View source for Sign of... (Lectures, Other)

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[[Category:Sign Of|1]]
[[Category:Compilations from Lectures]]
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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="Nectar_of_Devotion_Lectures" class="sub_section" sec_index="2" parent="Lectures" text="Nectar of Devotion Lectures"><h3>Nectar of Devotion Lectures</h3>
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<div id="TheNectarofDevotionLosAngelesJune231970_0" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="1" link="The Nectar of Devotion -- Los Angeles, June 23, 1970" link_text="The Nectar of Devotion -- Los Angeles, June 23, 1970">
<span class="link">[[Vanisource:The Nectar of Devotion -- Los Angeles, June 23, 1970|The Nectar of Devotion -- Los Angeles, June 23, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So the whole substance is creamed. You should take advantage of this. And don't indulge in much unnecessary talks. Time should be very properly utilized. Āyuṣaḥ kṣaṇa eko 'pi na labhyaḥ svarṇa-koṭibhiḥ. Value of time is so great that one moment of your life lost, it cannot be returned even in exchange of millions of dollars. Therefore every moment should be properly utilized. Avyartha kālatvam (Cc. Madhya 23.18-19). When one is advanced in Kṛṣṇa consciousness his business becomes to see, "Whether I am wasting my time?" That is one of the sign of advanced devotee. Avyartha kālatvam. Nāma-gāne sadā ruci ([[Vanisource:CC Madhya 23.32|CC Madhya 23.32]]). Attachment for chanting always. Prītis tad-vasati sthale: (Cc. Madhya 23.18-19) and attraction or attachment for living in the temple, vasati, where Kṛṣṇa lives. Kṛṣṇa lives everywhere, but specifically, to give us chance to meet, He lives in the temple or in places like Vṛndāvana. So prītis tad-vasati sthale. One should be enhanced in attachment for living where Kṛṣṇa is living. Prītis tad... Nāma-gāne sadā ruci ([[Vanisource:CC Madhya 23.32|CC Madhya 23.32]]). And taste for singing always the holy name. These are development. Ādau śraddhā tataḥ sādhu-saṅgaḥ (Cc. Madhya 23.14-15). All of you who come here, it is out of śraddhā, some, what is called... What is the exact English word for śraddhā? Devotion, you can take. Devotion. Those who come here, their first principle is they have some regard that "This Kṛṣṇa consciousness movement is nice. Let me see." So this is the beginning. Ādau śraddhā. And then sādhu-saṅgaḥ: then associate with these devotees. Then, after some time, when he's little advanced more, then he is eager to become initiated. This is third stage, as some of these students are going to be initiated today. The initiation means bhajana-kriyā. Actually executing devotional service: initiation.</p>
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<div id="TheNectarofDevotionVrndavanaNovember111972_1" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="39" link="The Nectar of Devotion -- Vrndavana, November 11, 1972" link_text="The Nectar of Devotion -- Vrndavana, November 11, 1972">
<span class="link">[[Vanisource:The Nectar of Devotion -- Vrndavana, November 11, 1972|The Nectar of Devotion -- Vrndavana, November 11, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Yes. That is the sign of devotee: appreciation (of) the activities of devotee. This appreciation means a devotee who is actually freed from all contamination, he does not find any fault with other devotee. That is the sign. He does not think himself that he is bigger devotee or greater devotee than others. He thinks himself as the lowest of all. As Caitanya, as Caitanya-caritāmṛta author, Kavirāja Gosvāmī, says, purīṣera kīṭa haite muñi se lagiṣṭha: ([[Vanisource:CC Adi 5.205|CC Adi 5.205]]) "I am lower than the insect within the stool." Jagāi-mādhāi haite se muñi pāpiṣṭha: "I am greater sinner than Jagāi and Mādhāi." Mora nāma yei laya tāra puṇya kṣaya: "Anyone who takes my name, immediately, all the result of his pious activities becomes vanquished." He's placing like that. Because it is not imitation or any bluff. He's... Any devotee who's actually advanced, he feels like that. Just like great scientist, Sir Isaac Newton, he used to say that "I have simply collected a few grains of sand in the ocean of knowledge." Yes. He used to say. And actually, that is the fact. Everything is unlimited. So nobody should be proud falsely that he has become a great devotee. Everyone should be very humble.</p>
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<div id="TheNectarofDevotionCalcuttaJanuary271973_2" class="quote" parent="Nectar_of_Devotion_Lectures" book="Lec" index="44" link="The Nectar of Devotion -- Calcutta, January 27, 1973" link_text="The Nectar of Devotion -- Calcutta, January 27, 1973">
<span class="link">[[Vanisource:The Nectar of Devotion -- Calcutta, January 27, 1973|The Nectar of Devotion -- Calcutta, January 27, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">On account of his association with mahātmās, or great souls one hundred percent in the devotional service of the Lord, one may attain a little bit of attraction for Śrī Kṛṣṇa, but, at the same time, one may remain very much attached to fruitive activities and material sense enjoyment and not be prepared to undergo the different types of renunciation. Such a person, if he has unflinching attraction to Kṛṣṇa, becomes an eligible candidate for discharging devotional service.</p>
<p>"This attraction for Kṛṣṇa consciousness in association with pure devotees is the sign of great fortune. It is confirmed by Lord Caitanya that the only..., only the fortunate persons, by mercy of both the bona fide spiritual master and Kṛṣṇa, will get the seed of devotional service. In this connection, Lord Kṛṣṇa says in the Śrīmad-Bhāgavatam, Eleventh Canto, Twentieth Chapter, verse 8: 'My dear Uddhava, only by exceptional fortune does someone become attached, attracted to Me, Kṛṣṇa. And even if one is not completely detached from fruitive activities or is not completely attached to devotional service, such service is quickly effective.'</p>
<p>"Devotees can be divided into three classes. The first, or uppermost class, is described as follows: One is very expert in the study of relevant scriptures and he is also expert in putting forward arguments in terms of those scriptures. He can very nicely present conclusions with perfect discretion and can consider the ways of devotional..."</p>
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<div id="Sri_Caitanya-caritamrta_Lectures" class="sub_section" sec_index="3" parent="Lectures" text="Sri Caitanya-caritamrta Lectures"><h3>Sri Caitanya-caritamrta Lectures</h3>
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<div id="LectureonCCAdilila11MayapurMarch251975_0" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="1" link="Lecture on CC Adi-lila 1.1 -- Mayapur, March 25, 1975" link_text="Lecture on CC Adi-lila 1.1 -- Mayapur, March 25, 1975">
