View source for Deranged

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{{first|10Jun11}}
{{last|12Jul11}}
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[[Category:Deranged|1]]
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<div id="Srimad-Bhagavatam" class="section" sec_index="1" parent="compilation" text="Srimad-Bhagavatam"><h2>Srimad-Bhagavatam</h2>
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<div id="SB_Canto_1" class="sub_section" sec_index="1" parent="Srimad-Bhagavatam" text="SB Canto 1"><h3>SB Canto 1</h3>
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<div id="SB1184_0" class="quote" parent="SB_Canto_1" book="SB" index="695" link="SB 1.18.4" link_text="SB 1.18.4">
<span class="link">[[Vanisource:SB 1.18.4|SB 1.18.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">By scientific adaptation, one is able to remember the Lord even at the end of life, when the power of remembrance is slackened due to derangement of bodily membranes. For a common man, it is very difficult to remember things as they are at the time of death, but by the grace of the Lord and His bona fide devotees, the spiritual masters, one can get this opportunity without difficulty. And it was done in the case of Mahārāja Parīkṣit.</p>
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<div id="SB1184_1" class="quote" parent="SB_Canto_1" book="SB" index="695" link="SB 1.18.4" link_text="SB 1.18.4">
<span class="link">[[Vanisource:SB 1.18.4|SB 1.18.4, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The highest perfection of life is attained by remembering the transcendental nature of the Lord at the last moment of one's life. This perfection of life is made possible by one who has learned the actual transcendental nature of the Lord from the Vedic hymns sung by a liberated soul like Śukadeva Gosvāmī or someone in that line of disciplic succession. There is no gain in hearing the Vedic hymns from some mental speculator. When the same is heard from an actual self-realized soul and is properly understood by service and submission, everything becomes transparently clear. Thus a submissive disciple is able to live transcendentally and continue to the end of life. By scientific adaptation, one is able to remember the Lord even at the end of life, when the power of remembrance is slackened due to derangement of bodily membranes. For a common man, it is very difficult to remember things as they are at the time of death, but by the grace of the Lord and His bona fide devotees, the spiritual masters, one can get this opportunity without difficulty. And it was done in the case of Mahārāja Parīkṣit.</p>
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<div id="SB_Canto_2" class="sub_section" sec_index="2" parent="Srimad-Bhagavatam" text="SB Canto 2"><h3>SB Canto 2</h3>
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<div id="SB2117_0" class="quote" parent="SB_Canto_2" book="SB" index="18" link="SB 2.1.17" link_text="SB 2.1.17">
<span class="link">[[Vanisource:SB 2.1.17|SB 2.1.17, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Oṁkāra, or the praṇava, is the seed of transcendental realization, and it is composed of the three transcendental letters a-u-m. By its chanting by the mind, in conjunction with the breathing process, which is a transcendental but mechanical way of getting into trance, as devised by the experience of great mystics, one is able to bring the mind, which is materially absorbed, under control. This is the way of changing the habit of the mind. The mind is not to be killed. Mind or desire cannot be stopped, but to develop a desire to function for spiritual realization, the quality of engagement by the mind has to be changed. The mind is the pivot of the active sense organs, and as such if the quality of thinking, feeling and willing is changed, naturally the quality of actions by the instrumental senses will also change. Oṁkāra is the seed of all transcendental sound and it is only the transcendental sound which can bring about the desired change of the mind and the senses. Even a mentally deranged man can be cured by treatment of transcendental sound. In the Bhagavad-gītā, the praṇava (oṁkāra) has been accepted as the direct, literal representation of the Supreme Absolute Truth. One who is not able to chant directly the holy name of the Lord, as recommended above, can easily chant the praṇava (oṁkāra). This oṁkāra is a note of address, such as "O my Lord," just as oṁ hari om means "O my Lord, the Supreme Personality of Godhead." As we have explained before, the Lord's holy name is identical with the Lord Himself. So also is oṁkāra. But persons who are unable to realize the transcendental personal form or name of the Lord on account of their imperfect senses (in other words, the neophytes) are trained to the practice of self-realization by this mechanical process of regulating the breathing function and simultaneously repeating the praṇava (oṁkāra) within the mind. As we have several times expressed, since the transcendental name, form, attributes, pastimes, etc., of the Personality of Godhead are impossible to understand with the present material senses, it is necessary that through the mind, the center of sensual activities, such transcendental realization be set into motion. The devotees directly fix their minds on the Person of the Absolute Truth. But one who is unable to accommodate such personal features of the Absolute is disciplined in impersonality to train the mind to make further progress.</p>
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<div id="SB2235_1" class="quote" parent="SB_Canto_2" book="SB" index="75" link="SB 2.2.35" link_text="SB 2.2.35">
<span class="link">[[Vanisource:SB 2.2.35|SB 2.2.35, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When one fails to take advantage of intelligence he becomes a deranged man, and so a living being is dependent on intelligence or the direction of a superior being. Such intelligence is all-pervading. Every living being has his intelligence, and this intelligence, being the direction of some higher authority, is just like a father giving direction to his son. The higher authority, who is present and residing within every individual living being, is the Superself.</p>
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<div id="SB252629_2" class="quote" parent="SB_Canto_2" book="SB" index="147" link="SB 2.5.26-29" link_text="SB 2.5.26-29">
