Hamper (Lectures)

Expressions researched:
"hamper" |"hampered" |"hampering" |"hampers"

Bhagavad-gita As It Is Lectures

Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966:

So the thing is that we, we are, because we are part and parcel of that sac-cid-ānanda-vigraha (Bs. 5.1), eternity, blissful and knowledge, therefore our hankering is always to live eternally. Our hankering is always to get full knowledge, and our hankering is always to remain happy. That is our natural hankering. But that is being hampered due to this body. That we do not understand. We are hankering after full knowledge, we are hankering after full bliss, we are hankering after eternity, but we do not know how to obtain that. Here is the information. Here is the information, that you are hankering after all these things through some imperfect instrument. That is not possible. So you have to understand yourself that you are not this body.

Lecture on BG Lecture Excerpts 2.44-45, 2.58 -- New York, March 25, 1966:

Similarly, we have to... Our, the present life is diseased condition, so if we want to cure this disease of repeated birth and death, then we have to restrict, restrict our bodily enjoyment, because we cannot enjoy. It is simply so-called enjoyment. Actually, we cannot enjoy this diseased condition of this body. Enjoyment, real enjoyment means that is nonstopping, nonstop. There is a verse in Mahābhārata. Ramante yoginaḥ anante (CC Madhya 9.29). Yoginaḥ, those who are yogis or spiritualists. Yogis means spiritualists. The general meaning of yogi is spiritualist, those who are endeavoring to emancipate from this material condition of life and try to elevate to the spiritual platform, he is called yogi. Now, those yogis are different types, but the method or process of spiritual realization may be different. Your process or my process may be a little different, but that does not hamper. The thing is that your aim is also spiritual realization. Just like generally there are three classes of spiritualists. The jñānīs, the yogis and the bhaktas. Jñānī means those who are trying to realize spiritual self through speculation of metaphysics and philosophy. They are called jñānīs. And yogis—those who are trying to realize spiritual self by meditation and controlling the senses. Yoga indriya-saṁyama. This haṭha-yoga meditation means that our senses are engaged in varieties of work, so by that haṭha-yoga gymnastic, the process, the mind is concentrated into the Paramātmā, Supersoul.

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

Similarly, āhāra, eating. You have to eat only things which can maintain your body properly. Now, say, for human being. Say, human being, the eating things are grains, vegetables, fruits, milk and so many things which are given by God for human eating. So we should be satisfied with those things which are meant for humanity. We should not simply... For the pleasure of the tongue we should not eat anything. That is called atyāhāra. So atyāhāra and then prayāsa. Prayāsa means to labor very hard to achieve a thing. Life should be conducted in such a way that our necessities of life may come not with great effort, easily, easily. We should not encumber ourself, our life, living policy, in an encumbered way. Then our spiritual progress will be hampered. The modern society has practically encumbered the whole human activities, and therefore they have no time for spiritual culture. You see? But the conception of Vedic civilization was that people used to be satisfied on agricultural produce and for three months working during rainy season. So they get some agriculture produce and they used to eat the whole year. So nine months they were free to advance in spiritual culture and only three months they used to work for accumulating their foodstuff.

Lecture on BG 2.49-51 -- New York, April 5, 1966:

Now Lord Śrī Kṛṣṇa is just trying to place Arjuna in the platform of working on pure consciousness. The... We have already discussed for so many days that we are not this dull body, but we are consciousness. Now, some way or other, we are in contact with this matter. Therefore our freedom is checked. As spiritual beings, we are free, free to act, free to have anything, pure, no contamination, no disease, no birth, no death, no old age, and besides that, we have got many, many other qualifications in our spiritual life. So unfortunately, because we are in contact with this matter, we are hampered in so many ways. This we should understand, and this is the opportunity; this human life is the only opportunity. If we miss this opportunity, then it may be that in our next life we may not have again this nice, civilized human form of life according to our karma. But one thing is sure. You'll be glad to hear that once begun, this process of spiritual realization, one is guaranteed to have next life as human being. You'll find in the Bhagavad-gītā that śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate (BG 6.41). You'll find in course of this discussion with Arjuna and Kṛṣṇa when Kṛṣṇa will describe about the yoga system, how to act it. This is also yoga system, yoga-sthaḥ kuru karmāṇi. This is karma-yoga. This is karma-yoga.

So any yoga, either karma-yoga or dhyāna-yoga or jñāna-yoga, any system of yoga, once begun in this life, that will continue. That will continue. Yoga-sthaḥ kuru karmāṇi. The Bhāgavata says, Śrīmad-Bhāgavata says, tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo 'tha patet tato yadi yatra kva vābhadram abhūd amuṣya kiṁ ko vārtha āptaḥ, āptaḥ abhajatāṁ sva-dharmataḥ (SB 1.5.17). This is speech by Nārada to his disciple, Śrīla Vyāsadeva, that "You should try, people, to connect them in spiritual life, in conducting spiritual life. It doesn't matter even if he fails to complete the course; still, he's not loser. Still, he's not loser. He..." The whole system of Vedic knowledge, especially the Kṛṣṇa philosophy... Kṛṣṇa philosophy—the whole philosophy.

Lecture on BG 3.13-16 -- New York, May 23, 1966:

So yajña is not difficult. Now, if by doing that yajña, if we become free from all reactions, then why should we not do it? Why should we not do it? There is no difficulty. There is no question of difficulty. Rather, it is a thing of pleasure, ānanda. The whole thing is ānanda. Ānanda means pleasure. Enjoyment. Spiritual life does not mean that void of enjoyment, no. It is full of enjoyment. We are seeking after enjoyment, but that enjoyment is hampered by our material existence. We do not know. We are trying to squeezing out the senses and trying to have material pleasure. This is nonsense because we do not know what is spiritual life. Spiritual life means unlimited, unlimited pleasure.

There is a verse describing about Rāma. Hare Rāma Hare Rāma Rāma Rāma Hare Hare, we chant. Now, what is the meaning of Rāma? That is described.

ramante yogino 'nante

satyānande cid-ātmani

iti rāma-padenāsau

paraṁ brahmābhidhīyate

(CC Madhya 9.29)

Rāma means ramaṇa. Ramaṇa means enjoyment. So yoginaḥ.

Now, mind that, karma-yogī. Those who are yogis, those who are trying to get spiritual life, regain their spiritual vitality, they are called yogis. There are different kinds of yogis: karma-yogī, jñāna-yogī, dhyāna-yogī, rāja-yogī. The highest of all of them is the bhakti-yogī or the bhakta.

