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First thing is... (Lectures)

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 1.6-7 -- London, July 11, 1973:

Then Duryodhana, first of all he pointed out the military strength of the opposite side. This is intelligence. One should take calculation of the opposing elements or the enemy's side. In fighting the first thing is to take estimation of the enemy's side, how much they are strong, how they have arranged. Then one should calculate how to counteract, how to fight with them, this is intelligence. Without taking any calculation of the other side, if you are not prepared, then how you can become victorious? This is sane proposal, that is, upayan cintayet prajño apayan ca cintayet.. A prajña, an intelligent man, not only think of the bright side on this business, or this fight, or this any..., so many things we have to deal with. Simply we should not calculate the brighter side. There is darker side also. We should always think, "If there is some thief, if there is some rogue, they cheat us, then what precaution I am going to take?" This is intelligence. If I simply calculate that "In this business I will make so much profit." In the meantime, somebody comes and cheats me and go away, then... Therefore upayan cintayet prajña apayan ca cintayet. Darker side also should be thought of. That is intelligence. Just like they are doing. After calculating the darker side—enemy means darker side—they can defeat me at any moment. That is darker side.

Lecture on BG 2.7-11 -- New York, March 2, 1966:

So the first thing is that one should be searching after a disciple, er, or searching after a spiritual master. Now, just like you search after some school. You search after some school. So when you are searching after some school, you must have at least some preliminary knowledge what a school means. You cannot search after a school and go to a cloth shop. If you are so ignorant that you do not know what is a school and what is a cloth shop, then it is very difficult for you. You must know, at least, what is a school. So that knowledge is like this: tad-vijñānārthaṁ sa gurum eva abhigacchet, samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (MU 1.2.12). The spiritual master is required for a person who is inquisitive to have transcendental knowledge. He requires a spiritual master.

Lecture on BG 2.11 -- Edinburgh, July 16, 1972:

You have to understand only three things then you become peaceful. What is that? The first thing is that "God is enjoyer, I am not enjoyer." But here, our mistake is, everyone is thinking, "I am enjoyer." But actually, we are not enjoyer. For example, because I am part and parcel of God... Just like my hand is part and parcel of my body. Suppose the hand catches one nice fruit cake, nice palatable cake. The hand cannot enjoy it. The hand picks it up and puts it in the mouth. And when the mou..., it goes into the stomach, when the energy is created by eating that food, that is enjoyed by the hand. Not only by this hand—this hand also, the eyes also, legs also. Similarly, we cannot enjoy anything directly. If we put everything for the enjoyment of God and then when we take, participate in that enjoyment, that is our healthy life. This is the philosophy. We don't take anything. Bhagavat-prasādam. Bhagavat-prasādam. Our philosophy is that we prepare nice foodstuff and we offer to Kṛṣṇa, and after He has eaten, then we take it. That is our philosophy.

Lecture on BG 2.11 (with Spanish translator) -- Mexico, February 11, 1975:

So first of all there must be a strong impulse to inquire about the transcendental subject matter. Then one requires a guru. Not that, to follow a fashion, that one has guru. Ācāryavān puruṣo veda. Unless one becomes under the control of ācārya, he has no perfect knowledge. Therefore the Vedas says, tad-vijñānārthaṁ sa gurum evābhigacchet: (MU 1.2.12) "For understanding that transcendental science, one must approach a guru." And what is the symptom of guru? Samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham: Guru means one who has complete knowledge of Vedic version, and not only that, he is a staunch or fixed-up devotee of the Supreme Lord. These are the qualification. The guru strictly follows the Vedic injunction and teaches the same thing to his disciple. That is guru. So first thing is: one must be inquisitive to understand about the spiritual subject matter. Just like you have come here in this temple. You know that here nothing like political meeting is going on. Here something spiritual matter is being discussed. Therefore you have come. This inclination is the beginning of spiritual life. This is called śraddhā. Śraddhā means faith.

Lecture on BG 2.12 -- London, August 18, 1973:

This is the first lesson to understand, what is spiritual life, what is spiritual knowledge. But all rascals, they do not know. Therefore Kṛṣṇa first of all slapped Arjuna: aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase (BG 2.11). "You do not know what is the fact, and talking like a very learned man. Just try to understand what is truth." Na tv evāhaṁ jātu nāsam. First thing is that nāsam, we have no nāsam. We never die, that will be explained later on more clearly, we do not die. Nāsam. At any time. It is not that sometimes we die and sometimes... No. Any time, jātu. At any time. So: "Sir, You are Supreme Personality of Godhead, You may not die. But we die, we are ordinary living entities." So Kṛṣṇa says, nāsam, na tv evāhaṁ jātu nāsaṁ na tvam: "Neither you nor I. We never die." "So it may be I am Your friend and You are Kṛṣṇa. Therefore the others will die." No.

Lecture on BG 2.13-17 -- Los Angeles, November 29, 1968:

If a person is actually executing devotional service, then he must be happy. If he's not happy, then he's not doing properly. So first thing is this. He might be doing something in the name of devotional service. If he's actually rendering devotional service, then he must be feeling. Just like if you are eating actually, then you must feel strength and satisfaction of your hunger. You cannot say, "I'm eating, but I'm not satisfied of my hunger." That is impossible. This is not possible. Then you are not eating. Or you are eating, but it is being devoured by the worms within your intestines. Sometimes it happens. If there are many worms within the intestines, you go on voraciously eating, but you don't get strength because the eating substance, the essence, is taken by the worms.

Lecture on BG 2.15 -- Hyderabad, November 21, 1972:

So in the human form of life therefore, in every society, the system is that the children are sent to school, colleges, to understand things. Similarly, for spiritual understanding, tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). Abhigacchet means one must. There is no alternative. One cannot say "I'll..., I may not go." No, if you do not go, then you are cheated. That is our Vaiṣṇava system. Ādau gurvāśrayam. The first thing is to take shelter of the bona fide spiritual master. Ādau gurvāśrayaṁ sad-dharma-pṛcchā. Not that I'll, as it has become a system: "I'll make a guru. Now my business is finished. I've got a guru." No. Tattva-jijñāsā. Jīvasya tattva-jijñāsā. Guru means, to accept guru means to inquire from him about the Absolute Truth. Jijñāsuḥ śreya uttamam. These are the Vedic injunctions. One who is jijñāsu, means inquisitive. Jijñāsuḥ śreya uttamam. Śreyaḥ. Śreyaḥ means beneficial. So uttamam, the prime benefit. One who is inquisitive to know about the prime benefit of life, for him there is need of accepting a guru.

Lecture on BG 2.26 -- Hyderabad, November 30, 1972:

Just like Max Muller translated Veda. What does he know about Veda? Such kinds of translation, understanding, is useless. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). Abhigacchet means "He must!" There is not that "I may go or I may not." No, you must. If you really serious. In our vaiṣṇava-paramparā also... vaiṣṇava-paramparā is actually Vedic paramparā. That ādau gurvāśrayam... Ādau gurvāśrayam: "To enter into the spiritual life, first thing is first of all to accept a guru." That is... All big, big stalwarts... Even Vyāsadeva. Vyāsadeva, the wonderful literature. This reading. We are reading Bhagavad-gītā. It is Vyāsadeva's literature. He heard from Kṛṣṇa and wrote it. And not only this. The Mahābhārata, the Purāṇas, the Vedānta-sūtra, and the Śrīmad-Bhāgavatam. Wonderful literatures. There is no possibility of producing such literature by any scholar of these days. It is not possible. But he accepted guru, Nārada, Nārada Muni.

Lecture on BG 2.27-38 -- Los Angeles, December 11, 1968:

Jaya-gopāla: There are six things such as anger, lust, false pride, envy. What are the other two? I've heard...

Prabhupāda: Illusion and enviousness. Kāma, krodha, lust, lust, anger, lust is also. Kāma krodha lobha moha mātsarya and mada. Mada means illusion, mātsarya. First thing is kāma—lust; second krodha—anger; third—greediness. Kāma krodha lobha moha—illusion; mada—madness. Kāma, krodha, lobha, moha, mada... mātsarya—enviousness. These are six.

Lecture on BG 2.46-47 -- New York, March 28, 1966:

Now, we have to understand this very cautiously. The first thing is that, He says, karmaṇy evādhikāras te. Everybody has got his particular position, and according to his position, there is particular work also. That is the system all over the world. Now, according Bhagavad-gītā, the, by the division... Not according to Bhagavad-gītā, according to Vedic conception of life, the human society is divided into four divisions according to the quality of work. In the Bhagavad-gītā also, we find the cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). The caste system, cātur-varṇyam... Perhaps you have heard about Indian caste system. That caste system is natural. Of course, in India it has become a hereditary thing, but this caste system is all over the universe, even amongst the animal society. That division of caste is made according to quality and work.

Lecture on BG 2.59-69 -- New York, April 29, 1966:

So the whole program is there. So viṣayā vinivartante. Still, even the yoga system... The yoga system, by mechanical process, concentrating the mind and dragging the mind from other engagement, that is also forceful. That is also forceful. Because by some artificial means... Because first thing is that "I am not this body." Still, I am trying to control my senses by some bodily activities. Therefore it is... Some way or other, it is artificial. And as I have... Last day I cited one example that a great yogi just like Viśvāmitra, he practiced yoga and he rose to the highest platform, but still, he failed to control his senses. He came in contact with Menakā, a society woman of the heaven, and Śakuntalā was born. So here Bhagavad-gītā says that viṣayā vinivartante nirāhārasya dehinaḥ. There are some rules and regulation for drying up our sensual activities, artificially drying up. Just like "You are not to eat more than once. You are not to do this. You are not to do this." So many negative points.

Lecture on BG 3.1-5 -- Los Angeles, December 20, 1968:

Sometimes it appears to the student contradictory. But actually, the master who is well conversant, he does not say anything contradictory. It is the misunderstanding of the student that sometimes he thinks that it is contradictory. Therefore the question is allowed. You'll find that a student is advised to question to the spiritual master. Tad viddhi. You should understand the transcendental science by the process of... First thing is surrender; then question, and sevā, service. Surrender and service and question. Simply if you question, and don't surrender, don't render any service, then it will be simply waste of time.

Lecture on BG 4.3 -- Bombay, March 23, 1974:

There are three kinds of departmental study in the Vedas. First thing is sambandha. Sambandha means "What is my relationship with God." This is stated there. In the Vedānta it says, janmādy asya yataḥ. The Absolute Truth is that from whom everything is generated. So everything, amongst everything, I am also, you are also. So you are also coming from that Supreme Absolute Truth. Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ: (BG 15.7) "All these living entities..." Sarva-yoniṣu kaunteya: (BG 14.4) "In any species, any form of life..." Sambhavanti mūrtayo yāḥ: "As many forms are there..." Not only human beings, the animals, the trees, the birds, the aquatics, the insects, everyone, all living entities. Kṛṣṇa says, sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ: "In any species of life, as many forms are there," ahaṁ bīja-pradaḥ pitā, "I am their original father." Bīja-pradaḥ pitā, seed-giving father.

Lecture on BG 4.8 -- Montreal, June 14, 1968:
Just like a thief. He sees personally that a man who has committed theft is taken away by the police to the custody, to the prison. He is seeing that, and he has heard the law that "Any man who steals, he will be punished." He has heard it, and he has seen it. Still, he commits theft. Why? He is seeing, and he is hearing. In both ways he is understanding, but still, he is committing theft. That means his heart is not pure. So the first thing is to make one's heart purified. And this is the process, ceto-darpaṇa-mārjanam, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam (CC Antya 20.12), by simply chanting, without paying any price, without any loss on your part. Please try to chant this Hare Kṛṣṇa and see the result. It is so nice movement.
Lecture on BG 4.9 -- Montreal, June 19, 1968:

Therefore Bhagavad-gītā, it is explaining very nicely, brahma-bhūtaḥ prasannātmā (BG 18.54). First thing is when you are actually Brahman realized, or you have realized your identification that you are not matter, you are spirit, the first symptom is prasannātmā, you become immediately joyful, without any anxiety. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). There is no lamentation, there is no hankering.

Lecture on BG 4.10 -- Bombay, March 30, 1974:

So Rūpa Gosvāmī is giving us direction how to come to the bhāva stage. Ādau śraddhā. First of all, first thing is śraddhā. Śraddhā means faith, firm faith. Śraddhā has been explained by Caitanya-caritāmṛta:

'śraddhā'-śabde—viśvāsa kahe sudṛḍha niścaya
kṛṣṇe bhakti kaile sarva-karma kṛta haya
(Cc. Madhya 22.62)

This is called śraddhā. One when believes firmly as Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), one, if he is firmly fixed-up, "Yes, by surrendering to Kṛṣṇa I get all perfection of life...," that is called śraddhā. That is called śraddhā. That is explained by Caitanya-caritāmṛta. Śraddhā-śabde viśvāsa kahe sudṛḍha niścaya (Cc. Madhya 22.62).

Lecture on BG 4.20-24 -- New York, August 9, 1966:

Now, the first thing is in the sacrifice according to the Vedic rites, there are five principle factors. What are those? There is sacrificial fire, altar, and the person who is offering the... Generally, in the sacrifice grains and butter, clarified butter, is offered. So the sacrificial altar, fire, and the offering ingredients, grains and clarified butter, and the person who is offering sacrifice, three, and the result and the performer. These five things are there in the matter of sacrifice.

Lecture on BG 4.34 -- New York, August 14, 1966:
There is no necessity of surrender. But here it is said clearly that "You have to surrender to a person." That means you have to find out such a person where you can voluntarily surrender. Without finding, your mission will not be fulfilled. Because very word, first thing, is... Just like Arjuna in the beginning. We have discussed that point. Arjuna was talking with Kṛṣṇa in friendly terms just like friend. He was... Kṛṣṇa was saying some discussed that point. Arjuna was talking with Kṛṣṇa in friendly terms just like friend. He was... Kṛṣṇa was saying something, "Oh, you cannot... You are a kṣatriya. You are a military man. How can you give up the fighting?" Just like friendly talks. But when Arjuna saw it, that "Our friendly talk will not make a solution," so he surrendered unto Kṛṣṇa that "I'll..." Śiṣyas te 'haṁ śādhi māṁ prapannam: (BG 2.7) "I just become surrendered disciple unto You. Please instruct me what is my duty." So this is the process.
Lecture on BG 4.39-42 -- Los Angeles, January 14, 1969:

Prabhupāda: No. By simply chanting your heart will be cleansed. Yes. Go on chanting. Therefore we give regulative principle that one must chant at least sixteen rounds.

Female devotee (1): Should we try to go fast in order to get them done, in order to get the rounds done?

Prabhupāda: The first thing is that you should chant without any offense. You see? In the beginning there may be so many offenses, but the chanting will be perfect when you are free from ten kinds of offenses. You can understand those ten kinds of offenses—I have explained several times—from your Godbrothers. Yes. Yes. Yes?

Lecture on BG 4.39-5.3 -- New York, August 24, 1966:

But faith should not be blind. Blind faith is useless. Now we have already discussed that one should go to the spiritual master with surrender and question and service—three things. First of all, for acquiring knowledge we have to find out the suitable personality, and if we are fortunate enough to find out such suitable personality, then first thing is to surrender. And that, after that surrender, there are questions. One must be very intelligent to put questions to the spiritual master. Without questions you cannot make progress. So blind faith is never required, neither questions should be in a mood of challenge. That should not. Questions or answers should be just to understand. And that should be accompanied with service. This is the mood. Whole Vedic process... Nobody can deny in the Vedic process that there is no need of spiritual master. There is. So śraddhāvān. Therefore the faithful, the faithful can acquire knowledge.

Lecture on BG 5.26-29 -- Los Angeles, February 12, 1969:

"Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future (BG 5.26)." So first thing is that suppose somebody speaks of me very harshly. Naturally we become angry. Just like somebody calls me, "You are dog," or "you are hog." But if I am self-realized, if I know perfectly well that I am not this body so you call me hog, dog, or king, emperor, majesty, what is that? I am not this body. So either you call me, "Your majesty," or you call me a dog or a pig, what I have got to do? I am neither his majesty nor a dog nor a cat—nothing of the sort. I am servant of Kṛṣṇa.

