View source for Innermost

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[[Category:Innermost|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="SB11132_0" class="quote" parent="SB_Canto_1" book="SB" index="428" link="SB 1.11.32" link_text="SB 1.11.32">
<span class="link">[[Vanisource:SB 1.11.32|SB 1.11.32, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The insuperable ecstasy was so strong that the queens, who were shy, first embraced the Lord in the innermost recesses of their hearts. Then they embraced Him visually, and then they sent their sons to embrace Him (which is equal to personal embracing). But, O chief amongst the Bhṛgus, though they tried to restrain their feelings, they inadvertently shed tears.</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="SB2646_0" class="quote" parent="SB_Canto_2" book="SB" index="199" link="SB 2.6.46" link_text="SB 2.6.46">
<span class="link">[[Vanisource:SB 2.6.46|SB 2.6.46, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">As it was said in the beginning of Śrīmad-Bhāgavatam (1.5.8), one cannot be fully satisfied by hearing unless and until one is given a chance to hear of the transcendental activities of the Lord. So Brahmājī is also trying, in this verse, to stress the importance of narrating the transcendental pastimes of the Lord as He comes and manifests Himself here on the surface of the material planets. Every living entity has a tendency to hear pleasing messages, and as such almost every one of us is inclined to hear news and talks broadcast by the radio stations. But the difficulty is that no one is satisfied at heart by hearing all those messages. The cause of such dissatisfaction is the incompatibility of the message with the innermost stratum of the living soul. This transcendental literature is especially prepared by Śrīla Vyāsadeva to give the utmost satisfaction to the people in general by narration of the activities of the Lord, as instructed by Śrī Nārada Muni to Śrīla Vyāsadeva. Such activities of the Lord are principally of two varieties. One concerns the mundane manifestation of the material creative force, and the other deals with His pastimes in the form of different incarnations in terms of the time and place. There are innumerable incarnations of the Lord, like the waves of the river flowing constantly in and out. Less intelligent persons take more interest in the creative forces of the Lord in the material world, and, being disconnected from their relationship with the Lord, they put forward many theories of the creation in the name of scientific research.</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="SB102323_0" class="quote" parent="SB_Cantos_10.14_to_12_(Translations_Only)" book="SB" index="378" link="SB 10.23.23" link_text="SB 10.23.23">
<span class="link">[[Vanisource:SB 10.23.23|SB 10.23.23, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">O ruler of men, for a long time those brāhmaṇa ladies had heard about Kṛṣṇa, their beloved, and His glories had become the constant ornaments of their ears. Indeed, their minds were always absorbed in Him. Through the apertures of their eyes they now forced Him to enter within their hearts, and then they embraced Him within for a long time. In this way they finally gave up the pain of separation from Him, just as sages give up the anxiety of false ego by embracing their innermost consciousness.</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="CCAdi14_0" class="quote" parent="CC_Adi-lila" book="CC" index="5" link="CC Adi 1.4" link_text="CC Adi 1.4">
<span class="link">[[Vanisource:CC Adi 1.4|CC Adi 1.4, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">May the Supreme Lord who is known as the son of Śrīmatī Śacī-devī be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most sublime and radiant mellow of devotional service, the mellow of conjugal love.</p>
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<div id="CCAdi1101_1" class="quote" parent="CC_Adi-lila" book="CC" index="96" link="CC Adi 1.101" link_text="CC Adi 1.101">