Lecture on BG 4.11-12 -- New York, July 28, 1966:

Therefore everyone is following the leadership or the representative of the leadership. Now you will find in the Bhagavad-gītā. When there is some specific qualification of a person, just like political leader or some spiritual leader... Leader there must be. So suppose a political leader or religious leader is there, and thousands of people are following him. So that is confirmed in the Bhagavad-gītā, that they are invested with certain power of Śrī Kṛṣṇa. Yad yad vibhūtimat sattvaṁ mama tejo 'ṁśa-sambhavam. So everyone is following directly or indirectly the supreme leadership of Kṛṣṇa. And the perfectional stage of accepting that leadership is when we accept Śrī Kṛṣṇa as our direct leader.

We are going to that path gradually, going to that path gradually, but in the middle, we are hampered because there is want of sufficient knowledge. When sufficient knowledge is there... You'll find in the Bhagavad-gītā. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate: (BG 7.19) "After many, many births, when one is developed in his real consciousness, he can understand." What? What he understands? Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ: (BG 7.19) "That Kṛṣṇa is the Supreme. He is all in all, so I have to surrender unto Him." That is the perfection of knowledge. This stage one has to reach. Never mind whether he is following a principle of philosophical research, whether he is following the yogic principle, or whether he is following philanthropic work or political leadership or... So many things are going on, but the whole thing is targeted toward Kṛṣṇa. How it is targeted? That is explained. I shall try to explain.

Lecture on BG 4.19-25 -- Los Angeles, January 9, 1969:

Devotee: Purport: "A Kṛṣṇa conscious person does not make much endeavor even to maintain his body. He is satisfied with gains which are obtained of their own accord. He neither begs nor borrows but he labors honestly as far as in his own power and is satisfied with whatever is obtained by his own honest labor. A Kṛṣṇa conscious person is therefore independent in his livelihood. He does not allow anyone's service to hamper his own service to Kṛṣṇa. However for the service of the Lord He can participate in any kind of action without being disturbed by the duality of the material world. The duality of the material is felt in terms of heat and cold or misery and happiness. A Kṛṣṇa conscious person is above this duality because he does not hesitate to act in any way for the satisfaction of Kṛṣṇa. As he does not care for duality therefore he is steady both in success and in failure. These signs are visible when one is full in transcendental knowledge."

Twenty-three: "The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence."

Prabhupāda: Yes. "The work of a man who is unattached to the modes of material nature." The modes of material nature are three: goodness, passion, and ignorance. Somebody is working in the material world in the quality of goodness. In Vedic culture these divisions are very distinct. Just like brāhmaṇas, sannyāsīs. They are supposed to be working in goodness because they are simply working for Kṛṣṇa consciousness or Kṛṣṇa consciousness, brāhmaṇas business.

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

Just imagine. Here in this material world there is sex life. That is considered to be the highest pleasure. But the spiritual world means there is no sex life. Although there are very beautiful women, very beautiful men, with four hands. The men are with four hands there and very attractive. All of them are young. They never become old. Because in the spiritual world there is no birth, death, old age and disease. That is spiritual world. So there is no... Old age is due to this body. Otherwise, spirit soul is everlastingly young. You can think over yourself. Just like I am now old man. So sometime I think that in my childhood, when I was born, I was jumping and dancing. Now I cannot do that. Because of this old body. So we are hampered on account of this material body. Encagement.

So there are two ways, as I have already explained, that if you like you can become free from this bondage of material body. If you like. And if you don't like you can continue your material way of life, changing different material bodies. Changing different material body is described here: mṛtyu-saṁsāra-vartmani. Mṛtyu. Because with any body, material body, either cat's body, a dog's body or human being's body or demigod's body or even Brahmā's body, you have to die. There is no escape. Therefore it is called mṛtyu-saṁsāra-vartmani. And the, another path is, aprāpya mām, this mṛtyu-saṁsāra-vartmani means you don't get Kṛṣṇa. Kṛṣṇa says aprāpya, not getting mām, Me. Two alternatives. Either you get Kṛṣṇa and go back to home, back to Godhead, this is one path. And the other path that you remain in this material world and repeatedly get a body and die again, get again another body. This is going on. Repetition of birth, death, old age and disease.

Lecture on BG 9.20-22 -- New York, December 6, 1966:

So Arjunācārya, "Oh, you are taking food? What is that?" No. He did not. I am mistaken. Sorry. He said that "You are..." So the wife said, "Ācārya, you have become so much cruel nowadays?" "Oh, what is that?" "Two boys, very nice boys, they have brought so many foodstuff. You loaded on their head, and they denied to take it, and you have beaten them, chastised?" He said, "No. I have never done this. Why shall I do it?" Then she described, "Oh, such a nice beautiful boy." Then Arjunācārya understood that "Because I wanted that God does not deliver, so He has delivered these goods, and because I cut these alphabets that He does not give personally, so He has shown that beating mark."

There is an incident in southern India of Yāmunācārya. That story is there. Of course, you may believe or not believe. That's a different thing. But here the Lord says that "I personally deliver." So those who are in Kṛṣṇa consciousness, those who are actually busy in the matter of discharging their duties as a Kṛṣṇa conscious person, they may be assured that so far their living condition is concerned or their comforts of life is concerned, that is assured by the Lord. There will be no hampering.

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.5 -- Montreal, August 2, 1968:

Therefore we should not approach God with a motive. We should simply approach God to love Him, that's all, without any return. That is pure devotion. That is described here:

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

(SB 1.2.6)

If you want really peace by worshiping God, by rendering service to God, then you should learn how to love Kṛṣṇa without any motive. That kind of love will never be checked. You will never be hampered in executing devotional service. And that is first-class religion.

Lecture on SB 1.2.5 -- New Vrindaban, September 4, 1972:

So we should not be disturbed by the so-called distress and happiness. They are coming and going. Kṛṣṇa has advised in the Bhagavad-gītā: āgamāpāyino 'nityās tāṁs titikṣasva bhārata. The so-called distress and happiness, they come and go like seasonal changes. Just like we have got summer season, winter season. The winter also not staying for good, neither the summer is staying for good. It will change. Cakravat parivartante sukhāni duḥkhāni ca. There are so many. So we should not bother about this material happiness and distress. That is perfect civilization. We shall depend on the arrangement of God, as lower animals, they are depending. The birds, rising early in the morning, they chirp, but they are not hampered, "Where to find out food?" They know, "There is somewhere our food." They go and get it. Similarly, our real problem is that we have forgotten Kṛṣṇa or God. We must revive our God consciousness again—that is not very difficult task—and save time, how to reestablish our relationship with God.