<span class="link">[[Vanisource:Lecture on CC Adi-lila 1.1 -- Mayapur, March 25, 1975|Lecture on CC Adi-lila 1.1 -- Mayapur, March 25, 1975]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That is the test of the brāhmaṇa, that he is very learned. So ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ. Viśārada, very expert. Avaiṣṇavo gurur na sa syāt. But if he does not know what is Kṛṣṇa or if he's not a devotee of Kṛṣṇa, he cannot become guru. Ṣaḍ-vaiṣṇavaḥ śvapaco guruḥ. But one person who is coming from the family of dog-eaters... The dog-eaters, they are considered to be the lowest of the human beings. So, śva-paca, śva means dog, and paca means eater or cooker. So śvapaca, even a person is coming from the śvapaca family, and if he's a Vaiṣṇava, if he's a devotee of Kṛṣṇa, he can become guru. On the other side, even born in a brāhmaṇa family and very expert in Vedic ritualistic performances, mantra-tantra-viśāradaḥ, he cannot become guru if he does not understand Kṛṣṇa. So therefore guru is very important because he has accepted Kṛṣṇa... Tattva-darśibhiḥ, he has seen the truth. So therefore guru is first offered... This is the test of guru. Guru does not become Kṛṣṇa himself, but he canvasses door to door to induce that "You become devotee of Kṛṣṇa." This is sign of guru. Vande gurūn īśa-bhaktān. Īśa-bhaktān. Then we shall describe later on.</p>
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<div id="LectureonCCMadhyalila2098102April271976AucklandNewZealand_1" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="50" link="Lecture on CC Madhya-lila 20.98-102 -- April 27, 1976, Auckland, New Zealand" link_text="Lecture on CC Madhya-lila 20.98-102 -- April 27, 1976, Auckland, New Zealand">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.98-102 -- April 27, 1976, Auckland, New Zealand|Lecture on CC Madhya-lila 20.98-102 -- April 27, 1976, Auckland, New Zealand]]: </span><div style="display: inline;" class="text"><p style="display: inline;">It is not very ordinary thing. So anyone who's accepted Kṛṣṇa as everything, he is the greatest mahātmā. Most fortunate. And we can practically see in these modern countries, everyone four or five years or at most ten years, who never heard what is Kṛṣṇa. Now thousand, they are devotees of Kṛṣṇa, because they have accepted Kṛṣṇa. Vāsudevaḥ sarvam iti sa mahātmā ([[Vanisource:BG 7.19 (1972)|BG 7.19]]). You accept blindly or knowingly, the result will be the same. If you touch fire knowingly or unknowingly, it will burn. This is the position. If you accept Kṛṣṇa as the Supreme, ahaṁ sarvasya prabhavaḥ ([[Vanisource:BG 10.8 (1972)|BG 10.8]]), the origin of everything, then the action will be there. Sa mahātmā su-durlabhaḥ. You'll become the greatest mahātmā. And what is the sign of mahātmā? Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ bhajanty ananya-manaso ([[Vanisource:BG 9.13 (1972)|BG 9.13]]). That is mahātmā. He is under the control of daivī prakṛti. As we are controlled by this material nature, a mahātmā is controlled by the spiritual nature. And what is the sign? Bhajanty ananya-manaso, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. This is the sign. Without any division. So these young boys, girls, they're always chanting. That you'll see: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa They are mahātmās. Sa mahātmā su-durlabhaḥ. Api cet sudurācāro bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ ([[Vanisource:BG 9.30 (1972)|BG 9.30]]). These things are there. Very simple thing. You accept Kṛṣṇa the Supreme, you follow instruction, you become a great mahātmā.</p>
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<div id="LectureonCCMadhyalila20121124NewYorkNovember251966_2" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="72" link="Lecture on CC Madhya-lila 20.121-124 -- New York, November 25, 1966" link_text="Lecture on CC Madhya-lila 20.121-124 -- New York, November 25, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.121-124 -- New York, November 25, 1966|Lecture on CC Madhya-lila 20.121-124 -- New York, November 25, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"What is my relationship with God?" Or: "What is my relationship with this world?" Or: "What is my relationship with this nature?" These three is described. Then, as soon as you understand your relationship, then your action begins according to... Just like two businessmen, two. They want to do some business. They wanted to do... Mutually, they want to do some business. And what is the aim of business? To make some profit. Both of them are interested in making some profit. Without profit, there is no question of business. So first, if the profit is aim, then the two business first come to a contract, or agreement. This is called sambandha, relationship. "Yes, you are supplier; I am purchaser. And you shall supply in this way, and I shall purchase in this way." Agreement. This is called relationship. And after the sign of the agreement, when actually the activities begin, supply and purchase, that is called abhidheya. And abhidheya means why they are doing this business? Now, some profit. So the profit there must be. Otherwise nobody's interested. Same thing is there also in the Vedas. First of all you have to understand, "What is my relationship with God, or with this world, or the nature?" We must understand first this. And when we understand this, "This is my relationship," then my actual work will begin. That is abhidheya. And after executing that prescribed duty, the result is that I'll get my relationship with the Supreme Lord revived. These three things are described in the Vedas. There is no other thing.</p>
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<div id="LectureonCCMadhyalila20142NewYorkNovember301966_3" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="78" link="Lecture on CC Madhya-lila 20.142 -- New York, November 30, 1966" link_text="Lecture on CC Madhya-lila 20.142 -- New York, November 30, 1966">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 20.142 -- New York, November 30, 1966|Lecture on CC Madhya-lila 20.142 -- New York, November 30, 1966]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So Kṛṣṇa worship means he is liberated already. Just like the same example: If a man is sitting on the high-court bench, it is to be understood that he has passed all educational qualification, and he is a good lawyer. Therefore... There is no more necessity to ask, "Whether you have passed M.A. examination or law examination?" This is foolishness. Similarly, if one is, I mean to say, strictly in Kṛṣṇa consciousness, then it is to be understood that he is liberated. Liberation, the definition of liberation, is in the Śrīmad-Bhāgavatam, mukti..., svarūpeṇa vyavasthitiḥ. Hitvā... Muktir hitvānyathā rūpaṁ svarūpeṇa vyavasthitiḥ ([[Vanisource:SB 2.10.6|SB 2.10.6]]). Mukti means hitvā anyathā rūpam. Now we are now represented in different kinds of formalities. You have got a different kinds of idea; I have got different kinds of idea; another man has different from others. There are difference; therefore we are clashing each other. This is the sign of bondage. And mukti means when we are liberated from these different kinds of ideas, and svarūpeṇa vyavasthitiḥ, when we are situated in our constitutional position, that is called mukti, liberation. And what is our constitutional position? "Oh, I am the part and parcel of the Supreme, Kṛṣṇa." Then what is my duty? Duty, part's duty, is to serve the whole. That's all. Just like your hand, the part of your body. What is the duty of hand? To serve the body. It is very easy thing. If you are part and parcel of the Supreme, then what is your duty? Your duty is to serve Him. You have no other duty.</p>
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<div id="LectureonCCMadhyalila221115NewYorkJanuary91967_4" class="quote" parent="Sri_Caitanya-caritamrta_Lectures" book="Lec" index="109" link="Lecture on CC Madhya-lila 22.11-15 -- New York, January 9, 1967" link_text="Lecture on CC Madhya-lila 22.11-15 -- New York, January 9, 1967">
