul is there, it is working nicely. The body is also a creation, and the universe is also a creation, and the brain which has created these things, He is complete. Therefore He has created these complete units. That is the idea. Pūrṇam idaṁ ([[Vanisource:ISO (1974) Invocation|Īśo Invocation]]). Pūrṇaḥ means complete.

And because He is complete, the creator, He has no defect; therefore He can create everything complete. Pūrṇam idaṁ, pūrṇam adaḥ, pūrṇāt pūrṇam udacyate. And He is so complete that pūrṇasya pūrṇam ādāya, from the complete, if you take the whole complete, still He is complete. Here is a glass of water; I am drinking, drinking part by part. And when it is finished, the water is finished—no more complete. But He is so complete that just like the sun, the temperature is being distributed for million and millions of years, still it is full of temperature. Here, unless the electric power is there, it is not complete. But there is power in the sunshine. It is a reservoir of so much temperature and light that in history, millions and millions of years it is distributing, the seasonal changes are going on, the green foliage is coming again, the snow or rain is coming, so many things are going on account of temperature. Any machine is rolling, just like as soon as there is power, the machine is rolling. In all machines, your bodily machine, my bodily machine, and electric machines and other powered machines—everything is going on. Pūrṇāt pūrṇam udacyate. And in spite of taking so much energy from the sun, it is still full of light and energy. This is one of the creation of the Supreme. Now how much perfect is the Supreme? You can imagine. Its one of the creation, sun, is maintaining the whole universe. And there are many millions of universes, and each of them has got a sun to conduct the business. And all these suns are created by somebody. How much complete He is, you can just imagine. That is God.

God is not so cheap thing. People become God, "I am God." You are a nonsense rascal. What you can do? These are bluff. They do not know what is God. Here is God—complete. Pūrṇam adaḥ, pūrṇam idaṁ. The whole creation is complete, still He is complete. The energy is coming from here, still He is complete. This energy also. A glass of water, I throw the glass, and water again it is coming. Again I throw, again it is coming. Incessantly coming, all the energies. That is God. This is the idea of God. Pūrṇam idaṁ, pūrṇam adaḥ, pūrṇam idaṁ, pūrṇāt pūrṇam udacyate, pūrṇasya pūrṇam ādāya, pūrṇam evāvaśiṣyate. One minus one equals one, not zero. One plus one equals one, not two. This is complete. This is the idea of God. Just like the ocean: you take many thousands buckets of water, it is complete. And again you put many buckets, thousands, millions buckets of water, it is the same depth. This is another example, material example. This is complete. You take millions of buckets of water from the ocean, you'll find not a drop is lost. And you put millions of buckets of water again, not a drop is increased. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. If you try to take out the whole ocean, still it will remain the ocean. This is the idea of complete.
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You have to experience from authority what is Brahman. This is explanation of Brahman. So this Brahman realization is first, then Paramatma realization, then God realization

2024-12-30T11:31:35Z

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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So therefore you have to experience from authority what is Brahman. This is explanation of Brahman. So this Brahman realization is first, then Paramātmā realization, then God realization. Just like you realize the sunshine, very big, all over the universe, but you have to see wherefrom the sunshine is coming—the sun globe. That is localized. You are seeing just like a small ball, but actually this big thing, sunshine, is coming from it.
</div>

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[[Vanisource:750508 - Conversation - Perth|750508 - Conversation - Perth]]
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<div class="text">
Prabhupāda: Yes. Brahman means the greatest, so as the sky, to our experience, the sky is the greatest. What is the sky? The sky is a combination of small atoms. Do you know that? So if the sky is Brahman, then it is combination of small atoms, then the small atoms are also Brahman. Just like a huge stack of rice, they are called rice, and a small grain of rice, that is also rice. So therefore there are two kinds of Brahman—the component parts of the Brahman, they are also Brahman, and whole Brahman is also Brahman. Do you follow?

Kim Cornish: I hear the words.

Prabhupāda: Hmm?

Amogha: He says: "I hear you," but he's not sure if he understands.

Prabhupāda: Why don't you understand?

Kim Cornish: I follow the analogy of the rice analogy.

Prabhupāda: The sky, the Brahman. What is the sky? A combination of atoms. So the component parts, they are also Brahman, otherwise how it is Brahman? Unless the component parts are Brahman, so how is it Brahman? It is a combination of many component parts, small Brahman. Para-brahman. Para-brahman means the supreme. The sea water, ocean water. Ocean water is very big, that is Brahman. Big means Brahman. But what is this ocean water? Small molecules of water. Sometimes we see the sea waves, we feeling small molecules, cool. So it is combination of small Brahman. So, sarvaṁ khalv idaṁ brahma (Chāndogya Upaniṣad 3.14.1): everything is Brahman. And we are a small, very small fragmental portion of Brahman. How small we are? One ten-thousandth part of the tip of the hair. We cannot see even the tip of the hair, very small spot. And you have to divide it into ten thousand parts. And that one part—you, I, everyone. So small. So this is . . . everything is Brahman. It is said, sarva khalv idaṁ brahma. Everything is Brahman. Why? Because the Brahman is very big, but what is this big? The big is combination of small molecules, atoms. That's all. What is your idea of Brahman?

Kim Cornish: From my own understanding I took it to be just the world, everything that is, but I don't understand.

Prabhupāda: Not clear idea.

Kim Cornish: I had an experience in New Zealand . . .

Prabhupāda: So therefore you have to experience from authority what is Brahman. This is explanation of Brahman. So this Brahman realization is first, then Paramātmā realization, then God realization. Just like you realize the sunshine, very big, all over the universe, but you have to see wherefrom the sunshine is coming—the sun globe. That is localized. You are seeing just like a small ball, but actually this big thing, sunshine, is coming from it. Is it not? So which is important, the sunshine or the globe? Which is important?

Kim Cornish: They are both important, but the sun is what produces the sunshine.

Prabhupāda: Similarly God the person is important, and by His bodily rays the whole thing is going on. Yasya prabhā prabhavato (Bs. 5.40). Brahmaṇo hi . . . (aside) Find out this verse—brahmaṇo hi pratiṣṭhāham.
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Drug is meant for medicinal purpose, not for drinking or taking regularly. Every herb, every vegetable, is a herb, is a drug meant for curing particular disease. This is nature's gift

2024-12-30T11:20:05Z

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Drug is meant for medicinal purpose, not for drinking or taking regularly. Every herb, every vegetable, is a herb, is a drug meant for curing particular disease. This is nature's gift. Just like if you cut your finger, you take little grass and take a little juice and apply it. It will act as tincturizing, immediately. They are meant for this purpose. These vegetable, drugs, are meant for when you are sick or disturbed, you can utilize. Not for intoxication.
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[[Vanisource:750508 - Conversation - Perth|750508 - Conversation - Perth]]
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Prabhupāda: Drugs? That is another side of madness. Anyone . . . just like human being, after the evolution, eight million forms of body, he comes to human body to understand philosophy, these Vedas. So instead of utilizing life for that purpose, he wants to become again like the cats and dog, and therefore he takes drugs. He is already cat and dog. He's no better than cats and dog, because he has no interest in this knowledge. He was meant for this knowledge, but he remains like cats and dog; therefore he is not satisfied, therefore he takes drug to forget himself. This is the philosophy of drug. He was meant for becoming satisfied by taking this knowledge. He does not get the chance. Nobody leads him to this knowledge. He remains like cats and dogs. But as a human being if he lives like cats and dogs, he'll never be happy. Because there is no happiness, therefore he takes these drugs, to forget. This is the drug philosophy. Drug philosophy means to forget one's present suffering. And he must suffer, because his consciousness is developed. He must take this Vedic knowledge, but he does not take. Therefore he is dissatisfied, and to counteract this dissatisfaction he takes drug. This is drug philosophy.

Kim Cornish: Perhaps often it is that, but . . .

Prabhupāda: Not "perhaps." There is no question of "perhaps." We want to speak factually.

Kim Cornish: But Patañjali says that perhaps siddhis, powers, can be produced by drugs, so perhaps . . .

Prabhupāda: Drug is meant for medicinal purpose, not for drinking or taking regularly. Every herb, every vegetable, is a herb, is a drug meant for curing particular disease. This is nature's gift. Just like if you cut your finger, you take little grass and take a little juice and apply it. It will act as tincturizing, immediately. They are meant for this purpose. These vegetable, drugs, are meant for when you are sick or disturbed, you can utilize. Not for intoxication. Just like opium. If you have severe type of dysentery, diarrhea, a little opium it will immediately cure. But opium is not meant for using as an intoxication. There is use of opium. Morphia, opium, they have got use at a certain time, not for using it for intoxication. That is foolishness.
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The body is also a creation, and the universe is also a creation, and the brain which has created these things, He is complete. Therefore He has created these complete units. That is the idea. Purnam idam

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The day and night, the seasonal changes, the equator, the temperature, then the moonlight, the other planets, we living beings, the vegetables—everything is complete by God, and because the sun is there. Similarly, this body, machine, is complete. And the soul is there, it is working nicely. The body is also a creation, and the universe is also a creation, and the brain which has created these things, He is complete. Therefore He has created these complete units. That is the idea. Pūrṇam idaṁ (Īśo Invocation). Pūrṇaḥ means complete.
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Prabhupāda: It requires elucidation. "Complete whole" means, just like your body is complete whole, and there are so many other things—there are so many holes in the body, there are so many hairs on the body, there are so many hairs on the head, so many fingers, eyes, ears—so many things—but the body is a complete unit, working as a complete machine. And there are so many things. Similarly, the whole cosmos is complete. Exactly like this body is a machine, similarly, the whole cosmos is a big machine. It is complete. One sun is there and keeping everything complete. The day and night, the seasonal changes, the equator, the temperature, then the moonlight, the other planets, we living beings, the vegetables—everything is complete by God, and because the sun is there. Similarly, this body, machine, is complete. And the soul is there, it is working nicely. The body is also a creation, and the universe is also a creation, and the brain which has created these things, He is complete. Therefore He has created these complete units. That is the idea. Pūrṇam idaṁ ([[Vanisource:ISO (1974) Invocation|Īśo Invocation]]). Pūrṇaḥ means complete.

