"The impersonal description of the Absolute Truth in the Vedas is given to nullify the mundane conception of the absolute whole. Personal features of the Lord are completely different from all kinds of mundane features. The living entities are all individual persons, and they are all parts and parcels of the supreme whole. If the parts and parcels are individual persons, the source of their emanation must not be impersonal. He is the Supreme Person amongst all the relative persons.
Individual person
Bhagavad-gita As It Is
BG Chapters 1 - 6
BG 2.12, Purport:
The Lord says clearly that He Himself, Arjuna and all the kings who are assembled on the battlefield are eternally individual beings and that the Lord is eternally the maintainer of the individual living entities both in their conditioned and in their liberated situations. The Supreme Personality of Godhead is the supreme individual person, and Arjuna, the Lord's eternal associate, and all the kings assembled there are individual eternal persons. It is not that they did not exist as individuals in the past, and it is not that they will not remain eternal persons. Their individuality existed in the past, and their individuality will continue in the future without interruption. Therefore, there is no cause for lamentation for anyone.
BG 2.39, Purport:
Happiness derived from conquering them and happiness derived by seeing kinsmen alive are both on the basis of personal sense gratification, even at a sacrifice of wisdom and duty. Kṛṣṇa, therefore, wanted to explain to Arjuna that by killing the body of his grandfather he would not be killing the soul proper, and He explained that all individual persons, including the Lord Himself, are eternal individuals; they were individuals in the past, they are individuals in the present, and they will continue to remain individuals in the future, because all of us are individual souls eternally.
BG 3.30, Purport:
Nirāśīḥ means that one has to act on the order of the master but should not expect fruitive results. The cashier may count millions of dollars for his employer, but he does not claim a cent for himself. Similarly, one has to realize that nothing in the world belongs to any individual person, but that everything belongs to the Supreme Lord. That is the real purport of mayi, or "unto Me." And when one acts in such Kṛṣṇa consciousness, certainly he does not claim proprietorship over anything. This consciousness is called nirmama, or "nothing is mine."
BG Chapters 13 - 18
BG 14.26, Purport:
The difference of individuality continues, otherwise there would be no question of bhakti-yoga. Bhakti-yoga means that the Lord is there, the devotee is there and the activity of exchange of love between the Lord and the devotee is there. Therefore the individuality of two persons is present in the Supreme Personality of Godhead and the individual person, otherwise there would be no meaning to bhakti-yoga. If one is not situated in the same transcendental position with the Lord, one cannot serve the Supreme Lord. To be a personal assistant to a king, one must acquire the qualifications. Thus the qualification is to become Brahman, or freed from all material contamination.
Srimad-Bhagavatam
SB Preface and Introduction
SB Canto 1
SB 1.5.20, Purport:
The human being and all other living beings are products of His internal energies. Thus the living being is also identical with the Lord. But he is never equal or superior to the Personality of Godhead. The Lord and living beings are all individual persons. With the help of the material energies the living beings are also creating something, but none of their creations are equal or superior to the creations of the Lord. The human being may create a small playful sputnik and may throw it into outer space, but that does not mean that he can create a planet like the earth or moon and float it in the air as the Lord does. Men with a poor fund of knowledge claim to be equal to the Lord. They are never equal to the Lord.
SB 1.9.26, Purport:
The conception of four castes and four orders of life, as planned by the Lord Himself (BG 4.13), is to accelerate transcendental qualities of the individual person so that he may gradually realize his spiritual identity and thus act accordingly to get free from material bondage, or conditional life. In almost all the Purāṇas the subject matter is described in the same spirit, and so also in the Mahābhārata it is more elaborately described by Bhīṣmadeva in the Śānti-parva, beginning from the sixtieth chapter.
SB 1.19.36, Purport:
As soon as a true representative of the Lord is met by a devotee of the Lord, the devotee is assured a guarantee for going back to Godhead just after leaving the present body. This, however, depends on the sincerity of the devotee himself. The Lord is seated in the heart of all living beings, and thus he knows very well the movements of all individual persons. As soon as the Lord finds that a particular soul is very eager to go back to Godhead, the Lord at once sends His bona fide representative. The sincere devotee is thus assured by the Lord of going back to Godhead. The conclusion is that to get the assistance and help of a bona fide spiritual master means to receive the direct help of the Lord Himself.
SB Canto 2
SB 2.8.5, Purport:
Purification of the heart by culture of knowledge or mystic yoga may be all right for the time being for an individual person, but it is like the cleansing of a small quantity of stagnant water by chemical processes. Such clarification of water may stand for the time being and the sediments settle down, but by a slight agitation everything becomes muddy. The idea is that devotional service to the Lord is the only method of cleansing the heart for good. Whereas other methods may be superficially good for the time being, there is a risk of becoming muddy again due to agitation of the mind. Devotional service to the Lord, with specific attention for hearing Śrīmad-Bhāgavatam regularly and always, is the best recommended method for liberation from the clutches of illusion.
SB 2.9.34, Purport:
Persons with a poor fund of knowledge become illusioned, and therefore the so-called scientists, physiologists, empiric philosophers, etc., become dazzled by the glaring reflection of the sun, moon, electricity, etc., and deny the existence of the Supreme Lord, putting forward theories and different speculations about the creation, maintenance and annihilation of everything material. The medical practitioner may deny the existence of the soul in the physiological bodily construction of an individual person, but he cannot give life to a dead body, even though all the mechanisms of the body exist even after death.
SB 2.9.38, Purport:
In this verse it is clearly mentioned that the Lord is ajanaḥ, or the Supreme Person, and that He was showing His transcendental form (ātmano rūpam) to Brahmājī while instructing him in the summarization of Śrīmad-Bhāgavatam in four verses. He is ajanaḥ, or the Supreme Person, amongst janānām, or all persons. All living entities are individual persons, and amongst all such persons Lord Hari is supreme, as confirmed in the śruti-mantra, nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). So there is no place for impersonal features in the transcendental world as there are impersonal features in the material world. Whenever there is cetana, or knowledge, the personal feature comes in.
SB 2.10.8, Translation and Purport:
The individual person possessing different instruments of senses is called the adhyātmic person, and the individual controlling deity of the senses is called adhidaivic. The embodiment seen on the eyeballs is called the adhibhautic person.
The supreme controlling summum bonum is the Personality of Godhead in His plenary portion of Paramātmā, or the Supersoul manifestation.
SB 2.10.8, Purport:
The living entity which is embodied does not eat anything, however, because the owner is spirit in essence. The material body requires replacement of matter for the wearing and tearing of the mechanical body. Therefore the distinction between the individual living entity and controlling planetary deities is in the anna-rasamaya body. The sun may have a gigantic body, and the man may have a smaller body, but all these visible bodies are made of matter; nonetheless, the sun-god and the individual person, who are related as the controller and the controlled, are the same spiritual parts and parcels of the Supreme Being, and it is the Supreme Being who places different parts and parcels in different positions. And thus the conclusion is that the Supreme Person is the shelter of all.
SB 2.10.17, Purport:
The process by which all living beings in the womb of the mother develop their sense organs and sense perceptions appears to follow the same principles in the case of the virāṭ-puruṣa, the sum total of all living entities. Therefore the supreme cause of all generation is not impersonal or without desire. The desires for all kinds of sense perception and sense organs exist in the Supreme, and thus they take place in the individual persons. This desire is the nature of the supreme living being, the Absolute Truth. Because He has the sum total of all mouths, the individual living entities have mouths. Similarly with all other senses and sense organs. Here the mouth is the symbolic representation of all sense organs, for the same principles apply to the others also.
SB Canto 3
SB 3.1.23, Purport:
Human society is divided into four social orders of life and four spiritual divisions, applying to each and every individual person. This system is called varṇāśrama-dharma and has already been discussed in many places in this great literature. The sages, or persons who completely devoted themselves to the spiritual upliftment of the entire human society, were known as dvija-deva, the best amongst the twice-born. The denizens of superior planets, from the moon planet and upwards, were known as devas. Both the dvija-devas and the devas always establish temples of Lord Viṣṇu in His various forms, such as Govinda, Madhusūdana, Nṛsiṁha, Mādhava, Keśava, Nārāyaṇa, Padmanābha, Pārtha-sārathi and many others.
SB 3.6.7, Purport:
Consciousness is the sign of the living entity, or the soul. The existence of the soul is manifest in the form of consciousness, called jñāna-śakti. The total consciousness is that of the gigantic virāṭ-rūpa, and the same consciousness is exhibited in individual persons. The activity of consciousness is performed through the air of life, which is of ten divisions. The airs of life are called prāṇa, apāna, udāna, vyāna and samāna and are also differently qualified as nāga, kūrma, kṛkara, devadatta and dhanañjaya. The consciousness of the soul becomes polluted by the material atmosphere, and thus various activities are exhibited in the false ego of bodily identification. These various activities are described in Bhagavad-gītā (2.41) as bahu-śākhā hy anantāś ca buddhayo 'vyavasāyinām.