<span class="link">[[Vanisource:Lecture on CC Madhya-lila 22.11-15 -- New York, January 9, 1967|Lecture on CC Madhya-lila 22.11-15 -- New York, January 9, 1967]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Just like we ride on horse, Devī, she rides on lion. And the lion has attacked that demon. And demon is also very strong, fighting with the lion, and the mother, Goddess Durgā, she has caught the demon by the hair and piercing the trident on the chest, and the lion has attacked. So this is our position. We are thinking like the demon. Now, this lion is the symbol of rajo-guṇa. Rajo-guṇa. Kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. Rajo-guṇa means we are full of lust and anger. When there is excess of rajo-guṇa, then we are full of lust and anger. And when there is sattva-guṇa, then there is knowledge. And when there is tamo-guṇa, neither anger nor lust nor knowledge, simply just like the Bowery Road. You see? Lying down on the street. This is the sign of ignorance, tamo-guṇa, yes. So this is going on.</p>
<p>So the demons... Demons means their characteristic: to challenge the existence of God. And therefore this prakṛti, nature, is piercing, the trident. The trident means threefold miseries: miseries pertaining to the body, pertaining to the mind... Just like yesterday night you had some trouble due to the body. So sometimes mind: "Oh, today I am not very good mood. There is something wrong." The body is all right, but the mind is not all right. This is called ādhyātmika. Then adhibhautika. Adhibhautika means miseries offered by other living entities. Just like at night, bedbugs. (laughter) (laughs) So, very nice situation, whole night there is no sleep. Why? Now there is adhibhautika. Adhibhautika. Or some enemy. This is... There are... These are all miseries, but we forget. And adhidaivika. Adhidaivika. Just like heavy snowfall, severe cold, severe heat, earthquake, famine, war. These are adhidaivika, forced by you by superior power.</p>
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<div id="Sri_Isopanisad_Lectures" class="sub_section" sec_index="4" parent="Lectures" text="Sri Isopanisad Lectures"><h3>Sri Isopanisad Lectures</h3>
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<div id="SriIsopanisadMantra7LosAngelesMay91970_0" class="quote" parent="Sri_Isopanisad_Lectures" book="Lec" index="13" link="Sri Isopanisad, Mantra 7 -- Los Angeles, May 9, 1970" link_text="Sri Isopanisad, Mantra 7 -- Los Angeles, May 9, 1970">
<span class="link">[[Vanisource:Sri Isopanisad, Mantra 7 -- Los Angeles, May 9, 1970|Sri Isopanisad, Mantra 7 -- Los Angeles, May 9, 1970]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So one has to come, therefore, to the platform of goodness in this material world. If one does not come to the platform of goodness... The platform of goodness is the brahminical qualification. That we are preaching. Our Kṛṣṇa consciousness movement is to bring some men on the platform of goodness. The world requires it now. The world is need of some brāhmaṇas, qualified brāhmaṇas. Not that... You are being trained up to become qualified brāhmaṇas. So be always careful that you may not contact the quality of passion and ignorance. Passion and ignorance will induce you... Kāma lobha, lust and greediness. That is the sign of passion and ignorance. And when you are in goodness, then you can see things as they are. Then you can see yourself, that you are not matter; you are spirit soul. And if you make further advance, then you understand that "I am eternal part and parcel of the Supreme Lord, the fiery spark." So that ekatvam anupaśyataḥ, in this verse, ekatvam, that qualitatively one, not quantitatively. You are one with God qualitatively. You cannot be equal with God quantitatively. That ekatvam.</p>
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<div id="Festival_Lectures" class="sub_section" sec_index="6" parent="Lectures" text="Festival Lectures"><h3>Festival Lectures</h3>
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<div id="SriVyasapujaLondonAugust221973_0" class="quote" parent="Festival_Lectures" book="Lec" index="25" link="Sri Vyasa-puja -- London, August 22, 1973" link_text="Sri Vyasa-puja -- London, August 22, 1973">
<span class="link">[[Vanisource:Sri Vyasa-puja -- London, August 22, 1973|Sri Vyasa-puja -- London, August 22, 1973]]: </span><div style="display: inline;" class="text"><p style="display: inline;">The meaning is the preaching, very easy. Dante nidhāya tṛṇakam. According to Indian system, if you put a grass on your mouth, it is a sign of that you have become very humble. If you approach a person with a grass in your mouth, he'll immediately know that you are coming there with very, very great humbleness. Therefore dante nidhāya. This was the system. Dante nidhāya tṛṇakam, and touching his feet. Immediately, touch his feet. Immediately, even if he's enemy, he'll be a friend. Even if he's your enemy, it is so nice process. Take a grass on your mouth and immediately fall on his feet, padayor nipetya, and with folded hands, much flattering. Dante nidhāya tṛṇakaṁ padayor nipatya kaku-śataṁ kṛtvā ca. All flattering words. Ahaṁ bravīmi. So immediately he will agree, "Yes, what you say I'll hear. I'll hear." Immediately, convert to hear you at least. Just see how perfect process is. "Then what is your purpose, sir? Why you are becoming so humble, meek? And now say." "Yes sir, I'll say." What is that? He sādhavaḥ, "You are a great sādhu." Although he may be rascal number one. Still, you call him, he sādhavaḥ. "Yes, I am sādhu, yes. What is your proposal?" "Now kindly forget all nonsense, whatever you have learned. That's all. I am flattering you because I want that you forget everything, all these yogis and this and that and that and meditation. Please kick out all these." "Then what I have to do?" "Caitanya-candra-caraṇe kurutānurāgam. Just adhere yourself to the lotus feet of Lord Caitanya Mahāprabhu. Then you become spiritual master. That's all."</p>
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<div id="HisDivineGraceSrilaBhaktisiddhantaSarasvatiGosvamiPrabhupadasDisappearanceDayLectureHyderabadDecember101976_1" class="quote" parent="Festival_Lectures" book="Lec" index="37" link="His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Disappearance Day, Lecture -- Hyderabad, December 10, 1976" link_text="His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Disappearance Day, Lecture -- Hyderabad, December 10, 1976">
<span class="link">[[Vanisource:His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Disappearance Day, Lecture -- Hyderabad, December 10, 1976|His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Disappearance Day, Lecture -- Hyderabad, December 10, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">He was magistrate and he was manager also, the managing board of Jagannātha Purī. The system is, the local magistrate becomes the official manager of the managing board of Jagannātha Purī. So at that time he was situated in Jagannātha Purī, and Bhaktisiddhānta Sarasvatī Ṭhākura appeared at Purī. And the Ratha-yātrā, the Ratha-yātrā ceremony takes place, and sometimes the big ratha stops at interval. So the house in which Bhaktisiddhānta Sarasvatī Ṭhākura appeared, in front of that house the ratha stopped. So his mother took the advantage and... Because Bhaktivinoda Ṭhākura was magistrate, so the son, the little baby, was brought before the ratha, and the pūjārīs allowed him to bring the child before the Deity, and the child was placed before the Deity and a garland was offered by Jagannātha. So that was the first sign of his becoming the ācārya. In this way there are many incidences.</p>
