Justice (Lectures)

Expressions researched:
"justice" |"justices"

Bhagavad-gita As It Is Lectures

Lecture on BG 2.1-11 -- Johannesburg, October 17, 1975:

So Bhagavān said,

kutas tvā kaśmalam idaṁ

viṣame samupasthitam

anārya-juṣṭam asvargyam

akīrti-karam arjuna

(BG 2.2)

"My dear Arjuna, you are My friend, personal friend, and you are proposing this, which is befitting to the anārya." Anārya-juṣṭam: "This is not for the Aryan. You are kṣatriya, you are meant for fighting for justice, and you are denying to fight? Oh, this is not good." Anārya-juṣṭam: "This kind of proposal, cowardice, can be proposed by the anārya." Ārya means the advanced. One who is advanced in knowledge, in civilization, they are called ārya, Aryan civilization.

Lecture on BG 2.1-11 -- Johannesburg, October 17, 1975:

For a kṣatriya, it is the duty of the kṣatriya to fight and lay down his life. Then he is promoted to the higher planetary system. That is the shastric injunction. If he becomes victorious, then he enjoys this material world, and if he dies, he is promoted to heaven. These things are there. Therefore Kṛṣṇa is advising Arjuna, asvargyam: "If you deny to fight, then you will be refused to enter in the higher planetary system." Akīrti-karam. "And you are known as a great fighter, great soldier and My friend, and this will be going against your reputation. Don't do this." Then He says,

klaibyaṁ mā sma gamaḥ pārtha

naitat tvayy upapadyate

kṣudraṁ hṛdaya-daurbalyaṁ

tvaktvottiṣṭha parantapa

(BG 2.3)

"My dear friend, parantapa..." Parantapa means one who gives trouble to the enemies. This is the material world. A kṣatriya cannot behave like a brāhmaṇa, to excuse. Brāhmaṇa business is to excuse. Kṣamā-rūpa-tapasvinaḥ. Those who are tapasvī, they can excuse, but those who are in the governmental post, to make justice, there is no question of excuse. Life for life. "You have killed one man; you must be killed." This is justice. A brāhmaṇa, he may excuse, "All right, you have killed my man. Never mind. I excuse you." That is a brāhmaṇa's business. But a kṣatriya, the government, the ruling power, he cannot do so. It is his mercy. It is the government's mercy when a murderer is hanged. That is the injunction in the Manu-saṁhitā. "So parantapa, you are kṣatriya. Your business is to punish the unjust." Kṣudraṁ hṛdaya-daurbalyam: "For a kṣatriya this kind of poor-heartedness, that 'I shall not fight...' Give it up. Don't indulge in such thing."

Lecture on BG 2.13 -- New York, March 11, 1966:

So Prahlāda Mahārāja... Just see. The father was asura, and the son was devatā. So asura's son can be devatā. And a devatā's son can be asura. Just like in India. In India nowadays there is a great movement for removing the caste system because the higher caste, brāhmaṇas, they are claiming, due to their birthright, higher position, and the others, they are in inconvenience: "Now, nowadays the brāhmaṇas are doing the same thing, what we are doing, a śūdra. Why he should claim?" So there is quarrel. You see? So devatā and asura, the division is that, of course, the... Of course, according to our śāstra, the brāhmaṇa family means devatā family. But because nowadays they are descendants, they have deviated, deviated from the brahminical culture, they are not to be considered as devatās. That is also mentioned in the śāstras. They are called brahma-bandhus. According to śāstra, they are called brahma-bandhus. Brahma-bandhus means son of a brāhmaṇa but not the brāhmaṇa. Just like a son of high-court justice. He can claim that "I am the son of a high-court justice." That's all... But because he's the son of a high-court justice, he cannot claim that "I am also the justice of the high-court." So that consideration is there.

Lecture on BG 2.20-25 -- Seattle, October 14, 1968:

Viṣṇujana: 21: "O Pārtha, how can a person who knows that the soul is indestructible, unborn, eternal and immutable kill anyone or cause anyone to kill (BG 2.21)?" Purport: "Everything has its utility, and a man who is situated in complete knowledge knows how and where to apply a thing for its proper utility. Similarly violence also has its use, and how to apply violence rests with the person in knowledge. Although the justice of the peace awards capital punishment to a person condemned for murder, the justice of the peace cannot be blamed because he orders violence to another according to the codes of justice. In the Manu-saṁhitā,..."

Prabhupāda: Manu-saṁhitā, yes.

Viṣṇujana: "...the lawbook for mankind, it is supported that a murderer should be condemned to death so that in his next life he will not have to suffer for the great sin he has committed. Therefore the king's punishment of hanging a murderer is actually beneficial. Similarly when Kṛṣṇa orders fighting, it must be concluded that violence is for the supreme justice, and as such, Arjuna should follow the instruction, knowing well that such violence committed in the act of fighting for justice is not at all violence. Because at any rate the man, or rather, the soul, cannot be killed. For the administration of justice, so-called violence is permitted. A surgical operation is not meant to kill the patient, but is for his cure. Therefore the fighting to be executed by Arjuna under the instruction of Kṛṣṇa is with full knowledge, and so there is no possibility of sinful reaction."

Prabhupāda: This is the distinction between violence and nonviolence. People are very much advocate of nonviolence, but they are committing, according to their estimation, they are committing every moment violence. But from higher standard there is practically no violence and the things which apparently appear to be violence, if it is properly executed... Just like under the order of high-court judge, one body is being executed. So that is not violence. A justice of higher order is not meant for committing violence. It is justice. Similarly, when, under the direction of the supreme justice, Kṛṣṇa, anything is done, apparently, although it appears violence, it is not violence. It is justice. This is to be understood. Go on.

Lecture on BG 3.11-19 -- Los Angeles, December 27, 1968:

Vīrabhadra: When it says "duty," does that mean you don't have to do anything at all?

Prabhupāda: If Kṛṣṇa orders we shall do, but not purposely at your whims. There is nothing wrong for a Kṛṣṇa conscious person. But what we think materially wrong, if it is ordered by Kṛṣṇa, we shall do it. For Kṛṣṇa there is no wrong. Just like the government orders somebody to be hanged. That means kills. So that does not mean the government becomes condemned. But if I kill, I immediately become condemned. The government is still pure because for higher purpose the government can order somebody to be hanged and somebody to be rewarded. Everything is justice.

Similarly, when Kṛṣṇa says, "You do this," we have no consideration whether material calculation, it is good or bad. That's all. But we cannot do on our own account. Then it is implication. That is the technique. Don't think that "We are now Kṛṣṇa conscious, we are Kṛṣṇa's persons, we can do anything." Just like if a policeman thinks that "I am government man. I can do anything, whatever I like." That is wrong. He cannot do that. But if Kṛṣṇa orders, then you can do.

Lecture on BG 7.1 -- San Francisco, March 17, 1968:

It is mental concoction that "Kṛṣṇa is Indian," or "Kṛṣṇa is worshiped by the Hindus; therefore He is one of the Hindu gods." He never said that "I am Hindu god; I am Indian." Just like the sun. If you say, "It is American sun," is it possible, American? Sun is sun. Why American sun or Indian sun? Nothing is American, Indian. It is all artificial. This planet, this planet also, it belongs to the human society, that's all. This is real communism. This is real communism. These Communists also, they are defective because... Just like the Russians. They say... (break) ...Russians or the Chinese. They are speaking that China is for the Chinese. Why not for others? Then what sort of communism it is? Just think in terms of the human community. Human community. So this... Why human community? Living being community. If you make this world as belonging to the human society, that is defective. It belongs to everyone. It belongs to the trees community, it belongs to the beast community. They have got right to live. Why should you cut the trees? Why should you send the bulls to the slaughterhouse? This is injustice. And how you can meet justice by doing yourself injustice? Because you have no Kṛṣṇa consciousness. You do not know that Kṛṣṇa is original father and we are all sons. The tree is my brother, the ant is my brother, the bull is my brother, the American is my brother, the Indian is my brother, the Chinese my brother. This is universal. Therefore you have to develop Kṛṣṇa consciousness before you talk of this nonsense universal brotherhood and this United Nations and all this nonsense. These are useless talks if you have no idea how to think of universal brotherhood or United Nations. Useless. Therefore they are talking for years, years. Still, they are the same fools. Don't you see? The United Nations, they have got their headquarters here. Simply talking nonsense. That's all. That is their business.

