Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). That is the meaning of dharma: obedience to God. There is no conception of God, and what to speak of obedience. But this is the simple meaning of religion: obedience to God. That's all, three words. God is the supreme proprietor, God is the maintainer... Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). Therefore we are maintained, we are predominated, we are servant, we should remain obedient to God. This is religion. Where is the difficulty? Unfortunately, they do not know what is God, what is His command, what is religion. They do not know. They manufacture. And because they do not know the simple process, they are called durbuddhi, not very nicely intelligent. A rascal, in other words.
Command (Lectures)
Lectures
Bhagavad-gita As It Is Lectures
Their aspiration is to merge into the existence of the Supreme, or to become one with Kṛṣṇa. But in devotional service it is not the desire of the devotee to become one with Kṛṣṇa, but sometimes to make Kṛṣṇa as the order-carrier of the devotee. To become one with Kṛṣṇa, it may be a very great position. But to become the, I mean to say, command, commander of Kṛṣṇa, that is another thing. That position is greater than to become one with Kṛṣṇa.
This is respect, that the respectful person who is my respectful, even there are some characteristics who does not command respect, still respect should be offered. This is a respectful offering. Yes. Sometimes it may be. The example is given. In the Bhagavad-gītā you'll find, api cet sudarācāro bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ (BG 9.30). "Even a devotee is sometimes found not acting properly, but because he has got that unflinching faith and devotion upon Me," Kṛṣṇa says, "therefore he is saint." Only for that one qualification—he does not know except Kṛṣṇa. So to such person, even some flaws are found in their character... Just like we have imposed some rules that illicit sex relationship and intoxication, meat-eating, so many things.
So anyone who is desiring to go back to home, back to Godhead, he has to learn to be tolerant and forbearing. That is the instruction of Śrī Caitanya Mahāprabhu, tṛṇād api sunīcena taror api sahiṣṇunā, amāninā mānadena: "For himself, one should always think that he has no respect. He doesn't require to command any respect. But all respects he offer to others." In this way, if we become practiced, then we become fit for going back to Godhead, back to home. That will be explained in the next verse:
Yes. Bondage means working for one's own account. The same example. Just like a soldier is fighting for the country under the command of the commander in chief. The more he's killing, he's getting promotion, he's getting medals. But the same man, when he comes back at home, if he kills one man, he's hanged. Why? Because that killing and this killing is not the same thing. So one who cannot engage himself cent percent in Kṛṣṇa consciousness, let him remain in his own position and try to sacrifice for Viṣṇu or Kṛṣṇa as far as possible.
He was being persecuted by his father. So Lord Nṛsiṁha-deva appeared, not for killing the Hiraṇyakaśipu, but to come and show Prahlāda Mahārāja, "Don't be afraid. I am here. Don't be afraid. I'll give you protection." So actually, Kṛṣṇa comes for this purpose. Paritrāṇāya sādhūnām. Sādhus, they are very much anxious. They do not command, "Kṛṣṇa, please come and save me." No. They'll never say that. They know that "Kṛṣṇa is busy in so many.... Why shall I give Him trouble? Let me suffer. That's all right." But Kṛṣṇa comes. "Yes. I have come here. I have come here. I'll save you." This is Kṛṣṇa's business. Paritrāṇāya sādhūnām. And by the, side by side, killing the duṣkṛtina. And dharma-saṁsthāpanārthāya.
So these are material desires. Dhanam, means money, and janam, means followers, either family or followers or leader, like that. Dhanaṁ janam... Na dhanaṁ na janam... Another is sundarī, wife, very beautiful wife. This is karmajā. Karmīs, they want these three things: money, and many men upon whom he can command... (Hindi:) Kukumb, kukumb dena wala. (?) So, and very nice wife, quality wife.
So Mahā..., Caitanya Mahāprabhu says, "No, no, I don't want these." This is Caitanya Mahāprabhu's teaching. Na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye (Cc. Antya 20.29, Śikṣāṣṭaka 4). "No, I don't want." Then mukti? Take mukti. "No, no, that also I don't want." This is bhakti. Bhakti means he does not want anything. Wanting means dharma karma... What is called?
That is the law of nature. You cannot be free from the reaction of my action.
