No less

Expressions researched:
"no less"

SB Canto 1

Gāndhārī, although a woman, is no less than Bhīṣmadeva in character. They are both remarkable personalities in the Mahābhārata.

SB 1.9.48, Purport:

Gāndhārī was a powerful ascetic, although she was living the life of a faithful wife and a kind mother. It is said that Gāndhārī also voluntarily closed her eyes because of the blindness of her husband. A wife's duty is to follow the husband cent percent. And Gāndhārī was so true to her husband that she followed him even in his perpetual blindness. Therefore in her actions she was a great ascetic. Besides that, the shock she suffered because of the wholesale killing of her one hundred sons and her grandsons also was certainly too much for a woman. But she suffered all this just like an ascetic. Gāndhārī, although a woman, is no less than Bhīṣmadeva in character. They are both remarkable personalities in the Mahābhārata.

Mahārāja Yudhiṣṭhira was not a mere tax collector. He was always conscious of his duty as a king, which is no less than that of a father or spiritual master.

SB 1.9.49, Purport:

Mahārāja Yudhiṣṭhira was not a mere tax collector. He was always conscious of his duty as a king, which is no less than that of a father or spiritual master. The king is to see to the welfare of the citizens from all angles of social, political, economic and spiritual upliftment. The king must know that human life is meant for liberating the encaged soul from the bondage of material conditions, and therefore his duty is to see that the citizens are properly looked after to attain this highest stage of perfection.

Mahārāja Yudhiṣṭhira followed these principles strictly, as will be seen from the next chapter. Not only did he follow the principles, but he also got approval from his old uncle, who was experienced in political affairs, and that was also confirmed by Lord Kṛṣṇa, the speaker of the philosophy of Bhagavad-gītā.

Mahārāja Yudhiṣṭhira is the ideal monarch, and monarchy under a trained king like Mahārāja Yudhiṣṭhira is by far the most superior form of government, superior to modern republics or governments of the people, by the people. The mass of people, especially in this age of Kali, are all born śūdras, basically lowborn, ill-trained, unfortunate and badly associated. They themselves do not know the highest perfectional aim of life. Therefore, votes cast by them actually have no value, and thus persons elected by such irresponsible votes cannot be responsible representatives like Mahārāja Yudhiṣṭhira.

SB Canto 2

If we scrutinize the characters who took part in the Battle of Kurukṣetra, we may find that Mahārāja Yudhiṣṭhira was no less a pious king than Lord Rāmacandra, and by character study Mahārāja Yudhiṣṭhira was a better moralist than Lord Kṛṣṇa.

SB 2.5.10, Purport:

One should not be misled when people worship a great man as God after his death as a matter of hero worship. There were many kings like Lord Rāmacandra, the King of Ayodhyā, but none of them are mentioned as God in the revealed scriptures. To be a good king is not necessarily the qualification for being Lord Rāma, but to be a great personality like Kṛṣṇa is the qualification for being the Personality of Godhead. If we scrutinize the characters who took part in the Battle of Kurukṣetra, we may find that Mahārāja Yudhiṣṭhira was no less a pious king than Lord Rāmacandra, and by character study Mahārāja Yudhiṣṭhira was a better moralist than Lord Kṛṣṇa. Lord Kṛṣṇa asked Mahārāja Yudhiṣṭhira to lie, but Mahārāja Yudhiṣṭhira protested. But that does not mean that Mahārāja Yudhiṣṭhira could be equal to Lord Rāmacandra or Lord Kṛṣṇa. The great authorities have estimated Mahārāja Yudhiṣṭhira to be a pious man, but they have accepted Lord Rāma or Kṛṣṇa as the Personality of Godhead. The Lord is therefore a different identity in all circumstances, and no idea of anthropomorphism can be applied to Him. The Lord is always the Lord, and a common living being can never be equal to Him.

SB Canto 6

The Viṣṇudūtas, or Vaiṣṇavas, are almost as qualified as the Supreme Lord. Yamarāja informed the Yamadūtas that the Viṣṇudūtas are no less powerful than Lord Viṣṇu.

SB 6.3.17, Translation and Purport:

The Supreme Personality of Godhead is self-sufficient and fully independent. He is the master of everyone and everything, including the illusory energy. He has His form, qualities and features; and similarly His order carriers, the Vaiṣṇavas, who are very beautiful, possess bodily features, transcendental qualities and a transcendental nature almost like His. They always wander within this world with full independence.