<span class="link">[[Vanisource:SB 2.5.26-29|SB 2.5.26-29, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">In the earth, however, there are all the above-mentioned qualities with an extra development of odor also. Therefore on the earth there is a full display of variegatedness of life, which is originally started with the basic principle of air. Diseases of the body take place due to derangement of air within the earthly body of the living beings. Mental diseases result from special derangement of the air within the body, and as such, yogic exercise is especially beneficial to keep the air in order so that diseases of the body become almost nil by such exercises. When they are properly done the duration of life also increases, and one can have control over death also by such practices. A perfect yogī can have command over death and quit the body at the right moment, when he is competent to transfer himself to a suitable planet. The bhakti-yogi, however, surpasses all the yogīs because, by dint of his devotional service, he is promoted to the region beyond the material sky and is placed in one of the planets in the spiritual sky by the supreme will of the Lord, the controller of everything.</p>
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<div id="SB_Canto_5" class="sub_section" sec_index="5" parent="Srimad-Bhagavatam" text="SB Canto 5"><h3>SB Canto 5</h3>
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<div id="SB5312_0" class="quote" parent="SB_Canto_5" book="SB" index="78" link="SB 5.3.12" link_text="SB 5.3.12">
<span class="link">[[Vanisource:SB 5.3.12|SB 5.3.12, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The real success in life is ante nārāyaṇa-smṛti—remembering the holy name, attributes, activities and form of the Lord at the time of death. Although we may be engaged in the Lord's devotional service in the temple, material conditions are so tough and inevitable that we may forget the Lord at the time of death due to a diseased condition or mental derangement. Therefore we should pray to the Lord to be able to remember His lotus feet without fail at the time of death, when we are in such a precarious condition. In this regard, one may also see Śrīmad-Bhāgavatam (6.2.9-10 and 14-15).</p>
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<div id="SB_Canto_7" class="sub_section" sec_index="7" parent="Srimad-Bhagavatam" text="SB Canto 7"><h3>SB Canto 7</h3>
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<div id="SB7223_0" class="quote" parent="SB_Canto_7" book="SB" index="67" link="SB 7.2.23" link_text="SB 7.2.23">
<span class="link">[[Vanisource:SB 7.2.23|SB 7.2.23, Translation and Purport]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Because of the movements of the water, the trees on the bank of a river, when reflected on the water, seem to move. Similarly, when the eyes move because of some mental derangement, the land appears to move also.</p>
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<div class="purport text"><p>Sometimes, because of mental derangement, the land appears to be moving. A drunkard, for example, or a person with heart disease, sometimes feels that the land is moving. Similarly, the reflections of trees in a flowing river also appear to move. These are the actions of māyā. Actually the living entity does not move (sthāṇur acalo 'yam). The living entity does not take birth or accept death, but because of the transient subtle and gross bodies, the living entity appears to move from one place to another or be dead and gone forever.</p>
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<div id="SB_Canto_101_to_1013" class="sub_section" sec_index="10" parent="Srimad-Bhagavatam" text="SB Canto 10.1 to 10.13"><h3>SB Canto 10.1 to 10.13</h3>
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<div id="SB10840_0" class="quote" parent="SB_Canto_10.1_to_10.13" book="SB" index="331" link="SB 10.8.40" link_text="SB 10.8.40">
<span class="link">[[Vanisource:SB 10.8.40|SB 10.8.40, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">When mother Yaśodā saw this wonderful manifestation within the mouth of her child, she began to argue within herself about whether it was a dream. Then she considered, "I am not dreaming, because my eyes are open. I am actually seeing what is happening. I am not sleeping, nor am I dreaming. Then maybe this is an illusion created by devamāyā. But that is also not possible. What business would the demigods have showing such things to me? I am an insignificant woman with no connection with the demigods. Why should they take the trouble to put me into devamāyā? That also is not possible." Then mother Yaśodā considered whether the vision might be due to bewilderment: "I am fit in health; I am not diseased. Why should there be any bewilderment? It is not possible that my brain is deranged, since I am ordinarily quite fit to think. Then this vision must be due to some mystic power of my son, as predicted by Gargamuni." Thus she finally concluded that the vision was due to her son's activities, and nothing else.</p>
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<div id="SB_Cantos_1014_to_12_Translations_Only" class="sub_section" sec_index="11" parent="Srimad-Bhagavatam" text="SB Cantos 10.14 to 12 (Translations Only)"><h3>SB Cantos 10.14 to 12 (Translations Only)</h3>
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<div id="SB101610_0" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="123" link="SB 10.16.10" link_text="SB 10.16.10">
<span class="link">[[Vanisource:SB 10.16.10|SB 10.16.10, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">When the members of the cowherd community, who had accepted Kṛṣṇa as their dearmost friend, saw Him enveloped in the snake's coils, motionless, they were greatly disturbed. They had offered Kṛṣṇa everything—their very selves, their families, their wealth, wives and all pleasures. At the sight of the Lord in the clutches of the Kāliya snake, their intelligence became deranged by grief, lamentation and fear, and thus they fell to the ground.</p>
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<div id="Sri_Caitanya-caritamrta" class="section" sec_index="2" parent="compilation" text="Sri Caitanya-caritamrta"><h2>Sri Caitanya-caritamrta</h2>
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<div id="CC_Adi-lila" class="sub_section" sec_index="1" parent="Sri_Caitanya-caritamrta" text="CC Adi-lila"><h3>CC Adi-lila</h3>
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<div id="CCAdi1074_0" class="quote" parent="CC_Adi-lila" book="CC" index="1329" link="CC Adi 10.74" link_text="CC Adi 10.74">