But here Kṛṣṇa says, na māṁ karmāṇi limpanti. There is no reaction of the activities of Kṛṣṇa. Just like Kṛṣṇa was commanding over Arjuna in the battlefield of Kurukṣetra, and practically He was ordering that "You must fight. You must kill the enemy." Now, this act of Kṛṣṇa's has no reaction on Him. One should understand it. Na māṁ karmāṇi limpanti (BG 4.14).
Mahātmā, here, mahātmā means the first-class Kṛṣṇa conscious man who is eligible to enter into the abode of Kṛṣṇa. He is called mahātmā. Mahātmānaḥ. And the mahātmānas' perfection is this, to prepare in this life, in this nice human form of life with all facilities of nature... We can command over the nature. We can utilize the nature to our best interest. The animals cannot.
So all these facilities should be utilized for becoming a mahātmā, or becoming eligible to enter into the kingdom of Kṛṣṇa. Because if we can do that, then there is no more birth in this material world, which is full of threefold miseries.
Srimad-Bhagavatam Lectures
You are rewarded." Do you mean to say by killing one is rewarded? But he is not acting on his platform. He's acting on higher consciousness platform, higher order. So if a commander's order can give him immunity from the reaction of being hanged, why not God's command? That is the thing. So we have, we haven't to discriminate whether I am in the modes of ignorance or passion or goodness. No. We have simply to see whether I'm acting under the direction of the supreme consciousness. That is the thing to be seen. Then we are free. Then our life becomes free. That thing, we have to learn. Yes?
He was emperor. He was emperor. And his standard of living is very, was very high. Standard of living, materialistic standard of living, means, high standard of living means, unrestricted enjoyment of wine and woman. That's all. That is the standard. So he was addicted to all these habits. He was king. At his command everything was there. If, if a man is rich, three things, four things will be at his command: wine, woman, gold and gambling. It is called. Yes. So therefore these are the places, I mean to say, allotted to Kali by Parīkṣit Mahārāja. Therefore a persons who is desirous of advancing in Kṛṣṇa consciousness, he should take care.
That is also stated. Up to the time of Mahārāja Parīkṣit, there was no division. The whole world was Bhārata-varṣa, and the emperor of Hastināpura, they ruled over, paridhyupāntām. Anujānuvartitaḥ. He was not alone. His brothers, Arjuna, Bhīma, Nakula, Sahadeva, great fighters, great commander-in-chiefs, generals, they were at his command. Anujānuvartitaḥ. Whatever Mahārāja Yudhiṣṭhira will order... Otherwise, how could he manage such great empire? He had generals and commander-in-chiefs like Arjuna and Bhīma, indefatigable. Nobody could conquer Arjuna or Bhīma also. Mahārāja Yudhiṣṭhira, personally he did not fight. His brothers were sufficient to fight for himself, as in the Battlefield of Kurukṣetra. He was not fighting, but his brother, Arjuna and Bhīma, was fighting.
So if these ordinary people offer respect to the Vaiṣṇava, they become advanced. So you must be Vaiṣṇava. Otherwise why they will offer you respect? Respect cannot be demanded. It must be commanded. By seeing you, they will give you respect. Then dhīrādhīra-jana-priyau. This is gosvāmī. Automatically they'll offer respect. So unless you become perfectly clean and Vaiṣṇava, pure Vaiṣṇava... Automatically they'll give you respect. You haven't got to... Just like sometimes we see a person, by seeing us, they chant Hare Kṛṣṇa. It is not that at the spot we are asking them to chant Hare Kṛṣṇa, but automatically they are chanting. So that means we have to keep ourself so clean, nice Vaiṣṇava, gosvāmī, that people will offer you respect. Dhīrādhīra-jana-priyau tri-bhuvane mānyau śaraṇyākarau.
Because he was king, so he is habituated to order. A king is not supposed to submit, although they submitted to great sages and brāhmaṇas. But generally, their spirit is ordering, commanding spirit. So he commanded, "Give me a glass of water. I am very thirsty." So that sage, who was in meditation, could not hear him. The king became little angry, that "I am your guest. I am king. I am asking you water, and you are not hearing me. You are in your meditation." So he became little disgusted, and there was a dead snake. So he took that dead snake and got it round about the neck of the sage and went away in disgust, that "This sage did not offer me even a glass of water."