Lecture on BG 6.47 -- Ahmedabad, December 12, 1972:

Religion means to abide by the orders of God. And sādhu means who is staunchly a devotee of Kṛṣṇa. These are the description of sādhu. Therefore sādhu-saṅga (CC Madhya 22.83) means to associate with devotees, those who are devotees of Kṛṣṇa. That is sādhu-saṅga. Caitanya Mahāprabhu, in another place, says: sādhu-saṅga sādhu-saṅga sarva-śāstre kaya, lava-mātra sādhu-saṅga... Sādhu-saṅga sādhu-saṅga sarva... lava-mātra sādhu-saṅge sarva-siddhi haya (CC Madhya 22.54). Sādhu-saṅga is very important. If we can associate with real sādhu, means real devotee, unadulterated devotee, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Bhakti-rasāmṛta-sindhu 1.1.11), then the recommendation is that simply by associating with sādhu all perfection will come. By simply associating... Sādhu-saṅga sādhu-saṅga sarva-śāstre kaya, lava-mātra sādhu-saṅge sarva-siddhi. So this is very practical. We have got little experience how sādhu-saṅga is powerful. So ādau śraddhā tataḥ sādhu-saṅgaḥ. First thing is faith.

Lecture on BG 7.1 -- San Francisco, March 26, 1968:

The whole Vedic literature are dealing in three things. First thing is that what is your relationship with God. Then the next step is that as soon as we understand our relationship with God, then we can act in that way. Just like a man and woman, they are not known to each other. But as soon as the relationship is established, that one is husband and the other is wife, then the reciprocal dealing begins. So unless you understand what is your relationship with God... Generally, people believe that God is the father. Therefore son's business is to ask from father whatever we need. But that is very minor relationship. If you understand God perfectly well... And there is intricate relationship also. That relationship will be revealed when you are perfectly liberated. Each and every living creature has got a particular relationship with God. We have forgotten that. So when that relationship will be revealed in the process of devotional activities, Kṛṣṇa consciousness, you should know that is the perfection of your life. That is the perfection of our life.

Lecture on BG 7.1 -- Los Angeles, December 2, 1968:

Everyone is hankering after what is God, what is the nature of God. Somebody says there is no God, somebody says God is dead. These are all doubts. But here Kṛṣṇa says, asaṁśaya. You'll be doubtless. You'll feel, you'll know perfectly well that God is there, Kṛṣṇa is there. And He is the source of all energies. He is the primeval Lord. These things you will learn without any doubt. The first thing is we do not make progress in transcendental knowledge on account of doubts, saṁśayaḥ. These doubts can be removed by culture of real knowledge, by real association, by following the real methods, the doubts can be removed. So Kṛṣṇa consciousness persons, they are not after will-o'-the-wisp, phantasmagoria. No. They're actually making progress to the concrete Supreme Personality of Godhead.

Lecture on BG 7.1 -- Melbourne, June 29, 1974 :

So, samagram, one has to understand actually what is Kṛṣṇa in complete. If you want to that, know that, then this is the process, mayi, mayi āsakta-manaḥ, mayy āsakta-manaḥ (BG 7.1), the mind has to be engaged in Kṛṣṇa, first thing is. Mind. Therefore, Kṛṣṇa manifests Himself in this Deity form. The Deity is Kṛṣṇa Himself. But we cannot concentrate Kṛṣṇa which is not visible. Kṛṣṇa is not visible to the ordinary eyes. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). God is not perceptible with our, this material eyes, our material senses. ataḥ śrī-kṛṣṇa-nāmādi na, even material ears. You are chanting. If you are not spiritually advanced, this chanting of Hare Kṛṣṇa mantra also will not appeal. It will be happening mechanically. But by chanting you will gradually advance, ceto-darpaṇa-mārjanam, then you will understand that this Hare Kṛṣṇa mantra is not different from Kṛṣṇa. The mantra, the sound vibration, is also Kṛṣṇa.

Lecture on BG 7.1 -- Melbourne, June 29, 1974 :

So this āsakti attachment has to be practiced. That āsakti, there is rules and regulation, or the method how you can develop, increase your attachment for Kṛṣṇa. So, the first thing is ādau śraddhā, faith, that "If I become Kṛṣṇa conscious, I will be happy. That is my goal of life." This is called śraddhā. If you have no śraddhā, that "By loving Kṛṣṇa, by surrendering to Kṛṣṇa, my life will be perfect, that is perfection of life," then there is no beginning of bhakti-yoga. So first thing is this. Just like Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. So, "You give up all other engagement, just surrender to Me." So if you have got faith actually, then you can devote yourself fully, cent percent in the service of, that is the beginning, ādau śraddhā, "Yes, Kṛṣṇa says that by surrendering to Him I shall be free from all sinful reaction." If you have got faith, then you surrender, and actually you will be free from all sinful reaction.

Lecture on BG 7.1 -- Melbourne, June 29, 1974 :

So, in this way, this verse says that "Increase your attachment upon Me." That attachment can be..., the process is this, that first of all you must have full faith in Kṛṣṇa, or full faith in the words of spiritual master. That is the beginning. If you have no faith, there is no question of advancing. The advance, there is no question. Finished, then everything is finished. First thing is faith. Then, then we have to associate with persons who have faith, sādhu-saṅgaḥ. This, this is, our opening of different center means we are giving chance. So those who are inmates of the temple, they should be also such nice devotees that anyone who will come in the association of devotees, he will immediately develop a sense of devotion. That is the duty, those who are managing this temple. By his character, by his behavior, he will be influenced. This, this is next step. First of all faith, the next step is to associate with devotees. But devotees must be also sincere devotee, otherwise what will be the affect of such asociation?

Lecture on BG 7.1 -- Durban, October 9, 1975:

So this is bhakti. There are nine different processes for executing devotional service. The first thing is śravaṇam.

śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
(SB 7.5.23)

So you can execute the nine different processes if possible. If not, you execute eight, seven, six, five, four, three, two—at least one. Then you will be perfect. So this one, simply chanting and hearing... If you chant Hare Kṛṣṇa, Hare Kṛṣṇa, you will hear also. This process of yoga is recommended in this age.

Lecture on BG 7.1-3 -- Ahmedabad, December 14, 1972:

So don't be disappointed. Go on with your regulative principles, as they are advised in the śāstra and the guru... Sādhu-guru-śāstra-vākya. We have to stick to the principles. Therefore Rūpa Gosvāmī says, utsāhād dhairyād niścayāt tat-tat-karma-pravartanāt, sato vṛtteḥ saṅga-tyāgāt ṣaḍbhir bhaktiḥ prasidhyati. The first thing is utsāha. Utsāha. Simply on the words of Kṛṣṇa, that Kṛṣṇa says sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), we must be very enthusiastic, that "I must surrender to Kṛṣṇa. Although my mind is going outside, but I must be determined that I must surrender." Utsāha. This is called utsāha, enthusiasm. Dhairya. Dhairya means patience: "Oh, I wanted to surrender to Kṛṣṇa. My mind is going somewhere else. This disturbance." Therefore the dhairya. You must be patient. Utsāhād dhairyād niścayāt. Niścaya means must be confident. "Kṛṣṇa has said that 'You surrender unto Me,' and He will give me protection. He must give me. So I must surrender." This is called niścaya.

Lecture on BG 7.2 -- Nairobi, October 28, 1975:

Jñānam, knowledge. Kṛṣṇa says to Arjuna that "I am giving you perfect knowledge." This is our process. We receive knowledge from the perfect person. There is no use getting knowledge from imperfect person. That is useless waste of time. And who is perfect person? Who does not commit any mistake, who is never illusioned, whose senses are not imperfect, and who is not a cheater. These are the qualification. (aside:) The children... These are the symptoms of perfect person. First thing is he does not commit mistake. Throughout the whole world you study big, big men. They committed mistake. Hitler committed mistake. Gandhi committed mistake. Churchill committed mistake. Because "To err is human," however big you may be, you cannot avoid mistakes because you are not liberated.

Lecture on BG 9.3 -- Toronto, June 20, 1976:

First of all, you have to know who is guru. If you accept one rascal as guru, how you can be helped? First thing is who is guru. That I have already explained. Guru is he who repeats the words of Kṛṣṇa. He is guru. Otherwise he's a rascal. This is the test. Kṛṣṇa says that

tad viddhi praṇipātena
paripraśnena sevayā
upadekṣyanti te jñānaṁ
jñāninas tattva-darśinaḥ
(BG 4.34)

So tattva-darśī, one who has seen the truth, you have to accept him as guru. Tattva-darśī. Darśī means who has practical experience. Take, for example, just like Arjuna. Arjuna is directly receiving the knowledge from Kṛṣṇa. He's guru. What he said, we accept that. But if you accept somebody who wants to kill Kṛṣṇa and become himself Kṛṣṇa, he's a rascal. He's not guru. Because his policy is to accept the place of Kṛṣṇa, not to serve Him. That is māyā.

Lecture on BG 9.15 -- New York, December 1, 1966:

Ajita means one who is unconquerable. So that unconquerable becomes conquered. How? By this process. What is that process? Just submissively hear and try to assimilate it nicely. That's all. So God is neither Christian or Hindu or Muslim or anything. God is God. If you hear Bhagavad-gītā submissively, with your arguments and... The first thing is you must be submissive. You should not think yourself that you are a... Do not be puffed up with false knowledge. Everyone, we should think that we are ignorant. We should have to receive knowledge. That should be the first step by me(?). And receive knowledge, and try to assimilate it, and try to apply it, apply it with your body, with your mind, with your intelligence. Then the, you'll understand God so nicely that although God is unconquerable, you'll conquer Him.

Lecture on BG 13.6-7 -- Montreal, October 25, 1968:

Just like amānitvam, to give up the pride of one's existential, material existential condition, amānitvam. Amānitvam means... Śrī Viśvanātha Cakravartī: sva-sat-kāraṇāpekṣatvam. Sva-sat-kāraṇa apekṣatvam, adambhitvam dharmikatvam. First thing is that to deny the material existence, that "I am not this matter." So this is not ordinary thing, that "I am not matter." But Lord Caitanya says that this realization that "I am not matter" will be very easily realized if you chant Hare Kṛṣṇa sincerely. He says that ceto-darpaṇa-mārjanam (CC Antya 20.12). If we chant Hare Kṛṣṇa, the immediate, first installment of profit will be the understanding that ceto-darpaṇa-mārjanam.

Lecture on BG 13.8-12 -- Bombay, October 2, 1973:

The first qualification is amānitvam. Don't be puffed up with your false knowledge. Having this little degree from the university, you are thinking that you have become so learned, you don't care for God even. This is nonsense. Therefore first qualification to get progress in knowledge is amānitvam, amānitvam. Don't be proud falsely. Our present education is simply teaching people how to become falsely proud. Just like here is, Bhagavad-gītā is going on. They are falsely proud: "Oh, what you have to learn here? We know everything. We know everything. We are M.A., Ph.D., that's all. We have finished already this." Therefore the first thing is amānitvam, pridelessness.

Lecture on BG 13.8-12 -- Bombay, October 3, 1973:

Anyone this humbleness and humility is taught everywhere. Without being gentle, humble, how one can be a man of knowledge? But at the present moment the humility is forgotten. Everyone is proud unnecessarily. Although he's nothing, he's proud. So much so that sometimes a rascal says that "I am God." This is the modern civilization. He's so puffed-up, so proud, that one claims to become God, what to speak of other things. No. The first thing is that one must be very humble.

Lecture on BG 16.1-3 -- Hawaii, January 29, 1975:

The first thing is that bhagavān uvāca. These things required for purification. Sattva-saṁśuddhiḥ. The human life is meant for sattva. Sattva. Sattva means existence. We are existing. I am existing; you are existing. But we are sometimes appear to be not existing. That is called death. We, every living entity, we are eternal. That is stated in the Second Chapter, that ajo nityaḥ śāśvataḥ, na hanyate hanyamāne śarīre (BG 2.20). These things required to understand, that "I am a living being, not only I am, everyone. We are eternal, nityaḥ śāśvataḥ." There are so many universities all over the world and so-called scientists and philosophers, but they do not know that we are eternal. Just see their knowledge, advancement of knowledge. Eternal, aja. There is no birth. Na hanyate hanyamāne śarīre (BG 2.20). After this destruction of this body, I am not finished. I still exist. What is the destruction of this body? Death means it is a machine. It is called machine. Yantrārūḍhāni māyayā (BG 18.61). It is a machine given to me.

Lecture on BG 18.67-69 -- Ahmedabad, December 9, 1972:

Guest (1) (Indian man): Some of the latest findings of the psychologists says that when child grows and becomes a man, his ego also develops and it also becomes a man. Now, if the, if it is all the ego and his personality and identity also dissolved, and, and how he can live or how we can develop or how we can progress? Because the whole, whole progress is this, the progress of ego.

Prabhupāda: First thing is that ego, if you are qualified with false ego, that ego development is dangerous for you. Suppose you are..., you are falsely thinking that you are king. Although you are a servant, you are thinking, "I am king." This is false ego. And if you increase this false ego, then where is the benefit? You are misled. Is it not?

Guest (1): That is the personality of man today.

Prabhupāda: No, personality, falsely, he should be personal. You, you should be egoistic in right way. As your position is. If you falsely think that "I am this," so what is the use of such increasing that ego? It is psychologically wrong. Just like madman, he is thinking, "I am the king of this Ahmadabad." And if he increases that ego, what benefit he'll get? Just like the madman does also. He falls down on the street: "I am the king." So this kind of false ego increasing is simply suicidal. If it is right ego... Therefore the Vedas says that "You are not this body. You are spirit soul

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.2 -- London, August 15, 1971:

Religion means to become well-behaved, to abide... Just like good citizen means well-behaved, to abide by the state laws. So first thing is religion, to learn how to become God conscious. This is the first business of human society. But they have rejected religion. They have become secular. Secular..., what does it mean secular? It means don't care for any kind of religion; Just work very hard for economic development day and night. This is the modern civilization. No. That is misleading. From the very beginning of life. Just like Prahlāda Mahārāja advised, kaumāra ācaret prājño dharmān bhāgavatān iha (SB 7.6.1). The boys... He was five-years-old boy. He said, "My dear..." He was preaching amongst his class friend. This is Vaiṣṇavism. Even a five... Just like our Sarasvatī, Śyāmasundara's daughter. She also preaches. She goes sometimes, "Do you know what is Kṛṣṇa?" If somebody says, "No, I do not know"—"The Supreme Personality of Godhead." You see? This is natural. Simply one has to be given the chance. Because this, I mean to say, small girl has got the chance to live amongst Kṛṣṇa conscious people from the very birth, she's developing that "Oh, I shall also preach. I shall also preach." Developing. Similarly, advancement of Kṛṣṇa consciousness means you will be, I mean to say, pushed how to preach, how to preach. That is one of the signs. Śravaṇaṁ kīrtanam.

Lecture on SB 1.1.2 -- London, August 15, 1971:

So in the human society the first thing is that there must be religion, and religion means pious life. Every religion... Just like Christian religion teaches pious life: "Thou shall not kill." And I am killing twenty-four hours, and still, I am proud of becoming a Christian. Just see. So religion means pious life. And on pious life, you earn your livelihood. Although your livelihood is already fixed up, your provision for living condition is already fixed up, still, because you think that "Without working, I cannot live nicely," all right, economic development. But because first of all your life is religious, because you are living pious, then you can earn your livelihood according to your different status.

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

Dharma, religiosity; kaitava, pretension or cheating. Dharma artha kāma mokṣa (SB 4.8.41, Cc. Ādi 1.90). These four things are supposed to be meant for spiritually or advanced people, advanced in civilization. Not spiritually, but advanced in civilization. So the first thing is dharma. Dharma is the basic principle of civilization. Dharmeṇa hīnāḥ paśubhiḥ samānāḥ. If there is no dharma, then it is the society of the animals. That is the distinction between human society and animal society. There are eight million different species of life below the human society, but there is no question of God consciousness. In the human society, either they execute religious principles rightly or not, at least there is a symbol, in the civilized society. There are Hindus, there are Muslims, there are Christians, there are Buddhists and so many others also.

