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Deny (Lectures, SB)

Expressions researched:
"denial" |"denials" |"denied" |"denies" |"deny" |"denying"

Lectures

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.1 -- Caracas, February 20, 1975:

If you say, "I can't believe it, Kṛṣṇa, Kṛṣṇa is the origin of everything," that is of course your business, your independence. Then you wait for many, many births, bahūnāṁ janmanām ante (BG 7.19). You come to the same conclusion. But because you have denied, you have to wait for many, many births. You have to come to this conclusion because He is the origin of everything, sarva-kāraṇa-kāraṇam (Bs. 5.1). So there is no other second or alternative. You have (to) come to that conclusion. But if you don't accept now, you will have to wait for many, many births. But even that, if you are intelligent enough and if you have to accept because Kṛṣṇa says blindly, that is also good. Just like gold. Gold, you accept blindly or by chemical examination, the gold is the same. So if you are scientist, if you say that "First of all I shall test whether it is gold and chemical composition and other ingredients. Then I will accept you" ...And somebody says, "No, my father says it is gold. My Guru Mahārāja says it is gold. Well, so many ācāryas says it is gold," then you accept it, gold.

Lecture on SB 1.1.2 -- London, August 16, 1971:

So because we are cheater in conditioned stage... Because that is my qualification, from qualification. Conditioned life means we must have four disqualifications. What is that? To commit mistake, to become illusioned, to become cheater, and to possess imperfect senses. This is our qualification. And we want to write books and philosophy. Just see. One does not consider his position. Andha. One man is blind, and he is saying, "All right. Come with me. I shall cross over the street. Come on." And if one believes, "All right," He does not inquire that "Sir, you are also blind. I am also blind. How you can help me crossing over the road?" No. He is also blind. This is going on. One blind man, one cheater is cheating another blind man, cheating. Therefore my Guru Mahārāja used to say this material world is a society of cheaters and cheated. That's all. Combination of cheater and cheated. I want to be cheated because I don't accept God. If there is God, then I become responsible for my sinful life. So therefore let me deny God: "There is no God," or "God is dead. Finish, finished."

Lecture on SB 1.1.2 -- London, August 17, 1971:

So religion is like that. There are... As this is a small state or small city, London... It is small city in comparison to the universe; it is nothing, a spot. So there are so many rules and regulation and laws, and the Supreme Lord, who is maintaining, creating this universe, there is no law? How do you think like that? For a small city, an insignificant city... In our estimation, it is not insignificant, but in comparison to the universe, what is the value of this London city or New York city? As soon as you go a little high up, say, twenty-five miles above, you cannot see your city. It is all finished. Similarly, there are so many cities in the stars and planets, upwards. So many universes, so many seas, mountains, skyscraper, houses, we cannot see. Because in the universe these are all simply insignificant particles only. So if in this insignificant particle there are so many state laws, you just imagine to manage this universal affair, the Supreme Lord, how much laws and regulation must be there. Who can deny it? Deny means he's a rascal. But intelligent man will understand that if in a small place there are so many rules and regulations, and in so big place, so universal—aṇḍāntara-stha-paramāṇu—there are laws.

Lecture on SB 1.1.2 -- London, August 17, 1971:

So there are 330,000,000's officers of Kṛṣṇa. Must be. Such a huge affair. If for managing a small shop, we have got so many things... This is manager, this is assistant manager, this is... In such a huge universal affair, there Kṛṣṇa has got assistants. And 330,000,000 assistants within one universe, and there are innumerable universes. And each and every universe, there must be similarly 330,000,000's or like that. They are called demigods. Demigods means exactly under the position of God. Just like here there is governor. Immediately under him there are secretaries. Similarly these demigods, they are different officers, secretaries, directors under God. We don't deny the existence of demigod, but we don't worship that he is God. We worship, we give him all respect. Just like if the queen's secretary comes here, we shall give him all respect because he's queen's secretary. But we'll never accept that he is king. No. That is not possible. That is sane. It is not that... We Vaiṣṇavas, we are prepared to offer respect even to the ant, and why not to the secretary? When we offer to a big officer, it is not that we are flattering. It is the etiquette, it is the duty, to offer respect to the respectable persons.

Lecture on SB 1.1.4 -- London, August 27, 1973:

Yes. The... Anything sacrificed... Yajña. Yajña means Lord Viṣṇu. Yajñārthe karmaṇaḥ anyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9). So whatever we do, it must be done for Kṛṣṇa. That is perfection. You do whatever you like, but do it for Kṛṣṇa. Then there is perfection. Just like Arjuna. Arjuna was a fighter, expert in killing. So he was considering, "Why shall I kill my own family members? Better stop." But Kṛṣṇa encouraged him, that "You must kill." So that is yajña. Kṛṣṇa... Under the instruction of Kṛṣṇa, Arjuna was engaged in killing art, but that is yajña, because it is for Kṛṣṇa, not for himself. For himself he was denying to fight. But when he agreed to fight and kill on account of Kṛṣṇa, it is called yajña. This secret people do not know. They think that killing is very... Killing is very bad, that's all right. Killing, why killing? Even if you give charity, if you become munificent, merciful, that is also not good unless you do it for Kṛṣṇa.

Lecture on SB 1.2.2 -- London, August 10, 1971:

The dāvānala is used because this material world is always blazing, always problem. Nobody can deny it. Simply problem. Just like fire. Fire is a problem. And especially in America we see in every city, every ten minutes or fifteen minutes there is a fire brigade: dung dung dung dung dung dung dung dung. Why? The fire is blazing always. So as we practically see that there is always fire, and the fire brigade is ready... Nobody goes to set fire. But by accident, by manipulation, fire takes place. The comparison is therefore with the forest fire. Forest fire takes place without anyone's attempt. Simply by collision of two dry wood, there is friction, electricity is produced, and the dry leaf immediately catch hold of the electricity and it becomes fire. So this material world, everyone is trying to be peaceful, happy, tranquil. No. There must be fire. Exactly like that. The fire brigade is always ready because they know that at any moment there will be fire.

Lecture on SB 1.2.2 -- London, August 10, 1971:

Those who are demons, those who have developed this asuric bhāva... Asuric bhāva means denying the existence of God. That is asuric bhāva. There are two kinds of men: asura and devatā. Those who are accepting the authority of the Supreme Lord, they are called devatā. And those who are denying the existence of God... Now such demons are prevalent everywhere, especially the Communists. And others, they write, of course, on the note, "We Trust In God," but practically does not do anything. That is also another edition of demons: under the garb of believing in God, doing all nonsense. You see?

Lecture on SB 1.2.2 -- Rome, May 26, 1974:

If you want to act as a kṣatriya, then you must have all the kṣatriya qualities and act. The kṣatriya means they are especially the... Yuddhe cāpy apalāyanam. A kṣatriya is never afraid of fighting; neither, if somebody challenges, "I would fight with you, I want to fight with you," the kṣatriya will never deny. If somebody comes forward to a kṣatriya, that "I want to play chess or gamble..." Gambling was allowed to the kṣatriyas. It is by gambling all the Pāṇḍavas, they lost everything. The Kauravas, his brother, they made a trick to challenge—because a kṣatriya cannot deny—that "We want to play games with you and betting." So they betted their kingdom, their wife, and their everything. Then they were banished. There was a trick to make them humiliated in every respect. So kṣatriya, because a kṣatriya cannot refuse, if any opposing party comes to a kṣatriya that "I want to fight with you," a kṣatriya cannot deny. And that fighting would go up to the death, till it is decided. One must die.

Lecture on SB 1.2.2 -- Rome, May 26, 1974:

So there was fight with Bhīma and Jarāsandha. This is kṣatriya spirit. He could not deny. They were guests, these three men, namely Kṛṣṇa, Arjuna... They were guests. So they would fight the whole day, or, say, in the morning, after taking their breakfast, they'd begin fighting. And the fighting will go on. And at night they are guests. They were received very well. They would dine together, talk together, friendly. You see? So this is kṣatriya spirit. And in this way, for twenty-seven or twenty-eight days, the fighting was going on. Later on, Jarāsandha was killed by the hint of Kṛṣṇa. This is kṣatriya spirit. Similarly, brāhmaṇa spirit. Guṇa-karma-vibhāgaśaḥ (BG 4.13).

Lecture on SB 1.2.6 -- Montreal, August 3, 1968:

Just like if you say that "I create," that means you exist before creation. Is it not? If I say, "I have created this glass case, spectacle case," that means before creation of this case, I was existing. You cannot deny it. So how this is possible, that if this case says that "I have created this case?" No, that is not... One cannot say, "I have created myself." It is impossible. Similarly, when Kṛṣṇa says that "I...," tadātmānaṁ sṛjāmy aham... This ātmānam means body, ātmānam means the mind, or ātmānam means the soul. But He is the supreme soul, so how He creates His soul. And He is nondifferent, absolute. Therefore the interpretation given by Baladeva Vidyābhūṣaṇa, that "I create" means "I appear..." "I create my appearance." Just like sun creates its appearance. The sun is there already, but when sun appears, it means that you can say like that, that "Sun creates its appearance."

Lecture on SB 1.2.6 -- London, August 27, 1971:

So this is pravṛtti-mārga. Those who want to eat meat, those who want to drink wine, those who want constant sex life, for them the Vedic injunction, "All right. You do it like this. You do like that. You do like that." Not deny. But ultimately says, pravṛttir eṣā bhūtānāṁ nivṛttis tu mahā-phalā. This is your inclination, but if you can give it up, it is very nice. It is very nice. That instruction is also there. "Become brahmacārī. Don't have sex life." That is also there. But if you cannot, "All right. Have sex life in this way."

So there are pravṛtti-mārga, and nivṛtti-mārga. Both are there. "Do like this. Do not like this." This is called pravṛtti-mārga and nivṛtti-mārga. Both injunction are there. So if we follow actually the Vedic injunction, Vedic regulation, then our life ultimately becomes successful. And if we become animals, without following the Vedic instruction, that is a different thing.

Lecture on SB 1.2.6 -- Hyderabad, November 26, 1972:

It is said in the Vedas, karmaṇā daiva-netreṇa jantur dehopapattaye (SB 3.31.1). Karmaṇā, why we have got different bodies, different mentality? Every one of us sitting here, we are not of the same mentality, not of the same body. So, why the different bodies are there if there is not a superior endowment? Why different bodies? Can you answer this? Unless there is some superior endowment that "You accept this body, you take this body," you have to accept. You cannot deny it. Because in the Vedas we understand, tathā dehāntara-prāptiḥ (BG 2.13). You have to, after death you have accept another body. But what kind of body you are going to accept, that you do not know. But there is superior judgement that "You have done such-and-such karma, you accept this body." How can you deny it? Just like in the court the judge is giving different judgement, "Yes, you have to receive this one lakh of rupees from this person. I give you decree." And another person is given order, "You go to jail for six months." The judge is the same. But why one is going by his word six months imprisonment and another is given one lakh of rupees decree? The superior judgement is there and the karma is there. Therefore because we are getting so many different types of bodies, each body is different from the another body. Unless there is superior judgement that one has to accept this body, another has to accept that body. And that judgement is given by karma and that is stated in the Vedas, karmaṇā daiva-netreṇa (SB 3.31.1). By one's karma and by superior judgement, one has to get another body.

Lecture on SB 1.2.6 -- Hyderabad, November 26, 1972:

Unless there is superior judgement that one has to accept this body, another has to accept that body. And that judgement is given by karma and that is stated in the Vedas, karmaṇā daiva-netreṇa (SB 3.31.1). By one's karma and by superior judgement, one has to get another body. Tathā dehāntara-prāptiḥ (BG 2.13). So where is the wrong in this? There is superior judgement and there are different types of body, that is a fact. So how, you cannot deny. Sometimes Christians, they deny this karmavāda. I was a student in Calcutta, Scottish Churches College. So, I was student of philosophy also. So Dr. Urquhart, he denied karmavāda. That "I am punished at this present, present body, where is the witness? Where is the witness?" Because any judgement is done on the strength of witness. So that was his argument. But the witness is there. According to Vedic system the witness is the sun, the witness is the moon, the witness is the day, the witness is the night. And above all the supreme witness is God Himself. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61).

Lecture on SB 1.2.6 -- Mauritius, October 5, 1975:

So religion is disturbed by duṣkṛtina, demons, and those who are saintly person, they execute religion. So paritrāṇāya sādhūnām. Sādhu means saintly person, devotee of God. They are sādhu. And asādhu, or demon, means persons who deny the authority of God. They are called demons. So two business—paritrāṇāya sādhūnāṁ vināśāya ca duskrtam: "To curtail the activities of the demons and to give protection to the saintly person, I descend." Dharma-saṁsthā...: "And to establish dharma, the principles of religion." These are the three business for which Kṛṣṇa, or God, or God's representative—or, you say, God's son—they come. This is going on. So what is religion, then? The religion is obedience to God. Just like law means obedience to the state, and one who obeys the laws of the state, he is good citizen, similarly, the laws given by God, one who obeys the law, he is religious or saintly person. So it doesn't matter what religion you are following. It doesn't matter. If you are actually obedient to the laws of God, then you are religious. It doesn't matter.

Lecture on SB 1.2.7 -- New Vrindaban, September 5, 1972:

There are so many philosophers in the world, so many scientists, they are declining. Because they could not find what is God, they are denying. Just like, my inefficiency of my eyes, I see that beyond this wall I cannot see. I say, "Oh, there is nothing beyond this wall." (indistinct) That is my lack of education. Not that there is nothing beyond this wall. My imperfect eyes cannot see, my imperfect senses cannot realize, but you can make your senses perfect to see God by a process. What is that? Bhakti-yoga. That is explained by Kṛṣṇa in the Bhagavad-gītā, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). In one place Kṛṣṇa has said, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). Out of many millions of persons, one is very much anxious to make his life perfect. Everyone is not. They are simply working like cats and dogs. That's all. Nobody is interested how to make life perfect. Manuṣyāṇāṁ sahasreṣu, out of millions of person, one becomes interested how to make this life perfect.

Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972:

So jijñāsu. There are four kinds of men who come to God. They are all pious. The first is ārta. A common man, if he's pious, if he's in distress, he prays to God, "My dear Lord, kindly rescue me from this difficulty." But he's to be considered as pious, because he's approaching God for relief. Arthārthī, those who are poor, they are going to temple or church for some money, praying to God. They are also pious. And jijñāsu. And one is philosopher, inquiring "What is God? Let us study." Jñānī, those who are learned scholars. So those who are searching after God, trying to understand God, who are approaching God for some difficulty, approaching for some relief, all these persons who are approaching God some way or other, they are pious. And one who is denying the existence of God, trying to make solution by his own knowledge, they are all called asuras. Duṣkṛtinaḥ, miscreants, narādhamāḥ, lowest of the mankind, mūḍhāḥ, rascals.

Lecture on SB 1.2.9 -- Vrndavana, October 20, 1972:

So dharmasya hy āpavargyasya. "A" means negation, negation of pavarga. Pa means pariśrama, labor. Here, in this material world, the sense gratificatory platform is not very easy. You have to work very hard. Karma. Even Arjuna was advised, śarīra-yātrāpi ca te na prasiddhyed akarmaṇaḥ: "My dear Arjuna, you are denying to fight, but you do not know that without fighting, you cannot live even. You cannot maintain your body." Śarīra-yātrāpi. Just see how hard they are laboring. Even just like an ass. In big cities, we have seen, human beings are pulling on rickshaws, ṭhelās. What for? Simply for maintaining this body. In the Kali Yuga, the working will be more harder and harder. Just like an ass. Ass, the example is given always, ass. How much hard work it carries on. Tons of cloth, carrying on the back, going to the ghāṭa. What for? Simply little grass. That's all. Therefore it is called ass. The ass is working simply for a morsel of grass. Grass, there are so many. You can get. But it is because it is ass, he's thinking that "The washerman is my master. He'll give me the grass." Just see.

Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972:

So Duryodhana was very cunning. His only aim was how to cheat the Pāṇḍavas. So he said, "My dear sir, I shall ask you some day. Not now." So "All right." So when the Pāṇḍavas were in the forest and Duryodhana's plan was how to tease them. So he approached Durvāsā Muni, "My dear sir, you wanted to give me some benediction. I have come for it." "Yes" "Now, you go to the Pāṇḍavas with your all disciples, sixty-thousand disciples, and you go when Draupadī has taken her food." So Durvāsā Muni one day... Because he wanted to give that benediction, he approached the Pāṇḍavas in the forest. And it is the duty of the kṣatriya to receive the brāhmaṇas. So they were, they were, they had finished their lunch, and Durvāsā Muni came. So how they can deny? They are kṣatriyas. "Yes, my lord. You can, you are welcomed. Just take your bath, and we are making arrangement..." What arrangement they will make? In the forest? So they were perplexed.

Lecture on SB 1.2.13 -- Vrndavana, October 24, 1972:

Just like Arjuna. Arjuna was a kṣatriya. He was not a brāhmaṇa; he was kṣatriya. He was not a sannyāsī; he was a gṛhastha, king. His business, he knew how to kill. So by killing he satisfied Kṛṣṇa. Saṁsiddhir hari-toṣaṇam (SB 1.2.13). This is the whole purpose of Bhagavad-gītā. He was unwilling to kill, and Kṛṣṇa was inducing him, "You must kill." And when he agreed to kill, then Kṛṣṇa became satisfied. He became perfect. These are the evidence. The purpose is to satisfy Kṛṣṇa. When he was denying to fight, that was his own satisfaction. "I shall not kill my grandfather, my nephews, my brother on the other side. If they die, I shall be unhappy. So what is the use of killing them?" These are all sense gratification, so-called nonviolence. A devotee does not know what is violence and non-violence. He wants to satisfy Kṛṣṇa. That's all. They do not know what is morality or immorality. They want to satisfy Kṛṣṇa. Just like the gopīs. At dead of night, they went to Kṛṣṇa. This is immorality. But they did not know what is morality or immorality. They must go to Kṛṣṇa. Saṁsiddhir hari-toṣaṇam (SB 1.2.13).

Lecture on SB 1.2.16 -- Vrndavana, October 27, 1972:

So to become Kṛṣṇa conscious, that is the highest perfection of life. Paraṁ Brahman. Paraṁ Brahman. Brahman, impersonal effulgence. Just like the sunshine. Then localized sun, the sun globe. Then further, if you able to enter the sun globe, you'll find there is a predominating deity. There are also cities and palaces—everything, just like this planet. But this planet is made prominently of earth, and that planet is one of the elements, material elements, earth, water, fire, air. So if this planet is made of earth, why not other planet made of fire? What is the scientific reason to deny it? Because I cannot live in the fire, it does not mean other living entities cannot live there. There are different kinds of living entities. Just like you cannot live within the water, within the ocean, but there are other living entities... Just like fish. They live very comfortably within the water. So why should we conclude that there is no life in the sun planet or moon planet? This is not perfect knowledge. From Vedic books we can understand that this moon planet is one of the heavenly planets and people live there. They are demigods. Their duration of life is very long. And one can go to that planet by performing the rituals.

Lecture on SB 1.2.17 -- Vrndavana, October 28, 1972:

Kṛṣṇa is situated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Kṛṣṇa and I, both are living together within the heart as friends. Kṛṣṇa is so sincere friend that He's trying always to take me back again, back to home, back to Godhead. That is His business. But I am denying, "No, Sir, I shall remain as hog. I shall be happy by eating stool." Kṛṣṇa says, "No, give up this business." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). "I'll give you protection." "No, Sir, I'll eat meat, I shall eat the stool. I have got very good facility for sex life without any discrimination." There are so many so-called... I don't wish to discuss, but sex life is so strong that they cannot give up even in so-called devotional life. So this is dirty things. Actually it is very dirty. But one can give it up if one is very strongly under the shelter of Kṛṣṇa.

Lecture on SB 1.2.20 -- Vrndavana, October 31, 1972:

So manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. This is the platform of siddhi. But nobody is interested to become a brāhmaṇa, qualified. Everyone wants to become a śūdra. Kalau śūdraḥ sambhavaḥ. Especially in this age nobody is interested. Just like we are asking people to take to Kṛṣṇa consciousness and give up the habit of illicit sex life and intoxication and gambling and meat-eating, and people laugh, that "What is this? This is the life. If we give up these things..." Especially in the Western countries, they think it is denying the primary necessities of life. They say. Some of my students, they left our association because they could not follow these principles. They are complaining that "Prabhupāda is denying the primary necessities of life." Therefore it is said, manuṣyāṇāṁ sahasreṣu (BG 7.3). It is very difficult to give up these four bad habits. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. But this is the path of perfection. But they are not interested in perfection. They want to rot as hogs and dogs in this world. That is their purpose. And therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. Nobody is interested to become brāhmaṇa. They are interested to become dogs and hogs. That is their interest.

Lecture on SB 1.2.27 -- Vrndavana, November 7, 1972:

So anyone who is trying to utilize fully the advantage of this human form of life, being desire, desirous of becoming liberated from these material clutches and acts accordingly, he's a brāhmaṇa. Mumukṣavaḥ. Others, who are not brāhmaṇas, those who are influenced by the material ignorance and passion, rajas-tamaḥ-prakṛtayaḥ, their business is how to get money, how to get beautiful woman, and how to have many followers. Caitanya Mahāprabhu denies this. Caitanya Mahāprabhu says, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye (Cc. Antya 20.29, Śikṣāṣṭaka 4). Caitanya Mahāprabhu says, "My dear Lord, Jagadīśa, I don't want riches," dhanam, na janam, "neither good," I mean to say, "progeny or followers," na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāma... Sundarīṁ kavitām, "very poetic, beautiful wife." Na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye. "I don't want all these things." Just see. This is the difference between sattva-guṇa and rajo-guṇa. Rajas-tamaḥ-prakṛtayaḥ, those who are influenced by the passion and ignorance, their desire is śriyaiśvarya-prajepsavaḥ. Śrī. Śrī means beauty. Śriyaiśvarya, opulence, śriyaiśvarya. And prajā, good progeny. That nāti. Nāti.

Lecture on SB 1.2.27 -- Vrndavana, November 7, 1972:

So this is the desires of the persons who are influenced by passion and ignorance. And one who is influenced by the sattva-guṇa, goodness, he denies. Especially on the platform where devotional service. Just like Caitanya Mahāprabhu denies: na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye (Cc. Antya 20.29, Śikṣāṣṭaka 4). Then what do you want? Mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi. "My dear Lord, I want life after life..." Not He... He doesn't want even mukti. Otherwise, if one is liberated, then, according to Bhagavad-gītā and every Vedic śāstra, punar janma naiti tyaktvā dehaṁ punar janma naiti (BG 4.9). That is mukti. The mukti means to go out of this ignorance of the darkness of this material world. But Kṛṣṇa Caitanya Mahāprabhu, He says, mama janmani janmani. He doesn't want to stop even punar janma. Kṛṣṇa says mukti means no more birth, no more accepting this material body, but Caitanya Mahāprabhu says, janmani janmani janmani, "life after life." That means a devotee, who is actually pure devotee, anyābhilāṣitā-śūnyam (Brs. 1.1.11), no other desire than to serve Kṛṣṇa, he doesn't want even mukti. Diyamānāṁ na gṛṇanti.(?) Diyamānāṁ na gṛ... Mukti, if it is offered to a devotee, he doesn't care for it; he doesn't want it. He doesn't want anything. He simply wants how to be a faithful servant of Kṛṣṇa. That is Kṛṣṇa consciousness. He doesn't want anything.

Lecture on SB 1.3.1 -- Vrndavana, November 14, 1972:

So we have become, instead of becoming servant of Kṛṣṇa, we have become the servants of our, these enemies. Practically they are enemies-kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ. Or in other words, we are servants of the three material modes of nature. But we are servant. That we cannot deny. So the whole Kṛṣṇa consciousness movement is that instead of becoming servant of these three modes of nature, you become servant of Kṛṣṇa. That is your original position. You cannot give up your position as servant. In the Bengali proverb there is a ḍheṅki. Svarga gela dan bange.(?) Means a ḍheṅki, that machine, that wooden machine, which... Husking machine? So if you send it to the heaven, then what he'll do? The same business. It does not mean the ḍheṅki, while it is promoted in the heaven, he can become soul or anything else. No. Similarly, we living entities, we have desire to enjoy this material world, but our position is servant. We have not changed our position. We revolted to serve Kṛṣṇa. That is all right. But what is your position here in the material world? That is also servant. Just like I told Professor Kotovsky that "Your Communism, what is the difference between your Communism and our Kṛṣṇa consciousness movement? You have selected Lenin as your leader, or master, and we have selected Kṛṣṇa as our leader, master. So on the principle, where is difference?" The professor could not answer.