<p>So therefore his birthplace is mentioned, "the holy place, my lord and master, His Divine Grace." "O my master, the evangelic angel, give us thy light, light up thy candle. Struggle for existence, a human race, the only hope, His Divine Grace." So actually we are in a very precarious condition, the modern civilization, I mean to say, manipulated by the Western people. It is a soul-killing civilization, this civilization. By nature the chance is given after many, many evolutionary process. Jalajā nava lakṣāṇi sthāvarā lakṣā viṁśati. The evolutionary theory is there in the Padma Purāṇa. It is not Darwin's theory. Darwin stolen it from Padma Purāṇa, and he presented in a distorted way of his own imagination. Otherwise the Darwin's theory is not the original. The theory... It is not theory-fact. Jīva-jātiṣu. It is wandering within the cycle of jīva-jāti, different species of life. Tathā dehāntara prāptiḥ ([[Vanisource:BG 2.13 (1972)|BG 2.13]]). This is Vedic knowledge, this evolutionary process. It is not Darwin's theory.</p>
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<div id="LordNityanandaPrabhusAppearanceDayNitaiPadaKamalaPurportLosAngelesJanuary311969_2" class="quote" parent="Festival_Lectures" book="Lec" index="40" link="Lord Nityananda Prabhu's Appearance Day Nitai-Pada-Kamala Purport -- Los Angeles, January 31, 1969" link_text="Lord Nityananda Prabhu's Appearance Day Nitai-Pada-Kamala Purport -- Los Angeles, January 31, 1969">
<span class="link">[[Vanisource:Lord Nityananda Prabhu's Appearance Day Nitai-Pada-Kamala Purport -- Los Angeles, January 31, 1969|Lord Nityananda Prabhu's Appearance Day Nitai-Pada-Kamala Purport -- Los Angeles, January 31, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Vidyā means education, and kula means family, nationality. So we may have a very nice family connection or we may have very nice national prestige, but after ending this body, these things will not help me. I'll carry my work with me, and according to that work, I shall have to accept by force another type of body. It may be something other than human body. So these things cannot protect us or give us the real pleasure. So Narottama dāsa Ṭhākura advises that vidyā-kule ki koribe tār.  Then he says, ahaṅkāre matta hoiyā. "Being maddened after false prestige and identification..." False identification with the body and prestige of bodily relationship, it is called ahaṅkāre matta hoiyā. One is mad after this false prestige. Ahaṅkāre matta hoiyā, nitāi-pada pāsariyā. Due to this false prestige we are thinking, "Oh, what is Nityānanda? What can He do for me? I don't care." So these are the signs of false prestige. Ahaṅkāre matta hoiyā, nitāi-pada pāsa..., asatyere satya kori māni. The result is that I am accepting something which is false. For example, I am accepting this body. This body, I am not this body. Therefore, with false identification I am becoming entangled more and more. So one who is puffed up with this false prestige, ahaṅkāre matta hoiyā, nitāi-pada pā..., asatyere satya kori māni, he accepts something wrong as right. Then he says, nitāiyer koruṇā habe, braje rādhā-kṛṣṇa pābe. If you are actually serious about going back to home, back to Godhead, then please seek after the mercy of Nityānanda. Ahaṅkāre...</p>
</div>
</div>
<div id="SixGosvamisLectureSriSriSadgovamyastakaLosAngelesNovember181968_3" class="quote" parent="Festival_Lectures" book="Lec" index="52" link="Six Gosvamis Lecture, Sri Sri Sad-govamy-astaka -- Los Angeles, November 18, 1968" link_text="Six Gosvamis Lecture, Sri Sri Sad-govamy-astaka -- Los Angeles, November 18, 1968">
<span class="link">[[Vanisource:Six Gosvamis Lecture, Sri Sri Sad-govamy-astaka -- Los Angeles, November 18, 1968|Six Gosvamis Lecture, Sri Sri Sad-govamy-astaka -- Los Angeles, November 18, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">That is the specific qualification of the dancer and chanter. If you ask somebody to chant and dance for one hour, he'll get tired. But this chanting and dancing is so nice that these Gosvāmīs, they can go on chanting and dancing for twenty-four hours. Premāmṛtāmbho-nidhi. Because they were dipped into the ocean of love of Kṛṣṇa. Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhi dhīrādhīra-jana-priyau. Dhīra, dhīra means gentle, and adhīra means ruffians, not gentle. So they were affectionate and popular both to the gentle as well as ruffians, these Gosvāmīs. Everyone liked them. Kṛṣṇa consciousness is so nice that unless one is a staunch atheist, everyone will like this Kṛṣṇa conscious movement. As an evidence, people are receiving these boys who are chanting and dancing. Out of their love they are contributing something, they are purchasing magazines. So this is sympathy, sign of love. So they are not, of course, very big business magnate or politicians; they are common men. But it is appealing to the common people. There is no doubt about it.</p>
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<div id="Arrival_Addresses_and_Talks" class="sub_section" sec_index="7" parent="Lectures" text="Arrival Addresses and Talks"><h3>Arrival Addresses and Talks</h3>
</div>
<div id="ArrivalChicagoJuly31975_0" class="quote" parent="Arrival_Addresses_and_Talks" book="Lec" index="27" link="Arrival -- Chicago, July 3, 1975" link_text="Arrival -- Chicago, July 3, 1975">
<span class="link">[[Vanisource:Arrival -- Chicago, July 3, 1975|Arrival -- Chicago, July 3, 1975]]: </span><div class="text"><p style="display: inline;">Nitāi: "Because the body is made of senses, which also require a certain amount of satisfaction, there are regulative directions for satisfaction of such senses, but the senses are not meant for unrestricted enjoyment. For example, marriage..."</p>
<p>Prabhupāda: That is not enjoyment. Just like sex indulgence. If you indulge in more than necessary, then you will be impotent. Nature will stop. You know impotency? That will be there. Impotency. This homosex is also another sign of impotency. They do not feel sex impulse to woman. They feel sex impulse in man. That means he is impotent. It is impotency. So things are coming so rubbish now. This is the time for preaching our program, standard. Then?</p>
<p>Nitāi: "For example, marriage, or the combination of a man with a woman, is necessary for progeny, but it is not meant for sense enjoyment."</p>
<p>Prabhupāda: Now this progeny is bother. It is sense enjoyment, homosex. Progeny, they don't want. They're not interested. Only sense gratification. This is another sign of impotency. When after enjoying so many women, they become impotent, then they artificially create another sex impulse in homosex. This is the psychology. So people are degraded so much. Especially in the... Everywhere, not specially this or that. Everywhere. This is Kali-yuga. But thoughtful leaders, they are thinking, "What to do?" That's very good sign. And take advantage and give them program exactly to the direction of Bhagavad-gītā. Then the world will be saved. Otherwise it is doomed. It is a fact. This is the opportunity for preaching. You can take that paper and heading. There are so many headings. Each heading reply. We are the only persons who can give solution. There is no other group or any man in the world. We are only. So let them take advantage of our knowledge and apply in the society to the ben... That's all right. Now all the sannyāsīs have got the good opportunity to preach. So where is the key? Keep it. (end)</p>