And because He is complete, the creator, He has no defect; therefore He can create everything complete. Pūrṇam idaṁ, pūrṇam adaḥ, pūrṇāt pūrṇam udacyate. And He is so complete that pūrṇasya pūrṇam ādāya, from the complete, if you take the whole complete, still He is complete. Here is a glass of water; I am drinking, drinking part by part. And when it is finished, the water is finished—no more complete. But He is so complete that just like the sun, the temperature is being distributed for million and millions of years, still it is full of temperature. Here, unless the electric power is there, it is not complete. But there is power in the sunshine. It is a reservoir of so much temperature and light that in history, millions and millions of years it is distributing, the seasonal changes are going on, the green foliage is coming again, the snow or rain is coming, so many things are going on account of temperature. Any machine is rolling, just like as soon as there is power, the machine is rolling. In all machines, your bodily machine, my bodily machine, and electric machines and other powered machines—everything is going on. Pūrṇāt pūrṇam udacyate. And in spite of taking so much energy from the sun, it is still full of light and energy. This is one of the creation of the Supreme. Now how much perfect is the Supreme? You can imagine. Its one of the creation, sun, is maintaining the whole universe. And there are many millions of universes, and each of them has got a sun to conduct the business. And all these suns are created by somebody. How much complete He is, you can just imagine. That is God.

God is not so cheap thing. People become God, "I am God." You are a nonsense rascal. What you can do? These are bluff. They do not know what is God. Here is God—complete. Pūrṇam adaḥ, pūrṇam idaṁ. The whole creation is complete, still He is complete. The energy is coming from here, still He is complete. This energy also. A glass of water, I throw the glass, and water again it is coming. Again I throw, again it is coming. Incessantly coming, all the energies. That is God. This is the idea of God. Pūrṇam idaṁ, pūrṇam adaḥ, pūrṇam idaṁ, pūrṇāt pūrṇam udacyate, pūrṇasya pūrṇam ādāya, pūrṇam evāvaśiṣyate. One minus one equals one, not zero. One plus one equals one, not two. This is complete. This is the idea of God. Just like the ocean: you take many thousands buckets of water, it is complete. And again you put many buckets, thousands, millions buckets of water, it is the same depth. This is another example, material example. This is complete. You take millions of buckets of water from the ocean, you'll find not a drop is lost. And you put millions of buckets of water again, not a drop is increased. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. If you try to take out the whole ocean, still it will remain the ocean. This is the idea of complete.
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We understand there is sun in the sky. The light and heat we are feeling, that means the sun is in the sky. Similarly, our consciousness and knowledge, etcetera, are there, that means that the atma is there

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Just like we are in this room, but this light is the reflection of the sunshine. We understand there is sun in the sky. The light and heat we are feeling, that means the sun is in the sky. Similarly, our consciousness and knowledge, etcetera, are there, that means that the ātmā is there. The same ātmā, when it will go out of this body, there will be no more consciousness, no more knowledge, no more feelings of pains and pleasure.
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Prabhupāda: Ātmā as spirit soul is one.

Kim Cornish: Is one.

Prabhupāda: But as individual soul they are different.

Kim Cornish: And the ātman is just with respect to consciousness, or can we talk about . . .

Prabhupāda: No.

Kim Cornish: . . . an ātman without consciousness?

Prabhupāda: Consciousness is the symptom of ātmā. Because the ātmā is within your body, therefore your consciousness is there. Now, because the ātmā is within the body, if I pinch or if you pinch my body, I feel pains and pleasure. As soon as the ātmā will not be there, it will be cut with a chopper, there is no protest. So that ātmā is present within this body, that is understood by the presence of consciousness. Just like we are in this room, but this light is the reflection of the sunshine. We understand there is sun in the sky. The light and heat we are feeling, that means the sun is in the sky. Similarly, our consciousness and knowledge, etcetera, are there, that means that the ātmā is there. The same ātmā, when it will go out of this body, there will be no more consciousness, no more knowledge, no more feelings of pains and pleasure.

Kim Cornish: Can one say what qualities the ātman has?

Prabhupāda: That I have already explained: eternity, knowledge and blissfulness.

Kim Cornish: And does Hindu philosophy say anything about . . .

Prabhupāda: Don't take of Hindu philosophy; talk of philosophy.

Kim Cornish: Philosophy. How the ātman came into being?

Prabhupāda: Hmm?

Kim Cornish: How did the ātman come into being?

Prabhupāda: Ātmā is not coming into being; it is already there. But at the present moment it is accepting a different types of body. Just like your this dress is available in the market. And you are also there, so you purchase the dress and put on. Similarly, the different types of bodies are already there. You, according to your desire, accept one type of body, and you appear in that body. There are 8,400,000 different forms of body, and you have to accept one of them, according to desire, according to your work. You are working. Everyone is working. Now, according to the work and association, he is creating his body. Just like if you infect some type of disease, then you'll have to accept that disease. So we are working in different way—we are individuals—and according to that work we are creating our next body. If you are working in a godly way, then you'll get your body next as god, and if you are working in a dogly way, then you'll get your body as dog. So by nature's way, evolution, we come through 800,000,000's of forms of life, then nature gives us a chance to accept this human form of body. In this body, our consciousness being advanced, if we try, we can understand what is the problem of life, why we have accepted birth, death, old age and disease, how to get out of it, how to revive our original nature of body and again become eternal, full of knowledge and bliss. This is the chance of the human body. Therefore you are a philosopher because you are in the human body, but a dog cannot be a philosopher. He may be a very big dog, can bark very loudly—he has got very good strength, can create good disturbance—but he cannot understand philosophy. That is not possible. But a human being can understand. Therefore he should be given chance to understand the philosophy of life. And that is Vedas.
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It is a fact - an animal is eating another animal. It may be vegetable or animals, but they are disturbing. Therefore it is said, "As it is allotted." You should eat such and such. Not that indiscriminately you can eat everything

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If you eat vegetables there is no crisis; you can go on. So discrimination is there. It is a fact - an animal is eating another animal. It may be vegetable or animals, but they are disturbing. Therefore it is said, "As it is allotted." You should eat such and such. Not that indiscriminately you can eat everything. If you think killing of animal and killing of vegetable is the same, then killing of your son and killing of animals or vegetable is the same.
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Prabhupāda: If you compare the animals and the trees as the same, then why not kill yourself, your brother? Why do you distinguish? Why don't you slaughter your own son? Why do you distinguish? Eh?

Gaṇeśa: He's a relative.

Prabhupāda: Why you discriminate. If you are slaughtering animal and you are comparing that killing of the vegetables and the killing of the animals is the same, then killing your son and killing an animal is also the same. Why do you discriminate? Just kill your own son and eat.

Paramahaṁsa: He's a human being, though.

Prabhupāda: Ah, therefore there is discrimination. Discrimination is the better part of valor. Whom should we kill? It is all right, jīvo jīvasya jīvanam. But there is important. If you eat vegetables there is no crisis; you can go on. So discrimination is there. It is a fact - an animal is eating another animal. It may be vegetable or animals, but they are disturbing. Therefore it is said, "As it is allotted." You should eat such and such. Not that indiscriminately you can eat everything. If you think killing of animal and killing of vegetable is the same, then killing of your son and killing of animals or vegetable is the same. Why do you discriminate? What is your answer?

Gaṇeśa: So if we discriminate between the animals and the plants, well, what about the discrimination between the human beings and the animals? Is it not all right to kill animals and not human beings?

Prabhupāda: No. You discriminate actually. You do not kill human beings, but you kill animals. Similarly, you discriminate: instead of killing animal, kill vegetable. Importance. Just like this grass. There are enough supply of grass, but you cannot have enough supply of cows. Therefore discrimination is, it is better to live on grass than on animal. Now, still they are eating seventy-five percent other than animal. They are not eating only animal. Why not twenty-five percent more? In the market they are not eating animal. When the animal-eaters I see, they have got a little flesh, and surrounded by salad and these peas and so many other things. Why don't you eat only meat?

Śrutakīrti: Because we require a balanced diet.