<span class="link">[[Vanisource:CC Adi 1.101|CC Adi 1.101, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">The first wonder is that both brothers appear simultaneously, and the other is that They illuminate the innermost depths of the heart.</p>
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<div id="CCAdi34_2" class="quote" parent="CC_Adi-lila" book="CC" index="230" link="CC Adi 3.4" link_text="CC Adi 3.4">
<span class="link">[[Vanisource:CC Adi 3.4|CC Adi 3.4, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">"May the Supreme Lord who is known as the son of Śrīmatī Śacī-devī be transcendentally situated in the innermost core of your heart. Resplendent with the radiance of molten gold, He has descended in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most elevated mellow of devotional service, the mellow of conjugal love."</p>
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<div id="CCAdi518_3" class="quote" parent="CC_Adi-lila" book="CC" index="622" link="CC Adi 5.18" link_text="CC Adi 5.18">
<span class="link">[[Vanisource:CC Adi 5.18|CC Adi 5.18, Purport]]: </span><div style="display: inline;" class="purport text"><p style="display: inline;">The abode known as Vṛndāvana or Gokula is also known as Goloka. The Brahma-saṁhitā states that Gokula, the highest region of the kingdom of God, resembles a lotus flower with thousands of petals. The outer portion of that lotuslike planet is a square place known as Śvetadvīpa. In the inner portion of Gokula there is an elaborate arrangement for Śrī Kṛṣṇa's residence with His eternal associates such as Nanda and Yaśodā. That transcendental abode exists by the energy of Śrī Baladeva, who is the original whole of Śeṣa, or Ananta. The tantras also confirm this description by stating that the abode of Śrī Anantadeva, a plenary portion of Baladeva, is called the kingdom of God. Vṛndāvana-dhāma is the innermost abode within the quadrangular realm of Śvetadvīpa, which lies outside of the boundary of Gokula Vṛndāvana.</p>
<p>According to Jīva Gosvāmī, Vaikuṇṭha is also called Brahmaloka. The Nārada Pañcarātra, in a statement concerning the mystery of Vijaya, describes:</p>
:tat sarvopari goloke tatra lokopari svayam
:viharet paramānandī govindo ’tula-nāyakaḥ
<p>"The predominator of the gopīs, Govinda, the principal Deity of Gokula, always enjoys Himself in a place called Goloka, in the topmost part of the spiritual sky."</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="CCAntya1132_0" class="quote" parent="CC_Antya-lila" book="CC" index="131" link="CC Antya 1.132" link_text="CC Antya 1.132">
<span class="link">[[Vanisource:CC Antya 1.132|CC Antya 1.132, Translation]]: </span><div style="display: inline;" class="trans text"><p style="display: inline;">""May the Supreme Lord who is known as the son of Śrīmatī Śacīdevī be transcendentally situated in the innermost core of your heart. Resplendent with the radiance of molten gold, He has descended in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most elevated mellow of devotional service, the mellow of conjugal love.""</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="Nectar_of_Devotion" class="sub_section" sec_index="1" parent="Other_Books_by_Srila_Prabhupada" text="Nectar of Devotion"><h3>Nectar of Devotion</h3>
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<div id="NOD30_0" class="quote" parent="Nectar_of_Devotion" book="OB" index="239" link="NOD 30" link_text="Nectar of Devotion 30">
<span class="link">[[Vanisource:NOD 30|Nectar of Devotion 30]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Once the Bakāsura demon assumed the shape of a very big duck and opened his mouth in order to swallow Kṛṣṇa and all the cowherd boys. When Kṛṣṇa was entering into the demon's mouth, Balarāma and the other cowherd boys almost fainted and appeared as though they had no life. Even if devotees are illusioned by some ghastly scene or by any accidental occurrence, they never forget Kṛṣṇa. Even in the greatest danger they can remember Kṛṣṇa. This is the benefit of Kṛṣṇa consciousness: even at the time of death, when all the functions of the body become dislocated, the devotee can remember Kṛṣṇa in his innermost consciousness, and this saves him from falling down into material existence. In this way Kṛṣṇa consciousness immediately takes one from the material platform to the spiritual world.</p>
