After liberation (Conv. & Letters)

Expressions researched:
"After attaining this liberated" |"After one is liberated" |"After our liberation" |"after attaining liberation" |"after becoming liberated" |"after being liberated" |"after his liberation" |"after liberation" |"after many such liberated" |"after material liberation" |"after one becomes liberated" |"after taking liberation" |"after that liberation" |"after the five liberated" |"after the liberation"

1974 Conversations and Morning Walks

Room Conversation with Catholic Cardinal and Secretary to the Pope -- May 24, 1974, Rome:

Prabhupāda: Therefore it is the prayer to God that "Please pick me from this service and engage me to Your service." That's all. Service is my occupation. I cannot become master. That is not possible. The Māyāvādī philosophers, they sometimes say that "We are now in māyā. As soon as we are out in māyā, then we become master." We do not agree to this philosophy. We remain servant even after liberation. We are servant here and we are servant always. Just like a citizen and government. The government is always master. If you do not accept the laws of government, then you are put into prison. There also you are subjected to the laws of God, or the government. Similarly, either in māyā or liberated, we are always servant, eternal servant. But when we are servant in liberation, giving service to God, that is our real life or real happiness. But when we give service to the māyā, that is our miserable condition. So in Moscow I have been. I had a long talk with Professor Kotofsky, the Indologist.

1975 Conversations and Morning Walks

Room Conversation with Professors -- February 19, 1975, Caracas:

Prabhupāda: Yes. Yes.

Professor (Hṛdayānanda): He says why do you put so much emphasis on the personalism after liberation because it seems like to him that the ideal perfect thing would be the unity rather than having something separate.

Prabhupāda: That is your ideal, imperfect ideal. Because you are imperfect.

Professor: Are you perfect master?

Prabhupāda: Oh, yes, because I am heard from the perfect. I am not perfect, but what I say, that is perfect. Just like a child does not know what is this dictaphone, but he has learned from the father, "This is dictaphone," so when he says, "This is dictaphone," it is perfect. The child is not perfect, but because he has heard from his father perfect, so the knowledge is perfect.

1976 Conversations and Morning Walks

Room Conversation -- August 11, 1976, Tehran:

Prabhupāda: Not contaminating, not in the highest stage. That is not contaminating. If the devotee wants liberation, then they're in the lower stage. Actually, a devotee, he is already liberated. Why he shall aspire after liberation?

Jñānagamya: Pure devotee's liberated.

Prabhupāda: Therefore when he's purified, he's already liberated. There is no question of his aspiring after liberation. He's already liberated. Sa guṇān samatītyaitān brahma-bhūyāya kalpate (BG 14.26).

Ātreya Ṛṣi: If the devotee's purified, he's convinced that if he becomes purified he will be free.

1977 Conversations and Morning Walks

Room Conversation with Sannyasis -- January 22, 1977, Bhuvanesvara:

Satsvarūpa: This is a very good one, from the University of Helsinki. That's right near the Russian border, in Finland. He's a professor of Indian studies, the Department of Asian and African Studies, Professor extraordinarious, Penti Alto. "The Bhagavad-gītā is no doubt the most important and the best known work in the whole of Indian literature. The magnificence of its spiritual concepts and the sublimity of its thinking have secured a great popularity everywhere. It has been edited and commented countless times. The meaning of the text, at least in its main lines, is obvious and clear. The justification of a new interpretation is there, for in my opinion, dependent on the message conveyed by the commentary. The translator and commentator, Swami Bhaktivedanta, represents the Gauḍīya-Vaiṣṇava school, and thus interprets the message of the Gītā 'from the inside.' For example, Shankara in Canto Two"—he means Chapter Two—"verse twelve, interprets the plurality of the being enumerated to be only conventional. And according to the Māyāvādīns, the individuals after liberation merge into the impersonal Brahman. Swami Bhaktivedanta states that Kṛṣṇa here authoritatively emphasizes the eternity of the individuality."

Prabhupāda: Hmm.

1947 to 1965 Correspondence

Letter to Ratanshi Morarji Khatau -- Bombay 5 August, 1958:

The Mayavadins specially have no right to discuss Srimad-Bhagavatam Puranam for the only reason that they are aspiring after liberation (Moksa Vanohha). And Sripada Sankaracarya because He was the incarnation of Sankara, very carefully avoided to make any commentation on the holy Bhagavatam. Sripada Sankaracarya preached His Mayavada philosophy for bewildering the atheist class of men in order to confound them to become more and more atheist and thus suffer perpetually within the threefold miserable conditions of the material nature. But because He was great devotee at heart He dared not to commit sacrilege by unauthorized commentation on the Bhagavatam for He knew it well that a person who aspires after Mukti or merge one's identity in the impersonal feature of the Supreme Personality of Godhead, is debarred from the benefit of Srimad-Bhagavatam. If you read Srimad-Bhagavatam from the beginning (which is absolutely necessary for a serious student) you will find what is spoken there in the 2nd sloka of the 1st chapter of the 1st Canto.