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Later on (Lectures, SB)

Lectures

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.1 -- London, August 7, 1971:

So anyone who does not know what is God, and what is my relationship... Relationship later on. First of all at least we must know what is God. Then we can speak something about God. If I do not know what is God, then we can speak something about God. If I do not know what is God, then how you can explain, how you can understand about Him? So that is the defect. Actually you search out all process of understanding God. Generally religion means the process of understanding God. That is religion. Religion without God is just like Hamlet without Hamlet. Playwright, Hamlet. Religion cannot be without God. The so-called religion, that is cheating. That is, it will be explained in the next verse, dharmaḥ projjhita-kaitavo 'tra (SB 1.1.2). Any kind of religion which is going on under the name of religion, but the system has no information of God, that is cheating religion. Cheating religion. Because religion means the laws of God. But if you do not know what is God, then how you can know His laws? If you do not know the king, how you can understand the king's laws, even though you try to understand?

Lecture on SB 1.1.3 -- Caracas, February 24, 1975:

That was the position five thousand years ago, not now. Now the memory is not sharp. Therefore he left all this Vedic literature, Vedic tradition, into writing. So Vedānta-sūtra is the cream of all Vedic literature, and Śrīmad-Bhāgavatam is the further explanation of this Vedānta-sūtra. So because Vyāsadeva knew that "Later on this Vedānta-sūtra will be misinterpreted by so many rascals," therefore he left the comment on the Vedānta-sūtra in the form of Śrīmad-Bhāgavatam. Therefore if we hear Śrīmad-Bhāgavatam from Śukadeva Gosvāmī and his disciplic succession, then we shall enjoy life even after liberation. Rasam ālayam. Ālayam. Ālayam means liberation, means this material life completely finished, spiritual life. In the spiritual life also, you will enjoy Śrīmad-Bhāgavatam.

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

Strength will be reduced. Mercifulness will be reduced. In this way... Now, it is a age of reduction. Not increasing. So prāyeṇālpāyuṣaḥ kalau asmin yuge janāḥ. People in this age are of short span of life. And manda. Manda means all faulty. All slow. Manda, two meaning. Either you take slow... Actually they are manda. Manda means faulty. So many faults. And slow means slow in spiritual realization. Slow. The human form of life is meant for spiritual realization. That is the distinction between human form of life and animal form of life. The animals are not interested, or they do not know what is spiritual life. But the human form of life with developed consciousness is meant for understanding our identification. Athāto brahma jijñāsā. This human form of life is meant for inquiring about our spiritual identity. That is real business. So in that line of thought we are manda. Manda means very slow. "All right. We shall take it later on. Now I have got strength. Let me enjoy senses. Then we shall see later on." That is called manda. Not serious.

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

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

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

Yes. "The American boys being supported by the American government to become Vaiṣṇava." Just see how fools they are. And the American boys, they have given up their all American comforts, and they are after me. They are eating anything I give, or I don't give anything, they are suffering. They are still bribed. Just see. They have no common sense even. (laughs) So anyway, they think like that. So sometimes the politicians do that.

So in this way, later on... Because the Britishers thought that "India is going to be independent, that cannot be checked, so make them smaller, smaller, smaller." That is the European history. Yes, in... Formerly, under Roman Empire, all the Europeans were one nation. Is it not? I think it was, under Roman Empire. But when the empire dismantled, they became different nations-Germany, English, French. I see the same culture, the same civilization all over Europe. How they became Germans and Englishmen and this, I do not know. Anyway, this is the policy of the politicians.

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

The Śrīmad-Bhāgavatam was first discussed before Mahārāja Parīkṣit. King Parīkṣit, the emperor of this planet, he was cursed by a brāhmaṇa to die within seven days. He was very wrongly cursed, but still, Parīkṣit Mahārāja tolerated. He could counteract such curse, but he did not do it. He took this opportunity of retiring from active life and prepare for death. So he had only seven days to die. And because he was king, all the great sages and kings in all parts of the world, they came to see him, and the problem was what to do at the time of death. So many people suggested many things—not ordinary people, many great sages, brāhmaṇas—"Mahārāja you do this. You do that." Later on it was suggested, on arrival of Śukadeva Gosvāmī in that meeting... So all the sages decided that "Śukadeva Gosvāmī has recently learned from his father, Vyāsadeva, about Śrīmad-Bhāgavatam."

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

Her husband was a first-class debauchee. (break) ...she could understand, after her marriage. But she was so tolerant that when I used to go to her house, I used to enquire about my brother-in-law and she would reply, "Oh, he has gone just now out." She would never say that her husband never comes home. So in order to hide the secrecy... And later on I saw—this is our practical experience—that debauched husband become a faithful servant of my sister, simply by her toleration. This is practical experience I have seen. So the same thing, sometimes it is happen that a man, man has got a, I mean to say, spirit of controlling. So his wife tolerates, then the..., then there will be no misunderstanding; gradually the family life will be nice. But if in a moment's misunderstanding we prepare ourselves to be separated, that is not..., there is no love. There is no love. So here Lord Caitanya gives the same example that "Either You embrace Me, or kiss Me, or You trample down under Your feet, because You are a debauch, I know, still You are My beloved." This is pure love.

Lecture on SB 1.2.6 -- Vrndavana, October 17, 1972:

So one has to become... If one becomes a devotee, ahaituky apratihatā, such devotional service can never be checked. It is not conditional. "If I am very learned, then I can read Vedānta philosophy, then I can understand what is the Absolute Truth." So that is checked. "If I am not very nice Sanskrit scholar, then I, I cannot become a Vedantist." That is conditional. But bhakti is not conditional. Not that because you are not a Vedantist, not that because you are a very not rich man... Not that. Bhakti is unconditional. Ahaituky apratihatā. They're... Just like class of men, they say, "First of all, let us enjoy this world. Then we shall think of bhakti, God, later on." That is the general public; they say like that. But no. Bhakti is not that conditional, that you finish your business of sense gratification, then you become bhakta. No. Become bhakta immediately. Immediately. Kaumāra ācaret prājño dharmān bhāgavatān iha (SB 7.6.1). If one is intelligent, he should begin devotional service immediately. As soon as he gets the information that devotional service is the perfect type of religion, he should take immediately, without waiting. Ahaituky apratihatā. It is not that "I am conditioned by so many things. I cannot take to bhakti just now." No. Ahaituky apratihatā. Apratihatā. Without any check. Without any hindrance, you can adopt bhakti.