<span class="link">[[Vanisource:CC Adi 10.74|CC Adi 10.74, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">Śrī Buddhimanta Khān was one of the inhabitants of Navadvīpa. He was very rich, and it is he who arranged for the marriage of Lord Caitanya with Viṣṇupriyā, the daughter of Sanātana Miśra, who was the priest of the local zamindar. He personally defrayed all the expenditures for the marriage ceremony. When Lord Caitanya Mahāprabhu was attacked by vāyu-vyādhi (derangement of the air within the body) Buddhimanta Khān paid for all requisite medicines and treatments to cure the Lord. He was the Lord's constant companion in the kīrtana movement. He collected ornaments for the Lord when He played the part of the goddess of fortune in the house of Candraśekhara Ācārya. He also went to see Lord Caitanya Mahāprabhu when He was staying at Jagannātha Purī.</p>
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<div id="CCAdi10137_1" class="quote" parent="CC_Adi-lila" book="CC" index="1388" link="CC Adi 10.137" link_text="CC Adi 10.137">
<span class="link">[[Vanisource:CC Adi 10.137|CC Adi 10.137, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The activities of Lord Caitanya Mahāprabhu, the son of Mother Śacī, are certainly most wonderful. I saw that Lord Caitanya Mahāprabhu, while visiting the temple of Jagannātha, was entering the body of Jagannātha and again coming out of His body. I am still seeing the same dream. Do you think I have become deranged? I am still seeing the same dream! And the most wonderful thing is that as soon as I came near Caitanya Mahāprabhu, He embraced me with His long arms.” As Śikhi Māhiti spoke to his brother and sister in this way, his voice faltered and there were tears in his eyes. Thus the brothers and sister went to the temple of Jagannātha, and there they saw Lord Caitanya in the Jagamohana kīrtana hall, looking at the beauty of the Śrī Jagannātha Deity just as in Śikhi Māhiti's dream. The Lord was so magnanimous that He immediately embraced Śikhi Māhiti, exclaiming, "You are the elder brother of Murāri!" Being thus embraced, Śikhi Māhiti felt ecstatic transcendental bliss. Thus he and his brother and sister always engaged in rendering service to the Lord. Murāri Māhiti, the younger brother of Śikhi Māhiti, is described in the Madhya-līlā, Chapter Ten, verse 44.</p>
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<div id="CC_Antya-lila" class="sub_section" sec_index="3" parent="Sri_Caitanya-caritamrta" text="CC Antya-lila"><h3>CC Antya-lila</h3>
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<div id="CCAntya747_0" class="quote" parent="CC_Antya-lila" book="CC" index="1433" link="CC Antya 7.47" link_text="CC Antya 7.47">
<span class="link">[[Vanisource:CC Antya 7.47|CC Antya 7.47, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">This verse from Śrīmad-Bhāgavatam (10.47.61) was spoken by Uddhava. When Uddhava was sent by Kṛṣṇa to see the condition of the gopīs in Vṛndāvana, he stayed there for a few months in their association and always talked with them about Kṛṣṇa. Although this greatly pleased the gopīs and other residents of Vrajabhūmi, Vṛndāvana, Uddhava saw that the gopīs were severely afflicted by their separation from Kṛṣṇa. Their hearts were so disturbed that their minds were sometimes deranged. Observing the unalloyed devotion and love of the gopīs for Kṛṣṇa, Uddhava desired to become a creeper, a blade of grass or an herb in Vṛndāvana so that sometimes the gopīs would trample him and he would receive the dust of their lotus feet on his head.</p>
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<div id="CCAntya1752_1" class="quote" parent="CC_Antya-lila" book="CC" index="2790" link="CC Antya 17.52" link_text="CC Antya 17.52">
<span class="link">[[Vanisource:CC Antya 17.52|CC Antya 17.52, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">"The anxiety caused by separation from Kṛṣṇa has made Me impatient, and I can think of no way to meet Him. O My friends, you are also deranged by lamentation. Who, therefore, will tell Me how to find Him?"</p>
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<div id="CCAntya1763_2" class="quote" parent="CC_Antya-lila" book="CC" index="2801" link="CC Antya 17.63" link_text="CC Antya 17.63">
<span class="link">[[Vanisource:CC Antya 17.63|CC Antya 17.63, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">Each day and night, Śrī Caitanya Mahāprabhu would become deranged in this way and talk like a madman.</p>
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<div id="Other_Books_by_Srila_Prabhupada" class="section" sec_index="3" parent="compilation" text="Other Books by Srila Prabhupada"><h2>Other Books by Srila Prabhupada</h2>
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<div id="Krsna_The_Supreme_Personality_of_Godhead" class="sub_section" sec_index="4" parent="Other_Books_by_Srila_Prabhupada" text="Krsna, The Supreme Personality of Godhead"><h3>Krsna, The Supreme Personality of Godhead</h3>
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<div id="KB8_0" class="quote" parent="Krsna,_The_Supreme_Personality_of_Godhead" book="OB" index="12" link="KB 8" link_text="Krsna Book 8">
<span class="link">[[Vanisource:KB 8|Krsna Book 8]]: </span><div style="display: inline;" class="text"><p style="display: inline;">When the Supreme Personality of Godhead Kṛṣṇa was so ordered by His mother, He immediately opened His mouth just like an ordinary boy. Then Mother Yaśodā saw within that mouth the complete opulence of creation. She saw the entire outer space in all directions, mountains, islands, oceans, seas, planets, air, fire, moon and stars. Along with the moon and the stars she also saw all the elements—water, sky and the extensive ethereal existence, along with the total ego and its products, namely the senses, the controllers of the senses, all the demigods and the objects of the senses like sound and smell. Within His mouth she also saw the three qualities of material nature, all living entities, eternal time, material nature, spiritual nature, activity, consciousness and different forms of the whole creation. Yaśodā could find within the mouth of her child everything necessary for cosmic manifestation. She also saw, within His mouth, herself taking Kṛṣṇa on her lap and having Him suck her breast. Upon seeing all this, she became struck with awe and began to wonder whether she were dreaming or actually seeing something