SB 3.7.29, Purport:
The four statuses and orders of human society—brāhmaṇas, kṣatriyas, vaiśyas and śūdras, as wall as brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs—are all divisions of quality, education, culture and spiritual advancement attained by practicing control of the mind and the senses. All these divisions are based on the particular nature of each individual person, not on the principle of birth. Birth is not mentioned in this verse because birth is immaterial. Vidura is famous in history as born of a śūdrāṇī mother, yet he is more than a brāhmaṇa by qualification because he is seen here to be the disciple of a great sage, Maitreya Muni. Unless one achieves at least the brahminical qualifications, one cannot understand the Vedic hymns.
SB 3.15.45, Purport:
The feature of the Lord by which He is present everywhere is called Paramātmā. Ātmā means the individual soul, and Paramātmā means the individual Supersoul; both ātmā and Paramātmā are individual persons. The difference between ātmā and Paramātmā is that the ātmā, or the soul, is present only in a particular body, whereas the Paramātmā is present everywhere. In this connection, the example of the sun is very nice. An individual person may be situated in one place, but the sun, even though a similar individual entity, is present on the head of every individual person. In Bhagavad-gītā this is explained. Therefore even though the qualities of all entities, including the Lord, are equal, the Supersoul is different from the individual soul by quantitative power of expansion. The Lord, or the Supersoul, can expand Himself into millions of different forms, whereas the individual soul cannot do so.
SB 3.21.23, Purport:
The Supreme Personality of Godhead in His Paramātmā feature is situated in everyone's heart. He knows, therefore, the past, present and future of every individual person as well as his desires, activities and everything about him. It is stated in Bhagavad-gītā that He is seated in the heart as a witness. The Personality of Godhead knew the heart's desire of Kardama Muni, and He had already arranged for the fulfillment of his desires. He never disappoints a sincere devotee, regardless of what he wants, but He never allows anything which will be detrimental to the individual's devotional service.
SB 3.27.16, Purport:
The example given in the previous verse is applicable here: due to absorption of one's identity in his money, when the money is lost he thinks that he is also lost. But actually he is not identical with the money, nor does the money belong to him. When the actual situation is revealed, we understand that the money does not belong to any individual person or living entity, nor is it produced by man. Ultimately the money is the property of the Supreme Lord, and there is no question of its being lost. But as long as one falsely thinks, "I am the enjoyer," or "I am the Lord," this concept of life continues, and one remains conditioned. As soon as this false ego is eliminated, one is liberated. As confirmed in the Bhāgavatam, situation in one's real constitutional position is called mukti, or liberation.
SB Canto 4
SB 4.23.26, Purport:
Beyond Brahmaloka is the spiritual sky, and in that spiritual sky there are innumerable Vaikuṇṭhalokas. Thus the word ūrdhvam indicates that the Vaikuṇṭha planets are beyond or above these material planets, and it was to these Vaikuṇṭha planets that Pṛthu Mahārāja and his wife were going. This also indicates that when Pṛthu Mahārāja and his wife, Arci, abandoned their material bodies in the material fire, they immediately developed their spiritual bodies and entered into spiritual airplanes, which could penetrate the material elements and reach the spiritual sky. Since they were carried by two separate airplanes, it may be concluded that even after being burned in the funeral pyre they remained separate, individual persons. In other words, they never lost their identity or became void, as imagined by the impersonalists.
SB Canto 5
SB 5.5.26, Purport:
"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater (outcaste)." (BG 5.18) This sama-darśinaḥ, equal vision, should not be mistaken to mean that the individual is the same as the Supreme Lord. They are always distinct. Every individual person is different from the Supreme Lord. It is a mistake to equate the individual living entity with the Supreme Lord on the plea of vivikta-dṛk, sama-dṛk. The Lord is always in an exalted position, even though He agrees to live everywhere. Śrīla Madhvācārya, quoting Padma Purāṇa, states: vivikta-dṛṣṭi jīvānāṁ dhiṣṇyatayā parameśvarasya bheda-dṛṣṭiḥ. "One who has clear vision and who is devoid of envy can see that the Supreme Lord is separate from all living entities, although He is situated in every living entity."
SB Canto 7
SB 7.14.41, Purport:
From the Vedas we learn that the Personality of Godhead is the Supreme Person. Every living entity is an individual person, and the Supreme Personality of Godhead, Kṛṣṇa, is the Supreme Person. A brāhmaṇa who is well versed in Vedic knowledge and fully conversant with transcendental matters becomes a representative of the Supreme Personality of Godhead, and therefore one should worship such a brāhmaṇa or Vaiṣṇava. A Vaiṣṇava is superior to a brāhmaṇa because whereas a brāhmaṇa knows that he is Brahman, not matter, a Vaiṣṇava knows that he is not only Brahman but also an eternal servant of the Supreme Brahman. Therefore, worship of a Vaiṣṇava is superior to worship of the Deity in the temple.
SB Canto 8
SB 8.1.10, Purport:
This understanding will lead to perfect communism. Communists think in terms of their own nations, but the spiritual communism instructed here is not only nationwide but universal. Nothing belongs to any nation or any individual person; everything belongs to the Supreme Personality of Godhead. That is the meaning of this verse. Ātmāvāsyam idaṁ viśvam: whatever exists within this universe is the property of the Supreme Personality of Godhead. The modern communistic theory, and also the idea of the United Nations, can be reformed—indeed, rectified—by the understanding that everything belongs to the Supreme Personality of Godhead. The Lord is not a creation of our intelligence; rather, He has created us. Ātmāvāsyam idaṁ viśvam. Īśāvāsyam idaṁ sarvam (ISO 1). This universal communism can solve all the problems of the world.
SB 8.19.24, Purport:
"In the spiritually joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth." One has to perceive happiness by the supersenses. The supersenses are not the senses of the material elements. Every one of us is a spiritual being (ahaṁ brahmāsmi), and every one of us is an individual person. Our senses are now covered by material elements, and because of ignorance we consider the material senses that cover us to be our real senses. The real senses, however, are within the material covering. Dehino'smin yathā dehe: (BG 2.13) within the covering of the material elements are the spiritual senses.
SB Canto 9
SB 9.11.25, Purport:
Of course, those who are kaniṣṭha-adhikārīs do not preach, but the Lord shows mercy to them also, as He did by staying personally in Ayodhyā to give audience to the people in general. One should not mistakenly think that the Lord asked His younger brothers to leave Ayodhyā because He especially favored the citizens. The Lord is merciful to everyone, and He knows how to show His favor to each individual person according to his capacity. One who abides by the order of the Lord is a pure devotee.
SB Canto 10.1 to 10.13
SB 10.9.13-14, Purport:
In Bhagavad-gītā (10.12), Kṛṣṇa is described as the Supreme Brahman (paraṁ brahma paraṁ dhāma). The word brahma means "the greatest." Kṛṣṇa is greater than the greatest, being unlimited and all-pervading. How can it be possible for the all-pervading to be measured or bound? Then again, Kṛṣṇa is the time factor. Therefore, He is all-pervading not only in space but also in time. We have measurements of time, but although we are limited by past, present and future, for Kṛṣṇa these do not exist. Every individual person can be measured, but Kṛṣṇa has already shown that although He also is an individual, the entire cosmic manifestation is within His mouth. All these points considered, Kṛṣṇa cannot be measured. How then did Yaśodā want to measure Him and bind Him? We must conclude that this took place simply on the platform of pure transcendental love. This was the only cause.
Sri Caitanya-caritamrta
CC Preface and Introduction
CC Introduction:
The supreme living force is the Supreme Personality of Godhead. He is also the supreme entity. There are innumerable living entities, and all of them are individuals. This is very easy to understand: We are all individual in our thoughts and desires, and the Supreme Lord is also an individual person. He is different, though, in that He is the leader, the one whom no one can excel. Among the minute living entities, one being can excel another in one capacity or another. Like each of these living entities, the Lord is an individual, but He is different in that He is the supreme individual. God is also infallible, and thus in the Bhagavad-gītā He is addressed as Acyuta, which means "He who never falls down."
CC Adi-lila
CC Adi 5.41, Purport:
Śaṅkarācārya also says (sūtra 44) that he cannot accept the devotees' idea that Saṅkarṣaṇa, Pradyumna and Aniruddha are equally as powerful as the absolute Personality of Godhead, full in the six opulences of knowledge, wealth, strength, fame, beauty and renunciation, and free from the flaw of generation at a certain point. Even if They are full expansions, the flaw of generation remains. Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha, being distinct individual persons, cannot be one. Therefore if They are accepted as absolute, full and equal, there would have to be many Personalities of Godhead. But there is no need to accept that there are many Personalities of Godhead, because acceptance of one omnipotent God is sufficient for all purposes.
CC Madhya-lila
CC Madhya 6.169, Purport:
The ambitious Māyāvādī philosophers desire to merge into the existence of the Lord, and this may be accepted as sāyujya-mukti. However, this form of mukti means denying one's individual existence. In other words, it is a kind of spiritual suicide. This is absolutely opposed to the philosophy of bhakti-yoga. Bhakti-yoga offers immortality to the individual conditioned soul. If one follows the Māyāvādī philosophy, he misses his opportunity to become immortal after giving up the material body. The immortality of the individual person is the highest perfectional stage a living entity can attain.