Lecture on SB 1.3.14 -- Los Angeles, September 19, 1972:

So Pṛthu Mahārāja was very nice king. He not only helped producing enough foodstuff, but he was examining each man, whether he is employed or not. There was no unemployment in Pṛthu Mahārāja's time. Everyone must have employment, engagement. Nowadays, in spite of so much advancement of science, there are thousands and thousands of unemployed people. They have no sufficient engagement. Of course, in your country, although there is employment, they have denied to accept employment. In India, for employment... There is employment bureau by the government. So if you go to any employment bureau, you will find thousands of men are standing in line to get a job. Unemployment. But it is the duty of the government to see that nobody is unemployed. Everyone must have some means of earning. That is good government.

Lecture on SB 1.3.15 -- Los Angeles, September 20, 1972:

So here also, Vaivasvata Manu. Vaivasvata Manu means the son of the gentleman whose name is Vivasvān. He is the president of this solar world, of the sun, sun planet. There is also president. You have got your president here. Why not in the sun planet? Why...? How can you deny with teeny knowledge that there is no life, there is no city, there is no...? Simply you go on smoking gāñjā and telling anything, but the fact is different. The fact is different. From common sense we can understand that this is a planet made of five elements: earth, water, fire, air, and ether. So this whole material world is made of these five elements. Somewhere, some portion is very prominent. Here the earth is very prominent. Similarly, in the sun planet the fire is very prominent. But there are five elements. Nothing is made... Just like if you go to a fireplace, there the temperature is different, but the fireplace is made of these five elements: earth, water, air, fire, ether. Nothing but.

Lecture on SB 1.3.18 -- Los Angeles, September 23, 1972:

"I am not a brāhmaṇa, I am not a kṣatriya, I am not a gṛhastha, I am not a vānaprastha," everything, all the eight varṇāśramas, He denied. "I don't belong to any group." Then what You are? "I am the servant of the servant of the servant of the servant—one hundred times down the servant." Of who? "The maintainer of the gopīs, Kṛṣṇa." A pure devotee does not belong to any group, and he wants to become the lowest servant, not the first-grade servant. That is pure devotion.

Lecture on SB 1.3.22 -- Los Angeles, September 27, 1972:

So it is intelligence, that work. So how much intelligence has got God, we can imagine. If we, our teeny brain, we are so intelligent... But unfortunately the rogues, having got a brain from God, they are denying God. Just see. The rascal does not consider that "I am working with my brain. That's nice. I have got a very good brain." Su-medhasaḥ. "But who has manufactured this brain?" You manufacture this brain. That you cannot. So the brain is important or the manufacturer of the brain is important? Who is important? This is intelligence. So we are not after the so-called big brain. We give them all respect. But we are after the manufacturer of the brain. That is Kṛṣṇa consciousness movement. He can manufacture thousands and millions of brains like that, like Professor Einstein or anyone. That is God.

Lecture on SB 1.3.25 -- Los Angeles, September 30, 1972:

So the human society is becoming so degraded that they are trying to forget God. That is their advancement of civilization. The more you deny existence of God and become a so-called rascal scientist, then you are advanced. This is the position. So this position will degrade so much after, say, 400,000's of years, gradually degrading, that at time, Kṛṣṇa will come in His incarnation as Kalki. At that time the Kalki's business will be simply to kill. That's all. No more. No more preaching of Kṛṣṇa consciousness. Simply kill them. That is Kalki avatāra. That Kalki avatāra is given the father's name. This is called śāstra. This is called scripture. Four hundred thousand's after, 400,000's of years after, Kalki will come. Now, His father's name is given there. Just like Lord Buddha's mother's name is there.

Lecture on SB 1.3.25 -- Los Angeles, September 30, 1972:

Just like in your country and Russia, they are spending millions of dollars for one crazy thing, going to the moon planet. Just see. Simply wasting time and money. That's a fact. Three or four years ago, some press representative asked me, "What is your opinion," in, I think, San Francisco, "about this moon expedition?" So I asked the reporter, "Shall I flatter you or shall I tell the truth?" So he said, "Tell the truth." "Simply wasting time and money, that's all." This is the truth. Now I think they have realized, and your senate is denying any money for moon expedition. Is it not? Somebody was telling me.

Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969:

Sarvārtha. Artha means, what are the arthas? Artha means interest. Interest. So there are four kinds of interests. We are interested in four things. If we are actually human being, a civilized being, then we should be interested with four things. What are those four things? Dharma-artha-kāma-mokṣa (SB 4.8.41, Cc. Ādi 1.90). In human society, for at least peaceful living, the human society must have religion, dharma. And artha means economic development, good condition, economic con... That is also required. One, that the human society should be religious, they must have nice economic organization, and the kāma, they must have also nice arrangement for sense gratification. So sense gratification is not denied. Dharma, artha, kāma, and mokṣa. And after that, when one is satisfied, when he, when one is, by religious procedure, he is satisfied in his economic development, in his satisfaction of senses, the next need is mokṣa. Mokṣa means liberation from material bondage. These are four arthas. Catur-vargaḥ puruṣārthaḥ. Puruṣārtha means the interest of the living entity. But they are not final. They are not final.

Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969:

Just like Caitanya Mahāprabhu says, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye (Cc. Antya 20.29, Śikṣāṣṭaka 4). These are dharma-artha. Anyone wants... Everyone wants money, everyone wants good wife, good family, good comfortable life. Caitanya Mahāprabhu denies, that "I don't want all these things." Na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye. Then that is... (break)

Śrīmad-Bhāgavatam you should study very scrutinizingly, critically. And there is explanation of great, I mean, stalwart devotees. In Śrīmad-Bhāgavatam there are eight kinds of commentary. In Bhagavad-gītā... They are authorized. They are not ordinary commentaries. Ordinary commentary, there may be many. Similarly, Śrīmad Bhagavad-gītā there are nine kinds of commentary. So Śrīmad Bhagavad-gītā or Bhāgavata, they are themselves illuminating. Just like sunlight—there is no need of a lamp to see the sunlight. Similarly, Śrīmad-Bhāgavatam or Bhagavad-gītā, they are self-illuminating. Simply word to word if you try to understand, then you'll get enlightenment. Still, there are ācāryas who can help you.

Lecture on SB 1.5.8-9 -- New Vrindaban, May 24, 1969:

The whole scheme should be to satisfy the Lord. This is the secret of success. Tasmin tuṣṭe jagat tuṣṭam. If God, or Kṛṣṇa, is satisfied, then whole world is satisfied. The modern civilization is lacking this knowledge. Asuric civilization, demonic civilization, what to speak of satisfying God, they are denying the existence of God. And they want peace and happiness.

I remember there was a speech by Archbishop of Canterbury. He said that "You people, you want kingdom of God without God." That is our policy-Rāvaṇa's policy. Rāvaṇa's policy was kingdom of God without God. Kingdom of God means everyone is prosperous, happy in every respect. That is considered as kingdom of God so far materially considered. So Rāvaṇa wanted. He was materialistic. His capital was almost gold. Every house was, I mean to say, wrapped with gold. Svarṇa-laṅkā. Svarṇa-laṅkā means at that time Rāvaṇa's kingdom, the Ceylon, modern Ceylon, was covered with gold everywhere. Very rich. Very, very rich. It is said that in Rāvaṇa's room, moon was rising. That means there was electricity at that time also, or similar lights. So the descriptions are very nice.

Lecture on SB 1.5.8-9 -- New Vrindaban, May 24, 1969:

Kṛṣṇa said that "A person who is taking the risk and trouble of preaching this confidential philosophy, Bhagavad-gītā as it is..." Paramaṁ guhyam, very confidential. Confidential means that the last instruction of Bhagavad-gītā, simply to surrender unto the Supreme, Kṛṣṇa, is not understandable by ordinary men. Even great scholars like Dr. Radhakrishnan, he denies. Āsuraṁ bhāvam āśritāḥ. One who has taken the attitude of becoming a demonic, however learned he may be, māyayāpahṛta-jñānāḥ. His learning, his knowledge, has been taken away by māyā. And āsuraṁ bhāvam, na māṁ prapadyante. They will never surrender. This is the sign of demon. They will never surrender. They will be killed, they will go to hell, they will accept all the thing, but still, if you ask him that "You surrender to..." "No." That is demonic.

Lecture on SB 1.5.8-9 -- New Vrindaban, May 24, 1969:

The exact analogy of phantasma..., equivalent word in Sanskrit of phantasmagoria, which has no actual existence, is called ākāśa-puṣpa, "flower of the sky." There is no flower in the sky, but you can say. Or in common Bengali words, "eggs of the horse." Now, horse never gives eggs, but there are words like that. (chuckles) Just like Vivekananda has manufactured: daridra-nārāyaṇa. How Nārāyaṇa can be daridra? So it is something like horse eggs. You see? So these words are very... Tri-daśa-pūrākāśa-puṣpāyate. By the grace of Lord Caitanya you'll find to merge into the effulgence, to become one with the Supreme will be considered as hell, actually. If you ask any pure devotee, "Do you want to merge into the existence, impersonal Brahman?" he'll deny. If he has got little Kṛṣṇa consciousness, he'll deny, that "What is this merging? This is hellish. We want to dance with Kṛṣṇa. Why shall I merge and lose my existence, individuality?" And karmīs, they are trying to be elevated in the higher planets. Just like they are trying to go to the higher planets by sputniks, similarly, there are ritualistic ceremonies. Yānti deva-vratā devān (BG 9.25). By performing all the ritualistic ceremonies, sacrifices, you can elevate yourself to the higher planets: yānti deva-vratā devān. That is another method. And this method also, another method, they want to go direct by machine. But that tendency is there everywhere, that "We may go to this sun planet, moon planet, this planet."

Lecture on SB 1.5.9-11 -- New Vrindaban, June 6, 1969:

So he does not deny anybody. He has made books in such a way that any person reading books... Just like in a school there are different classes and different books are recommended for different classes. Similarly, Vyāsadeva has given the whole Vedic literature in such a nice way in the form of Purāṇas that any man can be elevated to the highest position, reading books like this. Take for example that one who is addicted to take intoxication, eating flesh, and sex life—because these are natural instincts. Loke vyavāyāmiṣa-madya-sevā nityā hi jantor na hi tatra codanā. Nobody is required to give lesson, to teach. Nobody required to be taught how he has to make sexual intercourse. Nobody has to be taken, I mean, given lesson how he can become intoxicated. Don't you see that the intoxicants, intoxicated person, they have become automatically? There is no university. There is no educational system that "You become... Take LSD like this." No. That is a natural tendency. To become intoxicated, to take liquor, LSD, gāñjā, pān, oh, very easily you can learn.

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

But we do not depend on the theories. We depend on the Vedic conclusion. We do not require to make any research. Just like ordinarily we say there are 900,000 forms of body in the water. We get it from Vedic knowledge. Jalajā nava-lakṣāṇi. Now, the biologists, let them confirm it. Or deny it. Because... They cannot confirm it because their knowledge is experimental. Unless they find it actually, by actual experience, that there are so many living forms within the water, they cannot say yes. Neither they are able to find it out. Is it not the position? First of all, if we say to the biologists that "There are 900,000 different forms of life or species within the water," they will say, "How it is you are affirming in, so positively, without experiment, without research?" They'll say. Then we'll ask, "Then you say." That they cannot say. This is their position. They'll say, "In future..." Future, there is no question. You do not know now. Admit this. So this is their position. Therefore this experimental knowledge is always imperfect. Always imperfect. It cannot be perfect. Because our experience, our power of perception, advancement of knowledge, they are imperfect. They are deficiency.

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

So if everyone says that "Original cause of my existence is Kṛṣṇa," this is Kṛṣṇa consciousness. It doesn't matter. Not that a brāhmaṇa... Brāhmaṇa is the mouth of Kṛṣṇa, and kṣatriya is the arm of Kṛṣṇa, and vaiśya is the belly of Kṛṣṇa, and śūdra is the leg of Kṛṣṇa. But do we distinguish that "Here is Kṛṣṇa's mouth, or head; all the flowers should be offered here, not to the leg"? Do we make any such distinction? When we worship Kṛṣṇa, rather, our first duty is to offer to the lotus feet of Kṛṣṇa. And Kṛṣṇa says that śūdra, in Bhāgavata says, śūdra is the leg. So there may be distinction of profession, occupation, caste, creed, color... It doesn't matter. But if everyone tries to become Kṛṣṇa conscious, that "The original cause of my existence is Kṛṣṇa," then there is life... Life is perfect. This is our Kṛṣṇa consciousness movement. Not blindly, but by research work, that how the original cause is Kṛṣṇa? Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8): "I am the original cause of everything. Everything emanates from Me." How can I deny that Kṛṣṇa is not cause? This is Kṛṣṇa consciousness. Therefore, those who are advanced devotee, he does not see anything else but Kṛṣṇa. Because Kṛṣṇa is the cause of everything. That is required. Therefore he's Kṛṣṇa consciousness.

Lecture on SB 1.5.22 -- Vrndavana, August 3, 1974:

So your question was that how we can know a śūdra? That because everyone is now faithless and everyone is seeking after employment. Therefore... We may discuss in so many ways. Because people have become śūdra, therefore the capitalists are exploiting them. If everyone denies to be, serve, then these so-called industries will fail. Immediately. That is Gandhi's proposal. "Noncooperate with the British government, and it will wind up." And actually so happened. Because people are now śūdras, they depend for their bread to others, the others exploit them: "Come here. You work and I shall give you bread." They do not believe any more, "O God, give us our daily bread." They think that "This, our master give us daily bread." That is śūdra. Śūdra means one who is dependent on others. Paricaryātmakaṁ kāryaṁ śūdra-karma svabhāva-jam. This is the description, definition of śūdra. And vaiśya: kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam (BG 18.44). The vaiśya is doing the kṛṣi, agriculture. Why he should depend on...? Take some land from the government. You produce your food. Where is the difficulty? Keep some cows. You get milk. Vaiśya-karma svabhāva... Go-rakṣya. If you have got excess, then make trade. Why you should depend on others?

Lecture on SB 1.7.6 -- Vrndavana, September 5, 1976:

So there are two kinds of dangerous person. One person is atheist, agnostic. And another person is Māyāvādī, impersonalist. Nirviśeṣa-śūnyavādī. Therefore these two things are mentioned: Māyāvādī, "God means has no head, no leg," and śūnyavādī, "There is no God." So the person who says "There is no God," he's gentleman, because he does not believe. But the person who takes the shelter of Vedas and professes that "I am vaidika, I am vedāntī," and refuses the form of God, he's more dangerous.

It is the statement of Caitanya Mahāprabhu.
veda nā māniyā bauddha haya ta' nāstika
vedāśraya nāstikya-vāda bauddhake adhika

The nāstika, the Buddhists, they are called nāstika according to our śāstra, because Lord Buddha denied the existence, the authority of the Vedas.

Lecture on SB 1.7.25 -- Vrndavana, September 22, 1976:

So Vaiṣṇava knows that "Here is Lord Buddha. He's Kṛṣṇa's avatāra," although we don't take his philosophy, because Buddha refused to accept Vedic authority. Nindasi yajña-vidher ahaha śruti-jātam. Śruti means Veda. Śruti-jātam. In the śruti, in the Vedas, there is mention of paśu sacrifice, animal sacrifice, there is. So they began to argue with Lord Buddha that "You are stopping yajña-vidhi, stopping animal-killing in the yajña. This is mentioned in the Vedas." But Lord Buddha knew, "These rascals simply talking of Vedas, he does not know what is Vedas. But what is the use of arguing?" Therefore he has to say, "I don't care for your Vedas. Stop animal killing." So nindasi yajña-vidheḥ. Yajña-vidhi, he wanted to stop. No more animal sacrifice in the yajña. Therefore he is denying the authority of Vedas. Nindasi yajña-vidher ahaha śruti-jātam. We cannot violate which is mentioned in the... Therefore he was taken... But he's avatāra. It was needed at that time.

Lecture on SB 1.7.25 -- Vrndavana, September 22, 1976:

Especially these things will be no supply: rice, wheat, sugar, and other things, there are mentioned. It is all particularly mentioned. And we are experiencing. You were telling that rice is not available. Where it is? Huh? Poland. I have seen in Moscow, you cannot get any fruit, you cannot get rice, you cannot get wheat. You can get only flesh, meat. And milk is available. These things. So now already it has begun, and ultimately as the Kali-yuga advances and people become very much advanced in denying the existence of God, nirākāra, these things will come. Wait for that punishment. Durbhikṣa, anāvṛṣṭyā durbhikṣa-kara-pīḍitāḥ (SB 12.2.9). And as soon as there will be scarcity of food, the government men will take advantage of it: "Now we have to supply food." "Where is food?" "No, you give me money, we shall purchase from importer." The taxation. One side, I am suffering—no food; another side—whatever money I have got, it will be taken by taxation. Now see what is your position. The position will be people will become mad, so much troubled. Ācchinna-dāra-draviṇā gacchanti giri-kānanam. People will be so much harassed that voluntarily they'll give up their family, home, and go to the forest, hopeless. This will be done. Don't think that Kṛṣṇa consciousness is a joke, is a jugglery. It is the only remedy if you want to save yourself. Otherwise, you are doomed. Don't take it, I mean to say, as a joke. It is a fact.

Lecture on SB 1.7.25 -- Vrndavana, September 22, 1976:

So don't take it very lightly. Take it seriously. Take to Kṛṣṇa consciousness. Kṛṣṇa has come, avatāra, and His instruction should be followed. Then we'll be happy. Everything is there in Kṛṣṇa's instruction for our benefit. But because we are rascals, mūḍha, duṣkṛtina, narādhama, we have no knowledge, we refuse to accept. This is our qualification.

na māṁ duṣkṛtino mūḍhāḥ
prapadyante narādhamāḥ
māyayāpahṛta-jñānā
āsuraṁ bhāvam āśritāḥ
(BG 7.15)

Because we have become rākṣasas, asuras, we deny to surrender Kṛṣṇa, to surrender to Kṛṣṇa, and we must suffer the (con)sequence. This is Kṛṣṇa consciousness movement.

Lecture on SB 1.8.30 -- Mayapura, October 10, 1974:

So we have to understand Kṛṣṇa. Kuntī is helping us. Every devotee, Vaiṣṇava, they voluntarily takes this business just to satisfy Kṛṣṇa, to explain Kṛṣṇa, just like Kuntī is explaining, because if we understand Kṛṣṇa thoroughly, then we are liberated. Therefore Kṛṣṇa..., Kuntī's trying that "Kṛṣṇa has nothing to do. Don't think that Kṛṣṇa is helping Arjuna in the Battlefield of Kurukṣetra, it is His duty." No, it is not His duty. He's doing it voluntarily, but He has nothing to do with it. That is Kṛṣṇa. Na me karma-phale spṛhā. He has nothing to do. We are forced to do. According to our karma-phala, we are forced to do. Tasyaiva hetoḥ prayateta kovidaḥ. Tal labhyate duḥkhavad anyataḥ sukham. Here we have to, we are forced to accept happiness or distress according to destiny. You cannot deny, that "I'll not take this distressed condition of life. I'll simply take the happiness portion." That you cannot do. You must. Kṛṣṇa is not like that. That is understanding of Kṛṣṇa. (aside:) Why you are standing? You can sit down. Kṛṣṇa is not like that. Kṛṣṇa is akartuḥ. Ātmanaḥ..., although He is the vital force of everything.

Lecture on SB 1.8.35 -- Mayapura, October 15, 1974:

Here it is said that avidyā-kāma-karmabhiḥ. By ignorance, they are thinking by opening factories they will be happy. That is avidyā. He does not know that this is ignorance. Why you should open factory? That is... This is called ugra-karma. There is no need of opening factory. You have got land. Here are so many lands. You produce your food grains. Annād bhavanti bhūtāni (BG 3.14). You eat sumptuously food grain, milk, and that will be available without any factory. The factory cannot produce milk or food grain. The present scarcity of foodstuff means everybody is engaged in the city, producing bolts and nuts. Who is producing food grain? This is the solution of economic problem. Annād bhavanti bhūtāni. Therefore we are trying to engage our men to produce their own food. Be self-sufficient so that these rascals may see that how one can live very peacefully, eating the food grains and milk, and chant Hare Kṛṣṇa. This is our mission. We don't deny this food. They are after daridra-nārāyaṇa-sevā, but why daridra-nārāyaṇa? Why not chief Nārāyaṇa, or the rich Nārāyaṇa? Everyone should be engaged-Bhagavat-prasādam. We don't make any distinction, daridra-nārāyaṇa or rich Nārāyaṇa, dhanī-nārāyaṇa. Everyone, you come on. Take prasādam.

Lecture on SB 1.8.36 -- Mayapura, October 16, 1974:

So who can see unless he is advanced spiritually? First of all, everyone is under the impression there is no God. And another way of denying God: "Yes, there is God, but He has no form. He has no head, He has no tail, He has no leg, He has no... He has no, no, no..." It is another way of denying God, definition by negation. I... One says directly, "There is no God," and another man says, "Yes, there is God, but He has no leg. He has no hand. He has no mouth. He has no this. He has no that." Then where is God? It is another way of denying God. This Māyāvādī philosophy... (aside:) What is that? Crows? No.

Lecture on SB 1.8.38 -- Los Angeles, April 30, 1973:

So people do not understand this. He's very proud of having a nice body and nice name. "I am American," "I am Indian," "I am this," "I am German." So what is this, German, American, Indian? A bogus name and bogus form, that's all. It has no value. Just make Kṛṣṇa minus, everything is zero, finished. This is fact. But people are so rascal, they do not understand this fact. Who can deny it? If the body, the American body or Indian body, or good name and big name, it has no consciousness, then what is the value? No value. Therefore it is said that,

bhagavad-bhakti-hīnasya
jātiḥ śāstraṁ japas tapaḥ
aprāṇasyeva dehasya
maṇḍanaṁ loka-rañjanam

So Kṛṣṇa consciousness means... Consciousness is there. But this consciousness, what is this Kṛṣṇa consciousness? This is Kṛṣṇa consciousness. We have forgotten Kṛṣṇa; therefore we simply say "consciousness." Really consciousness means Kṛṣṇa consciousness, because without Kṛṣṇa, you cannot have consciousness. Therefore the right name is Kṛṣṇa consciousness, not "consciousness." Right name is Kṛṣṇa consciousness. Just like without sun how there can be sunshine? Therefore we say "sunshine," not "shine." Sunshine. Therefore as soon as there is consciousness, it must be Kṛṣṇa consciousness. If one makes Kṛṣṇa minus, he's a rascal. He's a rascal. Consciousness means Kṛṣṇa consciousness. Shining means sunshine. The sunshine means without sun, how there can be sunshine? Similarly consciousness means Kṛṣṇa consciousness. Without Kṛṣṇa how there can be consciousness? How it can be Kṛṣṇa consciousness? This requires a little brain to understand.

Lecture on SB 1.8.39 -- Los Angeles, May 1, 1973:

So it is not only applicable when Kṛṣṇa was present and Kuntī was speaking. It is not that the truth was there. It is always. With the advancement of our civilization, if we don't bring..., we cannot..., if we cannot bring Kṛṣṇa in the center, Kṛṣṇa consciousness, then it will never become beautiful. This is the philosophy. You bring Kṛṣṇa consciousness. Practically anyone can appreciate that this... You are all boys and girls. When you were outside this Kṛṣṇa consciousness, just think over, your beauty was there, but, at the present moment, because you are in Kṛṣṇa consciousness, you look very, very beautiful. That's a fact. Nobody can deny. You compare with other boys and girls and the boys and girls here. Anyone... In your country, they have given you the name "bright-faced." Do you know? The newspapers... Yes. In Philadelphia, one lady was inquiring that "Are you Americans?" Perhaps you know all these things. So actually your countrymen, those who are sober, they are seeing that "How these boys and girls are becoming so nice and jolly, beautiful." Because at the present moment in your country all young generation mostly they are confused, hopeless. We see every day-morose, black-faced. Why? Because they're missing the point. There is no aim of life. But these devotees, Krsnized, they look so beautiful. Why? Because Kṛṣṇa is there. That's all. It is a fact. Any sane man will admit.