extraordinary. She concluded that she was either dreaming or seeing the play of the illusory energy of the Supreme Personality of Godhead. She thought that she had become mad, mentally deranged, to see all those wonderful things. Then she thought, "It may be cosmic mystic power attained by my child, and therefore I am perplexed by such visions within His mouth. Let me offer my respectful obeisances unto the Supreme Personality of Godhead, who is beyond the expression of consciousness, mind, work and philosophical speculation, and whose different energies produce everything manifested and unmanifested. Under His energy, bodily self and bodily possessions are conceived." She then said, "Let me offer my respectful obeisances unto Him under whose illusory energy I am thinking that Nanda Mahārāja is my husband and Kṛṣṇa is my son, that all the properties of Nanda Mahārāja belong to me and that all the cowherd men and women are my subjects. All this misconception is due to the illusory energy of the Supreme Lord. So let me pray to Him that He may protect me always."</p>
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<div id="Renunciation_Through_Wisdom" class="sub_section" sec_index="5" parent="Other_Books_by_Srila_Prabhupada" text="Renunciation Through Wisdom"><h3>Renunciation Through Wisdom</h3>
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<div id="RTW31_0" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="27" link="RTW 3.1" link_text="Renunciation Through Wisdom 3.1">
<span class="link">[[Vanisource:RTW 3.1|Renunciation Through Wisdom 3.1]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Some of these pretenders very closely follow in the impersonalists' footsteps and so may be accepted as a deranged offshoot of the impersonalist line. But they are certainly not part of the Vaiṣṇava discipline followed by those in the line of Śrīla Rūpa Gosvāmī. These pretenders diligently cultivate and exhibit certain mannerisms of devotees, and so the impersonalists reject them from their fold. Thus ostracized by both impersonalists and Vaiṣṇavas, they form a cult of demented sentimentalists. Śrīla Rūpa Gosvāmī declares that such pretenders create an outrage in spiritual society.</p>
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<div id="Lectures" class="section" sec_index="4" parent="compilation" text="Lectures"><h2>Lectures</h2>
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<div id="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="LectureonBG71SanFranciscoMarch171968_0" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="226" link="Lecture on BG 7.1 -- San Francisco, March 17, 1968" link_text="Lecture on BG 7.1 -- San Francisco, March 17, 1968">
<span class="link">[[Vanisource:Lecture on BG 7.1 -- San Francisco, March 17, 1968|Lecture on BG 7.1 -- San Francisco, March 17, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So there is derangement of the social order in the present-day world. Why? There is no head. They are all rascals. I frankly say it. Anybody may come. Any society where there is no intellectual persons or Kṛṣṇa consciousness, that is a rascal society because there is no head. Either it is madman or a headless man, or dead body. If there is no brain, there is no head. If the brain is not working properly, then he's a madman. And if there is no head at all, then he's a dead man. So do you think in a dead society or in a mad society there can be any peace? No. What is peace? If the dead..., society is already dead, what do you mean by peace? And if the society is all full of madmen, then where is the question of peace?</p>
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<div id="LectureonBG72886NewYorkOctober231966_1" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="287" link="Lecture on BG 7.28-8.6 -- New York, October 23, 1966" link_text="Lecture on BG 7.28-8.6 -- New York, October 23, 1966">
<span class="link">[[Vanisource:Lecture on BG 7.28-8.6 -- New York, October 23, 1966|Lecture on BG 7.28-8.6 -- New York, October 23, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"Because at the time of death, my dear Kṛṣṇa, I do not know what will be my position, because at that time all the functions of my body will be stopped and naturally there will be a block in my throat of the coughs..." At the time of death... One who has seen a dying man, he'll see there is cough in this kaṇṭha, in this throat, in the channel, throat. So he prays, at the time of death, kaṇṭhāvarodhana-vidhau kapha-vāta-pittaiḥ: "By the derangement of the bodily function, when kapha will choke up my throat, then how I shall be able to chant? Because I am now healthy. I am now chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, but at that time, how I shall be able to chant? So therefore, while I am chanting now in good health, please let me die immediately so that I can die chanting." Yes. That is the prayer. But, er, because that is the ultimate examination.</p>
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<div id="LectureonBG134ParisAugust121973_2" class="quote" parent="Bhagavad-gita_As_It_Is_Lectures" book="Lec" index="349" link="Lecture on BG 13.4 -- Paris, August 12, 1973" link_text="Lecture on BG 13.4 -- Paris, August 12, 1973">
<span class="link">[[Vanisource:Lecture on BG 13.4 -- Paris, August 12, 1973|Lecture on BG 13.4 -- Paris, August 12, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">What does it mean, insanity? When his brain is not acting nicely. That is insanity. So anyone who is in this material world, they are against God consciousness. That is the sign of insanity. He's under the strict regulation of God, still he defies, "There is no God. There is no God, I am God." This is insanity. Piśācī pāile yena mati-cchana haya. So how these different types of insanity is visible, that will be explained, Kṛṣṇa. Tat kṣetraṁ yac ca yadṛk ca. Not one kind of body or one kind of insanity, different types of insanities. Yac ca yadṛk ca yad vikārī. This vikārī means transformation. Everyone's brain is vikārī, not in order. Yat vikārī yataś ca yat. How such kind of transformation, vikārī, this derangement has taken place. Sa ca yo yat prabhavaś ca. And prabhavas, everyone, every living entity has got a particular type of prabhavaḥ.</p>
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<div id="Srimad-Bhagavatam_Lectures" class="sub_section" sec_index="1" parent="Lectures" text="Srimad-Bhagavatam Lectures"><h3>Srimad-Bhagavatam Lectures</h3>