Therefore here Sūta Gosvāmī says that yat kṛtaḥ kṛṣṇa-sampraśnaḥ. So our business should be always to inquire about Kṛṣṇa, or God, and try to understand, because as soon as you understand God, then your this material conditioned life will be finished. That is stated in the Bhagavad-gītā: janma karma me divyaṁ yo jānāti tattvataḥ (BG 4.9). You should know Kṛṣṇa, or God, in truth not by manufacturing your own ways, concoction. Scientifically. It is a great science. Yad vijñānaṁ samanvitam. Jñānaṁ te 'haṁ sa-vijñānaṁ vakṣyāmi yat aśeṣataḥ (BG 7.2), in the Bhagavad-gītā. Sa-vijñānam: "It is science." Yaj jñātvā bhūyo 'nyaj jñātavyaṁ na avaśiṣyate. If you try to understand God, then you have nothing to understand again any more. Every, all knowledge is there. Because God is everything, so you understand everything.

Lecture on SB 1.2.6 -- Delhi, November 11, 1973:

So to love God is the ultimate... Caitanya Mahāprabhu also said premā pum-artho mahān: "The supreme gain of life is how to be situated in the platform of loving service to the Supreme Person, God." That is actual perfection. That is described here. Ahaituky apratihatā. Apratihatā means this love cannot be checked. If you love somebody here in this material world, then if you have no money, the exchange of love will be hampered. But this love of God cannot be hampered. If you want to love God, there is no material impediments. Ahaituky apratihatā. It cannot be checked. You may be the poor of the poorest of the poor; still you can love God. That Kṛṣṇa says in the Bhagavad-gītā, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). Patram, a little leaf or a little water or little flower or little fruit. Patraṁ puṣpaṁ phalaṁ toyam. If you offer to Kṛṣṇa, "My Lord, My Kṛṣṇa, I am very poor man. I cannot give You anything. But I have collected a little fruit, little flower, little water. So I have come to offer You," Kṛṣṇa says, "Yes," tad aham aśnāmi, tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ. He is not hungry, but He wants your love. He wants your love. That is... Therefore He comes, personally He comes. Yadā yadā hi dharmasya glāniḥ (BG 4.7).

What is that dharmasya glāniḥ. When people forget how to love God, that is dharmasya glāniḥ? Not that other. So He comes to teach, and ultimately He teaches... In the middle He also teaches, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). This is God's teaching, that "You simply think of God." Man-manāḥ. Mad-bhaktaḥ, "Become devotee of God, worship God." Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). You are coming here. Here is God. You are offering obeisances.

Lecture on SB 1.2.6 -- London, August 26, 1971:

So that is stated here that love of Godhead, not for any purpose. Without any purpose. Ahaituky apratihatā... Apratihatā means without being hampered by any reason. "Oh, I cannot love Kṛṣṇa because I am very poor man." Or "I cannot love Kṛṣṇa because I have no education, I cannot study Vedānta." No. To love Kṛṣṇa, you don't require any material acquisition. No material acquisition will help. So if somebody says, "Oh, I have to bring fruit and flower at least, and incense to the temple, otherwise..." Yes. That is the sign of love. The sign of love is six, six. They are six in number. What is that? You give something to your lover, and you accept something from your lover. If you simply go on giving your lover, and if you don't..., your lover does not give you something, then there is no love. Dadāti pratigṛhṇāti. Everything is defined in the Vedic literature. Love means one should give and should accept also. Dadāti pratigṛhṇāti bhuṅkte bhojayate. One should give the lover eatables and accept eatables from him or her. Dadāti pratigṛhṇāti bhuṅkte bhojayate guhyam ākhyāti pṛcchati ca... You should not keep anything secret within your mind, and the lover should not keep anything secret within the mind. If these six kinds of exchanges are there, then there is love. And that love should be without any reason and without being stopped by any material cause.

Lecture on SB 1.8.23 -- Los Angeles, April 15, 1973:

Therefore Kuntīdevī says, "Hṛṣīkeśa, my dear Kṛṣṇa, You are the master of the senses, and for the sense gratification, we are fallen in this material condition of life, different varieties of life." So we are suffering, and suffering to the extent, even one becomes Kṛṣṇa's mother... Because this is material world, she's also put into suffering, what to speak of others? Devakī is so advanced that she has become the mother of Kṛṣṇa, but still she's put into difficulties. And difficulties by whom? By his brother, Kaṁsa. So this world is like that. Try to understand. Even you become Kṛṣṇa's mother, and even your brother, who is very nearest relative. So you, the world is such jealous, that if one's personal interest is hampered, everyone will be ready to give you trouble. This is the world. Everyone. Even if he's brother, even he's father. What to speak of others? Khalena. Khala means jealous. This material world is jealous, envious. I am envious of you; you are envious of me. This is our business. This is our business.

Therefore this Kṛṣṇa consciousness movement is for such person who is no more jealous, who's no more envious. Perfect person. Dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ vāstavaṁ vastu vedyam atra (SB 1.1.2). Those who are jealous and envious, they are within this material world. And those who are not jealous, they are in the spiritual world. Simple thing. You test yourself, "Whether I am jealous, envious of my other associates, friends, everything?" Then I am in the material world. And if I am not jealous, then I'm in the spiritual world. Anyone can test. There is no question of whether I'm spiritually advanced or not. You can test yourself. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). Just like if you are eating, you'll understand whether you are satisfied, whether your hunger is satisfied. You haven't got to take certificate from others.

Lecture on SB 1.8.51 -- Los Angeles, May 13, 1973:

Pradyumna: "The gṛhamedhīs are those whose only business is to perform welfare work for the sake of material prosperity. Such material prosperity is sometimes hampered by sinful activities, and the materialist is sure to commit sins even unintentionally in the course of discharging material duties. To get relief from such sinful reactions, the Vedas prescribe several kinds of sacrifices. It is said in the Vedas that by performing the aśvamedha-yajña, or horse sacrifice, one can get relief from even brahma-hatyā, the killing of a brāhmaṇa. Yudhiṣṭhira Mahārāja performed this aśvamedha-yajña, but he thinks that even by performing such yajñas it is not possible to get relief from the great sins committed."