Lecture on SB 1.8.43 -- Los Angeles, May 5, 1973:

The spiritual master is God and Kṛṣṇa is God, but Kṛṣṇa is worshipable God and spiritual master is worshiper God. He's God, but he's worshiper God. That is explained. The Māyāvādīs, they cannot understand it, that "Because a spiritual master has to be accepted as God, therefore I have become a spiritual master—I have become God." This is rebellious. This is rebellious. God gives you a position, and if you want to usurp His power unnecessarily, which you cannot, then you are fool, rascal, you are rebellious. He requires punishment. Punishment. Therefore it is said that avani-dhrug rājanya-vaṁśa-dahana. "Therefore You descend to kill all these rascals who claim Your position, rebellious." That is natural. Just like all subordinate kings. There is one emperor, and there are subordinate kings. Sometimes the subordinate kings claim, "Now we shall not give tax." In India it so happened. Everywhere it so happens. The subordinate kings, zamindars, landholders, sometimes they think, "Oh, why shall I give tax?" Then it is rebellious.

So Kṛṣṇa's one business is to kill these rebellious persons who deny the supremacy of God, who declare himself as God. Therefore it is said: avani-dhruk. In the, on the surface of the globe, those who are rebellious, rājanya-vaṁśa-dahana, so He kills. He burns them. Apavarga-vīrya, anapa, anapavarga-vīrya. Anapa. Apavarga means... It is said anapavarga?

Lecture on SB 1.8.43 -- Mayapura, October 23, 1974:

Therefore Kṛṣṇa's name is Kṛṣṇa-sakha here. Here it is said that śrī-kṛṣṇa kṛṣṇa-sakha: "My dear Kṛṣṇa, You are..." Kuntīdevī did not say that "You are my nephew." No. That is not spiritual relationship. But Kṛṣṇa-sakha, Arjuna, is related with Kṛṣṇa eternally. Eternally as friend. How eternally? What is the proof? There is in the Bhagavad-gītā. When Arjuna inquired... When Kṛṣṇa said that "This system of yoga I explained to the sun-god millions of years ago," imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1), at that time, to clear the idea, Arjuna, for our sake, he inquired, "My dear Kṛṣṇa, we are contemporaries. You are born the other day along with me. How can I believe that millions of years ago You spoke this philosophy to the sun-god? So what is the answer?" The answer is, "My dear Arjuna, both you and Me, we take so many incarnations, but you forget. But I do not forget. I do not forget." Therefore Arjuna is always with Kṛṣṇa. It is not that in this age, this millennium, Arjuna is friend of Kṛṣṇa. No. He is eternal friend. He has made friendship with Kṛṣṇa. It is never to be broken. It is never to be broken. So if you want to relish the rasa, the mellow, the taste of friendship, make friendship with Kṛṣṇa. Kṛṣṇa is prepared to make you friend. Therefore He comes: "Please come. Become My friend." But we are denying. Make Kṛṣṇa your friend. Make Kṛṣṇa your son. Then you'll never lament, "Oh, my son is lost" or "My son has gone bad." No.

Lecture on SB 1.8.45 -- Mayapura, October 25, 1974:

"No one could make Lord Kṛṣṇa stay at Hastināpura when He decided to start for Dvārakā, but the simple request of King Yudhiṣṭhira that the Lord remain there for a few days more was immediately effective. This signifies that the power of the King was loving affection, which the Lord could not deny. The almighty God (is) thus conquered only by loving service..." Kṛṣṇa, although ready for going, still, Yudhiṣṭhira Mahārāja stopped. And because Yudhiṣṭhira Mahārāja is the elder cousin of Kṛṣṇa and very exalted, pious king, could not..., Kṛṣṇa could not refuse the order. (reading:) "The almighty God is thus conquered only by loving service, and nothing else." Prāyaśa, prāyaśo 'jita jito 'py asi. Kṛṣṇa is Ajita. Nobody can conquer Kṛṣṇa. Nobody can order Kṛṣṇa. Nobody can supersede Kṛṣṇa. Nobody is greater than Kṛṣṇa. Nobody is equal to Kṛṣṇa. Nobody is (more) powerful than Kṛṣṇa. Nobody is richer. Everything... Kṛṣṇa is the Supreme Being. Therefore His another name is Ajita. Ajita means... Jita means conquered. Ajita means who is never conquered. Kṛṣṇa had so many fights with the demons. Even in His childhood, the demons could not conquer over Kṛṣṇa. Beginning from Pūtanā, when He was only three months old, and up to the killing of so many other demons, Kṛṣṇa was never defeated. That is the history. He was never defeated. Ajita. Therefore His name is Ajita. But Ajita becomes conquered. Ajita jito 'py asi. Although Kṛṣṇa is never conquered, still, you can conquer Him. How? Simply by becoming His beloved devotee.

Lecture on SB 1.8.47 -- Mayapura, October 27, 1974:

Therefore it is said, prākṛtena ātmanā. Prākṛtena, by worldly relationship, prākṛtena ātmanā viprāḥ sneha-moha-vaśaṁ gataḥ. Sneha, affection; moha, illusion. Just like Arjuna, the same thing: out of affection he was denying. He was denying, "No, no, Kṛṣṇa, I shall not fight. There, on the other side, there are my brothers, my nephews, my grandfather, and my teacher, Droṇācārya, all my object of affection and obeisances, and I will have to kill them. You are inducing me. No, no, don't do it." That is prākṛtena. He did not know the spiritual necessities. Sometimes we take sannyāsa. I have seen. One of our Godbrother, big Godbrother, he took sannyāsa. So his son was crying, and he was also crying. Then, if you have got affection for your family, society, then why you are taking sannyāsa? That is prākṛtena. We should not be carried away by this material affection, no. That is not good. You must do your duty. That is the instruction of Bhagavad-gītā, that "Arjuna, you are being carried away by your material affection, and you are hesitating to execute your duty. This is not good." Anārya-juṣṭam: "This is befitting for the anārya, non-Āryan." Non-Āryan means not civilized, and Āryan means civilized. This is the distinction. Now people are very much fond of calling themselves as civilized, Āryan, belonging to the Āryan family. Where is the Āryan civilization? Āryan civilization means this Vedic civilization. Just like Arjuna, a kṣatriya, belonged to the Āryan civilization, and because he was denying to fight, Kṛṣṇa accused him, "Oh, this is just like non-Āryans." Anārya-juṣṭam, non-Āryans.

Lecture on SB 1.9.48 -- Mayapura, June 14, 1973:

Tapo divyaṁ yena śuddhyet sattvaṁ yasmād brahma-saukhyam anantam (SB 5.5.1). If you undergo tapasya... Therefore we prescribe this tapasya: no illicit sex. Our tendency is to have illicit sex. That is the condition of this material nature. But we have to deny it. That is tapasya. Tendency's there. Tapasya means I have got some tendency, but voluntarily I have to check it. That is called control, tapasya. My tongue is dictating: "Oh, let us go to some place and eat such-and-such thing." But if you can control the tongue... "No," that is tapasya. "No, you cannot eat this. You cannot be allowed to eat anything and there's no and except Kṛṣṇa prasādam." That is tapasya. Not that "My tongue has dried up. I must drink a cup of tea," and I take it. "No. It is intoxication, prohibited. So I shall not take it." That is tapasya. And that tapasya, what for? Tapasya divyam, tapo divyam (SB 5.5.1). Otherwise, there are many men, they're also undergoing austerities for some material purpose. There are many men who wants to accumulate some money, begins business from low standard, works very hard day and night. In your country, there are many examples. Just like Mr. Henry Ford. So that is also tapasya. They underwent severe conditions of life to accumulate some money. After death or at the end of life, they'll be called: "Oh, here is a millionaire. He started his business with a farthing. Now he's millionaire." He wants that credit. No. Not that kind of tapasya. Because that accumulation of wealth, millions of dollars, will be finished after this body is finished. After death, he cannot take away the millions of dollars with him next life.

Lecture on SB 1.10.2 -- Mayapura, June 17, 1973:

That is human life. Athāto brahma jijñāsā. The animal life, their inquiries are... In the morning... Just like birds, they chirp, "Where we have to go now to find out our food? Where we shall eat today? Where we shall go?" That is their questions and answers. Similarly, we also, human beings, we go to the share market, "What is the value? What is the price of this commodity? What is the price of that commodity? " For eating purpose. Not these questions. Athāto brahma jijñāsā. The human life should be engaged in inquiring about Brahman. "What is the Absolute Truth? What is my position in relationship with the Absolute Truth? What is my duty towards the Absolute Truth? What is my ultimate aim of life?" These questions must be discussed. Perhaps these questions are being discussed by the Kṛṣṇa consciousness movement and no other movement. They do not know. The Māyāvādīs, they deny the existence of God. They become themselves God.

Lecture on SB 1.15.1 -- New York, November 29, 1973:

So you cannot violate the laws of Kṛṣṇa, or laws of nature, that is not possible. You are not at all independent. Because these rascals, they'll not understand this. They are always thinking, we are independent. That is the cause of all unhappiness. Nobody is independent. How you can be independent? Nobody is independent, neither you can be independent, neither nobody is independent. That factual, who is independent? Here you are sitting, so many boys and girls, who can say "I am independent of everything"? No, nobody can say. So this is our mistake, and by misusing our independence we are suffering in this material world in so many ways. That has to be reformed. That has to be checked. That is Kṛṣṇa consciousness movement. Caitanya Mahāprabhu has preached, jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). We living entities, we are eternally servant of Kṛṣṇa. That is our position. But if we deny this position, "Now why shall I become servant of Kṛṣṇa? I am independent," then suffering begins, immediate. Kṛṣṇa bhuliya jīva bhoga vañcha kare, as soon as you desire to enjoy independently, immediately—that means immediately he is captured by māyā.

Lecture on SB 1.15.20 -- Los Angeles, November 30, 1973:

So so 'haṁ nṛpendra rahitaḥ puruṣottamena. We also require. Don't be proud, "Because I am man, I don't require protection." Here it is said, Kṛṣṇa said, er Arjuna said, puruṣottamena so 'haṁ rahitaḥ: "Now I have no protection." Arjuna was so great hero. Still, he required protection. Puruṣottamena. Puruṣa, puruṣa means enjoyer. The supreme enjoyer is Kṛṣṇa. If He does not give protection, you cannot enjoy your life. That is not possible. Therefore Kṛṣṇa says... Kṛṣṇa is giving protection, but not as much as He wants to give you protection, because you deny to accept it. Because you deny to accept His protection, therefore He is giving protection to you as much as you want. And if you want full protection, then the condition is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: (BG 18.66) "Give up your own manufactured, concocted means of protection. You just surrender unto Me, and I will give you protection." Protection for what? "Protection from sinful activities." We are victimized by our sinful activities due to ignorance. We do not know what to do, what not to do. Out of ignorance we do something, and we become victimized by the laws of nature. But if you surrender to Kṛṣṇa, He will give you protection. You will never be victimized. You will never be victimized.

Lecture on SB 1.15.22-23 -- Los Angeles, December 2, 1973:

So this is called vāruṇīṁ madirāṁ pītvā madonmathita-cetasām, ajānatām. Ajānatām, without any knowledge. We are fighting one another without any knowledge. Why the Americans were fighting with Arabians and the Arabians are fighting? The fighting is going on. The United Nations means fighting settlement arena. That's all. But the fighting is going on. So unless we are self-realized, unless we know that "We are all sons of God; this outward dress is māyā. I am not American, I am not Indian." Just like Caitanya Mahāprabhu said, nāhaṁ vipro na ca nara-patir na yatir vā. He said like that, that... He is taking the varṇāśrama-dharma: brāhmaṇa kṣatriya vaiśya śūdra brahmacārī gṛhastha vānaprastha... So Caitanya Mahāprabhu denied all these: "No, I am a not brāhmaṇa, nor I am a śūdra, nor am I gṛhastha, nor I am kṣatriya." "Then what You are?" Gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ: (CC Madhya 13.80) "I am the servant of the servant of the servant of Kṛṣṇa, who provides the gopīs." This is our real identities.

Lecture on SB 1.15.25-26 -- Los Angeles, December 4, 1973:

So this varṇāśrama-dharma means cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13), from the animal position of the human being, to bring him to the human position. That is varṇāśrama-dharma. Just (as in) school (or) college, to become graduate means to become distinguished from the fools and rascals. Similarly, human being does not mean the struggle for existence as the one big fish is eating another small fish, another is... No, no, that is not human. That is natural, but you have to rectify the natural position for the..., for realization of the utmost aim of life. That is human life. Not to treat like animals. Sa eva go-kharaḥ (SB 10.84.13). So that spiritual consciousness begins when one understands that he is soul; he is not this body, he is spirit soul, ahaṁ brahmāsmi. Brahman means the spirit soul. And there human civilization begins. Otherwise, anārya, anārya-juṣṭam. Kṛṣṇa, when Arjuna was declining to fight, He chastised him that "This denial is anārya-juṣṭam. It is befitting for the anārya, those who are not advanced. One must do his duty. You are a kṣatriya, your duty is to fight to give protection to the citizen, so why you are denying this?"

Lecture on SB 1.15.34 -- Los Angeles, December 12, 1973:

So the idea is that subordinate does not mean he is in difficulty. No. Similarly, we are subordinate to God. That is a fact. Nobody can deny. So remain under the protection of God. That is our natural state. That is our natural state. Eko yo bahūnāṁ vidadhāti kāmān. What is God? God... Just like here is God, Kṛṣṇa. What is the difference? No difference. He has got two hands, you have got two hands. He has got two legs, you have got two legs. He has got head, you have got head. So from the bodily feature, "Man is made after God." There is no difference. But the difference is that He gives you protection, and you are protected. Therefore we are worshiping God. This is the difference Eko yo bahūnāṁ vidadhāti kāmān, nityo nityānām. This is the Vedic injunction. God is also nitya, eternal; we are also eternal. Na hanyate hanyamāne śarīre (BG 2.20). We do not die. This is our conditioned life. We are changing our body because we have forgotten Kṛṣṇa; there is no Kṛṣṇa consciousness. But we are manufacturing different consciousness. And as we are manufacturing different consciousness, we are being contaminated by the particular quality of nature. They do not know that.

Lecture on SB 1.15.35 -- Los Angeles, December 13, 1973:

He came to reestablish religion. People do not know what is that religion. They have created their own religion. And some rascal swami is supporting, yata mata tata patha. How you can create? Religion is personal? "You can create your own religion and be satisfied"? This is going on. In the name of religion, every rascal is creating his own religion and he is satisfied. He is satisfied, "I have got my own religion." But they do not know. These rascals, they do not know what is the meaning of religion. Religion means to abide by the laws of God, simple definition. Religion. That is religion, to abide by the laws. Now if you are religionist, you cannot deny God. Without God there is no question of religion. If somebody says, "I don't care for God. But my religion is simply to cut throat." Is that religion? So therefore one must know what is religion. That religion, very simple definition. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). Religion is the law given by God. This is religion.

Lecture on SB 1.15.35 -- Los Angeles, December 13, 1973:

So this is the bhū-bhāraḥ. Bhū-bhāraḥ, this Kṛṣṇa consciousness movement is also incarnation of Kṛṣṇa. Kṛṣṇa is absolute. Kṛṣṇa and Kṛṣṇa consciousness is the same. That is absolute. In relative world consciousness is different from the person, but in the absolute world consciousness and the subject matter of consciousness is the same. Kṛṣṇa and Kṛṣṇa's name is the same; Kṛṣṇa and Kṛṣṇa's form the same. Therefore when you worship Kṛṣṇa's form it is not waste of time; it is worshiping Kṛṣṇa. Kṛṣṇa is omnipotent, He can accept your service by presenting Himself in His form. But Kṛṣṇa can do that, that is His omnipotency. Otherwise why Kṛṣṇa will say patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati tad aham aśnāmi: (BG 9.26) "If somebody gives me something to eat, it doesn't matter very valuable, very palatable dishes. It doesn't matter. Even patraṁ puṣpam, little flower, little fruits which any poor man can collect"? Just like if you are very, very poor man, you have nothing to offer to Kṛṣṇa, but you want to offer something. So Kṛṣṇa says, "All right. Offer Me a little fruit, little flower." So if you have no money to purchase, if you go to a friend, "Sir, I want to take little flower to offer to Kṛṣṇa," at least if he is human being he will never deny. "Yes, take it." If he's a dog, that is a different thing. If he's a human being you can collect this little flower and fruit anywhere, any part of the world.

Lecture on SB 1.15.36 -- Los Angeles, December 14, 1973:

Here is one word, jahau. Jahau sva-tanvā śravaṇīya-sat-kathaḥ. So when Kṛṣṇa left, He left with His, the self-same body. In the Bhagavad-gītā Kṛṣṇa says, yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham (BG 4.7). In another place Kṛṣṇa says, ātma-māyayā. Ātma-māyayā. Māyā means potency, energy. So there are three potencies... There are many potencies. Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). God has unlimited potencies, but learned scholars, saintly persons, they have not rejected potencies, because they cannot be. There are certain philosophers, they are of opinion that God has no potency. But that is not fact. From Vedic information we see potency. What is that? How to understand the potency? The potency, you can understand. Just like from the fire you have got two potencies: heat and light. Nobody can deny it. Similarly, as fire is placed in one place but it expands its potencies heat and light... That is within our experience. It is not very difficult. Similarly, the sun also... Everyone can see that the sun planet is a big planet, the biggest planet. Or star, as somebody says. Whatever it may be, it is lying in one corner of the sky. But it expands its potency throughout the universe. The sunshine is distributed all over the sky, all over the planetary system. And similarly, heat also. We are feeling 99,000,000 miles away... Is that ninety-nine miles? What is that? Scientists say?

Lecture on SB 1.15.39 -- Los Angeles, December 17, 1973:

Yes. We have referred to the politicians, because king means he is also politician. As soon as we speak of king, he is in politics. So these are the example. Although he was also great politician, he had to fight in the Battle of Kurukṣetra, he had to adopt diplomacy, everything, but not that he would forget his real duty. This is perfect civilization, that one should not forget the real duty. The real duty is to fulfill the mission of the human life. The mission of human life is to understand God. And God is there, you cannot deny, God is there. But we do not know what is God, what is our relationship with Him. That we do not know. Just like in your country, the currency notes are advertised, "In God We Trust." But if we ask anybody that "This is the slogan of your state. What do you know about God?" nobody can reply. They will say, "It is something like this, something like that." But no... Everything vague idea. Nobody knows what is God, neither he knows how to trust in God. That is instructed in the Bhagavad-gītā: what is God and how to trust in Him. This is the subject matter of Bhagavad-gītā. But the people do not know. They simply have the slogan, "In God We Trust." Nobody knows what is God.

Lecture on SB 1.15.39 -- Los Angeles, December 17, 1973:

But we are trying to give the contribution, what is God. Not only God—His form, His name, His address, everything we are giving. Here is the form of God, Kṛṣṇa. If you do not believe, that He is not God, then you must say what is your idea of God. If you do not know what is the idea of God, then you must accept from me. And how can you deny that Kṛṣṇa is not God? First of all you have to know what is God. God means the Supreme. That is the dictionary word, "Supreme Being." So Kṛṣṇa is the Supreme Being. Kṛṣṇa is the Supreme Being. Here we see a rich man, he enjoys, and his assistants, his managers, his secretaries, they work. They bring money from business, from factory, and the proprietor enjoys. This is a crude example. Similarly, here is God. He is in the enjoying spirit. He is not going to the office to manage his factory. No. He doesn't go. He simply enjoys. That is the injunction of the Vedas: na tasya kāryaṁ karaṇaṁ ca... Definition of God, what is God.

Lecture on SB 1.15.41 -- Los Angeles, December 19, 1973:

Just like Bhīṣmadeva. Bhīṣmadeva especially, his father gave him the benediction that so long he would not himself like to die, he'll never die, Bhīṣmadeva. He got this benediction from his father because his promise was very stern, severe. You know the story, that Bhīṣmadeva's father was captivated by the young girl, Satyavatī, and he wanted to marry her. A kṣatriya could do that. But Satyavatī's father disagreed. Although he was king, he could marry anyone he likes. But his (her) father... Still, with the permission of the parents. So the father denied, "No, no, I cannot give you my daughter to you." "Why?" "Because you have got grown-up son, and he will be the king. Why my daughter shall be married with you just like a maid-servant? No." So Bhīṣmadeva could understand that "My father desires to marry this young girl, Satyavatī, and there is some hindrances." So he approached, that "Why don't you give my father your daughter?" So he said, "Because you are his eldest son. You will become king." So he immediately promised that "No, your daughter's son will become king. I will not become king. Give my father, sir." So he said, "No, no, still it is not possible." "Why?" "Because you may not become king. Then your son will become king. I don't want that." So in this way Bhīṣmadeva said, "No, then I shall not marry. Is that all right? Still..." Then he gave his daughter, "Yes." Satyavatī.

Lecture on SB 1.15.42 -- Los Angeles, December 20, 1973:

So what is the meaning of this business? Suppose you have got... That Mr. Ford, Henry Ford, he did a very... Now everything is left. He could not take even a single cent with him when he was dying. Everything was left. Now, tathā dehāntara-prāptiḥ (BG 2.13), he has got another body. Nobody cares, nobody cares. Suppose Mr. Henry's children. They do not know. Not only they, everyone. Politicians, their statue is worshiped, but nobody knows where that Mr. Napoleon, Mr. Washington, Mr. Gandhi has gone. They do not know. They are worshiping the material statue. That's all. Ignorance. Bhūtejyā. It is called bhūtejyā. One of our big politician, Indian politician, some astrologer said that "He has become a dog in Scandinavia." But you cannot deny. You cannot deny. If you believe... First of all you have to believe that the soul transmigrates. That's a fact. That we are doing every day, every minute... Simply it requires little brain. Dhīra. Dhīras tatra na muhyati. Tathā dehāntara-prāptir dhīras tatra na muhyati (BG 2.13). Dhīra means sober. What is the difficulty to understand? I was a child, you were a child. Just like these children, talking without any meaning. But they are children, they are excused. But the same child will become a young man, old man. The body has changed. Just like I was also child, you were also child. In childhood we have done so many nonsense things. But in this body I am not doing anything. I have to consider.

Lecture on SB 1.15.50 -- Los Angeles, December 27, 1973:

So the kṣatriyas were very chivalrous. In every action there is fight. And this gambling was allowed for the kṣatriyas. If the opposite party challenges, "I want to play with you gambling," "Yes." The kṣatriya cannot deny. If somebody, opposite party comes, "I want to fight with you," "Yes, come on." Just like Jarāsandha. Jarāsandha was requested by Kṛṣṇa and Arjuna and Bhīma that "We have come to you to fight with you. Any one of us, you can select, and that is our request." Jarāsandha, he immediately accepted, "Yes." So he rejected Kṛṣṇa and Arjuna. He said, "Kṛṣṇa is a coward. I do not wish to fight. And Arjuna, Arjuna is less strong then me, so I don't wish to fight with him. Now, the only combatant is Bhīma. So I shall fight with him." So during daytime they would fight, all day. And after daytime they are friends. All these three gentlemen, Kṛṣṇa, Arjuna and Bhīma, were guests of Jarāsandha. From evening, they will eat together, talk together, laugh together, and then in the morning they will fight. This is kṣatriya spirit.

Lecture on SB 1.16.6 -- Los Angeles, January 3, 1974:

So actual civilization means to deny material conveniences. That is actual civilization. That is perfection of civilization. Otherwise the cats and dogs, they are also after food, after sleeping, after sexual intercourse, after defense. Then what is the difference? The difference is the animals after it and the human beings should be not after it. Negation. That is perfection of life. So how we can negate? The Māyāvādī philosophers, they want to negate. Or the Buddhist philosopher. "Make it zero. Make it zero." Śūnyavādi. Śūnyavādi. Nirviśeṣavādi. Nirviśeṣavādi and śūnyavādi, almost the same. So they are after negation. But that is not possible. Artificially, if you negate, "I shall not eat," you cannot continue it for very many days. That is not possible. That is not possible. Similarly, eating, sleeping, mating—everything—artificially you cannot do. But you can do it as perfectly, as much possible, simply by Kṛṣṇa consciousness.

Lecture on SB 1.16.11 -- Los Angeles, January 8, 1974:

So here the same digvijaya. Digvijaya, for learned scholar, by arguing on śāstra, that is another kind of digvijaya. And digvijaya for kṣatriya, by subduing others who do not accept the authority. So here Parīkṣit Mahārāja went for digvijaya just to challenge all over the world, "Now I have been selected by my grandfather as the emperor of the world. If you do not accept my authority, then here is fight. Come on. Here is fight. Let us fight." So if by fight he becomes victorious... Just like in modern sporting also, there are rival parties, and ultimately, the party which defeats all other sportsmen, they get some reward, seal, or some cup. Similarly, this is also another type of digvijaya. Parīkṣit Mahārāja went out of home not king, simply drinking and enjoying the dancing of the young girls just like the Muhammadan kings when they deteriorated. Still there are so many fools. No. King's duty is to subdue the miscreants who will create disturbance. So Parīkṣit Mahārāja was such a nice, what is called, hero, that he got out of his home. Sva-senayā digvijayāya nirgataḥ. Nirgataḥ means went out of home, not simply enjoying comfortably at home. Similarly, for a preacher also, that is digvijaya. Go from country and country, from village to village, town to town, and make digvijaya: "Here is our philosophy. There is God. We can prove there is God. Who are you, you deny God? Come on." That is digvijaya.