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

So dharmasya hi, arthasya, nārthasya dharmaikāntasya. One who is actually religious, he does not earn money for sense gratification. Na kāmo lābhāya hi smṛtaḥ. But at the present moment, the more we earn money, more we make prescription or program how to enjoy senses. Nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ. Kāmasya nendriya-prītiḥ "But we have got some desires, fulfill the sense desires." Yes that also you fulfill. Kāmasya nendriya-prītiḥ. But not for sense gratification. You apply your senses... Just like sex life, there is no forbidding. But you can enjoy sex life for begetting nice children, that's all; not for sense gratification. This verse should be discussed later on.

Lecture on SB 1.2.18 -- Calcutta, September 26, 1974:

If you mix up karma with bhakti, if you mix up jñāna with bhakti, or if you mix up yoga, it is contaminated. It is not pure. Pure devotional service is given by Rūpa Gosvāmī: anyābhilāṣitā-śūnyam (CC Madhya 19.167). No desire for fruitive activities or philosophical speculation or yogic, mystic yogic magic. No. Simply how to satisfy Kṛṣṇa. That is bhakti. Ānukūlyena kṛṣṇānuśīlanam. Ānukūlyena. Ānukūlyena means what is favorable, what Kṛṣṇa desires. Just like Arjuna. He did not like to fight. He wanted to be a very nice, nonviolent gentleman. But Kṛṣṇa was inducing him, "You fight." Then later on, he agreed: "Yes, kariṣye vacanaṁ tava (BG 18.73)." This is ānukūlyena. "Kṛṣṇa wants it. Doesn't matter whether it is violent or nonviolent, Kṛṣṇa wants it. I must do it." This is called ānukūlyena, not against the desire of Kṛṣṇa, but in favor of Kṛṣṇa. This is called anukūla, anukūla-sevā. So ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā (CC Madhya 19.167). That is first-class bhakti. Not that "If I like it, then I shall do it." That is not anukūla. That is pratikūla. You like or not like, that doesn't matter. Kṛṣṇa likes it,; you must do it. That is ānukūlyena kṛṣṇānuśīlanam.

Lecture on SB 1.2.19 -- Vrndavana, October 30, 1972:

The... Rūpa Gosvāmī's... That six kinds of control. One who has controlled over his speeches, over his anger, over his tongue, over his mind, over his genital, over his belly, when one has full control over these six things, he's a gosvāmī. Pṛthivīṁ sa śiṣyāt. He can make disciples all over the world. That is the injunction of Śrī Rūpa Gosvāmī. He was himself a gosvāmī. In the beginning, when he was a minister, he was not a gosvāmī, but later on, when he became completely educated by Śrī, Śrīla Mahāprabhu, Caitanya Mahāprabhu, both the brothers, Rūpa Gosvāmī, Sanātana Gosvāmī, they became gosvāmīs. And other gosvāmīs, Gopāla Bhaṭṭa Gosvāmī, Raghunātha dāsa Gosvāmī, Śrī Jīva Gosvāmī, they became their assistants. This Vṛndāvana, the present Vṛndāvana is the excavation of the Six Gosvāmīs. This place where we are sitting, here the Six Gosvāmīs used to assemble daily for discussing on Bhāgavata. Especially it, it is the place of Śrīla Jīva Gosvāmī's nephew.

Lecture on SB 1.2.25 -- Los Angeles, August 28, 1972:

Yaṁ brahmā. Brahmā is the original living creature within this universe; so he worshiped the Supreme Lord, Personality of Godhead. He worshiped not the impersonal brahma-jyotir; he worshiped the person. Yaṁ brahmā varuṇendra—they were the first creation, and the sages Marīci, Vasiṣṭha, Ātreya... There are seven great sages, first-born. All of them worship the Personality of Godhead. Bhejire munayo 'thāgre. Agra means in the beginning of creation. Later on they have deviated, or as the ages are going on, people are becoming degraded in their standard of spiritual understanding. In the Satya-yuga, cent percent people were aware of their spiritual necessity of life. Next yuga, seventy-five percent. Next yuga, fifty percent, fifty percent; and this yuga, Kali-yuga, seventy-five percent are rascals, and twenty-five percent, they are little wise. And out of that twenty-five percent, mostly they are fruitive actors. Therefore Bhagavad-gītā says manuṣyāṇāṁ sahasreṣu (BG 7.3).

Lecture on SB 1.3.10 -- Los Angeles, September 16, 1972:

So Kapiladeva, He gave us this sāṅkhya philosophy. Later on, there was another. He imitated. He also named himself Kapila, and he gave the same philosophical process, sāṅkhya philosophy, Kapila. That is nirīśa; he's godless. Because all the scientists, all the philosophers in this age, their only tendency is how to get out God, "No more God. That is very primitive. To talk of God is a primitive idea. Now we are advanced in science; why we shall talk about God?" This is the tendency. This is the tendency. But how you can solve all these questions without accepting God? Without accepting a supreme source of everything, how you can solve? It is not possible. You are simply a product of this cosmic manifestation. Your brain, your teeny brain is composed of some muscles and veins. That is product of this material world. You cannot even produce a brain. Just consider. Can you produce a brain? You are eulogizing a great scientist like Professor Einstein. All right. Why not Professor Einstein creating a brain like him? Why? What is the difficulty? He may create a brain like him and keep it in the glass case so that there will be no shortage of scientific men. But why he dies? Why he dies? Who is forcing him to death? Why he becomes diseased? Why he becomes old man? Who is controlling?

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

Therefore God is everywhere, not that because God takes birth as human being, from the womb of a human being, it does not mean that He is ordinary human being. He can come out from any source, not necessarily that He has to, but when He plays like a human being, He comes out like that. As if Devakī has become pregnant and the child is there within the womb. But that was simply a conception. Actually, when Kṛṣṇa appeared before His father and mother, He appeared as Lord Viṣṇu, four-handed. So later on, He became like ordinary child.

So the purport is, God is everywhere. That's a fact.