Lecture on BG 7.1 -- Madras, February 14, 1972:

So unfortunately, God is canvassing Himself personally, and still we are unaware of Him. Why? Because there is one verse which you will see in Caitanya-caritāmṛta. Caitanya-caritāmṛta... Here two honorable Justices are present, and I can recite that verse. It is in Bengali. It is said that caitanya-dayā katha karaha vicāra. The author is placing the quantity of mercy as given by Caitanya Mahāprabhu to the judgment of the public. Caitanya-dayā katha karaha vicāra. It is not something we have accepted blindly as faith. No. It is a fact. It is a science. It is an authority. Therefore we place before the Justices for judgment, caitanya-dayā katha karaha vicāra vicāra karite citte pābe camatkāra. If you wait for the judgment, then when you hear the judgment you will find, ah, a great ecstasy you will enjoy. This is Kṛṣṇa consciousness. If you kindly try to understand the Kṛṣṇa consciousness movement with cool head, I mean, I mean to say right judgment, you will find ecstasy. Otherwise Kṛṣṇa..., to understand Kṛṣṇa is very difficult. Kṛṣṇa says Himself,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

(BG 7.3)

To understand Kṛṣṇa is not very easy task. Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu: "Out of millions and millions persons, kaścid, someone may try to make his life successful, human life." kaścid yatati siddhaye.

Lecture on BG 7.1 -- Madras, February 14, 1972:

And Sri Caitanya Mahāprabhu says that actual constitutional position of living entity is jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109), that living entity is eternally servant of Kṛṣṇa, part and parcel. Just like this finger is the part and parcel of your body. What is the business of this finger? It is to serve this, serve this body always. I want, "Mr. Finger, please come here." "Oh, yes." He will do(?). And everything, part and parcel means to serve the whole. That is also explained in the Śrīmad-Bhāgavatam, that the brāhmaṇa is the facial part of the universal form of the Lord, the kṣatriya is the arms of the universal form, the vaiśyas are the belly of the universal form of the Lord, and the śūdras, they are the legs of the universal form of the Lord. So the leg..., the head may be very important part of the body, but you cannot neglect the legs. If you want to keep the body in fitness, then the brain must work nicely, the hand must work nicely, the belly must work nicely, and the legs also must. Catur varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). So actually classless society means when these brāhmaṇa, kṣatriya, vaiśya, śūdra, they work for Kṛṣṇa. That is classless. That is Kṛṣṇa consciousness. The idea of classless society can be achieved when people become Kṛṣṇa conscious. It is so important movement. Therefore I am speaking that the matter is placed before these Justices. Just try to understand. And for the benefits of the society, for the human society, for the human being, this Kṛṣṇa consciousness movement must be very seriously taken up by you. That is my point. Kṛṣṇa bhuliya jīva bhoga. Here, either you become this party or that party, the real purpose of forming party is to enjoy, and they bluff the people that "I shall give you this thing, that thing." But actually I want somehow or other the post and I, bhoga vañcha... Either you become communist, socialist or capitalist or this "ist" or that "ist," the real disease is bhoga-vañcha, "How I shall enjoy this world." That is the real disease.

Lecture on BG 7.1 -- Madras, February 14, 1972:

So my appeal is to you, and especially the two Justices, please try to understand, serious vicāra, not that whimsically to accept by sentiment. No. Vicāra. Vicāra means śāstra-vicāra. We have to accept the Vedic authorities, what the Vedic injunction is there. The Vedic injunction is,

harer nāma harer nāma harer nāmaiva kevalaṁ

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

(CC Adi 17.21)

So that is Vedic injunction. Just like from lawbook when you give evidence before the Justice, it is accepted law. That is in the law. Similarly, whenever there is reference in the Vedic literature, we have to accept. And practically we have seen people did not know the name of Kṛṣṇa three, four years ago, they are mad after Kṛṣṇa, the European, American. This is the practical fact. Therefore through the grace of Lord Caitanya, through the method given by Lord Caitanya, if we approach Kṛṣṇa it becomes very easy. That was the..., detected by Rūpa Goswāmī. Namo mahā-vadānyāya kṛṣṇa-prema-pradāya te (CC Madhya 19.53). Kṛṣṇa-prema. To attain Kṛṣṇa, to understand Kṛṣṇa is very difficult.

Lecture on BG 9.27-29 -- New York, December 19, 1966:

It is not that somebody is suffering because God is envious upon him. No, God is not envious. He is suffering his own activities.

Same example we can give: Just like a person is ordered by the high-court to be condemned to death. He will be punished, death punishment. Does it mean that the high-court justice is enemy of that particular person? No. He is not enemy. He has created such situation that he is condemned to death. The high-court judge is not responsible for that. He simply administers the, I mean to say, intricacies of law, of the state. Similarly, there are agents of Lord in the material nature and so many, there are agents we do not know. But there, in the śāstras, we have the Yamarāja, or there is justice department. Everything is there. So he is neutral. It is not that God is kind to somebody and unkind to some other, no. His position is always neutral.

Lecture on BG 16.8 -- Tokyo, January 28, 1975:

Anardhena nyāya-rahitam.(?) In this Kali-yuga, if you have no money, then you will never get justice because you have to bribe up to the high-court judge. That is going on. At least in India it is going on. You bribe, and you take favorable judgment. Is it not? Yes. And that is stated in the Śrīmad-Bhāgavatam. Anardhena nyāya-rahitam. Everywhere you have to bribe. That means you require money. So unless you pay money, you will never get justice. This is Kali-yuga. Therefore a poor man cannot get justice. He cannot bribe. The other party will... If he has has got money, he will bribe. He will get justice, and he will suffer.

Just like Gandhi refused to take justice from the British court. That was his one of the items. He said that "There is no justice. So we shall deny to take any judgement from the British Court." That was his, one of the items. He never... When he was prosecuted, he never defended. He said, "Why shall I defend? There is no justice here. Why shall I spend my money for defending? No, you can do whatever you like. You are in power." Gandhi did always like that. "Here is no justice, so why shall I plead for justice?" That was Gandhi's philosophy, noncooperation. Whenever he was arrested, he will simply stand. That's all. Of course, he was given a seat. Such a big man, the court would offer him a seat. But he will never plead yes or no. "No, whatever you like, you can do. I don't expect justice from you." That was Gandhi's... He'll never plead. And all his followers did that. Therefore they were all sent jail. And by going to jail they got svarāja. And he declared, jail svarāja ke mandira hai: "If you want to get svarāja, independence, you must be prepared to go to jail."

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.5 -- Edinburgh, July 17, 1972:

Prabhupāda: Now let us discuss, question and answer, "How political situation can be improved by Kṛṣṇa consciousness?" Can anyone answer? Who will answer this question? Yes?

Pradyumna: If the head of the country, the commander-in-chief of the army, and the school books, and the person who dispenses justice are all devotees, they can clearly make a plan or arrangement of government so that people are informed what their real welfare is.

Prabhupāda: Hmm?

Pradyumna: So that people are informed what their real welfare is. What the real goal...

Prabhupāda: What is that real welfare?

Pradyumna: ...in relationship to and to see that everything in the country is used in Kṛṣṇa's service. If the government does that, then it becomes a Kṛṣṇa conscious government.

Prabhupāda: So, is it all right?

Revatī-nandana: Also, if the leaders become Kṛṣṇa conscious, then they can stop the institutions of vice, which prevent the people from understanding God, and they can shut down the slaughterhouses. (break) ...more Kṛṣṇa conscious.

Pradyumna: With a future of Kṛṣṇa consciousness there wouldn't be any more political maneuvering, because the leaders would be willing to accept advice from the learned sages and brāhmaṇas and devotees. There wouldn't be any politics, and there would be understanding from the scriptures.