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<div id="LectureonSB615662SuratJanuary31971atAdubhaiPatelsHouse_0" class="quote" parent="Srimad-Bhagavatam_Lectures" book="Lec" index="693" link="Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House" link_text="Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House">
<span class="link">[[Vanisource:Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House|Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House]]: </span><div class="text"><p style="display: inline;">Revatīnandana: What is going to happen to these who are left and they are..., commit offenses against you?</p>
<p>Prabhupāda: Eh?</p>
<p>Revatīnandana: They have left and yet they are committing offenses against you and against Kṛṣṇa because they have become deranged.</p>
<p>Prabhupāda: Therefore the falling down, obeisances, is there. If there is any offense, by offering obeisances it is excused.</p>
<p>Yamunā: All glories to Prabhupāda.</p>
<p>Prabhupāda: And amongst yourself you should also offer obeisances, "Prabhu, please excuse this offense."</p>
<p>Yamunā: And then take remedial measures.</p>
<p>Prabhupāda: Then... Then finished. That is system. One now... Everyone should fall down. What is that? (end)</p>
</div>
</div>
<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
</div>
<div id="LectureonCCAdilila7109114SanFranciscoFebruary201967_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="36" link="Lecture on CC Adi-lila 7.109-114 -- San Francisco, February 20, 1967" link_text="Lecture on CC Adi-lila 7.109-114 -- San Francisco, February 20, 1967">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 7.109-114 -- San Francisco, February 20, 1967|Lecture on CC Adi-lila 7.109-114 -- San Francisco, February 20, 1967]]: </span><div class="text"><p style="display: inline;">Kīrtanānanda: Can you ever lose your identity?</p>
<p>Prabhupāda: What is that? What does it mean?</p>
<p>Rūpānuga: Can you ever lose your "I," the sense of "I"?</p>
<p>Bhaktijana: Can I ever forget myself?</p>
<p>Prabhupāda: How you can forget yourself?</p>
<p>Guest (2): Not self.</p>
<p>Prabhupāda: You cannot forget. You simply purify it. In diseased condition, your identification of "I" is different. Sometimes you are in convulsion. You forget... Rather, that is forgetfulness. Sometimes if we are, I mean to say, deranged in brain, we forget everything of our relationship. But when you are cured, you remember, "Oh, I was forgetful in my that delusion. Yes." So your "I" is always there. This "I," this "I," remembering, is purified. So ego has to be purified. Ego has not to be killed. And that cannot be killed, na hanyate hanyamāne śarīre ([[Vanisource:BG 2.20 (1972)|BG 2.20]]), because it is eternal. How can you kill ego? It is not possible. So you have to purify your ego. The difference between is between false ego and real ego. Just like ahaṁ brahmāsmi, aham... "I am Brahman." Oh, this is also ego. This is, this Vedic version that "I am Brahman. I am not this matter," so this ego is purified ego, that "I am this." So that "I" is always there. Either in illusion or delusion or dream or in healthy stage, the "I" is always there.</p>
</div>
</div>
<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
</div>
<div id="LectureSeattleSeptember271968_0" class="quote" parent="General_Lectures" book="Lec" index="18" link="Lecture -- Seattle, September 27, 1968" link_text="Lecture -- Seattle, September 27, 1968">
<span class="link">[[Vanisource:Lecture -- Seattle, September 27, 1968|Lecture -- Seattle, September 27, 1968]]: </span><div class="text"><p style="display: inline;">Viṣṇujana: How do you make everything that you say so simple to understand?</p>
<p>Prabhupāda: Because the whole philosophy is so simple. God is great; you are not great. Don't claim that you are God. Don't claim that there is no God. There is God, and He is great, and you are small. Then what is your position? You have to serve Kṛṣṇa. This is simple truth. So that rebellious attitude is called māyā. Anyone who is declaring that "There is no God. God is dead. I am God, you are God," they're all under the spell of māyā. Piśācī pāile yena mati-cchanna haya. Just like when a man is ghost-haunted, he speaks all kinds of nonsense. So all these persons are haunted by māyā, and therefore they are saying, "God is dead. I am God. Why you are searching God everywhere? There are so many Gods loitering in the street." They're all ghost-haunted, deranged. So we have to cure them by this transcendental vibration, Hare Kṛṣṇa. This is the curing process only. Simply let them hear and they'll gradually be cured. Just a man who is sleeping very sound, you cry by the side of his ear and he awakes. So this is the mantra to awake the sleeping human society. Uttiṣṭha uttiṣṭhata jāgrata prāpya varān nibodhata. The Vedas says, "O human race, please get up. Don't sleep any more. You have got this opportunity of human body. Utilize it. Get yourself out of the clutches of māyā." This is the declaration of Vedas. So you are doing that job. Hare Kṛṣṇa, chant Hare Kṛṣṇa and they'll be cured (?).</p>
<p>Devotees: Hare Kṛṣṇa!</p>
</div>
</div>
<div id="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
</div>
<div id="PhilosophyDiscussiononSigmundFreud_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="17" link="Philosophy Discussion on Sigmund Freud" link_text="Philosophy Discussion on Sigmund Freud">
<span class="link">[[Vanisource:Philosophy Discussion on Sigmund Freud|Philosophy Discussion on Sigmund Freud]]: </span><div class="text"><p style="display: inline;">Śyāmasundara: It is proven in practical experience of psychoanalysis that by remembering some traumatic or shocking experience in the person's life it relieves the emotional tension which has caused the disorder in his personality, and he becomes healthy again.</p>
<p>Prabhupāda: That may be, but if you sow a seed, the seed, when fructified, grown into a tree, then it is no more...</p>
<p>Śyāmasundara: He doesn't call it a seed; he calls it a shocking experience which we repress because it causes pain, and this repression makes a tension. For instance, a person grows up with a great hatred of woman: "Oh, I hate all woman."</p>
<p>Prabhupāda: That is particular (indistinct) for a particular person.</p>
<p>Devotee: Otherwise, let's say when the child was very young, the mother became angry and locked him in a room for too long, and he was crying, locked up. So then that person for the rest of his life, as soon as the windows are closed, he will be afraid, because he remembers, even if he has forgotten the original experience. He is always afraid of. That's claustrophobia.</p>