Prabhupāda: Yes. Suppose you have done something wrong. So the court fines you, "Oh, you have done this wrong." Just like one man knocked some of our student, and he died, and then he was fined twenty thousand dollars, like that. So everyone knows that "If I knock somebody or kill somebody, there is motor accident, there will be so much trouble." And when there is trouble, actually, they go and give some fine. But the accident is going on. Nobody is careful. So that is the position. Unless one is careful to his sense that "Why should I drive so fiercely or without any care that others may be injured, my car will be injured? Why shall I created this trouble? Let me drive the car very conscientiously..." So that is required. Simply atonement, or giving fine for some misdeed, that is not sufficient. One should be awakened to his knowledge about his responsibility.

Lecture on SB 2.2.5 -- Los Angeles, December 2, 1968:

This life of spiritual execution cannot be hampered by any material condition. From Śrīmad-Bhāgavatam we understand that sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). That is the highest type of religious performances by which one can achieve the perfection of loving God. Yato bhaktir adhokṣaje. Bhakti means to offer transcendental loving service to the Supreme Lord. Bhakti. Bhaj-dhātu sevayā(?). Bhaj. Bhaj-dhātu, it is a verb, bhaj. Bhaj means to render service just like servant renders service to the master, friend renders service to the friend, wife renders service to the husband, husband renders service to the wife. This service-rendering process is going on everywhere. Nobody is absolute that he does not render service to anyone. That is not possible. I have repeatedly explained that if somebody has no master to serve, he voluntarily accepts a cat or dog as his master to serve. The nice name is pet dog, but it is serving. The mother serves the child. So one who has no child, he takes the cat as her child and serves.

So the service mood is going on everywhere. But the highest perfection of service is when we learn to serve the Supreme Absolute Lord. That is called bhakti. And that bhakti execution of service to the Lord is ahaitukī. Just like we have got some little examples. This mother is serving the child not with any expectation. She loves to serve the child. She wants to see the child is in comfort, the child does not feel any discomfiture. That is her pleasure.

Lecture on SB 2.4.1 -- Los Angeles, June 24, 1972:

Because you are a living entity, you are part and parcel of Kṛṣṇa, so actually you are trying to go to Kṛṣṇa. Just like a child is crying. The idea is that the child wants mother. Or mother's breast milk. That is his demand. But sometimes we do not know. We try to make the child comfortable in different ways. Similarly, all of us are searching after Kṛṣṇa. That is the fact. Kṛṣṇa, being the Supreme, we are all, being parts and parcels, our natural tendency is to approach Kṛṣṇa. Manuṣyāḥ pārtha sarvaśaḥ. Mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ. In the Bhagavad-gītā you'll find this. Mama vartmānu... "They are all trying to come to Me." But they are being hampered by different types of māyā. So the spiritual advancement means ultimately to approach Kṛṣṇa. This is very nicely explained by Caitanya Mahāprabhu. The bhakti-latā, the creeper of bhakti, is growing, but it will go on growing, growing, growing, until the bhakti-latā, I mean to say, catches the lotus feet of Kṛṣṇa.

You'll see, the creepers they grow, they try to catch something, small. As soon as they get a feeler or root, immediately, by nature... Similarly, you go on increasing your bhakti creeper.

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

When a child is born, if some friends asks, "When this child is born?" "Now, one week before," that means the child has already died one week. From his duration of life, make one week minus. So we are dying every moment. Mṛtyu, death, is sure. "As sure as death." So... But we are not meant for death, neither we are meant for birth. That is explained in the Bhagavad-gītā. Na jāyate na mriyate vā: "The spirit soul is never born, neither he dies." Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre (BG 2.20). The spirit soul, nitya, eternal, śāśvata, inexhaustible... Na hanyate, clearly says, na hanyate hanyamāne śarīre (BG 2.20). So this death is artificial. Therefore we do not like to die. We do not like to be unhappy. We do not like to be without any knowledge. This is our nature. But because this nature is hampered on material condition, therefore the business of the human being is to cure this disease—birth, death, old age and disease. This is the mission of life, not to waste time, not to waste our life, duration of life, just simply jumping like dog and hog. That is not human life. Tapo divyam (SB 5.5.1).

Therefore we have to undergo tapasya. We should not indulge whimsically to anything. That is not human life. Therefore human life, there is need of education; there is need of regularities; there is need of following the instruction of the authorities. That is in human life. Law is meant for the human life, not for the cats and dogs. Therefore Ṛṣabhadeva suggested that "You practice austerity." Means... Austerity means... I have already explained. I do not like to do anything, but for curing my, this material disease, I have to do that. This is called austerity. The same example: I am habituated to smoke. I don't like. If somebody said, "Don't smoke," it is difficult for me. But I have to do it if I want to cure my disease. This is called austerity.

Lecture on SB 5.5.5 -- Vrndavana, October 27, 1976:

It is very quite natural, whatever you do, your mind will be absorbed in that business. Karmātmakam. Therefore our mind should be engaged always in Kṛṣṇa: sa vai manaḥ kṛṣṇa-padaravindayor (SB 9.4.18). Then we can be relieved from this śarīra-bandhaḥ. Unfortunately, there is no education that it is a great hamper, impediment, to our progress of life, this material body. And in the Vedic civilization, this material body is condemned everywhere—material, śarīra-bandhaḥ. They do not understand.

So in the bondage state, whatever you are doing in so-called material progress, it is not progress. It is parābhavas, defeat. People are so busily engaged throughout day and night. They are making material progress, but it is not progress. It is regress. But they do not know it. Why? Abodha-jātaḥ, born rascal. Born rascal. If we say that "You are all born rascals," they'll fight. But actually that is the fact. Born rascals: abodha-jātaḥ. Yāvan na jijñāsata ātma-tattvam. That ātma-tattvam, brahma-jijñāsa. Where is that inquiry? Nobody inquires because they have no information. The cats and dogs, big, big professors, they are thinking so long this body is there, by chance, by accident, we have got this body, and as soon as the body is finished, everything is finished. That means they do not know ātma-tattvam. On this misconception of life they are inventing so many "isms."