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
Teachings of Lord Caitanya, Chapter Intoduction:
From Caitanya-caritāmṛta we learn how Caitanya taught people to become immortal, and thus the title may be properly translated as "the immortal character of the living force." The supreme living force is the Supreme Personality of Godhead. He is also the supreme entity. There are innumerable living entities, and all of them are individual. This is very easy to understand: We are all individual in thought and desires, and the Supreme Lord is also an individual person. He is different, though, in that He is the leader, the one whom no one can excel. Amongst the created living entities, one being can excel another in one capacity or another. The Lord is an individual, just as the living entities are individual, but He is different in that He is the supreme individual.
Easy Journey to Other Planets
Easy Journey to Other Planets 1:
From the platform of the material world, one cannot estimate the real position of the antimaterial world. But the Supreme Lord, who is the controller of both material and antimaterial energies, descends out of His causeless mercy and gives us complete information of the antimaterial world. In this way we can know what the antimaterial world is. The Supreme Lord and the living entities are both antimaterial in quality, we are informed. Thus, we can have an idea of the Supreme Lord by an elaborate study of the living entities. Every living entity is an individual person. Therefore, the supreme living being must also be the supreme person. In the Vedic literatures the supreme person is properly claimed to be Kṛṣṇa. The name "Kṛṣṇa," indicating the Supreme Lord, is the only truly intelligible name of the highest order.
Krsna, The Supreme Personality of Godhead
Krsna Book Preface:
Since Kṛṣṇa is all-attractive, one should know that all his desires should be focused on Kṛṣṇa. In the Bhagavad-gītā it is said that the individual person is the proprietor or master of his own body but that Kṛṣṇa, who is the Supersoul present in everyone's heart, is the supreme proprietor and supreme master of each and every individual body. As such, if we concentrate our loving propensities upon Kṛṣṇa only, then immediately universal love, unity and tranquillity will be automatically realized. When one waters the root of a tree, he automatically waters the branches, twigs, leaves and flowers; when one supplies food to the stomach through the mouth, he satisfies all the various parts of the body.
Lectures
Bhagavad-gita As It Is Lectures
Lecture on BG 1.20 -- London, July 17, 1973:
You don't require to be very highly educated or advanced. Simply if you simply accept that what Kṛṣṇa says... Just like Arjuna said, sarvam etaṁ ṛtam manye yad vadasi keśava: (BG 10.14) "My dear Kṛṣṇa, Keśava, whatever You are saying, I accept it, without any change." That is bhakta. Therefore Arjuna is addressed, bhakto 'si. This is the bhakta's business. Why shall I think of Kṛṣṇa as like me, ordinary man? This is the difference between a bhakta and not bhakta. A bhakta knows that "I am insignificant, a small spark of Kṛṣṇa. Kṛṣṇa is individual person. I am also individual person. But when we consider about His power and my power, I am most insignificant." This is understanding of Kṛṣṇa.
Lecture on BG 2.8 -- London, August 8, 1973:
So originally we are all persons, no imperson. Kṛṣṇa also says... He'll say that: "These soldiers, these kings, you and Me, My dear Arjuna, it is not that we did not exist in the past. Neither it is that in future we shall cease to exist." So this particular instruction of Kṛṣṇa, that: "I, You and all these kings and soldiers who have assembled here, they existed. As we are existing now, individual persons; similarly, they existed, individual persons. And in future also we shall exist as individual persons." So where is the question of imperson? These nonsense impersonalists, voidists. Therefore, the principle is to understand things in reality one has to approach Kṛṣṇa as Arjuna has approached, śiṣyas te 'ham: (BG 2.7) "Now I am Your disciple. You just teach me. Śādhi māṁ prapannam. I am surrendering. I am not trying to talk with You on equal level."
Lecture on BG 2.11 -- Edinburgh, July 16, 1972:
To study oneself, "What I am." If one has actually studied himself, then he can understand God also. Now take, for example, "What I am." Even you meditate upon yourself, you can understand that you are an individual person. Individual person means you have got your own opinion, I have got my own opinion. Therefore sometimes we disagree. Because you are individual, I am individual. And because we are all individuals, as part and parcel of God, then God also must be individual. This is study. As I am a person, so God is also person. God cannot be imperson. If we take God as the original father, supreme father... The Christian religion believes. All other religion believes. And we also believe, Bhagavad-gītā. Because Kṛṣṇa says, ahaṁ bīja-pradaḥ pitā (BG 14.4), "I am the original father of all living entities." So if God is father of all living entities and we all living entities, we are individual person, how God can be imperson? God is person. This is called philosophy; this is called logic.
Lecture on BG 2.12 -- New York, March 7, 1966:
Kṛṣṇa is trying to convince Arjuna that death does not take place. He says clearly that "Myself—I am the Supreme God, Kṛṣṇa—yourself, you, and all the other kings and the soldiers, those who have assembled in this great battlefield, it is not that in the past, we were not existing. And in the present, we are now face to face. We are seeing that we are existing. And in the future, we shall also exist in the same way." "In the same way" means individually. Just like I am an individual person. You are an individual person. He is an individual person. So I, you, he, or they—first person, second person and the third person—so that individuality continues. Individuality of every living being is a fact. Therefore in the actual field also, we see that we have got difference of opinion. What I think, you may not agree with me because you have got your individuality. Similarly, your thinking may not be agreed by another gentleman.
Lecture on BG 2.12 -- New York, March 7, 1966:
In the past they were individuals, in the present they are individuals, and why not in future they'll remain individuals? It is naturally concluded that they will continue to be individuals. Even we do not have any sufficient knowledge in either of these two theories, mixing up or keeping individual, but by our own small reasoning we can understand that in the future history we have information that there were individual persons. At the present moment also, we are seeing that there are individual persons. So why not in the future? How it is that in the future they'll mix up and become one, homogeneous thing? It is quite reasonable. And this conclusion is like this: just like in two hundred years before, in the month of March, the climatic position was like this.
Lecture on BG 2.12 -- New York, March 7, 1966:
We Hindus, we accept Him the Supreme Personality of Godhead, but others, even not accepting Him the Supreme Personality of Godhead, they accept it as, at least, that He was a great personality. Therefore, besides the Hindu community, others, they are also consulting the knowledge. Now, my point is that when such a great personality, and when a..., we accept Him as the Supreme Personality of Godhead, then His version is right. What He says, that from our practical experience we can conclude that every individual persons who were in the past individuals, they are also individuals at the present, and they'll continue to be individuals, and this is by our common sense, but it is confirmed by Śrī Kṛṣṇa, whom we call the Supreme Personality of Godhead, and He is accepted as a great personality.
Lecture on BG 2.12 -- New York, March 7, 1966:
So there is explanation required. Now that explanation is that " 'On the sea' does not mean 'in the midst of the sea,' but 'on the bank of the sea.' " Here is an interpretation. So similarly, a thing which is very clear to everyone, so there is no necessity of interpretation. Here the, the statement of Bhagavad-gītā as by, spoken by Lord Kṛṣṇa, is very clear, that "Myself, yourself and all these people who have assembled here, they are all individual persons. And they were individual persons in the past, and at the present moment, we see that they are individual persons, and they will continue. They will continue." I may not know what they will become in the future, but because He is God, because He is the Supreme Personality, His statement should be accepted. That makes my knowledge perfect.
Lecture on BG 2.12 -- New York, March 7, 1966:
In this way you can approach the lordship of Johnson. Then you can see another man. He is more than Johnson; another man, more than Johnson, like that. But when you reach Śrī Kṛṣṇa by such analytical process, you'll find that nobody is greater, nobody is equal than Śrī Kṛṣṇa. Therefore Śrī Kṛṣṇa is the Supreme Personality of Godhead. And He says something—we must agree to accept it. (laughs) We must... If we don't agree, that will not be beneficial for us. When a great man says something... And He is the Supreme Personality of Godhead. He is saying that we are all individual persons. We are all individual persons. God is also individual person. It is confirmed in the Vedic literature. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). Nityo nityānām. Nitya means eternal. We are all eternal. This is plural number. So amongst all the eternal living entities, He is the chief.
Lecture on BG 2.12 -- Hyderabad, November 17, 1972:
Now, Kṛṣṇa says that "In the past I existed. So also you. And so also all these soldiers and the kings who have assembled in this fighting. They existed in the past. For the present, there is no question of asking... We are existing. And in the future also, it is not that we shall not exist." That means, "We shall exist." So what is "I," "you," and "others"? I am individual person. You are individual person, and all others, they're also, each and every one of them, individual persons. So in the past we were all individuals; at present we are all individuals; and in the future also, we shall remain individuals. So where there is question of merging, become one? Here Kṛṣṇa says that "In the past we are individual persons, in the present we are all individual persons, and in future also, we shall remain individuals."
Lecture on BG 2.12 -- Hyderabad, November 17, 1972:
Now, according to māyā..., Māyāvāda philosophy, they say that there is no duality. It is a kind of illusion that we see difference between God and ourself. That is māyā. Then Kṛṣṇa is not advocating herewith about the impersonal feature of the Lord. He says, ah, He represents... He is God himself. He says "I, I was existing as I am existing now, and in future also, I shall exist like this." So He was speaking as individual person. So in the past He says that "I was individual person." And in the present He's individual person. So why these Māyāvādī philosophy, philosophers, do not understand this direct version from the Supreme Personality of Godhead? Because āsuraṁ bhāvam āśritāḥ (BG 7.15). The Māyāvādī philosophers, they do not accept the supremacy of the Personality of Godhead. They think God is as good as they are.