Lecture on SB 1.16.23 -- Hawaii, January 19, 1974:

But therefore they do not believe next birth or soul. They try to forget it. This kind of forgetfulness means... I have already given several times. The rabbit, when they find some hunter, they close their eyes, yes, as if the hunter has gone away. But that is not the fact. That is his foolishness. Simply by closing the eyes, he's thinking, "Now I am safe." So these materialistic persons, denying the next birth, denying sinful activities, denying God, they're closing their eyes, that "There is no danger. Let us go on doing all this nonsense." But that will not save. That will not save. (break) He's seeing everything. He's seeing everything, not as a policeman but as a friend, that He is recording that "You want to do it? All right, I'll give you this facility. I'll give you facility." Because within the mind you are creating so many ideas for enjoyment, Kṛṣṇa is noting, "Yes, you'll have it. You'll have it. Just wait. Next life, next life, next life." In this way we are going. Ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva (CC Madhya 19.151). We are placing our program... Because His name is anumantā. Without His sanction, you cannot have anything. Just like I am moving this hand. It is by His sanction. As soon as He stops His sanction, immediately paralyzed. And still, we are proud, "I have got my hand. I have got my eyes." What is the use of your eyes? Unless God helps you to see, what is the value of your eyes? Practically you see. Unless there is sunshine, what is the value of your eyes? So but still, are so fool, we are thinking, "Can you show me God?" And what power you have got to see. First of all consider. Then you'll see God. You cannot see even what, ordinary things, what to question of seeing God.

Lecture on SB 2.1.2 -- Vrndavana, March 17, 1974:

But how can you check it? What is your power? Suppose by nature... There are so many lives. Kṛṣṇa says, tathā dehāntara-prāptiḥ (BG 2.13). So you have to accept another body. Now, that is not in your hand, how to accept. That is, that will depend on your nature, karmaṇā daiva-netreṇa, and nature will give you the suitable body. So if you waste your time in this human form of life like cats and dogs, then you are going to get... Otherwise, wherefrom the cats and dogs are coming? They are coming... Vāsāṁsi jīrṇāni yathā vihāya (BG 2.22). We are changing this body. So why you deny that in your next time you cannot become? No. That is your theory, but nature's law is different from your theory. You rascal, what do you know? You learn from the authorities. So the Gosvāmī's business is to do, how to save these people, these rascals, from this repetition of birth and death.

Lecture on SB 2.1.5 -- Delhi, November 8, 1973:

They have created a life of material enjoyment, and therefore they have many things to hear, śrotavyādīni. So many newspaper, magazines, books, fictions, simply for wasting time. There is no discussion in those literatures about future life. None of these literatures. Take any literature of the modern world. There is no discussion about the future life. But the future life is there. You cannot deny it. The future life is there. But there is no discussion. Therefore these rascals have been described as apaśyatām ātma-tattvam (SB 2.1.2). These rascal, they do not see what is the future. They do not believe in future. Big, big professors, big, big politicians, they do not believe even that there is life after death. And why there is no life after death? We are experiencing that life after life... Just like this child's activities at the present moment will not be the same when she will get another body as young woman. That will be different activity.

Lecture on SB 2.1.5 -- Paris, June 13, 1974:

This outward dress is different. Somebody has become ant and somebody has become elephant or bigger than that, whole fish. Another fish there is timiṅgila. That perhaps we have not seen. Whale fish, some of them have seen. It is just like as big as a big house. And still, whale fish, just like you swallow up some small nut, they are called timiṅgila. So there are so many varieties of life. We do not know. But we know from the śāstras. In the śāstra we can know. Therefore we should consult Vedic literature to have full knowledge. Jalajā nava-lakṣāṇi: "In the water there are 900,000 species of life." Now, who can deny it? If you deny, then I shall tell you that "Go and count." (laughs) But we can get the full knowledge from the śāstra. This is called Vedic knowledge. Everything is complete.

tad-vijñānārthaṁ sa gurum evābhigacchet
samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham
(MU 1.2.12)

So you learn from the Vedic literature. Every information is there. And all the Vedic literature is summarized in this Śrīmad-Bhāgavatam. Nigama-kalpa-taror galitaṁ phalam idam (SB 1.1.3). Nigama. Nigama, the Vedic literature... Vedic literature, it is compared with desire tree. Every word used in the Vedic literature is peculiar to the ordinary man. But desire tree, they have no experience.

Lecture on SB 2.3.2-3 -- Los Angeles, May 20, 1972:

So na dhanaṁ na janam. And another desire is to have very nice, beautiful wife. These are the material desires, to have enough money, enough followers, nice wife. "Bas. My life is now fulfilled." But Kṛṣṇa, Caitanya Mahāprabhu, denies all these nonsense. Na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye. "I don't want all these things." So just try to understand the position of Kṛṣṇa conscious person. They have nothing to do with all this nonsense. Then what is our position? Void? Because "No, no, not this, not this, not this." Then it come to zero? No. Mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi (Cc. Antya 20.29, Śikṣāṣṭaka 4). The positive, bhakti. Not zero. We make all this nonsense zero, but we come to the positive fact. The fact is "I am eternal servant of God." So that is fact. I have forgotten now; therefore I am desiring so many things. So come to the fact. Come to the fact. Actually, they are in fact. Just like, what is called outlaws. Outlaws, they say, you don't care for government, but what is the loss of the government by such declaration?

Lecture on SB 2.3.18-19 -- Los Angeles, June 13, 1972:

That is not possible. We may be very intelligent to cheat here the police or the government or the laws, but it is not possible to cheat the supreme laws. That is not possible. Therefore, in order to avoid the superintendence of the Supreme Lord ... because there is superintendence ... as it is stated in the Bhagavad-gītā, you have read, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). "Under My superintendence the law of nature is working." So we are under the laws of nature. The nature is very vigilant, strong agent of Kṛṣṇa. Daivī hy eṣā guṇamayī mama māyā duratyayā (BG 7.14). So we cannot avoid. Even if we deny, "There is no God, there is no systematic government or stringent laws," just to avoid our responsibility, but that will not save us. Now, the argument is in the previous verse. It is said that we are decreasing our duration of life. The scientists will say, "No, we shall stop it." Taking this argument, Bhāgavata says, "Suppose you stop death ..." It cannot be.

Lecture on SB 2.3.19 -- Los Angeles, June 14, 1972:

And if you become blunt, and you eat meat by killing any animal, then how you will understand? The finer tissues given in the human form of life for understanding spiritual things... You cannot. Vinā paśughnāt. Therefore Parīkṣit Mahārāja says, vinā paśughnāt. Nivṛtta-tarṣair upagīyamānād bhavauṣadhāc chrotra-mano-'bhirāmāt uttamaśloka-guṇānuvādāt (SB 10.1.4). Uttamaśloka, Kṛṣṇa, guṇānuvādāt, glorifying His activities, who can be bereft of this opportunity, vinā paśughnāt, unless he is an animal killer? Unless he is animal killer, nobody will deny to hear about Kṛṣṇa. Because the animal killers, they have lost their brain. But Caitanya Mahāprabhu's mercy is so great that even who has lost his brain, he can be revived by hearing Hare Kṛṣṇa mantra. That is Caitanya Mahāprabhu's... Ceto-darpaṇa-mārjanam (CC Antya 20.12). Yes, in this age everyone is fallen. But he can be, I mean to say, elevated to the position of nice brain. How? By paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. Simply by chanting. So in this age everyone is blunt-headed, animal-killer.

Lecture on SB 2.3.20 -- Bombay, March 24, 1977, At Cross Maidan Pandal:

Who cares for your manufactured system? Just like nobody cares for if you make some law, that "I have made some law," and go to the court, "Sir, I have made this law. Please accept." "He's lunatic. Drive him away." That is not possible. This is dharma, as Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is dharma. Don't manufacture dharma. (break) Yadā yadā hi dharmasya glānir bhavati bhārata (BG 4.7). What is that glāni? Discrepancy. So glāni is disobedience to the order of God. That is glāni. Yadā yadā hi dharmasya glānir bhavati bhārata. So the whole world is denying, śūnyavādi, nirviśeṣa-vādi, nirākāra-vādi: "No God. God is dead." So what kind of religious system they'll manufacture? They are simply misled. Andhā yathāndhair upanīyamānās te 'pīśa-tantryām uru-dāmni baddhāḥ (SB 7.5.31). Very tightly regulated by the laws of nature, and still, we are independently manufacturing religion. This is not possible. Give us this... Sarva-dharmān parityajya (BG 18.66). Actually this is dharma. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). It doesn't matter whether you are Hindu, Muslim, Christian, or any other sect. The test is how much you are advanced in understanding God. That is the... If you do not understand God, if you have no obedience to God, that is not dharma.

Lecture on SB 2.3.25 -- Los Angeles, June 23, 1972:

Just like if you purchase something, you must pay for it. Therefore it is called sevayā. You cannot pay by returning the value which is taught by the spiritual master. That is not possible. Therefore it is called sevayā. Dedicate your life for his service. You cannot pay. What you have got to pay to a spiritual master? Just like our King Pṛthu Mahārāja. When the Kumāras preached to him about transcendental knowledge, he very humbly submitted, "My dear spiritual master, you have taught me so nice. I require to give you some dakṣiṇā." Dakṣiṇā, that is required. After initiation, one should pay dakṣiṇā. That is a system. "I should pay dakṣiṇā, but what shall I pay? I haven't got anything as my personal possession. It is already by the mercy of the brāhmaṇas that I am enjoying this kingdom. So it is already belonging to you. My kingdom, it is already belonging to you." That was the system. If any saintly person, brāhmaṇa, will ask from a kṣatriya king, he cannot deny.

Lecture on SB 2.4.2 -- Los Angeles, June 25, 1972:

They want salvation, to merge into the impersonal Brahman effulgence of the Lord. And yogis, they also want some mystic power. So karmī, jñānī, yogi—everyone wants something, but a devotee does not want anything. That is devotion. They know, "What shall I do with all these things?" They have no attraction for anything material. These are all material. Some, a better position, and in some lower position. That's all. Karmīs are entangled in this materialistic way of life, and the jñānīs, they are also some or less entangled. Because they have no idea what is God, they think God is impersonal. God is impersonal means there is no God. So if they have no idea of God, how to go back to kingdom of God? So they are also materialistic. Negation of material, negation. Because they are very much frustrated. Just like in your country, the hippies. The hippies means negation of a positive materialistic life. That's all. Negation. They are simply denying that "I, we don't want the way of life as our father and grandfathers are going on."

Lecture on SB 2.4.3-4 -- Los Angeles, June 27, 1972:

So, drinking in India is a great sin. So his friend advised that "You are drinking. You'll go to hell." So he said, "Oh, my father also drinks." So he said, "Your father also will go to hell." "Oh, my brother also drinks." "Oh, he also will go to hell." In this way, he continued to say, "My father, my brother, my sister, my this, my that..." So... And he was replying, "Yes, he will also go to hell." "Oh, hell is heaven. Because we're all drinking here and drinking there. So what is the hell? That is heaven." Similarly, this is, this signboard is like that. "If sex is there after death then that is not death. That is life." (laughter) You see? So actually, you have got sex after death. Because you'll get into another body. Now you are having sex as human being in very nice apartment or on the street, on the beach, as you like. In the next life also, as cats and dogs, you will have sex life. The sex life is not denied, because the life is there. Āhāra-nidrā-bhaya-maithunaṁ ca. This maithuna, maithuna means sex life. Eating, sleeping, and sex life, and defending. Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhir narāṇām. So this is now inquiry. Now, if this inquiry is taken scientifically, "Is there sex after death?" it is not joking, if it is taken seriously, so people should be informed that "Yes, there is sex after death. Why there is no sex? Because there is life after death. You get another body. Maybe a god's body, demigod's body, or dog's body, you'll get another body, according to your own work. And as soon as you get body, these four things are there: eating, sleeping, sex, and defending."

Lecture on SB 2.8.7 -- Los Angeles, February 10, 1975:

So madhye tiṣṭhanti rājasāḥ. So there is hetu. Hetu means cause. Not without cause. Nobody has taken birth in this material world without any cause. And according to the cause, the particular type of body is built up. Karmaṇā daiva-netreṇa (SB 3.31.1). A big science there is. Unfortunately there is no education for this science. Maybe in future they will take interest. As we are publishing the books and going to the universities and to the professors, there may be. There is possibility now. Otherwise these rascals did not know what is this science. They did not care. Big, big professors, big, big scientists, they are putting the theories that life has come from chemicals, chemical evolution, and they are getting Nobel Prize. And if they are offered that "Take these chemicals. Produce a life," they'll deny.

Lecture on SB 2.9.9 -- Tokyo, April 25, 1972, Informal Class in Room:

So how much by nature the sex life is condemned in so many ways. Therefore we say "No illicit sex." It will save you from so many encumbrances. Sex life is not denied, but this unrestricted sex life is very very abominable in human society. But they are encouraging unrestricted sex life. They are distributing tablets, encouraging others to have sex life. Never mind. Unmarried girls they are keeping dogs. One lady in America, she told me that the dogs are kept for this purpose. When I was going to walk in that park in Brooklyn, the young girls are bringing dogs, big, big dogs. You were not at that time with me?

Lecture on SB 2.9.10 -- Tokyo, April 26, 1972:

In the Vaikuṇṭha planets there is very great respectful consciousness, "Here is Lord." But in Vṛndāvana, there is no such respectful consciousness, Kṛṣṇa, and the cowherds boys, gopīs, but their love is very, very intense. Out of love, they cannot disobey Kṛṣṇa. Here in the Vaikuṇṭha, out of respect, they cannot disobey. In the Vṛndāvana, Goloka Vṛndāvana, they cannot think of denying anything to Kṛṣṇa. Kṛṣṇa is so much lovable. They can give anything. There is no so respectful because they do not know whether Kṛṣṇa is God or not. They know, "Kṛṣṇa is like us, one of us." But their respect and love is so intense that without Kṛṣṇa they become lifeless. There is no life.

So here we are defying Kṛṣṇa, defying God. We are declaring falsely, "I am God. You are God. Why you are searching God? These gods are loitering in the street. You just try to serve them. Why you are searching in the temple?" These things are kāla-vikramaḥ, influence of time; māyā, illusion; and so many things. These things are absent. So what is the purport? Just see. And surāsurārcitāḥ. There, there is no more distinction between sura and asura. Here, asuras, they are not devotees. They deny. So asura, how the asura goes there? Asura does not go there as asura, but he goes there as devotee. Just like Prahlāda Mahārāja. He is the son of an asura, Hiraṇyakaśipu. Therefore he is classified asura, son of asura. But this asura quality is not more existing there, although he is promoted. In other words, when one is transferred to the Vaikuṇṭha world there is no such distinction between sura and asura.

Lecture on SB 2.9.11-15 -- Tokyo, April 28, 1972:

Yes, śyāmāvadātāḥ, śyāma, śyāma. Śyāmasundara. Kṛṣṇa is known, therefore, Śyāmasundara. This is the sky color. You can understand. Because the sky has no own color, because the color of Kṛṣṇa is spread as brahma-jyotir, that is being reflected in the sky. This is the color of God. Śyāmasundara, therefore called. Yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ govindam ādi-puruṣaṁ tam aham... So we can see at least the color of the Lord. Here it is said "sky-bluish." How can you deny? Who can say that "I have not..." If you have seen... Just like the sunshine. Sunshine is whitish. So in the sunshine, you can see the whitish color. So you can at least imagine what is the color of the sun planet, what is the color of the predominating deity there. A little intelligence required. So if the sky... When clear sky, you see bluish sky. That is reflection of Kṛṣṇa's bodily effulgence. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Yasya prabhā, by expansion of the bodily effulgence, the brahma-jyotir... In that brahma-jyotir there are many universes, in that brahma-jyotir, jagad-aṇḍa-koṭi. The sky's bluish effulgence is there. Above this material sky there is another sky whose reflection you simply can see little. Just like outside there is a brilliant light, so you can get little reflection within your room, similarly, this universe is dark and covered. It is covered, round, surrounded. But outside that universe... Or this universe is floating in that effulgence. It is reflected. The sky is reflected bluish. This is the... Let the so-called scientist challenge it. Here is a description from the Bhāgavata: yasya prabhā (Bs. 5.40).

Lecture on SB 2.9.11-15 -- Tokyo, April 28, 1972:

There must be symptoms of God, sarva-śaktimān, with all potency, aiśvaryasya, all riches, aiśvaryasya samagrasya vīryasya, with all strength. If He has all strength, is it very difficult for Him to raise a hill on the finger if He has got all strength? That is the definition of God, all-powerful. So why should I deny that "Ah, this is all story"? It is not story. It is fact. If He is all-powerful, what is the difficulty for Him to lift a mountain? If He is all-strong, then where is the difficulty to maintain sixteen thousand wives? Why sixteen thousand? If He maintains sixteen millions of wives, still, it is insufficient. Because if we say "All potency, all-powerful, all-good," then to maintain sixteen thousand wives with sixteen thousand palaces and all the palaces made of first-class marble and gold and jewels, and the furnitures are made of ivory... These are description. That is God. Why we shall accept a nonsense God simply having a big beard or some...? You see? No. We don't accept. We accept real God.

Lecture on SB 3.12.19 -- Dallas, March 3, 1975:

So we cannot execute this tapasya? So if we are not prepared to undertake even this very, very easily executable tapasya, then how we can expect go back to home, back to Godhead? No, that is not possible. Therefore here it is said, tapasaiva, tapasā eva. Eva means certainly. You have to. Now, executing this tapasya, penances, are you loser? You are not loser. Now, anyone who will come from outside, they will see in our society, our members, boys and girls. They say, "bright-faced." Do they not? They see distinction. One priest in plain cloth... I was going from Los Angeles to Hawaii. One priest, he came to me in the plane. So he asked my permission, "Can I talk with you?" "Yes, why not?" So his first question was that "I see your disciples very bright-faced. How it has been done?" He's sincere. So where is the loss? By undergoing, by denying all these things, sinful activities, we are not loser. We can live very simple life. We can sit down on the floor, we can lie down on the floor. We don't require much furniture, neither large amount of gorgeous dress. So tapasya required. If we want advancement in spiritual life, we must accept some sort of tapasya. In the Kali-yuga we cannot accept such severe type of tapasya as in the cold, we go underneath, under water, sometimes drowning or sometimes up to this, and then meditate or chant Hare Kṛṣṇa. That is not possible. The minimum. So tapasya must be there.

Lecture on SB 3.25.7 -- Bombay, November 7, 1974:

So here Devahūti, because she is the wife of a great yogi, she understands what is the constitutional position of herself, and she has got her son, the incarnation of God. So she is getting here, mean, problem to the teacher. It doesn't matter... Because Kapiladeva is the son of Devahūti, Devahūti does not deny to take instruction from Him. She does not say, "Oh, He is my son. What He can instruct me? I am His mother. I shall instruct." No. Instruction has to be taken from the person who is in knowledge. It doesn't matter what is his position. It doesn't matter, whether he's son or a boy or a śūdra or a brāhmaṇa or a sannyāsī or a gṛhastha. It doesn't matter. You should take instruction from a person who knows, who is in the knowledge.

Lecture on SB 3.25.7 -- Bombay, November 7, 1974:

So this is Vedic system. Not that one is lower in the estimation of the society by birth or so on. But he must be qualified. So here also it doesn't matter. This is going on. That is Vedic system. Devahūti does not deny to take instruction from her son. It is the system. It doesn't matter whether he's inferior. That is Caitanya Mahāprabhu's... Yei kṛṣṇa-tattva-vettā sei guru haya: (CC Madhya 8.128) "You will accept anyone as guru if he knows the science of Kṛṣṇa." That is Caitanya Mahāprabhu's... And Caitanya Mahāprabhu instructed everyone to become a guru. The world is suffering for want of Kṛṣṇa consciousness. That was His mission. He wanted that from India everyone should become a guru and preach outside, because there is no Kṛṣṇa consciousness. That is Caitanya Mahāprabhu. Āmāra ājñāya guru hañā tāra' sarva-deśa (CC Madhya 7.128). Or tāra' ei deśa. "You become a guru on My order, and you deliver your country or other countries."

Lecture on SB 3.25.20 -- Bombay, November 20, 1974:

But actually, the human life is meant for not enjoying the senses. That is called tapasya. To deny. That is human life. That is Vedic civilization. First of all, the brahmacārī system, how to deny sense gratification. That is the first training. Even the, even Kṛṣṇa, He had to go to the forest to collect dry wood for the spiritual master. The, that is mentioned in the Śrīmad-Bhāgavatam. Kṛṣṇa was talking with Sudāmā Vipra, how both of them went to collect dry wood, and there was storm and rain. They became stranded in the forest. Then next day their teacher and other students rescued them. So the brahmacārī was trained up, tapasya, not to enjoy. They would have to go beg door to door, brahmacārī: "Mother, give us some alms for our āśrama." So they were trained from the very beginning to address any woman as "Mother." So... And there were so many other things: to rise early in the morning... Tapasya. Tapo divyaṁ putrakā yena śuddhyet sattvam (SB 5.5.1). We have become so foolish that we do not know what is the actual condition of life. I am repeating this again and again.

Lecture on SB 3.25.20 -- Bombay, November 20, 1974:

Anyone can be delivered. Kṛṣṇa says in the Bhagavad-gītā, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). Low-born, pāpa-yoni. Puṇya-yoni and pāpa-yoni. Puṇya-yoni... Yoni means the source of birth. So there are two kinds of yonis, pious and impious. Those who are pious, they are getting chance of birth, in very aristocratic, high family, educated, learned brāhmaṇa family. Jñāna. Then aiśvarya, opulence, riches; education, śruta; śrī, beauty. These are the symptoms of pious life. And just the opposite, ugly-looking, born in very low-grade family, almost animal, then no education, no character, these are impious life. So... But the sādhu-saṅga (CC Madhya 22.83), even by, one is born in low-grade family, pāpa-yoni, māṁ hi pārtha vyapāśritya, if one takes shelter of Kṛṣṇa... Kṛṣṇa says, "If one takes shelter of Me..." Kṛṣṇa never denies anyone. Socially, we may deny a caṇḍāla to enter into my house, but Kṛṣṇa and Kṛṣṇa's devotee does not deny. That is the Kṛṣṇa consciousness. They never, they'll never deny. "Yes, you are welcome. You take also education in the spiritual life. You also become devotee of Kṛṣṇa." Sometimes we are criticized. But Kṛṣṇa says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). He is giving, offering shelter. "Come on. Never mind you are born in low family or impious family. It doesn't matter." Striyaḥ śūdrās tathā vaiśyās te 'pi yānti parāṁ gatim. Kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā (BG 9.33).

Lecture on SB 3.25.24 -- Bombay, November 24, 1974:

So they are becoming more and more entangled. Unfortunately, they do not know that there is life after death, but they do not know what kind of life is going to happen next after death. They are blind, andha. Andhā yathāndhair upanīyamānāḥ (SB 7.5.31). The leaders are also blind. And they are leading them. They are also blind. Especially in this age, the human society is in great danger. They do not care what is next. But there is next life. We get it, information, from Kṛṣṇa: tathā dehāntara-prāptiḥ (BG 2.13). Dehāntara-prāptiḥ there is. How you can deny it? The authority says. And we have got experience also. We are having dehāntara from boyhood to childhood, from childhood to boyhood, from boyhood to youthhood. In this way, we have changed so many bodies, dehāntara. This is called dehāntara. Similarly, after death, there will be dehāntara. It is very reasonable, but people do not believe it.