Lecture on SB 1.3.21 -- Los Angeles, September 26, 1972:

So this Parāśara actually was not husband of Satyavatī. When Satyavatī was not married, Parāśara gave birth to Vyāsadeva. Later on Satyavatī became the wife of Mahārāja Śantanu, father of Bhīṣmadeva. This Satyavatī was the daughter of a fisherman. She was neither born of a brāhmaṇa father or kṣatriya father. So formerly, a higher-caste man could accept a girl born of lower caste, but a lower-caste man could not accept a girl born of higher caste. That was the system. Because in the śāstra it is... Ordinary, I mean to say, instructive śāstra.

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

So this philosophy is there always, and now it is very prominent that everyone wants to become God. So many swamis, they come to your country and they, "Oh, you are God, I am God, this God, that God." So this is going on. And in the lower stage they are grossly under the impression that "I am this body," "I am this mind," or "I am this intelligence." And later on, "I am God," and so many things. So this Bhāgavata, Śrīmad-Bhāgavatam, explains that Supreme from where everything is emanating. Janmādy asya yataḥ (SB 1.1.1). From the very beginning. Janmādy asya yataḥ anvayād itarataś cārtheṣv abhijñaḥ svarāṭ. Very nicely. You have read our explanation, English explanation in the Śrīmad-Bhāgavatam. What is that Supreme? That Supreme, janmādy asya yataḥ (SB 1.1.1), that Supreme is abhijñaḥ. He knows everything. But the so-called cheap Gods, do they know everything? He does not know even what is going to happen in next moment. Just like I heard there was a "God," Meher Baba. He had came. And he did not know that he is going to meet with some motor accident, and still he claimed that he's God. You see?

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

Just like Prabodhānanda Sarasvatī did. He said, dante nidhāya tṛṇakaṁ padayor nipatya. The preaching method he is teaching. Prabodhānanda Sarasvatī, he was a great devotee of Lord Caitanya. He wrote one book, Caitanya-candrāmṛta, "The Moonlight of Lord Caitanya," in Sanskrit. He belonged to southern India. And his nephew became one of the Gosvāmīs. When Lord Caitanya was staying at his home, he was at that time householder. Later on he took sannyāsa and became Prabodhānanda Sarasvatī. At that time Gopāla Bhaṭṭa... Actually, their family title was Bhaṭṭa, Bhaṭṭācārya. Bhaṭṭācārya is given title to the very learned brāhmaṇa. Cakravartī, Bhaṭṭācārya—these are brāhmaṇa's title who are very learned, very influential. So Bhaṭṭācārya. So at that time Gopāla Bhaṭṭa Gosvāmī was little boy. So Lord Caitanya stayed with this Veṅkaṭa, Veṅkaṭanātha. His name was Veṅkaṭa. Later on he became Prabodhānanda Sarasvatī.

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

So that boy became influenced and he wanted to go with Lord Caitanya. He was sannyāsī. He was traveling. So Caitanya Mahāprabhu advised him, that "Your father and mother are still living. So you can come to me later on." He was boy, only sixteen years old. So this boy, Gopāla Bhaṭṭa, he, after the death of his father and mother, he went to Lord Caitanya, and He accepted him. And He handed over in charge of Rūpa Gosvāmī, that "You treat this boy as your younger brother." And he also became one of the six Gosvāmīs. The six Gosvāmīs... Rūpa Gosvāmī is the, is the head actually. But Sanātana Gosvāmī being his elder brother, he was treating him as his spiritual master. So Rūpa Gosvāmī, Sanātana Gosvāmī, and Gopāla Bhaṭṭa Gosvāmī, and Raghunātha Bhaṭṭa Gosvāmī, and Raghunātha dāsa Gosvāmī, and Jīva Gosvāmī. These six Gosvāmīs, they have given immense literature. And all of them established one temple in Vṛndāvana. You have seen, Kīrtanānanda Mahārāja, the Rādhā-Ramaṇa temple. Rādhā-Ramaṇa temple, that is Gopāla Bhaṭṭa Gosvāmī's.

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

So if we try to understand everything in relationship with Kṛṣṇa, then we understand vāstava reality. That is reality. If we study something minus Kṛṣṇa, that is not real knowledge. Actually, Kṛṣṇa is the original cause of all. Sarva-kāraṇa-kāraṇam (Bs. 5.1). So unless we come to the point of Kṛṣṇa, any understanding, any knowledge is imperfect.

So we shall discuss later on. Thank you. (end)

Lecture on SB 1.5.12-13 -- New Vrindaban, June 11, 1969:

So he was addicted to all these habits. He was king. At his command everything was there. If, if a man is rich, three things, four things will be at his command: wine, woman, gold and gambling. It is called. Yes. So therefore these are the places, I mean to say, allotted to Kali by Parīkṣit Mahārāja. Therefore a persons who is desirous of advancing in Kṛṣṇa consciousness, he should take care. So this Yāmunācārya later on became a great devotee. So he has got... He happened to be the spiritual master of Rāmānujācārya. He became a great devotee, Yāmunācārya, in the Śrī-sampradāya Vaiṣṇavas. So he writes very nice... These are practical experience of the ācārya. Yad-avadhi mama cetaḥ kṛṣṇa-padāravinde nava-nava-dhāmany udyataṁ rantum āsīt... He was, in his previous life, very extravagant. So he says, "Since I have taken to Kṛṣṇa consciousness and I am enjoying daily new, new transcendental pleasure, being advancing myself in that science, the result is," tad-avadhi, "from that day, since that day," bata nārī-saṅgame... Because he was accustomed to associate with women very much. "So now, simply by thinking of this womanly association..." Means sex life. He says, bhavati mukha-vikāraḥ suṣṭhu niṣṭhīvanaṁ ca: "Oh, I hate. My face immediately becomes turned. Oh, what nonsense. I used to..." So the bhakti, this Kṛṣṇa consciousness, the test is there. The more you become advanced, more you become, no more any interest in this material pleasure.

Lecture on SB 1.5.23 -- Vrndavana, August 4, 1974:

Of course, it appears that Nārada Muni was not of that kind of dāsī-putra. Ordinary dāsī-putra. Because the such dāsī, or the maidservant, they do not come out for common service. They remain within the palace. So the point is that Nārada Muni in his previous life was not very recognized family, neither brāhmaṇa nor nothing of the sort. Still, he became next life the Nārada Muni. And what is the cause? What... The cause is, nirūpito bālaka eva yoginām: "I was appointed a boy servant of the devotees." The importance is that devotee is so important that if anyone renders a little service, then he becomes elevated to the spiritual life. What bālaka... Bālaka means there was a boy. "You, boy, bring me this," or "Do this. Just wash my cloth," or "Just set up my bedding." Like that. This much servant. Or "Wash this dish." So the devotional service is so powerful, by doing this... This will be described later on, that simply by doing this little service to the yoginām, he was so blessed that next life he became Nārada. This point is very important point. That is being explained.