Prabhupāda: No, you cannot supply. If everyone eats meat only, then one day all animals will be finished.
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Actually, there was only Vedic culture all over the world. As the things deteriorated, new system of religion came in either Sikh or Christian or Muslim religion. They are,deformed type of religion. Real religion is that sarva-dharman parityajya mam ekam

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There was too much strain between Hindus and Muslims, so he wanted to make a compromise. Actually, there was only Vedic culture all over the world. As the things deteriorated, new system of religion came in—either the Sikh religion or the Christian or this religion, Muslim religion. They are, what is called, deformed type of religion. Real religion is that sarva-dharmān parityajya mām ekaṁ (BG 18.66). That is religion. These are later on, deformed religion.
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Prabhupāda: Government means they are full of rascals. Government by the people. So you are all rascals, the government is also rascal. Because your democracy means government by the people for the people. So all the people are rascals, beginning from the Pope down to the common man. Therefore the government is rascal.

Paramahaṁsa: But not all of us are Christians. Some of us are Muslims, and in the Koran Muhammad says that eating meat is all right. In fact, it is required, to be a good Muslim, to eat meat.

Prabhupāda: They spoke in the desert. What they will eat? But you are not in the desert. Meat-eating is a crude form of eating when people are uncivilized. When there is no other food, you cannot produce. But when you are civilized, when you learn how to produce other foods, why should you eat meat? How are you civilized?

Amogha: Śrīla Prabhupāda, in Sikhism there was Guru Nanak and the Guru Granth Sahib. Is that actually a real scripture, and was Guru Nanak actually a devotee? Or is that not correct?

Prabhupāda: They created a system of religion which can include Hindus and Muslim. That was at the time needed. But that is not a good system of religion.

Paramahaṁsa: You mean a compromise between the two.

Prabhupāda: Compromise, yes. There was too much strain between Hindus and Muslims, so he wanted to make a compromise. Actually, there was only Vedic culture all over the world. As the things deteriorated, new system of religion came in—either the Sikh religion or the Christian or this religion, Muslim religion. They are, what is called, deformed type of religion. Real religion is that sarva-dharmān parityajya mām ekaṁ ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). That is religion. These are later on, deformed religion.

Gaṇeśa: So is that according to time, place and circumstance we must discriminate in our eating?

Prabhupāda: Eh?

Gaṇeśa: According to time, place and circumstance we must discriminate whether to eat meat, whether to eat the vegetables?

Prabhupāda: Yes, you must eat. But when good things are available, why should you eat bad things? You must be classified.
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It is said that sun is the source of everything within this universe. Maintenance of all living entities. It is the origin. The source within the universe is the sun

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Mountains. (pause) . . . it is said that sun is the source of everything within this universe. Maintenance of all living entities. It is the origin. The source within the universe is the sun. So therefore this Gāyatrī mantra is worshiping the sun, oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya dhīmahi.
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Prabhupāda: Yes. Big, big planets, millions of miles. (pause)

Amogha: Śrīla Prabhupāda? When a spirit soul first falls from the spiritual sky into the material world, does he first go to the lowest of the 8,400,000 species of life, and then gradually come up, or can he fall to the middle or anywhere?

Prabhupāda: According to his desire. In the beginning it is not so fall down.

Śrutakīrti: In a purport in the Fourth Canto you say that usually they take human form, because they are desiring to enjoy in that way. And then they begin falling down.

Prabhupāda: Yes, the more they enjoy, the more they become entangled. Harer nāma. (pause) Does it snow here?

Amogha: Snow? No. In the mountains.

Prabhupāda: Mountains. (pause) . . . it is said that sun is the source of everything within this universe. Maintenance of all living entities. It is the origin. The source within the universe is the sun. So therefore this Gāyatrī mantra is worshiping the sun, oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya dhīmahi.

Gaṇeśa: Vivasvān is more powerful than Lord Brahmā? Srila Prabhupada. Does that mean that Vivasvān is more powerful than Lord Brahmā?

Prabhupāda: No. Vivasvān was begotten by Brahmā.

Amogha: Some Kali-yuga swans. (laughs)

Prabhupāda: Black swans. Bhara nitya bhayamāyā. They are also aware how to protect their interest. Every living being knows how to eat, how to sleep, how to have sex and how to defend from fear. (pause) . . . trees I find in America. Here, they are same trees. What is called, these? Canada.

Gaṇeśa: They look like the maple trees.

Prabhupāda: Yes. It is maple tree.

Gaṇeśa: I don't think it's quite the same.

Paramahaṁsa: No. It's maple tree, but you can't get any maple syrup from this kind. A special kind.

Amogha: It maybe some kind of Ash? They have this tree where I used to live, also. I don't remember the name of it. In California.

Prabhupāda: In . . . (indistinct) . . . also. There everywhere.

Śrutakīrti: On the airplane coming here they had some article in one of the airline book about eucalyptus trees and how these monks, they make wine out of the eucalyptus. The Trappist monks? Some kind of Trappist monks, they make wine out of the eucalyptus, and they have a big store, and they sell it in Italy. That's their profession, making different liquors.

Amogha: Recently we have shown the film and spoken in several Catholic schools in Melbourne. They have comparative religion classes, and they ask us to come to their high schools to teach comparative religion so the students can see what other religions think. Usually they . . .

Prabhupāda: There is no other religion. (laughs) All bogus. Dharmaḥ projjhita-kaitavo ([[Vanisource:SB 1.1.2|SB 1.1.2]]). Only religion is to surrender to Kṛṣṇa. That is religion.
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It is a fact - an animal is eating another animal. It may be vegetable or animals, but they are disturbing. Therefore it is said, "As it is allotted." You should eat such and such. Not that indiscriminately you can eat everything

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If you eat vegetables there is no crisis; you can go on. So discrimination is there. It is a fact - an animal is eating another animal. It may be vegetable or animals, but they are disturbing. Therefore it is said, "As it is allotted." You should eat such and such. Not that indiscriminately you can eat everything. If you think killing of animal and killing of vegetable is the same, then killing of your son and killing of animals or vegetable is the same.
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Prabhupāda: If you compare the animals and the trees as the same, then why not kill yourself, your brother? Why do you distinguish? Why don't you slaughter your own son? Why do you distinguish? Eh?

Gaṇeśa: He's a relative.

Prabhupāda: Why you discriminate. If you are slaughtering animal and you are comparing that killing of the vegetables and the killing of the animals is the same, then killing your son and killing an animal is also the same. Why do you discriminate? Just kill your own son and eat.

Paramahaṁsa: He's a human being, though.

Prabhupāda: Ah, therefore there is discrimination. Discrimination is the better part of valor. Whom should we kill? It is all right, jīvo jīvasya jīvanam. But there is important. If you eat vegetables there is no crisis; you can go on. So discrimination is there. It is a fact - an animal is eating another animal. It may be vegetable or animals, but they are disturbing. Therefore it is said, "As it is allotted." You should eat such and such. Not that indiscriminately you can eat everything. If you think killing of animal and killing of vegetable is the same, then killing of your son and killing of animals or vegetable is the same. Why do you discriminate? What is your answer?

Gaṇeśa: So if we discriminate between the animals and the plants, well, what about the discrimination between the human beings and the animals? Is it not all right to kill animals and not human beings?

Prabhupāda: No. You discriminate actually. You do not kill human beings, but you kill animals. Similarly, you discriminate: instead of killing animal, kill vegetable. Importance. Just like this grass. There are enough supply of grass, but you cannot have enough supply of cows. Therefore discrimination is, it is better to live on grass than on animal. Now, still they are eating seventy-five percent other than animal. They are not eating only animal. Why not twenty-five percent more? In the market they are not eating animal. When the animal-eaters I see, they have got a little flesh, and surrounded by salad and these peas and so many other things. Why don't you eat only meat?

Śrutakīrti: Because we require a balanced diet.

Prabhupāda: No, you cannot supply. If everyone eats meat only, then one day all animals will be finished.
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Meat-eating is a crude form of eating when people are uncivilized. When there is no other food, you cannot produce. But when you are civilized, when you learn how to produce other foods, why should you eat meat

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They spoke in the desert. What they will eat? But you are not in the desert. Meat-eating is a crude form of eating when people are uncivilized. When there is no other food, you cannot produce. But when you are civilized, when you learn how to produce other foods, why should you eat meat? How are you civilized?.
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Prabhupāda: They spoke in the desert. What they will eat? But you are not in the desert. Meat-eating is a crude form of eating when people are uncivilized. When there is no other food, you cannot produce. But when you are civilized, when you learn how to produce other foods, why should you eat meat? How are you civilized?

Amogha: Śrīla Prabhupāda, in Sikhism there was Guru Nanak and the Guru Granth Sahib. Is that actually a real scripture, and was Guru Nanak actually a devotee? Or is that not correct?

Prabhupāda: They created a system of religion which can include Hindus and Muslim. That was at the time needed. But that is not a good system of religion.

Paramahaṁsa: You mean a compromise between the two.

Prabhupāda: Compromise, yes. There was too much strain between Hindus and Muslims, so he wanted to make a compromise. Actually, there was only Vedic culture all over the world. As the things deteriorated, new system of religion came in—either the Sikh religion or the Christian or this religion, Muslim religion. They are, what is called, deformed type of religion. Real religion is that sarva-dharmān parityajya mām ekaṁ ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). That is religion. These are later on, deformed religion.

Gaṇeśa: So is that according to time, place and circumstance we must discriminate in our eating?

Prabhupāda: Eh?

Gaṇeśa: According to time, place and circumstance we must discriminate whether to eat meat, whether to eat the vegetables?