Lecture on SB 1.2.6 -- London, July 23, 1973:

So there is no need of remaining poor. You can make your economic development. This is required. Dharmārtha-kāma-mokṣāṇām. Human life means four things he must develop. First thing is dharma. He must know what is religion. Every human being—not Indians or Europeans or Americans. That is the prime duty of every human being. Without following the religious principles, then he is not human even. Dharmeṇa hīnāḥ paśubhiḥ samānāḥ. If the human society... It doesn't matter what kind of religion you follow. It doesn't matter. But you must follow.

Lecture on SB 1.2.6 -- London, July 23, 1973:

Just like we have got the system, the disciples they fall flat, straight, and offer respect to Deity or to the spiritual master. This is called praṇipāta. Praṇi... Prakṛṣṭa-rūpeṇa nipāta. The first thing is praṇipāta. You have to find out somebody where you can surrender fully. That is the beginning of spiritual life. Tad viddhi praṇipātena (BG 4.34). First condition is praṇipāta. Praṇipātena paripraśnena. You can inquire. You can ask questions, after you have fully surrendered, not before that. Don't waste your time. It will not act. Just like Arjuna. Arjuna was talking with Kṛṣṇa like friends. When Arjuna said, "Oh, the other side, they are all my kinsmen. How can I kill them? Oh, it is not possible," Kṛṣṇa said, "No, you are kṣatriya. It is your duty to fight. It doesn't matter the other party is your own kinsmen." Ordinary question, answers. In this way, questions and answer, questions and answer were going on. But at last, when by such questions and answers, friendly talk, nothing was solved, then Arjuna said, śiṣyas te haṁ śādhi māṁ prapannam: (BG 2.7) "My dear Kṛṣṇa, in this way the problem will not be solved. I am becoming Your disciple. I am not talking anymore as friend." Śiṣyas te 'ham: "I become Your disciple." Because you cannot argue with guru. That is praṇipāta.

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

These are the nine different procedures of bhakti-yoga. The first thing is śravaṇam. If we simply keep these Deities here, we may see. But if we don't hear about Him, then it will be happening. Then it will be happening. Just like in India it has become. Because they have given up the process of śravaṇaṁ kīrtanam, therefore they are feeling now... Everywhere, not only India, everywhere, because they have given up bona fide śravaṇaṁ kīrtanam, hearing and chanting about God, it has become a burden and they are trying to sell the temples and churches. So don't stop. If you stop this śravaṇaṁ kīrtanam, then you have to..., gradually you will diminish in your devotional service. That is called bhakti-yoga. Bhakti-yoga begins from śravaṇam, from hearing. Śravaṇaṁ kīrtanam viṣṇoḥ. So Kṛṣṇa also says in the Bhagavad-gītā that if we want to know Kṛṣṇa, God, then it has to be known through bhakti-yoga, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Not by other means.

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

So here, as it is described by Sūta Gosvāmī that, first thing is that dharma... First-class dharma means to become a devotee.

sa vai puṁsāṁ paro dharmo
yato bhaktir adhokṣaje
ahaituky apratihatā
yayātmā suprasīdati
(SB 1.2.6)

If you want peace of mind, if you want full satisfaction, then you dharmic life, your religious life, should be how to advance yourself in devotional service of the Lord. Then yayātmā suprasīdati. Then you will feel satisfaction. Then it is said that dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ (SB 1.2.8), "By executing your religious principles, if you do not develop your consciousness about God, then it is simply waste of time and labor."

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

So everyone can serve Kṛṣṇa. Prāṇair arthair dhiyā vācā śreya-ācaraṇaṁ sadā. Either with your life, either with your money, either with your intelligence, either with your, with your words. You can serve Kṛṣṇa. Any way. Kṛṣṇa service is not checked. Ahaituky apratihatā. It cannot be checked. In any condition of life you can serve Kṛṣṇa. The first thing is that if you can dedicate your life, that is very good. Just like you have done. You have dedicated your life for spreading this Kṛṣṇa consciousness movement. That is first class, prāṇaiḥ. If you cannot dedicate your life immediately, then spend fifty percent of your income for Kṛṣṇa. Prāṇair arthaiḥ. If you think you have no money, then prāṇair arthair dhiyā, by your intelligence. If you have got some knowledge, write some books and spread it, Kṛṣṇa consciousness. And if you have no education, no money and you cannot dedicate your life, then you can spend your vacana. Vācā. Prāṇair arthair dhiyā vācā. What is the vācā? Chant Hare Kṛṣṇa and tell everyone, "Please chant Hare Kṛṣṇa." Where is the difficulty? You can serve Kṛṣṇa in any condition of life.

Lecture on SB 1.2.12 -- Los Angeles, August 15, 1972:

So here is... The first thing is how much eager you are to see Kṛṣṇa. Kṛṣṇa will respond. If you are actually eager to see Kṛṣṇa... It, the reason may be different, either you are lusty or to steal His ornament. Some way or other, you become attracted to Kṛṣṇa, then your business is successful. Rūpa Gosvāmī has advised that... He says in a poetry. It is on the matter of the gopīs talking. One gopī is advising another gopī that "My dear friend..."

Lecture on SB 1.2.12 -- Vrndavana, October 23, 1972:

So tat śraddadhānāḥ. The first thing is śraddhā. Ādau śraddhā. That is the beginning of Kṛṣṇa conscious life. Rūpa Gosvāmī has given this formula that in order to attain to the perfectional stage of life, how to love God,... Kṛṣṇa consciousness movement means that we are try, teaching people how to love God. This is the sum and substance. Unfortunately, people have no idea of God, who is God, what is His form... Generally, they think God has no form. If anyone has advanced little in spiritual life, they come to the point of nirākāra, or nirviśeṣa-brahman, formless. That is the first step in Brahman realization. We have already described this. But beyond that they don't want to proceed. They think this is fac..., this is final, to realize the impersonal feature of the Absolute Truth, that is final. That is Māyāvāda philosophy. No, that is not final. Still you have to advance, realize Paramātmā. Still you have to advance, realize God, the Supreme Personality of God.

Lecture on SB 1.2.16 -- Los Angeles, August 19, 1972:

So ruci, the taste for hearing vāsudeva-kathā, kṛṣṇa-kathā, this materially diseased person cannot taste. This ruci, taste. To get this taste there are preliminary activities. What is that? First thing is that appreciation: "Oh, it is very nice." Ādau śraddhā, śraddadhāna. So śraddhā, the appreciation, this is the beginning. Then sādhu-saṅga (CC Madhya 22.83). Then mixing: "All right, these people are chanting and talking of Kṛṣṇa. Let me go and sit down and let me hear more." This is called sādhu-saṅga. Those who are devotees, to associate with them. This is the second stage. The third stage is bhajana-kriyā. When one is associating nicely, then he will feel, "Why not become a disciple?" So we receive application, "Prabhupāda, if you'll kindly accept me as your disciple." This is the beginning of bhajana-kriyā. Bhajana-kriyā means to be engaged in the service of the Lord. This is the third stage. Then anartha-nivṛttiḥ syāt.

Lecture on SB 1.3.13 -- Los Angeles, September 18, 1972:

So there are some important words in this verse. The first thing is dhīrāṇām. Dhīrāṇām mean sober, gentle. There are two ways, because there are two kinds of people in this world. One is called dhīra, and the other is called adhīra. Adhīra means almost animal. They cannot control their senses. The dhīra, one who can control sense. He is called dhīra. In the Rūpa Gosvāmī's obeisances we find, kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī dhīrādhīra-jana-priyau priya-karau. Kṛṣṇotkīrtana, the Kṛṣṇa consciousness movement is appreciable by the both classes, dhīra and adhīra. Those who are advanced by austerities, controlling the senses, and those who are not so, very fallen, both of them, Dhīrādhīra-jana-priyau priya-karau nirmatsarau.

Lecture on SB 1.7.22 -- Vrndavana, September 18, 1976:

Apavarga. Pavarga and apavargo. A means "not," and pavarga is the process of suffering here in this material world. Different stages of suffering is called pavarga. The first thing is pa. This is pa pha ba bha ma, pa-varga. This is called pa-varga. There are five vargas in Sanskrit grammar: ka-varga, ca-varga, ṭa-varga, ta-varga, and pa-varga. Those who know, I mean to say, Sanskrit grammar, they will understand. So pa-varga means these five alphabets, pa pha ba bha ma. So our sufferings... First of all, labor, pariśrama. Pa. You cannot get anything in this material world without laboring. That is not possible. Just like we have got this nice temple. How we have got it? Laboring. We have to collect the stone, we have to collect this brick, we have to... If I cannot work personally, then I have to engage laborer. So this temple is not by accident, automatically, by chunk it has come. No. There must be labor. Pariśrama. That is pa. Then pha. Pha, in the English you can say frustration. Or in Sanskrit the phena, and English word is foam. When you work very hard, everyone, you know, there is foam.

Lecture on SB 1.7.32-33 -- Vrndavana, September 27, 1976:

Kali-yuga means that people will be more and more unhappy. Prāyeṇa alpāyuṣaḥ kalāv asmin yuge janāḥ. The first thing is that the duration of life will decrease, alpa-āyuṣa. And manda, all bad men. Hardly we'll find any good men. Manda. Manda means bad and slow. Both the meanings can be manda. Manda-gati. They're not interested in progressive life. That is also manda. Manda matayaḥ. And they have got their own opinions. They do not follow the standard path, and it is confirmed by the so-called leaders, yata mata tata patha, you can manufacture your own way of life. These are the situation of upadrava. Mandāḥ sumanda-matayo manda-bhāgyāḥ (SB 1.1.10). And this Kali-yuga, everyone is unfortunate, manda-bhāgyāḥ. Even in family... There is no family life. It is now increasing. They cannot live even peacefully in family.

Lecture on SB 1.8.36 -- Los Angeles, April 28, 1973:

So this is the business of the spiritual master, yuktasya, to engage them always. Vande guroḥ śrī-caraṇāravindam. Such guru, spiritual master, I am offering. This is Gurv-aṣṭaka. So here it is said: śṛṇvanti. Kuntī-devī ... The first business is śṛṇvanti. One must be eager to hear. Lesson, everything is hearing. You go to school, college. What purpose you pay the school fee, college fee? For hearing. You hear from the learned professor, teacher, you sit down and you get knowledge. The first thing is śṛṇvanti. Therefore a devotee is always engaged in hearing about Kṛṣṇa, śṛṇvanti. That is devotee's business. Tavehitam. Those who are cultivating Kṛṣṇa consciousness, their first business is hearing. So śṛṇvanti gāyanti. And if you actually, you have heard about Kṛṣṇa, then next business will be to chant, gāyanti.

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

We can use our senses in Kṛṣṇa consciousness. First thing is that we have to fix up our mind on the lotus feet of Kṛṣṇa. Then... Mind is the center of all sensual activities. If your mind is absent, in spite of having your eyes, you cannot see; in spite of having your ears, you cannot hear. Therefore mind is considered the eleventh sense. There are ten senses—five working and five knowledge-acquiring—and the mind is the center. So indriyāṇi parāṇy āhuḥ. Everything is there in the Bhagavad-gītā. Indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ (BG 3.42). Kṛṣṇa is explaining that we take the senses are very prominent. But beyond the senses there is another, superior thing. That is mind. Beyond this mind, there is intelligence. And beyond this intelligence, there is soul. So how they can appreciate existence of soul if they cannot understand the psychological movement of the mind? Behind that mind there is intelligence.

Lecture on SB 1.8.52 -- Los Angeles, May 14, 1973:

Four things: janma-mṛtyu-jarā-vyādhi (BG 13.9). Janma, birth, is due to my impure consciousness. Therefore if we purify our consciousness by advancing, by developing Kṛṣṇa consciousness, then we become pure. This is the process of Kṛṣṇa consciousness movement. Ceto-darpaṇa-mārjanam (CC Antya 20.12), Caitanya Mahāprabhu says, cleansing the heart. And all these purificatory methods, they are based on cleansing the heart. If I think myself that "I am something of this material product..." The scientists, they say that "I am these material things." They do not understand what is spiritual identity. And I do, I act, according to that material conception, that is impurity of my consciousness. First thing is to understand that "I am not this material body."

Lecture on SB 1.9.3 -- Los Angeles, May 17, 1973:

So Bhagavān means one who has complete opulence, six opulences in complete, pūrṇam. Pūrṇam idaṁ pūrṇam adaḥ (Īśopaniṣad, Invocation). That is Bhagavān. That is Bhagavān. There are so many rascal come as incarnation of God, Bhagavān, but you have to taste whether all the opulences are complete there. Aiśvaryasya samagrasya. First thing is riches. So whether one has got all the riches. Then he will be Bhagavān. And nobody can say that "I have got all the riches." I may have something more than your riches, but I cannot say that "All the riches..." So if you find out somebody, somebody like you or me, and if he possesses all the riches, all strength, all influence, all knowledge, all beauty—then He is Bhagavān. That Kṛṣṇa possesses.

Lecture on SB 1.10.5 -- London, August 28, 1973:

Actually, luxury means nature's supply. You can have profuse supply of milk, grains. For dressing you can have profuse supply of silk, cotton. And for eating, profuse supply of grains, fruits, flowers. And for this profuse supply these are the means. The first thing is nadyaḥ, rivers. The stock of water is the ocean, and by evaporation, cloud is formed. Just like you pump water to the topmost floor. So Kṛṣṇa's pumping process is this cloud. Pumping process. He is, I mean to say, evaporating water throughout the whole summer season. And they are on the head, on the sky, and then the water is distributed all over the land. Parjanyaḥ. Kāmaṁ vavarṣa parjanyaḥ (SB 1.10.4). Because water is required. Just see how nice arrangement. And the water, whatever for the time being in the rainy season, is distributed. And for future supply it is stocked on the head of the hills and mountains. And from that hills and mountains the rivers—they are supposed to be water supply source—throughout the year will supply water. It is stocked on the head. The same principle.

Lecture on SB 1.15.30 -- Los Angeles, December 8, 1973:

So how this śraddhā, this faith can be increased? Sādhu-saṅga (CC Madhya 22.83). If you keep yourself associated with the devotees, then this śraddhā can be increased. If you simply believe, "Yes, Kṛṣṇa is Supreme Personality," but you do not live with the sādhus or devotee, then it will drop. It will finish. So just to keep the standard, the temperature right, you must keep always yourself warm. If you go away, then your (indistinct) is gone. Again you become cold. You see. This is the process. Ādau śraddhā tataḥ sādhu-saṅgaḥ (Cc. Madhya 23.14-15). Everything is perfect. The first thing is that you must believe that Kṛṣṇa is the Supreme Personality of Godhead. Yes. And to keep this faith strong and going on, you must keep association with devotees. Otherwise whatever little faith you got, it will be lost. It become again under the clutches of māyā. Ādau śraddhā tataḥ sādhu-saṅgaḥ (Cc. Madhya 23.14-15).

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

What is God, the idea is given in the Vedas, Upaniṣad, na tasya kāryam. First thing is that He has nothing to do personally. That is first qualification of God. If He has to do something personally, then He is not God. Na tasya kāryaṁ karaṇaṁ ca vidyate na tat-samaś cābhyadhikaś ca dṛśyate: "Nobody can be equal to Him or greater than Him." This is definition of God. Any subject matter... Suppose opulence, riches. So nobody can be richer than God or nobody can be equal with God. This is greatness. "God is great." How He is great? That is defined every..., particularly. He is great because nobody equally rich with Him. Nobody is richer than Him. That is God. Everybody is poorer than Him. Therefore na tat-samaḥ. Sama means equal, and adhika means greater.