Lecture on SB 1.5.33 -- Vrndavana, August 14, 1974:

So he advised that ṛṇaṁ kṛtvā ghṛtaṁ pibet: if you have no money, then beg, borrow, or steal, get ghee and eat very nice. Ṛṇaṁ kṛtvā, the word is... Suppose one has no money, then how to get money? Either cheat somebody, beg, or beg. But begging for gṛhastha is not very good thing, but sometimes they do so. Beg, borrow, or promising, "Give me now money, I shall pay you." And when credit is lost, then steal, pickpocket. This is as theory. Similarly, Carvaka Muni, ṛṇaṁ kṛtvā ghṛtaṁ pibet, never mind. "No, I will have to pay." "No, that we shall see later on, never mind." "No, I will be sinful, I will have to pay next life." This is within the blood of every Indian that if I cheat you or if I take some money from you without your benefit, without repayment, then I will have to suffer. Still in India they believe this. There are some incidences that a man, father took some loan from some gentleman and his father died, and his son came to pay the money to the creditor: "Sir, my father took so much money from you. Now my father died without payment. So I have got money, you kindly take it."

Lecture on SB 1.7.5-6 -- Johannesburg, October 15, 1975:

All right, Kṛṣṇa says sarva-dharmān parityajya. Let us stop any other business, become Kṛṣṇa conscious'—even one accepts by sentiment, not thoroughly understanding, he is also fortunate." He also fortunate because he accepts the real thing. Therefore Nārada Muni said that "Even one accepting by sentiment, and later on," bhajann apakvo 'tha, "his execution of devotional service (is) not mature and he falls down, then," Nārada Muni says, yatra kva vābhadram abhūd amuṣya kim, "where is the loss for that person? On the other hand, the other person who has not accepted this—he is very regularly executing his respons..., material responsibility—what does he gain by that?" This is the opinion. "If Kṛṣṇa consciousness is accepted even by sentiment, and after that, even he falls down, there is no loss. And if we are very faithful to our material duties, then," Nārada Muni says, "what do we gain by that?"

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

According to Manu-saṁhitā law he is obliged to pay the debts of the father. We have seen one very practical example. Even fifty years ago, in Calcutta there was a very big barrister. He was a political leader. He was Mr. C.R. Das. So his father died insolvent. His father was also very respectable man, but later on he became so much debtor that he died insolvent. Declared... This Mr. C. R. Das, he did not get any property from the father, but by his practice as a barrister he became very rich man. In those days his monthly income was fifty thousand rupees. So he called all the creditors of his father and paid paisa to paisa, that "My father died in debtor. Now I have got money, you can take." So this is the duty of the son. But if one is poor man, he cannot pay. So he becomes a subject matter of criticism. Under the circumstances the father becomes the enemy. So therefore the Cāṇakya Paṇḍita's enunciation, ṛṇa-kartā pitā śatruḥ. And mātā śatrur vyabhicāriṇī. And if the mother, either she becomes prostitute or marries for the second time in the presence of elderly children, she is enemy. Ṛṇa-kartā pitā śatrur mātā śatrur vyabhicāriṇī. And Cāṇakya Paṇḍita had very bad experience with his wife. So he says, rūpavatī bhāryā śatruḥ: "If the wife is very beautiful, she is enemy." And putraḥ śatrur apaṇḍitaḥ: "And if the son is a rascal, no education, he is enemy." So these are the family enemies.

Lecture on SB 1.7.40 -- Vrndavana, October 1, 1976:

He went, came to test that "It is being advertised that one boy is now born, is there in Vṛndāvana, and He's being accepted as Kṛṣṇa, the Supreme Personality, my Lord." So he played some tricks. He stolen away. But the next moment he saw. Next moment means one year. He saw that Kṛṣṇa has expanded Himself in so many living entities. And later on he saw that everyone is Viṣṇu. Everyone is Viṣṇu. Dīpārcir eva hi daśāntaram abhyupetya dīpāyate (Bs. 5.46). Kṛṣṇa and Kṛṣṇa's aṁśa. He expands just like candle. One candle is lit up by another candle, another candle. In this way, first, second, third, fourth, fifth, in the hundreds of times. But each candle is as powerful as the first one. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yaḥ (Bs. 5.39). He has got extensive, innumerable expansions. In the Bhāgavata it is said that Kṛṣṇa's expansion is so great, just like the waves of the ocean, you cannot count. It is not possible. If you sit down on the sea beach and go on counting how many waves, day and night, there is no limit. So Kṛṣṇa's expansion is unlimited. He's unlimited, His expansions are unlimited. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33).

Lecture on SB 1.7.45-46 -- Vrndavana, October 5, 1976:

Sa eṣa bhagavān droṇaḥ prajā-rūpeṇa vartate. Prajā means offspring, son, daughter also. Prajāyate. One who is born of the father. Without father, there is no possibility, son or daughter. Therefore prajāyate. One who gives birth. And the prajā... Prajā is the product of the body of the father. A son or daughter, they may be different persons, but they belong to the body of the father. Yathā yoni yathā bījam. Father is the bījam. Just like bījam, the seed. The seed is the tree later on. Similarly, the bījam, the seed, is put by the father in the womb of the mother, and as the seed implanted in the earth and taken care of with watering, sprinkling, it grows to a big tree, similarly, the seed is sown in the womb of the mother, and the mother takes care of the seed, and it comes to a big body later on and comes out. This is the process of birth. So in one sense, between the seed and the tree there is no difference. Similarly, the seed of the father and the father, there is no difference. Here it is, prajā-rūpeṇa vartate.