Prabhupāda: Yes, you must eat. But when good things are available, why should you eat bad things? You must be classified.

Paramahaṁsa: Was there a story? The Hindus always tell this story about, I think, Viśvāmitra Ṛṣi eating a dog or something?

Prabhupāda: Sometimes. There was no food.

Paramahaṁsa: Yes. They like that story. What about in the Buddhist philosophy? We understand that . . .

Prabhupāda: No killing.

Paramahaṁsa: . . . in the higher stage . . .

Prabhupāda: No killing.
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Actually, there was only Vedic culture all over the world. As the things deteriorated, new system of religion came in either Sikh or Christian or Muslim religion. They are,deformed type of religion. Real religion is that sarva-dharman parityajya mam ekam

2024-12-29T06:49:25Z

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<h3>1975 Conversations and Morning Walks</h3>
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There was too much strain between Hindus and Muslims, so he wanted to make a compromise. Actually, there was only Vedic culture all over the world. As the things deteriorated, new system of religion came in—either the Sikh religion or the Christian or this religion, Muslim religion. They are, what is called, deformed type of religion. Real religion is that sarva-dharmān parityajya mām ekaṁ (BG 18.66). That is religion. These are later on, deformed religion.
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Prabhupāda: Government means they are full of rascals. Government by the people. So you are all rascals, the government is also rascal. Because your democracy means government by the people for the people. So all the people are rascals, beginning from the Pope down to the common man. Therefore the government is rascal.

Paramahaṁsa: But not all of us are Christians. Some of us are Muslims, and in the Koran Muhammad says that eating meat is all right. In fact, it is required, to be a good Muslim, to eat meat.

Prabhupāda: They spoke in the desert. What they will eat? But you are not in the desert. Meat-eating is a crude form of eating when people are uncivilized. When there is no other food, you cannot produce. But when you are civilized, when you learn how to produce other foods, why should you eat meat? How are you civilized?

Amogha: Śrīla Prabhupāda, in Sikhism there was Guru Nanak and the Guru Granth Sahib. Is that actually a real scripture, and was Guru Nanak actually a devotee? Or is that not correct?

Prabhupāda: They created a system of religion which can include Hindus and Muslim. That was at the time needed. But that is not a good system of religion.

Paramahaṁsa: You mean a compromise between the two.

Prabhupāda: Compromise, yes. There was too much strain between Hindus and Muslims, so he wanted to make a compromise. Actually, there was only Vedic culture all over the world. As the things deteriorated, new system of religion came in—either the Sikh religion or the Christian or this religion, Muslim religion. They are, what is called, deformed type of religion. Real religion is that sarva-dharmān parityajya mām ekaṁ ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). That is religion. These are later on, deformed religion.

Gaṇeśa: So is that according to time, place and circumstance we must discriminate in our eating?

Prabhupāda: Eh?

Gaṇeśa: According to time, place and circumstance we must discriminate whether to eat meat, whether to eat the vegetables?

Prabhupāda: Yes, you must eat. But when good things are available, why should you eat bad things? You must be classified.
</div>
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Bible does not say that you kill animals. Then Jesus Christ is a hypocrite. His commandment is, "Thou shall not kill." If he allows killing, then why should he say, "Thou shall not kill"? Then you prove that Jesus Christ is a hypocrite

2024-12-28T15:59:24Z

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For protection. Not for eating. Rascals. Bible does not say that you kill animals. Then Jesus Christ is a hypocrite. His commandment is, "Thou shall not kill." If he allows killing, then why should he say, "Thou shall not kill"? Then you prove that Jesus Christ is a hypocrite. Are you following a hypocrite? Nonsense.
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Prabhupāda: For protection. Not for eating. Rascals. Bible does not say that you kill animals. Then Jesus Christ is a hypocrite. His commandment is, "Thou shall not kill." If he allows killing, then why should he say, "Thou shall not kill"? Then you prove that Jesus Christ is a hypocrite. Are you following a hypocrite? Nonsense.

Paramahaṁsa: So we understand. We will stop eating meat, but we can still eat fish and eggs, because there are plenty of fish and plenty of eggs.

Prabhupāda: That is also better than killing animals.

Amogha: Jesus also gave fish to the people in one part of the Bible.

Prabhupāda: When there is no other food, you have to take anything. That is another thing. But when there are other food—grains and vegetables—why should you eat anything? You have to eat and live. So if you can eat and live innocently, why should you kill? Then, Christ says, "Thou shall not kill." So was he a fool, rascal, that he advised, "Thou shall not kill"? He had no idea?

Śrutakīrti: But he meant kill other people.

Prabhupāda: No. That is your interpretation, rascal's interpretation.

Amogha: All the priests say that.

Prabhupāda: He says clearly, "Thou shall not kill." And when I cut grass, it is not called killing. Killing . . . You should know dictionary. Because you are uneducated, you do not know the meaning of the dictionary what is.

Śrutakīrti: But I'm just a common Christian. I'm following my authority. They say it's all right, the Pope, the priests.

Paramahaṁsa: He's the supreme authority. The Pope is eating meat.

Prabhupāda: That means from the supreme down to the rascal, everyone is rascal. That proves it, that you all of you are a set of rascaldom.
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Bible does not say that you kill animals. Then Jesus Christ is a hypocrite. His commandment is, "Thou shall not kill." If he allows killing, then why should he say, "Thou shall not kill"? Then you prove that Jesus Christ is a hypocrite

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For protection. Not for eating. Rascals. Bible does not say that you kill animals. Then Jesus Christ is a hypocrite. His commandment is, "Thou shall not kill." If he allows killing, then why should he say, "Thou shall not kill"? Then you prove that Jesus Christ is a hypocrite. Are you following a hypocrite? Nonsense.
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Prabhupāda: For protection. Not for eating. Rascals. Bible does not say that you kill animals. Then Jesus Christ is a hypocrite. His commandment is, "Thou shall not kill." If he allows killing, then why should he say, "Thou shall not kill"? Then you prove that Jesus Christ is a hypocrite. Are you following a hypocrite? Nonsense.

Paramahaṁsa: So we understand. We will stop eating meat, but we can still eat fish and eggs, because there are plenty of fish and plenty of eggs.

Prabhupāda: That is also better than killing animals.

Amogha: Jesus also gave fish to the people in one part of the Bible.

Prabhupāda: When there is no other food, you have to take anything. That is another thing. But when there are other food—grains and vegetables—why should you eat anything? You have to eat and live. So if you can eat and live innocently, why should you kill? Then, Christ says, "Thou shall not kill." So was he a fool, rascal, that he advised, "Thou shall not kill"? He had no idea?

Śrutakīrti: But he meant kill other people.

Prabhupāda: No. That is your interpretation, rascal's interpretation.

Amogha: All the priests say that.

Prabhupāda: He says clearly, "Thou shall not kill." And when I cut grass, it is not called killing. Killing . . . You should know dictionary. Because you are uneducated, you do not know the meaning of the dictionary what is.

Śrutakīrti: But I'm just a common Christian. I'm following my authority. They say it's all right, the Pope, the priests.

Paramahaṁsa: He's the supreme authority. The Pope is eating meat.

Prabhupāda: That means from the supreme down to the rascal, everyone is rascal. That proves it, that you all of you are a set of rascaldom.
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Just like this grass. There are enough supply of grass, but you cannot have enough supply of cows. Therefore discrimination is, it is better to live on grass than on animal

2024-12-28T14:57:31Z

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You do not kill human beings, but you kill animals. Similarly, you discriminate: instead of killing animal, kill vegetable. Importance. Just like this grass. There are enough supply of grass, but you cannot have enough supply of cows. Therefore discrimination is, it is better to live on grass than on animal. Now, still they are eating seventy-five percent other than animal. They are not eating only animal.
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Prabhupāda: Why you discriminate. If you are slaughtering animal and you are comparing that killing of the vegetables and the killing of the animals is the same, then killing your son and killing an animal is also the same. Why do you discriminate? Just kill your own son and eat.

Paramahaṁsa: He's a human being, though.

Prabhupāda: Ah, therefore there is discrimination. Discrimination is the better part of valor. Whom should we kill? It is all right, jīvo jīvasya jīvanam. But there is important. If you eat vegetables there is no crisis; you can go on. So discrimination is there. It is a fact - an animal is eating another animal. It may be vegetable or animals, but they are disturbing. Therefore it is said, "As it is allotted." You should eat such and such. Not that indiscriminately you can eat everything. If you think killing of animal and killing of vegetable is the same, then killing of your son and killing of animals or vegetable is the same. Why do you discriminate? What is your answer?

Gaṇeśa: So if we discriminate between the animals and the plants, well, what about the discrimination between the human beings and the animals? Is it not all right to kill animals and not human beings?

Prabhupāda: No. You discriminate actually. You do not kill human beings, but you kill animals. Similarly, you discriminate: instead of killing animal, kill vegetable. Importance. Just like this grass. There are enough supply of grass, but you cannot have enough supply of cows. Therefore discrimination is, it is better to live on grass than on animal. Now, still they are eating seventy-five percent other than animal. They are not eating only animal. Why not twenty-five percent more? In the market they are not eating animal. When the animal-eaters I see, they have got a little flesh, and surrounded by salad and these peas and so many other things. Why don't you eat only meat?

Śrutakīrti: Because we require a balanced diet.

