View source for You put one iron rod in the fire. It become warm, warmer, at last red hot. When it is red hot, it is no longer iron rod; it is fire, by association with the fire. Similarly, if you remain always, constantly, in association with God, then you become godly

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{{terms|"you put one iron rod in the fire. It become warm, warmer, at last red hot. When it is red hot, it is no longer iron rod; it is fire, by association with the fire. Similarly, if you remain always, constantly, in association with God, then you become godly"}}
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[[Category:Pages Needing Audio - SOHAM]]
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<h2>Lectures</h2>
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<h3>General Lectures</h3>
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You put one iron rod in the fire. It become warm, warmer, at last red hot. When it is red hot, it is no longer iron rod; it is fire, by association with the fire. Similarly, if you remain always, constantly, in association with God, then you become godly, and you become purified. Then your vision will be clear.
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[[Vanisource:740628 - Lecture at St. Pascal's Franciscan Seminary - Melbourne|740628 - Lecture at St. Pascal's Franciscan Seminary - Melbourne]]
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Guest (5): The most obvious sign that we see of the Hare Kṛṣṇa movement is your chanting and reciting of the mantra. Are there other valid forms of reaching God consciousness?

Prabhupāda: Yes. We are lacking in God consciousness on account of being impure. So by chanting, glorifying the Lord's name, you will be purified. The example is, just like you put one iron rod in the fire. It become warm, warmer, at last red hot. When it is red hot, it is no longer iron rod; it is fire, by association with the fire. Similarly, if you remain always, constantly, in association with God, then you become godly, and you become purified. Then your vision will be clear. So God and God's name, the same, because God is Absolute. If you chant, glorify God's name, that means you associate with God directly. And if we . . . associate with God means you gradually become godly. This is the meaning of chanting the holy name of God.

Madhudviṣa: Yes?

Guest (6): Your Grace, all of us who are attached to a transcendental religion, I think we face a common problem, and I would like to hear you say how you see the answer to the problem: the problem of evil. If I put it in these terms, that all energy, all reality, is from God, the spiritual and the material. And material is good when we use it towards God consciousness, use it properly. But the thing that makes a difference is ourselves, the way we consciously use things differently. And the trouble is that in this consciousness, this is how we come closest to God, our consciousness in itself. Now, some people would say that the source of evil is individual consciousness, our consciousness as persons. Others would have other ways of answering. I was wondering how you yourself would say.

Prabhupāda: Individual consciousness and the supreme consciousness, God and we. We are all also the same principle. God is also living being, we are also living being, but He is the supreme living being. That is stated in the Vedas. Nityo nityānāṁ cetanaś cetanānām eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). Nitya means eternal. God is eternal, we are also eternal. But because we have fallen down in this material existence, we have forgotten our eternity; we are changing body. We are thinking, "I am this body." This is our misgivings. But God does not fall down. He is eternal. We are also eternal, but because we are very small fragment, sometimes we fall down. Therefore God's another name is Acyuta—"Never falls down." We cyuta, we fall down sometimes. When we fall down, then God comes to save us.
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