Lecture on SB 1.7.45-46 -- Vrndavana, October 5, 1976:

And the argument that God is everywhere, why you should go to the temple? And what is this nonsense? If God is everywhere, why not in the temple? But this is their argument, nonsense argument. God is everywhere, but not in the temple. This is their argument. So we do not care. Nobody cares. So many agitators came and gone, but the Vedic process will go on. Let the dogs bark, the caravan will pass. There is no difficulty. So on the whole, this is Vedic civilization, that the vigraha of the Supreme Personality of Godhead accepted as He is present. We should take it that Kṛṣṇa... Actually, this is the fact. As you have read in the Caitanya-caritāmṛta, there was the Sākṣi-Gopāla history, and the two brāhmaṇas, they promised before the Deity, and later on there was misunderstanding, and the Deity from Vṛndāvana went to bear witness in Orissa more than thousands of miles away. And that Sākṣi-Gopāla, witness Gopāla—Sākṣī means witness—is still being worshiped in Jagannātha Purī, near. There is a station, Sākṣi-Gopāla.

Lecture on SB 1.7.49-50 -- Vrndavana, October 7, 1976:

And those who are not devotees, they cannot understand that "How it is possible?" They say it is, what is called? Mythology. It is mythology. It is not mythology, it is fact. Vyāsadeva, such a learned person, vidvān. Lokasyājānato vidvāṁś cakre sātvata-saṁhitām (SB 1.7.6). He is vidvān. He has written this sātvata-saṁhitā with some mythology, some fiction, some imagination? It is rascaldom to consider it like that. It is not mythology; it is fact. That is Bhagavān. He has wasted his time to describe some mythology? But they have no common sense. And not only that, Vyāsadeva has written. Later on all big, big commentators like Śrīdhara Svāmī, Vijayadhvaja, Vīrarāghavācārya, Viśvanātha Cakravartī Ṭhākura, Sanātana Gosvāmī, many. They have never said that this is mythology. Never said. Never said. You'll not find in any of the comments of these big, big stalwart ācārya. Vīrarāghavācārya, he is very learned scholar belonging to the Rāmānujācārya Sampradāya. They have never said it is mythology. Where do you get this idea of mythology? That is possible. God is all-powerful. He can do anything. He can appear. Why should you restrict Him not to become the son of Devakī? Why should you restrict? Is He under your control or you are under His control? He can become the Devakī-suta. He can become a small child to be chastised by Mother Yaśodā. He likes it. Everyone offers Him with reverence all respect. Nobody dares to restrict Him and chastise Him. Nobody goes to God, that "You cannot do this. You are fool, You are rascal." Nobody says. But still He wants to hear all this. That is a pastime.

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

So Kaṁsa became pacified. He believed in the words of Vasudeva, that he'll deliver all the sons, "And if you like, can kill." He thought, "Let me save the present situation. After all, later on, mean, Kaṁsa gets a nephew; he may forget this enviousness." But he's never, never to forget. Yes. He killed all the sons and kept them in prison. śucārpitā ruddhā aticiram. Aticiram means for long time. So he was saved. Devakī was saved after all. Similarly if we take the position of Devakī and Kuntī... Kuntī, just like with her sons, Pañca-Pāṇḍava, five Pāṇḍavas... After she became widow, the whole plan was, Dhṛtarāṣṭra's, "How to kill these children of my younger brother? Because, by chance, I was blind, so I could not get the throne of the kingdom. My younger brother got it. Now he's dead. So at least my sons, they should get the throne." That was his policy, Dhṛtarāṣṭra's policy: "I could not get." This is material propensities. "I shall be happy. My sons shall be happy. My community shall be happy. My nation shall be happy." These are extended selfishness. Nobody's thinking Kṛṣṇa, how Kṛṣṇa will be happy. Everyone is thinking in his own terms: "How I shall be happy, how my children shall be happy, my community shall be happy, my society shall be happy, my natio..." This is the struggle for existence. Everywhere you'll find it. This is material existence. Nobody's thinking how Kṛṣṇa will be happy.

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

Then further. As soon as you become expert in hearing and chanting, then the next stage is smaraṇam. Smaraṇam, thinking of. Anything you speak or hear, later on you contemplate, you meditate, smaraṇam. So smaraṇam is the third stage. First of all, one must begin with hearing, śravaṇam. Otherwise, what about, meditation? Therefore we must first of all hear about the subject matter of meditation. If you do not know the subject matter of meditation, where is the question of meditation? And that is chanting. Śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). About Lord Viṣṇu. Actually yoga meditation means to see the form of the Lord, four-handed viṣṇu-mūrti within the heart. That is real meditation. Now these rascals, they have manufactured so-called meditation. That is not meditation. Meditation means to see the form of the Lord within your heart. Because in, in the heart there is the Lord. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61).

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

Or what is the reason that You are silent?" He said: "Yes, I'm understanding. But I am silent because you are explaining in a different way. Therefore I am simply hearing the verses of Vedānta-sūtra. I am not hearing you." Indirectly ... Of course, He was offering respect. Indirectly, he said that: "You are explaining the meaning foolishly." He said later on that: "I see, I hear the verses just like sunshine. But you are explaining just like covering cloud. This is your explanation." Sun is ... Nobody requires any lamp to see the sun. Everyone can see. But if it is covered by the cloud, it is very difficult to see. So this Māyāvāda interpretation is, explanation, means covering the real meaning. That's all. They do so like that. They'll never accept the direct meaning. Kurukṣetra dharmakṣetra... Even big, big political leaders. They will cover: "Kurukṣetra means this, dharmakṣetra means this." No. Hearing should be ... Our policy is hearing the original, as it is. Then it will be effective.

Lecture on SB 1.8.41 -- Mayapura, October 21, 1974:

So as a man has got one family, the woman has got two families. Affection... A man has got affection for one family, but a woman has got affection for two families: father's family and husband's family. Therefore he (she) specifically mentions, pāṇḍuṣu. Pāṇḍuṣu means husband's family, and vṛṣṇiṣu, that is father's family. Kṛṣṇa's father, Vasudeva... And Vasudeva's sister is Kuntīdevi. Therefore she belonged to the Vṛṣṇi family, Yadu family, from the father's side. And from the husband's side she belongs to the Kuru family. Actually the pāṇḍuṣu, later on, they became Pāṇḍus because Dhṛtarāṣṭra wanted to separate them from the Kuru family. Both of them, the Dhṛtarāṣṭra's family and Pāṇḍu's family, both of them belonged to the Kuru's family. But because Dhṛtarāṣṭra was very much anxious to separate the Pāṇḍavas, or the sons of his younger brother, Pāṇḍu, from the family, so they were known as Pāṇḍavas, and his own sons were known as Kurus.