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

So Ambarīṣa Mahārāja, a great devotee, he controlled his mind, senses, in this way. The first thing is to... Sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18). This yoga practice... Bhakti-yoga means this, not to try artificially to control the mind the senses. That will be failure. In most cases they are failure. In some cases they are perfect or successful, but in most cases they are failure, especially in this age, when people have no training, no..., simply extravagant, doing everywhere what he likes, no brahmacārī system. Nothing is taught. Formerly (in) the Vedic civilization, the boys should be sent to Gurukula for practicing brahmacarya. There is no such question now. So the so-called practice of yoga is simply useless waste of time. They cannot do anything. It is not possible.

Lecture on SB 1.16.5 -- Los Angeles, January 2, 1974:

Devotees are interested to discuss something if it is helping us how we can become more and more attached to Kṛṣṇa. That is the... Otherwise, we are not interested in the matter of general principles of morality, social culture, ethics. They are required, but because this material world means it is a contaminated world, infected world. So, here in this material world so-called morality or immorality is the same because it is infected. Just try to understand. If there is an epidemic, infection, so in that condition, first of all what is the necessity? First thing is to disinfect the epidemic. In the infected area you cannot derive any benefit by discussing morality or immorality. The man is dying out of infection. So to a immediately dying person, who is sure to die due to infection, what is the use of giving him instruction of morality or immorality? He's going to die.

Lecture on SB 1.16.20 -- Los Angeles, July 10, 1974:

These are the symptoms of this Kali-yuga. The first thing is that "I have lost my three legs, now standing on one leg only." At the present moment in the Kali-yuga practically there is no religion. So the bull is the representative of religious ceremony, so he is saying that "Now I have lost my three legs. I am standing, only one leg."

Lecture on SB 1.16.21 -- Los Angeles, July 11, 1974:

So here description of cow-killing is already done. Now in this age, Kali, these things will be lacking. First thing is that no protection for woman. Woman requires protection by the father, by the husband and by the elderly children. But that is now finished. Practically no protection. They are, under the name of so-called freedom, loitering in the street. It is a very abominable condition of life. Now these things are very prominent in the Western countries especially. In India they are still dragging the Vedic culture. So woman are given protection. The father gives protection to the woman, child, and up to sixteen years, utmost. Then she must be married. The father's duty will be finished when the daughter is given to a suitable boy to take charge. That is marriage system. Marriage system is that it is necessary, necessary for social equilibrium. And it is the duty of the father to get the daughter married to a suitable boy. And when she is married, then the father's duty is finished. Unless she is married, the father's duty is not finished. This is Vedic culture. It is called kanyā-dāya.

Lecture on SB 1.16.25 -- Hawaii, January 21, 1974:

So first thing is truth. Therefore... Then truthfulness has to be rejected? No. Another class, the brāhmaṇa class, he must be truthful. The idea must be there. Just like in the university, educational department, there is law department. It is not that the whole population of the state becomes lawyers. No. A section of the people may be lawyers. Another section may be other, engineer, medical man. So all these qualifications must remain there. Just like educational system: "Here is law class. Here is botany class. Here is chemist class." Whatever you are prepared to accept, you can accept. But these qualities must be there. The... Not that because it is impossible to become truthful, therefore truthfulness should be rejected altogether. No. One section must be there. That is the qualification of a brāhmaṇa, satyaṁ śamo damas titikṣā ārjavam. But these qualities must be there in the society, some way or other. And they should cooperate. That is the perfection of society.

Lecture on SB 1.16.25 -- Hawaii, January 21, 1974:

So satyaṁ śaucaṁ dayā kṣāntis tyāgaḥ santoṣa ārjavam. These are the qualities. Now, these qualities, we have to explain one after another, it will take time. So three qualities: satyam, to become truthful... They say, "This truthful is a qualification of ass." Some big politician some years ago, he visited India. You know. He is Mr. Lloyd George, British politician. So he was asked by somebody that "Why you are not truthful?" So he answered that "Truthfulness is the qualification of an ass." He replied like this. Truthfulness, especially in politics, he said, that "In politics, truthfulness is the qualification of an ass." So here the first thing is recommended, satyam, truthfulness. Satyaṁ paraṁ dhīmahi (SB 1.1.1). And the biggest politician says, "This is the qualification of an ass." Just see how much opportunity we have got to make spiritual progress. The first beginning is satyam, and our leaders says, "This is the qualification of an ass." So just see our position.

Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968:

Ataḥ gṛha-kṣetra-sutāpta-vittair janasya moho 'yam ahaṁ mameti (SB 5.5.8). First thing is that this material world is existing on sex attraction. And as soon as there is combination of sex, then the next attraction is for home, for land, for children, for society, for wealth, for bank balance, and so many things. Then extend it more, society to nationality, nationality, humanity, and go on increasing, but they are not ātma-tattvam. They are all gṛheṣu gṛha-medhinām, extended selfishness. Selfishness... Just like a dog. He knows simply about his body. He won't allow another dog to come in his boundary. That is very poor selfishness. You extend it little more, human society. There is family, wife, children. That is also extended selfishness. Then you further extend it. You have got society or nationality, consciousness of nationality. That is also still further extended selfishness.

Lecture on SB 2.1.5 -- Delhi, November 8, 1973:
Just like in Kurukṣetra the fighting is going on. Kṛṣṇa is jolly. Arjuna is morose because he is living entity, but He is not morose. He is jolly. That is the nature of God. Ānandamayo 'bhyāsāt. This is the sūtra, in the Brahma-sūtra, that "God is ānandamaya, always jolly, always cheerful." So you can become also cheerful when you go back to home, back to Godhead. That is our problem. Therefore how we can go there? The first thing is we must hear. Śrotavyaḥ. Just try to hear what is God, what is His kingdom, how He acts, how He is cheerful. These things are to be heard. Śravaṇam. Then as soon as you are convinced, "Oh, God is so nice," then you will be eager to demonstrate or to broadcast this news to the whole world. This is kīrtanam.
Lecture on SB 2.1.7 -- Paris, June 15, 1974:

And one who can conquer over these three things, eating, sleeping and sex life, he's fearless, automatically. There is no requirement of defense because they can meet any situation. That is paramahaṁsa stage. Nivṛttā. Munayaḥ prāyeṇa munayo rājan nivṛttā vidhi. For them, there is no regulation. Don't imitate, that "I have become..." Some of our students exhibited that "There is no need of regu... We are all paramahaṁsas." Paramahaṁsa not; rascal number one. Here is the test. When you'll not be influenced by the material qualities, rajo-guṇa, sattva-guṇa, tamo-guṇa. And the test is that nidrāhāra-vihārakādi-vijitau, that conquering over the sleeping, nidrā. First thing is mentioned here. Sleeping and eating and sense enjoyment. Śrī-caitanya-mahāprabhu-guṇānukathane.

Lecture on SB 2.9.4-8 -- Tokyo, April 23, 1972:

Brahmā has attained the perfection to see the form of God, and the rascals who have no such perfection, they say "No form." That is the position. They, with their imperfect senses, all rascal theories, they are thinking that they have become perfect. But they are not perfect. First thing is that the senses with which you are studying, they are imperfect. What is the value of our eyes? Unless there is sunlight, you cannot see. So how can you say that "Our seeing is absolute"? It is relative. So whatever knowledge we are getting, they're all relative knowledge. Relative means according to my power I am studying, "This is this. This is this." But they are all wrong. You do not know what is actually the position. Therefore the conclusion is that we have to take knowledge from the perfect. Śāstra-cakṣusā.

Lecture on SB 3.25.2 -- Bombay, November 2, 1974:

So very simple process. The first thing is, the problem of life is how to conquer over death. We are now accepting death as compulsory. No. Death is not compulsory. Just like to be put into the prison house is not compulsory. It is due to my work. Because I have become criminal, therefore I have been put into the jail. It is not compulsory that everyone has to go to the jail. That is not. So similarly, we living entities, our proper place is the Vaikuṇṭhaloka.

Lecture on SB 3.26.41 -- Bombay, January 16, 1975:

Just like in this management of our institution sometimes we have to take personal care: "How this is being managed?" Because we have to see there may not be any discrepancies in the service of the Lord. That is our duty. But entirely, if we depend on Kṛṣṇa, things will go on. But we have to depend in that way. He has got such fine machinery. The first thing is that He is seated in everyone's heart. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ (BG 15.15). So He can give instruction to perform the respective duties—but provided there is another thing, personal consideration. The chance is given to the personal living being to take this chance but not misuse your little independence. Chance is given everyone. And Kṛṣṇa's another business is: He does not interfere with the little independence given to the living being. So he must voluntarily surrender his little independence. Does not..., Kṛṣṇa does not force; Kṛṣṇa desires, He orders, that "You do this." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). But He does not interfere with the little independence. That is Kṛṣṇa's mercy, how He can do that. Kṛṣṇa is not like us, that I give you something and again I ask you to return it. No. Whatever Kṛṣṇa has given to us, that is permanent.

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

...interpretation... First thing is that why interpretation if the meaning is straight? Just like in the Bhagavad-gītā it is said, dharma-kṣetre kurukṣetre samavetā yuyutsavaḥ (BG 1.1), and somebody's interpreting dharmakṣetra means this body. Why this interpretation? Eh? The dharmakṣetra, Kurukṣetra, is still existing, the station is there, people are going as dharmakṣetra. Kurukṣetre dharmam ācaret, this is the Vedic instruction, that everyone should go to Kurukṣetra and perform ritualistic duties. That is being done, and it is written dharmakṣetre kurukṣetre, why interpretation? (exchange with a guest in Hindi) You are more than Kṛṣṇa? You are so... You have got capacity to speak more than Kṛṣṇa? (exchange in Hindi) Interpretation... (exchange in Hindi) We are discussing the same thing. We go or not go. (everyone laughs) You are a young man. Therefore I'm requesting you, "Don't be misled by these blind leaders. Take Bhagavad-gītā as it is and you'll be happy." (exchange in Hindi) The meaning is clear, very clear. No question of interpretation. Hare Kṛṣṇa.

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

Kṛṣṇa says, tad viddhi praṇipātena paripraśnena sevayā (BG 4.34), unless you are prepared to render service to your spiritual master... First of all you must find out the proper spiritual master. Then you must engage yourself to his service. Then you can question. Otherwise don't waste your time and your spiritual master's time. Tad viddhi, you must know. The first thing is praṇipātena, praṇipātena, prakṛṣṭa rūpeṇa nipāt, fully surrendered. Just like these boys, they have learned. They will see their spiritual master hundred time, and hundred time they'll fall flat and offer respect. This is called praṇipā. Hundred times. Not that I finished my praṇipā in the morning as an etiquette now. No. These boys are so good. They have learned that they'll meet me hundred times and they'll fall flat hundred times. This is called praṇipā. This is the injunction. Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34), that is the Vedic injunction.

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

So therefore māyā's name is guṇamayī. Guṇa, guṇa means also rope, guṇa. Guṇamayī, tri-guṇa-mayī, three ropes you bound together become very strong. Similarly, this māyā, the stringent laws of material nature, prakṛti, is very, very strong. You cannot declare independence. That is not possible. If you really want independence, then you mahat-sevāṁ dvāram āhur vimuktes. Then you have to take shelter of mahājana, mahat-sevā. That is the instruction of Bhagavad-gītā, that tad viddhi praṇipātena (BG 4.34). First thing is that this... Mukti means you have to become surrendered either to Kṛṣṇa or Kṛṣṇa's representative. Otherwise there is no question of mukti. And if you do not do this, if you think that eat, drink, be merry and enjoy life, that is called yoṣi saṅga, yoṣitāṁ saṅgi-saṅgam. What is that? Tamo-dvāram. That means you are making progress towards darkness, tamo-dvāram, hellish condition of life.

Lecture on SB 5.5.3 -- Boston, May 4, 1968:

First thing is... Suppose a man is too much sexually addicted. If he hears that "This is impediment to my spiritual advancement," if he hears repeatedly, then he thinks of his weakness, that "This should not have been done, but I am so weak." So with this knowledge he can advance. You see. At least, he must know that "This is not good for my spiritual advancement." Then it will be... Then Kṛṣṇa, or God, will help him. There is an English proverb, "One who helps himself, God helps." Yes. God's help will come. So there is no question of despair. Anyone can begin, and the simple beginning is chanting Hare Kṛṣṇa. So all our students, they were also addicted to such things, but by following this process they are also now free. So it is not impossible. There is no such program which is impossible to be performed. No. Practically this program is the simplest and the easiest process, and it can be adopted by anyone in any condition of life. That is the beauty of this process.

Lecture on SB 5.5.10-13 -- Vrndavana, November 1, 1976:

The first thing is haṁse gurau mayi bhaktyānuvṛtyā. This is religion. Ādau gurvāśrayam. If you do not get a qualified guru, then everything is bogus. If you, by good fortune, if you get the association of a guru, qualified haṁsa, paramahaṁsa... Paramahaṁsa guru means sannyāsī's last stage is paramahaṁsa. Kuṭīcaka, bahūdaka, parivrājakācārya, and paramahaṁsa, these are the different stages. When one takes sannyāsa, he lives outside the village in a kuṭī, in a cottage, and the family members goes and delivers him the food, because he is not practiced. So in the beginning, he keeps up this association of neighborhood or family, but he is not practiced. He therefore lives outside the village, and if somebody gives some food, he eats. Then when he becomes experienced, then he does not accept food from one, either his own home or one home. He takes foodstuff from many homes: "Give me a little piece of cāpāṭi." So somebody gives half, because they are also not overburdened. If they have to deliver, so many sannyāsīs come, and sumptuous food, then how the gṛhastha will provide?

Lecture on SB 6.1.7 -- San Francisco, March 1, 1967:

So Kṛṣṇa consciousness means it is above the modes of goodness. The goodness characteristic is manifested in a true brāhmaṇa. What is that characteristic? He is truthful. First thing is satya. Satya means truthful. A brāhmaṇa is supposed to speak truth even to his enemy. Everyone hides his secret before the enemy, but truthful means that he does not hide anything even to his enemy. That is brahminical qualification. Satya śama, controlling the senses, controlling the mind. Dama, controlling the senses, satya-sama-dama-śaucam, always clean, taking bath three times daily. Antar-bahiḥ. Outwardly, to wash with soap and other materials to clean, keep oneself clean, and inwardly, always thinking of Kṛṣṇa—that is cleanliness. So satya-sama-śaucam ārjavam, simplicity. Not to encourage artificial necessities of life. Simple life: plain living, high thinking—simplicity.

Lecture on SB 6.1.11 -- New York, July 25, 1971:

Ordinary people, they are karmīs, or fruitive actors. Fruitive actors. They're working whole day and night, and getting some result, enjoying, again suffering, again there is problem. This is going on. They are called karmīs. So this will not solve the question, problem. He suggests that you have to elevate yourself to the platform of knowledge. How it is done? That is prescribed herein. The first thing is tapasya. The first... Tapasya means you have to accept some austerity. The same example can be given that the doctor says... Suppose a diabetic patient. So doctor prohibits him that "You cannot eat. You have to starve for some days." So I do not like to starve, nobody likes to starve. But because doctor says you have to starve, if you want to cure a disease, then I have to voluntarily accept, accept starving. This is called tapasya: voluntarily accept some miserable condition of life. That is good. And human life is meant for that purpose.

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

So tapasya generally means that first thing is that we should reduce our eating, sleeping, mating and defense. This is called tapasya, voluntarily accept. Suppose I am accustomed to eat very voraciously, and if I have to execute tapasya, that means I will have to reduce my eating to the point of no eating. But that is not possible. But that will create some trouble. But I will accept this trouble, this is called tapasya. I am habituated to sleep so many hours; I will have to reduce it. Yuktāhāra vihāraś ca. We don't say, "Don't sleep," but we say, "Reduce sleep as much as possible. Reduce your eating as much as possible." So this is called tapasya. And brahmacaryeṇa. Brahmacaryeṇa means completely cessation of sex life. So that is not possible to completely give up eating or completely sex life, but make it regulated. That is tapasya: eating, sleeping, mating, and defense as much as it is required. The aim should be to make it nil. That is called tapasya.