<p>In this connection there is a statement about persons who died at Mathurā: "These persons had a slight breathing exhilaration, their eyes were wide open, the colors of their bodies were changed, and they began to utter the holy name of Kṛṣṇa. In this condition they gave up their material bodies." These symptoms are prior manifestations of death.</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="RTW35_0" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="31" link="RTW 3.5" link_text="Renunciation Through Wisdom 3.5">
<span class="link">[[Vanisource:RTW 3.5|Renunciation Through Wisdom 3.5]]: </span><div style="display: inline;" class="text"><p style="display: inline;">May that Lord who is known as the son of Śrīmatī Śacīdevī be transcendentally situated in the innermost core of your heart. Resplendent with the radiance of molten gold, He has descended in the Age of Kali by His causeless mercy to bestow what no incarnation has ever offered before: the most elevated mellow of devotional service, the mellow of conjugal love.</p>
<p>In an essay entitled "Surrender and Opening," Śrī Aurobindo writes:</p>
<p>The whole principle of this yoga is to give oneself entirely to the Divine alone and to nobody and nothing else, and to bring down to ourselves, by union with the Divine Mother, all transcendent light, power, breadth, place, purity, truth, consciousness, and Ananda of the Supramental Divine.</p>
<p>Rādhā is the personification of absolute love for the Divine, total and integral in all parts of Her being, from the highest spiritual to the physical, bringing the absolute self-going and total consecration of all being and calling down into the body and the most material nature the supreme Ananda.</p>
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<div id="RTW51_1" class="quote" parent="Renunciation_Through_Wisdom" book="OB" index="39" link="RTW 5.1" link_text="Renunciation Through Wisdom 5.1">
<span class="link">[[Vanisource:RTW 5.1|Renunciation Through Wisdom 5.1]]: </span><div style="display: inline;" class="text"><p style="display: inline;">May that Lord who is known as the son of Śrīmatī Śacīdevī be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has descended in the Age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service.</p>
<p>The present Kali-yuga is therefore very auspicious, for in this age one can attain the treasure of  devotional service to the Lord that He Himself propagated. Our hope rests fully with the Lord's surrendered devotees, who are endowed with perfect knowledge of how to disseminate this transcendental science. Śrīla Śukadeva Gosvāmī, after describing the evil aspects of Kali-yuga, sums up this subject toward the very end of the Śrīmad-Bhāgavatam (12.3.51-52):</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="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCAdilila14MayapurMarch281975_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="4" link="Lecture on CC Adi-lila 1.4 -- Mayapur, March 28, 1975" link_text="Lecture on CC Adi-lila 1.4 -- Mayapur, March 28, 1975">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 1.4 -- Mayapur, March 28, 1975|Lecture on CC Adi-lila 1.4 -- Mayapur, March 28, 1975]]: </span><div class="text"><p style="display: inline;">Nitāi: "May that Lord, who is known as the son of Śrīmatī Śacīdevī, be transcendentally situated in the innermost chambers of your heart. Resplendent with the radiance of molten gold, He has appeared in the age of Kali by His causeless mercy to bestow what no incarnation ever offered before: the most sublime and radiant spiritual knowledge of the mellow taste of His service."</p>
<p>Prabhupāda:</p>
:anarpita-carīṁ cirāt karuṇayāvatīrṇaḥ kalau
:samarpayitum unnata ujjvala-rasāṁ sva-bhakti-śriyam
:hariḥ puraṭa-sundara-dyuti-kadamba-sandīpitaḥ
:sadā hṛdaya-kandare sphuratu vaḥ śacī-nandana
:([[Vanisource:CC Adi 1.4|CC Adi 1.4]])
:This is the blessings of Śrīla Rūpa Gosvāmī upon everyone.