Prabhupāda: This is social improvement, ah, political improvement. What is the social improvement?

Lecture on SB 1.5.14 -- New Vrindaban, June 18, 1969:

So Nārada Muni says that "You have described these things for which a man has got natural propensity in a religious form. So it is jugupsitam. This is most abominable." Just see. Even the restricted system of marriage, drinking and meat-eating, described in the śāstra, that is also condemned by Nārada. Jugupsitam. Jugupsitaṁ dharma-kṛte 'nuśāsataḥ: "You are the leader of the śāstras. You are writing śāstras. People will follow you." Just like in Vedic, Vedas, there is recommendation of sacri..., in the sacrifice, animal-killing, but that animal-killing is not killing. This... There was a discussion between Lord Caitanya and Chand Kazi, the Muhammadan magistrate. That story perhaps you know, that He started civil disobedience movement. And the brāhmaṇas of Navadvīpa, they complained to the Muhammadan ma... At that time, Bengal was being governed by Pathans, Muhammadans, and so there was Muhammadan magistrate called Kazi Saheb. So the brāhmaṇas, they lodged complaint to the Kazi Saheb that "This boy, Nimāi Paṇḍita, He has started one movement, Hare Kṛṣṇa, and people are being enthused, excited to chant this Hare Kṛṣṇa mantra, and He is making propaganda that "Simply by chanting Hare Kṛṣṇa, you'll get all perfection." So the brāhmaṇas thought that "If this boy makes propaganda and popularize this Hare Kṛṣṇa movement, then, oh, what about ourself?" They were priestly class. "Then how we will live?" So they lodged complaint to the Chand Kazi that "He's doing something against our Vedic rituals. It is not Hindu religion. And..." Of course, he was Muhammadan magistrate, but after all, he was meant for giving justice to the people. So when big brāhmaṇas complained, he took action and he sent some constables to warn the followers of Lord Caitanya that "You are disturbing. You are disturbing, this Hare Kṛṣṇa chanting. You cannot do this. There is complaint."

Lecture on SB 1.7.7 -- Vrndavana, April 24, 1975:

So Vyāsadeva, vidvān. Vidvāṁś cakre sātvata-saṁhitām (SB 1.7.6). He is learned; we are all fools. Yasyāṁ vai śrūyamāṇāyām (SB 1.7.7). If we... He has made for us. He is compassionate. Strī-śūdra-dvija-bandhūnām (SB 1.4.25). Those who are actually advanced brāhmaṇa, they take care of. But those who are not brāhmaṇas-strī, śūdra, vaiśya and dvija-bandhu... Dvija-bandhu means born in higher family, brāhmaṇa, kṣatriya or vaiśya, but does not take care of the real values of life or does not know what is spiritual life. He is called dvija-bandhu. Dvija-bandhu means "a friend of a dvija." He cannot be called the born of a dvija. This particular name is very significant, dvija-bandhu. Just like a son of a high-court justice. You can call him the son of the justice, but he is not justice. Similarly, a son born in brāhmaṇa family, kṣatriya family, higher circle, if he does not act like that, then he should be called according to his qualification. Tat tenaiva vinirdiśet yady anyatra vinirdiśet (SB 7.11.35). This is the instruction of Nārada Muni. If the son of a brāhmaṇa has acquired the qualities of a śūdra, then he should be called a śūdra, not a brāhmaṇa. Unfortunately the..., in India especially, where we have got all the śāstras, against the śāstras, without any qualification of a brāhmaṇa one is claiming to be brāhmaṇa. In Mahārāja Pṛthu's time, he was especially supervising whether a brāhmaṇa is engaged in his brahminical activities, whether a kṣatriya is engaged in his kṣatriya activities. Not that a brāhmaṇa is engaged in śūdra activities and he should be called a brāhmaṇa. That was restricted formerly.

Lecture on SB 1.7.47-48 -- Vrndavana, October 6, 1976:

One big politician in Calcutta, C.R. Das. He was earning fifty thousand monthly. In those days. Fifty thousand means... I am speaking... He died in 1925. That means fifty years ago he was earning fifty thousand per month. Now fifty thousand means fifty lakhs nowadays. He was so rich man. But on the Congress resolution that the prominent members of the Congress, they should not cooperate with the government... And one of the item of noncooperation was they should not practice in the British court because there is no justice. That was Gandhi's order, that "In the British court there is no justice. So why should you go there? Don't go." So this C.R. Das, on the resolution of the Congress... He was one of the prominent members. He gave up. So he had no income. So he had no income. The Congress was giving him five hundred rupees, pocket expenses. Because he was such a rich man. What is five hundred rupees for him? He was earning fifty thousand rupees and spending. So he could not bear that inconvenience. He died within a year. He was a rich man. He could not provide. And he was very charitably disposed. If somebody would come to him he would say, "I have lost my all income. Now I have got this five hundred rupees. You can take it." He was such a charitably disposed. So anyway he could not tolerate.

Lecture on SB 1.8.24 -- Mayapura, October 4, 1974:

So in India, especially, women are still respected. Therefore Cāṇakya Paṇḍita says, mātṛvat para-dāreṣu: "Any woman who is not your wife, she should be treated as your mother." This is moral instruction. Mātṛvat. At the present moment, they have invented the word bahinajī, "sister." No. In the Vedic culture, there is no such thing as "sister." "Mother," that is Vedic culture. Because mother is always respected, so any woman, if she is called "Mother..." The brahmacārī would go to the householder's house and address the ladies, "Mother. Mother, give us some alms." So from the childhood, a brahmacārī is trained to address all women as mother. Therefore, when they are young, they cannot see women in any other way. This is Vedic culture. So therefore it is said, asat. The woman, who is respected as mother, and this, in this assembly, Draupadī was to be naked by the order of Karṇa? It is uncivilized, unlawful. So Kṛṣṇa remembered this. When Karṇa was killed, it was not... He was not killed lawfully because he fell down from his chariot, and he was trying to repair the chariot, and Kṛṣṇa advised Arjuna, "This is the opportunity to kill him. Otherwise you cannot kill him. Kill him immediately." So when Karṇa protested, "Arjuna, what you are doing? I am not fighting. I am repairing my chariot and you..." So Kṛṣṇa said, "Yes, you did unlawful action by making Draupadī naked. So you should be unlawfully killed. This is justice. This is justice to you." So everything has got so much history in the episode of Mahābhārata. Therefore it is called Mahābhārata, "Greater India." Mahābhārata.

Lecture on SB 1.8.40 -- Mayapura, October 20, 1974:

And actually Bhīṣmadeva went to the side of Duryodhana, considering that "These people are maintaining me. How can I give up their company at times of danger?" That is also another consideration. So similarly, Droṇācārya, although he's guru, teacher of military art, he also went to Duryodhana's side for money. So therefore... Karṇa... Nobody came to this side. So Kṛṣṇa was doing justice, that He was... This is politics, "Tit for tat." This is politics. Śaṭhe śāṭhyamācaret.(?) Cāṇakya Paṇḍita says. "If somebody is śaṭha"—śaṭha means very cunning—"so you should be also cunning." This is politics. You should not be, at that time, a brāhmaṇa, liberal. No. So the idea is that in the Bhagavad-gītā Kṛṣṇa teaches everything very rightly, properly. The whole Vedic literature is meant for that, not one-sided.

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

So it is stated that without money, you cannot get justice even. In the court of justice, everyone is expected to get proper behavior, but in the Kali-yuga it is stated (that) even in the court of justice, you cannot get justice without money. That's a fact. If you have no money, then you cannot appoint a good lawyer. And sometimes you have to bribe the judge also. This is the position now. Now in your country so many big, big men have been arrested or something like that for their dishonesty. So Kali-yuga is so polluted that the minister is dishonest, the judge is dishonest, and what to speak of ordinary men. So only thing is that you get money some way or other. Then you can pass on as a nice gentleman, polished. You keep yourself always polished, and within you may be full with all dirty things, but if you have got your pockets filled up with coins and notes, then you are nice. Formerly it was not like that. One must be qualified. Varṇāśrama-vibhāgaśaḥ.