Lecture on SB 6.1.12 -- Honolulu, May 13, 1976:

So real civilization is how to go back to home, back to Godhead. But that they do not know. Na te viduḥ. The materialistic persons, they do not know. Therefore there must be organization, institution, to teach the human society how to go back to home, back to... That is real civilization. Otherwise cats and dogs, they are also eating, sleeping, mating, getting children, and dying. That is not human civilization. In the next verse we'll find that human civilization can be attained. The first thing is, thirteeth verse, tapasa, "by austerity."

Lecture on SB 6.1.12 -- Honolulu, May 13, 1976:

These are the different steps, how one person can become civilized. So first thing is tapasā. Tapasā brahmacaryena (SB 6.1.13), austerities. Therefore in the Vedic civilization the children, they are taught from the very beginning brahmacarya. Tapasā brahmacarya. A small boy, five-years-old boy... That is gurukula. Brahmacārī guru-kule vasan dānto guror hitam (SB 7.12.1). This is a way of life, to teach the brahmācārya, brahmacarya, celibacy, to restrain from sex life. That is brahmacarya. So this is the beginning of civilization. The unlimited, unrestricted sex life like hogs and dogs, that is not civilization. Civilization, the first of all, to learn how to observe celibacy, to come to the point, no sex life. That is perfect civilization: no sex life. Therefore in the Vedic civilization you'll find the human society is divided into four orders and four spiritual or..., material and spiritual, varṇāśrama. Varṇa and āśrama. Brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa.

Lecture on SB 6.1.13-14 -- New York, July 27, 1971:

Just like if one wants to pass M.A. examination, then he has to go school, follow the principle of the schools, college, study, and take some pains. Then gradually he'll come a passed M.A. student. And if he plays all the day on the street, how he can...? That is not possible. Therefore the process is being explained by Śukadeva Gosvāmī: tapasā. First thing is tapasya, austerity. Even it is painful... Austerity's painful. Brahmacarya is painful. Because we want, unrestricted, to do everything. But no. As soon as it is regulated it appears to be painful. When it is practiced, it is not painful. One brahmacārī in Indian city, in severe cold, he was sleeping in the open air, without any covering. And it was severe cold. But it was practice. During Māgha-melā, many saintly persons come there on the bank of the Gaṅgā, Ganges. This year we had our own camp; we have seen. The whole night they are sitting in the open air, without any covering.

Lecture on SB 6.1.13-14 -- Los Angeles, June 26, 1975:

So this is first-class human life. This should be the ideal of first-class human life. The first thing is tapasya, austerity, not extravagance. That is not human life. Tapasya. Tapasā means, generally, voluntarily accepting some inconvenience. And then brahmacarya. Brahmacarya means no sex life. According to Vedic civilization, the students, they are called brahmacārī. In student life there is no sex life. Then his brain will be finished. That is happening nowadays. From the student life they indulge in sex life. Therefore not very big men are coming now—because their brain substance is finished. So a brahmacārī is supposed to raise the semina to the brain, ūrdhvam anti,(?) not discharge, but keep it on the brain. Then their memory becomes very sharp. Once heard from anyone, he will exactly produce, without any forget. Where is that science now? There is no such thing.

Lecture on SB 6.1.30 -- Philadelphia, July 14, 1975:

How I am eating something, how it is being turned into some secretion, it is going to the heart, it is becoming red and it is again distributed through the nerves and veins—I do not know anything. I can simply theorize. But the machine is not under your control. The machine is made by God or by nature. It is very subtle machine. If you are very expert, the first thing is that what is the use of simply studying the machine? You got it. You utilize it for going to the destination. That is your intelligent. No, they forgot to use the machine for going to the destination; they are simply studying the machine. And that is going on in the name of science. What is this nonsense science? Simply busy in studying the machine.

Lecture on SB 6.1.40 -- Surat, December 22, 1970:

Lord Buddha was patronized by the then emperor, Ashoka. And anything patronized by the state, it becomes very popular. Yad yad ācarati śreṣṭhaḥ lokas tad anuvartate (BG 3.21). So Lord Buddha converted Ashoka, Emperor Ashoka, to this religion. Therefore whole India became Buddhist. And later on, when Buddhism was driven out of India, the Jainism and similar other religious principles became visible. Ahiṁsā paramo dharmaḥ. Lord Buddha... Ahiṁsā paramo dharmaḥ is also Vedic religion, but they stressed especially on ahiṁsā. In the Bhagavad-gītā you will find: amānitvam adambhitvam ahiṁsā kṣāntir ārjavam (BG 13.8). These are the different steps of progressing in knowledge and religion. The first thing is amānitvam. Amānitvam means very humble. Very humble. And therefore Caitanya Mahāprabhu teaches that tṛṇād api sunīcena, "Just become humbler than the straw in the street or grass." To become religious means... Lord Jesus Christ also, he taught like that—"The humble and meek will attain the kingdom of God."

Lecture on SB 6.1.41-42 -- Surat, December 23, 1970:

Guest: There is a, just a quotation from Bengali poet that to be devotee of Lord Kṛṣṇa, one should be fully trained without any... And it is often said that in this Kali-yuga, even if you do not know, or if you are not studied any books, but if you know only bhakti...

Prabhupāda: What is that? If you know bhakti... That's a very big task. If you know actually bhakti, then it is all good. But do you know what is bhakti? First thing is that.

Guest: Means worshiping God. By understanding this mantra, Hare Kṛṣṇa, if you do not know any scriptures, you do not know śrutis, mantras, anything, then has any effect at all?

Prabhupāda: Oh, yes, because this is a special advantage for the people in this age, that if he chants this Hare Kṛṣṇa mantra without any offense, purely, then... There are three stages of chanting this Hare Kṛṣṇa mantra. In the beginning there are full of offenses. Then it is almost offenseless. And then, when it is pure, that is perfectional stage. So by chanting, if you practice chanting, even though in the beginning it is full of offenses, but if you continue chanting... Therefore we say that "You must chant so many times." So even there are offenses, by chanting, chanting, chanting, chanting, he will be purified.

Lecture on SB 6.2.4 -- Vrndavana, September 8, 1975:

So don't take this movement very insignificantly. Very serious. And those who are members, they should become ideal. We have got very easy, easy method to become ideal. Avoid these four principles of sinful life and chant Hare Kṛṣṇa sixteen times—you become ideal.

ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ
śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam
ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ
paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam
(CC Antya 20.12)

So in the very beginning the first thing is ceto-darpaṇa-mārjanam. We are all suffering on account of ignorance. There are so many nasty, dirty things within our heart. It will be cleansed.

Lecture on SB 6.3.18 -- Gorakhpur, February 11, 1971:

We have to take responsibility. The first thing is that we have taken very, very responsible task, to finish this so-called lording over this material nature. The material life means everyone is trying to lord over the material nature, bhoga. And we cannot do that. That is not possible. Therefore we are in trouble. This very mentality, that "I shall lord it over..." Everyone in the material world... And so long this, "I shall serve Kṛṣṇa, not lord it over..." Just the opposite. This is material mentality: "I shall lord it over." The whole world is struggling. Everyone is thinking, "I will lord it over. I shall be over everyone. My votes shall be the largest number. I shall become..." And our business is not to lord it over but to serve Kṛṣṇa.

Lecture on SB 6.3.25-26 -- Gorakhpur, February 18, 1971:

We should not imitate, that "Because Mādhavendra Purī gave up everything and simply concentrated his mind in chanting mahā-mantra, Hare Kṛṣṇa, or Haridāsa Ṭhākura, therefore I shall also do that. I shall not rise early in the morning. I shall not take bath. I shall not worship the Deity. Simply I shall..." That is not possible. That is not possible. But actually, if anyone can chant Hare Kṛṣṇa mantra offenselessly and in devotion and love... There the first thing is love—not force—love, what is called automatically, spontaneous. Spontaneous. Just like Rūpa Gosvāmī, he said that "How I shall chant Hare Kṛṣṇa mantra in one tongue? If I had hundreds and thousands of tongues, then I could chant and relish what is Hare Kṛṣṇa mantra." That is a different stage. We should not imitate.

Lecture on SB 6.3.27-28 -- Gorakhpur, February 20, 1971:

The first thing is they are very tolerant, titikṣavaḥ; kāruṇikāḥ, compassionate; and suhṛdaḥ, friend of all living entities. They are not like that... Just like politicians, they are friends only to the countrymen or to the party. But still, they are so much eulogized: "Oh, he is our leader." But this sort of leader cannot be compared with a sādhu because a sādhu is leader for all living entities. They are thinking of the ant also, how it will be helped. Not only human society or own society, family members. There cannot be broader-minded than a sādhu. That is real sādhu. Suhṛdaḥ sarva-dehinām. Friend of all living entities. Never mind whether it is an ant or whether he is Brahmā—he's friend of everyone. Ajāta-śatravaḥ. And because a sādhu is friend of everyone, there cannot be any conceivable enemy. But still, there are enemies. That is the nature of the world.

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

Just try to understand. First thing is, "I am not this body." That's all right. Then what you are, or what I am? The next stage is to understand that "I am not this body; I am spirit soul." Ahaṁ brahmāsmi. The exact Sanskrit language is that, to understand that "I am spirit soul." All right, then is that finished? No. Still you have to go farther. Then "I am a spirit soul." So the spirit soul in this material body has so much activities. Now, regarding this body, I have got so many activities. And when the body is finished, is it correct that the spirit soul stops to act? No. It does not stop to act. Because that is the active principle. Because the spirit is there within this body, therefore the body's acting. Now, suppose I am not this body. Then does it mean that the spirit has no activity? So this is now wrong theory. Spirit has various activities, but you do not know. That is illusion. So meditation means to understand oneself, that "I am not this body; I am spirit soul," and farther advancement of that meditation is to know that what are the activities of the spirit soul, and when one is actually engaged in those spiritual activities, that is the perfection of meditation.

Lecture on SB 7.6.4 -- Vrndavana, December 5, 1975:

There are six kind of activities which will increase your transcendental importance of life, and there are six kinds of activities which will destroy your whatever little devotion you have got. These, in the Upadeśāmṛta you will find, how you can increase and how you can finish. So about finishing, if you are actually advancing in spiritual life, if that is your aim, then these six things should be avoided. As it is said, prayāsaḥ. The first thing is atyāhāra, eating too much than necessity, atyāhāra, or collecting more than you require. For maintenance of your body you have to secure some monetary benefit—but not more than what you require. People are not satisfied. At the present moment everyone is trying to get more and more and more and more and more. There is no satiation. This kind of endeavor is forbidden. It will not help you. But people are mad after money.

Lecture on SB 7.6.5 -- Toronto, June 21, 1976:

So now, we find from the Bhagavad-gītā, there are three words. Sanātanaḥ, eternal, is used there. First thing is this jīva, these living entities, they have been described as sanātanaḥ. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). We are living entities, sanātanaḥ. It is not that we have become jīva-bhūtaḥ by the influence of māyā. We have put ourself in the influence of māyā; therefore we are jīva-bhūtaḥ. Actually we are sanātana. Sanātana means eternal. Nityo śāśvata. Jivātmā is described: nityo śāśvato yaṁ na hanyate hanyamāne śarīre (BG 2.20). That is sanātana. So we are so less intelligent that if I am eternal, sanātana, I have no birth and death, why I have been put into this tribulation of birth and death? This is called brahma-jijñāsā. But we are not educated. But we should be educated. At least we should take advantage of this instruction. We are sanātana.

Lecture on SB 7.6.9-17 -- San Francisco, March 31, 1969:

Duranta means formidable. It is very difficult. So according to Vaiṣṇava philosophy or Vaiṣṇava activities, because this tongue is very strong to be conquered, to be win over, the tongue is given Kṛṣṇa prasādam. First thing is tongue is controlled, that "You should not eat such and such things, you should not drink such and such things, you should simply take Kṛṣṇa prasādam." That means that is the process of controlling the tongue. And if you can control the tongue and draw a straight line, then you control your belly and control your sex also. That is the formula. Because these three things are making us too much attracted to the society, friendship and love. Kuṭumba-poṣāya viyan nijāyur na budhyate 'rthaṁ vihataṁ pramattaḥ. In this way, for maintaining the family members—kuṭumba, kuṭumba means family members—he is in madness. Pramattaḥ. The very word is used here, pramattaḥ. In madness, he is forgetting his real business and he's simply wasting time in this way for maintaining family or society and friendship.

Lecture on SB 7.6.9-17 -- San Francisco, March 31, 1969:

A man may be very innocent, and if he is given chance for good society, he becomes a godly man. And if he's given inferior society, then he becomes a demon. So first thing is proposed by Prahlāda amongst his friends, that daityeṣu saṅgaṁ viṣayātmakeṣu: "Please give up the company of the demons." What demons? Now, viṣayātmakeṣu. Those who are too much attached for sense gratification. They are called demons. They have no other idea. Simply they are concerned with sense gratification and they do not know what is life, what is God, what is next life. They have no information. They are called demons.

Lecture on SB 7.7.29-31 -- San Francisco, March 15, 1967, (incomplete lecture):

Now he's describing what is Kṛṣṇa consciousness, how to practice it. The practice is, the first thing is, Prahlāda Mahārāja recommends guru-śuśrūṣayā. Guru-śuśrūṣayā. Guru-śuśrū... means that you have to first of all select a spiritual master. Without a teacher, without guidance, nobody can make any process. Even if you have passed M.A., and if you want to put some theses and if you want to get yourself doctorate degree, then it is the system that the theses should be guided by three expert Ph.D.'s. This is the system. So similarly, if you want to be purely Kṛṣṇa conscious person, then you must select a person who can give you instruction, who can guide you in the matter of Kṛṣṇa consciousness. So Bhagavad-gītā also teaches us the same thing: tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). If you want to understand that transcendental science, then you have to understand from an expert, upadekṣyanti tad jñānam. The expert who is in, expert in that knowledge, he will instruct you, upadekṣyanti tad jñānaṁ jñāninas tattva-darśinaḥ. One who has actually realized, he will teach you. Therefore you have to go to such a person.

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

You remember Kṛṣṇa. That's all. The rule is that when there is blasphemy, there are three kinds of activities. First thing is that one who is blaspheming, you should argue and defeat him by your arguments, by your evidences. If you are unable to do that, then you should die. That is the injunction. And if you are unable to do that, then you should go away from that place. That's all. Three things. First of all, you should fight with him. Then if you are unable to fight, then you should die. And if you are not able to die, then leave that place and go away. Hare Kṛṣṇa.

Lecture on SB 7.9.15 -- Mayapur, February 22, 1976:

This is called advancement of spiritual life. Tapasā. The first thing is tapasya, voluntarily rejecting this so-called comfortable situation of material world. That is called tapasya. Tapasā brahmacaryeṇa (SB 6.1.13). And to execute that tapasya, the first thing is brahmacarya. Brahmacarya means to avoid sex indulgence. That is called brahmacarya.

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

This is the description of material existence. So, first thing is, our mind is polluted. The simple statement of a Vaiṣṇava poet,

kṛṣṇa bhuliya jīva bhoga vāñchā kare
pāsate māyāra tāre jāpaṭiyā dhāre

Actually our position is to serve Kṛṣṇa. That is real position. Caitanya Mahāprabhu starts His instruction from this point, that we are eternal servant of Kṛṣṇa, and because we have rebelled not to serve, therefore Kṛṣṇa, out of His unlimited mercy and compassion, He comes down and teaches, "You rascal, surrender. Why you are suffering unnecessarily?" Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ: (BG 18.66) "You rascal, you give up all these so-called engagements. You surrender to Me."