<p>Śyāmasundara: Freud says by remembering this experience you can explain...</p>
<p>Prabhupāda: Suppose the child is locked up, and his brain becomes deranged. Then how can (indistinct)?</p>
<p>Devotee: So let's say he's grown, he still has that fear, and Freud or one of his doctors will start to think back, "What do you remember from your childhood?" And then the doctor will see, "Oh, that is (indistinct)."</p>
<p>Prabhupāda: That's all right. He can find out what is the cause, but what is the cure?</p>
<p>Śyāmasundara: By remembering and explaining to him, "You were only a child. It wasn't really a bad situation," like this, and then the patient loses the tension which has caused the disorder, and he becomes healthy again.</p>
<p>Prabhupāda: That is psychoanalysis?</p>
<p>Śyāmasundara: Yes. Psychoanalysis, psychotherapy.</p>
<p>Devotee: Actually the idea is that a child is sometimes unable to adjust to certain very extremes. It is called trauma, very shocking, and the child can't understand; he is simply very much stunned. So through his life he is affected by that. He can't remember exactly what it is, because he wants to forget it, it is so painful, but it manifests in some aberrant symptom later on, as he is afraid when the windows are closed. But by finding out what is the root of  his fear,... (indistinct)</p>
<p>Prabhupāda: (indistinct) ...I become afraid. Just like in that hospital, it was so nice, everything was so nice, but because I was thinking, "Oh, I cannot go out, I cannot walk," it was giving me too much trouble—that very thought that I cannot go out.</p>
<p>Devotee: (indistinct) sometimes they can't trace out the history of a particular case. The idea is that if they can find out from this person remembering back when they were young that he had been locked in a room, then (indistinct) the person was able to understand the significance of that incident, that it was really very small. Then it loses its importance in his life. He has been unable to resolve it because he has repressed it.</p>
<p>Prabhupāda: But I don't think when a man's brain is already deranged he can be rectified by finding out the cause.</p>
<p>Devotee: It's not that the trauma makes him crazy so that he cannot function in society. He could be a business executive who has claustrophobia; he can't stand getting in an elevator. He is leading a normal life in society but he has a problem which causes him a great deal...</p>
<p>Prabhupāda: So why not divert his attention to Kṛṣṇa consciousness?</p>
<p>Śyāmasundara: Ah, by a higher type of knowledge, if one realizes that he is not this body, then all those things will be...</p>
<p>Prabhupāda: Yes, that is...</p>
<p>Devotee: That is why we are doing social service.</p>
<p>Prabhupāda: To divert his attention. (indistinct) That is understanding, and nicer thing (indistinct), that is our formula, (indistinct). Actually, as one increases his Kṛṣṇa consciousness he becomes (indistinct) all this material (indistinct). That is the prime remedy-panacea for all diseases.</p>
<p>Devotee: This Freudian philosophy is an offshoot from Darwin philosophy. Freud also thinks that man is a biological organism only; therefore his biological functioning should measure up to certain norms of biological behavior. If it doesn't, then there is something wrong. If it does, then everything is all right. So he makes some animal behavior good and other animal behavior substandard, and you want to bring everybody to a certain standard of animal behavior. But he has no conception of spiritual life.</p>
<p>Prabhupāda: (indistinct)</p>
<p>Śyāmasundara: We know he's a great fool, but we have to convince the students.</p>
<p>Prabhupāda: We have to convince them as I am convincing you. That is your business.</p>
</div>
</div>
<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
</div>
<div id="1974_Conversations_and_Morning_Walks" class="sub_section" sec_index="7" parent="Conversations_and_Morning_Walks" text="1974 Conversations and Morning Walks"><h3>1974 Conversations and Morning Walks</h3>
</div>
<div id="RoomConversationwithMrCHennisoftheInternationalLaborOrganizationoftheUNMay311974Geneva_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="91" link="Room Conversation with Mr. C. Hennis of the International Labor Organization of the U.N. -- May 31, 1974, Geneva" link_text="Room Conversation with Mr. C. Hennis of the International Labor Organization of the U.N. -- May 31, 1974, Geneva">
<span class="link">[[Vanisource:Room Conversation with Mr. C. Hennis of the International Labor Organization of the U.N. -- May 31, 1974, Geneva|Room Conversation with Mr. C. Hennis of the International Labor Organization of the U.N. -- May 31, 1974, Geneva]]: </span><div class="text"><p style="display: inline;">Puṣṭa-kṛṣṇa: So then the first point is to educate people who they are serving, they are working for.</p>
<p>Prabhupāda: Yes. First of all, there must be a class of men, ideal men, brain; people will follow them. My request is therefore that you should become ideal men. If we fight... Now there is fighting amongst ourself. That is very disappointment to me. The same politics, intrigues. The nature is so strong that brain becomes, what is called? Fag brain? Brain becomes deranged.</p>
</div>
</div>
<div id="RoomConversationwithMrCHennisoftheInternationalLaborOrganizationoftheUNMay311974Geneva_1" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="91" link="Room Conversation with Mr. C. Hennis of the International Labor Organization of the U.N. -- May 31, 1974, Geneva" link_text="Room Conversation with Mr. C. Hennis of the International Labor Organization of the U.N. -- May 31, 1974, Geneva">
<span class="link">[[Vanisource:Room Conversation with Mr. C. Hennis of the International Labor Organization of the U.N. -- May 31, 1974, Geneva|Room Conversation with Mr. C. Hennis of the International Labor Organization of the U.N. -- May 31, 1974, Geneva]]: </span><div class="text"><p style="display: inline;">Yogeśvara: What will happen to our temples in the cities? Will we keep them?</p>
<p>Prabhupāda: Huh?</p>
<p>Yogeśvara: Our temples. These big, big temples we have now.</p>