Lecture on SB 1.10.3-4 -- Tehran, March 13, 1975:

Then because he was so perfect king, then, a representative of Kṛṣṇa, therefore, kāmaṁ vavarṣa parjanyaḥ (SB 1.10.4). Parjanyaḥ means rainfall. So rainfall is the basic principle of supply of all necessities of life, rainfall. Therefore Kṛṣṇa says in the Bhagavad-gītā, annād bhavanti bhūtāni parjanyād anna-sambhavaḥ (BG 3.14). If you want to make people happy, both man and animal... There are animals also. They are... These rascal state executive, sometimes they make a show of benefit for the men but no benefit for the animal. Why? Why this injustice? They are also born in this land. They are also living entity. They may be animals. They have no intelligence. They have intelligence, not as good as of man, but does it mean that regular slaughterhouse should be constructed for killing them? Is that justice? And not only that, but anyone, if he comes to the state, the king should give him shelter. Why distinction? Anyone takes shelter, "Sir, I want to live in your state," so he must be given all facilities. Why this, "No, no, you cannot come. You are American. You are Indian. You are this"? No. There are so many thing. If actually they follow the principle, the Vedic principles, then the ideal king will be a good leader. These are... And nature will help. Therefore it is said that during the reign of Mahārāja Yudhiṣṭhira, kāmaṁ vavarṣa parjanyaḥ sarva-kāma-dughā mahī (SB 1.10.4). Mahī, the earth. You get all your necessities from the earth. It does not fall from the sky. Yes, it falls from the sky in the form of rain. But they do not know the science, that how things are coming from earth by the different arrangement. Under certain conditions the rain falls and astral influence. Then so many things are produced, the valuable stones, the pearls. They do not know how these things are coming. So therefore, if the king is pious, to help him the nature also cooperates. And the king, if the government is impious, then nature will not cooperate. That we have also information in the Fourth Canto, I think. King? What is that? Pṛthu, Pṛthu Mahārāja, yes.

Lecture on SB 1.10.4 -- London, November 25, 1973:

So one Mr. P. R. Das, he was high-court judge. So he was taking bribe on account of maintaining white elephant. He married one European wife. The expenditure very high. In those days for Indian it was a fashion to get a European wife. So this man married one European wife, and his expenditures was very, very heavy. So high-court judge, he was getting only four thousand rupees, and his expenditure was ten thousand rupees, and therefore he was taking bribe. He admitted. So when he was detected by the chief justice, he was dismissed from the post. But this is the position. You should not expend more than your income.

Lecture on SB 1.13.15 -- Geneva, June 4, 1974:

So Vidura is Yamarāja, the superintendent of death. After our death, we are brought before the justice Yamarāja, what kind of next birth I may have. So Yamarāja is not śūdra. He is devotee of Lord Kṛṣṇa, although he has the duty to punish the criminals. Just like a magistrate is always punishing the criminals. That is his business, but he is not criminal. He is giving judgment to the criminals. Similarly, Yamarāja is the appointed magistrate, superintendent. After death, one has to go before him and take the judgment of his next life. This is the process.

Lecture on SB 1.15.24 -- Los Angeles, December 3, 1973:

So God is not partial, He is impartial. Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ (BG 9.29). Nobody in the material world... Just like jail superintendent or the government. The government is not partial. Government is equal to everyone, but everyone is enjoying or suffering according to his own work. So that is reminded. That is reminded and sanction given that "This body, this being, killed you in your last life. Now I give you sanction, you can kill him." This is called nighnanti. Mitho nighnanti. And "This man gave you protection, so you give him protection." So what is the wrong there? There is nothing wrong. It is equal justice. Because... Don't think that because God or Kṛṣṇa gives sanction, viceṣṭitam, therefore He is partial. No. He is always impartial. We are suffering our own activities. Karmaṇā daiva-netreṇa (SB 3.31.1). We are getting different types of bodies, suffering.

Lecture on SB 1.15.46 -- Los Angeles, December 24, 1973:

Liṅgam eva āśrama-khyātau. Liṅgam eva. A dress simply. Taking white dress, a gṛhastha, he may do like anything. He is gṛhastha. No. There are so many duties. Taking a saffron cloth, he is sannyāsī. These are the... If we explain, it will take more, but these are the symptoms. Avṛttyā nyāya-daurbalyaṁ pāṇḍitye cāpalaṁ vacaḥ. If you have no money, then you will never get justice in the court. This is Kali-yuga. Nowadays the high-court judges, they are taking bribe, to give you a favorable judgment. You can purchase judgment. So if you have no money, then don't go to court. To push good money after bad money. No. No. Avṛttyā nyāya-daurbalyaṁ pāṇḍitye cāpalaṁ vacaḥ. If a man talks expertly, it doesn't matter what he talks. Nobody requires to understand him. Then he is paṇḍita. He is (speaks gibberish:) "Haperkulasvena bagavad dagvendikali gundulas, by the lacticism of wife...," like, if you go on speaking, nobody will understand. (laughter) Nobody will understand, and people, "Oh, see how learned he is." (laughter) Actually it is happening. There are so many rascals. They are writing book, and "Oh, such and such, oh..." "What you have understand?" "Oh, it is inexplicable. Inexplicable." That is going on.

Lecture on SB 2.9.11 -- Tokyo, April 27, 1972:

In the Twelfth Canto you will find this description, svīkāra eva ca udvāhe—all these predictions are there. "Marriage will be done simply by agreement." Now it is... Just see. It is being done. Svīkāra eva. Svīkāra means agreement: "I accept you." No actual marriage ceremony is performed. Practically marriage is going out of date. So these symptoms are there. Dāmpatye ratim eva hi. Husband and wife's relations will be stronger if there is sex power. That's all. Otherwise divorce. Just see the symptoms. Dāmpatye ratim... Sūtratam... Sūtrate... Vipra. Vipratve sūtra-dhāraṇam: "A brāhmaṇa means having a piece of thread, that's all." Vipratve sūtra-dhāraṇam. And only two-paisa worth sūtra will... Just like in India: "Oh, I am brāhmaṇa because I have got this thread." That's all. Vipratve sūtra-dhāraṇam. Avṛttyā nyāya-rahitam(?): "If you have no money, then you cannot get justice." If you are poor man, then you will never get justice. You see? First of all, if you want to get some money... Somebody, he is not paying. You have to go to court. So first of all the pleader will charge, "Give me so much money." Then stamp charges, then percentage of stamp charges. Suppose you are claiming $5,000. Then you have to five percent... So so many thousand dollars you have to pay for stamp charges to claim, to push good money after bad money. The money which is not being realized, that is bad money. Now you have to push further good money to realize that bad money. So if you have no good money to push, then you cannot get even that bad money. And that also will be pending for years together. Unless you bribe the clerks and the bench clerk and others, "Please get my case swiftly in..." So he will ask money, bribe.

Lecture on SB 2.9.11 -- Tokyo, April 27, 1972:

So anyway, then Bhāgavata says anadhena nyāya ratim(?): "If you have no money, then don't expect justice. Don't expect justice." Even high-court judges, they take bribe to give you favorable judgement. In India we have seen so many bribe. Police, you give bribe; high-court judge, you can give bribe. This is the position of Kali-yuga, horrible position. The king or the so-called president is simply showbottle. If you approach... You cannot approach. Formerly, if anyone was ill-treated, injustified, then he could go in front of the king. Just like Lord Rāmacandra, He was approached by a citizen: "My Lord, in the presence of father, son has died. What is Your kingdom?" Just see. The king is responsible. Natural death is father dies first, the son dies later on. But somebody's son died in the presence of the father. He immediately brought the case before the king: "Why it is?" This is called king. The king is responsible. In our Kṛṣṇa book you will find that one brāhmaṇa's sons were stolen, and he, every time he chastised the king. You have read that portion? Yes. So in Kali-yuga they are not actually functioning as king or president, but still, they are drawing high salaries and respect, doing harm to the people, and still, they are exploiting.