Lecture on BG 2.12 -- Hyderabad, December 12, 1976:
Different parts of the world, they joined. Janādhipāḥ, the leaders, when there is fight the leaders must come forward. And as soon as the leaders are killed, then it is victory, not by killing the soldiers or common men by atomic bomb. No. That was not fighting. So Kṛṣṇa says, na tu eva aham. Kṛṣṇa is individual person. God is person also. Vetti. The one who does not know what is God, they think impersonally, but God is person. Kṛṣṇa, the Supreme Personality of Godhead. He appeared upon this earth as person, as the son of Vasudeva. He acted as person. The original God is person, not imperson. Imperson is a feature. Just like the sunshine. This is an imperson, but the sunshine is coming from the sun globe. That is local place, and within the sun globe there is sun god. He's person. He's not imperson.
Lecture on BG 2.12 -- Hyderabad, December 12, 1976:
Aham means "I am person," jātu, "at any time," nāsam, "we are not annihilated." Na tu, na tvam: "You are also not annihilated." Because Arjuna is jīva, and Kṛṣṇa is God, so both of them are existing, part and parcel. Just like this sunshine. What is the sunshine? It is very small atomic particles of shining material. This is sunshine, combined together. Similarly, we are also a small particle of the rays, bodily rays of God. We are living entities, very minute particle. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). So we are also individual, and God is also individual person. "And all the kings, all the soldiers assembled, they are also individual." So this individuality is never lost. Kṛṣṇa says that "At present we are individuals, and in the past we are individuals." Then one may say, "In the future we may become one, amalgamated," as the Māyāvādī philosopher says that as soon as we become liberated, we become one with the Absolute.
Lecture on BG 2.26 -- Los Angeles, December 6, 1968:
If God is the original father, He must be a person. Otherwise how we are persons? These are common sense, knowledge. There is no need of very great knowledge. A child can understand. How you can say God is impersonal? If God is the father, original, then how He can be impersonal? What do you say? Can anybody say, "Yes, He can be impersonal in this way"? God cannot be impersonal. He is person. And we get so many information. Kṛṣṇa says Himself that "In the past I was a person, you were a person, and all these men who have assembled here in the battlefield, they are also persons. We existed in the past as persons, and we shall continue to exist as individual persons. So at least we cannot, we Vaiṣṇava followers of Bhagavad-gītā and Śrīmad-Bhāgavatam, we cannot accept, neither there is any reason behind it.
Lecture on BG 2.55-56 -- New York, April 19, 1966:
Now Arjuna declined to fight, and after hearing Bhagavad-gītā, after understanding Bhagavad-gītā, he agreed, "Yes, I shall fight. Yes." Kṛṣṇa inquired, "Now I have explained to you everything about knowledge, about yoga, about fruitive activities, about devotional service, everything. All-round Vedic wisdom, I have explained to you. Now it is up to you to do or not to do." Mark this. The Supreme Lord can give us instruction. We are individual persons, individual living entities, infinitesimal. The Lord is infinite, and we are infinitesimal. So Lord can advise the infinitesimal to act in a certain way, but the infinitesimal, because it has got infinitesimal independence, it can reject it also. It can accept it or it can reject it.
Lecture on BG 3.18-30 -- Los Angeles, December 30, 1968:
Just like take for example this finger. The finger is the part and parcel of this body. So when the finger can understand that "I am part and parcel of this whole body and my duty is to serve the whole body," that is self-realization. So long one is not understanding this point, he is illusioned. What is the position of this finger? Suppose this finger is a person. Any individual spirit is a person. That we have discussed in the second chapter. Everyone. Every one of us individual person. So as individual person what is my position? My position is... Just like you are individual citizen of the state. What is your position? To serve the state. That is your position. That is good citizenship. What does it mean, a good citizen? One who is trying to serve the state.
Lecture on BG 4.19 -- New York, August 5, 1966:
Not necessarily. Not necessarily. Absence of war is not peace. Just think over. Suppose now there is no war. Do you think that everybody is in peace? Ask any individual person that "Are you in peace? Are you in peace of mind or peace of..." No war is not only the cause. There are many other causes which disturbs our peace. War is one of the causes. So simply if you stop war that does not mean peace is guaranteed. No. War is one of the disturbing things of peace. But there are many other disturbing things, many, incalculable, which will disturb you. You see? So we have to take relief from all disturbing position. War is one of the items. And that can be done when you are Kṛṣṇa conscious.
Lecture on BG 4.39-42 -- Los Angeles, January 14, 1969:
So if I am part and parcel of God, therefore the qualities which I have got, then God has got the same quality. Now you study yourself. Then you can understand what is God. The same qualities are there, but it is unlimited; ours are limited. It is not difficult to understand God. Why they are bewildered to understand God? God is also... And it is confirmed in Bhagavad-gītā and all Vedic literature. God is just like us, a person, an individual person, but very powerful. That is the difference. My power... There are different kinds of power. Your power is different from another man. Another man's is different from another man, another man, go on, go on, go on. When you find the supreme man or Supreme Personality, He is God.
Very nice description in the Brahma-saṁhitā, īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Every individual person is trying to control, to become controller. Just like somebody tries to become president of your state.
Lecture on BG 7.1 -- Sydney, February 16, 1973:
So this Bhagavad-gītā should be read by every individual person to know the science of God. It is a great science. God is not a fiction or an imagination, as people take it. Not always, but in human society, everywhere in civilized human society there is some conception of religion, and the purpose of executing religious faith means to understand God. There is no other purpose of any religion. If in any religion the understanding of God is lacking, that is not first-class religion. So we are preaching not any particular type of religion. Religion is described in the English dictionary as "a kind of faith." Actually, religion does not mean. The Sanskrit word dharma, that dharma means characteristic. It is not a kind of faith—characteristic, or occupational duty. Generally it means characteristic.
Lecture on BG 9.1 -- Melbourne, April 19, 1976:
All right, you repeat. Idaṁ (devotees repeat) tu te guhyatamaṁ pravakṣyāmy anasūyave. Idaṁ tu te guhyatamaṁ pravakṣyāmy anasūyave, jñānaṁ vijñāna-sahitam, jñānaṁ vijñāna-sahitaṁ yaj jñātvā mokṣyase aśubhāt, yaj jñātvā mokṣyase 'śubhāt. (Recites verse responsively with devotees). Śrī bhagavān uvāca. Bhagavān, the Supreme Being, Bhagavān. In your English dictionary the word God is explained as "the Supreme Being." "Supreme Being" means who is great, greater, or the greatest, of all other beings. We are beings. We are individual persons. It is not very difficult to understand. Every one of us, individual. We think individually. We dress individually. We have got our egotism, individual. Everything... I don't agree with you; you don't agree with me. Voluntarily sometimes we agree. That means every one of us has individuality. This is called being, "I am."
Srimad-Bhagavatam Lectures
Lecture on SB 1.2.5 -- Melbourne, April 3, 1972, Lecture at Christian Monastery:
Śyāmasundara: What is your understanding of God? Is He apart from us or are we all together God?
Prabhupāda: Well, as you are apart from me, similarly, God is also apart from you. God is also an individual person as you are individual person, I am individual person, but the difference between God and you and me is this, that you know your business, I know my business. but God knows everyone's business. That is the difference.
Lecture on SB 1.8.43 -- Los Angeles, May 5, 1973:
Just like we are persons, you are person, every one of us sitting here, we have got person, personality. We have got individuality. So the impersonalists, they cannot adjust that we are individual persons and how the Supreme, the original cause of everything, He also can be person. Because we have our experience that my knowledge or any individual persons knowledge, opulence, they're limited. But how the unlimited can be person? Because we are limited and God is unlimited, therefore these Māyāvādīs, with poor fund of knowledge, that, because we being persons, we are limited, therefore God, being unlimited, He must be imperson. He must be. They compare the material things. Just like the sky. We think it unlimited. The sky is impersonal. So their philosophy is because God is unlimited, therefore he must be impersonal.
Lecture on SB 2.8.7 -- Los Angeles, February 10, 1975:
So He's individual person. He instructed the sun-god millions and millions of years ago. So Arjuna inquired, "How it is possible that millions of years ago...? Because You are my contemporary. You are of the same age." So Kṛṣṇa said that "Millions of millions of years ago, when I spoke this philosophy to the sun-god, you were also present because you are My intimate friend. Whenever I descend, you are also there. But the difference is that you have forgotten; I remember that I said like this."
Lecture on SB 5.5.26 -- Vrndavana, November 13, 1976:
"The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brāhmaṇa, a cow, an elephant, a dog and a dog-eater or outcaste." (Bg 5.18) This sama-darśinaḥ, equal vision, should not be mistaken to mean that the individual is the same as the Supreme Lord. They are always distinct. Every individual person is different from the Supreme Lord. It is a mistake to equate the individual living entity with the Supreme Lord on the plea of vivikta-dṛk, sama-dṛk. The Lord is always in an exalted position, even though He agrees to live everywhere. Śrīla Madhvācārya, quoting Padma Purāṇa, states, vivikta-dṛṣṭi-jīvānāṁ dhiṣṇyatayā parameśvarasya bheda-dṛṣṭiḥ: "One who has clear vision and who is devoid of envy can see that the Supreme Lord is separate from all living entities, although He is sitauted in every living entity."