:śrī-caitanya-mano-'bhīṣṭaṁ
:sthāpitaṁ yena bhū-tale
:svayaṁ rūpaḥ kadā mahyaṁ
:dadāti sva-padāntikam
<p>(When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?)</p>
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<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
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<div id="LectureatEngagementBostonMay81968_0" class="quote" parent="General_Lectures" book="Lec" index="6" link="Lecture at Engagement -- Boston, May 8, 1968" link_text="Lecture at Engagement -- Boston, May 8, 1968">
<span class="link">[[Vanisource:Lecture at Engagement -- Boston, May 8, 1968|Lecture at Engagement -- Boston, May 8, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"What I am." If we do not understand "What I am," then I am missing the opportunity. If I simply waste my time in the propensities of animal life—the same thing: eating, sleeping, defending, and mating—and if you do not inquire that "I do not wish to die. Why death is enforced upon me? I do not want to be diseased. Why disease is enforced upon me?" They do not inquire. They simply think, "All right, I am diseased. Let me go to the doctor and have some medicine." But from innermost part of his heart, he doesn't want to be diseased, or doesn't want to be dead. Why? Because he is eternal. His real position is eternal life, blissful life, without any death, without any birth, without any disease.</p>
<p>So this is the opportunity. This human form of life is the opportunity to achieve that highest perfection of life. If we do not make progress with that vision of life, then we are simply spoiling our, this opportunity of human civilized life. Especially I mean this civilized form of life with developed consciousness, developed education. If you do not take care "What I am? Why I am meeting death? I do not wish to die. Why calamities are enforced upon me?" Nobody wants to meet calamities. In your country, especially I see in every city, the fire brigade, ambulance car is always wandering in the street. That means who wants that his house should be set in fire? Who wants that he should meet an accident? But these things are being enforced, but there is no question that "Why these things are enforced? I do not want this. Why this...?" This is self-realization. As soon as we become inquisitive that "I do not want all these miserable condition of life. Why they are enforced...?"</p>
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<div id="Philosophy_Discussions" class="sub_section" sec_index="13" parent="Lectures" text="Philosophy Discussions"><h3>Philosophy Discussions</h3>
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<div id="PhilosophyDiscussiononGeorgeWilhelmFriedrichHegel_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="43" link="Philosophy Discussion on George Wilhelm Friedrich Hegel" link_text="Philosophy Discussion on George Wilhelm Friedrich Hegel">
<span class="link">[[Vanisource:Philosophy Discussion on George Wilhelm Friedrich Hegel|Philosophy Discussion on George Wilhelm Friedrich Hegel]]: </span><div class="text"><p style="display: inline;">Prabhupāda: "I have prepared the law." Who will care for you? Even the small law, "Keep to the right," that is religion. If you say, "What is the law? If they keep to the left..." No. That will not be accepted. "Keep to the right" is religion, and "Keep to the left" is criminal. So religion is pious and impious—everything on the order of Kṛṣṇa, or God. If you follow strictly the instruction of Kṛṣṇa, then you are religious, pious, transcendental, devotee, everything. And if you defy Kṛṣṇa, you manufacture your own way, then you are rascal, asura. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ ([[Vanisource:BG 7.15 (1972)|BG 7.15]]). He is narādhamāḥ. This is the way. Less than the mankind, narādhamāḥ, who do not follow the instruction of Kṛṣṇa, or God.</p>
<p>Hayagrīva: He writes, "The lifting of the spirit to God occurs in the innermost regions of spirit upon the basis of thought. Religion as the innermost affair of man has here its center and the root of its life. God is in his very essence thought and thinking, however His image and configuration be determined otherwise."</p>
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<div id="PhilosophyDiscussiononGeorgeWilhelmFriedrichHegel_1" class="quote" parent="Philosophy_Discussions" book="Lec" index="43" link="Philosophy Discussion on George Wilhelm Friedrich Hegel" link_text="Philosophy Discussion on George Wilhelm Friedrich Hegel">
<span class="link">[[Vanisource:Philosophy Discussion on George Wilhelm Friedrich Hegel|Philosophy Discussion on George Wilhelm Friedrich Hegel]]: </span><div class="text"><p style="display: inline;">Hayagrīva: He says, "They only know that the one"—that is, the one Brahman—"is free; therefore such freedom is only arbitrary."</p>
<p>Prabhupāda: Then why he says that the human being should be free?</p>
<p>Hayagrīva: He says this one, supreme one, is therefore a despot, not a free man, not a man. Only the Germanic nations have in and through Christianity achieved the consciousness that man as man is free and that freedom of the spirit constitutes his very nature. This consciousness arose first in religion and the innermost region of spirit.</p>