Lecture on SB 2.9.11 -- Tokyo, April 27, 1972:

This is Kali-yuga, very abominable condition, precarious condition. You cannot get justice, you cannot get nice food, you cannot get nice treatment, your age is diminished, your power is diminished, everything is topsy-turvied. The best thing is to prepare yourself very quickly to go back to home, back to Godhead, and there you become one of them, like these Vaikuṇṭha persons. These are the description already there. So many ornaments. We do not see what is... If you ask somebody... They may have some plastic utensils, but if you ask somebody that "Have you seen pearl, sapphire, or coral, or diamond?" everyone will say, "I have never seen in my life." And still they are proud: "Oh, we are now advanced." What advanced? Simply plastic and paper. I see in Japan, all paper, simply papers. All big, big buildings packed up with papers. I was observing from the train all the big, big... What is the contents? Contents means paper. That's it. The house is made of paper. And Japan is considered to be very advanced, and industrialist. Simply outward dress. Actually nobody has got any wealth. The money is also paper. No pearl, no gold, no silver, nothing. But they are satisfied with papers. That's all. Paper house, paper money, paper book, paper everything. Plastic, paper.

Lecture on SB 3.25.41 -- Bombay, December 9, 1974:

The Kapiladeva, the son of Devahūti, explained to His mother. The mother wanted to know from the son. His father left home, and the mother was kept by the, at the care of his son, grown-up son. That is Vedic system, that when the son is grown up, the mother should be left at the care of the grown-up son, and the father should leave. He should become vānaprastha or sannyāsa, no more connection with wife. This is Vedic system. So Kapiladeva's father, Kardama Muni, he left home, and he kept his wife under the care of Kapiladeva, and He is propounding this Sāṅkhya philosophy. And today's verse is na anyatra mad bhagavataḥ: "Without Him, without taking shelter of bhagavataḥ, Bhagavān..." Bhagavān means ṣaḍ-aiśvarya-pūrṇa, almighty Lord. Nobody can give you protection. Just like when one is condemned to death by the justice, so there is no other way to save him than by the mercy of the king or the president—he can save—similarly, we are all condemned. We are suffering this material condition of life, constantly a chain of body, and suffering the threefold miseries. Tīvraṁ bhayam. This is very fierceful, but we do not understand. We are living in such condition. But by the spell of māyā we are thinking we are very happy. But that is not actual fact. It is tīvraṁ bhayam.

Lecture on SB 6.1.3 -- Melbourne, May 22, 1975:

During Mahārāja Yudhiṣṭhira's time, the cows milk bag was so filled up that in the pasturing ground they were dropping, and the whole pasturing ground became moist, muddy with milk. The land used to be muddy with milk, not with water. That was the position. Therefore cow is so important that we can get nice food, the milk. Milk is required every morning. But what is this justice, that after taking milk from the animal and kill it? Is that very good justice? So it is very, very sinful, and we have to suffer for that. And they are stated in the śāstras that "If you do this sinful act, you will go to this kind of hell." There are description in the Fifth Canto.

Lecture on SB 6.1.6 -- Bombay, November 6, 1970:

Revatīnandana: Yes, in Europe they used to sell indulgences. For a certain amount of money you get a certain indulgence.

Prabhupāda: Here also. The priests allow. The guru allow. The professional guru... His disciple will come: "Sir, doctor has advised me to take fish. Without taking fish my eyesight will be lost. He has advised. So what to do? You have asked me not to take fish. You said." "Oh, all right, I give you permission." He gives his permission. This is going on. "I give you per..." Because the guru sees that "If I say no, this rich disciple will be lost. So better let him do whatever he likes. I get my fees. That's all." This is going on. That statement of my Guru Mahārāja, "the society of the cheaters and the cheated," is a fact everywhere. In a law court also, you bribe; you get justice. That is stated in the Śrīmad-Bhāgavatam. Arghyeṇa nyāya-rahitam: "If you have got no money, then you cannot get justice in this age. You cannot get justice." It is clearly stated here. That is the symptom of this age. In the law court you have to bribe. In the judges...

Lecture on SB 6.1.6 -- Bombay, November 6, 1970:

I know so many cases. The judges are bribed and they give favorable judgment. You bribe any judge, then he accepts. One big judge and a big man's brother, P.R. Das. He was a very famous judge in high-court and, in Patna high-court, and he is the brother of a great pleader, C.R. Das. So he was taking bribe. He was taking bribe. And this was known to the other judges and the chief justice also. Complaint was there by other judges that "He takes bribe." So in one case... Because there are rivals in everywhere. You see? So in one case he was to just deliver the judgment and everyone knew that he has taken already bribe, some thousands of rupees. So chief justice called him in his room, that "Mr. Das, I have heard that you do this business, and you have done this also today. All reports are with me. You immediately resign and go. Otherwise I shall take action. You immediately resign and go away. Otherwise I'll take action. I have got all evidence." So when he saw that "There is now no way out." So he resigned that "On consideration on health. I am feeling very weak. My heart is palpatating." In this way wrote and resigned and immediately he left high-court, and the judgment was saved, and it was announced, "Mr. Das is very ill, sick, so today's court is closed. It will return tomorrow." So that means that was the last day of his sitting in the court, and he retired. I think that man is still living or dead? He was taking. And when he was asked by his friends that "Why did you take bribe?" So, "I get only four thousand rupees. I have got expenditure, ten thousand. What can I do?" You see? A big judge. He was doing that business. That is within our experience.

Lecture on SB 6.1.8 -- New York, July 22, 1971:

So as there is state laws that you shall be killed if you kill your fellow man, similarly in the God's law there are the same thing. Not only man; if you kill anyone, then you'll have to suffer, because everyone is God's creature. They are in different dress only. He's considered the supreme father. So father may have many children—one is not very intelligent, another is very intelligent. And if the intelligent son says to the father that "This, my brother, is not intelligent. Let me kill him," will the father allow? Because his one son is not very intelligent, and if the intelligent son desires to kill him to avoid the burden, will the father agree to this? No. Similarly, if God is the supreme father, how He can sanction that you live and you kill animal? The animals are also His sons. So there is no justice.

Lecture on SB 6.1.8 -- New York, July 22, 1971:

So we are eternally related with Kṛṣṇa. At the present moment it is simply forgotten, suppressed. Therefore we are thinking that we have no relationship with Kṛṣṇa. But that is not the fact. Because we are part and parcel of Kṛṣṇa, the relationship is eternal. Simply we have to revive it. That is Kṛṣṇa consciousness. Kṛṣṇa consciousness means... We are now in different consciousness. I am thinking that I am Indian. Somebody is thinking, "I am American." Somebody is thinking, "I am this, I am that." But actual thinking should be "I am Kṛṣṇa's." That is Kṛṣṇa consciousness. "I am Kṛṣṇa's." And in Kṛṣṇa consciousness relationship, because Kṛṣṇa is for everyone, therefore I become everyone's. Just try to understand. In India, the system is when a girl is married to a boy, so—in your country also, everywhere, the same system—just like the nephew of the boy calls the girl "Aunt." Now, how she becomes aunt? Because, in relationship with her husband. Before the marriage, she was not aunt, but as soon as he (she) is related with her husband, the husband's nephew become the nephew. Just try to understand the example. Similarly, if we reestablish our relationship, or our original relationship with Kṛṣṇa, and Kṛṣṇa is for everyone, therefore I become for everyone. That is real universal love. The artificial, so-called universal love cannot be established unless you have established your relationship with the central point. Just like you are Americans. Why? Because you are born in this land. So another American is a member of your country, but if you become something else, then you have no relationship with another American. So we have to reestablish our relationship with Kṛṣṇa. Then the question of universal brotherhood, justice, peace, prosperity will come. Otherwise, there is no possibility. Central point missing. How there can be justice and peace? It is not possible.