Lecture on SB 5.6.10 -- Bombay, December 28, 1976:
To understand this truth, the varṇāśrama system required. Without this varṇāśrama system nobody can understand that we are individual person, we existed in the past, and we shall exist in the future, and we are existing at present. Anyone can understand. There was no change in the past, neither there will be change in the future. Simply we change the dress: tathā dehāntara-praptir dhīras tatra na muhyati (BG 2.13). This is our self-realization. This is called ātma-tattva-jñāna. But people in the present day, they are not interested. Apaśyatām ātma-tattvam (SB 2.1.2). Yāvan na jijñāsata krūraḥ ātma-tattvam. Parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam. Our activities, they are all defeat.
Lecture on SB 7.9.12 -- Montreal, August 18, 1968:
But nobody is supreme controller. That is not possible. Nobody. Everyone is trying to become the supreme controller, but that is not being possible. By individual effort, by national effort, by communal effort, any way, every community, every nation, every individual person is trying to be the supreme. Therefore there is competition. Everyone is trying to be the supreme, but that is not possible. This world, this creation is so made that nobody is supreme. Any position you place yourself, you'll find somebody inferior to you and somebody superior to you. Nobody can say that "I am superior" or "I am inferior." If you think that you are inferior, you'll find somebody immediately less inferior than you. And if you think you are superior, you'll find immediately somebody is more superior than you.
Nectar of Devotion Lectures
The Nectar of Devotion -- Vrndavana, October 31, 1972:
So Kṛṣṇa is not alone. Kṛṣṇa is not nirākāra. Kṛṣṇa is not impersonal, because He has got so many personal associates. Nityo nityānām. All these personal associates, they're individual persons. We are all person. You are person, I am person. We are all individual. I have got my individual opinion; you have got your individual opinion. Oneness means when these individual opinions are coincided in the matter of surrendering to Kṛṣṇa; that is oneness. Oneness does not mean that all these individuals become one, homogeneous. No. They keep their individuality, but they become one in the service of Kṛṣṇa. That is oneness. Now everyone is working for his sense gratification, personal. When everyone becomes agreed that "We shall satisfy Kṛṣṇa," that is oneness. That is oneness. One nation. We can understand: one family. One family means they're individual persons, but they're working for the interest of the family—all of them combinedly, conjointly, working. Similarly, they're working conjointly for the society, or they're working conjointly for the community, or conjointly working for the nation. That is oneness. When we speak, "We are Indian nation, oneness," that oneness does not mean that every individual Indian has become homogeneous with other Indians. No. Every Indian is an individual person, but he has sacrificed his individuality and engaged himself for the service of the country.
Sri Caitanya-caritamrta Lectures
Lecture on CC Adi-lila 7.7 -- Mayapur, March 9, 1974:
Otherwise Kṛṣṇa would have said that in future, when we become liberated, then we shall become one. No. He says, "Even in future also, we shall continue to exist like this. You are individual. You are Arjuna. I am Kṛṣṇa. And all other living entities..." That is real understanding. Every one of us living entities, we are all individual persons, and Kṛṣṇa is also individual person. This is knowledge. Nityo nityānāṁ cetanaś cetanānām eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). Kṛṣṇa, or God, He's also nitya, eternal. We are also nitya, eternal. Na hanyate hanyamāne śarīre (BG 2.20). We do not die. That is the preliminary knowledge of spiritual understanding, that "I am not this body, I am spirit soul, ahaṁ brahmāsmi, but I am individual." Nityo nityānām. Kṛṣṇa is individual person; I am also individual person. When Kṛṣṇa says that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), it does not mean that I become one with Kṛṣṇa or merge into the existence of Kṛṣṇa.
Lecture on CC Adi-lila 7.7 -- Mayapur, March 9, 1974:
Bhavanti means flourishing. So both animals and men, they must eat sufficiently. There must be food grain sufficiently. So that food grain you cannot manufacture in your factory. You may start a very big factory, Goodyear Tire factory, but that tire also will not move when there is no supply of petrol. This is your position. You are dependent even for this tire and petrol, and what to speak of this food grain. So who is supplying the food grain? The supplying person is... Eko yo bahūnāṁ vidadhāti kāmān. That singular number individual person, He is supplying. You can say prakṛti, nature, is supplying. No. Nature is not supplying. Nature is the agent of supply. Real supplier is Kṛṣṇa. Eko yo bahūnāṁ vidadhāti kāmān. And that is also stated in the Bhagavad-gītā. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). Nature is working under the instruction or the indication of the Supreme Personality of Godhead, Kṛṣṇa.
Lecture on CC Madhya-lila 20.100 -- Washington, D.C., July 5, 1976:
I am first person, you are second person and all others third person. So they existed individually in the past, they are existing now, and they will continue to exist like that. Then where is imperson? There are three things, three different phases, past, present and future. In all the times, if they are individual, where is imperson? Rather, Kṛṣṇa has condemned, avyaktaṁ vyaktim āpannam manyante mām abuddhayaḥ (BG 7.24). Those who are rascals, they think avyaktam, impersonal. Now He has become person. Avyaktaṁ vyaktim āpannaṁ manyante mām. Mām means individual person. Abuddhayaḥ: he has no intelligence. So how He can be imperson? So we have to take the words of Bhagavad-gītā and then we understand. Why we should be misled by these so-called interpreters?
Lecture on CC Madhya-lila 20.110 -- New York, July 17, 1976:
This is the age of Vaivasvata Manu we are passing through. So Kṛṣṇa is person, and Vivasvān the sun-god is also person. Otherwise how Kṛṣṇa could speak to him? Imaṁ vivasvate yogam. How He instructed him? Just like exactly Arjuna was instructed by Kṛṣṇa. Kṛṣṇa is person and Arjuna is person. Person-to-person talk. Similarly, that predominating deity in the sun planet is also a person, and there are many other persons. Just like when Kṛṣṇa and Arjuna talked, there were many, many others, individual persons. Similarly, in the sun planet, not only the sun-god himself is a person, but all the population there, they are like sun-god, made of fire, their body is made of fire, they can stay in the fire.
Lecture on CC Madhya-lila 20.358-359 -- New York, December 29, 1966:
Indirectly we are not conscious. But God is all-powerful supreme consciousness. Therefore He's directly conscious and indirectly conscious. In the Bhagavad-gītā, you'll find that Kṛṣṇa says that vedāhaṁ samatītāni vartamānāni ca bhārata (BG 7.26). "I know everything about atītāni, what is past, everything what is past, and I know what is present, I know what is future." And, on this understanding, Kṛṣṇa says in the Second Chapter, you may remember, that "You, Me, and all these persons who have assembled here, they were individual person in the past, they are individual persons now, and they will continue to be individual person in the future." This is consciousness, anvayāt itarataś ca. Now again, what sort of consciousness? Wherefrom He has got this consciousness? Just like we have got our consciousness from the Supreme Lord, the Supreme Source, and wherefrom the Supreme, or God, He has got His consciousness?
Lecture on CC Madhya-lila 22.11-15 -- New York, January 9, 1967:
So those who are eternally liberated, they love Kṛṣṇa. Therefore they are perfect in the spiritual world. 'Nitya-mukta'-nitya kṛṣṇa-caraṇe unmukha, 'kṛṣṇa-pāriṣada' nāma. They are all associates. The Supreme Lord is person, and His innumerable lovers, living entities, they are also individual persons. Love means there is person, individual. Without individual person, there is no question of love. When I, when the word "love" is used, there must be two lovers. Then the word is applicable, love. If there is no person, love is not with the air. There must be person. So the Supreme Lord is person, and the lovers, the living entities, they are also persons. They forget who is God, who is not God, but the central focus is in Kṛṣṇa. Everyone loves Kṛṣṇa.
Sri Isopanisad Lectures
Sri Isopanisad, Mantra 11 -- Los Angeles, May 16, 1970:
This is Vedic culture. There is no comparison of knowledge, not only in spiritual knowledge, in other department also—in astronomy, in mathematics. It is not that in the olden age there were no aeroplanes. We get so many information from Purāṇas. Their aeroplane was so strong and so, I mean to say, speedy, they could easily reach other planets. Arjuna went to the heavenly planet. So material knowledge, advancement, is not that there was no advancement of material knowledge in the Vedic age. It was there, but they did not take much care of it. They were interested for spiritual knowledge. It is not that material knowledge was not there. It was there. The opulence... That opulence you cannot compare now. Gold, jewels, full—every city, every individual person, and what to speak of kings and rich men. So avidyā and vidyā. So one should know side by side what is vidyā and what is avidyā.
Arrival Addresses and Talks
Arrival Lecture -- Dallas, March 3, 1975:
So if a material president, insignificant, is always surrounded by his associates, so the Supreme Being, how He is associated with His surroundings, you can just imagine. He cannot be alone. That is Kṛṣṇa. Kṛṣṇa is not zero, śūnyavādi, as they say that "Everything zero after this," or nirviśeṣa, "Everything like sky." No. He is individual, person. And He says in the Bhagavad-gītā in the Second Chapter, "My dear Arjuna, you, you are a person. Me, I am also a person, and all these soldiers and kings who are assembled here, they are also person. So don't think that we were not person in the past, and we are not person at present, and in future also we shall not become person. We are all person, eternally person." And whenever there is person, there is associates, there is family, there is exchange of love. That is Kṛṣṇa consciousness.