Just now in the morning we were talking that inventing some means for curing the leprosy. That is good, but why there should be leprosy? That they do not know. Why one man is suffering from leprosy, another man is not suffering? Is there no arrangement? Who is making this arrangement, that one man is suffering from leprosy, another is not suffering, he's quite in good health? So unless there is some arrangement, how it is happening?

Lecture on SB 6.3.16-17 -- Gorakhpur, February 10, 1971:

Prabhupāda: It is not that I am directly connected with Kṛṣṇa or Viṣṇu. I am directly connected with my spiritual master, and my business is to carry out his order. That's all. If I can do that well, that is my purpose. That's all.

Revatīnandana: But if somebody else may become, say, a devotee of Lakṣmī-Nārāyaṇa, then is it to be understood that he, then, because he has become devotee of a follower of Lakṣmī-Nārāyaṇa, he may come to associate with Lakṣmī-Nārāyaṇa?

Prabhupāda: No, no. It is not that. A devotee is not particular follower of Lakṣmī-Nārāyaṇa, not of Kṛṣṇa. One who is pure devotee, he knows both the line is as perfect. He may be, a spiritual master is devotee of Rādhā-Kṛṣṇa, but his disciple may be a devotee of Lakṣmī-Nārāyaṇa. It does not hamper. It does not matter, because They are the same. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). They are all one. When we say "Kṛṣṇa," He includes everyone—Rāma, Nārāyaṇa, Viṣṇu, everyone.

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

So Viṣṇu means all-pervading. But by our material conception we think that anything which is all-pervading, how it can be localized personally? That is our material conception. Just like I am sitting here, you are sitting here. You cannot be all-pervading. But your mind, because it is finer, the mind can be in so many places. Similarly, when you are still finer intelligence, you are still finer, a spirit soul, you can also become all-pervading. At the present moment we are hampered, conditioned, by the covering of this material body. Therefore our endeavor should be how we get out of this material body. That formula I've already explained that tyaktvā dehaṁ punar janma naiti (BG 4.9). If you simply understand what is God, simply by this understanding, tyaktvā deham, after leaving this body, punar janma naiti, you don't get any more this material body. Simply try to understand what is Viṣṇu, then you become as good as that Viṣṇu. First of all you understand Viṣṇu, that He is all-pervading. So Viṣṇu, because He has got spiritual body, similarly, when you get your spiritual body How you can get? By understanding Viṣṇu.

Therefore in the Vedic mantra, Rg mantra, it is, tad viṣṇoḥ paramaṁ padaṁ sada paśyanti sūrayaḥ. The sūraya, those who are demigods or Aryans, they are, their destination is Viṣṇu. But ordinary men, they do not know that. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They do not know that their ultimate goal of life is to understand Viṣṇu. Why? Durāśayā ye bahir-artha-māninaḥ. They are trying to become perfect with this material condition. That is not possible. You have to know Viṣṇu. Then you become perfect.

Lecture on SB 7.6.10 -- New Vrindaban, June 26, 1976:

Poor people, they do not know what is their self-interest, what is the aim of life. Therefore Vyāsadeva he is called vidvāṁs. Vidvāṁs means very learned. He has compiled the śāstra. Anartha, unnecessarily want. Wants we have increased. Now we, instead of wasting our time for increasing our unnecessary needs of life, we shall be satisfied with the bare necessities of life. Eating, sleeping, mating, we can minimize it. But don't, we don't say that you starve, you keep your body uncomfortably, and then fall sick, and then your Kṛṣṇa conscious business is hampered. No. Yavad-artha prayojana. Anāsaktasya viṣayān. Don't be attached to sense gratification. Satisfy senses as little as possible, which is essential, needed. It is not stopped. Nirbandhaḥ kṛṣṇa, anāsaktasya viṣayān yathārham upayuñjataḥ. Don't be attached to the sense gratification. Just like eating, it is also a kind of sense gratification, to satisfy the tongue, satisfy the belly. But eating is also necessary if we want to maintain our body, and with the body you have to execute Kṛṣṇa consciousness. Without maintaining the body, or disturbing the body, we cannot.

So everything can be adjusted. That is Kṛṣṇa consciousness education. And we are trying to establish an ideal colony in New Vrindaban and other places. So I'm glad that in spite of all difficulties you are trying to... But do it nicely. Plain living, high thinking, that is required. It is not necessary that unnecessarily we increase objectives of sense gratification and be entangled. Minimize it and live peacefully, chant Hare Kṛṣṇa.

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

So things have to be organized. People are actually hankering after this Kṛṣṇa consciousness movement because it is the natural function of the living entity. It is not artificial. The very, I mean to, vivid example are yourselves. Your contact with me is, utmost, for the last two years, but still, you are taking very serious interest in this Kṛṣṇa consciousness movement. Why? Because it is the fundamental necessity. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Every living entity is by nature joyful, spiritually, and because he is materially covered, his joyfulness is hampered. That is the real position. Feverish condition, one becomes sick, attacked by fever—his joyfulness goes away. He becomes sick. Similarly, our natural position is joy. Ānandamayo 'bhyāsāt. Kṛṣṇa is joyful. I am part and parcel of Kṛṣṇa; therefore I must be also joyful. That is natural. If my father is black, then I am also black. If my mother is black, I am also black. So our father, the supreme father Kṛṣṇa, is joyful. Don't you see Kṛṣṇa's attitude? Anywhere you see, Kṛṣṇa is joyful. He is not engaged in some industrial work or in some heavy machine making. He is simply playing on His flute. You see? And Rādhārāṇī is there. That is joyful nature. Ānandamayo 'bhyāsāt.

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

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

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 1.15 -- Mayapur, April 8, 1975:

If you stick to the lotus feet of Kṛṣṇa, "Kṛṣṇa save me," then this disturbing material thing, sex agitation, will not disturb you. This is the only way. Therefore it is said Madana-mohana. Our spiritual life is hampered very strongly by this sex impulse. But it is material, the sex impulse is material, so we should try to tolerate, (indistinct) kaṇḍūyanena karayor iva duḥkha-duḥkhaṁ kaṇḍūtivan manasijaṁ viṣaheta-dhīraḥ. Just (try) to tolerate little and chant Hare Kṛṣṇa, pray to Kṛṣṇa, "Please save me from these disturbances." And we should materially also control. Control means atyāhāraḥ prayāsaś ca prajalpo niyamāgrahaḥ (NOI 2). Atyāhāraḥ, too much eating, that is also agitating.