Lecture on SB 7.9.46 -- Vrndavana, April 1, 1976:

So Prahlāda Mahārāja, indirectly he is declining all these ten processes for liberation. Those who are actually interested in liberation, for them to control the senses these ten kinds of processes are recommended. The first thing is mauna, to remain silent. You'll find in India there are many saintly persons who do not speak, silent. So Prahlāda Mahārāja says it is for the ajitendriyāṇām. This process, mauna, to remain silent, is meant for persons who cannot control the senses. It is better not to talk than to talk foolish. In English also it is said like that, that "Better stop talking than talking foolish." So in the material world actually all the talks that we indulge in, they're all foolish talks. They have been described in the śāstra as croaking of the toads. "Kakaka, kakaka, kakaka." What is the meaning? We have got the tongue to talk. We can engage the tongue for talking about Kṛṣṇa. But those who cannot talk about Kṛṣṇa but talks all nonsense, better stop them talking. That is called mauna. Mauna means "You cannot talk nicely; better you stop talking."

Lecture on SB 7.9.46 -- Vrndavana, April 1, 1976:

So if we simply decide that "I shall do nothing except to serve Kṛṣṇa," this dṛḍha-vrata... If you want to take vow, take this vow. Then you haven't got to work very hard. So āpavarga. A means not, negative, and pavarga means five principles of material condition. First thing is pa—you have to work very hard, pariśrama. And then pha. Pha means you have to work so hard that foam will come through your mouth. You have seen sometimes in horse, in man, after hard working there is foam. So pa, pha, and ba. Ba means vyarthata. Vyarthata means disappointment in spite of working so hard so that foam is coming in the mouth, vyarthata. Just like you see, you have seen, horse or bulls. They are working so hard, and the master beating with whips, and still, the master is not satisfied and the animal cannot get sufficient food-vyarthata.

Lecture on SB 7.12.6 -- Bombay, April 17, 1976:

So now, actually behavior, the first thing is suśīla, very well behaved, gentle. Śīla means behavior, and su means very good. Suśīlo mita-bhuk. This can be attained only when one practices eating whatever is absolutely necessary, not eating more. This is also enjoined by Rūpa Gosvāmī: atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ (NOI 2). Atyāhāra, eating more than necessary, is condemned everywhere. Spiritual life means reducing eating, sleeping, mating, and defending. That is spiritual life. Nidrāhāra-vihārakādi-vijitau **. The Rūpa Gosvāmī and other six Gosvāmīs, they conquered over these things, nidrā-āhāra. So a brahmacārī should not eat anything except prasādam, that also when he is called by the spiritual master, "You can come and eat." This we have discussed.

Lecture on SB 11.3.21 -- New York, April 13, 1969:

The first thing is that one should very nicely understand the position of material existence. Sanātana Gosvāmī, who approached Lord Caitanya, he presented himself that "My dear Lord, people in general, they speak of me that I am very learned man," grāmya vyavahāre kaha paṇḍita, "I am very learned man. But actually when I think of myself, what kind of learned man I am, I do not know what I am." So this type of advancement of knowledge, simply for material comforts, without knowing about oneself, "What I am?" they're simply useless labor. One should try to understand what he is. That is also the beginning of Vedānta-sūtra. Athāto brahma jijñāsā: one should be inquisitive to understand about himself, Brahman, or the Supreme Brahman. That is the real necessity of this human form of life.

Lecture on SB 12.2.1 -- San Francisco, March 18, 1968:

Now here, Śukadeva Gosvāmī says, tataś ca anudinam. Anudinam means "as the days will pass." Then what will be the symptoms? Now, naṅkṣyaty. Naṅkṣyaty means gradually diminish, will diminish. What will diminish? Dharmaḥ, religiosity; satyam, truthfulness; śaucam, cleanliness; kṣamā, forgiveness; dayā, mercifulness; āyuḥ, duration of life; bala, strength; and smṛtiḥ, memory. These eight items, just try to know. First thing is religiosity. As the age of Kali will make progress, people will become more and more irreligious. And they will become more and more liars. They'll forget to speak what is true. Śaucam, cleanliness, that will also diminish. Cleanliness is required. Bahyābhyantaraḥ-śuciḥ. If one is to advance, he has to clean himself. According to Vedic civilization, one has to take bath thrice daily.

Nectar of Devotion Lectures

The Nectar of Devotion -- Calcutta, January 27, 1973:

Even in, in our society, Kṛṣṇa conscious society, if there is no mutual cooperation, then it will fall down immediately. So as Rūpa Gosvāmī advises, the first thing is enthusiasm, utsāhān. Utsāhān dhairyāt tat-tat-karma-pravartanāt... (aside:) Why Śyāmasundara is not here? Tat-tat-karma-pravartanāt, sato vṛtteḥ sādhu-saṅga ṣaḍbhir bhaktiḥ prasidhyati. If you want actually to make progress in our devotional life, the utsāhān, enthusiasm, is the first thing. If you are lacking enthusiasm, then you should rest, instead of making too much agitation within the mind. The... If you cannot find out... Some, something has dropped in the water, in the river, you cannot see the things dropped within the water by agitating the water. Just stand still for sometimes. As soon as the water is settled up, you'll see the things as they are. So as soon as our enthusiasm is agitated, it is better to sit down in any temple suitable and chant Hare Kṛṣṇa. There is no question of being disappointed.

The Nectar of Devotion -- Calcutta, January 29, 1973:

Just like the Americans. They occupied the land of America by killing the Red Indians, and now they are claiming proprietor, and there is immigration department: "Nobody can come here. It is our land." This is going on. The first thing is stolen property, everyone. There is another story. A group of thieves stolen some things, and when they were dividing, one of them: "Kindly, morally divide. Morally divide. Honestly divide." The thing is taken dishonestly, and they are dividing honestly. This is going on, whole world. Everything is taken dishonestly, and when there is question of division, the United Nations honestly divides it. The association of the honest men, United Nations. All plunderers, rogues, thieves, and they have made an association, United Nations.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.49-65 -- San Francisco, February 3, 1967:

"A person who knows what is God, and knows also who is a devotee, and knows also who is innocent, and knows also who is atheist..." There are four kinds of people. So atheist, innocent, devotee, and er, here, three classes, and God. God, God's devotee. One, God; second, God's devotee; third, innocent persons; and fourth, atheists. So a person who has elevated himself to the second stage of Kṛṣṇa consciousness, he has got four kinds of dealings. First thing is, because he knows God, therefore he loves God, prema. His only lovable object is God, or Kṛṣṇa. And the second is the..., he makes friendship with the devotees of God. First thing is, because he loves God, therefore he makes friendship with the devotees of God. But God is the center. If you love God, then you can love others also very perfectly.

Lecture on CC Madhya-lila 20.105 -- New York, July 11, 1976:

The yogi's main business is to control the senses. That is real yoga. Yoga indriya-saṁyamaḥ. Controlling the senses so that mind can be in a peaceful condition... Without controlling your senses, mind cannot be. Then you can apply this mind for meditation. If the mind is agitated, what is this nonsense meditation? First of all control the mind; then think of meditation. Dhyānāvasthita-tad-gatena manasā. We have to meditate with the mind. But if the mind is agitated, where is the question of meditation? It is all bogus. So for a yogi the first business is yama-niyama, āsana, prāṇāyāma, dhyāna, dhāraṇā, pratyāhāra-aṣṭa, aṣṭāṅga-yoga. Then one's mind is controlled. Then dhyānāvasthita. Then he can remain in trance, always thinking of Viṣṇu. That is yoga. So first thing is to control the mind, control the senses.

Lecture on CC Madhya-lila 20.105 -- New York, July 11, 1976:

So how it is possible? First thing is kaivalyaṁ narakāyate tridaśa-pūr ākāśa-puṣpāyate, and durdānta indriya-kāla-sarpa-paṭalī protkhāta daṁṣṭrāyate. How it is possible? Now, viśvaṁ sukhāyate. This material is miserable for everyone. For a devotee it is not at all miserable. Sukhāyate. In this New York City there are so many skyscraper buildings. Bring all of them and compare our happiness. See practically. Here is a skyscraper building, and there are others. And call them and ask them, "Are you happy like us?" So we can turn this whole world like that. Viśvaṁ pūrṇaṁ sukhāyate. It is possible. Everyone is hankering, working so hard day and night, and there is fire brigade, "gon-gon-gon-gon." It is going on. (laughter) This is life. That is not happiness. Here is happiness. Come here, sit down, and you'll find happiness. Practical. If is practical. So if you expand this Kṛṣṇa consciousness movement, you'll find whole world full of happiness. Viṣvaṁ pūrṇaṁ sukhāyate.

Lecture on CC Madhya-lila 20.121-124 -- New York, November 25, 1966:

Now, what is the subject matter of these Vedic scriptures? That is summarily summarized, summarized by Lord Caitanya. Veda-śāstra kahe-'sambandha', 'abhidheya', 'prayojana'. There are three things in the Vedic scriptures. What is that? The first thing is: "What is my relationship with God?" Or: "What is my relationship with this world?" Or: "What is my relationship with this nature?" These three is described. Then, as soon as you understand your relationship, then your action begins according to... Just like two businessmen, two. They want to do some business. They wanted to do... Mutually, they want to do some business. And what is the aim of business? To make some profit. Both of them are interested in making some profit. Without profit, there is no question of business. So first, if the profit is aim, then the two business first come to a contract, or agreement. This is called sambandha, relationship.

Lecture on CC Madhya-lila 20.137 -- New York, November 28, 1966:

Now, what is that philosophical speculation? What is this material world? They are divided into twenty-four parts, this material world. What are those? Now, the first thing is that what we see, the five material elements, the earth, water, fire, air, ether. These are material elements. These are studied. Then finer than the ether is the mind, then finer than the mind is the intelligence, and finer than the intelligence... Mana, buddhi, ahaṅkāra. Ahaṅkāra means ego, ego, false conception, that "I am this matter." These are eight elements. Then your senses, five working senses and five knowledge-acquiring senses... Just like our eyes, ears, tongue, hand—all these five senses, they are acquiring knowledge. And five senses just like hands, legs, and evacuating hole, genital—these are five senses by which we are enjoying or suffering. And the five objects of senses. What is that? Form, rūpa; rasa, taste; smell; and... Rūpa; rasa; gandha; śabda, sound; sparśā, touch. So these five. So five plus eleven, and mind. Five plus eleven equal to sixteen, and these eight elements, twenty-four. The whole material world is analyzed into twenty-four parts. That analytical study is called sāṅkhya.

Lecture on CC Madhya-lila 20.137-142 -- New York, November 29, 1966:

When one surrenders unto Kṛṣṇa, that is the beginning of his real life. And as he makes progress, then he realizes—I have several times discussed this point—ādau śraddhā. First thing is that "I must get myself out of this material contamination." That is called śraddhā. "In this very life I shall realize." So this śraddhā, this belief and this determination, as you make more and more perfect, you make advance. You make advance. Not as official, not as makeshow, but really... Ādau śraddhā tato sādhu-saṅgaḥ. Then, as you are determined, so your taste for associating with devotees... Just like we are now associating with Lord Kṛṣṇa's, Lord Caitanya's, teaching. He is a great devotee. This is called sādhu-saṅga (CC Madhya 22.83). Ādau śraddhā tato sādhu-saṅga tathā bhajana-kriyā. Then bhajana-kriyā, how to execute. Now Caitanya Mahāprabhu is teaching. You will gradually know what is the bhajana-kriyā, how to execute devotional service. That we shall come later on.

Lecture on CC Madhya-lila 20.354-358 -- New York, December 28, 1966:

The first thing is that avatāra, incarnation, He hasn't got this material body. The first symptom is... And still, the avatāra appears before us. Because, so far our senses are concerned, we can see the material objects. We can see a stone. We can see, I mean to say, wood. We can see water. We cannot see even air, the finer material things. We cannot see mind. We know that mind is there in every soul, every body. Every one of us has got mind, but we cannot see. We cannot see the sky. So the..., in the material world also, there are so many finer things which we cannot see. And what to speak of spiritual? So that spiritual, Supreme Spirit, when He appears before us, seeable, so that we can see, so that is His mercy. That is His mercy. Because we cannot see even the soul within ourself; we are seeing only the body. So what to speak of the Supreme Spirit? That is not possible. Yasyāvatāra jñāyante śarīriṣv aśarīriṇaḥ. Therefore it is the inconceivable power that the incarnation of God appears before us.

Sri Isopanisad Lectures

Sri Isopanisad, Mantra 1 -- Los Angeles, April 29, 1970:

Just like soda bicarb: the color is like this, the constitution is like this, the reaction is like this, the taste is like this. So a chemist in the laboratory corroborate the characteristic, then accept it, "Yes, it is soda bicarb." Similarly, if you want to know God, of if you want to see God, then first thing is that you must know what is the characteristics of God. Otherwise, if you go to another rascal and you ask him, "Can you show me God," and he shows you something nonsense, you accept it God, is that very nice thing? This is going on. "I want to see God." What qualification you have got to see God? He does not consider his qualification that "Whether I can see God?"

Sri Isopanisad, Mantra 2-4 -- Los Angeles, May 6, 1970:

There are six phases of surrender. The first thing is that we should accept which is favorable for devotional service; we shall reject anything which is unfavorable to devotional service. And the next is that to introduce oneself with the associates of the Lord. Just like Kṛṣṇa has got so many associates, you can... That will, of course... Not artificially. When you are advanced you'll understand what is your relationship with Kṛṣṇa. Then if you introduce yourself with that association, then the next stage is confidence that "Kṛṣṇa will give me protection." Actually, He is giving protection to everyone. That is a fact. But in māyā we think that we are protecting ourself, we are feeding ourself. No. That's not the fact.

Festival Lectures

Jagannatha Deities Installation Srimad-Bhagavatam 1.2.13-14 -- San Francisco, March 23, 1967:

Without devotion, simply we go on hearing for millions of years, oh, that will not also not earn(?). It is here... Bhaktyā śruta-gṛhītayā. This is the process of understanding absolute knowledge. Please note these points, what are the process. First thing is that one must be faithful. Second thing is that he must be thoughtful. The third thing is that he must have knowledge. What is that knowledge? "I am not this body." And then detachment. As soon as I am convinced that I am not this body, then why should I take so much care for the body? Let me take care of my self. And as soon as these qualifications are fulfilled, then you can see within yourself what you are. Paśyanty ātmānaṁ cātmani. And all these things is on the basis of devotional service and by the process of hearing from the authoritative source. These are the qualification for understanding Absolute Truth.

Jagannatha Deities Installation Srimad-Bhagavatam 1.2.13-14 -- San Francisco, March 23, 1967:

This is the process. I am speaking of the process. So if you want to have knowledge of Absolute Truth, the first thing is, basic principle is, faith. Then you must be thoughtful. Then you must be devoted, and you must hear from authentic sources. In this way, these are the different methods. And when you come to the ultimate knowledge, from Brahman platform to Paramātmā platform, then Paramātmā to the Supreme Absolute Personality of Godhead, then your duty shall be to satisfy the Supreme Personality of Godhead. That is the perfection of your active life. These are the process. These are the process, and it is concluded that therefore, everyone—never mind what he is—his duty is to satisfy the Supreme Personality of Godhead. And how we can satisfy? We have to hear about Him, we have to speak about Him, we have to think about Him, we have to worship Him, and that is regularly. That will make, help you.

Jagannatha Deities Installation Srimad-Bhagavatam 1.2.13-14 -- San Francisco, March 23, 1967:

Therefore you have to hear. First thing is śrotavyaḥ. You have to hear. Unless you hear, how can you speak? We are, therefore, giving you facility to hear. You hear, and then you can speak. Then you can think. We are giving all facilities: to hear, to speak, to think, to worship. This is the Society's work. Unless you hear, how can you speak? The first, I mean, task is given, śrotavyaḥ kīrtitavyaś ca dhyeyaḥ pūjyaś ca nityadā. These are the process. You have to hear, and hearing you have to repeat, chant. And then you have to think. You have to worship. These are the processes.