Lecture on SB 1.8.41 -- Mayapura, October 21, 1974:

So Vaiṣṇava position is not very easy thing, above all qualities. Therefore Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura introduced not to become an imitation of Rūpa Gosvāmī. Rūpa Gosvāmī, Sanātana, the Gosvāmīs of Vṛndāvana, they are paramahaṁsas. And in Vṛndāvana you'll find so-called bābājīs, they have imitated the dress of Rūpa Gosvāmī—half loincloth—but a biḍi in the mouth. What is this nonsense? Rūpa Gosvāmī used to smoke biḍi? (laughter) Not only that. You'll find in Vṛndāvana so many Rūpa Gosvāmīs are making biḍi. Have you seen in the Gopīnātha Bazaar? They're making trade, biḍis, and shameless. Therefore my Guru Mahārāja introduced this. Of course, sannyāsa is there in the Vaiṣṇava... All the ācāryas, they were sannyāsa, but later on, it so degraded that these biḍi-smoker, gāñjā-smoker, they imitated Rūpa Gosvāmī. Therefore to purify, Guru Mahārāja introduced this sannyāsa system, below the paramahaṁsas, not that artificial means I become a paramahaṁsa, No.

Lecture on SB 1.8.45 -- Los Angeles, May 7, 1973:

That was being done by Caitanya Mahāprabhu when He was teaching grammar to His students. So He was explaining dhātu. Dhātu means verb. So He was explaining Kṛṣṇa. Later on, the students, they became little dissatisfied that "Nimāi Paṇḍita simply explains Kṛṣṇa in everything." So the small school was closed by Caitanya Mahāprabhu. They are described as adhama-paḍuyā. That is in the Caitanya-caritāmṛta. Adhama, adhama-paḍuyā means, adhama, adhama means very low grade, adhama. And uttama means high grade. Uttama and adhama. And madhyama. Madhyama means via-media. There are three grades in everything, first class, second class, third class. So this class of students, adhama, who are not interested to understand God or Kṛṣṇa, they are third-class student. Adhama-paḍuyā. Caitanya Mahāprabhu was explaining during His instruction, Kṛṣṇa. But the adhama-paḍuyā did not like it.

Lecture on SB 1.8.46 -- Los Angeles, May 8, 1973:

So he said that "No, I have not come to beg the kingdom. We shall fight, go on fighting. But I want those five arrows you have kept." Oh, immediately he delivered. Although he was very cautious that these five arrows may not be missing, but promise is promise. Immediately he delivered. So Bhīṣma understood later on that the five arrows were taken by Arjuna by trick. So still, he promised that "Even without those five weapons, today I shall kill Arjuna. Unless Kṛṣṇa gives His special protection to Arjuna, there is no escape. Either Kṛṣṇa has to break His promise, otherwise His friend will be killed."

Lecture on SB 1.8.47 -- Los Angeles, May 9, 1973:

So dakṣa-yajña, the Lord Śiva's devotees, they massacred all the yajña arena. You know dakṣa-yajña. Mahārāja Dakṣa was also cut off by his head, and he was put in a goat's head, in this way. So after the death of his wife, Lord Śiva was very much aggrieved. He went to the forest and engaged himself in meditation. So there was a need of one soldier commander, and the calculation was that such soldier must be there, by the demigods... Because there was always fighting between the demigods and the demons, so to kill the demons, there was need of a very great soldier who must be born by Lord Śiva, by the semina of Lord Śiva. So at that time Pārvatī, Dākṣāyaṇī, after death she has taken another body as daughter of King of Himalaya, Pārvatī. Therefore her name was at that time Pārvatī. Pārvatī means "the daughter of Parvata." Parvata means mountain. So the plan was that within the womb of Pārvatī and by the semina of Lord Śiva, one son must take birth, and later on he took and his name was Kārttikeya. Kārttikeya was born.

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

So Gāndhārī did it. Gāndhārī... In India still, marriage does not take by canvassing all of a sudden. The father and mother, especially in aristocratic family, royal family, even in Western countries, the father, mother select the husband or wife. Even in England, the Kind Edward VIII, he was intimately in friendship with a common girl. So the state would not allow him that "You can marry a common girl." So at that time the prime minister, one Mr. Baldwin, he said to him that "Either you have to give up the company of that common girl or you have to give up this empire." So out of sentiment, he gave up the empire. Later on he was very sorry. And his second brother, George VI, he... George VI means the father of the present Queen, Elizabeth. So still this is current in aristocratic family, that the husband and wife should be selected by the parents.

Lecture on SB 1.10.3 -- Mayapura, June 18, 1973:

So he eradicated his ideas. He was thinking that he was wrong. So when everything was clearly explained by Bhīṣmadeva, vijñāna-vidhūta-vibhramaḥ, scientifically. Sentiment... In the śāstras there is no question of sentiment. In the Vedic knowledge, everything is vijñāna-vidhūta-vibhramaḥ. Education means to purify the knowledge, because we are all born animals. Abodha-jāta. Abodha. Abodha means one who has no knowledge. The animals, children, they have no knowledge. Just like we see the behavior of small children and household cats and dogs, their behavior is almost the same, no distinction. Because in that stage everyone is abodha-jāta, born fools and rascals. But the animals, there is no chance of educating them. Whereas human children, there is chance of educating them. Therefore, in the human society, there are educational institution. Children are sent there for education, and they become learned scholars later on. And if they are fortunate, by good education, they become vijñāna-vidhūta-vibhramaḥ. Vijñāna-vidhūta-vibhramaḥ. By instruction of high personalities, mahājana... Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). Bhīṣma is also one of the mahājanas, a great authority.

Lecture on SB 1.10.4 -- Mayapura, June 19, 1973:

So one brāhmaṇa boy cursed him, influenced. The boy was influenced by Kali. His father repented, "Oh, you rascal boy, what you have done?" One side, that a boy, born of a brāhmaṇa, only twelve years old, he could curse even a big king like Mahārāja Parīkṣit, and that is invocable. It cannot be nullified. Of course, Mahārāja Parīkṣit could nullify, but he accepted. So even a brāhmaṇa boy could curse. But this was wrong. His father repented later on, "What you have done, childish? Such a king." So as soon as Mahārāja Parīkṣit was moved from the scene, the Kali-yuga began in full force. Therefore sometimes it is said that the brāhmaṇas are responsible for introducing Kali-yuga. So that is not actually fact. In due course of time, everything will happen.