Initiation Lectures
Initiation and Brahma-samhita Lecture -- New York, July 26, 1971:
Ādi, original; puruṣa, person. The origin... Unless the origin of everything is a person, how so many persons are coming? Every one of us, all living entities, either man or animal or demigod, even trees, plants, they're all persons. Everyone, individual person. So if every living entity is a person, how the original of, origin of everything can be imperson? The origin must be person. Therefore ādi-puruṣam. The origin, original, or origin of everything, janmādy asya yataḥ, Absolute Truth, is that from whom or from which everything is emanating. So everything is a person, individual. So origin must be person. Ādi-puruṣam. Therefore Brahmā..., this Brahma-saṁhitā is made by Brahmā. He's the original creature within this universe.
General Lectures
Press Release -- Los Angeles, December 22, 1968:
Kṛṣṇa means all-inclusive, or, in other words, Kṛṣṇa is simultaneously Brahman, Paramātmā, and the Personality of Godhead. As such, as every one of us is simultaneously consciousness, soul, and person, this individual person and the Supreme Lord Person are qualitatively one but quantitatively different. Just like the drop of sea water and the vast mass of sea water—both are qualitatively one. The chemical composition of the drop of sea water and that of the mass of sea water are one and the same, but the quantity of salt and other minerals in the whole sea is many, many times greater than the quantity of salt and other minerals contained in the drop of sea water. The Kṛṣṇa consciousness movement maintains the (sic:) speciality of the individual soul and the Supreme Soul. From the Vedic Upaniṣads we can understand that both the Supreme Person, or God, and the individual person are eternal and living entities.
Lecture to International Student Society -- Boston, December 28, 1969:
They are actually not in sound condition of living atmosphere, but if they understand Bhagavad-gītā and if they actually expand their broader outlook, then these questions of social, national, international, all will be automatically solved. There will be no difficulty. And without finding out the center, if we manufacture our own ways... Not to speak of any individual persons, the different nations of the whole world, they are trying to be united. And in your country there is United Nations organization. Unfortunately, instead of becoming one, the flags are increasing. Daily you pass, you'll see another flag is there. Just like in our India, there was one Hindustan. Now (chuckling) there has become another, Pakistan. And sometimes there will be Sikhistan and there will be some-stan. So instead of becoming united, we are being disunited because we are missing the center.
Rotary Club Lecture -- Hyderabad, November 29, 1972:
Therefore it is concluded that we are individuals. We are individuals. I have got my individual pains and pleasures; you have got your individual pains and pleasures. So you are individual person; I am individual person. And the Supreme Personality of Godhead, He is also individual person. Nityo nityānām. This is Vedic information. We are plural number, nityānām. Cetanaś cetanānām. He's the supreme living force amongst all other living forces.
So therefore... In the Bhagavad-gītā also, it is said that, when Kṛṣṇa was advising Arjuna in the Battlefield, He said, "My dear Arjuna, all these persons, you and Me, and all these persons, it is not that we did not exist in the past. Neither it is so that we shall not exist in the future." This is... So these three things are pointed out: "You, Me and all these soldiers and kings." So all of them are individual. All of them are individual persons. And Kṛṣṇa, the Supreme Person, He's also individual person. But what is the difference between Kṛṣṇa and ourself? That Kṛṣṇa, as it is stated in the Vedas, eka, that one singular number person.
Philosophy Discussions
Philosophy Discussion on Gottfried Wilhelm von Leibnitz:
Śyāmasundara: Jīva ātmā is also a person?
Prabhupāda: Yes. If not person, then why the difference? You may not agree with my opinion, but if we agree voluntarily, not that exactly what I think you think, but because you have accepted me as your guru, as superior, therefore we agree. You are individual; you may not agree. You are individual and I am individual, Kṛṣṇa is individual. That is stated, nityo nityānām. Plural number. There are many individual souls, but He is the Supreme Individual Person.
Philosophy Discussion on Gottfried Wilhelm von Leibnitz:
Prabhupāda: So where it is enough, that can be distributed where there is need. Then immediately it becomes city of God. If anyone abides by the order of God and everything produced is divided among the sons of God, then where is the question of scarcity? There is..., there cannot be any scarcity. But they have no reason. They are denying the actual fact that everything belongs to God. It is common sense. Such a vast ocean, who has created this? Has any nation has created, or any individual person has created? So to whom belongs this ocean? What will be the answer? Huh? What will be the answer? If I question that "Shall we dig a little ditch and there is water. We fill up." So such a big ditch, who has done it? Where is the question that there is no God? Somebody has done. That is common sense.
Philosophy Discussion on Charles Darwin:
Prabhupāda: That is education. Every individual person, he is a soul, and he has got a particular type of body. Especially in the human body he requires education. What is this animal and what is higher than human race, these are Vedic description. So there are 8,400,000 different forms of life, and the body is being evolved. The body is machine, and the individual soul desires and he gets a suitable body made by material nature under the order of God. This is Vedic idea, as it is said in the Bhagavad-gītā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). God is existing within the core of everyone's heart, and the individual soul is desiring something, and upon the order God he is given a machine made by material nature.
Philosophy Discussion on Henri Bergson:
Prabhupāda: He is isolated. He is thinking in the wrong way. Just like in the prison house every prisoner, every, every criminal is different from other criminal. So everyone has to suffer the consequence of his criminal activities, so every individual person is suffering or enjoying according to his past deeds. So there cannot be any combination. Then we forget the individuality. That is not possible.
Hayagrīva: We feel, we feel isolation as individuals, and not only is there isolation as individuals but we feel isolated on this planet. Man cannot communicate with beings on other planets.
Prabhupāda: That is his imperfectness. What is the use of having communications with other planet? The other planets are also like these. They are individual persons. So what is the utility of communicating with the other planets? What is the utility? What does he mean by it?
Philosophy Discussion on Arthur Schopenhauer:
Prabhupāda: 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.
Śyāmasundara: He says that the bodies are manifestations of the will...
Prabhupāda: Yes, that we also say, but whose will?
Śyāmasundara: "The will," he calls it. "The will," in the abstract.
Prabhupāda: No, that is nonsense. Will, when he says will, the will must be from a person, of an individual person. That he does not know.
Philosophy Discussion on Carl Gustav Jung:
Prabhupāda: That individual, I, I know that I am individual person, I have got my own ideas, my own activities. Where is the difficulty? Simply it has to be purified. Sarvopādhi-vinirmuktam (CC Madhya 19.170). I am identifying with America or India or Hindu or Muslim or this or that. This should be purified. I should identify with Kṛṣṇa, that "I am only servant of Kṛṣṇa and devotees." Then I am purified.
Hayagrīva: He did... He speaks of the soul in this way. He says, "If the human soul is anything, it must be of unimaginable complexity and diversity, so that it cannot possibly be approached through a mere psychology of instinct."
Prabhupāda: That he does not know. As soon as we train ourself, that just like Caitanya Mahāprabhu said, "I am not a brāhmaṇa, I am not a kṣatriya, I am not a śūdra, I am not a sannyāsī, I am not brahmacārī." By negation. "I am not, I am not, I am not." Then what is your actual? That gopī-bhartuḥ kamalayor dāsa-dāsānu: (CC Madhya 13.80) "I am the servant of the servant of the servant of the maintainer of gopīs." That means Kṛṣṇa. "That is my real identification."
Philosophy Discussion on Carl Gustav Jung:
Prabhupāda: Therefore we suggest following the footprints of Śrī Caitanya Mahāprabhu, that you serve Kṛṣṇa. Service is your essential duty, but because your service is wrongly being executed, you are not happy. But if you render your service to Kṛṣṇa, that is natural and you will be happy. So our Kṛṣṇa conscious men, they are happy when rendering service to Kṛṣṇa, or God. So individually or collectively, if every state, every individual person renders service to Kṛṣṇa, then that is perfect stage of life. He has to render service to somebody, but because it is misplaced, he is never happy, but when the service is rendered to Kṛṣṇa, then he will be happy. Service you have to render, without any failure, but he does not know where to render service. That is the difficulty.
Philosophy Discussion on Jean-Paul Sartre:
Prabhupāda: You see or not see, everyone is a person. So what does it mean?
Śyāmasundara: Supposing I want to observe everyone in their personal manifestation, I want to see everyone as a person.
Prabhupāda: You are not seeing everyone as a person?
Śyāmasundara: Now I am seeing everyone as an object—"He is black," "He is American," "He is white"—but I want to see everyone as a person.
Prabhupāda: That means discrimination. Every individual person has got discrimination. That is discrimination. That is discriminating "This is good," "This is bad," "This is black," "This is white." Duality. So he has got this discriminating power.
Śyāmasundara: But I want to see everyone as a person, not as an object. So how do I do that?
Prabhupāda: Because he is person, therefore he is discriminating.
Conversations and Morning Walks
1968 Conversations and Morning Walks
Interview -- March 9, 1968, San Francisco:
Prabhupāda: As soon as you drive left, you become criminal. Similarly, because we do not know our relationship with God, therefore we are acting wrongly, and therefore, under the laws of God, we are becoming more and more criminal and our problems are increasing. Therefore, in spite of advancement of education, science, civilization, a nice dress, car, and everything, nobody trusts nobody. You see? Everywhere you go, a gentleman's house, oh, "Beware of the dog," "No trespasser allowed." Always suspicious. An individual person is suspicious of another individual person. A nation is suspicious of another nation. A community is suspicious of another community. So how can you have peace and prosperity? Suspiciousness means animal, animalistic.