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<div id="ArrivalAddressVrndavanaSeptember31976_1" class="quote" parent="Arrival_Addresses_and_Talks" book="Lec" index="41" link="Arrival Address -- Vrndavana, September 3, 1976" link_text="Arrival Address -- Vrndavana, September 3, 1976">
<span class="link">[[Vanisource:Arrival Address -- Vrndavana, September 3, 1976|Arrival Address -- Vrndavana, September 3, 1976]]: </span><div style="display: inline;" class="text"><p style="display: inline;">"Who am I?" Ke āmi. That was his inquiry. Ke āmi kene āmāya jāre tāpa-traya, apani kaha prabhu kiser hita haya. So this is the process, to know of oneself, not to be bewildered for the temporary, bodily comforts. This is the instruction of the whole Vedic literature. Prahlāda Mahārāja also said to Lord Nṛsiṁha-deva, śoce tato vimukha-cetasa māyā-sukhāya bharam vimūḍhān. Māyā-sukhāya bharam udvahato vimūḍhān ([[Vanisource:SB 7.9.43|SB 7.9.43]]), that those who are engaged for this temporary māyā-sukha, they are vimūḍhān. The same thing is explained here: na māṁ duṣkṛtino mūḍhāḥ ([[Vanisource:BG 7.15 (1972)|BG 7.15]]). So those who are after this material happiness, they have been always described in all śāstras, and Kṛṣṇa is personally describing: mūḍha. Vimūḍhān. If we want to remain a vimūḍhān and suffer this material existence, that is our not very sign of good intelligence. Everyone should try to be intelligent enough what is the goal of life, what is to be done in this human form of life. So our Kṛṣṇa consciousness movement is the supreme welfare activities in the world, because we are trying to stop the life of hogs and dogs. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye ([[Vanisource:SB 5.5.1|SB 5.5.1]]). Viḍ-bhujām, the stool-eaters, hogs. What is their business? We have seen in Vṛndāvana also there are many hogs. Day and nights searching after stool, and eating, and getting some strength and fat, then sense enjoyment, never mind whether it is mother, sister or daughter. This hogs' and dogs' life should be stopped.</p>
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</div>
<div id="Initiation_Lectures" class="sub_section" sec_index="8" parent="Lectures" text="Initiation Lectures"><h3>Initiation Lectures</h3>
</div>
<div id="InitiationofRukminiDasiMontrealAugust151968_0" class="quote" parent="Initiation_Lectures" book="Lec" index="7" link="Initiation of Rukmini Dasi -- Montreal, August 15, 1968" link_text="Initiation of Rukmini Dasi -- Montreal, August 15, 1968">
<span class="link">[[Vanisource:Initiation of Rukmini Dasi -- Montreal, August 15, 1968|Initiation of Rukmini Dasi -- Montreal, August 15, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">One Raghunātha Bhaṭṭācārya and one Raghunātha dāsa. Two Raghunāthas, and Rūpa, Sanātana. Vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. (chants first verse again) So what was their business? Kṛṣṇot-kīrtana-gāna-nartana-parau. Always engaged in chanting Hare Kṛṣṇa. Kṛṣṇotkīrtana. Hare Kṛṣṇa means Kṛṣṇa-kīrtana. Kṛṣṇotkīrtana-gāna-nartana-parau. Nartana means dancing. So chanting and dancing. That was their business. Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī. And Kṛṣṇa kīrtana, whenever one is merged in Kṛṣṇa kīrtana, that means he is merged into the ocean of love of Kṛṣṇa. That should be the test. As soon as "Kṛṣṇa," this sound is vibrated, one immediately becomes merged into the ocean of love. That is the sign of pure devotion. Immediately. So these Gosvāmīs, they... Premāmṛtāmbho-nidhī. They merged immediately into the ocean of love of God. (sings) Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī, dhīrādhīra-jana-priyau priya-karau nirmatsarau pūjitau. And these Gosvāmīs were dear both to the devotees and nondevotees. Not that they were simply liked by the devotees, but nondevotees also liked them. That was their position. A devotee's position is ajāta-śatru, he has no enemy. He has no enemy. Ajāta-śatru. Nirmatsara, nirmatsara means because they are not envious. A devotee is always open to everyone. There is no question of discrimination, that "This person should be allowed to chant Hare Kṛṣṇa and this person should not be allowed." No. In the material platform there is difference, high, low, man, woman, this or that. But in the spiritual platform there is no such difference. Therefore they were nonenvious, nirmatsara, and because they were nonenvious, pūjitau, pūjitau means they are worshipable. A person should be worshipable because he's nonenvious. Śrī-caitanya-kṛpā-bharau, such kind of position can be attained by one who has acquired the mercy of Lord Caitanya. Śrī-caitanya-kṛpā-bharau bhuvi bhuvo bhārāvahantāra. And such person can deliver the suffering humanity from this material contamination. Therefore we offer our respectful obeisances unto the six Gosvāmīs, Rūpa, Sanātana, two Raghunāthas, Gopāla Bhaṭṭa, and Śrī Jīva Gosvāmī. Vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. Repeat.</p>
</div>
</div>
<div id="LectureatInitiationFireSacrificeLosAngelesJuly161969_1" class="quote" parent="Initiation_Lectures" book="Lec" index="19" link="Lecture at Initiation Fire Sacrifice -- Los Angeles, July 16, 1969" link_text="Lecture at Initiation Fire Sacrifice -- Los Angeles, July 16, 1969">
<span class="link">[[Vanisource:Lecture at Initiation Fire Sacrifice -- Los Angeles, July 16, 1969|Lecture at Initiation Fire Sacrifice -- Los Angeles, July 16, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Vedānta-sūtra says that we spirit soul, we are by nature full of bliss. That is our nature, ānandamaya. But we have been contaminated by this material affection. So one has to come out of it. That is the process of self-realization, liberation, whatever you call. The process is to come out of this contamination.</p>
<p>So this mantra suggests that either you are contaminated or not contaminated... It is not that... The Māyāvādī philosophers, they say that so long we are contaminated in the māyā, we can adopt any means of self-realization, and after self-realization, when we become liberated, we become one with the Supreme and there is no more any work. This is partially true. Partially true means when actually you realize yourself, then you have no material activities. That is the sign of self-realization. This is also stated in the Bhagavad-gītā:</p>
:brahma-bhūtaḥ prasannātmā
:na śocati na kāṅkṣati
:samaḥ sarveṣu bhūteṣu
:mad-bhaktiṁ labhate parām
:([[Vanisource:BG 18.54 (1972)|BG 18.54]])
<p>Self-realization, liberation, the sign is that he becomes joyful, prasannātmā, immediately. If you have actually realized yourself, simply by bluffing that "I am God, I am this, I am..." No. There are signs. If you are God, then you must be as joyful as God, as Kṛṣṇa. If you are suffering still and you are claiming that you are God, that is nonsense. You needn't become God. You, simply if you become in the light of God, you become joyful.</p>
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</div>