<p>Prabhupāda: No, no. We have to go everywhere. Wherever there is opportunity to instruct about this spiritual subject matter, we must go there. We should not have such discrimination, that city should be neglected. No. Why? They are also human being. They are misled. So we have to give them a little instruction. Everywhere. In cities there is possibility. Whatever we have collected, our men, that is from city, not from the village. So why should we neglect city? Where is the question? (break) All hobgoblin, the last word which I said, "dressing the dead body, decorating the dead body." The society has no brain; that means dead body. When a man's brain is gone, he is dead body, maybe he is living. He has no use. Just like a madman. He has got life, but what is the use of that life? It is already dead. Because his brain is deranged. Is it not? So if the brain is lost, brain is deranged, therefore it is dead body. That is the distinction between living body and dead body. A living man has got brain. He can work with his brain. And the dead bod... The body is there. Why call it dead? Because brain is not working. Brain is dead. That is the difference. Although the hand is there. The dead man has also hand. The leg is there. The dead man has also leg. But why the hand is leg? Because the brain is dead.</p>
</div>
</div>
<div id="1975_Conversations_and_Morning_Walks" class="sub_section" sec_index="8" parent="Conversations_and_Morning_Walks" text="1975 Conversations and Morning Walks"><h3>1975 Conversations and Morning Walks</h3>
</div>
<div id="RoomConversationOctober291975Nairobi_0" class="quote" parent="1975_Conversations_and_Morning_Walks" book="Con" index="228" link="Room Conversation -- October 29, 1975, Nairobi" link_text="Room Conversation -- October 29, 1975, Nairobi">
<span class="link">[[Vanisource:Room Conversation -- October 29, 1975, Nairobi|Room Conversation -- October 29, 1975, Nairobi]]: </span><div class="text"><p style="display: inline;">Devotee (1): Śrīla Prabhupāda, I understand Kṛṣṇa is the Personality of Godhead, and He is the one who create this material world. So my impression is Kṛṣṇa, He didn't make this material world to be spiritual?</p>
<p>Prabhupāda: It is spiritual as soon as you become a devotee, spiritual. We are living in the spiritual world. That I explained last night. So ultimately there is nothing material. Material means when you forget Kṛṣṇa. That is material.</p>
<p>Devotee (1): My question, Prabhupāda, was...</p>
<p>Prabhupāda: There is no material. When you forget Kṛṣṇa, that is material. Just like madness. Madness is not our natural position, but when your brain is deranged, then it is madness. Madness has no separate existence, but when our brain is not in order, there is madness. Similarly, there is nothing material, because everything has come from Kṛṣṇa. The original source is Kṛṣṇa. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate ([[Vanisource:BG 10.8 (1972)|BG 10.8]]). So the material world, the so-called material world, has come from Kṛṣṇa. So if it has come from Kṛṣṇa how it is material? The cause and effect is the same, maybe differently manifested. Just like cotton, cotton made into thread, the shape has changed, but it is cotton. And from the cotton thread, you make cloth. The cloth is cotton. But if I say, "Cotton. Bring cotton," then you'll bring cotton, not this cloth. But the cloth is also cotton. Now understand? Cloth is nothing but cotton. But when I say "Bring cotton," you'll not bring a cloth. You'll bring cotton. So the Kṛṣṇa is the sarva-kāraṇa-kāraṇam (Bs. 5.1), cause of all effects. So all the effects are Kṛṣṇa.</p>
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</div>
<div id="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
</div>
<div id="ConversationwithProfSaligramandDrSuklaJuly51976WashingtonDC_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="186" link="Conversation with Prof. Saligram and Dr. Sukla -- July 5, 1976, Washington, D.C." link_text="Conversation with Prof. Saligram and Dr. Sukla -- July 5, 1976, Washington, D.C.">
<span class="link">[[Vanisource:Conversation with Prof. Saligram and Dr. Sukla -- July 5, 1976, Washington, D.C.|Conversation with Prof. Saligram and Dr. Sukla -- July 5, 1976, Washington, D.C.]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Now what is the philosophy of Ramakrishna?</p>
<p>Indian woman: He does not say that Kṛṣṇa is God. (indistinct) and I was very young at that time.</p>
<p>Prabhupāda: If you want to discuss, there is points of discussion. (laughs) Yes. He worshiped Kali, is it not? Everyone knows it. Do you know that? And by worshiping he became God. Do you agree to that?</p>
<p>Dr. Sukla: No. He said, "I'm Rāma and Kṛṣṇa both."</p>
<p>Prabhupāda: But he realized by worshiping Kali. (laughter)</p>
<p>Devotee: ...he dressed up as Rādhārāṇī too.</p>
<p>Prabhupāda: So do you agree to that? Then how you appreciate it? Indian woman: No, I don't appreciate it.</p>
<p>Prabhupāda: No, no, no. It is a common sense. He, later on, he became God, by worshiping Kali, is it not?</p>
<p>Dr. Sukla: He was cursed by Kali.</p>
<p>Prabhupāda: No, he was a big worshiper of Kali. And he was meat-eater also, Ma Kali's prasāda, that unless one eats that prasādam he cannot become a devotee. So this was his position, that he worshiped Kali, and later on by worshiping Kali... His picture is there, mother Kali's embracing. And he also preached yata mata tata pat: "Whatever path you take, accept, that is all right." Is it not? So do you think it is all right? He worshiped Kali and he said yata mata tata pat. You agree to this? Now, Ramakrishna says yata mata tata pat. And Kṛṣṇa says... He became Ramakrishna, identifying himself with Kṛṣṇa. And Kṛṣṇa said mam ekam, and now he's becoming Kṛṣṇa, he says yata mata tata pat. Just see. When he's actual Kṛṣṇa, he says mām ekam, and when he became imitation Kṛṣṇa, he says yata mata tata pat. Kṛṣṇa has changed his views. (laughter) Just see, this foolishness is going on.</p>
<p>Dr. Sukla: Well, it's documented that he was kind of deranged, of a deranged mind. (laughter)</p>
<p>Prabhupāda: Yes, that is the proof.</p>
<p>Dr. Sukla: Yes, because he was, when he was thirteen or seventeen he was walking, he was going from one village to another village through the paddy fields, and the clouds were very thick and thunder and lightning, and he writes that he saw Kali, and I have a friend in England, Carl Wilson, who has done some work on Ramakrishna, he believes that at that very moment...</p>