Yamarāja was describing the Supreme Personality of Godhead, the supreme controller, but the order carriers of Yamarāja were very eager to know about the Viṣṇudūtas, who had defeated them in their encounter with Ajāmila. Yamarāja therefore stated that the Viṣṇudūtas resemble the Supreme Personality of Godhead in their bodily features, transcendental qualities and nature. In other words, the Viṣṇudūtas, or Vaiṣṇavas, are almost as qualified as the Supreme Lord. Yamarāja informed the Yamadūtas that the Viṣṇudūtas are no less powerful than Lord Viṣṇu. Since Viṣṇu is above Yamarāja, the Viṣṇudūtas are above the Yamadūtas. Persons protected by the Viṣṇudūtas, therefore, cannot be touched by the Yamadūtas.

CC Madhya-lila

Everyone knows that a snake is dangerous and poisonous, and when its hood is decorated with jewels, it is no less poisonous or dangerous.

CC Madhya 11.10, Purport:

Śrī Cāṇakya Paṇḍita has stated in his moral instructions: tyaja durjana-saṁsargaṁ bhaja sādhu-samāgamam. This means that one has to abandon the association of materialistic people and associate with spiritually advanced people. However qualified a materialist may be, he is no better than a venomous serpent. Everyone knows that a snake is dangerous and poisonous, and when its hood is decorated with jewels, it is no less poisonous or dangerous. However qualified a materialist may be, he is no better than a snake decorated with jewels. One should therefore be careful in dealing with such materialists, just as one would be careful in dealing with a bejeweled serpent.

Even though a woman be made of wood or stone, she becomes attractive when decorated. One becomes sexually agitated even by touching the form. Therefore one should not trust his mind, which is so fickle that it can give way to enemies at any moment. The mind is always accompanied by six enemies—namely, kāma, krodha, mada, moha, mātsarya and bhaya—that is, lust, anger, intoxication, illusion, envy and fear. Although the mind may be merged in spiritual consciousness, one should always be very careful in dealing with it, just as one is careful in dealing with a snake. One should never think that his mind is trained and that he can do whatever he likes. One interested in spiritual life should always engage his mind in the service of the Lord so that the enemies of the mind, who always accompany the mind, will be subdued. If the mind is not engaged in Kṛṣṇa consciousness at every moment, there is a chance that it will give way to its enemies. In this way we become victims of the mind.

It is not a material name under any condition, and it is no less powerful than Kṛṣṇa Himself.

CC Madhya 17.133, Translation and Purport:

“"The holy name of Kṛṣṇa is transcendentally blissful. It bestows all spiritual benedictions, for it is Kṛṣṇa Himself, the reservoir of all pleasure. Kṛṣṇa"s name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Kṛṣṇa Himself. Since Kṛṣṇa's name is not contaminated by the material qualities, there is no question of its being involved with māyā. Kṛṣṇa's name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Kṛṣṇa and Kṛṣṇa Himself are identical.’

This is a quotation from the Padma Purāṇa.

The spiritual master should study the disciple's inquisitiveness for no less than six months or a year. A spiritual master should not be very anxious to accept a disciple because of his material opulences.

CC Madhya 24.330, Purport:

"One who is inquisitive to understand the highest goal and benefit of life must approach a bona fide spiritual master and surrender unto him." A serious disciple must be alert when selecting a bona fide spiritual master. He must be sure that the spiritual master can deliver all the transcendental necessities. The spiritual master must observe how inquisitive the disciple is and how eager he is to understand the transcendental subject matter. The spiritual master should study the disciple's inquisitiveness for no less than six months or a year. A spiritual master should not be very anxious to accept a disciple because of his material opulences. Sometimes a big businessman or landlord may approach a spiritual master for initiation. Those who are materially interested are called viṣayīs (karmīs), which indicates that they are very fond of sense gratification. Such viṣayīs sometimes approach a famous guru and ask to become a disciple just as a matter of fashion. Sometimes viṣayīs pose as disciples of a reputed spiritual master just to cover their activities and advertise themselves as advanced in spiritual knowledge.

Teachings of Lord Caitanya

Every day he was offered grains and fruit, so much so that no less than ten to twenty people could have eaten there.