That water is also dull matter, and the air pushing the dull matter, water, and there is big, big waves, and it is dashing on the earth. These things are going on. So they say it is nature's work. But nature is not independent. We get this information from authoritative śāstra. Here Kapiladeva says that... There is high wind. That is due to the command, mad-bhayāt vāti vātaḥ. High wind is there. Sometimes there is breezy, very nice, sometimes very high wind. So there is direction. You cannot say that it is automatically happening, no. There is direction. Kṛṣṇa says that mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: (BG 9.10) "Under My superintendence, prakṛti, nature..." The scientists, they say nature is working wonderfully, but after all, nature is not under your control.
So they do not know what is Kṛṣṇa. Therefore when Kṛṣṇa demands, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), we foolish people, we think, "Oh, it is too much. Kṛṣṇa is so proud that He is commanding us that 'You surrender unto Me.' Oh, I am not so fool. I am not going to do that." This is the position. Mūḍha. Because mūḍha, they are taking Kṛṣṇa as ordinary human being. Because He is so kind He comes as human being and gives you the right information, right instruction. But we are so rascal that we do not accept it, do not accept it. That is our misfortune. Those who are fortunate enough, they accept Kṛṣṇa. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). That fortune comes not so easily—after struggling, after associating with Vaiṣṇavas, with devotees, after cultivating knowledge for many, many births.
And if Kṛṣṇa is unpleased, even in your family life you'll not be comfortable. Therefore, according to the Vedic system, at a certain age, it is indicated that one should retire from family life. So this Ṛṣabhadeva Mahārāja, He was retired. Although He had one hundred sons, all obedient sons, He was emperor, anything was at His command—still, He was retiring. That is the Vedic system. He had no disadvantage. He was personally the incarnation of Godhead, an emperor, very obedient sons, and opulence, everything complete. There are many instances. His son, Bharata Mahārāja, he also retired. You have seen Parīkṣit Mahārāja. After his retirement, this Bhāgavata was recited before him. His grandfather, Mahārāja Yudhiṣṭhira, they voluntarily retired. So that is the system.
This is injunction. This is also injunction of Kṛṣṇa. What Kṛṣṇa said, Caitanya Mahāprabhu said the same thing. The difference is that Kṛṣṇa commanded as the Supreme Personality of Godhead, but Caitanya Mahāprabhu—He's also Kṛṣṇa—He's teaching as a devotee of Kṛṣṇa. That is the difference. The same thing. Kṛṣṇa said that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), and Caitanya Mahāprabhu said, yāre dekha tāre kaha kṛṣṇa-upadeśa (CC Madhya 7.128). He never said that "Whatever I am saying, you say." No, this is not paramparā system. A guru or a preacher or an ācārya does not manufacture anything concocted. He says the same thing. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ (BG 4.2). That is the difference between ācārya and a bogus man.
There are cases. So Bhīṣmadeva also advised that the shyness of woman, lajja, is the control. If you break that shy, what is called, shyness, then there will be disaster. That is the control valve naturally given. And woman's shyness is one beauty, beauty. We have got practical experience. And command also. We have practical experience in our life. You have seen that my friend came, Dinanath Mishra. They were our neighbor. So one day we were sitting on the corridor of the house. One sweeper woman, she wanted to come within, but very shyful, and with a covering of the head, although with broomstick and bucket, she was waiting because we were sitting both side. So she was feeling little shy not to enter the house.
Otherwise how he is living? He is dead stone. So desire must be there. But is should be proper desire. The proper desire is... Because we are part and parcel of God, so our desire should be how to meet Him again and work with Him conjointly. That should be the only desire. Therefore when Kṛṣṇa comes, He orders, or He commands, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "You give up all other desires. Simply desire how to surrender unto Me." This is required. And that can be understood by the human being. And because we have got different desires... I have already explained. Different qualities of the material nature, that mixed up, it comes to eighty-one. So therefore we have got...