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

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

Lecture on SB 6.1.33 -- San Francisco, July 18, 1975:

So these people never saw, these Yamadūta, such persons with four hands, so decorated, so effulgent. So they were surprised, that "You are so nice." So diśo vitimirālokāḥ kurvantaḥ svena tejasā: "By your personal effulgence, you are illuminating wherever you are standing." Diśa. Kim arthaṁ dharma-pālasya kiṅkarān no niṣedhatha: "You look so beautiful and gentle. Why you are doing this wrong thing? We have come to discharge our duties, and you are forbidding us." Means they could understand that "They are so powerful, they have stopped us to touch Ajāmila's body. If we forcibly do, they can punish us." The Yamadūtas could understand. Therefore politely asking that "You are so gentle, so good-looking, so nice. Why this is your business, that you are forbidding us in discharging our duties?" Kim arthaṁ dharma-pālasya. Dharma-pāla: "We are also acting not whimsically. We are working under the Dharmarāja, Yamarāja, who is justice, how to make judgment against the sinful man. He is appointed for this purpose, and we are just carrying out his order." Then "You look so gentle and highly exalted. Why you are forbidding us? This is very..." kim arthaṁ dharma-pālasya kiṅkarān no niṣedhatha.

Lecture on SB 6.1.48 -- Dallas, July 30, 1975:

So now the Yamadūtas are describing about Yamarāja, who is as good as Brahmā. He is entrusted with the majestical power To Yamarāja not all the living beings are taken to, neither the animals, only the human being and those who are criminals or sinful, not all of them. First of all there are living entities, 8,400,000 forms, or species. So not all of them sinful and subjected to be brought for justice before Yamarāja. Just like magistrate, criminal magistrate. He is... In every city the district magistrate, not all the people are brought there, only the criminals. So he is so powerful that through his mind he can see the past and the future, tri-kāla-jñā, by mind. And because he is so powerful, he is addressed here as Bhagavān. I have several times explained, Bhagavān means the most powerful, full of opulences. So those who are in charge of departmental affairs within this universal kingdom, they are also sometimes addressed as Bhagavān. And Aja, Aja is Brahmā. Aja means who does not take birth. So Brahmā also did not take birth like ordinary human being. He sprouted like the lotus flower from the abdomen of Mahā Viṣṇu..., Garbhodakaśāyī Viṣṇu. Therefore he is called Aja or Svāyambhu, Svāyambhu: "personally born, not through the womb of the mother." Brahmā was not born through the womb of mother; therefore he is called bhagavān ajaḥ.

Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971:

If you study the Caitanya's philosophy with logic and argument... Don't go by sentiment. The so-called missionary, they're simply bogus propaganda without any logic. Without any logic. Just like some missionary people are propagating a man to become God. How a man can become God? There must be evidences how God incarnates. Not that somebody by worshiping a demigod becomes God. So many false propaganda is going on. That is not logical at all. So one should be intelligent to understand the philosophy of Kṛṣṇa or philosophy of Lord Caitanya with logic and argument. Don't follow blindly. But once you accept, you cannot argue. You have to accept blindly. But before accepting, you take to logic. But when you accept, then don't go back. Then that is falldown. Naya-kovidāḥ.

viṣṇudūtā ūcuḥ

aho kaṣṭaṁ dharma-dṛśām

adharmaḥ spṛśate sabhām

yatrādaṇḍyeṣv apāpeṣu

daṇḍo yair dhriyate vṛthā

Now, he is regretting that "If the court is contaminated..." Court, everyone goes to the court to receive justice. But if the court is itself polluted, then how people will live? That has become the practice in the Kali-yuga. Anardhyena nyāya-rahitam.(?) In Kali-yuga, if you have no money, then you will not be able to get justice. Anardhyena nyāya-rahitam. As soon as you go to the court, immediately you'll have to appoint a pleader and pay him at least seventy-five rupees and then stamp duty, this and that, so many things—then bribe. Then bribe. You give bribe to this man, you give bribe to that man. Suppose you actually want some money from somebody. He has taken money, he is not paying, or something else. So you have to push good money after bad money. So money which is due from others—he is not paying—that has become a bad money. Good money means which is in your hand. That is good money. And if you are simply speculating that "I shall get this money from that person. I shall get this money from...," that is bad money. So there is an English proverb, perhaps you know all, "To push good money after bad money." So therefore sometimes intelligent persons, they do not go to the court because he knows that money which is not being paid... Before entering into agreement you should be very clever so that your money may not be bad money which you are advancing. But if somehow or other it has become bad money, don't try to put good money. Let that bad money go to hell. So better nowadays not to go to the court as far as possible. But you should deal with people in such a way... Just like I was advising you, just find out a respectable transporter, because the time is very bad. Otherwise it will become a bad money. You go for cheap thing, that "He will carry my goods free," but he will throw it away. Somebody will take away. Then your whole profit is gone. You should be very careful. And if you have to go to court, then it is still more bad. You see?

Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971:

So they are saying, dharma-dṛśāṁ sabhām, sabhā, sabhām adharmaḥ spṛśate: "If in the court of justice these false things are bribing and without money nobody can get justice, these things happen, it becomes very troublesome."

aho kaṣṭaṁ dharma-dṛśām

adharmaḥ spṛśate sabhām

yatrādaṇḍyeṣv apāpeṣu

daṇḍo yair dhriyate vṛthā

Sabhāṁ yatra sabhāyam, vaidharma dhigbhiḥ esam tan saha.(?) "If the people who are administering justice, they become irreligious, impious, oh, how troublesome situation!" is the first acclamation.

Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975:

So yesterday we discussed that aho kaṣṭaṁ dharma-dṛśām adharmaḥ spṛśate sabhām. Just like in the court, court of justice, if there is adharma, then it is very painful situation. That is happening now in this Kali-yuga generally. Big, big court justice, magistrate, they are giving favorable judgment, being bribed. This is Kali-yuga. But śāstra says, "No. Justice must be given very honestly." That is the rule.

Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975:

So about this Ajāmila, these Yamadūtas, they came to take him away to Yamarāja, but the Viṣṇudūtas said, "No. He is not to be taken away. He is now cleansed of all sinful activities. You do not know that; therefore you are not giving him justice." So yatrādaṇḍyeṣv apāpeṣu daṇḍo yair dhriyate vṛthā: "One who is not punishable, if he is punished, that is injustice. So you should not take him away. He is not punishable." Yamarāja is there for punishing the sinful men. So all of them are not sinful. There are many pious men. Sinful men, they are of small number. So one must be very cognizant of justice. Just like in the prison house the number of prisoners are not greater than the number of free persons. That is natural. Although this material world is mixed—sinful men and pious men—still, at least formerly, there were sinful men, less. It is said in the śāstra that in Satya-yuga there was no sinful men at all. All pious men. Then, in Tretā-yuga, one-fourth sinful and three-fourth's pious. And then, Dvāpara-yuga, half and half. And now, in the Kali-yuga, one-fourth pious and three-fourth's sinful. And that will also gradually diminish. And when everyone will be sinful, then there is no more preaching. There is Kalki avatāra, simply cutting the head. That's all. What is that verse? That Kalki avatāra... Keśava dhṛta-kalki-śarīra jaya jagadīśa hare.

Lecture on SB 6.2.3 -- Vrndavana, September 7, 1975:

So these Yamadūta, they did not know. So they came to arrest him. But Viṣṇudūta came to save him: "No, no. He is no more sinful. He is free from all sinful life. Don't do injustice." So for They are regretting that aho kaṣṭaṁ dharma-dṛśām adharmaḥ spṛśate sabhām. "Justice must be done very nicely." Prajānāṁ pitaro ye ca śāstāraḥ sādhavaḥ samāḥ. Prajānām, children, or the citizens, prajā Prajā means who has taken birth, national. Prajānāṁ pitaro. Pitaro means father or anyone who takes the care of the children or the citizen like father. The government or the king—formerly there was king, now government—their position is just like father. As the father's duty is to see that the children, the son, is raised very nicely so that in future he may be very happy. This is the duty of the father, to see, not that simply to feed him and make him fatty. No. In the śāstra it is said, pitā na sa syāt. One should not become a father. This is contraceptive. Pitā na sa syāt jananī na sā syāt: "One should not become a father, one should not become a mother, one should not become a guru, one should not become a relative, one should not become a caretaker, one should not become the king..." Who? Na mocayed yaḥ samupeta-mṛtyum: "One who cannot protect the dependent from the clutches of death." This is sastric injunction. So how much the father and the government or the guru should be strong so that he can save his dependents from the clutches of death.