<div id="DeityInstallationandInitiationMelbourneApril61972_2" class="quote" parent="Initiation_Lectures" book="Lec" index="43" link="Deity Installation and Initiation -- Melbourne, April 6, 1972" link_text="Deity Installation and Initiation -- Melbourne, April 6, 1972">
<span class="link">[[Vanisource:Deity Installation and Initiation -- Melbourne, April 6, 1972|Deity Installation and Initiation -- Melbourne, April 6, 1972]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So a brāhmaṇa should be truthful in any circumstances. He will never speak lie. Truthful, satya. Śama. Śama means keeping the mind always in equilibrium. And dama, dama means keeping the senses under control. Śama dama titikṣa. Titikṣa means toleration. There may be so many tribulations, but a brāhmaṇa is supposed to be very, very tolerant. Toleration. The first-class example of toleration in the Western country: Lord Jesus Christ. He was being crucified; still, he did not take any steps. If he wanted, he could take steps, but he was tolerating. So this is the sign of brahminical symptom. Titikṣa ārjava. Ārjava means simplicity. A brāhmaṇa is not supposed to be crooked and duplicity. No. Simple. It is said even the enemy wants to know something from him, he will clearly say, "It is this." That is called simplicity. Then jñānam. Jñānam means knowledge, full knowledge. And vijñānam means scientific knowledge, practical application in life. That is called vijñānam. Āstikyam. Āstikyam means to have full faith in Vedic literature. That is called āstikyam. These are the signs of brāhmaṇa. So those who are going to be initiated with the sacred thread, they must always remember to follow all these rules and regulations. We should always remember that this Kṛṣṇa consciousness movement is meant for purifying the human society. Unless the human society is purified, there will be so many problems and disturbances in the human society. At least a certain percentage of the human society must be brāhmaṇa; otherwise the society cannot make any progress in spiritual life. And if we cannot make progress in spiritual life, then our human life is frustrated. After 8,400,000 species of life, evolution, one gets this human form of life. And if he does not properly utilize it, then he is committing suicide.</p>
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<div id="Wedding_Ceremonies" class="sub_section" sec_index="10" parent="Lectures" text="Wedding Ceremonies"><h3>Wedding Ceremonies</h3>
</div>
<div id="ParamanandaSatyabhamasWeddingMontrealJuly221968_0" class="quote" parent="Wedding_Ceremonies" book="Lec" index="1" link="Paramananda &amp; Satyabhama's Wedding -- Montreal, July 22, 1968" link_text="Paramananda &amp; Satyabhama's Wedding -- Montreal, July 22, 1968">
<span class="link">[[Vanisource:Paramananda &amp; Satyabhama's Wedding -- Montreal, July 22, 1968|Paramananda &amp; Satyabhama's Wedding -- Montreal, July 22, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Anyway in this age, marriage, according to our Vaiṣṇava principles, marriage is allowed because there is male, there is female. Why they should not unite? But not illegally. So when I came in this country in New York, the boys and girls, they were coming, and some of them offered me to become disciples. So I saw that most of the boys and girls, they are keeping the boyfriend, girlfriend. So I requested them that if you want to make progress in spiritual life, you have to refrain from four kinds of sinful activities, and these four kinds of sinful activities are illicit sex life, first; second, nonvegetarian diet; third, intoxication; fourth, gambling. Unless one is free from these four principal activities, one cannot make progress in spiritual life. Because God is pure, pavitraṁ paramaṁ bhavān, so no impure soul can approach Him. This body is the sign of impurity because soul has no material body. So anyone in this material world who has this material body is to be considered as sinful. But how to get out of this? To get out of it, everything, dovetailing with spiritual life. Nirbandhe kṛṣṇa-sambandhe yukta-vairāgyam ucyate. The example is just like milk. If you take too much milk, then there will be disorders in the bowels. You'll have to pass so many stools. But when you approach to a physician... Of course, I am speaking of the Āyur-Vedic Indian physician. If one has got diarrhea or loose bowels, then the physician prescribes curd or yogurt with some medicine. Now, this yogurt or curd is also mixed with medicine. So the man who has got the disease by drinking milk is also cured by the same milk preparation under the direction of the physician. Nobody can argue. The patient cannot argue to the physician that "I have become diseased by drinking milk, and you are prescribing another preparation of the milk?" Yes, because it is treated. Similarly, this lust propensity between man and woman, if it is properly treated, then it can turn into love of Godhead.</p>
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</div>
<div id="General_Lectures" class="sub_section" sec_index="11" parent="Lectures" text="General Lectures"><h3>General Lectures</h3>
</div>
<div id="LectureExcerptMontrealAugust231968_0" class="quote" parent="General_Lectures" book="Lec" index="15" link="Lecture Excerpt -- Montreal, August 23, 1968" link_text="Lecture Excerpt -- Montreal, August 23, 1968">
<span class="link">[[Vanisource:Lecture Excerpt -- Montreal, August 23, 1968|Lecture Excerpt -- Montreal, August 23, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">So to love Kṛṣṇa we don't require anything. Ahaituky apratihatā. It is open for everyone, but we should learn to sacrifice for Kṛṣṇa. That is the sign of love. Yat karoṣi yad aśnāsi yaj juhoṣ ([[Vanisource:BG 9.27 (1972)|BG 9.27]])i. If you... You are eating. If you simply decide that "I shall not eat anything which is not offered to Kṛṣṇa," then Kṛṣṇa will understand, "Oh, here is a devotee." "I shall not see anything except Kṛṣṇa's beauty." Kṛṣṇa can understand. "I shall not hear anything except Hare Kṛṣṇa and topics on Kṛṣṇa..." These things are there. It does not require that you become very wealthy, very beautiful, or very learned. You have to decide that "I shall not do this without Kṛṣṇa. I shall not do this without Kṛṣṇa. I shall not mix with any man who is not Kṛṣṇa conscious. I shall not talk anything which does not speak about Kṛṣṇa." So your... "I shall not go anywhere except Kṛṣṇa's temple. I shall not engage my hands in anything except Kṛṣṇa's business." In this way, if you train your activities, then you love Kṛṣṇa and Kṛṣṇa is purchased—simply by your determination. Kṛṣṇa does not require anything from you. Simply He wants to know whether you have decided to love Kṛṣṇa. That's all.</p>
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<div id="LectureLosAngelesDecember41968_1" class="quote" parent="General_Lectures" book="Lec" index="31" link="Lecture -- Los Angeles, December 4, 1968" link_text="Lecture -- Los Angeles, December 4, 1968">