<p>Prabhupāda: Christian religion is that the man either goes to heaven or goes to hell. So he has got the freedom either go to hell or go to heaven. This freedom he has got. But who gives him hell or heaven? He has got the freedom to make choice, but when he is going to hell, then where is his freedom? That where is the distinction between hell and heaven? These are... If he is Christian he should answer that the man is given chance, once, either to go to hell or go to heaven. So all right, if he goes to heaven it is all right. Then if he goes to hell, where is freedom? This common sense also, that every citizen has got the freedom to live as free citizen or to go to the jail, but one who goes to the jail, where is freedom? And who gives him the chance of free citizenship or prisoner's life? Therefore his freedom is dependent on somebody, higher principle, who gives him chance to remain free or go to prison. That God is the supreme controller. He gives the living entity freedom to make his choice, either go to hell or go to heaven, but he is not completely free as God is free.</p>
<p>Hayagrīva: He says the grandeur of Indian religion and poetry as well as Indian philosophy have been acknowledged especially in their rejection and sacrifice of the senses. Now his conception is typical nineteenth century...</p>
<p>Prabhupāda: He has no study of the Vedic literature; still he poses himself to remark on the Vedic literature. That is his ignorance.</p>
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<div id="Conversations_and_Morning_Walks" class="section" sec_index="5" parent="compilation" text="Conversations and Morning Walks"><h2>Conversations and Morning Walks</h2>
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<div id="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>
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<div id="RoomConversationwithProfessorDurckheimGermanSpiritualWriterJune191974Germany_0" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="123" link="Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany" link_text="Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany">
<span class="link">[[Vanisource:Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany|Room Conversation with Professor Durckheim German Spiritual Writer -- June 19, 1974, Germany]]: </span><div class="text"><p style="display: inline;">Professor Durckheim: There is no disease of the human being which the animal has not, which has not this source. Any kind of human malady and disease which is reserved to the human being has always this source of being separated from the innermost reality.</p>
<p>Prabhupāda: Yes. Not only that. The other than, lower animals, birds, beast, and other, they have no problem. And we have created so many problems. They have no eating problem. Thousands and thousands of sparrows are here. They have no problem of eating. They are very nicely jumping, flying, eating.</p>
<p>Professor Durckheim: And eating each other without complex.</p>
<p>Prabhupāda: Yes. And they have problem. They are killing only. The human society, they should be advanced so much that even the birds, they have nothing to kill for their eating. They have got sufficient food. And we are advanced human being. We are killing for eating instead of God giving us so much food, enough food. And they are still puffed up with advanced civilization. They have not even human feeling. These poor cows, they are giving us milk, the most nutritious food, and we can prepare so many nice nutritious foodstuff. So let them live. And if I want to eat at all, let it die. Then we shall eat. Why kill it? So they have no common sense. And they are leading the sinful life; still, they are very much proud of their civilization. And they are suffering periodical wars, war number one, war number two, war number three. This number will increase. Not only... Without war, thousands of children are being killed within the womb. This is going on. If you kill, then you be killed. This is nature's reaction. You will be killed within the womb. You will never see the sunlight. Again you die, again enter another womb, and again be killed.</p>
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<div id="RoomConversationwithBishopKellyJune291974Melbourne_1" class="quote" parent="1974_Conversations_and_Morning_Walks" book="Con" index="134" link="Room Conversation with Bishop Kelly -- June 29, 1974, Melbourne" link_text="Room Conversation with Bishop Kelly -- June 29, 1974, Melbourne">