Lecture on SB 3.25.27 -- Bombay, November 27, 1974:

Similarly, we are part and parcel of Kṛṣṇa, mamaivāṁśo jīva-bhūtaḥ (BG 15.7). I have explained many times. So as soon as we deny to render service to Kṛṣṇa, immediately the māyā is there, captures, "All right. You come here. You serve me." This is the position. Artificially you cannot become master. That is not our nature, and that will not be happy service for us-artificial. Artificial... I have given this example. Suppose with this finger I capture some very nice foodstuff, rasagullā, and if the finger thinks that "I have captured the rasagullā. I shall eat." No. You cannot eat. You must put here. And then you get the benefit. And if you spoil the rasagullā in your hand and don't put into the mouth, then everything is spoiled. Similarly, we are part and parcel of Kṛṣṇa. Our business is to satisfy Kṛṣṇa. Ekaṁ bahu syām. The Vedas, we understand God has become many. Many... In many ways we are also part and parcel of Kṛṣṇa. There are two kinds of manys. One many is called svāṁśa. Svāṁśa means personal expansions. And another expansion is differential expansion. The differential expansion are we, the living entities. We are also expansion of Kṛṣṇa, and the viṣṇu-tattva, They're personal expansions. But all of them are meant for serving Kṛṣṇa.

Lecture on SB 3.25.27 -- Bombay, November 27, 1974:

But this whole world is going on under this misunderstanding. I am thinking "I am Indian and you are American. Why you have come in our country? You must be CIA. You must be CIA. Why you have come to our country? Formerly the Britishers also sent missionaries and then gradually conquered, got hold of the government. Similarly, these Americans, they have also come as devotee, as CIA, and therefore their business is how to capture the government. So get out." Why this misunderstanding? Because there is no Kṛṣṇa consciousness. Because there is no Kṛṣṇa consciousness any gentleman, any sane man can understand that if these people are CIA, they have taken this Vaiṣṇava religion. They're practically having no comfort and everything is denied and no meat-eating, no illicit sex, no drinking, no intoxication, no gam... All no's, and accepting all no's, and they have come here as CIA? They have got no intelligence, common intelligence. And they are trying to put all impediments: "Oh, they cannot construct this temple. They must be refused." All planning. It was raised in the Parliament that "What is these people, Hare Kṛṣṇa movement? Why... Wherefrom they are getting money and what... They are understood to be CIA. What government is going to take action against them?" So the reply was there by the home member that "We have no information that they are CIA people.

Lecture on SB 3.26.6 -- Bombay, December 18, 1974:

So the Vyāsadeva recommended, or Sūta Gosvāmī said, anartha upaśamaṁ sākṣād bhakti-yogam adhokṣaje. If you want to get out of this anartham, unwanted and purposeless life of material existence... That one should first of all understand, that this material existence is anartham. Anartham means purposeless life. There is no purpose. Real purpose should be how to get out of the spell of material nature. That is real purpose. They do not know. They do not know. They are taking very seriously some temporary purpose of life, which will be changed with the change of body. Now, as human being, I am manufacturing so many purposes of life, but as soon as the body is changed and I get the body of a cat or dog or tree, the whole purpose is changed. Therefore it is purposeless life, anartham. There is no meaning of this purpose. Because everything will be changed with the change of your body. Therefore they do not... They shudder to think of, that "We have got next life." They therefore deny, "No, there is no next life. This life is finished." A foolish life. That is not.

Lecture on SB 3.26.15 -- Bombay, December 24, 1974:

Dharma means the laws of God. This is the simple definition of dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). So when we defy the religious principles... Religious principle means that dharma, not your created dharma. You cannot create law at home. It is given already. What is that? Sarva-dharmān parityajya mām ekam... (BG 18.66). This is dharma. All other dharmas, so-called dharmas, they are all cheating. Therefore Bhāgavata says, dharmaḥ projjhita-kaitavaḥ atra: "All cheating type of religious system is kicked out, rejected." Actually, it is not required. It is simply bogus. Real dharma is here, to abide by the laws of God. That is real dharma. Then if you have no conception of God, if you have no knowledge what is the laws of God, then you are adharmika, you are simply transgressing the laws of dharma. And to transgress the laws of dharma, you are sinful, you are punishable. And that is going on. Material life means that. Material life means defying the laws of God, denying the existence of God. And one wants to become himself God. These are the material activities. So we may do so, may defy, but the laws will act. Laws will act.

Lecture on SB 3.26.16 -- Bombay, December 25, 1974:

We may, however, defy the existence of God. Atheist class of men, demons, they always defy, "Who is God? I am God." But everyone is under the control of time factor. The time factor, in due course, will bring him death. So at that time, how one can deny the existence of God? Mṛtyuḥ sarva-haraś cāham (BG 10.34). Kṛṣṇa says that "I am death, and My business is to take away everything." Mṛtyuḥ sarva-haraś cāham. So time factor will take away everything, what we create with these twenty-four elements. So time is very strong, kāla. However we may defy the existence of God, the time factor is there. We have to accept it. And it is said, kālam eke yato bhayam. And because we are under the control of the time at the present moment in material existence, therefore there is bhayam. Bhayam means ultimately death. Bhayam. Bhayaṁ dvitīyābhiniveśataḥ syād īśād apetasya viparyayo 'smṛtiḥ.

Lecture on SB 3.26.16 -- Bombay, December 25, 1974:

So prabhāvaṁ pauruṣaṁ prāhuḥ kālam. So we have to feel the influence of the Supreme Personality of Godhead in this time factor. We cannot deny it. Because in due course of time, according to the time factor, everything will be finished. Everything will be finished. The present existence will be finished, and then we will have to accept another existence. This is all due to the time. Time is over; then one body is changed into another. So this is the influence of time. Nature is working under the influence of time, and that time factor is enforcing the influence of the Supreme Personality of Godhead. Therefore it is called prabhāvaṁ pauruṣaṁ prāhuḥ kālam. This is the influence. You have to abide by the influence of time. That means influence of the Supreme Personality of Godhead. However you deny... Just like crazy fellow. They think that "I have nothing to do with government laws." But the influence of government must be felt when he is arrested and put into the jail. Similarly, by time factor we may do something now without any fear, but time factor will place me in the fearful condition without any fail.

Lecture on SB 3.26.27 -- Bombay, January 4, 1975:

"My dear Kṛṣṇa, I think the mind is very, very restless." Cañcalaṁ hi manaḥ kṛṣṇa. Pramāthi: "as madman." As madman is always restless... "And very strong. I want to control the mind, but it does not come under control. So this is the position. Therefore, You are asking me to control the mind..." Tasya ahaṁ nigrahaṁ manye vāyor iva suduṣkaram: "I think it is more difficult than controlling the wind." Suppose there is very strong wind, and if you want to stop it, you see, it is not possible. There is cyclone. Similarly, Arjuna has compared the mind with the speed of cyclone. How it is to be controlled? So completely denied. But Kṛṣṇa said, just to encourage Arjuna, that he should not be disappointed because he could not control the mind. But still, because his mind was always engaged in the lotus feet of Kṛṣṇa, he is the best of all the yogis.

Lecture on SB 3.26.34 -- Bombay, January 11, 1975:

So this is very natural. This temple worship is meant for that purpose. Actually, when we see the Deity, immediately our mind become Kṛṣṇa conscious. At least, we think of Kṛṣṇa: "Here is Kṛṣṇa." So that is man-manāḥ. Chanting also, chanting, that is kṛṣṇa-manāḥ, man-manāḥ. In this way you become bhakta. Regularly chanting, you become bhakta. Without becoming bhakta, nobody can chant. So man-manā bhava mad-bhakto mad-yājī. And worship Deity. He has come very kindly to accept your service. You just dress Him, just bathe Him, just decorate Him with ornaments, with garland, with nice thing. So He is ready. Just like a child is ready to accept the service of the mother. The mother dresses the child nicely, and the child accepts. So Kṛṣṇa is so kind that... You cannot capture Kṛṣṇa in His virāḍ-mūrti. You can capture Kṛṣṇa in your capacity. So Kṛṣṇa has agreed. So take this chance. Man-manā bhava mad-bhakto mad-yājī. Worship Him. Why you are denying? It is not difficult, not expensive at all. And in this way, if you follow the process, then your bhāva, your nature, will be changed. You will become a complete devotee.

Lecture on SB 3.26.43 -- Bombay, January 18, 1975:

So if you simply come here, take the impression of Kṛṣṇa and think of Kṛṣṇa while drinking water, you become a devotee. Is it very difficult job? Very easy. Anyone can do. Anyone can do. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). Then, if you develop... This is śānta rasa. Then, when you develop your śānta-rasa, then there is dāsya-rasa. Dāsya-rasa means that you want to serve Him. That is further development. "Here is God. No, why not...?" Therefore, according to the Vedic principle, whoever comes to the temple, he brings something to offer to Kṛṣṇa. Not that He requires huge amount of money. No. You must offer something. What is that? Kṛṣṇa says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. Kṛṣṇa is not in want, but if you give something to Kṛṣṇa, that is for your benefit. If Kṛṣṇa accepts something from you, then your life becomes successful. So... "But I have no money. What can I offer to Kṛṣṇa?" Oh, that is not the fact. We have got money for going to cinema, and you have no money to bring one flower for Kṛṣṇa. This is denial. This is denial. Kṛṣṇa does not say that "You bring one thousand dollars." No. He says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati.

Lecture on SB 3.28.19 -- Nairobi, October 29, 1975:

Either you chant, sit down in the Deity room in front of the Deity, see how āratrika is going on, how Deity is nicely dressed with flower, ornaments, so if you constantly be engaged in thinking of the Deity, that is first-class meditation, not artificially going to That is not possible at the present moment, that, as it is recommended in the Bhagavad-gītā, you have to select a very solitary place and you have to sit down under certain posture, looking half-opened eyes on the tip of the nose so that you may not sleep in the name of meditation. There are so many. And you have to follow brahmacārya. All these rules and regulations are there: dhyāna, dhāraṅā, āsana, prāṇāyāma. Prāṇāyāma. Then? What is called? Pratyāhāra. Pratyāhāra means you have to completely withdraw the senses from sense gratification. That is called pratyāhāra. Then there is samādhi. So this yoga system is recommended, but that it is very, very difficult. Five thousand years ago, when Kṛṣṇa explained this haṭha-yoga system in the Sixth Chapter to Arjuna Arjuna was honest man. He flatly denied, "Kṛṣṇa, these things cannot be done by me." Because in those days, especially a person like Arjuna, why he should speak lies? This meditation is not possible. It was only possible in the Satya-yuga when people were very peaceful, long duration of life, there was no artificial necessities of life. Kṛte yad dhyāyato viṣṇum. At that time, to meditate upon Viṣṇu and for years Just like Vālmīki Muni. He practiced meditation for sixty thousands of years. Then he got perfection. At that time people used to live for 100,000.

Lecture on SB 5.5.1 -- London, August 30, 1971:

Now, in this age, Kali-yuga, this system of civilization is very much prominent. But in the material world, that is going on time, from time immemorial. Therefore Ṛṣabhadeva is advising His sons, "My dear sons," ayaṁ deha. Na ayaṁ deha. "This body, this human form of body," deha-bhājāṁ nṛloke, "those who have taken, accepted this material body in this human society," nṛloke, kaṣṭān kāmān na arhate... Sense gratification is needed because we have got this body. So that is not denied. But He says that kaṣṭān kāmān na arhate: "For sense gratification, there is no need of working very hard." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). This kind of labor, hard labor, day and night, and get some money, and then apply it for sense gratification, kaṣṭān kāmān... Kāma means sense gratification. So this is not very good. Nāyaṁ deho deha-bhājāṁ nṛloke. Human form of life is not meant for this purpose. This type of working hard day and night to find out the necessities of life, that is the business of the hog. Hog. Viḍ-bhujām. Viḍ-bhujām means "the animal who eats stool." That means hog. Or the animal who has no discrimination of eating. He's called hog. The hogs have no discrimination. He'll eat anything, up to the stool. So if you say that "We have to accept food," well, even stool is also food for a certain type of animals. And by eating that stool, it becomes very much fatty. And their sense power is so strong that daily, at least one dozen times, they are having sexual intercourse. And there is no discrimination whether it is mother or sister or any daughter. It doesn't matter. You'll find in hog's life, they have no discrimination.

Lecture on SB 5.5.1 -- Vrndavana, October 23, 1976:

So you have to pay it because you have got disease. And you have to earn this money with hard labor. So to cure your disease you have to undergo some penances, some austerities. This is an ordinary... And according to the gravity of the disease you have to pay more, which you may not have. You have to gather, you have to borrow, you have to beg. So these tribulations are called tapasya. So just for curing our ordinary disease we have to pay to the doctor, pay for the medicine, and then we have to starve also. We cannot take anything. So many things forbidden. So this austerity is called tapasya, denial, self-denial. So we should learn it. If we want to utilize this body sane, like a sane man, then we should learn tapasya. Tapo divyam (SB 5.5.1). And this tapa, what is the purpose of tapasya? Tapasya everyone knows. Just like a man walking on the street, pulling a thela. What is the purpose? He'll get five or ten rupees, whole day working like an ass. That is also tapasya. Tapasya means labor. So he's thinking, "I'll get ten rupees by working." He cannot pull it, the load is so heavy. Still, some way or other... That is also tapasya. A scientist discovering something, he has to work very hard, and make experiments So many things. That is also tapasya. But not that kind of tapasya. That kind of tapasya is not required. Tapo divyam (SB 5.5.1). You are working hard for maintaining your body and soul together. You have to work hard. But here, that hard work should be for self-realization, divine contact. That is called divyam.

Lecture on SB 5.5.1 -- Bombay, December 25, 1976:

So the cause is godlessness. If we become godless, the prakṛti will restrict supply—so much so there will be anāvṛṣṭi. How can control? Because you may be very great scientist, you may deny the existence of God, but when there is anāvṛṣṭi you are looking up in the sky, "When there will be cloud? When there will be rain?" Then taking this plea, our government will tax for relief fund. That is all mentioned in Śrīmad-Bhāgavatam. Anāvṛṣṭi karo-pīḍita. People will be so much harassed. And ācchina-dāra-draviṇā giri-kānanam. They will be so much harassed by these three principles—no rainfall, scarcity of grains, and taxed heavily by the government... They will be so much harassed that ācchinna-dāra-draviṇā giri-kānanam, they will be forced to leave home, that "Now it is hopeless. I cannot manage. Let me go to the forest." And there will be... Now we are getting rice or wheat or sugar. But these things will be completely stopped. Now we are getting milk powder, but there will be no milk. It is not my imagination. They are described in the symptoms of Kali-yuga, that the end of Kali-yuga these things will happen. That means more and more suffering. More and more become godless, more and more suffering will be inflicted by the laws of nature.

Lecture on SB 5.5.1 -- Bombay, December 25, 1976:

Guru means one who can deliver me from this duḥkhālayam aśāśvatam (BG 8.15). Māyā... We are in the duḥkhālayam aśāśvatam (BG 8.15), but under the influence of māyā we are thinking we are living very very happily, or we not trying to solve the question. No. This kind of solution will not help you, because you have to die. Whatever you make solution, Kṛṣṇa says, mṛtyuḥ sarva-haraś cāham (BG 10.34). If you don't agree to surrender to Kṛṣṇa, "All right, make your arrangement. But at the time of death I shall come and take away everything whatever you have got." Mrtyuḥ sarva-haraś cāham. Then your bank balance, your skyscraper building, your country, your family, your good name—everything will be taken away. And you have to accept another body, tathā dehāntara-prāptir. Now whatever assessment we're given in this life, everything will be taken away, and we'll be forced to accept one body which you cannot deny.

Lecture on SB 5.5.1-2 -- Stockholm, September 7, 1973:

Therefore, to make advancement in spiritual life one must be serious to practice vairāgya. Tapasya, that is tapasya. If you practice vairāgya, deny, "No, I shall not eat these things, I shall not drink these things, I shall not do like this," abnegation—that we have to practice. That we have to practice. But although it is very difficult, so far we are concerned, we have made the things very concise. Simply, just observe the four regulative principles—no illicit sex, no gambling, no meat-eating, and no intoxication. This much we have to practice if we are actually serious to go..., advance in spiritual life. This is vairāgya, voluntarily. What is the difficulty? You want sex life, why don't you live, husband and wife, married? Sex life is not denied, but not outside the marriage. That is denied. A little vairāgya. But we have made such a civilization that no responsibility for marriage. Let the girls become prostitutes and enjoy and go away. Horrible civilization. They are going towards hell, punaḥ punaś carvita-carvaṇānām (SB 7.5.30). But they do not know. Neither do they care. It is very serious situation of the present civilization. If we think... One who does not know, he's in darkness, that is a different thing. But especially in the Western countries I see that poor girls are being advertised for prostitution. What is that? Topless? Yes. Topless, bottomless and so many things. You see. Purposefully, poor girls are being utilized for sense gratification. So horrible condition.

Lecture on SB 5.5.1-2 -- Bombay, March 25, 1977:

Prabhupāda: Yes.

Guest (3): Karma is the cause of also the cycle of death and birth. So virtuous karma of action, liberation of man are inclined to the supreme (?). If it is so, that is called mukta. If it is so, what is the first cause that should denial(?) me from the supreme or the action?

Prabhupāda: Kāraṇaṁ guṇa-saṅgo 'sya (BG 13.22). We have already mentioned. Kāraṇam, the first cause. Guṇa-saṅgo 'sya. As soon as you want to associate with the modes of material nature, then you are bound up, immediately, by the modes of material nature. Then your work begins. Kāraṇaṁ guṇa-saṅgo 'sya. That is natural. Actually, every living entity is constitutionally the servant of Kṛṣṇa, but when he wants to enjoy without Kṛṣṇa, without becoming servant of Kṛṣṇa, he wants to enjoy independently this material nature, then he has to associate with the modes of material nature and he becomes bound up. Yajñārthe karma anyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9). So you have to know or study all these understanding. Then you will understand what is what. That's all.

Lecture on SB 5.5.1-8 -- Stockholm, September 6, 1973:

That the modern civilization, they do not know that. Modern man, society, they do not know. They simply think that, "Yes, dog is sleeping on the street. We must have very nice building, very nice apartment, very nice bedstead. That is advancement of civilization. Otherwise it is primitive, if we remain in the same standard, sleeping anywhere, without any furniture, with..." But after all the subject matter is sleeping, nothing more than that. Similarly, you take eating also, or mating also. Then, the question will be, then what do you say the human life is meant for? The answer is tapo divyaṁ putrakā yena sattvaṁ śuddhyed (SB 5.5.1). Human life is meant for tapasya, tapasya. Tapasya means austerity. Denying this, denying. The cats and dogs are satisfied—as they eat more, they think they're enjoying. Nowadays the human being also. They're using so many appetizer, drinking. We study this in the aeroplane. Before eating, they supply wine, make the appetite very strong, then eat so much, huge quantity. You have marked it?

Lecture on SB 5.5.1-8 -- Stockholm, September 8, 1973:

So in this way, the young man, he saw that this old man promised before Lord Kṛṣṇa, Gopālajī, and he's now silent. So one day he came, and the son of the old man, he was very politician, atheist class. So when the father said, "I have promised. How can I deny?" "No, when there will be some talk about this you simply say, 'I don't remember what I said,' that's all. Then I shall manage. I shall manage." So what can be done? Although he did not like to say like that, but he has to see both sides. So one day the young man came, "Sir, you promised, now you are silent, you do not do anything. What is in your mind?" So when he was talking with the old man like that, his son came out, "You rascal, you want to marry my sister? Are you fit for that?" So all ill names. And he brought a stick: "Get out; otherwise I shall beat you like that."

Lecture on SB 5.5.2 -- Boston, April 28, 1969:

So our process is to come to the standard of Kṛṣṇa consciousness. There is no denial; the demands of the body are to be supplied because without supply of the demands of the body, how can I live? That is not to be neglected. But Ṛṣabhadeva advised, "My dear sons, your demands of the body should not be like the demands of the body of the hog and cats and dogs. That is not..." So... Now what is the aim of the demands of the body? The demands of the body, the ultimate aim is pleasure. I want to be happy. But if we make our demands of the body flickering, temporary, changing, then we shall waste our time because pleasure is the ultimate goal of life. So Ṛṣabhadeva advised that "If you want eternal pleasure, eternal happiness, then you do not try to misuse your, this valuable body simply for meeting the demands like cats and dogs."

Lecture on SB 5.5.2 -- Hyderabad, April 12, 1975:

So if you perpetually remain as Andhra, that is very good. "But that is not allowed, sir." You'll be kicked out of your, this Andhra concept of life by nature's law. Mṛtyuḥ sarva-haraś cāham (BG 10.34), Kṛṣṇa says, "When death will come, 'Oh, my dear death, you cannot touch me. I am Andhra, I am Indian, I am American.' " No. "No, sir. Get out!" So where is that knowledge? Yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma-ijya-dhīḥ, sa eva go-kharaḥ (SB 10.84.13). This kind of civilization is the civilization of the cows and asses, go-kharaḥ. Go means cow, and kharaḥ means ass. So we must understand what we are. Kṛṣṇa... Caitanya Mahāprabhu taught this. He said, "I am not brāhmaṇa. I am not kṣatriya. I am not vaiśya. I am not śūdra. I am not brahmacārī. I am not sannyāsī." "Not, not," neti, neti. "Then what you are?" Gopī-bhartuḥ pāda-kamalayor dāsa-dāsa-dāsānudāsaḥ (CC Madhya 13.80). This is self-realization. When we shall deny all this designation and we shall realize that I'm part and parcel of Kṛṣṇa, that is self-realization. And so long we identify with this body and mind and do not know what I am, that is go-kharaḥ civilization, cows and asses civilization.

Lecture on SB 5.5.2 -- Hyderabad, April 13, 1975:

So Caitanya Mahāprabhu says, "No, I don't want many voters." Na janaṁ, na sundarīm kavitām, "Neither very beautiful wife." These are material demands, to get money or wealth, sumptuously, to get good a wife and many followers, many workers. Caitanya Mahāprabhu denies, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye. Then what do you want? Mama janmani janmanīśvare (Cc. Antya 20.29, Śikṣāṣṭaka 4), He doesn't want mukti even. Otherwise how He says janmani, janmani? Mukti means no more janma. But Caitanya Mahāprabhu says mama janmani janmani. It doesn't matter. Mama janmani janmanīśvare bhavatād ahaitukī bhakti. That's all. Therefore if you want to become praśāntā, fully satisfied... Just like Dhruva Mahārāja, he went to the forest and underwent severe tapasya to see the Supreme Personality of Godhead. But when he actually saw Him, he said, svamin kṛtārtho 'smi varaṁ na yāce: (CC Madhya 22.42) "I don't want any benediction." This is praśāntā, no one disturbing Kṛṣṇa for any personal, material benefits. That is called praśāntā. That is stated here, mahānta. This is mahānta, sama-cittāḥ praśāntā vimanyavaḥ. Vimanyavaḥ, because a devotee has to suffer so many tribulations. That is the history of all devotees. But he's never angry. He's never angry. Then he falls down. Vimanyavaḥ. Just like Lord Jesus Christ. He was being crucified; He still, He was praying, "God, these people they do not know what they are doing." Vimanyavaḥ, never angry.

Lecture on SB 5.5.2 -- Johannesburg, October 22, 1975:

Prabhupāda: Food is coming from God. That you do not know. You are simply interested with food, but you do not know wherefrom the food is coming. That is your innocence. If you are advanced student, then your next inquiry will be, "Wherefrom the food comes?" Then you'll come to God. At the lower stage you are interested with food, but in the higher stage you'll be interested wherefrom the food comes. That is intelligence.

Guest (5): I'm not denying that one has to go through that stage. The other question I'd like to ask you...

Prabhupāda: You want to stay in the food stage, that's all. (laughter) So we are advising go further, more. That is our advice.

Guest (5): ...in going further. I'd like to know...

Prabhupāda: No. This is intelligence. If you are interested in food, that's all right. Everyone is interested in food. The child, he is interested with food only. Anything he gets, he puts into the mouth. He is interested in food. But when he grows up he understand that the food is supplied by the father, by the mother. That is progress of life. If you don't want progress, if you want to remain in the childhood stage, that is another thing.

Lecture on SB 5.5.3 -- Hyderabad, April 15, 1975:

Tasyaiva hetoḥ prayateta kovido (SB 1.5.18). That business can be done very perfectly well when, mahat-sevāṁ dvāram āhur vimuktes, when we associate with mahātmā. It doesn't matter whether he's a sannyāsī or gṛhastha, he must be mahātmā. Mahātmā means one who has got relationship with Kṛṣṇa. That is described in the Bhagavad..., mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanty ananya-manaso (BG 9.13), that is mahātmā. You cannot stamp anybody and become a mahātmā. No. Mahātmā's sign is, mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanty ananya-manaso (BG 9.13). He has no other business. Simply he has only one business: how to please Kṛṣṇa. That is mahātmā. Ānukūlyena, just like Arjuna did. Arjuna did not like to fight. He completely denied, he set aside his arrows and bows, became very morose, and then he asked Kṛṣṇa, "I am now puzzled, you can give me instruction, what is my duty, because kārpaṇya doṣa upahata svabhāvaḥ. Actually my, it is duty, my duty, that uh I am kṣatriya, and there is fight, battlefield, I should take advantage of it, but still, kārpaṇya doṣa upahata svabhāvaḥ. I am going against my nature, so I do not know what to do, please instruct." Śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7).