Teachings of Lord Caitanya, Chapter 16:

Nārada then relieved the half-dead animals, and, getting freed from their dreadful condition, they fled away. Upon seeing Nārada execute this miracle, the dark hunter was struck with wonder. After taking Nārada to his home, he bowed down again at his feet.

Nārada returned to his place, and the hunter, after returning home, began to execute the instructions Nārada had given him. In the meantime, news spread amongst all the villages that the hunter had become a devotee. Consequently the residents of the villages came to see the new Vaiṣṇava. It is the Vedic custom to bring grains and fruits whenever one goes to see a saintly person, and since all the villagers saw that the hunter had turned into a great devotee, they brought eatables with them. Thus every day he was offered grains and fruit, so much so that no less than ten to twenty people could have eaten there. According to Nārada's instructions, he did not accept anything more than what he and his wife required for sustenance.

Krsna, The Supreme Personality of Godhead

Once upon a time, King Yudhiṣṭhira was sitting on his golden throne in the palace constructed by the demon Maya. His four brothers and other relatives, as well as his great well-wisher Kṛṣṇa, the Supreme Personality of Godhead, were present, and the material opulence of King Yudhiṣṭhira seemed no less than that of Lord Brahmā.

Krsna Book 75:

Once upon a time, King Yudhiṣṭhira was sitting on his golden throne in the palace constructed by the demon Maya. His four brothers and other relatives, as well as his great well-wisher Kṛṣṇa, the Supreme Personality of Godhead, were present, and the material opulence of King Yudhiṣṭhira seemed no less than that of Lord Brahmā. When he was sitting on the throne surrounded by his friends and the reciters were offering prayers to him in the form of nice songs, Duryodhana came to the palace with his younger brothers. Duryodhana was decorated with a helmet, and he carried a sword in his hand. He was always in an envious and angry mood, and therefore on a slight provocation he spoke sharply with the doorkeepers and became angry. By the craftsmanship of the demon Maya, the palace was so decorated in different places that one who did not know the tricks would consider water to be land and land to be water. Duryodhana was illusioned by this craftsmanship, and when crossing water, thinking it to be land, he fell in. When Duryodhana, out of his foolishness, had thus fallen, the queens enjoyed the incident by laughing.

Renunciation Through Wisdom

If one kind of trouble goes, another quickly follows. India, politically free, is faced with difficulties that are no less serious than the troubles under foreign rule.

Renunciation Through Wisdom 1.1:

The nation's week began with memories of 'Jalhianwallah-Bagh,' and political serfdom no longer troubles us. But our troubles are far from being at an end. In the dispensation of providence, mankind cannot have any rest. If one kind of trouble goes, another quickly follows. India, politically free, is faced with difficulties that are no less serious than the troubles under foreign rule.

Now, if one consults the accounts ledger of India's serfdom and freedom, and views the contents from a spiritual perspective, the conclusion will be as follows: The four yugas, or ages, namely Satya, Tretā, Dvāpara, and Kali, add up to 4,320,000 years. Kali-yuga, which lasts 432,000 years, began from the time of Mahārāja Parīkṣit's rule, some five thousand years ago. For approximately one thousand of these five thousand years—i.e., since the invasion of Mohammad Ghori in A.D. 1050—India has been experiencing foreign rule. In other words, when we calculate according to scripture, India has exercised absolute sovereignty over the entire planet Earth for a period of 3,772,000 years, till Mahārāja Parīkṣit's rule. Hence the meagre thousand years of foreign subjugation are not such a lamentable thing. Neither in the past nor at present has India's political serfdom or freedom been the prime concern of India's greatest thinkers and philosophers, who well knew the actual value of such things. The kings of India up to Mahārāja Parīkṣit were able to rule the entire world, and not for a mere couple of centuries but for hundreds of thousands of years. The reason for their rule was not a political one.

Mahisāsura, the most powerful demon, who was the personification of the forces of evil, was in fact endowed with intelligence, education, wealth, the ability to perform severe penances and attract large followings, and so on. His present-day followers, possessing identical qualifications, are no less enterprising and expert in exploiting the divine energy.