So everything can be controlled by Kṛṣṇa's grace. He is Madana-mohana. Therefore, our first business is to surrender to Madana-mohana and establish our relationship with Him. "My Lord Kṛṣṇa, I have so long forgotten..." That song is sung by Bhaktivinoda Ṭhākura,

mānasa, deho, geho, yo kicho mora

arpilūn tuyā pade, nanda-kiśora

This is full surrender. Then Kṛṣṇa assures, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ (BG 18.66), He will protect. So tāṁs titikṣasva bhārata. There are so many disturbances. So Kṛṣṇa says tolerate, and do your business faithfully. Chant Hare Kṛṣṇa, follow the rules and regulations, and remain fully surrendered at the lotus feet of Madana-mohana. There will be no more disturbance.

Sri Isopanisad Lectures

Sri Isopanisad, Mantra 9 -- Los Angeles, May 13, 1970:

So leaders should think over it, that "What we are producing, in spite of so many educational institutions?" That is hinted here, that because you are worshiping avidyā... That is not knowledge. Bhaktivinoda Ṭhākura has sung very nicely: jaḍa-vidyā saba māyāra vaibhava. Jaḍa-vidyā. Jaḍa-vidyā means this material education. He says they are expansion of this māyā. Jaḍa vidyā. Jaḍa vidyā sa māyāra vaibhava, tomāra bhajane bādhā. The more we shall advance in this material education, the more we will be hampered to understand what is God. And at last we shall declare, "God is dead. I am God. You are God," this, all this nonsense. That is hinted here: andhaṁ tamaḥ. Andham means darkness. There are two kinds of darkness. If you remain in ignorance, that is also darkness, and if you remain actually in darkness, where there is no sunlight, there is no electric light, that is also darkness. So avidyām upāsate. Another, tato bhūya iva te tamo ya u vidyāyāṁ ratāḥ. So these materialists, they are certainly being pushed in the darkness, but there is another class, who are so-called philosopher, mental speculators, religionists, yogis. They are going still more in the darkness, because they are defying Kṛṣṇa. They are posed as if culturing spiritual knowledge, but because they have no information of Kṛṣṇa, or God, their advancement of education is also more dangerous. More dangerous. Because they are misleading people. The yoga system, the so-called yoga, not the real yoga system... The so-called yoga system, they are preaching, misleading people that "You meditate and you'll understand that you are God." By meditation, one becomes God.

Festival Lectures

Varaha-dvadasi, Lord Varaha's Appearance Day Lecture -- Bhuvanesvara, January 31, 1977:

So our taking the shape of crocodile or boar or something animal that is karma. But that is a horse, real horse is karma but the Gladstone's becoming horse, that is not karma, that is enjoyment. We should understand like that, that when keśava dhṛta-kūrma-śarīra and varāha-śarīra, He's not forced by karma. Na māṁ karmāṇi limpanti (BG 4.14). Kṛṣṇa says in the Bhagavad-gītā, na me karma-phale spṛhā. He is self-sufficient. So, everything His enjoyment. We are also seeking enjoyment because we are part and parcel of Kṛṣṇa. So ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Kṛṣṇa or His part and parcel, the same quality. Kṛṣṇa is seeking enjoyment, and we are also seeking enjoyment, but we can enjoy together in the spiritual world without any hamper, without any impediment.

ānanda-cinmaya-rasa-pratibhāvitābhis

tābhir ya eva nija-rūpatayā kalābhiḥ

goloka eva nivasaty akhilātma-bhūto

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.37)

When we dance with Kṛṣṇa in the Goloka Vṛndāvana, both of us are enjoying. Kṛṣṇa is enjoying; we are also enjoying. But if we want to enjoy independent of Kṛṣṇa or to imitate Kṛṣṇa or to become Kṛṣṇa, then it is māyā. Then it is māyā. This material world means the same enjoying spirit is there within me, but if I want to become Kṛṣṇa or enjoy independently, then it is māyā. So therefore we should enjoy with Kṛṣṇa. That is the aim of... The same thing is there.

Arrival Addresses and Talks

Arrival Conversation -- Los Angeles, June 20, 1975:

Brahmānanda: They've concluded that the opposition is not from the central government but from the local. Because the projects are going on without being hampered in other places in India. It is only in Bombay that we are getting this difficulty.

Prabhupāda: In central government that Indira Gandhi is now...

Brahmānanda: Her position is now jeopardized.

Tamāla Kṛṣṇa: Really?

Prabhupāda: She is convicted. That election was not properly...

Tamāla Kṛṣṇa: Who has convicted her?

Brahmānanda: High-court.

Tamāla Kṛṣṇa: How was... I am surprised they could do that. She's practically like a dictator.

Prabhupāda: And she has been done in his (her) own city, Allahabad.

Initiation Lectures

Lecture at Initiation Fire Sacrifice -- Los Angeles, July 16, 1969:

So any stage of life, yaḥ smaret puṇḍarīkākṣam, anyone who remembers Puṇḍarīkākṣam, Kṛṣṇa... (aside:) Sit like this. Yes. Puṇḍarīkākṣam. Puṇḍarīka means lotus; akṣam means eyes. Puṇḍarīkākṣam. Yaḥ smaret puṇḍarīkākṣaṁ sa bahyābhyantara-śuciḥ. Externally, internally, he becomes immediately purified. So keep on chanting, you keep yourself purified, māyā cannot touch you. Māyā's contamination will not touch you. Just like if you take vaccine, the infectious disease will not touch you. Similarly, if you keep yourself vaccinated with Kṛṣṇa consciousness, the māyā has no power to touch you. And if you can keep, then you will be accustomed. Just like a child, when he learns walking, he requires little help. He may fall down, but that doesn't matter. He again stands up. Similarly, in the beginning there may be childlike falldown, but if you stick to the position, then one day you'll be able to walk freely, without any hamper. So this mantra, apavitraḥ pavitro vā sarvāvasthām, any condition of life, you can simply remember Puṇḍarīkākṣam, Kṛṣṇa. As soon as you chant "Kṛṣṇa," you remember everything.

So this remembering is the whole thing. If you have got always within your heart Kṛṣṇa, by sound or by mental thoughts, by work, some way or other, by reading books, any way, if simply you keep your consciousness in Kṛṣṇa, then your life is successful. That's all. And in the Bhagavad-gītā such person who is keeping always Kṛṣṇa within himself, he's certified as the greatest of all yogis. Yoginām api sarveṣāṁ, "Of all the yogis," mad-gatenāntarātmanā, "simply who is keeping Me within his heart.