Lecture on SB 5.5.3-4 -- Bombay, March 29, 1977:

We have to become tolerant than the grass on the street and forbearing more than the trees. In this way we have to tolerate whatever is going on in this material world. Tolerate does not mean unnecessarily we shall suffer. As far as possible, let us struggle, but we should not forget our real business. That is human life. Real business is that I am part and parcel of God. Mamaivāṁśo jīva-bhūta (BG 15.7). Some way or other, I am fallen in this material condition. There is a Bengali poet, he has sung, anādi-karama-phale paḍi, bhavārṇava-jale, tarivāre na dheki upāya. "Somehow or other I am fallen in this material ocean and struggling for existence." Caitanya Mahāprabhu therefore prayed... He does not pray for any material benefit. He is teaching us, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye: (Cc. Antya 20.29, Śikṣāṣṭaka 4) "My Lord, Jagadīśa, I do not want any material happiness or wealth," na dhanaṁ na janam, "or great followers," na sundarīṁ kavitām, "or beautiful wife." These are the demands of the karmīs: "I must have wealth, I must have position, I must have beautiful home, beautiful wife." But Caitanya Mahāprabhu denies. He says, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye. He does not want even mukti. Because He says next line that mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi (Cc. Antya 20.29, Śikṣāṣṭaka 4). "Life after life simply let Me remain Your devotee."

Lecture on SB 5.5.8 -- Vrndavana, October 30, 1976:

So this is moha, illusion. We have heard so many times about illusion, this is illusion. Ahaṁ mameti: (SB 5.5.8) "I am this body and everything in my bodily relationship, that is mine." So how it begins? The begins, mithunī-bhāvam etam, the unity of man and woman. Mithunī-bhāvam. A man is searching after woman, and woman is searching after man. How nature's arrangement to keep the conditioned soul under the laws of nature... Because the conditioned souls are put under the laws of nature, all he has come voluntarily under the laws of nature.

kṛṣṇa bhuliya jīva bhoga vāñchā kare
pasate māyā tāre jāpaṭiyā dhare

As soon as we deny to serve Kṛṣṇa, immediately māyā. As soon as we deny to obey the state laws, immediately we are criminals and subjected to the criminal acts, "Go to the prison." This is, we have got practical experience. You cannot defy the laws of the state or the laws of the worlds of the government. If we cannot... You cannot do it. If you do it, then you are punished. That is the statement in every śāstra. Daṇḍaniya. Daṇḍaniya, this daṇḍa is going on, one after another. Daṇḍa means punishment. But we are, because we are in illusion, we are thinking this daṇḍa is advancement of civilization.

Lecture on SB 5.5.20 -- Vrndavana, November 8, 1976:

There are two things: government and the police. So you cannot escape. It is... When you think that "I can escape God's ruling. I can deny the existence of God," that is your foolishness. Mūḍhā. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). These rascals, they are not only sinful but also lowest of the mankind, who denies the existence of God, godless, the so-called, so many parties. They want to improve by becoming godless. Among the scientists it is a great sin to utter even the name of God. They will say, "Oh, you are talking of God. You are not scientist." Is it not? Yes. Scientist means you must be godless. This is going on. Therefore we are making so much propaganda against these rascal scientists. We are presenting... They are putting this theory that life is born out of chemicals. We are putting the counter theory: "No. Life is born of life, never from chemicals." Our scientist students, they are writing the book, you know. And so our proposition is: anyone against the authority of God, the Supreme Personality of Godhead, we must strongly criticize him and take to task. This is our business. Just like Hanumān, Vajrāṅgajī. He took very severely to punish Rāvaṇa. What was the fault? He was godless. He was against Rāma. Therefore he took it very seriously and set fire to his beautiful kingdom, Laṅkā.

Lecture on SB 5.5.24 -- Vrndavana, November 11, 1976:

It is also has got the quality of burning power, small quantity. But when the spark falls down from the fire it becomes extinguished, the fiery quality. That is our position. We have fallen down from the quality, and we have to revive it. Just like a person becomes diseased. Diseased is not his permanent position. That is a temporary infection. But it can be cured. If one likes, he can cure his disease and again he can become healthy. Similarly, we are fallen somehow or other. "Somehow or other" means the reason is as soon as we become independent, we deny to serve Kṛṣṇa, but we deny to serve Kṛṣṇa—we want to become independent. Then immediately we are forced by the illusory energy to come under her and work under her direction. We are born servant, jīvera svarūpa haya-nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). Just like this finger is part and parcel of my body. It is made for the purpose of serving me. This is the purpose. But when it is diseased When it cannot serve the body, then it is diseased. Similarly, our constitutional position is to serve Kṛṣṇa. Jīvera svarūpa haya-nitya-kṛṣṇa-dāsa. That is real life. And when you don't serve Kṛṣṇa or deny to serve Kṛṣṇa, that is diseased condition. And that is called māyā. Kṛṣṇa bhuliya jīva bhoga vāñchā kare, pasate māyā tāre jāpaṭiyā dhare.

Lecture on SB 5.5.27 -- Vrndavana, November 14, 1976:

"I cannot do this." He was frank enough. Or on behalf of us he said frankly that "It is impossible," at least in the Kali-yuga, "to control the mind." Yoga indriya saṁyamaḥ. It is not possible. Cañcalaṁ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham (BG 6.34). Five thousand years, Arjuna is denying to accept this yogic process. "It is not possible to give that. I am a politician. I am a military man. I have to fight. I have to see so many things. How can I control my mind? It is not possible."

Lecture on SB 5.5.30 -- Vrndavana, November 17, 1976:

So what is that thing? It is definition by negation. We cannot understand in our present state what is that spirit soul. Although we can perceive that there is something—in the absence of that something, this body is nothing but a lump of matter. That we get experience every day. But we cannot see what is that. Therefore atheist class or the persons with poor fund of knowledge, they deny the existence. They cannot see. But they cannot answer that why the body is no more working, what is that thing which is absent? They have tried to explain in so many ways how that something... But they could not practically explain. We have to understand it by the śruti process, Vedic knowledge. That is real understanding. And understanding from the right person, Kṛṣṇa or His representative. And it has to be understood simply by hearing. There is no other process. You cannot see; it is so small particle. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca (CC Madhya 19.140). So in these material eyes we cannot see even the spiritual spark within the body. How you can see the Supreme Spirit? It is not possible. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). These blunt senses cannot see. But we can perceive. This much concession is there, and one can become completely free from bodily conception of life.

Lecture on SB 5.5.30 -- Vrndavana, November 17, 1976:

Here is the example by Ṛṣabhadeva. There are many. In the yogic process, aṇimā-siddhi... Yogis, those who have attained some perfection in the yoga process, you can put him into locked room but he'll come out. That is called aṇimā-siddhi. Very small, the spirit soul, he'll come out. Aṇimā, laghimā, prāpti, siddhi, there are eight kinds of... He can do that. There was one sannyāsī, Trailinga Swami in Benares. He was sitting on the road naked. The police objected. So several times he was taken and put into the police custody, but he came out. Again he was sitting. This is yoga-siddhi. Then he was allowed—"Hopeless." They cannot be locked up. That is yoga-siddhi, not merely showing some gymnastic process. No. One must be... That yoga-siddhi, it is not possible in this age because people are not expert to practice this yoga system. Therefore Arjuna denied, "No, no, no. Kṛṣṇa, it is not possible for me to practice this yoga system. It is impossible for me." So five thousand years ago he said, "Impossible," but we are daring to make it possible. That is not very good. Better, as Kṛṣṇa says... To encourage Arjuna, Kṛṣṇa said that "Don't be discouraged because you cannot practice this yoga system. Here is the best process." What is that? Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā: (BG 6.47) "If you simply think of Me, then you are the best yogi."

Lecture on SB 5.6.2 -- Vrndavana, November 24, 1976:

Bhakti-yoga means vairāgya, as far as possible to deny material necessities, that is vairāgya. It is called vairāgya-vidyā. Śrīla Sārvabhauma Bhaṭṭācārya has said, vairāgya-vidyā-nija-bhakti-yogam (CC Madhya 6.254). Vairāgya-vidyā. Bhakti-yoga means vairāgya. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). This is bhakti-yoga, no more any necessity for material things. Niṣkiñcinasya bhagavad-bhajanonmukhasya. There are so many. Rūpa Gosvāmī, Sanātana Gosvāmī, they were liberated persons. Even Caitanya Mahāprabhu, He's God Himself, but still, to teach us, He was observing the regulative principles of a sannyāsī very, very strictly. These things, to teach us... Similarly, Haridāsa Ṭhākura, he's called Brahma-Haridāsa. Sometimes he is called Yavana-Haridāsa. Yavana means Muslim or those who are not in the Vedic principles, yavana, mleccha. Just like we have seen some temples. Our foreign devotees are not allowed because they have got the rules that mlecchas and yavanas, because they are very unclean, they should not be allowed. But that should not be applicable to the devotees of this Kṛṣṇa consciousness movement, because they have learned how to remain clean, how to follow the... At least, they are expected. They promised at the time of initiation, "Yes, I shall not do this. I shall not do this." So if he's actually following the rules and regulations, he is no more unclean—simply by chanting.

Lecture on SB 5.6.10 -- Bombay, December 28, 1976:

The varṇāśrama-dharma, that is beginning of human civilization. So in this age they have already given up. There is no varṇāśrama. In India it is simply in name. Actually, there is no varṇāśrama. The, most of the people, they are śūdras. But without varṇāśrama, there cannot be any human civilization, because the aim of human life is to understand God. That is the aim of human life. Unfortunately, they have given up this idea, the aim of life is to understand God. You inquire all over the world, 99.9% will deny God or they have no clear idea of God. Even the so-called religionists, they have also no clear idea. Maybe some power; no clear idea. Neither they are interested to know. But so far we are concerned, we have got full description of the Lord and His pastimes, His activities. Everything is recorded in the Śrīmad-Bhāgavatam and other Vedic literatures. And God says in the Bhagavad-gītā personally that "I was existing in the past and I shall continue to exist in the future." Similarly, the living entities, they also existed in the past and they will continue to exist in the future individually. That is stated in the Bhagavad-gītā in the Second Chapter. It is not that we shall be finished in future or there was no existence in the past. No. We are, both of us, we are eternal. God, Kṛṣṇa, and we, living entities, we are eternal. Na hanyate hanyamāne śarīre (BG 2.20). Our destruction of this material body does not mean we, as spirit soul, we are destroyed. No.

Lecture on SB 6.1.6 -- Los Angeles, January 3, 1970:

So it is to be understood that all living entities who have come to this material existence... This material existence means this is a life which is not permanent. Why it is not permanent? It is not permanent for this reason: that we are given a chance. This material manifestation, creation of this material world, and let loose the living entities. These are all statement in the Bhagavad-gītā. Mama yonir mahad-brahma tasmin garbhaṁ dadāmy aham. The history of creation, as we learn from the Vedic literature, that after creation of this material world, the living entities are impregnated... Just like a man constructs a nice house or takes a very nice apartment and begets children in the womb of his wife, similarly, the material nature is the mother, and the father is God, and we are all children. These are the Vedic literature description. So who are these children? These children are all criminals. All criminals. Beginning from Brahma, the highest living creature, down to the ant, a small insignificant ant, more or less, we are criminals, and we are suffering the consequences. We cannot deny. If we are sincere, if we actually believe in the śāstras, in the Vedic literature, then our sufferings are due to our mischievous activities.

Lecture on SB 6.1.6 -- Sydney, February 17, 1973:

So at the modern age the people are simply kept into ignorance so that they can work like ass and cow and be satisfied. This is the present civilization. And this Kṛṣṇa consciousness movement is a fight against this civilization, this wrong civilization. This Kṛṣṇa consciousness... the people are being denied their privilege. The human life is meant for getting out of this ignorance of life. But people are being put into ignorance, and their human life is being spoiled. So therefore this Kṛṣṇa consciousness movement is the greatest welfare activity to the human society. Those who are intelligent enough, they should try to understand it and help it as much as possible. Otherwise it is very risky civilization. People are kept into ignorance. He does not know what is the value of life. He does not know what he is. He does not know what is God. He does not know what is life. He does not know what he is going to become next life. He's completely in darkness. Therefore Bhāgavata says, parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam. So long he does not inquire that "What I am? What is my necessity? Why I am suffering?" Unless one comes to this position of inquisitiveness, whatever he is doing, it is all defeat for him. It is all defeat for him because he does not know what is his position. So this Kṛṣṇa consciousness movement is just to giving him the chance to understand himself, and it is very easy, it is very easy.

Lecture on SB 6.1.6-8 -- New York, July 21, 1971:

So here Parīkṣit Mahārāja says that... It is not that if I say "There is no God," there will be no God, and whatever I do, that will not be, I'll not be responsible for that. That is atheistic theory. Atheists do not want God because they're always sinful, and if they think of God, that there is God, then there is a great risk of punishment. They shudder. Therefore they deny God. That is their process. Because if they forget God, there is God, then there is no punishment. He can do whatever he likes. Just like the animals. The rabbits, when they're attacked by a greater animal, they close their eyes. (laughter) He thinks that "I'm not going to be killed." That's all. But he's killed. Similarly, we may deny the existence of God, the law of God, the exigencies of God, but they are already there. Just like in the... Why God? In state, if you say, "I don't care for God," er, I mean, "state, government," but you'll be forced to accept government laws. You'll be put into the prison house, and you'll be forced. "Because you denied the state laws, now you suffer." Similarly, I may decry the existence of God, "There is no God. I am God." That you may think, foolishly, like that. But you are responsible for all your activities, either good or bad. It doesn't matter.

Lecture on SB 6.1.9 -- Los Angeles, June 22, 1975:

Whenever there is some crash, either railway or the airplane, it should be noted that all those passengers are destined to die by the will of God, and they come together and destroy.(?) Because without the sanction, will, of God, nothing can take place. (break) ...some reason. Father is not unkind, but when father denies the same facility he is giving to the other child, that does not mean he is unkind. (break) ...the devotee is suffering from some reverse condition, then he is feeling very much obliged to Kṛṣṇa, "Oh, my dear Lord, it is Your great mercy that I am suffering." This is devotee. He is suffering and he is taking it as great mercy of God. Tat te anukampām. Anukampā. Anukampā means mercy. So it is Your mercy. Tat te 'nukampāṁ susamīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam (SB 10.14.8). He knows the same thing, that a man suffers on account of his past sinful activities or present sinful activities. The past or present doesn't matter. If one is sinful, then he must be punished.

Lecture on SB 6.1.12 -- Los Angeles, June 25, 1975:

So he is recommending, Śukadeva Gosvāmī, that this regulative life should be conducted: first of all tapasya. Tapasya means... Tapa. Tapa means voluntary suffering. That is called tapasya. The voluntary suffering means what is our enjoyment? First of all let us see. The enjoyment is if we can eat voraciously, eating, and if we can sleep thirty hours, and if we have got sex life without any discrimination, and don't care for defense. That's all. This is enjoyment life, material enjoyment means. Now, tapasya means denying all these things, denying. Eating as much as I require to maintain my body—this is tapasya, not that voraciously eating. Tapasya means practically not eating. That is tapasya: not eating. Raghunātha dāsa Gosvāmī, he was a very rich man's son. So he showed us the example, what is tapasya. He gradually reduced his eating, every alternate days a little butter. That's all. Raguṇatha dāsa Gosvāmī. And still, he was taking three times bath and hundred times... Sāṅkhyā-pūrvaka-nāma-gāna-natibhiḥ. He was offering obeisances flat hundred times and taking bath three times. Raghunātha dāsa Gosvāmī, those who have gone to Rādhā-Kunda, you have seen, the extreme tapasya. He was very rich man's son. In those days his father's income was twelve lakhs of rupees. He left his happy home and joined Caitanya Mahāprabhu and exemplified tapasya. He showed.

Lecture on SB 6.1.15 -- London, August 3, 1971:

So one who knows this perfectly well, he's in Kṛṣṇa consciousness. This is sum and substance of Kṛṣṇa consciousness. So, when we engage ourself in enjoying other's property... Because Kṛṣṇa's property, how you can enjoy? That means you become criminal. Just like in the modern state, or any state, if you want to enjoy other's property, then you are a thief. That is the statement given in the Īśopaniṣad. Īśāvāsyam idaṁ sarvam: (ISO 1) everything belongs to God. Yat kiñcid jagatyāṁ jagat. Anything, anywhere in this universe, it belongs to God. "Then? How I can enjoy? I have to live. If everything belongs to God..." Tena tyaktena bhuñjīthā. "Yes, you can enjoy." Just like the father in a family. Father is very rich. Actually, the proprietor is the father, but the enjoyers are the sons. Similarly, whatever there is, it is the property of God. But because you are all sons of God, you have got the right to enjoy the property of the father. There is no denying. But you cannot enjoy the property of your other brother. Tena tyaktena bhuñjīthā. Whatever the father says, "My dear boy, you enjoy this," you be satisfied with that. Don't try to encroach upon others', other brothers' property. Then you'll be criminal. You enjoy. Kṛṣṇa has give you sufficient. Kṛṣṇa is not poor. Sarvaiśvarya... Ṣaḍ-aiśvarya-pūrṇa. So if you remain satisfied what is given to you by Kṛṣṇa and remain in Kṛṣṇa consciousness, that "My father is so kind, my father is so rich, so let me abide by the orders of my father and live peacefully," then the world becomes peaceful. This is Kṛṣṇa consciousness. It is very scientific and authorized. But as soon as we want to encroach upon others' property, to enjoy more than it is allotted to me, that is criminal.

Lecture on SB 6.1.16 -- Denver, June 29, 1975:

We are discussing the process of purification. Different methods have been described, by prāyaścitta and by tapasya. We have discussed. And then kevalayā bhakta. Bhakti includes everything—karma, jñāna, yoga, everything. And it is specially recommended that by austerities and other methods, there is possibility, but it may not be successful. But if we adopt this process, devotional service, then it is sure. So this purificatory process means nivṛtti-mārga. And pravṛtti-mārga means without any knowledge where we are going on, rushing on—we are doing everything, whatever we like—that is called pravṛtti-mārga. People are generally engaged in pravṛtti-mārga. Especially in this age, they do not care what is going to happen next. Therefore they feel relief that "There is no life after death. Let us enjoy this life to the best capacity. Then after death, never mind what will come." First of all, they deny to believe the next life. And even there is next life, and even if I am going to become cats and dogs, they do not mind. This is the experience of the modern age, irresponsible life.

Lecture on SB 6.1.21 -- Honolulu, May 21, 1976:

If you actually want śānti, peace, then you try to understand only three things. What is that? Sarva-loka-maheśvaram: Kṛṣṇa is the proprietor of everything. Just like we ask every day, "Who is the proprietor of the sea?" They do not know. Theories. But Kṛṣṇa said, "I am the proprietor," sarva-loka-maheśvaram, "not only of this sea." This Pacific Ocean is only one, insignificant. There are millions of Pacific Ocean flying in the sky. So who is the proprietor? Sarva-loka-maheśvaram. Kṛṣṇa says, "I am." You are not proprietor. There must be some proprietor. So who is that proprietor? Kṛṣṇa says, "I am the proprietor." You have to know it, whether Kṛṣṇa is not proprietor. He says, "I am proprietor," but if you are doubtful, prove that He is not proprietor. But that you cannot do. Or bring another person who can claim like that, that "I am the proprietor." Therefore you have to accept Kṛṣṇa as the proprietor. And it is accepted by all great personalities. Vyāsadeva, Nārada, Asita, Devala, all the ācāryas, Nimbārka, then Madhvācārya, Rāmānujācārya, and our worshipable Deity, Caitanya Mahāprabhu. Everyone has accepted. So unless we are grand fool, we can't deny this. It is not possible. Evaṁ paramparā-prāptam (BG 4.2). We have to take knowledge by the disciplic succession.

Lecture on SB 6.1.22 -- Honolulu, May 22, 1976:

Therefore in the Brahma-saṁhitā it is said that yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). On the effulgence, shining of Kṛṣṇa's body, there are innumerable universes. Jagad-aṇḍa. Jagad-aṇḍa, this aṇḍa. You were talking of that egg. Aṇḍa means egg, egglike. Jagad-aṇḍa. Yasya prabhā jagad-aṇḍa koṭi, and koṭiṣu vasudhādi-vibhūti-bhinnam (Bs. 5.40). In each universe there are millions and trillions of planets, each one different from the other. Vibhūti-bhinnam. Bhinnam means separate. As here earth is prominent, somewhere the fire is prominent, somewhere the air is prominent, but the whole thing is made of these five elements—earth, water, air, fire—that's all. So why should you deny that "Fire—no living entities"? You cannot live in the fire; you cannot live in the water. Does it mean others cannot? This is foolishness. This is foolish. And Kṛṣṇa says that imaṁ vivasvate yogaṁ proktavān aham avyayam: (BG 4.1) "I spoke this philosophy, Bhagavad-gītā, to sun-god." His name is also given, Vivasvān. So Vaivasvata Manu. So either Kṛṣṇa is talking lies... How Kṛṣṇa spoke unless he's a person, living there? Everything is there. We cannot conjecture from here that "Because I cannot live in such atmosphere, therefore others cannot live." No. There are different varieties of living entities, 8,400,000 varieties. How many you have seen? Therefore you have to take knowledge from the perfect source. Then we you can understand.

Lecture on SB 6.1.28-29 -- Philadelphia, July 13, 1975:

So circumstantially he fell down, not by willingly. This should be noted. Willingly doing, that is very great offense. But circumstantially, there is every chance because we are fallen and practiced to malpractices life after life. Because the material life means sinful life. You see the whole people. They do not care. They do not know even this is sinful. We say, "No illicit sex, no meat eating, no intoxication and no gambling." So Western people will think, "What is this nonsense? These are the preliminary facilities for a human being, and this man is denying." They do not know even. Some of our students left this institution. They thought that "Swamiji is denying the primary necessities of life." They are so dull that they cannot understand this is sinful. Not only ordinary common man, even a big man, Lord Zetland in England. So one of my Godbrothers went to preach, and Lord Zetland, Marquis of Zetland... He was known as Lord Rolandsey(?). He was governor of Bengal. In our college days he came to our coll... He's Scotch man. So very gentleman and inclined to philosophy. So he asked this Godbrother, "Can you make me brāhmaṇa?" So he proposed, "Yes, why not? You follow these rules and regulation. You will become brāhmaṇa." So when he heard the rules and regulation—no illicit sex, no meat eating, no gambling, no intoxication—he said, "Oh, it is impossible. It is not possible." He flatly refused, that "In our country it is not possible."

Lecture on SB 6.1.30 -- Honolulu, May 29, 1976:

So everyone is proposing "I believe." That's why the government law is there, that "If you do this, you'll be punished like this." That is government law. Suppose you have stolen something, committed theft, you must be punished for six months' imprisonment. So you believe or not believe, the law will act. If you say in the court, "I believe," what is the meaning of your belief? There's no question of belief. Law is law. Ignorance is no excuse. If you go in the court and if you're punished, so if you say, "My lordship, I believe like this. I'll not be punished. So you're punishing me," so that is no excuse. You believe or not believe, the law is law. So, similarly, these philosophers theorizing so many "I believe." So these things will not go. These things will not go. That is useless, simply waste of time. You must know there is God. How we can deny it? There is supreme power. I am being controlled every moment. Who wants to die? And who is forcing me to die? How he can deny the superior power? I do not want to become old man, and superior power forces me, "You must become old man." So, so long there is force behind you, you have to act according to that. Where is your so-called belief or independence? That is foolishness. That is foolishness. But they have no brain that "I am being kicked. I'm being enforced to do something, and still I'm thinking 'independent,' 'I believe.' " What is this meaning of his belief? There is no question of. This is foolishness.