Prabhupāda: No, you cannot supply. If everyone eats meat only, then one day all animals will be finished.

Paramahaṁsa: But we want to have a balanced diet, with meat and vegetables and fruits.

Prabhupāda: That balance of diet, it can be done by grains and vegetables. Why should we kill animals? We know that the balance can be done. You learn from us that balanced food can be done.
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Just like this grass. There are enough supply of grass, but you cannot have enough supply of cows. Therefore discrimination is, it is better to live on grass than on animal

2024-12-28T14:42:45Z

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<h3>1975 Conversations and Morning Walks</h3>
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You do not kill human beings, but you kill animals. Similarly, you discriminate: instead of killing animal, kill vegetable. Importance. Just like this grass. There are enough supply of grass, but you cannot have enough supply of cows. Therefore discrimination is, it is better to live on grass than on animal. Now, still they are eating seventy-five percent other than animal. They are not eating only animal.
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[[Vanisource:750507 - Morning Walk - Perth|750507 - Morning Walk - Perth]]
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Prabhupāda: Why you discriminate. If you are slaughtering animal and you are comparing that killing of the vegetables and the killing of the animals is the same, then killing your son and killing an animal is also the same. Why do you discriminate? Just kill your own son and eat.

Paramahaṁsa: He's a human being, though.

Prabhupāda: Ah, therefore there is discrimination. Discrimination is the better part of valor. Whom should we kill? It is all right, jīvo jīvasya jīvanam. But there is important. If you eat vegetables there is no crisis; you can go on. So discrimination is there. It is a fact - an animal is eating another animal. It may be vegetable or animals, but they are disturbing. Therefore it is said, "As it is allotted." You should eat such and such. Not that indiscriminately you can eat everything. If you think killing of animal and killing of vegetable is the same, then killing of your son and killing of animals or vegetable is the same. Why do you discriminate? What is your answer?

Gaṇeśa: So if we discriminate between the animals and the plants, well, what about the discrimination between the human beings and the animals? Is it not all right to kill animals and not human beings?

Prabhupāda: No. You discriminate actually. You do not kill human beings, but you kill animals. Similarly, you discriminate: instead of killing animal, kill vegetable. Importance. Just like this grass. There are enough supply of grass, but you cannot have enough supply of cows. Therefore discrimination is, it is better to live on grass than on animal. Now, still they are eating seventy-five percent other than animal. They are not eating only animal. Why not twenty-five percent more? In the market they are not eating animal. When the animal-eaters I see, they have got a little flesh, and surrounded by salad and these peas and so many other things. Why don't you eat only meat?

Śrutakīrti: Because we require a balanced diet.

Prabhupāda: No, you cannot supply. If everyone eats meat only, then one day all animals will be finished.

Paramahaṁsa: But we want to have a balanced diet, with meat and vegetables and fruits.

Prabhupāda: That balance of diet, it can be done by grains and vegetables. Why should we kill animals? We know that the balance can be done. You learn from us that balanced food can be done.
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Treatment of mind means controlling the senses. Yoga indriya-samyamah. Mind is the leader of the senses. So if the treatment of the mind is done properly, then the senses work properly

2024-12-27T15:00:20Z

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<h3>1975 Conversations and Morning Walks</h3>
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This is also yoga, bhakti-yoga, and this ordinary haṭha-yoga, that is also treatment of the mind. Treatment of mind means controlling the senses. Yoga indriya-samyamaḥ. Mind is the leader of the senses. So if the treatment of the mind is done properly, then the senses work properly. The example is the madman. Because the madman's mind is not controlled, he is acting in a way, people say: "Here is a madman." So everyone is more or less a madman in this material world, or, in other words, you can say anyone who is in the material world, he is a madman; he requires treatment.
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[[Vanisource:750512 - Conversation - Perth|750512 - Conversation - Perth]]
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Prabhupāda: So everyone is attracted with the woman's body. In your country I have seen the advertisement, "bottomless," "topless . . ." That is the material attraction. Everyone is in this material world on account of attachment. And similarly, for woman, the man's body is beautiful. So in this way both of them are attached to one another. That is the basic principle of material life. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham kaṇḍūyanena karayor iva duḥkha-duḥkham ([[Vanisource:SB 7.9.45|SB 7.9.45]]). They become attached. And account of sex life, they become more attached, and therefore both of them remain almost perpetually in this material world, and to satisfy different desires they transmigrate from one body to another. And on account of accepting this material body, there is always miserable condition. Therefore everyone requires the psychiatric treatment so that the mind may be transferred from matter to spirit soul. Then you'll be cured. The disease is of the mind.

Harāv abhaktasy kuto mahād-guṇa mano-rathena. Everyone is riding on the chariot of mind, and the mind is taking him here and there. And the yoga practice is also treatment. This is also yoga, bhakti-yoga, and this ordinary haṭha-yoga, that is also treatment of the mind. Treatment of mind means controlling the senses. Yoga indriya-samyamaḥ. Mind is the leader of the senses. So if the treatment of the mind is done properly, then the senses work properly. The example is the madman. Because the madman's mind is not controlled, he is acting in a way, people say: "Here is a madman." So everyone is more or less a madman in this material world, or, in other words, you can say anyone who is in the material world, he is a madman; he requires treatment. Just like anyone who is in the prison house, it is to be accepted that he is a criminal. Without any study, without any exception, we can accept all the prisoners as criminals.

(break) . . . gradually appreciate. Ceto-darpaṇa-mārjanaṁ ([[Vanisource:CC Antya 20.12|CC Antya 20.12]]). This treatment is, in the beginning, just cleansing the mirror of the heart. That is the treatment. Just like a mirror, when it is overcast with dust, it requires cleansing. So the mental mirror is covered with material dust, so it has to be cleansed. That is the treatment. And when it is cleansed, you can see your real face in the mirror. Similarly, as soon as our heart disease, contaminated by the modes of material nature, is cleansed, you can understand what is your real position. That is the success of psychiatric treatment. One comes to know, "What I am." Ahaṁ brahmāsmi: "I am spirit soul. I am not this body." That is called brahma-bhūtaḥ stage. Brahma-bhūtaḥ prasannātmā ([[Vanisource:BG 18.54 (1972)|BG 18.54]]). He becomes immediately happy. And happiness means na śocati na kāṅkṣati: "He does not lament, neither he desires."

Our present disease is we hanker after things which we do not possess, and when that thing is lost, we lament. So hankering and lamenting. So when one is cleansed in the heart, he has no more hankering or desire. This is the symptom. And samaḥ sarveṣu bhūteṣu: "Then he becomes equal to everyone." "Everyone" means every living being, man and animal, trees, plants, lower or higher. Paṇḍitāḥ sama-darśinaḥ ([[Vanisource:BG 5.18 (1972)|BG 5.18]]). Then he enters into the sphere of devotional service. This is the symptom. Then he is perfectly in his original position. Then he is happy. Just like a diseased man, so long the disease is there, he is unhappy; and as soon as the disease is cured, he will be happy. So this material disease, as soon as it is cured, one becomes happy, because he is, by constitution, spiritual being. People have no knowledge even, his . . . even about his spiritual identity. Therefore they are unhappy.
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The whole human society, especially at the present moment, they have given up God consciousness. They are not interested. That is their disease. And everyone requires treatment

2024-12-27T11:45:24Z

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<h3>1975 Conversations and Morning Walks</h3>
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Everyone is mentally diseased, and therefore he is unhappy. Everyone. Harāv abhaktasya kuto mahād-guṇa (SB 5.18.12). Anyone who has no sense of God consciousness, he is diseased mentally. He requires treatment. The whole human society, especially at the present moment, they have given up God consciousness. They are not interested. That is their disease. And everyone requires treatment.So the whole Kṛṣṇa consciousness movement is the mass treatment of the materialistic persons who are mentally diseased. That is our proposition.
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[[Vanisource:750512 - Conversation - Perth|750512 - Conversation - Perth]]
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Prabhupāda: No. Our viewpoint is that in the material world, who has accepted this material body—anyone, but we specially take the human society—they require treatment, everyone. Everyone is mentally diseased, and therefore he is unhappy. Everyone. Harāv abhaktasya kuto mahād-guṇa ([[Vanisource:SB 5.18.12|SB 5.18.12]]). Anyone who has no sense of God consciousness, he is diseased mentally. He requires treatment. The whole human society, especially at the present moment, they have given up God consciousness. They are not interested. That is their disease. And everyone requires treatment.

So the whole Kṛṣṇa consciousness movement is the mass treatment of the materialistic persons who are mentally diseased. That is our proposition. It is . . . in India there was a case: A man committed murder, and he pleaded in the court that . . . his pleader, his lawyer, pleaded that he was mad at that time. We also accept unless one becomes mad, one cannot commit murder or suicide. So the Civil Surgeon was brought to give evidence whether this man is actually mad. The Civil Surgeon said that, "So far my experience is concerned—I have treated so many persons—in my opinion, everyone is mad. So if on account of madness one should be excused from the law, then it is Your Honor's discretion. But so far I have studied, more or less, everyone is mad." Similarly, our study is that unless one is mad, he cannot remain in this material world.