Sri Sri Radha Gokulananda Deity Installation -- London, August 21, 1973:

You must always think that here is Kṛṣṇa personally. Don't think that it is statue. Kṛṣṇa personally. So you should honor and think also and be cautious so that you may not commit offense. Kṛṣṇa worship, if you neglect the process, then it will be offensive. There are sixty-four kinds of offenses. You have seen it in The Nectar of Devotion. So not very much... You should be very much clean, first thing is. Cleanliness is next to godliness. Very much clean, rise early in the morning, take your bath and perform maṅgala ārātrika, then chant Hare Kṛṣṇa mantra, then read scriptures. In this way remain twenty-four hours engaged in Kṛṣṇa's service. This is the purpose of installing Deity. Not that after few days you think it is a burden. No, then it will be great offense.

Arrival Addresses and Talks

Arrival Talk -- Aligarh, October 9, 1976:

Indian man (2): Swami Mahārāja said that they are forces which when if you want to keep yourself in power, you have to sometimes ban and this...

Indian man (3): That's true.

Prabhupāda: No. Apart from government, the first thing is... Sometimes we say, "Rāma-rājya." The Rāma-rājya means... There is a verse in Bhāgavatam that when Lord Rāmacandra took charge of the, after coming back from the forest, His brother Bhārata surrendered and He took charge of the kingdom. So the residents, the subjects, are described as a varṇāśrama guṇanvita (?).

Indian man (3): Varnāśrama...?

Prabhupāda: Gunanavita. So Rāma-rājya can be established. And it is said there that Lord Rāmacandra was maintaining the kingdom, taking the citizens as His own son. Pitṛvat rāma. It is said there. Pitṛvat. As the father of the family takes charge of the children very nicely, so it is the government's duty to become the sensible father of the citizens. And the citizens will be qualified following the institution of varṇāśrama. Then there will be Rāma-rājya.

Arrival Talk -- Aligarh, October 9, 1976:

The first thing is that why do you send your sons to the school? It is duty that he should know. So if the father is a rascal, then how the son can be subodha? (laughter) Therefore the śāstra says that unless you can train your son to overcome this process of birth, death, old..., you don't become a father. You remain a rascal. Don't beget children. This is contraception. Pitā na sa syāj jananī na sā syāt na mocayed yaḥ samupeta-mṛtyum. The real problem is mṛtyu. But they have taken it that "It is ordinary." But nobody wants to die. The education is na hanyate hanyamāne śarīre (BG 2.20). But who knows that I do not die after the destruction of the body? Then why I am put into this position that I have to change this body, I have to die? This question does not arise. Therefore they're abodha. The instruction is na jāyate na mriyate vā kadācit na hanyate hanyamāne śarīre. There is no inquiry that "If I'm not born, why I am born in this body?" This is question. Athāto brahma jijñāsā. "If I am not subjected to death, then why I am dying?" This question does not arise at all. Therefore everyone is abodha-jāto. Nobody is subodha.

Initiation Lectures

Initiation of Lokanatha dasa -- New Vrindaban, May 21, 1969:

Caitanya Mahāprabhu says that jñāne prayāsam udapāsya namanta eva. It is not the statement of Caitanya Mahāprabhu; it is the statement of Bhāgavata, but He quoted this. His disciple, Rāmānanda Rāya, quoted this while discussing what is the objective of human life. So He recommends this objective. What is that? Jñāne prayāsam udapāsya namanta eva. Don't try to be puffed up artificially by your speculative knowledge that you are the same God. Don't try for it. If you actually want to be happy, and if you want, actually, you want to be God realized or Kṛṣṇa conscious person, then the first thing is that you give up this nonsense habit—by speculation, you want to be God. Puffed up: "I am God. I am God. I am God." But you are not God. You are God qualitatively, not quantitatively. Why don't you understand this?

Brahmana Initiation Lecture -- New Vrindaban, May 25, 1969:

The brahminical qualification is first of all cleanliness. Satya śaucaṁ śamo dama titikṣa ārjavam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). To become brāhmaṇa means satyam saucam. First thing is truthful, and next, śaucam, very cleansed, internally and externally. Externally we can cleanse ourself by soap and water. That is necessary. Daily we should take bath with soap and water and oil. Bahyābhyantaram. And abhyantaraṁ śuciḥ means evacuating and cleansing. In yoga system there is a system they practice. They can get out all the intestines and cleanse it clearly. Dhauti. What do they know about this yoga system? They can take out the whole intestine and cleanse it nicely and again set it. So these are actually practicing yoga system. But who is going to do that? Simply a gymnastic process. So śaucam, cleanliness, is very necessary for advancing in spiritual life.

General Lectures

Lecture -- San Francisco, April 2, 1968:

In the Bhagavad-gītā we find everything complete so far God consciousness is required. The first and foremost qualification to understand the science of God or to become Kṛṣṇa conscious is to understand yourself. The first thing is what you are or what I am. In the Battlefield of Kurukṣetra this perplexed question was there before Arjuna. Arjuna was to fight with his brothers and relatives on the other side to decide who shall be the emperor of the region. So in the Battlefield of Kurukṣetra, when he actually came in front of his relatives, he decided that "It is no good fighting with my relatives and taking the kingdom. Better I shall beg. I don't want this kingdom." That is a very nice proposal, nonviolence, not to fight. But on this point the Bhagavad-gītā, or the science of God, developed from the lips of the Supreme Personality of Godhead, Kṛṣṇa.

Lecture to Technology Students (M.I.T.) -- Boston, May 5, 1968:

First thing is by chanting your misconception of life will be cleared. At the present moment I am thinking that "I am this body," and therefore, because my body is born in this land, therefore I am thinking, "I am American." And because I happened to take my birth in a certain family, so I am thinking, "I am Christian" or "Hindu." But all these things are designations. When we clear the misconception of my life, then I can understand that I am pure soul, ahaṁ brahmāsmi. The Vedic language says that "I am spirit soul." And as soon as you understand, then brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). As soon as you realize yourself as soul, then you become immediately free from all anxieties, prasannātmā. Prasannātmā means jolly. Spiritual life means natural joyful. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). The Vedānta-sūtra says that spirit is by nature joyful. So because we are spirit, we are always hankering after joyous life.

Lecture -- Seattle, October 9, 1968:

And in the Viśvanātha Cakravartī's prayer for the spiritual master, this is also said: yasya prasādād bhagavat-prasāda. The last version of his prayer is yasya, "whose"; prasādāt, "satisfaction"; bhagavat-prasāda, "the Supreme Lord is satisfied." This is the test. If by your action... Because when you accept a spiritual master, then you have to work under his guidance. There are so many, I mean to say, rules and regulation. But ādau gurvāśrayam. The first thing is to accept a spiritual master. And if you have got a bona fide spiritual master, then it is to be understood that you have approached God because he is His representative. And if you act according to his direction, then it is to be understood that you are satisfying the Lord. This is the way, Vedic way. Yasya prasādād bhagavat-prasāda yasyāprasādān na gatiḥ kuto 'pi. If you cannot find out a bona fide spiritual master or if you cannot satisfy the bona fide spiritual master, then you must know you do not know where you are going. Na gatiḥ kuto 'pi. Therefore Viśvanātha Cakravartī says, dhyāyan stuvaṁs tasya guṇārṇavasya vande guroḥ śrī-caraṇāravindam. This is the process.

Sunday Feast Lecture -- Los Angeles, January 19, 1969:

Nowadays there is a disease, to declare oneself as God, "I am God." And there is regular propaganda that everyone is God. Now, how everyone can be God? The definition of God is like this: "Nobody shall be equal; nobody shall be greater." Then He is God. If somebody says, "I am God," say, if somebody thinks that "I am God," he should think also, "Whether I have no more any greater than me or equal to me?" Oh, if you find so many equal and greater, lower also... But first thing is whether there is nobody greater than you or nobody equal to you. Then you are God. Don't be crazy and think that "I am God." God is not like that. Here is the definition, bhagavān, asamaurdhva. In Sanskrit word, it is very nicely described.

Lecture Engagement and Prasada Distribution -- Boston, April 26, 1969:

Just like karma-yoga. You can approach, you can make progress to the first or second floor. Similarly, by jñāna-yoga, you can make progress to the fiftieth floor. And similarly, by dhyāna-yoga, you can make progress up to the eightieth floor. But by bhakti-yoga, you can go to the highest platform. This is also very nicely explained in the Bhagavad-gītā. Bhaktyā mām abhijānāti: (BG 18.55) "If you want to know Me cent percent, then come to the bhakti-yoga." And the bhakti-yoga means this śravaṇam. The first thing is śravaṇa and kīrtana. You simply chant and hear, simple process. You chant Hare Kṛṣṇa and hear. Immediately you become benefited, immediately, and you get ecstasy. So our humble request is that this is very simple process, recommended process, approved process, and experimental process. If you try it without any loss, but with a prospect of a great gain, then you are requested that you can accept it.

Northeastern University Lecture -- Boston, April 30, 1969:

In the Bhagavad-gītā, in the Third Chapter, you'll find that we have got different status of conditional life. The first is indriyāṇi parāṇy āhur... (BG 3.42). Sanskrit, indriyāṇi. First thing is bodily conception of life. Every one of us in this material world, we are under this bodily concept of life. I am thinking Indian, "I am Indian." You are thinking you are American. Somebody's thinking, "I am Russian." Somebody's thinking, "I am somebody else." So everyone is thinking that "I am this body." This is one standard, or one platform. This platform is called sensual platform because so long we have bodily conception of life, we think happiness means sense gratification. That's all. Happiness means sense gratification because body means senses. So indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ (BG 3.42). Lord Kṛṣṇa says that in the material concept of life, or bodily concept of life, our senses are very prominent. That is going on at the present moment. Not at the present moment; since the creation of this material world. That is the disease, that "I am this body." Śrīmad-Bhāgavata says that yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhiḥ (SB 10.84.13), that "Anyone who has the concept of this bodily understanding, that 'I am this body...' " Ātma-buddhiḥ kuṇape tri-dhātu. Ātma-buddhiḥ means concept of self in this bag of skin and bone.

Lecture -- New Vrindaban, June 7, 1969:

First of all, you come to the goodness of consciousness. When you come to the goodness of consciousness, then you become a brāhmaṇa. What is the quality of brāhmaṇa? Satya śama dama titikṣa ārjava, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam (BG 18.42). You come to the brahminical position, or stage. Then you will be truthful. First thing is truthful, satyam. Śamam, self-controlled; damam, the senses are controlled, mind is controlled. We are practically driven by the uncontrolled mind and uncontrolled senses. So when you come to the brahminical position, then your senses become controlled, your mind becomes controlled. Just like our students, all our students, how they are controlling? They are also born in your country. They are also Americans. None of my students are Indian. But how they are controlling illicit sex life? How they are controlling not to drink, not to take any intoxicants? How they are controlling not to take part in gambling? No illicit sex, no meat-eating. You are born eating meat. How they have given up? Because they have come to the stage of this brahminical understanding—satya, śama, dama, titikṣa. Titikṣa means tolerance.

Lecture -- Boston, December 23, 1969 :
So, nobody is seeking after God. When you will seek after God, God is situated within your heart, He will give you all facility. And so long you want to become God, you will be cheated, because you are trying to cheat yourself. How you can become God? First thing is that, you are trying to become God, then how you became a dog? God cannot become a dog. God is always God. The Māyāvādī philosopher says that "I am God, but I am, by māyā, I am thinking I am not God. So by meditation I shall become God." But that means he is under the punishment of māyā. So, God has become under the influence of māyā. How is it that? God is great, and if he is under the influence of māyā, then māyā becomes great. How God becomes great? So the real idea is, so long we shall continue this hallucination, that "I am God," "There is no God," "Everybody is God," so many things like that, there is no question of getting favor of God.
Pandal Lecture -- November 14, 1971, Delhi:

So Prahlāda Mahārāja is advising his friends, "My dear friends." The friends were replying, "Now we are children, we shall play. Why you are asking us the chanting of Hare Kṛṣṇa or Kṛṣṇa consciousness? This is the business of the old men." "No," Prahlāda Mahārāja said. "No, it is not the business of the old men. You should learn it from the very childhood." Kaumāram. Kaumāra ācaret prājño dharmān bhāgavatān iha (SB 7.6.1). The first thing is that human life is for cultivating dharma, religion. The other day I explained that dharma and religion is not the exactly synonymous. Dharma means which you cannot leave. Dharma, the example I gave the other day, just like sugar cannot give up the quality of sweetness. Similarly, the water cannot give up the quality of liquidity. The fire cannot give up the quality of heat and light. Similarly, every living entity has his original characteristic, which is called dharma. That characteristic is described by Lord Caitanya Mahāprabhu, jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). This is the characteristic. Svarūpa. Svarūpa means original constitutional position. That is called svarūpa.

Lecture -- Visakhapatnam, February 18, 1972:

Although you are not Vedantist, you are not supposed to be a great scholar because you are a military man, you are gṛhastha, but still I have selected you because you are My dear friend and bhakta." Without being bhakta, who can become Kṛṣṇa's dear friend? "So therefore, I am speaking to you this confidential." Rahasyaṁ hy etad uttamam. It is very mysterious. The first thing is that without becoming a devotee of Kṛṣṇa, bhakta, and dear friend... Kṛṣṇa, we can establish our relationship with Kṛṣṇa in so many ways. There are five rasas. They are called śānta-rasa, dāsya-rasa, sakhya-rasa, vātsalya-rasa, and mādhurya-rasa. Of course, in this material world also we find these five rasas in a perverted reflections. Originally, it is between Kṛṣṇa and His devotee. So Arjuna was related with Kṛṣṇa in sakhya-rasa, as friend, a devotee as a friend. Anyone can become related with Kṛṣṇa. We have got our eternal relationship with Kṛṣṇa because we are all parts and parcels of Kṛṣṇa.

Town Hall Lecture -- Auckland, April 14, 1972:

The first thing is yama-niyama. One must have regulated life. That is called yama-niyama. Then practice āsana. There is mechanical process of sitting which will help you; concentration of the mind, āsana. Then praṇāyāma, concentration of the mind. Then meditation. So meditation is not so easy thing. Unless you practice the preliminary necessities of meditation, you cannot concentrate. Even if you sit down closing your eyes, either you will sleep or you will think of other things which are more important, you think, more important in your life. So the yoga system is practically not very helpful. Helpful means we cannot execute this system very nicely.

Rotary Club Lecture -- Ahmedabad, December 8, 1972 'The Present Need of Human Society':

"With the progress, advancement of this Kali-yuga, these following items..." What is that? Now, dharma. First thing is dharma. People will decrease in the conception of dharma, religion. Religion. Religion does not mean a kind of faith. Religion, as I, I think, the other day I described here, the characteristic, the characteristic of the human being, of the living being—to serve. Actually, we are serving, every one of us. We are serving somebody. So everyone is serving. That is his characteristic. Just like a person now, today, is Hindu. Tomorrow he changes his faith, but the service continues. He cannot change the characteristic of service. You may be Hindu or you may be Mussulman, or you may be Christian—you must be serving somebody. Or maybe... Not maybe; actually—who is superior to you. This is called dharma. According our Vedic principles, the dharma is the principle given by God. Dharmaṁ tu sākṣād bhagavat-praṇītam (SB 6.3.19). You cannot manufacture dharma.

Lecture at Bharata Chamber of Commerce 'Culture and Business' -- Calcutta, January 30, 1973:

So the brāhmaṇa department, or the adviser department, is described in this verse: namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca. The first thing is taken into consideration, go-brāhmaṇa. Why these two things are stressed upon? Because in a society where there is no brahminical culture and where there is no cow protection, it is not human society. So in a chaotic condition, any business you do, it will never be perfect. But in a systematized, systematic, cultural society, you do business. That is perfect. That is the instruction of Śrīmad-Bhāgavata, Bhāgavatam. In a meeting in Naimiṣāraṇya, where many learned scholars and brāhmaṇas assembled, and Śrīla Sūta Gosvāmī was giving instruction, he said: ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. The varṇāśrama is stressed. The Vedic culture means four varṇas and four āśramas: brāhmaṇa, kṣatriya, vaiśya, śūdra; brahmacārī, gṛhastha, vānaprastha and sannyāsa. Unless we take to this institution of varṇāśrama dharma, the whole society will be in chaotic condition.