Lecture on SB 6.1.32 -- San Francisco, July 17, 1975:

So anyway, we are dependent on the laws of nature. That nobody can deny, even the greatest scientist, he cannot also deny. And because we are under the control of the laws of nature, we must admit, if we are sane man, that there is a system of ruling. If we deny the supreme ruler, we may do it madly, but there must be a systematic action, reaction. So here is Dharmarāja. Just like we have got magistrate. So magistrate's duty is, when a criminal is brought before him, to judge what kind of punishment he should be allowed. Justice there is. Similarly, this Dharmarāja means the criminals are brought before him. Dharmarāja is appointed magistrate by the Supreme Lord. So everyone, after death, he is brought before Dharmarāja, the Yamarāja, and he judges what kind of next body this criminal will have. That is Dharmarāja. He is judged by his work. Karmaṇā daiva-netreṇa jantur deha-upapattaye (SB 3.31.1). Just like the magistrate punishes the criminal, what kind of punishment he should be awarded, how he will be allowed to live within the prison house. Just like a political prisoner. In our country just now they have... So many big, big leaders have been arrested. But they are not put in the same level of ordinary criminals. They are given all facilities. They are given nice house, servants and newspaper. They are given all facilities of indepen..., outside life, according to the position. They are called first-class prisoners. And there are similarly second-class prisoners, third-class prisoners. So this is judged by a person.

Lecture on SB 6.1.37 -- Los Angeles, June 3, 1976:

In this verse the word vāsudevokta-kāriṇaḥ... Vāsudeva, Kṛṣṇa, vāsudeva-ukta, ukta means what is said by Vāsudeva. Ukta means what is spoken by Vāsudeva, Kṛṣṇa. Vāsudevokta-kāriṇaḥ: they'll do that, that's all. This is devotee. There is no difficulty to become devotee. At once you can become a devotee, within a second. They ask something, sometimes, that "How long it will take to become a devotee?" It will take one second. How? Vāsudevokta-kāriṇaḥ. You simply accept that whatever Vāsudeva says, you'll do, that's all. Vāsudeva says so many things. Vāsudeva says to Arjuna that "You fight." So if you accept, "Yes, I'll fight," then you become devotee. But Arjuna denied, "No, Kṛṣṇa, I'll not fight." That is our disease. Our whole disease is that as soon as we agree to accept the words of Kṛṣṇa, we are liberated, immediately. We are immediately in the Vaikuṇṭha. As as soon we deny, immediately within māyā.

kṛṣṇa bhuliya jīve bhoga vāñchā kare
pāsate māyā tāre jāpaṭiyā dhare

Two things are there. If you deny to keep yourself in the light, then go to the darkness. And if you deny to keep yourself in the darkness, then go to the light. Two things are side by side. If you agree to act according to Vāsudeva's instruction, His order, then you are immediately liberated person. And if you do not, then you are immediately under illusion, māyā.

Lecture on SB 6.1.37 -- Los Angeles, June 3, 1976:

So the Kṛṣṇa conscious life is not very difficult. It is very easy. In one second, if he agrees: "Yes, Kṛṣṇa, whatever You say, I shall do..." That Arjuna did at last, after hearing the whole Bhagavad-gītā. When Kṛṣṇa asked, inquired from him, "Now, what is your decision...?" Kṛṣṇa never interferes with your decision. You have got little independence. Kṛṣṇa has given you. But if you use your independence, do not like to obey the orders of Kṛṣṇa, that is your business. You can do that. Kṛṣṇa will not interfere with you. But Kṛṣṇa says that "If you want actual happiness, liberation, then follow what I say." That is Kṛṣṇa's request. As we are subordinate, Kṛṣṇa can order that "You must do it." That Kṛṣṇa does not say, never. Kuru. He says sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), "You do it." He doesn't say "You must." That is your option. You can deny it. That is going on. Kṛṣṇa is instructing everything perfectly, but why people are not doing? That is his discretion. That Kṛṣṇa gives always. After teaching Bhagavad-gītā thoroughly, He asked Arjuna: "Now, Arjuna, I have spoken to you everything. Now it is up to you to do it or not to do it." Yathecchasi tathā kuru (BG 18.63). Yathā-icchasi: "Whatever you like, you do." He doesn't force, but Arjuna, that is, means knowledge, Arjuna said naṣṭo mohaḥ: "My illusion is now over." Naṣṭo mohaḥ smṛtir labdhā: "Now I am remembering, I am memorizing my position," tvat-prasādād, "by Your grace." So kariṣye vacanaṁ tava (BG 18.73): "Now I shall act as You desire." This is perfection of life. Whenever we decide that "Now we shall act as Kṛṣṇa says," then our life is perfect. Vāsudeva-uktaḥ kāriṇaḥ.

Lecture on SB 6.1.38 -- Los Angeles, June 4, 1976:

So here we must know what is dharma and what is adharma. Simply rubberstamp, "I am Christian," "I am Hindu," "I am Muslim," "I am this...," like the tilaka and mālā. No. You must know the science. And Caitanya Mahāprabhu recommends, ye kṛṣṇa-tattva-vettā sei 'guru' haya. Any person who knows about Kṛṣṇa perfectly well, he is guru. That's all. He is guru. So we have to learn this science, what is dharma, what is religion, what is irreligion, what is God. That is human life. Simply talking all nonsense, "There is no God and there is no creation," don't waste your time. Don't waste your time. The human life is very, very valuable. This is the time. In cat's and dog's life... We cannot invite the cats and dogs in this temple and take this lesson on Bhāgavata and Bhagavad-gītā. We invite human beings. We invite human beings because there is chance. Athāto brahma jijñāsā. A human being can understand what is God, what I am, what is my relationship with God. And if we act according to that, our life is successful. Simply denying God and manufacturing atom bomb and killing, is that civilization? No.

Lecture on SB 6.1.39-40 -- Surat, December 21, 1970:

So the people do not understand it, and they are declaring, "I am God. I don't care for God. God is dead." How God is dead? You are under so much control, and how God is dead? You can say that there is no government, provided there is nobody to check you. But if you are in every step checked, how you can say that there is no government. That is another foolishness. All men, they have been declared in the Bhāgavata, abodha-jāta, born fools and rascals. But these are very strong words. But if we state the strong, that is another foolishness. It is so, and if we deny, that "We cannot accept such strong things," then another foolishness. Begin.

(break) Begin from there. Where is Bhagyobhai? (pause) Hare Kṛṣṇa. (break) Viṣṇudūta, representative of Lord Viṣṇu, challenged the Yamadūta that "If you are representative of Yamarāja, who is supposed to be one of the authorities of religion, then you must explain what is religion, dharma, and what is nonreligion, or adharma, because, according to this principle, one is punished or rewarded. If you become religious, then you are rewarded, and if you are irreligious, then you are punished."

Lecture on SB 6.1.40 -- San Francisco, July 21, 1975:

So the Absolute Truth is Kṛṣṇa. So Kṛṣṇa is God, accepted in the Vedas. That is... Kṛṣṇa also says in the Bhagavad-gītā, ahaṁ sarvasya prabhavaḥ (BG 10.8). From Vedic knowledge, you get all knowledge. So if you don't accept Kṛṣṇa as God, that is also your mistake. You do not know God, but here Kṛṣṇa presents Himself as God, and He is accepted by authorities. So you have to accept. If you say that "I don't accept Kṛṣṇa," then you have to present somebody else if you know God. And if you say that "I do not know what is God," then you have to accept Kṛṣṇa. Because you do not know. Here the authority says, "Kṛṣṇa is God." So you have to accept that. You cannot deny it. So Kṛṣṇa is the Supreme Personality of Godhead, and Kṛṣṇa means Nārāyaṇa. Therefore it is said, vedo nārāyaṇaḥ sākṣāt. Therefore knowledge or religion means what is ordained, what is described by the words of Kṛṣṇa, Nārāyaṇa.

Lecture on SB 6.1.40 -- San Francisco, July 21, 1975:

So this perfect knowledge, how Kṛṣṇa or God received? Wherefrom He got this perfect knowledge? That is the difference between our knowledge and Kṛṣṇa's knowledge, God's knowledge. That is called abhijña: He knows everything perfectly, without going to anyone else. Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca (Cc. Madhya 13.65, purport). This is the Vedic statement, that "The Absolute Truth is so perfect, He has got so many potencies, that everything is being done so perfectly." Just like one artist. If he wants to paint one picture, one flower, he has to give his attention is so many ways. He has to move the brush in such a way and take this color, different colors. It requires so many artistic sense and so much good sense, so many things. It does not come. One who is not artist, not painter, he cannot paint. So do you think this flower which is coming out daily in your garden in different colors and different smell and flavor, they are being done without any artistic sense? This is nonsense. There is sense. There is God's potency. But parāsya śaktiḥ, His senses, His knowledge, is so perfect that it is coming automatically, and we foolish people, we think that nature is producing. No, nature is the instrument, just like the brush, but the brain is God. That is Kṛṣṇa consciousness. These rascal scientists, they do not know that. They deny God.

Lecture on SB 6.1.40 -- Los Angeles, June 6, 1976:

Caitanya Mahāprabhu, when He was talking with Rāmānanda Raya, how to cultivate spiritual knowledge, how to know the ultimate goal of life, sādhya sādhana, what is the aim of life and what is the process to approach the aim of life... This was the talk between Rāmānanda Rāya and Caitanya Mahāprabhu. So Rāmānanda Raya began with varṇāśrama dharma, the institution of four orders of social and four orders of spiritual life. Caitanya Mahāprabhu said, eho bāhya, "It is not very important nowadays." Yes, eho bāhya, āge kahe āra, "If you know something more, better than this..." Then he... Karma-tyāga, sannyāsa, so many, step by step, he said, and Caitanya Mahāprabhu denied, "Yes, it is right, but it is not very important." Then Caitanya Mahāprabhu said..., uh, Rāmānanda Rāya said, quoting from the Vedas, jñāne prayāsam udapāsya namanta eva jīvanti san-mukharitāṁ bhavadīya-vārtāṁ (sthāne sthitāḥ) śruti-gatāṁ tanu-vāṇ-manobhir (ye) prāyaśo 'jita jito 'py asi tais tri-lokyām. "If you want to know who is God, what is God, then give up your, this speculative endeavor." Jñāne prayāsam. Prayāsa means endeavor: "May be like this," "Perhaps like this." No. You give up this habit. Jñane prayāsam udapāsya, give up this bad habit. Then? How? Jñāne prayāsam udapāsya namanta eva: "Just become humble and meek. Don't declare yourself a great philosopher or great learned scholar and..." No. That is not the process. "Now I am a learned scholar, I can discover God, I can manufacture God." No. Give up this bad habit. Jñāne prayāsam udapāsya—be humble. If you want to know God, then be humble. In the Bible also it is said, "God is for the meek and the humble," not for the impudent.

Lecture on SB 6.1.42 -- Los Angeles, June 8, 1976:

So everything is, direction is there. Tad-vijñānārtham. If you want to know that science, then Tad-vijñānārthaṁ sa gurum eva: (MU 1.2.12) "must." Gacchet. This verb is used when there is the sense "must." If somebody says, "All right, I shall learn even without going to any guru," no, that is not possible. Therefore this verb is used, gacchet: "You must if you want to learn." Otherwise you remain in darkness. This is Vedic injunction. Śuśruma? You must hear from the right source; then you will get perfect knowledge. So therefore, whether there is witness or not witness, we cannot understand from a so-called professor. There is witness, śāstra says. And how can you deny it? If sūrya... first word is sūrya. The sūrya is the eyes of God, one eye. Another eye is the moon. And it is described in the śāstra,

yac-cakṣur eṣa savitā sakala-grahānāṁ

rāja samasta-sura-mūrtir aśeṣa-tejāḥ,

yasyājñayā bhramati sambhṛta-kāla-cakro
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

So Sūrya can see that... We have got some rays of the eyes, three feet. But, you see, from the 93,000,000 miles away he is seeing you. So brightly he is seeing. So you have to understand in that way. The śāstra says, "Here is the eyes." Another eye, another eye, one after another, one after another. How you will escape? That is not possible.

Lecture on SB 6.1.43 -- Los Angeles, June 9, 1976:

So Yamarāja is for this purpose. When we are punished that is no envious envy on the part of God or His agent; it is our correction, I think the Yamarāja, er, the Yamadūtas said in the beginning that "We have come to take Ajāmila just to correct him." So dharma and adharma... Our real dharma is to serve God. That is our real duty. And as soon as we neglect this permanent service or occupation, then we are liable to be punished. You cannot become independent of God. That is not possible. That will (not) make you happy. The healthy condition of the finger is that it is able to serve the body. If the finger is not able to serve the body, that will mean unhealthy. Otherwise... Similarly, when we are engaged in Kṛṣṇa consciousness and engaged in the service of the Lord, that is our healthy state. That is mukti, liberation. Mukti means no disease. So when we deny to serve Kṛṣṇa, when we are not engaged in the service of Kṛṣṇa, that is our diseased condition. That is not healthy condition.

Lecture on SB 6.1.62 -- Vrndavana, August 29, 1975:

So the conditioned soul, they want to cheat God. They want to deny God. They want to cheat God. That is not possible. In spite of all your insurance and cheating policy, you must have to die. That is stated in the Bhagavad-gītā. Mṛtyuḥ ahaṁ, sarva-haram: "You do not accept Me. That's all right. You are collecting things for your enjoyment. But I shall... When I shall come as death, not only you shall be killed, but I shall take away whatever you possess." So this is intelligence, that... They say, "There is no God," and God says, "Yes, you see Me at the time of death." But you cannot avoid death. So before meeting death... Just like Hiraṇyakaśipu. Prahlāda Mahārāja so many times requested, "My dear father, why you are becoming atheist? By His grace you have got so much power. Just submit to Him." "No. There is no God. I am God." So this is called demon. In spite of being punished in so many ways, they will deny the existence of God. So they are... Those who are not devotee, they will be agitated by the māyā, by Madana, by Cupid, by so many other illusory things. But if one becomes Kṛṣṇa conscious, then nothing can. Because Kṛṣṇa conscious person is not in want. He is not in want. So long we will be in want, our mind will be agitated. Therefore Prahlāda Mahārāja advised that, sadā samudvigna-dhiyām: "Those who are always agitated..." Everyone is agitated.

Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975:

So he immediately ordered... He plucked one hair and a great demon came. So Durvāsā Muni made his caricature of yogic power, and Ambarīṣa Mahārāja was a devotee. He did not know anything, such magic. He was pure devotee, that's all. So he could simply stand: "All right. I am faulty. You can punish me." So this great demon was coming to kill him, and a devotee has no other way than to remember Kṛṣṇa, so immediately Kṛṣṇa's sudarśana-cakra came to protect him and the sudarśana-cakra immediately killed the demon. Then the sudarśana-cakra attacked Durvāsā Muni. So Durvāsā Muni began to flee. He went upper planetary system to Lord Śiva, Lord Brahma, and this way he wanted protection, but nobody could give protection. They said, "No, no, we cannot give you protection. Lord Viṣṇu is angry upon you. It is not possible to give you protection." So he then went to Lord Viṣṇu also in the Vaikuṇṭhaloka. Just see how much powerful he is, that he could go through the whole universe, then enter into the spiritual world, Vaikuṇṭhaloka, and he could see personally Lord Viṣṇu. And Lord Viṣṇu also denied protection, "No, I cannot give you protection. You are Vaiṣṇava aparādhī. You have offended to the Vaiṣṇava, Mahārāja Ambarīṣa. You can be protected only if you go and fall down at his feet and if he excuses, then my sudarśana-cakra will not disturb."

Lecture on SB 6.2.16 -- Vrndavana, September 19, 1975:

Why an impersonalist, although very advanced in knowledge, in Vedic knowledge, still he does not know what is Kṛṣṇa? He inquires, "What is God?" Just see. God is canvassing, "Here I am," and he is inquiring, "What is God?" So this is our misfortune. Why they cannot realize? Duṣkṛtina. Duṣkṛtina means acting sinfully. Specifically denying the existence of God. That is the greatest offense. Suppose you are a gentleman, and if I say, "You are blind. You are lame. You are handless. You are armless. You have no head. You are...," will you be sat..., happy? Will anybody be happy? Similarly, those persons who are describing the Absolute Personality of Godhead, "He has no eyes..." In other words, he is blind. "He has no hand" mean armless. "He has no leg," then he is lame man. "He has no tongue." In this way it is the definition by negation, and after all, make it zero. If you cut my hand, leg, my head, my eyes, ears, then what I remain?

Lecture on SB 6.3.12-15 -- Gorakhpur, February 9, 1971:

So Yamarāja says, (reads Sanskrit commentary) ko 'sau yatra yasmin vittam otam protam urdham urdhva tiryak tanti tu tatavat yasya tu amsabhyo brahma-visnu-rudrebhyasya trtiyadaya bhagavān tu yasya ca bhase loka vartase nasi nasikayam prota bali madhyam iva vastu.(?) So, before claiming oneself as the Supreme, one should consider how he is the Supreme. There are different controllers. And the supreme controller, as is explained by Yamarāja, is one who creates this cosmic manifestation, maintains, and again annihilates. He is the supreme cont... And this is confirmed by Bhagavad-gītā, that this prakṛti, or the nature, is not working independently. The scientists take it, a platform, that the nature is doing out of its own accord. That is not a very scientific proposal. Anyone knows that nothing takes place automatically unless one living force adjusts the materials. The house does not come automatically, although the ingredients are there. It has to be handled by a living entity, and then the house is appearing as one of the product of this material world. Similarly, we have to consider that this big cosmic manifestation is not creation of blunt material energy. No. That is not possible. There must be. How one can deny God? There is no possibility of denying God.

Lecture on SB 6.3.18-19 -- Gorakhpur, February 12, 1971:

So Yamarāja says, "My dear boys, that..." (reads commentary:) Tam eva dharmam ity aha etavani na ca pramāṇaṁ vaktavyam drstatyady aha nama-sarana iti yenaiva kevalayam sakrd ity aditena.(?) So Yamarāja says that "Nobody can manufacture, even the great sages or demigods, or the chief of the siddhas, who have attained all kinds of perfections, and what to speak of others?" This is very important verse, that any manufactured religion, that is not religion. That is not... The principle of religion is our relationship with God. In any religion where is no such conception, that is not religion. This is bhāgavata-dharma, direct relationship with Kṛṣṇa or the Supreme Personality. This Kṛṣṇa consciousness is specially teaching this, I mean to say, fact, direct relationship with Kṛṣṇa. Na siddha-mukhyā asurāḥ, asurā manuṣyāḥ. Asurāḥ means they are also very powerful, but almost atheists. Just like in the modern world there are many powerful men and materially advanced, many powerful men. But because they are godless—they have no sense of God—they are called asuras. The example is Rāvaṇa, Hiraṇyakaśipu. And manuṣyāḥ, manuṣyāḥ, ordinary men. So everyone is described here, that nobody can. You cannot say, "If the asuras cannot, then the demigods can, or the human society can, or the siddhas can." No. Everybody is denied, that "Nobody can manufacture the principles of religion." Kuto nu vidyādhara-cāraṇādayaḥ. There is a planet which is inhabited by the Vidyādharas and Cāraṇas. They are very expert in singing. Vidyādhara-cāraṇādayaḥ.

Lecture on SB 7.5.31 -- Mauritius, October 4, 1975:

So Kṛṣṇa says, dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ (BG 2.13). Dehāntara-prāptiḥ is there, information. So how can we deny that there is no life after death? There is. But nobody is caring to understand, "What is my next life, what is going to happen? Today I may be in a very big position, and tomorrow, if I am going to be a tree..." Here we are sitting very comfortably in this room. Just a few yards after, there is a tree. He cannot move an inch even, and he has to stand there in cyclone, in scorching heat, in everything. Why? We are Both of us, we are living entities. Why he has got this body, I have got this body, and one may have better body than me? Why there are so many, 8,400,000 species of life and different position? Why this is? There is no such inquiry. There is no such knowledge. Therefore they have been described here as andhā, blind. They do not know the goal of life that we are part and parcel of God. Mamaivāṁśo jīva bhūtaḥ (BG 15.7). Some way or other, we have come in material contact. Now it is our duty to get out of these laws of material Īśa-tantryā. Īśa-tantryā, under certain condition Just like under certain condition a criminal is put into the prisonhouse.

Lecture on SB 7.6.1 -- Montreal, June 10, 1968:

Everyone is engaged in a particular type of occupational duty. Never mind what is that occupation. You may be a religious priest, you may be a politician, you may be a nationalist, you may be a chemist, you may be a physist(physicist), you may be a philosopher, you may be a businessman, engineer, whatever you may be. It doesn't matter. You may be Christian, you may be Hindu, you may be dark, you may be white, whatever is there. You have got a particular type of duty. Nobody is without any occupation. Everyone is engaged some sort of duty. The storekeeper is engaged in his business, the factory man is engaged in his business, the lawyer is engaged in his business. Everyone. Sūta Gosvāmī said, ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. There are different kinds of duties according to the different division of the human society. That is a fact. Nobody can deny it. But how one can understand that the duty he is performing is successful? How one can understand? What is the test? You may be whatever you are doing, that doesn't matter. But how it is tested, that whatever you have done in your whole life, it has become successful. The test is, according to Bhāgavatam, svanuṣṭhitasya dharmasya. Everyone's duty, the point of perfection is saṁsiddhir hari-toṣaṇam (SB 1.2.13), whether by your duty you have satisfied the Supreme Personality of Godhead. That is the duty. Then it is perfect. You are a great scientist? Very good. But if you can prove scientifically that there is God, that is successful. Otherwise, it is nonsense. If you prove that there is no God, God is dead by scientific method, it is simply lunacy, craziness. That's all. Similarly, if you are philosopher, very expert in mental speculation and writing volumes of books, speculative, but if you can prove that there is God, then your philosophy is perfect. Any line you take.

Lecture on SB 7.6.1 -- Montreal, June 12, 1968:

Dharmān bhāgavatān. As I explained already last days, Bhāgavata means pertaining to God. So whatever your idea of God may be, that must be impressed from the childhood, that "There is God." Actually there is God. To deny God or "God is dead" is simply rascaldom. So whatever religion or sect you may profess, the Prahlāda Mahārāja says that one should have the idea of God consciousness. We don't say, neither Prahlāda Mahārāja says, that Kṛṣṇa conscious. Of course, Kṛṣṇa means God. But if somebody has got objection, Kṛṣṇa, because this name is Indian name or Sanskrit name or Kṛṣṇa appeared Himself in India, it doesn't matter. We are concerned with the philosophy, with the teachings. Just like Buddha. He was also Indian. He was Hindu, kṣatriya. And why Buddhism is accepted by so many people of the world? Whole Japan, whole China, Burma, and... Why? The philosophy is concerned. Just like Christian, Christian religion. Lord Jesus Christ, he appeared in Jordan. But... Jordan or Jerusalem?

Lecture on SB 7.6.1 -- Montreal, June 12, 1968:

Religion means the characteristic. Characteristic... You cannot change your characteristic. In whatever circumstances you may be, the characteristic will continue. That is the meaning of religion. Dharmān bhāgavatān. And bhāgavatān means pertaining to God. And what is that, that characteristic of relationship between God and myself? That is called religion. Religion means that oh, characteristics of God, characteristics of the living entity, and to dovetail them. The characteristic of God is God is great. That is the characteristic. And we are small, little. This is our character. If we are not small, then why we are serving the great? Serving means there must be somebody greater than me. At least, the money is greater than me. If I don't serve the man, but the man, my master who supplies me the money, that is greater. So actually in this material world, there is no genuine service. Everyone is serving the intention of sense enjoyment. Just like from tomorrow there will be postal strike. What is that? They are not serving the government or the public. They are serving their salary. Is it not? As soon as there is some less salary, they strike. Therefore I have got my service spirit, and I have to serve somebody. That is my natural characteristic. You cannot deny it. Now you have to find out where your service should be engaged so that you may not be frustrated. That is required.

Lecture on SB 7.6.1 -- New York, April 9, 1969:

So in Latin and Sanskrit, man, manuṣya, and manuḥ, they are almost on the same level. So svayambhūr nāradaḥ śambhuḥ kapilo kumāraḥ manuḥ (SB 6.3.20), then prahlādo janako bhīṣmaḥ. So now this Prahlāda's name comes. Prahlāda's name comes. Prahlāda and Janaka, the great king, Janaka, whose daughter was married to Lord Rāmacandra. Jānakī. Therefore, Sītā's name is Jānakī, daughter of Mahārāja Janaka. So he is also a great authority. Prahlādo janako bhīṣmaḥ, and Bhīṣma, you have heard the name of Bhīṣma, the grandfather of Arjuna. He is also one of the authorities. And, prahlādo janako bhīṣmo balir, Mahārāja Bali, a king. He was a grandson of this Prahlāda Mahārāja. He became mahājana. All these persons, they became authorities by their exemplary character for advancing in Kṛṣṇa consciousness. Therefore they are considered as authorities. So, balir vaiyāsakir vayam. Vaiyāsakiḥ means the son of Vyāsadeva, Śukadeva Gosvāmī. He's also authority. And vayam, it is, this statement is made by Yamarāja, the controller of sinful activities. Superintendent of police, appointed by Kṛṣṇa. So he is also one of the authorities. How you can deny the superintendent of police as authority? As he is also authority in the state, similarly he is also authority.