So everyone is mentally diseased, and they are concocting their ideas, different ideas. And they are overlapping—my idea, your idea, overlapping. Therefore there is clash, unhappiness, violence, individually, socially, familywise, nationwise. This is going on. Therefore everyone requires a treatment, psychiatrist's treatment. And the best treatment is to induce a person to become Kṛṣṇa conscious. Then everything will be all right. Otherwise, a person who is not Kṛṣṇa conscious, or God conscious, he is basically a madman and requires treatment. (pause) Ghostly-haunted man . . . you have experienced ghostly-haunted man?

Amogha: In one center was a ghost. In St. Kilda the devotees used to think there was a ghost, but not a man who was called . . .

Prabhupāda: There is ghost. And sometimes ghost attacks a man. Because he has no material body, he wants to act through other's body. So the man who is attacked, he forgets himself, and he speaks and walks according to the dictation of the ghost. That is called ghostly-haunted man.

Śrutakīrti: What is the significance of . . . what is this?

Prabhupāda: He talks nonsense. Suppose his father comes before him, he calls him by ill names, like that. He talks nonsense. So anyone who is too much materially affected, he also talks nonsense. Anartha upāsamaṁ sākṣād bhakti-yogam adhokṣaje ([[Vanisource:SB 1.7.6|SB 1.7.6]]). The treatment is bhakti-yoga. That we are teaching. Without any exception, we accept everyone a patient for psychiatric treatment. (pause) He has this book?
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Our nature is blissfulness. Unless we reach Krsna, talk with Him, dance with Him, eat with Him, enjoy life, our perfection is imperfect, not complete

2024-12-27T09:45:09Z

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That is required, because we . . . our nature is blissfulness. Unless we reach Kṛṣṇa, talk with Him, dance with Him, eat with Him, enjoy life, our perfection is imperfect, not complete. Simply Brahman realization .
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[[Vanisource:750508 - Conversation - Perth|750508 - Conversation - Perth]]
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Prabhupāda: So therefore you have to experience from authority what is Brahman. This is explanation of Brahman. So this Brahman realization is first, then Paramātmā realization, then God realization. Just like you realize the sunshine, very big, all over the universe, but you have to see wherefrom the sunshine is coming—the sun globe. That is localized. You are seeing just like a small ball, but actually this big thing, sunshine, is coming from it. Is it not? So which is important, the sunshine or the globe? Which is important?

Kim Cornish: They are both important, but the sun is what produces the sunshine.

Prabhupāda: Similarly God the person is important, and by His bodily rays the whole thing is going on. Yasya prabhā prabhavato (Bs. 5.40). Brahmaṇo hi . . . (aside) Find out this verse—brahmaṇo hi pratiṣṭhāham.

Amogha: Shall I read?

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:brahmaṇo hi pratiṣṭhāham
:amṛtasyāvyayasya ca
:śāśvatasya ca dharmasya
:sukhasyaikāntikasya ca
:([[Vanisource:BG 14.27 (1972)|BG 14.27]])
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Translation: "And I am the basis of the impersonal Brahman, which is the constitutional position of ultimate happiness, and which is immortal, imperishable and eternal."

Prabhupāda: Purport?

Amogha: Purport: "The constitution of Brahman is immortality, imperishability, eternity and happiness. Brahman is the beginning of transcendental realization; Paramātmā, the Supersoul, is the middle, the second stage in transcendental realization and the Supreme Personality of Godhead is the ultimate realization of the Absolute Truth. Therefore both Paramātmā and the impersonal Brahman are within the Supreme Person.

"It is explained in the Seventh Chapter that material nature is a manifestation of the inferior energy of the Supreme Lord. The Lord impregnates the inferior material nature with the fragments of the superior nature, and that is the spiritual touch in the material nature. When a living entity, conditioned by this material nature, begins the cultivation of spiritual knowledge, he elevates himself from the position of material existence and gradually rises up to the Brahman conception of the Supreme. This attainment of the Brahman conception of life is the first stage in self-realization. At this stage, the Brahman-realized person is transcendental to the material position, but he is not actually perfect in Brahman realization. If he wants, he can continue to stay in the Brahman position and then gradually rise up to the Paramātmā realization and then to the realization of the Supreme Personality of Godhead. There are many examples of this in Vedic literature. The four Kumāras were situated first in the impersonal Brahman conception of truth, but then they gradually rose to the platform of devotional service."

"One who cannot elevate himself beyond the impersonal conception of Brahman runs the risk of falling down. In Śrīmad-Bhāgavatam it is stated that although a person may rise to the stage of impersonal Brahman, without going further, with no information of the Supreme Person, his intelligence is not perfectly clear. Therefore, in spite of being raised to the Brahman platform, there is the chance of falling down if one is not engaged in the devotional service of the Lord. In the Vedic language it is also said, parasya vai samhi evāyam labhvāndamhī bhavati: when one understands the Personality of God, the reservoir of pleasure, Kṛṣṇa, he actually becomes transcendentally blissful."

Prabhupāda: That is required, because we . . . our nature is blissfulness. Unless we reach Kṛṣṇa, talk with Him, dance with Him, eat with Him, enjoy life, our perfection is imperfect, not complete. Simply Brahman realization . . . just like simply to see . . . a child can see also the sunshine, but that does not mean he knows what is the sun, although the sunshine is coming from the sun. So unless you understand what is the actual sun, what is the person within the sun globe, our knowledge is imperfect. Simply realization of the big volume of sunshine is not perfect. It is also light, and the sun globe is also light, heat. But this heat and light is not sufficient knowledge of the complete heat and light there. That is the difference between Brahman realization and God realization.
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Human being, after the evolution, eight million forms of body, he comes to human body to understand philosophy, these Vedas. So instead of utilizing life for that purpose, he wants to become again like the cats and dog, and therefore he takes drugs

2024-12-27T09:43:17Z

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Anyone . . . just like human being, after the evolution, eight million forms of body, he comes to human body to understand philosophy, these Vedas. So instead of utilizing life for that purpose, he wants to become again like the cats and dog, and therefore he takes drugs. He is already cat and dog. He's no better than cats and dog, because he has no interest in this knowledge.
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[[Vanisource:750508 - Conversation - Perth|750508 - Conversation - Perth]]
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Prabhupāda: Drugs? That is another side of madness. Anyone . . . just like human being, after the evolution, eight million forms of body, he comes to human body to understand philosophy, these Vedas. So instead of utilizing life for that purpose, he wants to become again like the cats and dog, and therefore he takes drugs. He is already cat and dog. He's no better than cats and dog, because he has no interest in this knowledge. He was meant for this knowledge, but he remains like cats and dog; therefore he is not satisfied, therefore he takes drug to forget himself. This is the philosophy of drug. He was meant for becoming satisfied by taking this knowledge. He does not get the chance. Nobody leads him to this knowledge. He remains like cats and dogs. But as a human being if he lives like cats and dogs, he'll never be happy. Because there is no happiness, therefore he takes these drugs, to forget. This is the drug philosophy. Drug philosophy means to forget one's present suffering. And he must suffer, because his consciousness is developed. He must take this Vedic knowledge, but he does not take. Therefore he is dissatisfied, and to counteract this dissatisfaction he takes drug. This is drug philosophy.

Kim Cornish: Perhaps often it is that, but . . .

Prabhupāda: Not "perhaps." There is no question of "perhaps." We want to speak factually.

Kim Cornish: But Patañjali says that perhaps siddhis, powers, can be produced by drugs, so perhaps . . .

Prabhupāda: Drug is meant for medicinal purpose, not for drinking or taking regularly. Every herb, every vegetable, is a herb, is a drug meant for curing particular disease. This is nature's gift. Just like if you cut your finger, you take little grass and take a little juice and apply it. It will act as tincturizing, immediately. They are meant for this purpose. These vegetable, drugs, are meant for when you are sick or disturbed, you can utilize. Not for intoxication. Just like opium. If you have severe type of dysentery, diarrhea, a little opium it will immediately cure. But opium is not meant for using as an intoxication. There is use of opium. Morphia, opium, they have got use at a certain time, not for using it for intoxication. That is foolishness.
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Our nature is blissfulness. Unless we reach Krsna, talk with Him, dance with Him, eat with Him, enjoy life, our perfection is imperfect, not complete

2024-12-26T12:51:25Z

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<h3>1975 Conversations and Morning Walks</h3>
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That is required, because we . . . our nature is blissfulness. Unless we reach Kṛṣṇa, talk with Him, dance with Him, eat with Him, enjoy life, our perfection is imperfect, not complete. Simply Brahman realization .
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Prabhupāda: So therefore you have to experience from authority what is Brahman. This is explanation of Brahman. So this Brahman realization is first, then Paramātmā realization, then God realization. Just like you realize the sunshine, very big, all over the universe, but you have to see wherefrom the sunshine is coming—the sun globe. That is localized. You are seeing just like a small ball, but actually this big thing, sunshine, is coming from it. Is it not? So which is important, the sunshine or the globe? Which is important?

Kim Cornish: They are both important, but the sun is what produces the sunshine.

Prabhupāda: Similarly God the person is important, and by His bodily rays the whole thing is going on. Yasya prabhā prabhavato (Bs. 5.40). Brahmaṇo hi . . . (aside) Find out this verse—brahmaṇo hi pratiṣṭhāham.

Amogha: Shall I read?