<p>Prabhupāda: These are miracles, that's all. It has no value. People are after miracles. So in the Bhagavad-gītā it is said kāmais tais tair hṛta-jñānāḥ yajante 'nya-devatāḥ ([[Vanisource:BG 7.20 (1972)|BG 7.20]]). Those who are worshipers of other demigods, they are hṛta-jñānāḥ. Hṛta-jñānāḥ. Śrīla Viśvanātha Cakravartī Ṭhākura gives his comment, hṛta-jñānāḥ naṣṭa buddhayaḥ, one who has lost his intelligence. So by worshiping the demigod Kali he is to be considered as hṛta-jñānāḥ, one who has lost his intelligence—and he becomes God. Is it possible? One who has lost his intelligence, he becomes God. With that lost intelligence. And this is the proof that on account of lost intelligence, he says yata mata tata pat. Kṛṣṇa says mām ekam. Sarva dharmān parityajya ([[Vanisource:BG 18.66 (1972)|BG 18.66]]). And when he became Ramakrishna, same Kṛṣṇa is speaking, yata mata tata pat. So he has changed his view. We have to accept this? And how he gave up his wife, that's a long history, I don't wish to discuss. We know everything. So we cannot accept something which is beyond the instruction of śāstra.</p>
</div>
</div>
<div id="1977_Conversations_and_Morning_Walks" class="sub_section" sec_index="10" parent="Conversations_and_Morning_Walks" text="1977 Conversations and Morning Walks"><h3>1977 Conversations and Morning Walks</h3>
</div>
<div id="ConversationonTraintoAllahabadJanuary111977India_0" class="quote" parent="1977_Conversations_and_Morning_Walks" book="Con" index="27" link="Conversation on Train to Allahabad -- January 11, 1977, India" link_text="Conversation on Train to Allahabad -- January 11, 1977, India">
<span class="link">[[Vanisource:Conversation on Train to Allahabad -- January 11, 1977, India|Conversation on Train to Allahabad -- January 11, 1977, India]]: </span><div class="text"><p style="display: inline;">Prabhupāda: Ah. Why you are imposing your so-called goodness to others and spending so much money? Why you are doing?</p>
<p>Rāmeśvara: It is not physical. It is just mental.</p>
<p>Prabhupāda: Well, physical, mental... That's right. You are so intelligent that you make distinction between physical and mental. They're all manifestation(?). You are so intelligent. Without mental, is there any physical? Then why you engage psychologist? There may be physical madman. Why you take him at psychologist? Why? Now you're discriminating mental and physical. If mental has nothing to do with physical, then why you employ psychologist to cure a madman from physical violence? You are so fool. Without mental pain, there is no physical pain. Without mental derangement, there is no physical disturbance. Who commits suicide? Who commits murder unless he's mentally deranged? You are very intelligent, that you want to make differentiation between physical and mental. There is differentiation. But cure physically.(?) Naturally they'll become sound. Otherwise why so many psychologists, psychiatrists, are employed in your country?</p>
<p>Rāmeśvara: It is a booming business, big business.</p>
<p>Prabhupāda: Our business is sai vai manaḥ kṛṣṇa-padāravindayoḥ ([[Vanisource:SB 9.4.18-20|SB 9.4.18]]). First of all is mentality. Man-manā mad-bhakto. Mental cure, then physically devotee. "Always think of Me." This is the cure, Kṛṣṇa consciousness. Kṛṣṇa says, man-manā bhava mad-bhakto. Beginning: always think of Kṛṣṇa. This is the treatment. It is proved. Mentally he'll be cured. And then physically after. Nice (indistinct). They do not know how things are happening. (japa) Thinking, feeling, willing. First of all thinking, then feeling, then willing, then working. (break) ...and spending for military strength. They are not performing yajña, so how there will be rainfall? There will be warfare, devastation. Most rubbish civilization, modern misleading, soul-killing. Andhā yathāndhair upanīyamānāḥ ([[Vanisource:SB 7.5.31|SB 7.5.31]]). Very difficult to live with them. Still, we have to do this Kṛṣṇa's business. So we have to do our business. Let the dogs bark on. We don't care for it. If we remain sincere to Kṛṣṇa, that is our victory, not the result. Karmaṇy evādhikāras te mā phaleṣu kadācana. We have to act according to direction of Kṛṣṇa, that much. We want to see good result. Even there is no good result, we don't mind. We must be sincere to Kṛṣṇa that "We have done our best." That's all. Without cheating Kṛṣṇa. That is our duty. As servant, we shall not cheat the master. Result, no result—that depends on Kṛṣṇa. We should not be sorry if there is not result. Never mind. Caitanya Mahāprabhu says that "I have brought to Benares hari-nāma, but here they are full of Māyāvādīs. So if it is not sold, all right, I shall take it back." Caitanya Mahāprabhu said. So we should not be anxious whether the things are sold or not. But we must do our best canvassing work: "Please take it." That is our duty. Hare Kṛṣṇa, Hare Kṛṣṇa... (break)</p>
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</div>
<div id="RoomConversationsBangladeshPreachingPrabhavisnuArticlesbyHamsadutaAugust111977Vrndavana_1" class="quote" parent="1977_Conversations_and_Morning_Walks" book="Con" index="234" link="Room Conversations Bangladesh Preaching/Prabhavisnu Articles by Hamsaduta -- August 11, 1977, Vrndavana" link_text="Room Conversations Bangladesh Preaching/Prabhavisnu Articles by Hamsaduta -- August 11, 1977, Vrndavana">
<span class="link">[[Vanisource:Room Conversations Bangladesh Preaching/Prabhavisnu Articles by Hamsaduta -- August 11, 1977, Vrndavana|Room Conversations Bangladesh Preaching/Prabhavisnu Articles by Hamsaduta -- August 11, 1977, Vrndavana]]: </span><div class="text"><p style="display: inline;">Prabhupāda: What is value of atomic energy? A man is dying; you have accelerated his death. That's all.</p>
<p>Tamāla Kṛṣṇa: "Landing on the moon..."</p>
<p>Prabhupāda: Have you invented something that man will not die? Then it is approved. They are dying. You have given facilities to die earlier. That is atomic energy. There is no energy which can save him—"No more death." Is that improvement? By nature one dies natural death, and you have accelerated-many millions of people can be killed by this atomic weapon. So what is your achievement? Save millions of people.</p>
<p>Tamāla Kṛṣṇa: He says, "Mentally deranged intellectuals are capable of expatiating on their hallucinations."</p>
<p>Prabhupāda: So who is mentally deranged?</p>
<p>Tamāla Kṛṣṇa: He says we are. He says, "And they often become founders and preachers of diverse types of religious cults."</p>
<p>Prabhupāda: No, no. Your atomic energy, what benefit has done to the people? </p>
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