Arrival -- Dallas, May 19, 1973:

Prahlāda Mahārāja said, "My dear friends, Kṛṣṇa consciousness should be learned from the very beginning of life, kaumāra." The learning should be beginning between five years old to ten years old, between this time. This Bhāgavata-dharma especially, first thing is, the children from the very beginning of their life should be given instruction on religious principles of life. What are the religious principles? Religious principle means to understand what is God. That is religious principle. It doesn't matter whether you are Christian or Hindu or Muslim or any... There are many hundreds and thousands patterns of religious system, but according to our Bhāgavata school, we accept that religion as first class which teaches how to love God. That is religion. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). That system of religion is first class wherein the followers are given lessons how to love God.

Lecture with Translator -- Sanand, December 25, 1975:

So under the circumstances, whatever Kṛṣṇa says, Bhagavān says... Śrī-bhagavān uvāca, mayy āsakta-manāḥ pārtha. The real business is to increase your attachment for Kṛṣṇa. This is your real business. How we can increase our attachment for Kṛṣṇa, that is explained by Kṛṣṇa. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. The āsakti, attachment, it has to be done according to the system, ādau śraddhā. First thing is śraddhā, little faith, that "Let us go to this Kṛṣṇa consciousness movement, and let us hear what they say." This is called śraddhā. Then, if you become interested, then sādhu-saṅga (CC Madhya 22.83). Those who are actually devotees of Lord Kṛṣṇa, you have to associate with them.

Address to Rotary Club -- Chandigarh, October 17, 1976:

When Arjuna submitted to Kṛṣṇa that "I am Your now disciple. There is no need of friendly talks. You can give me instruction seriously because I am surrendered to You, and You give me the real instruction," so the first instruction was, as soon as Arjuna submitted... Because unless you submit, it is useless to talk because you'll not hear. Therefore to accept an authority is submission. First thing is, tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). Unless you submit, if you think yourself that you are a very big scholar, very learned scholar and very good philosopher—you don't require any instruction from guru—then there is no possibility. The first thing is Kṛṣṇa instructs in the Bhagavad-gītā, tad viddhi praṇipātena paripraśnena sevayā. If you want to know the substance, then the first thing is that you must be submissive, praṇipāta. Prakṛṣṭa-rūpeṇa nipāta. You fall down. Therefore the system is: the disciple falls flat before the spiritual master. That is the etiquette, praṇipātena. And if you think that you know better than Kṛṣṇa or Kṛṣṇa's representative, the guru, there is no necessity of accepting guru. Do not keep a guru as a pet dog.

Evening Lecture -- Bhuvanesvara, January 23, 1977:

There is no devotion unless you go to a guru. Forget it. Ādau gurvāśrayam. First thing is, first business, is to accept a bona fide guru. Otherwise there is no devotion. It is simply false imitation. This is the injunction of Rūpa Gosvāmī in Bhakti-rasāmṛta sindhu. Ādau gurvāśrayam: "Your first business is to approach bona fide guru and take his āśraya." Otherwise there is no devotion. That has been the defect in the modern society. They imagine. This business should be given up. He must follow. Sādhu-mārgānugāmanam, which is prescribed by the sādhu, guru, you have to accept that. You cannot manufacture your own way.

Departure Talks

Departure Lecture -- Caracas, February 25, 1975:

So my request is that you continue your devotional service very faithfully and rigidly, then in this life you will be able to see Kṛṣṇa face to face. That is a fact. So you follow the advice, as given by Rūpa Gosvāmī, utsāhāt. The first thing is enthusiasm, that "I must see Kṛṣṇa." You are seeing Kṛṣṇa. The Deity of Kṛṣṇa and Kṛṣṇa is not different. But even personally we can see. Simply we have to continue the enthusiasm. Enthusiasm means to take things very seriously, utsāhād dhairyāt, and patiently. Although we are determined to go back to home, back to Godhead, so we should patiently follow the rules and regulations. So these are the six principles: enthusiasm and firm determination and patience and executing the regulative principles, tat-tat-karma-pravartanāt, and sato vṛtteḥ, means behavior must be very honest, no duplicity, and utsāhād dhairyāt niścayāt tat-tat-karma-pravartanāt, and sato vṛtteḥ, dealing must be very honestly, no hypocrisy, tat-tat-karma-pravartanāt, sādhu-saṅga, and in the association of devotees. If you follow these six principles, namely enthusiasm, determination, patience, and executing the regulative principles and keep yourself honest and in the association of devotee, if you follow these six principle, then your success is sure.

Philosophy Discussions

Philosophy Discussion on Gottfried Wilhelm von Leibnitz:

Śyāmasundara: Today we are discussing Gottfried Wilhelm Leibnitz. Leibnitz was a great mathematician. He invented the calculus. But he was also a philosopher. He said that in the universe every act is purposeful; that the purpose of the universe is to realize the goals set forth by God.

Prabhupāda: Very nice. I see that he's first-class. Yes. Actually the aim is to reach God. That is the Bhāgavata version: na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). These rascals, fools, they do not know that the goal is to reach God. This version, na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ (SB 7.5.31). Durāśayā means they are hoping something which is never to be realized. All these people... (break) Actually this is the point: surrender. But they are so rascal they will not do it; therefore māyā is giving them trouble in every way, ultimately. Just like my Guru Mahārāja's plan was that I should come and preach. That was his first instruction. But I wanted that I will not take sannyāsa and remain as a gṛhastha, and then I shall do it. That is special favor. Kṛṣṇa says, yasya anugṛhnī harisye... "Especially if I am very much anxious to get one reformed, by My mercy, the first thing is that I take away all his money."

Philosophy Discussion on Hegel:

Śyāmasundara: The idea in itself is that thesis, the idea for itself is the antithesis. Now the idea...

Prabhupāda: The first thing is that idea, anything... Idea is not God. God is substance.

Śyāmasundara: Oh.

Prabhupāda: Anything nonsense idea, that is not God. God has created you. You cannot create God. And they are creating God. Just like Vivekananda mission, yata mata tata patha. As many opinion you have got, you can have your religious way. Yata mata, this is their mission, yata mata tata patha, "Whatever you are thinking, all right." Ramakrishna, he wanted to realize God from any way. And later on he wanted to realize God by the Mohammedans' way and he asked the proprietor of the temple to allow him to take meat, cow's flesh. So when he asked, the proprietor said, "Please go out. Get out." Now don't real..., I don't want the (indistinct). This philosophy also you can realize God in any way, yata mata. Now he wanted to realize in the Mohammedan's way, therefore he thought it wise that he must eat cow's flesh. These things are there.

Philosophy Discussion on Charles Darwin:

Śyāmasundara: Well, it says that there was a "frozen equilibrium and a spontaneous break-up of primordial nuclear fluid. The original state of matter is assumed to be a hot nuclear gas, ylen, y-l-e-n."

Prabhupāda: So first thing is that whatever he is speaking, what is the evidence for his word is to be accepted by us?

Karandhara: For most people it is just his word. Whatever his contemporary scientists conclude, he offers some insignificant evidence.

Prabhupāda: If words are to be accepted as true, why not accept the words of Kṛṣṇa? Who can be greater authority than Kṛṣṇa? If your word does not require any evidence, you are a renowned scientist, your words are sufficient, then greater scientist, greater personality is Kṛṣṇa. Then why should we not accept His words? We do not know what it is, but you are presenting there in bombastic words and we have to accept your word. Is it not? So I will say that instead of accepting your words, why not accept Kṛṣṇa's word? He's greater personality.

Philosophy Discussion on John Dewey:

Śyāmasundara: These utilitarians said that activity should be to achieve all that is desired by the people, but Dewey says that activity should be to achieve what is worthy to be desired.

Prabhupāda: No, no. First thing is, people are desiring happiness. Whatever one may desire, the ultimate end is happiness. Nobody can deny this. But a diseased fellow, if he thinks that "I am happy," that is false happiness. A diseased man cannot be happy unless the disease is cured. Sometimes we go to a diseased person and ask, "How are you?" "Yes, I am all right." If he is all right, why is he lying down? He is not all right. He is artificially saying that "I am all right." What is this "all right"? Similarly, these foolish people, they are thinking, "I am happy." What is their happiness? If you have to die, then where is your happiness? Janma-mṛtyu-jarā-vyādhi duḥkha-doṣānudarśanam. A real intelligent person will see that these are the things which are giving me distress: janma-mṛtyu-jarā-vyādhi. So where is the happiness? Foolishly if we accept something as happiness, that is not happiness. Real happiness is when you are free from these four principles of distress: janma-mṛtyu-jarā-vyādhi (BG 13.9). Otherwise, where is your happiness? But if you think that "Although I am dying, I am happy," that is another thing, a fool's paradise.

Philosophy Discussion on Martin Heidegger:

Śyāmasundara: What about if someone can choose to become a doctor or a lawyer or a physician or anything like that.

Prabhupāda: That is quality; that is not the body.

Śyāmasundara: No. He doesn't say body, he says that he can choose his different kinds of being, how he will be, whether he will be a lawyer or a doctor, like that. He can be good, he can be bad...

Prabhupāda: First thing is that if he has no clear idea of existence, then what he can be, that will depend on the idea of existence. So as he is thinking of to become doctor or lawyer and teacher, similarly he should know that he eternally exists, then he can also make a program what he can become next time.

Philosophy Discussion on Ludwig Wittgenstein:

Śyāmasundara: They would say that then "I" cease to exist. Then "I am" no more. When the body dies, then I am no more.

Prabhupāda: Then how do you come to "I am"? "No more" means you came to the existence of "I am." How did you come to exist as "I am"? If you say that after the stoppage of movements of the body, when there is no more "I am," then how this "I am" came into existence? That is the question. Wherefrom this movement came?

Śyāmasundara: They say that the condition or the evidence required to know if this is true, that I came from...

Prabhupāda: The first thing is that if I identify myself with the body, the body means movements of the limbs. Now if something is wanting, and the limbs do not move any more... But that moving force is "I am."

Philosophy Discussion on George Wilhelm Friedrich Hegel:

Hayagrīva: Because I will it to be mine... He says because I come first and will it to be mine, it is mine.

Prabhupāda: That's all right. By force you can do that, you are doing that.

Hayagrīva: And I can relinquish it because I can will to relinquish it.

Prabhupāda: But first thing is that if you have got will, but reasonable will, first of all you have to think, "Who has kept this gold here? I am claiming proprietorship simply by coming here, but who has kept this gold here?" Why don't you think like that? What kind of human being you are?

Philosophy Discussion on Thomas Henry Huxley:

Prabhupāda: That is..., that can be said fittest. "Best" and "fittest," where is the difference?

Hayagrīva: He says the strongest, the most self-assertive, tend to tread down the weaker.

Prabhupāda: First thing is what do they mean by survival?

Hayagrīva: Well, the continuance of a culture.

Prabhupāda: That is going on. Every culture is continued. The Vedic culture is there and other cultures are also there. It is continuing.

Philosophy Discussion on B. F. Skinner and Henry David Thoreau:

Prabhupāda: That is primitive life, jungle life. Monkey civilization. Of course they claim to be descendant of monkey, that they will go on like that. But that is not human civilization, to keep the monkey in the jungle. We want life, very peaceful life without any unnecessary, what is called, necessities. That is all right. But the aim should be spiritual perfection. Therefore the first thing is what is the aim of life, that should be ascertained. Without aim, if you lounge on this ocean, where you are going? That is useless attempt. We must first of all know what is the aim of life. These people, they do not know what is the aim of life. Simply, superficially they are trying to adjust, "This will be done, this will be done." No. These are all mental speculation. First of all you must know what is the aim of life, and to this, to that direction, we have to adjust things. That is perfection.

Purports to Songs

Purport to Bhajahu Re Mana -- San Francisco, March 16, 1967:

Abhilāṣa means aspiration, hope, or ambition. He is ambitious of becoming a devotee in nine different ways. The first thing is śravaṇa. Śravaṇa means hearing. One has to hear from authorities. That is the beginning of spiritual life or Kṛṣṇa consciousness. Just like Arjuna. He achieved his spiritual consciousness, or Kṛṣṇa consciousness, by hearing from Kṛṣṇa. Similarly, one has to hear from Kṛṣṇa or from the representative of Kṛṣṇa. One who presents Kṛṣṇa's words as it is—from him one has to hear because at the present moment we have no opportunity to hear directly. To hear directly from Kṛṣṇa is there. The arrangement is there. Kṛṣṇa is situated in everyone's heart, and one can hear from Him very easily, anywhere and everywhere, but he must have the training how to hear. For that purpose one requires the help of the representative of Kṛṣṇa. Therefore Caitanya Mahāprabhu says that one can achieve devotional service of Kṛṣṇa by the combined mercy of Kṛṣṇa and the spiritual master. Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151).

Purport to Gauranga Bolite Habe -- Los Angeles, January 5, 1969:

So Narottama dāsa Ṭhākura is giving us the direction, how one can reach the highest perfectional stage of associating with Rādhā and Kṛṣṇa. The first thing is that one should be very much attached to Śrī Caitanya Mahāprabhu. That will lead us. Because He came to deliver the understanding of Kṛṣṇa consciousness, therefore one should first of all surrender to Śrī Caitanya Mahāprabhu. By surrendering to Śrī Caitanya Mahāprabhu, Nityānanda Prabhu will be pleased, and by His pleasing, we shall be freed from material desires. And when material desires are no more, then we shall be able to enter Vṛndāvana. And after entering Vṛndāvana, when we are eager to serve the six Gosvāmīs, then we can reach the platform to understand the pastimes of Rādhā and Kṛṣṇa.

Purport to Gauranga Bolite Habe -- Los Angeles, January 9, 1969:

Kṛṣṇa consciousness under the$mercy of Lord Caitanya. Śrī Caitanya Mahāprabhu is Kṛṣṇa Himself and He is teaching people how to become Kṛṣṇa consciousness. Lord Kṛṣṇa, He personally spoke about Himself in the Bhagavad-gītā, but people who are not very intelligent, who are described in the Bhagavad-gītā as mūḍha... Mūḍha means rascal. And duṣkṛtina, miscreant, and narādhama. Narādhama means lowest of the mankind. Such persons cannot understand Kṛṣṇa. But still, Kṛṣṇa was so merciful that in order to claim all these people, means the lowest of mankind, miscreant, and fools, and rascals, rejected, so He came in the form of Lord Caitanya to reclaim them. So God is so merciful that even some persons cannot understand Him... First thing is people cannot understand actually what is God, but God comes Himself to explain Himself. Still, they commit mistake. Therefore Kṛṣṇa comes as a devotee to teach us about Kṛṣṇa consciousness.

Purport to Nrsimha Prayers -- Los Angeles, August 2, 1970:

In the path of Kṛṣṇa consciousness the first principle is enthusiasm. If you lack enthusiasm then other things will not happen. And you can keep enthusiastic if you follow the rules and regulation and chant regularly Hare Kṛṣṇa mantra. Otherwise that enthusiasm also will dry. So six things are required for advancing Kṛṣṇa consciousness. The first thing is enthusiasm. Utsāhān dhairyāt. And patient. And niścayād, with conviction, firm conviction. Utsāhān dhairyāt niścayād tat-tat-karma-pravartanāt. Following the rules and regulation, chalked out plans. And sato vṛtteḥ, dealing very straightforward. No diplomacy, no politics, no duplicity. That will not help. Sato vṛtteḥ. Vṛtteḥ, his profession should be very straightforward. No underhand dealings. Sato vṛtteḥ and sādhu-saṅga (CC Madhya 22.83), and in the association of devotees. Six things. Enthusiasm, patience, firm conviction, following the rules and regulations, dealing straightforward, no duplicity, and in association of devotees. If you can keep these six principles always in front then your progress in Kṛṣṇa consciousness is sure. There is no doubt about it.

Page Title:First thing is... (Lectures)
Compiler:Visnu Murti, Serene
Created:14 of Aug, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=153, Con=0, Let=0
No. of Quotes:153