So in this way if we understand our position, that Kṛṣṇa, or the Supreme Personality of Godhead, is the great and we are small, that is perfect knowledge. Therefore Kṛṣṇa commands, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). As the master commands the servant that "What, rascal, you are doing? What I say, you do it." (break) There are two living entities: one, the superior, who orders, and the other, inferior, who carries out the order. This is further explained in the Fifteenth Chapter of the Bhagavad-gītā. Sarvasya cāhaṁ hṛdi sanniviṣṭho mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). He says, Lord Kṛṣṇa said, that "I am situated in everyone's heart. I am giving order." Mattaḥ smṛtir jñānam. And then the jīvātmā gets knowledge and carries it out.
And the whole Kṛṣṇa consciousness movement means vairāgya-vidyā, the education of vairāgya, detachment. Vairāgya-vidyā-nija-bhakti-yogam (CC Madhya 6.254). Caitanya Mahāprabhu is Kṛṣṇa, and He wanted to teach the people this vairāgya-vidyā-nija-bhakti-yogam. As Kṛṣṇa He commanded, "Just give up all this nonsense engagement." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "Just surrender unto Me. That is good for you. I shall save you from the reactions of your sinful activities." Material life means simply sinful activities. Simply. Even though there is some covering of pious activities, that is also sinful.
The business is to deliver. Māyā-mṛgaṁ dayitayepsitam anvadhāvat (SB 11.5.34). He was born in a very nice brāhmaṇa family, very beautiful body. Everyone liked Him. By His command He could gather hundreds of thousands of people in one night to make civil disobedience movement. He was so popular when He was only twenty or twenty-one years old, and He had His beautiful wife, very affectionate mother, very good position in the society, and still, He gave up everything. Why? Māyā-mṛgaṁ dayitayepsitam anvadhāvat, that "If I do not deliver these fallen souls entrapped in māyā, then who will do it?" So that is for this purpose, Kṛṣṇa comes.
Nectar of Devotion Lectures
So we have to create that eyes to see Kṛṣṇa. That will be done gradually. Sevonmukhe hi jihvādau svayam eva sphuraty adhaḥ (Brs. 1.2.234). We cannot see Kṛṣṇa. We cannot command Kṛṣṇa, "Please come here. I'll see You." No. He will reveal Himself, being satisfied with your service. "Here I am. You see Me now." So we have to wait for that revelation. Not by force. Force will not act. Kṛṣṇa is not our order-supplier, servant: "Kṛṣṇa, please come here. I'll see You." No, no. That will not do. You must be submissive, first of all surrender. You follow the rules and regulations, be mad after Kṛṣṇa. Just like Caitanya Mahāprabhu: govinda-viraheṇa me. Śūnyāyitaṁ jaga, śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me. Śūnyayitaṁ jagat sarvam: "Everything is vacant because I cannot see Govinda."
Sri Caitanya-caritamrta Lectures
Prabhupāda: No. You can understand anything, but that is not the thing. We have to take it as it is. We are therefore presenting Bhagavad-gītā as God is commanding you, that "You surrender." So you are different from God.
Guest (5): That means, surrender means I am not a doer. I am not doing anything. God, who is residing within me...
Prabhupāda: Surrender. Who will surrender? Unless you are servant, why shall you surrender? You are servant; God is master. So therefore master and servant different.
Guest (5): No, that is true. I am not God. But God is there within me. God is everybody.
He also appeared as devotee of Kṛṣṇa. Kṛṣṇa, the Supreme Personality of Godhead, He can command, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), but here Caitanya Mahāprabhu appeared as a devotee, ideal devotee of Kṛṣṇa, Kṛṣṇa Caitanya.
- namo mahā-vadānyāya
- kṛṣṇa-prema-pradāya te
- kṛṣṇāya kṛṣṇa-caitanya-
- nāmne gaura-tviṣe namaḥ
- (CC Madhya 19.53)
The Rūpa Gosvāmī offered his first prayer to Caitanya Mahāprabhu that "You are the mahā-vadānyāvatāra, most munificent incarnation." Why? Kṛṣṇa-prema-pradāya te: "Even Kṛṣṇa could not convince people about His supremacy, but You are so kind that You are giving love of Kṛṣṇa." Love of Kṛṣṇa. Kṛṣṇa-prema-pradāya te (CC Madhya 19.53). That is Caitanya Mahāprabhu's gift.