Renunciation Through Wisdom 1.2:

Mahisāsura, the most powerful demon, who was the personification of the forces of evil, was in fact endowed with intelligence, education, wealth, the ability to perform severe penances and attract large followings, and so on. His present-day followers, possessing identical qualifications, are no less enterprising and expert in exploiting the divine energy. They carry out elaborate scientific research, misspending huge amounts of money, time, energy, intelligence, men, and so on. But instead of bringing peace and joy, what they discover through these researches ends up producing untold misery for humanity. This is a perfect example of daivī māyā's throwing agency in action. All these evil activities bring great losses to human society. As a result of this evil, the mundane scientists incur grievous sin, which destroys their real intelligence. And this loss of intelligence turns them away from God and robs them of their chance to surrender to Him. Thus in the Bhagavad-gītā (7.15) the Supreme Lord says:

na māṁ duṣkṛtino muḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

"Those miscreants who are grossly foolish, who are lowest among mankind, whose knowledge is stolen by illusion, and who partake of the atheistic nature of demons do not surrender unto Me."

The demons are full of hate, greed, anger, lust, etc., and they are tireless in their efforts to illicitly amass great wealth merely to gratify their sensual urges. On the other hand, their competitors are no less expert in cheating them of their black wealth.

Renunciation Through Wisdom 1.3:

There are no limits to the imagination of these unclean and deluded demons. They pose as self-styled leaders and endlessly worry about the welfare of society. They worry, for example, about where to lodge the people who come to purchase in the marketplace. What they actually think about is how to make foolproof arrangements to secure their own long-lasting enjoyment, along with their children's, their grandchildren's, and their great-grandchildren's enjoyment, up to the final dissolution of the world. But when they experience suffering instead of pleasure, the demons revert to violence against their fellow men to accumulate wealth. Their material desires are insatiable, and so even billions of dollars cannot appease them. Whoever is expert in illegally amassing huge fortunes becomes the top dog. The demons are full of hate, greed, anger, lust, etc., and they are tireless in their efforts to illicitly amass great wealth merely to gratify their sensual urges. On the other hand, their competitors are no less expert in cheating them of their black wealth. How can such ruthless competition aimed at stealing one another's illegally-earned money bring about peace and prosperity? Hence the demons can never help the person who laments, "In the dispensation of providence, man cannot have any rest."

It is not a material name under any condition, and it is no less powerful than Kṛṣṇa Himself.

Renunciation Through Wisdom 4.2:

The Supreme Lord's name, form, qualities, pastimes, associates, and paraphernalia are all of the same spiritual nature. In fact, anything in relation to Lord Kṛṣṇa is nondifferent from Him. As the Padma Purāṇa states,

nāma cintāmaṇiḥ kṛṣṇaś

caitanya-rasa-vigrahaḥ

pūrṇaḥ śuddho nitya-mukto

'bhinnatvān nāma-nāminoḥ

(CC Madhya 17.133)

The holy name of Kṛṣṇa is transcendentally blissful. It bestows all spiritual benediction, for it is Kṛṣṇa Himself, the reservoir of all pleasure. Kṛṣṇa's name is complete, and it is the form of all transcendental mellows. It is not a material name under any condition, and it is no less powerful than Kṛṣṇa Himself. Since Kṛṣṇa's name is not contaminated by the material qualities, there is no question of its being involved with māyā. Kṛṣṇa's name is always liberated and spiritual; it is never conditioned by the laws of material nature. This is because the name of Kṛṣṇa and Kṛṣṇa Himself are identical.

Only saintly souls can perceive the truth of these statements; those whose intelligence has been corrupted by Māyāvāda philosophy cannot understand.

General Lectures

If you chant this Hare Kṛṣṇa mantra, there is no expenditure and there is no less. Just like we requested you while our students were chanting to join with.

Lecture at Wayside Chapel -- Sydney, May 13, 1971:

So by chanting Hare Kṛṣṇa mantra, your heart, the mirror of your heart, becomes cleansed so that you can see. Just like mirror, when it is dusty, you cannot see your face nicely, similarly, when our heart is contaminated with the material infection, we cannot understand our real position. But if we chant this Hare Kṛṣṇa mantra, then it will be possible to understand, to see our constitutional position. Ceto-darpaṇa-mārjanam (CC Antya 20.12). And bhava-mahā-dāvāgni-nirvāpaṇam. If you chant this Hare Kṛṣṇa mantra, there is no expenditure and there is no less. Just like we requested you while our students were chanting to join with. What was the loss? But if you do not do, then how we can help you? We are not asking you to pay something for chant this mantra. It is free. It is open. You have to simply chant Hare Kṛṣṇa, Hare Kṛṣṇa and see the result. Why don't you do that? We are not asking any payment. You are not losing anything. Why don't you make this experiment? But it is our obstinacy. Then what can be done? But if you chant, you will see the result very quickly. Within a week you will see. That is our request. Ceto-darpaṇa-mārjanam. If you chant, then the dirty things which have accumulated in your heart since a long association with this material world, that will be gradually cleansed, and you will be able to see what you are.