<span class="link">[[Vanisource:Lecture -- Los Angeles, December 4, 1968|Lecture -- Los Angeles, December 4, 1968]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa said that "If somebody offers Me some foodstuff prepared from vegetables and fruits and grains"—grains are also fruits—"so with love and devotion, then I eat." Therefore we offer these things to Kṛṣṇa. Just like here, we have offered fruits. Not that because we are vegetarian, but Kṛṣṇa wants this. Just like if you invite some of your friend, you ask him, "My dear friend, what do you like to eat?" So if he says, "I like this," so you immediately supply. This is the sign of love. Similarly, because Kṛṣṇa says, "If somebody offers Me fruits, flowers, grains, milk, with devotion and love, I will eat," so we are pledged to Kṛṣṇa, I offer these things to Kṛṣṇa, and we eat. That is our process. We have no quarrel with nonvegetarian or vegetarian. No. Because vegetable has also got life. And in the Bhagavad-gītā it is also stated that yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ. You have to eat after offering sacrifice. Sacrifice means to worship the Supreme Lord. That is called sacrifice. So if anyone eats the remnants of sacrificial foodstuff, then he is freed from all kinds of sins.</p>
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<div id="ConwayHallLectureLondonSeptember151969_2" class="quote" parent="General_Lectures" book="Lec" index="61" link="Conway Hall Lecture -- London, September 15, 1969" link_text="Conway Hall Lecture -- London, September 15, 1969">
<span class="link">[[Vanisource:Conway Hall Lecture -- London, September 15, 1969|Conway Hall Lecture -- London, September 15, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Kṛṣṇa says that "After many, many births of struggle, or attempt for acquiring knowledge, when one comes to the summit point of understanding, he understands that vāsudevaḥ sarvam iti ([[Vanisource:BG 7.19 (1972)|BG 7.19]]), the origin of everything is Vāsudeva, Kṛṣṇa." Vāsudeva. Origin of everything is Kṛṣṇa.</p>
<p>The Vedānta-sūtra says, the first aphorism of Vedānta-sūtra, athāto brahma jijñāsā: "Now this human form of life is meant for inquiring about Brahman." And the Veda says that ahaṁ brahmāsmi: "I am Brahman. I am not this body. I am spirit soul." And when one understands that he is spirit soul, brahma-bhūtaḥ prasannātmā ([[Vanisource:BG 18.54 (1972)|BG 18.54]]), at once he becomes joyful. That is the sign of brahma-jñāna. Brahma-bhūtaḥ. These are the versions of Bhagavad-gītā. Brahma-bhūtaḥ prasannātmā. As soon as one realizes that "I am Brahman. I have nothing to do with this material world," his all anxieties immediately finished. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati. In the Vedānta-sūtra you'll also find, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). The spirit soul or the Supreme Soul, both of them are ānandamaya. Ānanda means blissful, by nature blissful. Always wants to enjoy. That is the nature of spirit. But at the present moment, because we have forgotten that I am..., we are spirit soul, part and parcel of the Supreme Lord, mamaivāṁśo jīva-bhūtaḥ ([[Vanisource:BG 15.7 (1972)|BG 15.7]]), identifying ourself with something else which is transitory, we are suffering. This is the cause. There are many places. Bhayaṁ dvitīyābhiniveśataḥ syād īśād api etasya viparyayo 'smṛtiḥ. Viparyayo 'smṛtiḥ means converted thinking. I'm not this, any product of this material world, but I am thinking, "I am American," "I am Indian," "I am Englishman," "I am German," "I am Chinaman," "I am Russian," or "I am cats and dogs," these so many. These are all designations. These are all designations. My real identity is ahaṁ brahmāsmi: "I am Brahman. I am the part and parcel of the Supreme Brahman. Qualitatively, I am one with God." Just like a particle of gold is also gold. A small particle of the ocean is also salty. The chemical composition of the small particle of ocean water is the same as the big ocean. So qualitatively, I am one with God, or Kṛṣṇa.</p>
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<div id="ConwayHallLectureLondonSeptember151969_3" class="quote" parent="General_Lectures" book="Lec" index="61" link="Conway Hall Lecture -- London, September 15, 1969" link_text="Conway Hall Lecture -- London, September 15, 1969">
<span class="link">[[Vanisource:Conway Hall Lecture -- London, September 15, 1969|Conway Hall Lecture -- London, September 15, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">Bhajanti. This bhajan, that is the sign of mahātmā. You cannot create a mahātmā by rubberstamp or by votes. Mahātmā's symptom is that he's fully surrendered unto the Supreme Personality of Godhead and always engaged in glorifying His activities. His activities. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ ([[Vanisource:BG 9.14 (1972)|BG 9.14]]). He's always very much careful about executing devotional service. Namasyantaś ca mām. He's always offering obeisances. Tuṣyanti ca ramanti ca. In this way they enjoy, tuṣyanti, and they're satisfied. These are the signs of mahātmā.</p>
<p>So to become mahātmā and liberated... There are so many theories how to become liberated, how to become mahātmā, how to become religionist, how to become philosopher. There are many thoughts and theories, but real success of life is to become a mahātmā, broader, broader, broad-minded. Mahātmā means broader-minded. They are not, I mean to say, short-minded, that "I am this," "I am that"—"I am Hindu," "I am Muslim," "I am Christian," "I am Indian," "I am German," "I am Englishman"—no. Mahātmā is sarvopādhi-vinirmuktam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). He is freed from all designation. These are all our designations. When I think, "I am Englishman" or "I am Indian," this is my designation. Because as soon as I change my this body, I accept another body. Then all my philanthropy as Englishman or Indian—immediately finished. Just like President Kennedy's presidentship and philanthropy all finished. Now we do not know where is Mr. Kennedy and what he is doing. But he has got a body. That's a fact. That I have already explained. But neither you know, neither he knows that "I was President," or "I was this or that." Therefore this is called illusion, māyā.</p>
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<div id="SubhaVilasaHomeEngagementTorontoJune191976_4" class="quote" parent="General_Lectures" book="Lec" index="170" link="Subha Vilasa Home Engagement -- Toronto, June 19, 1976" link_text="Subha Vilasa Home Engagement -- Toronto, June 19, 1976">
<span class="link">[[Vanisource:Subha Vilasa Home Engagement -- Toronto, June 19, 1976|Subha Vilasa Home Engagement -- Toronto, June 19, 1976]]: </span><div class="text"><p style="display: inline;">Prabhupāda: So he has already joined. I mean those who have not joined. I think this gentleman? I saw him in the morning. So, (Hindi).</p>
<p>Indian man (1): This is a very good question. (Hindi)</p>
<p>Prabhupāda: (Hindi) This is the sign of degradation. So Indians have become so degraded, shall I take it like that?</p>
<p>Indian man (1): No, it's not that, but there must be some other reason why they're not coming.</p>
<p>Prabhupāda: What is other reason? There cannot be any reason. Here is temple of Rādhā-Kṛṣṇa, and the Bhagavad-gītā is being preached, Bhāgavata is being preached. Why they do not take interest?</p>
<p>Indian man (1): I've been coming to temple for six years now here in Toronto.</p>
<p>Prabhupāda: Well, you are coming, all right. But I have heard that there are fifty thousand Indians. So why they do not come?</p>
<p>Indian man (1): Maybe it's catching up now</p>
<p>Prabhupāda: Is there any special reason, they can discuss with me, if one is interested.</p>
<p>Indian man (1): (Hindi) discrimination may be (Hindi) the society here to accept this kind of thing, and people maybe don't want to align themselves with this kind of thing so that they are not ridiculed by others. This could be one of the reasons. Because, you know...</p>