Festival Lectures
Yes. So this is channaḥ-avatāra. He's Kṛṣṇa, He has come to give you kṛṣṇa-prema, but He's acting like a Kṛṣṇa devotee. This is covered. He is not commanding now, "You do this." Yes, He's commanding, "Do this," but in different way. Because people misunderstood, "Oh, who is this person commanding?" Even some so-called rascal scholar, he has said, "It's too much to demand." They have remarked like that. Yes, sophisticated persons, they are thinking like that.
But our process is to submit. Unless we submit, there is no hope of advancing in Kṛṣṇa consciousness. That is Caitanya Mahāprabhu's teaching.
So Lord Caitanya said the same thing. Lord Kṛṣṇa said... As the Supreme Lord, He commended—He has got the commanding power because He is the Supreme God—that "You surrender unto Me." Just like some superior, the teacher or father or king, says "You must do it." But there is force. A state says "You must do it," but if you do not do it, then there is force. Just like this draft board. They are demanding that "You must join. If you don't join, there will be force, and you will be forcibly joined after that." So here, in the Kṛṣṇa's order, because He is Kṛṣṇa, the Supreme Lord, there is no force. That voluntary. He says that "This is life.
Initiation Lectures
Viṣṇupriyā was His second wife, so faithful, so beautiful, personally goddess of fortune, such wife. And mother, most affectionate. There is no comparison with Śacī-mātā. So this was... And influence? When He was twenty years old, He could, by His command, gather 100,000 people to protest against Kazi, He was so popular. So popularity, born in high family, having good wife and good mother, everything complete—still, He took sannyāsa. Therefore it is said, pūrvatamair mahadbhiḥ. Why? Now, just to show mercy to the fallen souls. Māyā-mṛgaṁ dayitayā (SB 11.5.34). Just to show mercy to the fallen souls. This the the meaning of sannyāsa. One must be very merciful. Vaiṣṇavas, they are merciful. All devotees of God, Vaiṣṇava, they are merciful. You know Lord Jesus Christ, how he was merciful.
General Lectures
Ladies and gentlemen, (applause) we thank you very much for your kindly coming here and participating in this noble movement of Kṛṣṇa consciousness, or saṅkīrtana movement. You'll be very glad to know that today I have received one letter from my disciple, Śrīman Kṛṣṇadāsa adhikārī, the in-charge-of, commander, maṭha-command, or temple command, of West Berlin. He was negotiating with Russian Cultural Society, and one very important professor, he has invited us to lecture in Russia. (applause) So very soon I shall be going to Russia with some of my disciples.
Philosophy Discussions
Śyāmasundara: But isn't the breaking of a promise a universal moral command, that one should never break his promise, whether it is here or other countries?
Prabhupāda: Well that's all right, but for practical purposes they are breaking promises at every moment.
Śyāmasundara: Yes. He understands this, but his idea, he wants to get to the basis of morality by saying that...
Prabhupāda: That is a good quality. That is brahminical quality, not to break promise, to be truthful. That is goodness.
Śyāmasundara: He says that these moral imperatives or these moral commands must be obeyed without exception.
Prabhupāda: That is nice, but it is not possible.
Śyāmasundara: Individual circumstances should not have any bearing.
Prabhupāda: Yes. Then the basic principles of civilization should be that those who are unable to do it, they should be trained up. That is our Kṛṣṇa consciousness movement. We are elevating persons from the lowest level to the highest level. That we are actually doing. So these four classes of men exist, but by education, by training, the lowest class of men can be elevated to the highest class. That is our movement, Kṛṣṇa consciousness.
Prabhupāda: Therefore, as soon as you say duty, duty should be prescribed by some higher authority. In that sense, this system is very scientific: brāhmaṇa, kṣatriya, vaiśya, śūdra. It is very scientific. For brāhmaṇa, these are the duties; a kṣatriya, these are the duties. Every duty may appear different, but because it is a command of the Supreme, by discharging these duties on different platform, he is serving the Supreme. If Kṛṣṇa says, "All right, I see you are a brāhmaṇa. Your duties are like this," "I see you are a kṣatriya. Your duties are like this," "I see you are a vaiśya. Your duties are like this..." But Kṛṣṇa says cātur-varṇyaṁ mayā sṛṣṭam (BG 4.13). I have divided, so Kṛṣṇa gives duty, that "Your duty is this, your duty is this, and your duty is this." And if he faithfully serves the duty, that means he is serving Kṛṣṇa. The duties may appear different, but because he is serving Kṛṣṇa, he is going to perfection.