General Lectures

Lecture 'Nobody Wants to Die' -- Boston, May 7, 1968:

I am spirit soul. Na jāyate na mriyate na hanyate hanyamāne śarīre (BG 2.20). Nityaḥ śāśvato 'yaṁ purāṇaḥ. It is always, although it is the oldest, it is always fresh. Just like I have become. Now, amongst you, I am the oldest man. You are fresh. But the propensities of you and when the..., of me, it is the same. I want to enjoy life. The same propensities which I had in my youthful life, I've got still. But because my body has become old, I cannot enjoy like that. So it is the bodily impediments that is hampering my real happiness. So problem is how to get out of this entanglement of repetition of taking one body after another, one body after another, as we are taking in this life also. That is the solution. That solution is yad gatvā na nivartante. Kṛṣṇa says, tad dhāma paramaṁ mama: (BG 15.6) "If you go to My planet, you have no more (to) come back again." You get your eternal life, eternal, blissful life, full of knowledge and remain, enjoy like Kṛṣṇa with Kṛṣṇa. That is the highest perfection.

So we are giving the information of the highest perfectional stage of living entity. It is nothing bluff or artificial; it is fact, Kṛṣṇa consciousness. There are volumes of books, volumes of understanding. If you have got time, read them. Just like if you want to be a scholar, there are facilities. But, if you want to simply waste your time some by thinking artificially that you are God and do nothing, you can do that. You are at liberty. That will not bring any benefit. Maybe some benefit, temporarily, but real solution is there. If you believe in the Vedic scriptures, then real solution is yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6). Mamaivāṁśo jīva-bhūta (BG 15.7). So everything is there.

Speech at Olympia Theater -- Paris, June 26, 1971, (with translator):

So you can chant the holy name of God anywhere, everywhere, and wherever it is possible. So suppose you are walking on the street or passing on the buses, but if you chant the holy name of God, especially Hare Kṛṣṇa, Hare Kṛṣṇa, you will get much benefit without any loss of your money or without any hampering of your business. We therefore request and recommend that so long we live, we may chant the holy name of God: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. We don't charge anything for giving you this name. It is open to everyone. You can take it and make an experiment. By chanting, you will feel how much you are advancing in spiritual knowledge. This is the shortcut way of understanding God realization. But if you don't believe in the simple method, if you want to understand this philosophy through science and philosophy, we have got books, about one dozen books, four hundred pages each, to explain this science of chanting Hare Kṛṣṇa mantra. We have got our magazine, Back to Godhead, and our books, Kṛṣṇa book, Nectar of Devotion, Bhagavad-gītā, Śrīmad-Bhāgavatam. So many books we have got. So those who are very much serious... And everyone should be serious because if we miss this opportunity, then after death we do not know what is going to happen. I may have a human form of body or we may have a body of the animals or of a tree. That we do not know. But if we chant Hare Kṛṣṇa mantra and become advanced in Kṛṣṇa consciousness, at least next life again human form of body is guaranteed.

Lecture -- Detroit, July 16, 1971:

There are devotees. They want to see me. I want to see them. They want to take something, spiritual knowledge, from me, and my duty is to impart. This is the business. But if I simply become engaged how to decorate the apartment where I shall live and forget my business, does it mean that I am very intelligent? No. Therefore that is called ignorance. I forget my real business; I become engaged in some business which is very temporary. I am here for two days. I shall live in an apartment. It may be very nice or not very nice—that is not very important thing. For two days I can live anywhere, even underneath a tree. That does not hamper my business. But I must be very serious about my business. That is intelligence. If I forget my business and simply engage myself how to decorate the apartment, or simply thinking how I shall live here comfortably... Just like I saw one advertisement while coming: "Comfortably living in (indistinct) begins here." I saw.

So we are contemplating to live in this material world very comfortably. That has become our business. That is very much manifest in your Western countries. They are always busy how to live comfortably in this world. But they forget that one day will come, however secure and comfortable we may make our country or home, we will be kicked out: "Please get out immediately." You cannot say that "I have not finished my decoration of the apartment. Let me stay here for some days." No. The death is so cruel that one day, all of a sudden, it will come and say, "Please get out immediately." So if I could not finish my business during that time, and if I am kicked out, then just imagine how much loss we suffer and what kind of fool we are.

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

Similarly, a Vedic statement is accepted in Indian spiritual society. There are hundreds and thousands of men who are still dedicated. Practically the whole population of India, they are dedicated to spiritual life. Perhaps you may not know, but anyone who has taken birth in India, he has got a natural inheritance of spiritual life. Unfortunately, at the present moment the leaders are under wrong impression that in India, being too much spiritually inclined, its material advancement has been checked. But material advancement does not become hampered by spiritual knowledge. That is a wrong impression. Rather, if you become spiritually advanced, your material necessities will be very nicely adjusted. That is the injunction, Bhagavad-gītā, yuktāhāra-vihārasya yogo bhavati siddhi-da. Yoga... Spiritual life means yoga. So yogic life can be very nicely successful if you adjust your material necessities of life. If you become extravagant so far your material necessities of life is concerned, then you cannot make successful in yogic life.

So there are so many rules and regulations. Those who are interested in yoga, you will find in the authorized books, yoga indriya-saṁyamaḥ: "The aim of yogic power, yogic success, is to control the senses." Our senses in this material world have been described as venomous serpents. Indriya-kāla-sarpa-paṭalī. Kāla-sarpa, cobra, black cobra. So these indriyas are like that. Indriya means senses. As soon as touches, immediately it makes him poisonous. And that is the cause of our material conditional life. The more we are indulging unrestrictedly in sense gratification, we are becoming more and more entangled.