<span class="link">[[Vanisource:Room Conversation with Bishop Kelly -- June 29, 1974, Melbourne|Room Conversation with Bishop Kelly -- June 29, 1974, Melbourne]]: </span><div class="text"><p style="display: inline;">Bishop Kelly: Yes, well, I accept that every man must open himself out to God. And as we say, well, God speaks to the open mind of a generous man and the open recesses of his own heart through His grace. But surely outside of man... See, my difficulty is, you know, that God can speak to me... Let us put it this way. Some God-fearing people and God-dedicated people have done some very strange things. Now, my (indistinct) is, if God speaks to me in the innermost recesses of my heart and He tells me on a certain matter to do this, and He speaks to somebody over here on the same matter, and He tells him to do something different, so straightaway I must ask the question. There must be some way, independent from me and from my fellow man, in which God can make His will known, can reveal Himself in so far to guarantee that I am not merely taking a subjective interpretation of what God is making known to me, and I end up with not really a valid alternative, but I may end up with an opposition or a contradiction. And my big fear there is, if it is a contradiction, well, somebody is going to lose out. Now I wouldn't be quite sure whether it was to be myself or the other person. But if that is so... So I always feel... The Christian religion, of course, feels it very keenly that it is true that God moves the individual soul in a way that is particular to each soul, his own action—we call it His action of grace which is an offering of God's guidance and God's truth, God's riches or God's life—but over and above the individual movements by which he touches and uplifts and enables the individual person, to His outside of that, something which we would say, relatively speaking, in which He is objective, in which God makes known His will as a whole plane and philosophy of life. Now, in the Hare Kṛṣṇa would you have something of that equivalent? You would have sacred writings. I know that. But would you have anything that would sort of correspond to a living interpretive voice or a living interpretation of the will of God irrespective of what God says to me as an individual in the recesses of my heart and soul. I don't know whether I spoke too much there or whether I am clear.</p>
<p>Prabhupāda: I don't think there is individual instruction. There is individual instruction, but that is subordinate. The general instruction is that one should be fully surrendered to God. That is general instruction. Now, if one is fully surrendered, then in a particular case and particular circumstances, God gives him instruction what to do. So because in this material world, circumstances are different, so that is not very extraordinary. According to circumstances, he gives him. But general instruction is there, and they are recorded in the scripture. That general instruction must be followed, that one cannot say that "God is dictating through me something to do even against the general instruction." That is not possible. That is not possible. The general instruction must be followed.</p>
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<div id="1976_Conversations_and_Morning_Walks" class="sub_section" sec_index="9" parent="Conversations_and_Morning_Walks" text="1976 Conversations and Morning Walks"><h3>1976 Conversations and Morning Walks</h3>
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<div id="RoomConversationSeptember111976Vrndavana_0" class="quote" parent="1976_Conversations_and_Morning_Walks" book="Con" index="305" link="Room Conversation -- September 11, 1976, Vrndavana" link_text="Room Conversation -- September 11, 1976, Vrndavana">
<span class="link">[[Vanisource:Room Conversation -- September 11, 1976, Vrndavana|Room Conversation -- September 11, 1976, Vrndavana]]: </span><div class="text"><p style="display: inline;">Prabhupāda: The rascal.</p>
<p>Hari-śauri: This is... And then the next part's even worse. "For the doubting or confused minority, to which section I then belonged, Swamiji has this message. "Those who want to secure pearls from the sea have to dive deep to fetch them. It does not help them to dabble among the shallow waves near the shore and say that the sea has no pearls and that all stories about them are false. Likewise, if a person wants to secure the love and grace of the avatāra he must also dive deep and get submerged in Sai Baba. Then only will he become one with me and carry me in his innermost heart."</p>
<p>Prabhupāda: Everyone can say like that. What you have done as God? God is an Indian. Making things very complicated.</p>
<p>Hari-śauri: Yes, and this man goes on to describe the aura. He goes on to describe how spiritual his presence is. They chant oṁkāra. They chant oṁkāra.</p>
<p>Prabhupāda: So, anything about us? He criticized "God is an Indian," that is a criticism.</p>
<p>Hari-śauri: No, no. This is a glorification. He's a nationalist; so he's saying God is an Indian. 'Cause it's supposed to be very good.</p>
<p>Prabhupāda: How God can be Indian? Then how he's God? God must be for everyone. An Indian God.</p>
<p>Hari-śauri: He says here that he is the image of Kṛṣṇa incarnate.</p>
<p>Prabhupāda: He says?</p>
<p>Hari-śauri: He says, "They say that he's Śiva and Pārvatī combined together. He certainly embodies both masculinity and femininity. Kṛṣṇa, as we read of Him in the scriptures, must have resembled Swamiji. His walk is that of a dancer floating in a graceful movement."</p>
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