Lecture on SB 1.10.5 -- Mayapura, June 20, 1973:

If you become disobedient to God, then prakṛti or nature will give you trouble in so many ways. And as soon as you become submissive, surrender to Kṛṣṇa, the Supreme Personality of Godhead, there will be no more natural disturbances. I have heard in 1900, 1898—I was born in 1896—so I have heard, I have seen also, I remember, in Calcutta there was a very virulent type of plague epidemic in 1898. So Calcutta became devastated. All people practically left Calcutta. Daily hundreds and hundreds of people were dying. I was one year old or one and a half year old. I have seen what was happening, but there was plague epidemic. That I did not know. I, later on, I heard from my parents. So one bābājī, he organized saṅkīrtana, Hare Kṛṣṇa saṅkīrtana. When there was no other way, so he organized saṅkīrtana all over Calcutta. And in the, in saṅkīrtana, all people, Hindu, Muslim, Christian, Parsi, everyone joined. And they were coming, they were going road to road, street to street, entering in every house. So that Mahatma Gandhi Road, 151, you have seen. The saṅkīrtana party we received very nicely. There was light, and I was very small, I was also dancing, I can remember. Just like our small children sometimes dances. I remember. I could see only up to the knees of the persons who were joined. So the plague subsided. This is a fact. Everyone who knows history of Calcutta, the plague was subsided by saṅkīrtana movement.

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.

So Vidura was cursed by Maṇḍūka Muni, Maṇḍūka Muni. He was a great sage, but sometimes in his āśrama, some thieves were caught, so police arrested both the Maṇḍūka Muni and the thieves, and later on Maṇḍūka Muni was chastised to be punished by śūla. There was a system of punishment. I do not whether (it is) still existing. The śūla means one lance, lancer. Lancer, it is called?

Lecture on SB 1.16.2 -- Los Angeles, December 30, 1973:

Prabhupāda: Yes. Although he was determined to kill, so he was requested by many demigods, saintly persons, "Just for one snake's fault... That was also destination, destined. You cannot kill all the species of snake." Then it was stopped. Then?

Pradyumna: "But despite stopping the sacrifice, he satisfied everyone concerned in the sacrifice by rewarding them properly, and stopping further procedure of the sacrifice. In the ceremony, Mahāmuni Vyāsadeva also was present, and he personally narrated the history of the Battle of Kurukṣetra before the king. Later on, by the order of Vyāsadeva, his disciple Vaiśampāyana narrated before the king the subject matter of Mahābhārata. He was much affected by his great father's untimely death and was very anxious to see him again, and he expressed his desire before the great sage Vyāsadeva. And Vyāsadeva also fulfilled his desire. His father was present before him and he worshiped both his father and Vyāsadeva with great respect and pomp. Being fully satisfied, he made charities most munificently to the brāhmaṇas present in the sacrifice."

Prabhupāda: You can read another verse.

Lecture on SB 1.16.22 -- Los Angeles, July 12, 1974:

This aśana, pāna, vāsaḥ, and snāna, and sexual intercourse, there is, at the present moment, there is no regulative principle. The Vedic principle is early in the morning one must take bathing, then worship the Deity, read Vedic literature, mantra, then offer foodstuff to the Deity, then take prasādam. Everything is regulative principle. And it is the duty of the government to see that these regulative principles are being observed by the citizens. This is government. The Vedic system, these brāhmaṇa, the topmost class of the human society, their business is to study the Vedas, paṭhana pāṭhana, yajana yājana, dāna pratigraha. Ideal character, very learned. Still in India... Now it is formality. A brāhmaṇa is called paṇḍitajī. Paṇḍita means very learned. Without being very learned scholar, one cannot become brāhmaṇa or Vaiṣṇava. Vaiṣṇava is farther above the brāhmaṇa. Brāhmaṇa is the preliminary qualification for becoming a Vaiṣṇava later on.

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

So it is a great science, how by tongue... Actually, our, this Kṛṣṇa consciousness movement is to teach people how to engage the tongue in the service of the Lord. This is Kṛṣṇa consciousness. We are requesting everyone, "Chant Hare Kṛṣṇa." That is beginning with tongue. "And take prasādam and go home." That's all. Philosophy later on. Philosophy later on. Because, unless one has got clear brain, unless has actually the senses, purified, one cannot take the lesson of the Kṛṣṇa consciousness movement. Just like this is philosophy. One cannot understand the lessons which are given in the Śrīmad-Bhāgavatam, Bhagavad-gītā... Therefore in the beginning we do not ask anybody, outsider, that "Read Bhagavad-gītā or..." No. "Please come, chant with us Hare Kṛṣṇa." That is required. Chant Hare Kṛṣṇa and you will feel. You'll feel. Because this method will cleanse your heart. The more you chant Hare Kṛṣṇa mahā-mantra, the more you become fit to understand the philosophy of Kṛṣṇa consciousness. That is the process. Sevonmukhe hi jihvādau (Brs. 1.2.234).

Lecture on SB 2.1.1 -- Los Angeles, July 1, 1970:

Svarūpa Dāmodara was Lord Caitanya's personal secretary, so unless something is passed through Svarūpa Dāmodara, nobody can directly approach Caitanya Mahāprabhu. So one learned scholar, he composed some poetries and he wanted the poetries to be heard by Caitanya Mahāprabhu. But Svarūpa Dāmodara, he knew that "This man is mundane. What he will write?" So he was avoiding him: "All right, we shall see later on." But when he insisted... And one of his uncle, he was amongst the associates of Lord Caitanya, so he also requested Svarūpa Dāmodara that "This boy has come so long. If you kindly hear..." So because he requested, a Vaiṣṇava, so Svarūpa Dāmodara agreed to hear, but he pointed out his all faults, and he chastised him that "You don't write poetry in this way. You first of all read Bhāgavata from the bhāgavata. Then try to write." So that you will find in the Caitanya-caritāmṛta. He advised that "Go and read Bhāgavatam from bhāgavatam. Then try to write."