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

So our only request is, wherever we go all over the world, we request only that "You try to understand Kṛṣṇa. Then your life is successful." It doesn't matter what you do. We have to do something. Kṛṣṇa says, śarīra-yātrāpi te prasiddhyet akarmaṇaḥ. If you stop working, your living condition will be hampered. That is not the question. Everyone has to do his duty. Arjuna also did his duty. He was kṣatriya. His business was to acquire kingdom. Because the kṣatriyas, they cannot beg. They must have some land. Their business is to levy tax. That is enjoined in the śāstras. Brāhmaṇas, they should live by paṭhana pāṭhana yajana yājana. Kṣatriyas should live by giving protection to the people. Vaiśyas should live by trade, agriculture, protection of cows. And the śūdras should live under the protection of brāhmaṇa, kṣatriya, vaiśya, śūd..., three higher castes. This is the injunction. So one has to do something for his livelihood, but, at the same time, he has to cultivate knowledge for his perfection of life. So this is perfection of life, simple thing. Simple thing we are prescribing all over the world. You try to understand Kṛṣṇa. Simple. And it is not very difficult. You read Bhagavad-gītā as it is. You understand Kṛṣṇa. Kṛṣṇa is explaining everything. If the neophytes, one who cannot, cannot understand Kṛṣṇa, Kṛṣṇa is prescribing like this: raso 'ham apsu kaunteya, prabhāsmi śaśi-sūryayoḥ: (BG 7.8) "My dear Kaunteya, I am the taste of the water." So there is no need of saying that "I cannot see God. I have not seen God." Here is God. The taste of water is God.

Philosophy Discussions

Philosophy Discussion on Gottfried Wilhelm von Leibnitz:

Prabhupāda: It is in Bhāgavata. This question was raised by Yudhiṣṭhira Mahārāja. So sometimes that is special favor. By force the whole plan is like that, but everyone wants to delay. By special favor he draws by force, "Come on. This time." Because that is explained in Caitanya-caritāmṛta that a rascal, he wants Kṛṣṇa, or he wants God, but at the same time he wants to enjoy this material world, because to want God means finish with material world. But sometimes he is both ways. When Kṛṣṇa sees the other way is hampering, He breaks his profit by force, so that in helpless condition. Everything is explained in the Bhāgavata. "I take away his all money. He may try to get money—again I take. So in this way, when he becomes hopeless and there is no money, then he surrenders to Me." And as soon as he has no money, his so-called relatives, friends, wife, children, they neglect, "Oh, what is this man? He is useless." So he is bereft of money, he is bereft of friends, bereft of any love from wife and children, then hopelessly he surrenders to Kṛṣṇa. So the plan is that: all these rascal living entities, those who are trying to be happy in this material world, nature's plan is to give him trouble—every attempt shall be frustrated, every attempt shall fail—so that he may come, after many, many births. Bahūnāṁ janmanām ante jñānavān māṁ prapadyante (BG 7.19). So He has pointed out that there is a plan, and this is the plan: to bring you back to home, back to Godhead. It is not partial, that somebody may remain here and somebody may go to Godhead. No. The whole plan is that everyone must come back. But he is obstinate, he is obstinate. Just like a bad boy, father says, "Come on," he's not. He's crying, "No, I'll not go." But the father's only business is to drag him. Therefore the final, after speaking all the proposals in the Bhagavad-gītā, Kṛṣṇa says finally, "I am giving you final, very confidential instructions," sarva guhyatamam. "You give up all this rascaldom, arguing with Me. Just surrender unto Me." Arjuna was arguing.

Philosophy Discussion on Gottfried Wilhelm von Leibnitz:

Prabhupāda: Ultimately everything is spiritual, because the matter is Kṛṣṇa's energy and spirit is also Kṛṣṇa's energy. If Kṛṣṇa is the original cause, therefore the matter can be changed into spirit, spirit can be changed into matter. Just as it is the same electric energy acting as heater and as cooler, but the electrician, he can change the cooler to heater and the heater to cooler, because the original cause is electricity. Similarly, the original cause is Kṛṣṇa. So Kṛṣṇa can change matter into spirit, spirit into matter. That is in His power. The rascals and fools, when Kṛṣṇa appears in His own body, ātmamāyā, they think it is just like material body, but they do not know that to Kṛṣṇa there is no such distinction of material and spiritual. Even accepting that He had got a material body, there is no hampering—He has changed into spiritual body. Otherwise how is it possible, Kṛṣṇa, He has got material body, now He was seven-years' boy, Kṛṣṇa is lifting the whole Govardhana Hill? And as much as Kṛṣṇa desires, "Let this big planet sun float in the air," so is it difficult for Him to lift the whole hill? There is no difficulty at all. That is omnipotency. And those who cannot understand Kṛṣṇa, avajānanti māṁ mūḍhā (BG 9.11), deride Him, "He is a man, therefore these are all stories," they have no idea of Kṛṣṇa. But we don't take Him as ordinary human being. Therefore He can change anything into anything, matter into spirit, spirit into matter, as He likes. That is His omnipotency. Otherwise what is the meaning of omnipotency?

Śyāmasundara: Because He is the central monad which controls all monads...

Prabhupāda: Yes. Everything. So taking the theory, the central monad and the other monad, the central monad is the cause of it. But he does not believe in the cause.

Śyāmasundara: No. He believes that God is the cause, the designer of everything.

Prabhupāda: Then why does he say there is no cause?

Philosophy Discussion on Arthur Schopenhauer:

Śyāmasundara: He says that suicide is no escape from evil because the will is indestructible and eternal.

Prabhupāda: Yes, that is a fact. He is putting himself in more. By suicide he becomes a ghost. That is more troublesome. Yes. Because the body given by God, he is killing. So from this body he has to accept another body. So unless that point comes, he has to remain a ghost. No body. Suppose I have to live in this body eighty years. I'll make suicide. So up to five years I have to remain a ghost, no body. Then it may be chance to get another body. This is wrong. Killing of any body, because na hanyate hanyamāne śarīre (BG 2.20). So one can put this argument, that the soul is everlasting, so what if the body is killed? But that's all right, body is killed, but you cannot kill the body to hamper its progress. One living entity is destined to live in a certain body. If you destroy that body, then he has to wait for the next body. That means you are interfering with his progress. Therefore you are sinful. Just like I am living in this apartment. If somebody by force drives me away, it is criminal. If I go to the police, that "I was living in this apartment and this man by force has driven me," is it not criminal? So I am not lost because I am driven out of this body. But you will be liable for criminal punishment because you have forced me to leave this body. Ramakrishna Mission says that what is the point if a man or animal is killed? The soul is immortal, so what is this? What is that? The rascals, they do not know. The real philosophy is here. The soul is destined to live in a certain body for a certain period. If you immaturely stop it, then you become responsible. Exactly like that. I am living in my apartment. If you by force drive me away, you are criminal. They do not know all these things. Imperfect knowledge.