Morning Walk at Stow Lake -- March 27, 1968, San Francisco:
Prabhupāda: Just like you are engaged in different activities. But as soon as you bring your money and engage in the Society's cause, oh, I am very gratified. I do not inquire... Of course, we do not encourage impious activity. That is not the meaning. But phalena paricīyate. Because you offer the result of your activities to Kṛṣṇa, that becomes pious. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). So that is the standard of pious activity. Now, this is also pious activity, heeding before teacher. That if by satisfying the poor teachers one becomes pious, how much pious he is who is trying to satisfy the supreme teacher, Kṛṣṇa. He's also a living creature. He's also individual person. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13).
1970 Conversations and Morning Walks
Room Conversation -- November 7, 1970, Bombay:
Prabhupāda: So I went in U.S.A. without any sponsor. No, I... That is the... One gentleman sponsored for one month, one month only. Not even one month. I remained there only three weeks, and then I chalked out my plan. He was my friend's son, and my friend wrote him that "You sponsor Swamiji for one month."
Guest (1): Some American gentleman?
Prabhupāda: No, Indian, one gentleman from Agra. So his son immediately sent me, sponsoring. But still, the government objected that "We cannot allow you to go there because you are sponsored by an individual person." But I wanted to see chief controller of, what is called, foreign exchange, Mr. Rao. So he kindly accepted. "Yes, Swamiji, you can go." He fought. (?)
1971 Conversations and Morning Walks
Room Conversation -- January 17, 1971, Allahabad:
Prabhupāda: You are not separate. Are you not separate? Then why you are talking with me? Are you not separate with me? Why you have come to inquire from me?
Guest (1): No, no, because we...
Prabhupāda: First of all try to... Are you not separate from me?
Guest (1): In material way, yes.
Prabhupāda: Any way. Any way, are you not separate from me?
Guest (1): Yes, every drop is separate from one another.
Prabhupāda: That's all right. Every individual person is separate from one another, every individual person. So how do you say they are one?
Guest (1): Every individual is separate, but when we come in the prema...
Prabhupāda: Yes.
Temple Press Conference -- August 5, 1971, London:
Prabhupāda: Oh, yes. Unless one gives up all these sinful activities one cannot be initiated.
Woman Interviewer: So one should give up one's family as well?
Prabhupāda: Family?
Woman Interviewer: To be a for..., yes.
Prabhupāda: Of course, family. We are not concerned with the family, we are concerned with the individual person. If one wants to be initiated in this Kṛṣṇa consciousness movement he has to give up all these sinful activities.
1972 Conversations and Morning Walks
Room Conversation with Maharishi Impersonalists -- April 7, 1972, Melbourne:
Prabhupāda: Yes. If the interest is one—to capture this—then it is one. That means to... You cannot lose your individuality. But if your interest is one, then you merge into. Do you understand? Just like you are all Australian. Why you are all Australian? Or you are all individual. How you become all Australian, merge into the Australian conception? Because as Australian, you have one interest. So individuality cannot be killed. That is not possible. You are all individual. But when you make your interest one, then you merge into that thing. Each one of us, an individual person... What is your ideal, you all three? You are three persons. What is your philosophy, ideal? Vegetarian?
Impersonalist: Meditation and action.
Upendra: Meditation and action.
Prabhupāda: Anyway, whatever you do, you do all together. That is merging. But you are all individual. Your personality is different from his. His personality different from him. He is from you. But because you have got one interest, therefore you one. Just like we. We are so many individuals. But our interest is Kṛṣṇa. Therefore we are one.
Room Conversation with Maharishi Impersonalists -- April 7, 1972, Melbourne:
Prabhupāda: As soon as your interest little becomes different, you become separated. So that is... There is quite possibility. Because you are all individual, there is quite possibility of disagreeing with another individual person. There is quite possibility. So oneness does not mean that you lose your individuality. Oneness means you keep your individuality, but you take the same interest. Then it is oneness. It is not possible that you lose your individuality. That is not possible. You are individual eternally. Do you understand this? You have got anything to say about this oneness? Do you differ?
Morning Walk -- June 30, 1972, San Diego:
Prabhupāda: Then the thing is that as they are individual person trying to do something wonderful, the individual person who has already done all this wonderful, how much credit He deserves. If by simply copying you want to take so much credit that you will defy the existence of God, you are so fool, rascal, then how much credit should be given to the original person who has made all these things existing.
1973 Conversations and Morning Walks
Morning Walk -- April 19, 1973, Los Angeles:
Prabhupāda: Yes. That means that is individual. That individual person is missing. He has left it.
Karandhara: Generally they conclude that it's an electro-chemical energy in the heart and that...
Prabhupāda: Whatever it may be. That individual person has left. Other things are intact. Otherwise, how the living entities are coming out?
Karandhara: They don't think that if it's simply a chemical, why cannot they just get a chemical that's a person.
Prabhupāda: No. We refute that. The chemicals are already there. Otherwise how living entities are coming out? We don't say that chemical is missing. Because the same theory: conservation of energy. The chemicals, the energy-producing, that is already there. It may be in different form, but the life-producing-energy is there. Otherwise how the other living entities are coming out?
Morning Walk -- April 19, 1973, Los Angeles:
Prabhupāda: They have got personality, all the living entities coming out, the microbes. They have got their personality. If they're moving in this way, you stop. They'll move in this way.
"There is some block. Let me go this side." So there is personality.
Karandhara: But in the dead body, there's no personality.
Prabhupāda: That means that individual person has left. That is the proof, that is the proof of individual soul. Just like there are so many plants of the same species. One is dead. That individual plant is dead, but other species are living. It is not extinct. How can you say the species is extinct? How you can say? Darwin's forefather might be extinct. But the monkeys are there.
Room Conversation with Krishna Tiwari -- May 22, 1973, New York:
Prabhupāda: You cannot avoid it. So everyone is under the laws the nature. Let us decide on that. Now these laws of nature, these also controlled by somebody else. As we gave the example that every individual person within a state is controlled by the laws of government or laws of king. Now it is governed by democracy. Formerly it was under the king. So king is a person. He gives the law, and under that law all citizens are controlled. This is a fact. Therefore the laws of nature is controlled by somebody, controller, and we get this information from Vedic knowledge. And practically it is so, that just by the example, law must be given by somebody.
Room Conversation with Two Buddhist Monks -- July 12, 1973, London:
Prabhupāda: So actually in India the meat-eaters were always, but there was no slaughterhouse. The meat-eaters, they were allowed that "You can sacrifice one goat before the goddess Kālī and eat it." That means once in a month, restriction. And individual person... But no slaughterhouse. What is this nonsense, slaughterhouse? Big, big slaughterhouse. Trade with slaughterhouse. This is the... Even, even in India during Mohammedan period, there was no slaughterhouse. Individual, if he liked, he can kill one animal and eat. No slaughterhouse.
1974 Conversations and Morning Walks
Morning Walk -- March 23, 1974, Bombay:
Prabhupāda: No, no. This is wrong argument. You see... Just like our Hadaji Batlar (?), he was...
Dr. Patel: Now, how would it be wrong argument, sir? We are following the same process. We collected those foodstuffs... (break)
Prabhupāda: ...commissioner is not the politician. Why do you mix them?
Dr. Patel: But Kṛṣṇa was never a politician. He was a...
Prabhupāda: No, no, no. That is a wrong theory. This is a wrong theory. You can approach somebody through somebody, but they are two, individual persons. (break) ...He is bhakta, yes.
Dr. Patel: "I am enjoyer of all the yajñas to whom, whatever and to whomever you are doing." How would you accept that...
Prabhupāda: No, no. The king. The king is the proprietor of all taxes. But he's not a tax collector.
Room Conversations -- September 10, 1974, Vrndavana:
Prabhupāda: This is paramparā system. The Gosvāmīs also did it. Nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau lokānāṁ hita-kāriṇau, for the benefit of the (indistinct). We are pushing this Kṛṣṇa consciousness movement for the benefit of the whole world, not that for our individual person. Vaiṣṇava, whatever he does, he does for the whole world, not for his person. Bhukti-mukti-siddhi-kāmī, they do for their own person. Karmīs, jñānīs, yogis, for their personal benefit. That is also materialism. Vaiṣṇavism, lokānāṁ hita-kāriṇau tri-bhuvane mānyau. Therefore, honored all over the three worlds, their activities and their person. Tri-bhuvane mānyau śaraṇyākarau. Therefore, they should be taken shelter of.
1975 Conversations and Morning Walks
Room Conversation -- June 26, 1975, Los Angeles:
Prabhupāda: So what can I do? I say that whatever I have got experience, I am explaining in my books. I have explained. So it is not possible for me to answer every individual person. It is not possible.
Devotee (2): We respect that. We understand. It is just that because they are saying these things...
Prabhupāda: I have got my advanced students. They can answer. If they are unable, answer, if you do not find answer from my books, then it is hopeless.