Lecture on SB 7.6.1 -- New York, April 9, 1969:

So Prahlāda Mahārāja is practically instructed the same thing, that kaumāra ācaret prājño dharmān bhāgavatān (SB 7.6.1). Dharmān bhāgavatān iha Bhāgavatān dharmaḥ. Dharma means your occupational duty. The "religion," word "religion," translation of the Sanskrit word, dharma, is not perfect. Is not perfect. Religion is a kind of faith. That we can change. But dharma, dharma means your occupational duty. You cannot change. You have to execute it. What is our dharma? What is our compulsory duty? I have several times analyzed this fact. Our compulsory duty is to serve. Compulsory duty. Every one of us is serving and all the boys and girls present here can know it. And nobody can deny that he or she is not serving. Everyone is serving. That is our compulsory duty. I may change my faith I am Christian or I am Hindu. I may change myself to become a Mohammedan or Christian or Hindu, but my real occupational duty is to render service to others. That cannot be changed. That is the real enunciation of religion. And therefore in the Vedic system it is called sanātana-dharma.

Lecture on SB 7.6.2 -- Toronto, June 18, 1976:

In the kṛte, means Satya-yuga, when people used to live for one hundred thousands of years, at that time it was possible. Just like Valmiki Muni meditated for sixty thousands of years. So actually this meditation, dhyāna, dhāraṇā, prāṇāyāma, pratyāhāra, the yogic system, it is recommended in the śāstras, the Bhagavad-gītā also it is there, but in this age it is not possible. Even Arjuna denied. "Kṛṣṇa, You are recommending me to undergo the process of yoga, but it is not possible for me." Tasyāhaṁ nigrahaṁ manye vāyor iva suduṣkaram. It is not possible. But Arjuna was a pure devotee. He was always thinking of Kṛṣṇa. He had no other business. Therefore Kṛṣṇa, to encourage Arjuna, He said that "Don't be disappointed. Because you are thinking that you are unfit to meditate upon Lord Viṣṇu, don't be disappointed. The first-class yogi... You are first-class yogi."

Lecture on SB 7.6.3-4 -- San Francisco, March 8, 1967:

So try to control the senses as far as possible and utilize your time for advancing Kṛṣṇa consciousness. And the process is very simple—simply chanting Hare Kṛṣṇa. Hare Kṛṣṇa. So make your life regulated. There is no denial. It is not that you cannot eat or you cannot sleep or you cannot have sex life or you cannot defend yourself. Do all these things according to the rules and regulations. But don't waste your time for artificial increment of sense gratification. Don't do that. You require to eat to maintain your body and soul together. You eat. Yuktāhāra-vihārasya yogo bhavati siddhi-daḥ (?). You don't require to eat less. Suppose you can eat one pound. The Kṛṣṇa conscious prescription does not say, "You simply eat one ounce." No. You eat one pound. But don't eat more. Similarly, you have to sleep. All right, make your shelter, apartment, nicely so that you can comfortably sleep. Defense, yes, you defend your country, you defend your home nicely. Sex life, yes, you have sex life, but not in the unrestricted way. Limited with married wife or married husband and comfortably and very gentlemanly. So these are prescriptions are there. There is no denial. But make it systematic. But the balance of your life Don't spoil your life simply for sense gratification or so-called advancement of material civilization. You should utilize your time how to make advancement in Kṛṣṇa consciousness. That is the sum and substance of Prahlāda Mahārāja's instruction to his class fellows who were born of atheistic family, and we shall gradually discuss.

Lecture on SB 7.6.6-9 -- Montreal, June 23, 1968:

As soon as you say that "Here is a law which is being carried very nicely," there must be a lawmaker. You have to accept it. The science of astronomy, the planets, the stars, the sun, the moon moving in their orbit very nicely, very perfectly, and accurately—there is law. This is law of nature. You might have discovered—you are great scientist—that under this law, the law of gravitation or this law, that law, so many laws there are. But the background you have to inquire, "Who is the law-maker?" Unless there is law-maker, how there can be law? Take for example your state laws. As soon as you say that this is law, "Keep to the right," you have to accept there is a law-maker under whose direction this law is being carried out nicely. If you don't carry out, then you are punished. Similarly, nature's law is not ultimate. There is law-maker, and that law-maker is God. That is stated in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: (BG 9.10) "Prakṛti," means nature, "is working under My superintendence, under My superintendence." How you can deny? If there is nature's law, who made this law? You see that the clock is running very nicely, the machine is going on, but that is not the ultimate. There is a maker of the clock or watch. Without understanding the maker, simply if you understand the clock only, that is not sufficient knowledge.

Lecture on SB 7.6.9 -- Vrndavana, December 11, 1975:

The examples are here. You are Europeans and Americans; you were attached to so many things. But because you have taken to Kṛṣṇa consciousness, means vāsudeve bhagavati bhakti-yogam. This, you have come to Vṛndāvana to worship Vāsudeva or Kṛṣṇa, or in your country you have established so many temples. In account of being engaged in the devotional service of Vāsudeva, although you are young boys and girls, you have given up so many nonsense things. This is called vairāgya. This is called vairāgya, detachment. Meat-eating is the general life of Europeans and Americans, but at the present moment if someone offers you millions of dollars and he requests you that "You take some meat with me," I think you will deny. This is called vairāgya. This is called vairāgya. I've actually seen our Gargamuni was sent to his father. I advised him that "Your father has big business. Just take it for Kṛṣṇa consciousness." So father was very glad, his father, but he offered meat, and when he said, "Father, Daddy, I cannot take meat," then the father became angry. He drove him away. (indistinct) So he came back. The young man, father's property, he refused to take it.

Lecture on SB 7.6.9 -- New Vrindaban, June 25, 1976:

These are the Vedic injunction. Bhāryā, wife is accepted, putrāyate, only for having good children. In the Bhagavad-gītā also it is said, dharmāviruddho kāmo 'smi: "Lusty sex life is, when it is not against the religious principle, that sex life I am," Kṛṣṇa says. Dharmāviruddho. So dharmāviruddho, or which is not against religious principles. In this way you will find, according to Vedic system, the sex life is practically denied. But because we are now in the conditioned state, it is very difficult to completely deny sex life, there is regulative principle. First of all, training, no sex life. If you can remain without sex life, brahmacārī, it is very good. But if you cannot, then get yourself married, live with wife, but have sex only for progeny, not for sense enjoyment. Therefore even one is married, if he's sticking to one wife and the wife is sticking to one man, that is real married life, then the husband is also called brahmacārī. Even though he's a gṛhastha. And the wife is called chaste.

Lecture on SB 7.6.9 -- New Vrindaban, June 25, 1976:

So this is human civilization. Gṛhastha. That also allowed only for a few years. Not few years. Formerly, as we have calculated that people used to live for hundred years, so twenty-four years, twenty-five years, brahmacārī; twenty-five years, gṛhastha; twenty-five years, vānaprastha; and last twenty-five years, sannyāsa. Ultimately sannyāsī, training. So in these four āśramas, brahmacārī, gṛhastha, vānaprastha and sannyāsa, in three āśramas, there is no sex life. Brahmacārī, vānaprastha and sannyāsa. Only gṛhastha allowed sex life. That is also restricted only for begetting children. So in the Vedic civilization sex life is actually denied. Only in gṛhastha life with the restriction. Not that whenever I like. No. That is bondage. So long we'll be attached to sex life, then we'll have to accept this material body. Yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ kaṇḍūyanena karayor iva duḥkha-duḥkham (SB 7.9.45). We should remember this. But what will be the effect unless we are trained up? People are not educated what is the value of life, how life should be conducted, what is the aim of life. But everything can be done. It is no difficulty. Just like a man practicing to lift... I think everyone, you know, if he takes on his back one small calf, it grows, when the calf becomes a very big bull one can lift. This is practice. But all of a sudden, if you want to lift one big bull on your shoulders, that is not possible. But if you practice to take the little calf from the very beginning, it grows and your strength grows. It grows... This is gradual process. So in the human form of life, the whole training is... That is Vedic civilization, how to avoid sex life. That is liberation. If I have got desire for sex life, some way or other, then I will have to take birth again in this material world to satisfy.

Lecture on SB 7.9.8 -- Hawaii, March 21, 1969:

So this demonic behavior was ended by Kṛṣṇa when it was too much, too much intolerable for the Lord. The demonic, the demons, are given all the chances: "All right, whatever you like, you do." But when the demonic power becomes too much excessive, at that time, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8), "For protecting the devotees and for killing the demons," Kṛṣṇa says, yuge yuge sambhavāmi: "I come down and appear on this earth in many million, millenniums." So that Nṛsiṁha-deva has appeared to give protection to Prahlāda Mahārāja and to kill his demon father, and He was very much angry. Now, some nonsense people may say... They inquire like this: "Why God should be angry?" Why should not He be angry? Wherefrom the anger comes? If God is the source of everything, then wherefrom this anger comes? It comes from God. How you can deny it? Why God should not be angry? If Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8), "I am the source of everything," so anger is not within the categories of everything? So why God should not be angry? He must be angry. But He is angry on the nondevotee, not on His devotee. On the demons He is angry.

Lecture on SB 7.9.10 -- Montreal, July 10, 1968:

So at the present moment it is very difficult position, no faith at all. (break) ...have no good qualification. Harāv abhaktasya kuto mahad-guṇa (SB 5.18.12). Oh, their education, their scientific advancement, their so-called civilization... Don't you see? The everyone is expected to have national feeling, but the postal strike, mail strike went on for twenty days. The whole nation became disturbed and harassed. Why? They wanted money. "What is this? Go to... Your national feeling go to hell! You pay us. Then we work." So nobody has any faith. Simply he has faith in sense gratification. That's all. "You satisfy my senses. Then you are very good. Otherwise, go to hell." That's all. This is the position. And therefore they are denying the topmost head of Catholic Church, "We don't care for your instruction," because they have become faithless. And that is not their fault. It is fault of the heads of the churches. They did not teach them properly. They were satisfied simply by money. That's all. They did not try to teach them. Now what is the use of teaching? They have gone out of hand. The same thing: if you want to bend bamboo, do it while it is green. And when it is dried, oh, it is not possible. So now the whole society is faithless, godless, very precarious condition. So this process, our process, we don't impose any difficult rules and regulation. Please come here and chant with us and dance with us. At least, there is no loss on your part. If you think there is no gain, but at least there is no loss. So I should request you to come and join with us in our kīrtana. Then everything gradually will be clear.

Lecture on SB 7.9.10-11 -- Montreal, July 14, 1968:

A real Kṛṣṇa conscious person does not become Kṛṣṇa conscious for any other purpose. That Kṛṣṇa consciousness is his purpose. That is the end. That is the means. It is not a means to achieve some thing else. Bhakti is such thing. Therefore bhakti is transcendental. It is not material, that... In the material world, in exchange of something you get something else, but in the spiritual world the endeavor and the achievement the same thing. So actually, a person who is in Kṛṣṇa consciousness, he has no such desire. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). The exact definition you'll find in the Bhakti-rasāmṛta-sindhu: anyābhilāṣitā-śūnyam. Śūnyam means completely devoid of any other desires. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (CC Madhya 19.167). And uncovered by the activities of knowledge or fruitive action. Ānukūlyena kṛṣṇānuśīlanam. Simply acting in favor of Kṛṣṇa: "Kṛṣṇa wants this, I shall do it." "Kṛṣṇa wants this fight"—Arjuna did it. Not for himself. We shall keep always in mind that Arjuna was engaged into fight not for his personal self. For his personal self he denied: "Oh, what shall I do with this kingdom by fighting with my brothers and grandfather? No. Kṛṣṇa, excuse me. I cannot fight." But when he understood that the fight is to be done for Kṛṣṇa, he took all the responsibility. Similarly, a Kṛṣṇa conscious person will not aspire anything for his sense gratification, but he will aspire for all the world for Kṛṣṇa's service. Is that clear? Yes.

Lecture on SB 7.9.12 -- Montreal, August 18, 1968:

So it does not matter whether you are Hindu or Muslim or Christian or anyone. It does not matter. But you must know that there is a supreme controller of this universe. How can you deny it? Therefore this word has been used very nicely by Caitanya Mahāprabhu: Jagadīśa. Jaya jagadīśa hare. It is universal. Now if you think that "My father is jagadīśa," that is your conviction, but jagadīśa is meaning the Supreme—no controller there. Everyone is controlled. As soon as you see that somebody is controlled, he cannot be the Supreme. So to find out the jagadīśa... The Brahma-saṁhitā gives us information who is Jagadīśa. And who is that Jagadīśa, or the Supreme? The Brahmā says, īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Jagadīśa, īśa, the same word, īśvara. Īśa means controller. So every one of us is controller to some extent. If somebody has nothing to control, he keeps one cat or dog to control: "My dear cat, please come here." He is thinking, "I am controller." And sometimes we find the dog controls the master. Actually, nobody is controller. Everyone is controlled. But we forget the situation. This is called māyā. Therefore we refuse to accept any controller of this universe, because as soon as we accept some controller, then we'll have to account for our sinful activities. As soon as there is a government, then we shall be responsible for our unlawful activities. But our position is that we want to continue our sinful activities. As such it is very good to deny any controller. That is the basic principle of godlessness. Why these rascals, they deny there is no God, God is dead? Because they want to continue their rascaldom without any restriction. That is the basic principle, they deny. But do you mean to say that denying the God, the God will die or God will..., there will be no God? No. There is a nice Bengali proverb, śakuni svape garu more nā. Śakuni means the vulture. The vulture wants some dead carcass of animal, a cow especially. So for days together they do not get it, so it is cursing some cow, "You die." So does it mean that by his cursing the cow will die? Similarly, these vultures, śakuni, they want to see God is dead. At least, they take pleasure, "Oh, now God is dead. I can do anything nonsense I like." This is going on. Śakuni is cursing, the vulture is cursing the cow.

So this sort of knowledge will not do. One must know that there is a controller. That is the beginning of knowledge. Why should you deny? In every field of activity we find some controller. How can I deny that there is no controller of this creation? There is. Therefore Caitanya Mahāprabhu particularly uses this word. He's not manufacturing that word. This jagadīśa, this word, is there in the Vedic language in many verses.

Lecture on SB 7.9.13-14 -- Montreal, August 22, 1968:

So any living entity who is within this material world, they have come here with that two principles—icchā, dveṣa. Icchā means they want to be happy with material enjoyment and "What is God? I am God." These two things. The whole disease is on these two principles—denying the supremacy of the Lord and to try to be happy by material adjustment. But that is not possible. This is simply disturbing. Simply disturbing. Therefore Rūpa Gosvāmī has mentioned in his Bhakti-rasāmṛta-sindhu that,

śruti-smṛti-purāṇādi
pañcarātriki-vidhiṁ vinā
aikāntikī harer bhaktiḥ
utpātāyaiva kalpate
(Brs. 1.2.101)

Persons who are ignorant of the Vedic principles, śruti, and smṛti, corollaries to the śruti, and Purāṇa... There are eighteen Purāṇas. Śrīmad-Bhāgavatam is called Maha-purāṇam. So śruti-smṛti-purāṇādi (Brs. 1.2.101) and pañcarātriki-vidhi, Nārada Pañcarātra. So one should be conversant with all these authoritative scriptures. Without knowing these, if there is an imitation of devotional service, Rūpa Gosvāmī says that is simply disturbance. Simply disturbance. Therefore we see that in India the original principle is Vedic principle, but due to so many reasons, there being no real king or government who can control the citizens, or India being for so many years under the control of foreigners, and at the present moment forgetting their own real culture... Not only India, everywhere the same thing. So they are creating disturbances. Disturbances. Asuric civilization, demonic civilization.

Lecture on SB 7.9.13-14 -- Montreal, August 22, 1968:

So a sādhu, a saintly person, a righteous person, a religious person, will never be happy by other's killing. But killing of persons like scorpion and serpent... And the Cāṇakya Paṇḍita says that a person who has envious nature, he's more dangerous than the serpent. Cāṇakya Paṇḍita has enunciated that sarpaḥ krūraḥ khalaḥ krūraḥ. There are two envious creatures: one is the snake, and another, a man envious, unnecessarily envious of others. So sarpāt krūrataraḥ khalaḥ. That man, envious, he's dangerous, more dangerous than the snake. Why more dangerous? Mantrauśādhi-vaśaḥ sarpaḥ khalaḥ kena nivāryate. You can subdue a snake by herbs and by chanting particular type of mantra. There are many snake charmers in India, by mantra they can charm the snakes. But a person who is envious, you cannot pacify him in any way. Therefore sarpaḥ krūrataraḥ khalaḥ. Just like Jesus Christ was crucified by some envious persons. Even the Roman judge denied that "This man should not be... There is no such fault." But because they were envious, they were persistent, "Yes, he should be crucified." So this is the nature of envious person. Therefore killing of envious persons like Hiraṇyakaśipu... Unnecessarily... He was a child. Prahlāda Mahārāja was a child, innocent child. And his son, and youngest son. And his only fault was that he was chanting Hare Kṛṣṇa. And this person was after him, giving him all kinds of trouble. Just see the nature of the envious person. He doesn't care even his son, a child, a devotee. "Oh, this boy must be tortured. This boy must be tortured because he is Kṛṣṇa conscious." "This man must be crucified because he is preaching God consciousness."

Lecture on SB 7.9.21 -- Mayapur, February 28, 1976:

So māyā manaḥ is very strong. It is very, very difficult. Therefore we have to voluntarily surrender. It takes very, very long time, balīyaḥ, but if one is intelligent, if one is fortunate, he takes immediately. That is the difference. Otherwise it will take many, many births. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). Even if he is jñānavān, full knowledge of everything, scientific knowledge, physical, chemical, metaphysical, mathematical, all this knowledge, but denying God, "I am God. There is no need of God. Now we shall do everything. We are advanced in science..." This is called māyā manaḥ. These rascals, thinking like that... It will never be possible. Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi manaso muni-puṅgavānām (Bs. 5.34). Great, a great muni... Muni means mental speculators. They're thinking within the mind this, that, this, that, this, that. Muni-puṅgavānām. Puṅgava. Puṅgava means very expert mental speculator.

Lecture on SB 7.9.41 -- Mayapura, March 19, 1976:

So here Prahlāda Mahārāja said, evaṁ sva-karma-patitam: "By my own sinful activities I am now in this conditioned status of life, in this material world." It is not created by God. We create. Karmaṇā daiva-netreṇa (SB 3.31.1). God, or the supreme authority... Just like Yamarāja. He is there, representative of God. He gives his judgment, what kind of body I'll have to accept after death. So therefore this atheist class of men, they deny to accept the next birth. But that is not the fact. The next birth is there. The example is very nicely given by Kṛṣṇa:

dehino 'smin yathā dehe
kaumāraṁ yauvanaṁ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati
(BG 2.13)

So if a child... Now there are so many boys. So if he says, "No, no, no. I'll not become a young man. I shall remain a child," that is not possible. He has to change his body. There is no question that he does not like to change his body. No, he must have. So similarly, this body, when it is finished, you may say that "I don't believe there is another body," but there is—"must"—exactly like that, that a young man, he may think, "This body is very nice. I am enjoying. I shall not become old man." No, you must become. That is the law of nature. You cannot say. Similarly, after death, when this body is finished, you must have another body. Tathā dehāntara-prāptiḥ (BG 2.13). And who is speaking? The Supreme Lord, the Supreme Person. He is speaking, the supreme authority. And if you, by your ordinary reason, you try to understand that what is the law, a very simple example is given there. So there is life. You cannot deny it. There is life. Now, that life, that body, is not in your hand. At the present moment, when the life is there, you are very proud of your knowledge. You are very impudent to accept the existence of God. You can do that foolishly. But after death you are completely under the control of nature. That is... You cannot avoid. Just like when you are foolish, you can say, "I don't believe in the government's law. Whatever, I shall do." But when you are arrested, then everything is finished. Then simply slap and shoes, that's all.

Lecture on SB 7.9.43 -- Visakhapatnam, February 22, 1972:

Everything is explained there. So unfortunately, we are forgetting our Vedic culture and we are very much puffed up as if we are advancing. This is not advancement. We learn many industrial houses, commercial houses, they have contributed enough lumps of money to the war fund, defense fund. What for? To burn the money in gunpowder, that's all. But they are not prepared to burn the money in sacrifice. So you have to meet all these calamities more and more. This is the fact. You cannot avoid. The law of nature, the law of God is there. You may deny the existence of God, but the God's agency, Durgā-devi, Candi, is there. Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni bibharti durgā (Bs. 5.44). Durgā, the Goddess Durgā, the material energy, she is working under the direction of Kṛṣṇa.

Lecture on SB 7th Canto -- Calcutta, March 7, 1972:

So the fact is that bhakti does not depend on such poverty or richness. That is to be understood. It is not that the poverty-stricken man will be a great devotee. No. That is also not a qualification. And it is also not a qualification that a very rich man can become devotee. No. Therefore, Caitanya Mahāprabhu suggests... Not the suggestion of Caitanya Mahāprabhu, it is in the Śrīmad-Bhāgavatam: sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. Sthāne sthitāḥ. You remain in your place, it doesn't matter. In your consideration whether you are rich or poor, it doesn't matter. You remain in your position. Sthāne sthitāḥ śruti-gatām. You simply give your oral reception. What is that oral reception? San-mukharitāṁ bhavadīya-vārtām. San-mukharitām: those who are devotees, from their mouth you try to understand the glories of the Lord. This is the first-class qualification. Not that to become rich or poor. Richness or poverty is no hampering. Because spiritual life is so great, so sublime, that is this ahaitukī hata. No material thing can check your spiritual progress. The only qualification you require, as Caitanya Mahāprabhu accepted when he was talking with Rāmānanda Rāya, he was prescribing one after another different processes. Karma, jñāna, yoga, dhyanavista, bhakti, so many things, and Caitanya Mahāprabhu was denying one after another, eho bāhya āge kaha, "This is not. This is external." He began from the varṇāśrama-dharma, because that is the beginning of civilization.

Lecture on SB 7th Canto -- Calcutta, March 7, 1972:

Fish, yes. Fish is abominable according to Manu-saṁhitā. matsaga-sarva-māṁsaga, tasmāt matsa vivarjet(?). Therefore, even you can eat the flesh of cow, but don't eat fish. That is the stricture in the Manu-saṁhitā. Because if you are eating dog's flesh, then you are sinful in the matter of dog's flesh only. But if you eat fish, then you become sinful of eating all kinds of flesh. Matsaga-sarva-māṁsaga(?). These are the strictures. Of course, we have nothing to do with these dog-eaters or fish-eaters or cow-eaters. We are concerned with Kṛṣṇa prasādam. We are interested in eating Kṛṣṇa's prasāda. If Kṛṣṇa says that "Give Me dog or give Me cow flesh," we shall give and eat. But not before that. So we have no quarrel with these fish-eaters or cow-eaters. We are concerned that Kṛṣṇa says patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). Kṛṣṇa is the Supreme Personality of Godhead. If He likes, He can eat everything. Because when Yaśodā-mayī suspected that Kṛṣṇa has eaten earth and the boys, His playmates, were accusing Him, "Mother Yaśodā, your son has eaten earth." And Kṛṣṇa denied, "No, mother, I have not eaten." She did not believe. "All right, open Your mouth, I want to see." So when Kṛṣṇa opened, she saw all the universes within. So, therefore, what is the question of this flesh or that flesh? Everything is there. Kṛṣṇa, because He is all powerful, if He likes He can... But He does not, He does not. So He says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). Kṛṣṇa is giving. Kṛṣṇa is all powerful, He can do everything. He has no restriction. If He is restricted, then He is not God. He can do anything, but He does not do so because He is teaching us. You cannot say that Kṛṣṇa can eat this, therefore we can give everything. No. Kṛṣṇa says, patraṁ puṣpaṁ phalaṁ toyaṁ. You can give vegetable, flowers, grains, milk, and we take that. So we have no quarrel with that.

Page Title:Deny (Lectures, SB)
Compiler:Visnu Murti, Mayapur
Created:23 of Feb, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=173, Con=0, Let=0
No. of Quotes:173