Śyāmasundara: So ideally it is the moral obligation of everyone to obey the moral command, but...
Prabhupāda: Not moral command—the supreme command. What is moral for you, it may be immoral for others. One man's food is another man's poison. So therefore Kṛṣṇa says to Yudhiṣṭhira, "Go and tell lies." That is moral. Kṛṣṇa says to Arjuna, "What is this nonsense? You fight. Kill them." That is moral. So moral means to obey Kṛṣṇa's order, God's order. That is morality. You cannot create morality. You are imperfect. Your senses are imperfect. You do not know what is actually moral. Therefore we should implicitly, blindly follow the orders of Kṛṣṇa or His representative. That is moral.
Śyāmasundara: So the real categorical imperative is to obey the Supreme.
Prabhupāda: That is right. That is moral. Other things, all immoral.
Hayagrīva: He says, "An ethical commonwealth can be followed only as a people under divine commands, that is, as a people of God, and indeed under laws of virtue. We might indeed conceive of a people of God under statutory laws. Under such laws, that obedience to them would concern not the morality but merely the legality of acts."
Prabhupāda: Yes.
Hayagrīva: "This would be a commonwealth of which indeed God would be the law-giver."
Prabhupāda: Yes. That is the best quality of state. If we abide by the orders of God, or the king or the government abides by the order of God, that is ideal state.
Hayagrīva: He writes, "It does not enter men's heads that when they fulfill their duties to men they are performing God's commands and are therefore, in all their actions, so far as they concern morality, perpetually in the service of God, and that it is absolutely impossible to serve God directly in any other way, since they can effect and have an influence upon earthly beings alone and not upon God." He said we can only relate to man. We can only serve man and not serve God directly, but only serve god through man, like a humanitarianism.
Prabhupāda: So if he does not serve God, then how he will get direction how to serve the humanity? If he does not know how to serve humanity from God, then what is the value of his service to humanity? (break) ...giving direction that "You serve humanity in this way, by preaching His message, Bhagavad-gītā, to all humanity." Then he becomes very faithful servant of God.
Hayagrīva: He rejects temple attendance, church-going as a means to salvation. He says, "Sensuous representations of God are contrary to the command of reason. Thou shalt not make unto thee any graven image." So he would reject...
Prabhupāda: If somebody imagines...
Hayagrīva: ...Deity worship.
Prabhupāda: ...some image, that is not required. But if a, actually just like you keep the photograph of your beloved, that is not image. Image is imagination. But when you keep the photograph of your beloved, that is not imagination, that's a fact.
Prabhupāda: Yes. That is stated in Bhagavad-gītā, (indistinct). If your consciousness is changed, if you become Kṛṣṇa conscious, then there is a verse by Yamunācārya, he says,
- yad-avadhi mama cetaḥ kṛṣṇa-pādāravinde
- nava-nava-rasa-dhāmany udyataṁ rantum āsīt
- tad-avadhi bata nārī-saṅgame smaryamāne
- bhavati mukha-vikāraḥ suṣṭhu niṣṭhīvanaṁ ca
(indistinct), he was emperor. So he said, "Since I am taking pleasure in the service of Lord Kṛṣṇa, nava-nava-rasa-dhāmany udyataṁ rantum āsīt, since I have engaged my life to enjoy the transcendental bliss by serving the lotus feet of Lord Kṛṣṇa, yad-avadhi mama cetaḥ kṛṣṇa-pādāravinde. (indistinct), "I am getting newer and newer pleasures. And because," he said, "and at that time when I think of sex pleasure," bhavati mukha-vikāraḥ suṣṭhu niṣṭhīvanaṁ ca. He was king. He had under his command (indistinct), but he said, "when I think of that sex pleasure, my mouth becomes deformed and I spit." That is Kṛṣṇa consciousness. (indistinct)
Devotee: Freud would analyze that as...
| Page Title: | Command (Lectures) |
| Compiler: | Visnu Murti, RupaManjari |
| Created: | 12 of Dec, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=38, Con=0, Let=0 |
| No. of Quotes: | 38 |