1974 Conversations and Morning Walks

So management should be in that way, that nobody is sitting idly. Automatically he'll fall sick. Sickness means idleness. Or excess eating, sleeping. No excess, no less.

Morning Walk -- March 12, 1974, Vrndavana:

Prabhupāda: No. According to our present calculated, about 180 mounds. So there should be 120 mounds excess of grain. Instead of excess, they want ten thousand rupees for maintenance. This is... This management is going on. These things were not discussed in GBC? So what kind of discussion was there? Simply talking? No practical? And the estimate of budget was presented for ten thousand rupees per month. And... And when it was scrutinizingly studied, immediately it came down to six thousand. So what kind of budget? So management should be in that way, that nobody is sitting idly. Automatically he'll fall sick. Sickness means idleness. Or excess eating, sleeping. No excess, no less. Yuktāhāra-vihārasya yogo bhavati duḥkha-hā. Yukta. Yukta means actually what you need. (aside:) Hare Kṛṣṇa. So everywhere, in each center, this system should be introduced, and there must be practical application of the varṇāśrama. At the same time, this program of devotional service. Then it will go on very nicely.

1977 Conversations and Morning Walks

Bombay is so important that if you want to get a place you have to pay no less, fifty thousand, lakh of rupees to stand. Then do business.

Room Conversation about Grhasthas -- July 17, 1977, Vrndavana:

Prabhupāda: In India. No, world. It is a very important city. Export, import, local. Tremendous business possibility there. Many poor men goes and becomes very rich men. Bombay is very important center. You have to get a place by giving bribe, fifty thousand, sixty thousand, to stay there.

Tamāla Kṛṣṇa: They call that huṇḍi.

Prabhupāda: Not huṇḍi.

Bhakti-caru: Pagri.(?)

Tamāla Kṛṣṇa: Pagri, I mean.

Prabhupāda: Pagri, yes. To get a place there... Bombay is so important that if you want to get a place you have to pay no less, fifty thousand, lakh of rupees to stand. Then do business. Very important. Anything you do, you must have land first of all to stand. Otherwise what you'll do? To stand in Bombay you have to pay lakh of... Don't you see—we drive away the tenants—how much we recompense. We pay compensation.

1973 Correspondence

I am very pleased also to see that you are keeping such an orderly account, and as far as further financing is concerned I have arranged with Karandhara das, and he is sending 5000 copies of Bhagavad-gita As It Is to India, and Karatieya Mahadevia in Bombay, one of our life members, has agreed to distribute 3000 of these Gitas at no less than 50 rupees apiece.

Letter to Gurudasa -- Sydney 18 February, 1973:

My heart has become very joyful upon seeing the progress in Vrindaban construction. When this Vrindaban Temple is completed, it will be a great boon to our Krishna Consciousness Movement and devotees from all over the world will come to see Krishna and Balarama. I am very pleased also to see that you are keeping such an orderly account, and as far as further financing is concerned I have arranged with Karandhara das, and he is sending 5000 copies of Bhagavad-gita As It Is to India, and Karatieya Mahadevia in Bombay, one of our life members, has agreed to distribute 3000 of these Gitas at no less than 50 rupees apiece. So that is one and a half lacs and I am sending one letter to Karatieya informing him that all money collected for these Gitas should be sent on to you in Vrindaban and it is up to you along with the other GBC men in India to arrange the sale of the balance of these 2000 Bhagavad-Gitas and I think this will provide the necessary finances. I will be travelling here in Australasia for a few weeks then I will be returning to Calcutta by March 2nd. So when I return to India we may discuss this matter in more detail. But in the meantime you should work with the senior men there in India to get some concrete plan to finance this program. I have sent you the books and it is up to you to devise a program for distribution.