<p>Prabhupāda: Ridicule?</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="PhilosophyDiscussiononGottfriedWilhelmvonLeibnitz_0" class="quote" parent="Philosophy_Discussions" book="Lec" index="1" link="Philosophy Discussion on Gottfried Wilhelm von Leibnitz" link_text="Philosophy Discussion on Gottfried Wilhelm von Leibnitz">
<span class="link">[[Vanisource:Philosophy Discussion on Gottfried Wilhelm von Leibnitz|Philosophy Discussion on Gottfried Wilhelm von Leibnitz]]: </span><div class="text"><p style="display: inline;">Śyāmasundara: Leibnitz believed that truth could be represented by symbols and made into an exact science, a mathematical science of symbols. He founded the school of symbolic logic.</p>
<p>Prabhupāda: What is that, symbol? What is the symbol of a good man, and what is the symbol of a bad man? We have got the symbol. If one is Kṛṣṇa conscious, he is good man. If he is not, he is bad man. That is our symbolic representation.</p>
<p>Śyāmasundara: He is talking more about mechanistic truths, scientific truths, laws of nature...</p>
<p>Prabhupāda: But this is also scientific truth. Just like, according to Vedic scripture, this black body is a sign of sinful life. Therefore brāhmaṇas are called śukla. Brāhmaṇas are fair complexioned. Still it is said if a brāhmaṇa is black, then he is not a real brāhmaṇa born. Kalu-ban means black man. Black brāhmaṇa is to be understood that his father is not real brāhmaṇa. He is born of somebody else, but he is known as brāhmaṇa. Similarly a śūdra, if he is fair-complected, he is also not real. Kalba kata śūdra bete mussulman. Muslim, if he is a dwarf, he is not real Muslim, because Muslims from Afghanistan are very tall. And kaṅki chale, the son of a prostitute, and puṣṭi putra, adopted son, all of them are rascals. Puṣṭi putra, adopted son, he gets money because a rich man, when he hasn't got a son, he takes somebody else, adopted son, and he gets money for nothing and spends like anything. We have seen it in London. One Mr. Sil, he got immense money, and he died a penniless street beggar. And he was an adopted son. I have seen it. His only business was how to spoil his adopted father's money. And we have seen, he was such a rich man, died a street beggar. This I have seen.</p>
<p>Śyāmasundara: Leibnitz says that there are two classes of truth.</p>
<p>Prabhupāda: What are the symptoms of truth? That he has not explained.</p>
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<div id="PhilosophyDiscussiononArthurSchopenhauer_1" class="quote" parent="Philosophy_Discussions" book="Lec" index="12" link="Philosophy Discussion on Arthur Schopenhauer" link_text="Philosophy Discussion on Arthur Schopenhauer">
<span class="link">[[Vanisource:Philosophy Discussion on Arthur Schopenhauer|Philosophy Discussion on Arthur Schopenhauer]]: </span><div class="text"><p style="display: inline;">Prabhupāda: One side he says nirvāṇa, and other side is that it is continued. When he could not understand the Indian philosophy, he is trying to address in his own way.</p>
<p>Hayagrīva: He speaks of Bhagavad-gītā. He says, "Kṛṣṇa thus raises the mind of His young pupil Arjuna. When seized with compunction at the sight of the arrayed host armies, he loses heart and desires to give up the battle in order to avert the death of so many thousands. Kṛṣṇa leads him to this point of view, and the death of those thousands can no longer restrain him. He gives the sign of battle." But was it actually Kṛṣṇa's assurance of immortality that brought Arjuna to fight?</p>
<p>Prabhupāda: Yes. Immortality. So what is his philosophy of the immortal living being? As he is immortal, his willing business is also immortal. If he accepts the living being as immortal, how he can stop-nirvāṇa—his willing?</p>
<p>Hayagrīva: He seems to have no other solution other than the suppression of willing.</p>
<p>Prabhupāda: That is not possible. Suppression willing, that is not possible. He has to change the quality of willing; then he will be happy. And that is bhakti. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam ([[Vanisource:CC Madhya 19.170|CC Madhya 19.170]]). The process of willing should be purified. Then he will be happy. And the process of purifying the willing is bhakti, śravaṇaṁ kīrtanaṁ viṣṇoḥ ([[Vanisource:SB 7.5.23-24|SB 7.5.23]]), chanting and hearing of the pastimes, all about the Lord. That will purify him. He is missing the point that he is individual, accepting that life is eternal, and still he wants, prefers this nirvāṇa. But he does not know what is nirvāṇa. Nirvāṇa means this kind of whimsical willing is troublesome. He has to stop this whimsical willing. He has to come to the standard willing. That is Kṛṣṇa consciousness.</p>
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<div id="Purports_to_Songs" class="sub_section" sec_index="14" parent="Lectures" text="Purports to Songs"><h3>Purports to Songs</h3>
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<div id="PurporttoSriSriGurvastakamLosAngelesJanuary21969_0" class="quote" parent="Purports_to_Songs" book="Lec" index="13" link="Purport to Sri-Sri-Gurv-astakam -- Los Angeles, January 2, 1969" link_text="Purport to Sri-Sri-Gurv-astakam -- Los Angeles, January 2, 1969">
<span class="link">[[Vanisource:Purport to Sri-Sri-Gurv-astakam -- Los Angeles, January 2, 1969|Purport to Sri-Sri-Gurv-astakam -- Los Angeles, January 2, 1969]]: </span><div style="display: inline;" class="text"><p style="display: inline;">This song is offering obeisances particularly to the spiritual master, and the symptoms of the spiritual master are described in this prayer. The spiritual master has two kind of symptoms in his activities. One kind is called constant, and other kind is called temporary. So the first verse says that the constant symptom of the spiritual master is that he can deliver his disciples from the blazing fire of this material existence. That is the eternal qualification of spiritual master. Trāṇāya means for deliverance, and kāruṇya means compassionate, very merciful. The spiritual master comes to the deliverance of the fallen souls out of his causeless mercy. Nobody has any business for the sufferings of others. The best example is Lord Jesus Christ, that he suffered for others. And it is the principle in the Bible that he accepted all the sins of others. This is the sign of spiritual master, that he voluntarily accepts the sinful activities of others and delivers them. That is the qualification of spiritual master. How it is? Just like ghanāghanatvam. Ghanāghanatvam means dense cloud in the sky. The first example has been said, that this material existence is just like forest blazing fire. Now, to extinguish the forest blazing fire, there is no use of sending fire brigade. The fire brigade cannot approach the forest fire; neither any man can go there to extinguish the fire. One has to depend completely on the mercy of nature. That means one has to completely depend on the cloud in the sky. Otherwise, there is no question of pouring water on that blazing fire. So the example is very appropriate. As man-made engine or fire brigade is unable to extinguish the forest blazing fire, similarly, the material existentional blazing fire cannot be extinguished by any man-made method.</p>
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