Lecture on SB 6.2.24-25 -- Gorakhpur, February 13, 1971:

Prabhupāda: So as far as possible, let us follow the footsteps of mahājana-mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186)—and depend on Kṛṣṇa and chant Hare Kṛṣṇa. Everything will be all right. The simple method. Try to follow Caitanya Mahāprabhu's teachings. Chant Hare Kṛṣṇa mantra and be sincere, and, as far as possible, worship the Deity. Everything is all right. (break) ...camp, the servant's camp was overcrowded, and people would come to our camp.

Guest: The university's there. Intellectuals are...

Prabhupāda: Yes. So many judges and high-court retired justice, they also came. And one retired judge, Gaṅgeśvarānanda, he admitted that "Swamijī, for the first time it is my experience that you are explaining Personality of Godhead so nicely." He was also under the impression God is impersonal. Gaṅgeśvarānanda, yes. (break) Dr. Rao is not here. Who will speak in Hindi? (Hindi or Bengali)

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

Guest (1): Viṣṇu and Kṛṣṇa-dūta is same. Viṣṇu and Kṛṣṇa-dūta is same thing or...?

Prabhupāda: Yes. Guṇa-svabhāva. It is stated there. But the same means, does not mean that Viṣṇu, the associate have forgotten Viṣṇu's position. No. Although everything is there, same, still the Viṣṇudūtas know that "Viṣṇu is master; we are servant." But there are many instances in higher official circles. Let's say a high-court. All the justices are of the same caliber, but still, all the other justices accept chief justice. They are considered subordinate. Is it not? Although their position, facilities, all the same, still, the chief justice position and the other judges' position is little different. (pause) You are little bit late. We began at five-thirty. Yes. The class... We began our ārati at five, and after ārati we began class at five-thirty. So along with our temple, we shall have to construct some residential quarters for the students. And the students will remain with us. There will be no charge for their fooding or lodging. They will remain as brahmacārī and go to their schools, colleges. Is that idea all right? Not only students, anyone who will remain with us, there is no charge for boarding and lodging.

Lecture on SB 7.6.1 -- Madras, January 2, 1976:

This is the statement of Yamarāja about the authorities of dharma. Dharma means bhāgavata-dharma. I think I have explained last night, dharma means bhāgavata-dharma. Dharmaṁ tu sākṣād bhagavat-praṇītaṁ (SB 6.3.19). Just like our Mr. Chief Justice gives judgment on the law, so the law cannot be manufactured by any common man or any businessman, no. Law can be manufactured only by the state, by the government. Nobody can manufacture. That will not give us... If in the high-court, if somebody pleads, "Sir, I have got my own law," Mr. Justice will not accept. (laughs) So similarly, dharma you cannot manufacture. Either you are a very big man... Even Chief Justice, he cannot make a law. The law is given by state. Similarly, dharma means bhāgavata-dharma and other so-called dharmas, they are not dharmas. They will not be accepted. Exactly in the same way, law manufactured at your home is not accepted. Therefore dharmaṁ tu sākṣād bhagavat-praṇītaṁ (SB 6.3.19).

Lecture on SB 7.6.1 -- Madras, January 2, 1976:

So our position is like that. Somehow or other, we have come to this material world. Although we are a small particle, fragmental parts of the Supreme Lord, but because we are in this material world we have forgotten our relationship with God, and our... Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). We are struggling against the laws of material world, so many other things. Here also we are serving because we are eternally servant. But because we have given up the service of the Supreme Lord, we have been engaged as servant of so many things. But nobody is satisfied, as (the) honorable Justice said, that nobody is satisfied. That's a fact. It cannot be satisfied. It cannot be satisfied because we are constitutionally servant of God but we have been placed in this material world to serve so many other things which is not fitting. Therefore we are creating plans of service. That is called mental concoction. Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). A struggle, it is a struggle.

Lecture on SB 7.6.1 -- Madras, January 2, 1976:

So a Vaiṣṇava can understand what kind of part he is playing. So in this way there are different activities going on, and they have been taken as different types of dharma. But real dharma is bhāgavata-dharma. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is dharma. That is called bhāgavata-dharma, intimate relationship with the Lord, Bhagavān. Brahmeti bhagavān iti... Brahmeti paramātmā iti bhagavān iti. Tattva-vit. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). There is no difference between Brahman and Paramātmā and Bhagavān. But still, there is difference. This is called acintya-bheda-bhedābheda. There are two kinds of philosophers, bheda and abheda, oneness and different. So these bheda, abheda, combine together. That is Caitanya Mahāprabhu's philosophy, acintya bheda abheda, simultaneously one and different. So other gods, they are also gods. We are also god. You are also god because god means controller. Your Honor, Chief Justice, he is also controlling the whole high-court. I am controlling this institution, you are controlling your family or office or factory. So in that sense everyone is god, controller. But he is not Supreme God, that is not. Supreme God is Kṛṣṇa. We may be īśvara, god, but Supreme God is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). That is the verdict of Lord Brahmā.

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

Avṛttyā nyāya-daurbalyam... I shall explain another one line: avṛttyā nyāya-daurbalyaṁ pāṇḍitye cāpalaṁ vacaḥ. If you have no money, then you cannot get justice. Formerly, if somebody has done injustice to you, you could go in the open court. Because the king used to sit in assembly, and any of the citizens could go there and put his complaint: "My lord, I have been done so wrong by such and such." He could complain, and immediately the judgment is given. That was the system. Now in the Kali-yuga there is court. Suppose you have been insulted, you have been done wrong by somebody, if you want to go to court, oh, immediately you have to find out first about the fees of the lawyer and the stamp fees and so many things. And if you have no money, oh, there is no justice. If you have no money, then there is no justice. Therefore he says, avṛttyā nyāya-daurbalyam. Nyāya means justice, and daurbalyam means weakness. Avṛttyā means without money. Without money you cannot get justice. And pāṇḍitye cāpalaṁ vacaḥ. Paṇḍita means a learned scholar. If he can speak something, without any reference of the scripture, if he can simply, what is called Exact English language I don't find. False propaganda. False propaganda. Simply if he can satisfy the mass people by false propaganda, then he will be accepted that "You are very learned." Nobody will inquire whether he is learned according to the standard books, because nobody has got knowledge of the standard book. I may speak something without any reference to the standard book, but if I can convince you, if I can flatter you, then you will accept me. Just like so many propaganda is going on that "You can become a great yogi, at the same time you can indulge your senses. There is no restriction." People like, they like it. So people are following that. But actually, if we refer to the standard books of yoga, it is very difficult. But that will not be spoken because they will not like it. So everyone can manufacture in his own way some cheap thing, and people will like it. So pāṇḍitye cāpalaṁ vacaḥ.

Festival Lectures

Six Gosvamis Lecture, Sri Sri Sad-govamy-astaka -- Los Angeles, November 18, 1968:

So this loud kīrtana was inaugurated by Lord Caitanya. So this disturbance, this complaint, was current even in His own time. When Caitanya Mahāprabhu was introducing this kīrtana system, so many brāhmaṇas of Navadvīpa, they complained to the Muhammadan magistrate—at that time the government was Muhammadan government, Pathan—to the Kazi that "This boy..." Caitanya Mahāprabhu was that time seventeen years, eighteen-years-old boy, but He was very popular by introducing this saṅkīrtana, Hare Kṛṣṇa chanting and dancing. And He said that simply by chanting and dancing, as we are saying, one will achieve the highest perfectional stage. So the brāhmaṇas were working as priest, they thought that their business will not go on. They prescribed so many ritualistic performances, and Caitanya Mahāprabhu was saying simply by chanting one can achieve the highest perfection. So they were disturbed, and they lodged complaint to the then magistrate, Kazi. Maulana Chand Kazi, his name was Maulana Chand Kazi. You know, when a Muhammadan is learned and religious he gets the title Maulana. So that magistrate, Chand Kazi, was very learned scholar, not only in Muhammadan scriptures, but he was a great scholar Hindu scripture also. Just like in British period in India, there were many responsible English officers, just like high-court judge, civil service. They were very vastly learned in Sanskrit. One Mr. Woodruff, Justice Woodruff, Englishman in Calcutta high-court, oh, he was a very great scholar, Sanskrit scholar, and he translated all the tantric śāstras. So scholarly people are always there. It doesn't matter. They do not belong to any class of men. Scholars are scholars, saintly persons are saintly persons.