<div class="quote_verse">
:brahmaṇo hi pratiṣṭhāham
:amṛtasyāvyayasya ca
:śāśvatasya ca dharmasya
:sukhasyaikāntikasya ca
:([[Vanisource:BG 14.27 (1972)|BG 14.27]])
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Translation: "And I am the basis of the impersonal Brahman, which is the constitutional position of ultimate happiness, and which is immortal, imperishable and eternal."

Prabhupāda: Purport?

Amogha: Purport: "The constitution of Brahman is immortality, imperishability, eternity and happiness. Brahman is the beginning of transcendental realization; Paramātmā, the Supersoul, is the middle, the second stage in transcendental realization and the Supreme Personality of Godhead is the ultimate realization of the Absolute Truth. Therefore both Paramātmā and the impersonal Brahman are within the Supreme Person.

"It is explained in the Seventh Chapter that material nature is a manifestation of the inferior energy of the Supreme Lord. The Lord impregnates the inferior material nature with the fragments of the superior nature, and that is the spiritual touch in the material nature. When a living entity, conditioned by this material nature, begins the cultivation of spiritual knowledge, he elevates himself from the position of material existence and gradually rises up to the Brahman conception of the Supreme. This attainment of the Brahman conception of life is the first stage in self-realization. At this stage, the Brahman-realized person is transcendental to the material position, but he is not actually perfect in Brahman realization. If he wants, he can continue to stay in the Brahman position and then gradually rise up to the Paramātmā realization and then to the realization of the Supreme Personality of Godhead. There are many examples of this in Vedic literature. The four Kumāras were situated first in the impersonal Brahman conception of truth, but then they gradually rose to the platform of devotional service."

"One who cannot elevate himself beyond the impersonal conception of Brahman runs the risk of falling down. In Śrīmad-Bhāgavatam it is stated that although a person may rise to the stage of impersonal Brahman, without going further, with no information of the Supreme Person, his intelligence is not perfectly clear. Therefore, in spite of being raised to the Brahman platform, there is the chance of falling down if one is not engaged in the devotional service of the Lord. In the Vedic language it is also said, parasya vai samhi evāyam labhvāndamhī bhavati: when one understands the Personality of God, the reservoir of pleasure, Kṛṣṇa, he actually becomes transcendentally blissful."

Prabhupāda: That is required, because we . . . our nature is blissfulness. Unless we reach Kṛṣṇa, talk with Him, dance with Him, eat with Him, enjoy life, our perfection is imperfect, not complete. Simply Brahman realization . . . just like simply to see . . . a child can see also the sunshine, but that does not mean he knows what is the sun, although the sunshine is coming from the sun. So unless you understand what is the actual sun, what is the person within the sun globe, our knowledge is imperfect. Simply realization of the big volume of sunshine is not perfect. It is also light, and the sun globe is also light, heat. But this heat and light is not sufficient knowledge of the complete heat and light there. That is the difference between Brahman realization and God realization.
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Human being, after the evolution, eight million forms of body, he comes to human body to understand philosophy, these Vedas. So instead of utilizing life for that purpose, he wants to become again like the cats and dog, and therefore he takes drugs

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<h3>1975 Conversations and Morning Walks</h3>
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Anyone . . . just like human being, after the evolution, eight million forms of body, he comes to human body to understand philosophy, these Vedas. So instead of utilizing life for that purpose, he wants to become again like the cats and dog, and therefore he takes drugs. He is already cat and dog. He's no better than cats and dog, because he has no interest in this knowledge.
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Prabhupāda: Drugs? That is another side of madness. Anyone . . . just like human being, after the evolution, eight million forms of body, he comes to human body to understand philosophy, these Vedas. So instead of utilizing life for that purpose, he wants to become again like the cats and dog, and therefore he takes drugs. He is already cat and dog. He's no better than cats and dog, because he has no interest in this knowledge. He was meant for this knowledge, but he remains like cats and dog; therefore he is not satisfied, therefore he takes drug to forget himself. This is the philosophy of drug. He was meant for becoming satisfied by taking this knowledge. He does not get the chance. Nobody leads him to this knowledge. He remains like cats and dogs. But as a human being if he lives like cats and dogs, he'll never be happy. Because there is no happiness, therefore he takes these drugs, to forget. This is the drug philosophy. Drug philosophy means to forget one's present suffering. And he must suffer, because his consciousness is developed. He must take this Vedic knowledge, but he does not take. Therefore he is dissatisfied, and to counteract this dissatisfaction he takes drug. This is drug philosophy.

Kim Cornish: Perhaps often it is that, but . . .

Prabhupāda: Not "perhaps." There is no question of "perhaps." We want to speak factually.

Kim Cornish: But Patañjali says that perhaps siddhis, powers, can be produced by drugs, so perhaps . . .

Prabhupāda: Drug is meant for medicinal purpose, not for drinking or taking regularly. Every herb, every vegetable, is a herb, is a drug meant for curing particular disease. This is nature's gift. Just like if you cut your finger, you take little grass and take a little juice and apply it. It will act as tincturizing, immediately. They are meant for this purpose. These vegetable, drugs, are meant for when you are sick or disturbed, you can utilize. Not for intoxication. Just like opium. If you have severe type of dysentery, diarrhea, a little opium it will immediately cure. But opium is not meant for using as an intoxication. There is use of opium. Morphia, opium, they have got use at a certain time, not for using it for intoxication. That is foolishness.
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There are many millions of universes, and each of them has got a sun to conduct the business. And all these suns are created by somebody. How much complete He is, you can just imagine. That is God

2024-12-26T11:59:56Z

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<h3>1975 Conversations and Morning Walks</h3>
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How much perfect is the Supreme? You can imagine. Its one of the creation, sun, is maintaining the whole universe. And there are many millions of universes, and each of them has got a sun to conduct the business. And all these suns are created by somebody. How much complete He is, you can just imagine. That is God.God is not so cheap thing. People become God, "I am God." You are a nonsense rascal. What you can do? These are bluff. They do not know what is God.
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Prabhupāda: It requires elucidation. "Complete whole" means, just like your body is complete whole, and there are so many other things—there are so many holes in the body, there are so many hairs on the body, there are so many hairs on the head, so many fingers, eyes, ears—so many things—but the body is a complete unit, working as a complete machine. And there are so many things. Similarly, the whole cosmos is complete. Exactly like this body is a machine, similarly, the whole cosmos is a big machine. It is complete. One sun is there and keeping everything complete. The day and night, the seasonal changes, the equator, the temperature, then the moonlight, the other planets, we living beings, the vegetables—everything is complete by God, and because the sun is there. Similarly, this body, machine, is complete. And the soul is there, it is working nicely. The body is also a creation, and the universe is also a creation, and the brain which has created these things, He is complete. Therefore He has created these complete units. That is the idea. Pūrṇam idaṁ ([[Vanisource:ISO (1974) Invocation|Īśo Invocation]]). Pūrṇaḥ means complete.

And because He is complete, the creator, He has no defect; therefore He can create everything complete. Pūrṇam idaṁ, pūrṇam adaḥ, pūrṇāt pūrṇam udacyate. And He is so complete that pūrṇasya pūrṇam ādāya, from the complete, if you take the whole complete, still He is complete. Here is a glass of water; I am drinking, drinking part by part. And when it is finished, the water is finished—no more complete. But He is so complete that just like the sun, the temperature is being distributed for million and millions of years, still it is full of temperature. Here, unless the electric power is there, it is not complete. But there is power in the sunshine. It is a reservoir of so much temperature and light that in history, millions and millions of years it is distributing, the seasonal changes are going on, the green foliage is coming again, the snow or rain is coming, so many things are going on account of temperature. Any machine is rolling, just like as soon as there is power, the machine is rolling. In all machines, your bodily machine, my bodily machine, and electric machines and other powered machines—everything is going on. Pūrṇāt pūrṇam udacyate. And in spite of taking so much energy from the sun, it is still full of light and energy. This is one of the creation of the Supreme. Now how much perfect is the Supreme? You can imagine. Its one of the creation, sun, is maintaining the whole universe. And there are many millions of universes, and each of them has got a sun to conduct the business. And all these suns are created by somebody. How much complete He is, you can just imagine. That is God.