Television Interview -- July 9, 1975, Chicago:
Prabhupāda: It is not successful. That I was pointing out. It has caused the disaster because the whole women become dependent on the welfare gift of the government, and the government has to raise tax heavily for this purpose. The tax is given by the general public, but it is going for one individual person, and I have heard that government is embarrassed. They are now making enquiry about the welfare gifts.
Nitāi: There's many scandals there.
Prabhupāda: There are now so many scandals. So these are the problems. Why? The man leaves the woman uncared for.
1976 Conversations and Morning Walks
Morning Walk -- June 11, 1976, Los Angeles:
Prabhupāda: Sadā samudvijña-dhiyam asad-grahāt. As soon as you accept material things as everything, immediately bhaya. Āhāra nidrā maithuna bhaya. (japa) (break) ...country, they'll not allow any individual person to live so comfortably. No, illegal. If you have got money, then give it to the government. The ministers will enjoy it. This is democracy. Democracy means "Somehow or other, I capture the government, and whatever money you have got, I snatch it from you, and then I enjoy." This is democracy. Dasyu-dharma. In Bhāgavata it is said dasyu-dharma, the business of the rogues. How is that? If I can earn some money and keep it for myself, I have no right? This is communistic idea: "Make everyone poor." Here is police, two cars. Police we saw.
Evening Darsana -- July 6, 1976, Washington, D.C.:
Prabhupāda: We are all Brahman, but due to our ignorance, lack of knowledge, we are thinking "I am Indian," "I am American," "I am Hindu," "I am Muslim," "I am Christian," "I am this," "I am that." That is māyā. So when you actually understand that "I am not this body; I am spirit soul," that is the fact. Then that condition is called brahma-bhūtaḥ. Now we are jīva-bhūtaḥ. We are thinking "I am individual person of this country, of this religion." That is jīva-bhūtaḥ. But when we understand that we are not jīva-bhūtaḥ, we are brahma-bhūtaḥ, that is our liberated position. Brahma-bhūtaḥ prasannātmā (BG 18.54). When one becomes actually in understanding that "I am not this body, I am spirit soul," then my all responsibility of this bodily condition immediately ceases. I am not this body.
Morning Walk and Room Conversation -- December 7, 1976, Hyderabad:
Prabhupāda: Yes, surrounding, cold atmosphere. Something like... But it is fiery. And how they say that sun reflects some dust? Eh? How people believe it? (break) ...to be given in charge some plot of land to develop it.
Mahāṁśa: One problem that could arise by giving them a fixed place, especially giving these labor people, if we give them a fixed place, then tomorrow they may... If they break the principles we may want to remove them.
Prabhupāda: No, you should change every month.
Mahāṁśa: Yes. Because the new phrases by the government is that "Tillers become owners." Whoever tills the land, he becomes...
Prabhupāda: And this society is the society tillers, no individual person.
Mahāṁśa: Right.
Prabhupāda: Society means some combination of some men.
Morning Walk and Room Conversation -- December 26, 1976, Bombay:
Prabhupāda: That means a person is thinking of God. So that is my point, whether an individual person can think of God and ascertain that "Here is God."
Guest (4): He comes to that particular conclusion though, your holiness, he says that ahaṁ nirvikalpa nirākāra rūpa...
Prabhupāda: So nirākāra... If you are speaking, then how he can become nirākāra?
Guest (4): He actually defines what prevails in the universe, what is that element which governs us.
Prabhupāda: Let us just discuss from the point. As you say, that I think and I speak, so when you speak, when you think, whether you are nirākāra or ākāra.
Morning Walk and Room Conversation -- December 26, 1976, Bombay:
Prabhupāda: Yes. But he's a person. So how the father is imperson? What kind of father?
Dr. Patel: Sir, instead of calling person, we say he's an individual. Person means this body.
Prabhupāda: Person is individual.
Dr. Patel: Individual. So God is an individual then?
Prabhupāda: No, person. God is a person. Individual means person. Individual person.
Dr. Patel: Everything person is body.
Prabhupāda: Body or no body, that is separate thing. But when you say individual, he is a person. And it is explained also in the Bhagavad... Kleśo 'dhikataras teṣām avyaktāsakta-cetasām (BG 12.5). Those who are inclined to the impersonal feature... God has got that impersonal feature. So they have to undergo more troubles to understand Him. And after going through troublesome business, bahūnāṁ janmanām, many, many births, then he understands, "Oh, vāsudevaḥ sarvam, here is the person." Everywhere this disease is very prominent, that God is impersonal. Perhaps this is the only movement in the world that's preaching, "No, God is person."
1977 Conversations and Morning Walks
Room Conversation -- January 8, 1977, Bombay:
Prabhupāda: Therefore there is certain age, that "At this age no more such ambition, material. Lead simple life and advance." That is after fiftieth year. This is our Vedic system. In the beginning it is not possible, but by practicing... So if one lives for hundred years, fifty years' extravagancy, "Now stop. Now be regulated and try to be mukta." This is the system. But they don't want even up to the point of death, even men like Gandhi and others. They do not want. This morning Indira Gandhi said that "I am for the mass of people." And Vivekananda, "My country." The same feeling as a person, individual person thinking of his family, these people are thinking of his country, a big family, not for the whole living entities, jīva. That is Kṛṣṇa consciousness.
Correspondence
1966 Correspondence
Letter to Mangalaniloy Brahmacari -- New York 16 July, 1966:
Regarding the Jhansi incidence referred to by your Guru maharaj I may inform you that the donor of the house did not like to hand over the estate to any individual person. I therefore registered a society (The League of Devotees) and I invited your Guru maharaj to join it as the head man. But he, as he was with the then Kunjada desired to have the property in the joint name of him and Kunjada. So I became silent and I left the whole scheme. Let us now forget all these past incidences and go forward with present responsibility.
My future activities will now depend on the reply of the Indian Embassy whom I have asked for permission to raise funds from the American people. On hearing from them I shall let you know the result.
1968 Correspondence
Letter to Janardana -- Los Angeles 21 January, 1968:
rThat means if the Ba'hais do not accept Krishna as the Supreme Personality of Godhead, they have never read Bhagavad-gita as it is. Their claims of reading of Gita is false. You should try to convince them of the Supremacy of Godhead Krishna. Whenever we are able to meet such opposing elements about Krishna, we should know that our Krishna Consciousness is perfected. The Ba'hai people if they are really sincere, they should try to understand Bhagavad-gita sincerely. As soon as they say they have understood Bhagavad-gita and at the same time accept Krishna as a chosen individual person, their sincerity fails. There is less rational thinking in Ba'hai philosophy as I can understand from the pamphlet. There is already contradiction that they accept Krishna as chosen person and not as the Supreme Personality of Godhead, that is contradiction of Bhagavad-gita.
Letter to Brahmananda -- San Francisco 15 September, 1968:
Otherwise, it will be not possible to do business with them, if they change their word of honor. You must say Mr. Wade like that. In business principle, what is promised, that must be kept. If the promise is not kept, then we are not going to deal with them, with such business firm, even it may be very big. That should be our principle also. So I think on this principle we can arrange with them, and I shall give you bank reference when they require.
We shall not sell a single copy to the store. Our principle should be to sell books retail in the Kirtana, in our temple, or selling by going door to door, or, individual persons. Not a single book should be sold to the stores. The store selling they may organize: we don't mind.
1969 Correspondence
Letter to Brahmananda -- Los Angeles 27 February, 1969:
I thank you very much for your giving me your pledge that you will give me $750 per month for 5,000 copies of Back To Godhead. Similar assurance I have got from the other centers. So by calculation I shall be able to collect $3,000 per month of which $2,000 or less, as you may arrange, will be paid for the price of printing, and the balance will be spent for free distribution of copies to institutions, schools, colleges, universities, libraries, and respectable individual persons. I understand that for posting magazines in large scale the rate is 3 cents or 4 cents, so I have advised Subala to take definite information in this connection for posting Back To Godhead in large scale. I quite agree with your proposal that for small centers like Montreal, Buffalo, etc. as stated by you the New York center will be the distributer; this is nice.
Letter to Advaita -- London 23 November, 1969:
I have also noted down the lawyers instruction that outside work can be taken if the profit does not go to some individual person. I think if it is legally possible, this is all right. I have no objection if you make some profit on outside work. That is very nice. My only point is that we have got our press for printing our own literatures more and more. We should not miss this point. Otherwise combinedly together do it nicely. I shall be very much pleased to see things are going correct.
1975 Correspondence
Letter to Ed Gilbert -- Vrindaban 9 September, 1975:
Regarding your question, God does not discriminate, but so long as we have got forms we have to discriminate. Without God consciousness the discrimination is there. Why should think that you are American or that he is an Indian? Upon this platform of discrimination the whole philosophy of nationalism, communism, this ism and that ism is going on. When one learns how to see individual persons without discrimination, then he becomes perfect. That is described in the Bhagavad-gita: vidya vinyaya sampanne/ brahmane gavi hastini/ suni caiva svapake ca/ panditah sama darsinah (BG 5.18). "The humble sage by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog, and a dog-eater (outcaste.)"
| Page Title: | Individual person |
| Compiler: | Matea |
| Created: | 02 of Aug, 2010 |
| Totals by Section: | BG=4, SB=23, CC=3, OB=3, Lec=46, Con=22, Let=6 |
| No. of Quotes: | 107 |