Arrival Addresses and Talks

Arrival Address -- Toronto, June 17, 1976:

So people have opened the United Nations, but there is no education about our identity, what I am—whether I am this body or the moving spirit which is moving the body; whether I am that moving spirit or I am this material lump of matter. So it is a great science. This Kṛṣṇa consciousness movement is not a sentimental movement, not a bluffing movement, that a man has become God by some mystic power or this... No. It is a science. One has to study. That is, it is called kṛṣṇa-tattva. Kṛṣṇa consciousness movement means kṛṣṇa-tattva, the science of Kṛṣṇa, or the science of God. So Śrī Caitanya Mahāprabhu very seriously started this movement, Hare Kṛṣṇa movement, to understand the science of Kṛṣṇa very easily. We cannot understand on account of our ignorance. I am not this body, everyone sees practically. Still, he's identifying with this body. This is called ignorance or, in common words, rascaldom. Mūḍha. They are called mūḍhas, rascals. So the United Nations, for the last thirty, forty years, they are struggling, but there is no unity of the nations. That is not possible. So long you are in the bodily concept of life, there cannot be any unity. When you actually come to the platform to understand that I am not this body, I am spirit soul, then there will be... Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām (BG 18.54). Then the question of equality, fraternity, justice and everything will come. Unless we do not understand what I am—I misidentify myself with this body—we shall remain in the darkness of the animal. There cannot be any peace and prosperity. That is not possible.

General Lectures

Pandal Lecture -- November 14, 1971, Delhi:

Prabhupāda: (prema-dvani prayers) Mr. Justice Rangarajan, Justice Misra and Lalaji, ladies and gentlemen, I thank you very much for your kindly participating in this Kṛṣṇa consciousness movement. Today, this evening, we are especially enlightened by the nice speech delivered by Justice Rangarajan, little describing about bhakti-yoga. Actually, we are discussing this bhakti-yoga for the last few days.

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

So the present need of human society, because they're reducing their good qualities, satya śamo dama titikṣa ārjava... (BG 18.42). And money is becoming the most powerful thing. As it is stated here: vittam eva kalau nṛṇāṁ janmācāra-guṇodayaḥ. Formerly, if one is qualified brāhmaṇa, he may be a poor man, but a brāhmaṇa, when approaches a king, the king will stand up and offer him... Even Kṛṣṇa, when He was King of Dvārakā, Sudāmā Vipra, His friend, he came. Immediately He stood up and gave him His own seat. So because he was a qualified brāhmaṇa... So everywhere qualified brāhmaṇa was respected by the qualified kṣatriyas, vaiśyas. But now, there is practically no qualified brāhmaṇa, neither a qualified brāhmaṇa is respected. Vittam eva. But if one has got money, then he'll be respected. This is the symptom of Kali-yuga. Vittam eva kalau nṛṇāṁ janmācāra-guṇodayaḥ. If one has got money, Sethji, he may be not educated, without any good qualification, but somehow or other he has got money, he'll be respectful, not a qualified brāhmaṇa. Then dharma-nyāya-vyavasthāyāṁ kāraṇaṁ balam eva hi. Now justice, nyāya... Nyāya means justice, dharma and religious principle. Dharma-nyāya-vyavasthāyām, to establish justice, anyone who is powerful, he will get justice. You bribe. Nowadays... Of course, we do not discuss these things. Everyone knows. Justice can be purchased in this age. Balam eva hi. Dāmpatye ratir, ratir abhirucir hetur māyaiva vyāvahārike. These are the symptoms. Dāmpatye, husband and relationship, husband and wife, means sex power. We have practically seen in the Western countries, as soon as there is some disturbance in the sex relation of husband and wife, there is divorce. So that, these are the symptoms. Strītve puṁstve ca hi ratir vipratve sūtram eva hi. So man and woman should be united in marriage relationship simply on sex urge, not on the religious principle. That we have seen. And sūtram, vipratve sūtram eva hi. And if anyone, somehow or other, gathers a sacred thread—not sacred, even not sacred; thread—he becomes a vipra. Liṅgam eva āśrama-khyātāv anyonya āpatti-kāraṇam, avṛttyā nyāya-daurbhalyam. If you go to the court, court of justice, if you have no money, then you cannot get. Suppose you have to claim from somebody, say, some few thousands of rupees, first of all you have to deposit the stamp fee, five percent, and the pleader's fee. So you have to push good money after bad money. So these are the symptoms. There are many symptoms. In this way, the conclusion is... This is the description given by Śukadeva Gosvāmī to Mahārāja Parīkṣit. There are many other symptoms. Our time is short. The king, the government, that is also stated. Government will be simply taxing. And people, being harassed in famine and taxation, they'll give up their hearth and home, will go to the forest and hills. And gradually, time will come when the ages will be reduced so much that a person twenty to thirty years old will be considered as great, grand old man. These are the symptoms of Kali-yuga.

Philosophy Discussions

Philosophy Discussion on Hegel:

Śyāmasundara: He says that punishment for crime is justified because it vindicates justice and restores rights.

Prabhupāda: Yes, therefore when one is killing an animal, he should be prepared for being killed. That will be justice. That is Manu's... Manu-saṁhitā says that when a man, murderer is hanged, that is complete justice, complete justice. That is to save him, because without being hanged in this life, he if he escapes justice, then he will have to suffer next life very severely. So to save him from so many troubles in the next life, if he is killed, I mean to say, hanged, in this life, then he is saved. Therefore the king who is hanging him is doing him justice. Life for life. If this is the justice, then why one should not be prepared of being killed because he is killing an animal? That is justice. That is Vedic philosophy. In Vedic philosophy, when an animal is killed, it is said that "You are animal, you are being sacrificed before goddess Kālī, so you get next chance to become a human being." That means he is given a lift from the evolutionary process to come to the human being because he is giving his life innocent, and one man wants to kill him, he will be killed. So because you are being killed before the deity, you get next chance human being and you have got the right to kill him. This is kālī-da, mantra. So any sane man will understand that "I am going to be killed by him so why shall I take the risk."

Philosophy Discussion on John Stuart Mill:

Hayagrīva: This is John Stuart Mill. In his essay on nature Mill writes, "The order of nature, in so far as unmodified by man, is such as no being whose attributes are justice and benevolence would have made with the intention that his rational creatures should follow it as an example. It could only be as a designedly imperfect work which man in his limited sphere is to exercise justice and benevolence in amending." So Mill concludes...

Prabhupāda: In man dealing, not with any other living beings, only man.

Hayagrīva: Well man, Mill concludes that conformity to nature has no connection whatever with right and wrong, and that man must amend nature. He must not act according to nature, but must—the word he uses is "amend"...

Prabhupāda: Yes, amend. Not only amend. The nature, that we discussed, almost always, the nature is animal nature. But man must be above the animal nature. That is rationality. Normally a man is called rational animal, so he should advance in rationality. Just for eating, eating is common to the man and to the animal, but man should be advanced, what kind of eating it should be. Not only natural, although natural tendency is... Just like man, some of, not all, some of them want to eat meat. So rationality is that "If I have got better foodstuff, why shall I kill that animal?" This is then rationality. But because he can eat meat, he can kill animal, he should go on killing animal, that is less intelligence. God has given so many nice foodstuff. Take for fruits, there are varieties of fruits Kṛṣṇa has given to the mankind, and we can utilize milk in so many nice preparation. So the fruits are not eaten by the animals. The dogs, cats, they do not eat fruit. It is meant for human being, so similarly there must, discrimination is the better part of valor. Is that not English proverb? So man should have discrimination, and especially for eating. I think George Bernard Shaw wrote one book, You are What You are Eating.