God is not so cheap thing. People become God, "I am God." You are a nonsense rascal. What you can do? These are bluff. They do not know what is God. Here is God—complete. Pūrṇam adaḥ, pūrṇam idaṁ. The whole creation is complete, still He is complete. The energy is coming from here, still He is complete. This energy also. A glass of water, I throw the glass, and water again it is coming. Again I throw, again it is coming. Incessantly coming, all the energies. That is God. This is the idea of God. Pūrṇam idaṁ, pūrṇam adaḥ, pūrṇam idaṁ, pūrṇāt pūrṇam udacyate, pūrṇasya pūrṇam ādāya, pūrṇam evāvaśiṣyate. One minus one equals one, not zero. One plus one equals one, not two. This is complete. This is the idea of God. Just like the ocean: you take many thousands buckets of water, it is complete. And again you put many buckets, thousands, millions buckets of water, it is the same depth. This is another example, material example. This is complete. You take millions of buckets of water from the ocean, you'll find not a drop is lost. And you put millions of buckets of water again, not a drop is increased. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. If you try to take out the whole ocean, still it will remain the ocean. This is the idea of complete.
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There are many millions of universes, and each of them has got a sun to conduct the business. And all these suns are created by somebody. How much complete He is, you can just imagine. That is God

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<h2>Conversations and Morning Walks</h2>
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<h3>1975 Conversations and Morning Walks</h3>
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<div class="quote">
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How much perfect is the Supreme? You can imagine. Its one of the creation, sun, is maintaining the whole universe. And there are many millions of universes, and each of them has got a sun to conduct the business. And all these suns are created by somebody. How much complete He is, you can just imagine. That is God.God is not so cheap thing. People become God, "I am God." You are a nonsense rascal. What you can do? These are bluff. They do not know what is God.
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[[Vanisource:750508 - Conversation - Perth|750508 - Conversation - Perth]]
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Prabhupāda: It requires elucidation. "Complete whole" means, just like your body is complete whole, and there are so many other things—there are so many holes in the body, there are so many hairs on the body, there are so many hairs on the head, so many fingers, eyes, ears—so many things—but the body is a complete unit, working as a complete machine. And there are so many things. Similarly, the whole cosmos is complete. Exactly like this body is a machine, similarly, the whole cosmos is a big machine. It is complete. One sun is there and keeping everything complete. The day and night, the seasonal changes, the equator, the temperature, then the moonlight, the other planets, we living beings, the vegetables—everything is complete by God, and because the sun is there. Similarly, this body, machine, is complete. And the soul is there, it is working nicely. The body is also a creation, and the universe is also a creation, and the brain which has created these things, He is complete. Therefore He has created these complete units. That is the idea. Pūrṇam idaṁ ([[Vanisource:ISO (1974) Invocation|Īśo Invocation]]). Pūrṇaḥ means complete.

And because He is complete, the creator, He has no defect; therefore He can create everything complete. Pūrṇam idaṁ, pūrṇam adaḥ, pūrṇāt pūrṇam udacyate. And He is so complete that pūrṇasya pūrṇam ādāya, from the complete, if you take the whole complete, still He is complete. Here is a glass of water; I am drinking, drinking part by part. And when it is finished, the water is finished—no more complete. But He is so complete that just like the sun, the temperature is being distributed for million and millions of years, still it is full of temperature. Here, unless the electric power is there, it is not complete. But there is power in the sunshine. It is a reservoir of so much temperature and light that in history, millions and millions of years it is distributing, the seasonal changes are going on, the green foliage is coming again, the snow or rain is coming, so many things are going on account of temperature. Any machine is rolling, just like as soon as there is power, the machine is rolling. In all machines, your bodily machine, my bodily machine, and electric machines and other powered machines—everything is going on. Pūrṇāt pūrṇam udacyate. And in spite of taking so much energy from the sun, it is still full of light and energy. This is one of the creation of the Supreme. Now how much perfect is the Supreme? You can imagine. Its one of the creation, sun, is maintaining the whole universe. And there are many millions of universes, and each of them has got a sun to conduct the business. And all these suns are created by somebody. How much complete He is, you can just imagine. That is God.

God is not so cheap thing. People become God, "I am God." You are a nonsense rascal. What you can do? These are bluff. They do not know what is God. Here is God—complete. Pūrṇam adaḥ, pūrṇam idaṁ. The whole creation is complete, still He is complete. The energy is coming from here, still He is complete. This energy also. A glass of water, I throw the glass, and water again it is coming. Again I throw, again it is coming. Incessantly coming, all the energies. That is God. This is the idea of God. Pūrṇam idaṁ, pūrṇam adaḥ, pūrṇam idaṁ, pūrṇāt pūrṇam udacyate, pūrṇasya pūrṇam ādāya, pūrṇam evāvaśiṣyate. One minus one equals one, not zero. One plus one equals one, not two. This is complete. This is the idea of God. Just like the ocean: you take many thousands buckets of water, it is complete. And again you put many buckets, thousands, millions buckets of water, it is the same depth. This is another example, material example. This is complete. You take millions of buckets of water from the ocean, you'll find not a drop is lost. And you put millions of buckets of water again, not a drop is increased. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. If you try to take out the whole ocean, still it will remain the ocean. This is the idea of complete.
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Simply we have to agree, "My Lord, from today, I dedicate my life for Your service," you are immediately brahma-bhutah. Immediately, from that moment. It is so nice. Not that you have to take some time how to become brahma-bhutah

2024-12-25T15:55:44Z

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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="LectureonBG49MontrealJune191968_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="150" link="Lecture on BG 4.9 -- Montreal, June 19, 1968" link_text="Lecture on BG 4.9 -- Montreal, June 19, 1968">
<div class="heading">Simply we have to agree, "My Lord, from today, I dedicate my life for Your service," you are immediately brahma-bhūtaḥ. Immediately, from that moment. It is so nice. Not that you have to take some time how to become brahma-bhūtaḥ. So those who are actually engaged in the spiritual devotional service of the Lord, it is to be understood they are already on the platform of brahma-bhūtaḥ stage.
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<span class="link">[[Vanisource:Lecture on BG 4.9 -- Montreal, June 19, 1968|Lecture on BG 4.9 -- Montreal, June 19, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Bhāgavata says, harāv abhaktasya kuto mahad-guṇāḥ. Anyone who is not in Kṛṣṇa consciousness, what qualification, good qualification he may have? That means he has no good qualification. Why? He has passed M.A. examination, he is a great scientist, he has got good qualification. Bhāgavata says, no. Why? Mano-rathenāsati dhāvato bahiḥ. Because he is situated on the mental platform, therefore he is a great scientist, he has discovered atom bomb. Atom bomb. What is that? Killing in large scale. And he's proud of his scientific knowledge. Mano-rathena. Mano-rathena means hovering upon the mental platform, that "This will create wonderful thing." But "wonderful thing" means everyone is afraid, "Oh, there is atom bomb. He has created." Why? Because he's not devotee. He's not in Kṛṣṇa consciousness. Had he been in Kṛṣṇa consciousness, he would have thought before, "Oh, I'm creating such a dangerous weapon? It will kill so many innocent persons?" Because he is harāv abhaktasya kuto mahad-guṇāḥ. Therefore Bhāgavata says a man who is not in Kṛṣṇa consciousness, he cannot have any good qualification. This is a fact.</p>
<p>And yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ ([[Vanisource:SB 5.18.12|SB 5.18.12]]). And one who has got unflinching faith in God, he has got all the good qualifications of the demigods. There are many examples. Just see. You are mostly Christian, you know. Lord Jesus Christ, when he was being crucified, he was begging, "My Lord, these fools do not know what they are doing. Please excuse." Just see how much qualified. Because he is devotee of God.</p>
<p>So Kṛṣṇa consciousness is so nice, so perfect, that if you take to this in your practical life you become perfect immediately in this life. As it is stated here, tyaktvā dehaṁ punar janma naiti ([[Vanisource:BG 4.9 (1972)|BG 4.9]]). Simply understanding. You have got enough time. You are all young men, young girls. Please try to understand the science of Kṛṣṇa consciousness and your life will be perfect. So perfect that after leaving this body, tyaktvā deham, this body, punar janma naiti, no more birth in this miserable condition of material existence. Then what is the result? Tyaktvā dehaṁ punar janma naiti mām eti ([[Vanisource:BG 4.9 (1972)|BG 4.9]]), "He comes to Me." So it is very easy to finish all the problems of life within this short period of our life. Simply to understand Kṛṣṇa. Thank you very much. (break)</p>
<p>Guest: ...(indistinct) of realizing.</p>
<p>Prabhupāda: In other words one who is actually engaged in devotional service, he has already realized brahma-sukha. That means... Just like a man is offered that, "If you become a high-court judge, you'll get $4,000, or $15,000 salary per month." So if one is getting $16,000 per month, that means he has become already high-court judge, in a diverse way. That means one who is seriously engaged in devotional service, he's already Brahman realized. He's on the Brahman platform.</p>
<p>This is also confirmed in the Bhagavad-gītā. Māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate ([[Vanisource:BG 14.26 (1972)|BG 14.26]]). If anyone is seriously engaged in devotional service, avyabhicāreṇa, without any fault... That means according to the rules and regulations as they are mentioned. Rules and regulations are required so long we do not develop that love of God. When actually one develops love of God, there is no question of rules and regulations. Automatically he obeys all the rules and regulations.</p>
<p>So one who is seriously engaged in devotional service, māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate sa guṇān samatītyaitān ([[Vanisource:BG 14.26 (1972)|BG 14.26]]). He's already transcendental to the reactions of different modes of material nature. He's already. Brahma-bhūyāya kalpate. So he is to be understood that he is already Brahman realized. It is not that you have to... This is the spiritual. Material, suppose if you have to accept the post of high-court judge, then you have to gradually qualify yourself. But spiritually, if you immediately engage yourself in the service of the Lord, then you become a high-court judge immediately. You are brahma-bhūtaḥ. That is the difference between matter and spirit. It is unconditional. Ahaituky apratihatā.</p>
<p>Simply we have to agree, "My Lord, from today, I dedicate my life for Your service," you are immediately brahma-bhūtaḥ. Immediately, from that moment. It is so nice. Not that you have to take some time how to become brahma-bhūtaḥ. So those who are actually engaged in the spiritual devotional service of the Lord, it is to be understood they are already on the platform of brahma-bhūtaḥ stage. Is it clear? Yes. (break) Question? Question? Yes? No. (kīrtana) (end)</p>
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