Lecture on SB 2.1.1-2 -- New York, April 19, 1973:

Drum, little drum. So I was chanting Hare Kṛṣṇa for from two to five, three hours, and so many boys and girls were coming and joining, and there was first photograph in the Times, New York Times, they appreciated, and people also appreciated. So this chanting, the beginning was only chanting. There was no, nothing more. At that time there was no program of prasāda distribution. That, later on it came. So we should always be confident that this chanting is not a vibration of this material world. This is not vibration of material world. Narottama dāsa Ṭhākura says, golokera prema-dhana hari-nāma-saṅkīrtana. It is imported from the spiritual world. It is completely spiritual. Otherwise how it is possible? Sometimes the so-called yogis, they say that chanting... In Bombay there is a so-called rascal, he says, "The chanting of Hare Kṛṣṇa mantra and chanting of Coca-cola is the same." He is such a rascal. He does not know that this is not a vibration of this material world. But one who has no knowledge, they think that "What is the meaning of this chant, 'Hare Kṛṣṇa, Hare Kṛṣṇa'?" But they can practically see that we can go on chanting day and night, still we shall not become tired, but any other material name you take, after chanting three times you will feel tired. That is the proof. You can go on chanting day and night, you will never feel tired. So these people, poor people, they have (no) brain to understand.

Lecture on SB 2.1.1-5 -- Boston, December 22, 1969:

Therefore we have got our Kīrtanānanda Mahārāja, kīrtitavya, who will now preach. Kīrtitavya. Hearing, then kīrt... After hearing, the next stage is spreading, pushing on, the news of Kṛṣṇa. First of all hearing, then kīrtitavyaś ca, spreading. And smartavya. Smartavya means thinking always. Otherwise what you will preach? You hear, you think of it, you preach—this is the business. Smartavyaḥ kīrtitavyaś ca, śrotavyaḥ. For whom? Icchatā akuto bhayam. Icchatābhayam, those who are actually seeking protection. Not this protection, that your bank balance, your good wife, this and... No. They will not give you protection. So Parīkṣit Mahārāja was advised by Śukadeva Gosvāmī, his spiritual master, "This is your business at the point of death." So not only at the point of death. You cannot take to this business all of a sudden, even it is advised. You have to practice. Just like you cannot become a good soldier on the battlefield. You have to be trained yourself before going to the battle, military training. So this Kṛṣṇa consciousness movement is training before you ultimately meet death, fight with. So this is the advice given by Śukadeva Gosvāmī, and we shall read later on.

Lecture on SB 2.1.2 -- Mombassa, September 13, 1971:

So our knowledge is so poor, a little bound up rope and I am going round about it and we are thinking that we know everything. So therefore, Suta Gosvāmī says that these people have many subject matter or so-called subject matter of understanding but a person who is advanced in spiritual knowledge, his subject matter—that will be explained later on—his subject matter is God, Kṛṣṇa, that's all. Try to understand Kṛṣṇa. Don't think Kṛṣṇa is an ordinary person. He has got most extensive activities, and you cannot finish in one life what are the activities of Kṛṣṇa. Therefore, in the next verse it is said,

nidrayā hriyate naktaṁ
vyavāyena ca vā vayaḥ
diva cārthehayā rājan
kuṭumba-bharaṇena vā
(SB 2.1.3)

Now these materialistic men, their activities are described here. Those who have no knowledge of the spiritual world or the spiritual self, simply bodily concept of life like animal, they are gṛha-medhī, compact in this idea. If one can decorate his apartment and decorate his children and wife, he thinks he is the most successful man. Or similarly, national, nation, if you can have nice road, nice car, nice skyscraper, and all facilities for material happiness, then we think that we are perfect nation.

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

So either of them, their aim is how to get out of this fearful material existence. So Śukadeva Gosvāmī says, concludes, that icchatā abhayam. Abhayam means fearful. If you actually want to be free from fear, then you should concentrate your mind, discussing, hearing, remembering, either of the impersonal Brahman... Brahmeti paramātmeti bhagavān iti (SB 1.2.11). Either you think of Brahman or Paramātmā or the Supreme Personality of Godhead, but your subject matter should be this: hearing, chanting, discussing, talking, knowing. Don't divert your attention to this flimsy, I mean to say, so-called subject matter which will end. Because everything, whatever we are discussing in the material world, everything will end, nothing will exist, we should concentrate our mind on the subject matter which will exist. Because I am soul, I am ever-existing, eternal, my business is, therefore, "What is my eternal engagement?" This subject matter is proposed by Śukadeva Gosvāmī, and we shall discuss later on, in the next meeting. Thank you very much. Any question?

Lecture on SB 2.1.4 -- Delhi, November 7, 1973:

The Christian parties, they do not believe in karma. So in our childhood, when we were student in Scottish Churches College, Calcutta, we had to attend the Bible class. So one professor, Dr. Urquhart, he said that "If I am suffering the result of my past karma, where is the witness that I have done this bad or good?" But he had no knowledge of Bhagavad-gītā. We also at that time did not know. We were not very interested. But later on, when I read Bhagavad-gītā, "Here is witness, upadraṣṭā anumantā. Here is witness." Perpetual witness. Not only of this life, but many, many lives past, He knows everything. Vedāhaṁ samatītāni vartamānāni (BG 7.26). He knows everything. That is Kṛṣṇa. He knows everything, what you have done or what you want to do. Everything knows He. But in spite of all this, because Kṛṣṇa is your friend, most intimate friend, naturally... Just like father becomes friend. There is no better friend like father or mother. Naturally. They will never advise the son anything for his, I mean to say, suffering. No father will give... Even the father is a debauch, he will never advise his son that "You do this." No, no. Similarly, Kṛṣṇa is the father of everyone. Everyone. How He can give wrong advice? He does not give. He is the only friend. Suhṛdaṁ sarva-bhū... So if you take shelter of the only friend, the just friend, that will give us protection. Not anyone else. Everyone has got some self-interest.

Lecture on SB 2.1.6 -- Paris, June 14, 1974:

That is also referred here that etāvān sāṅkhya-yogābhyām. Big, big sannyāsīs, they are discussing sāṅkhya-yoga, metaphysics. Or analyzing what is spirit, what is matter. Neti neti: "Not this." This is called sāṅkhya-yoga. And sāṅkhya-yoga, original sāṅkhya-yoga means bhakti-yoga. Because the sāṅkhya-yoga system philosophy was spoken by Kapiladeva, the son of Devahūti. That is purely bhakti-yoga. Later on, one atheist, he also assumed the name of Kapila and discussed sāṅkhya-yoga. That is materialistic analysis. The sāṅkhya-yoga system of philosophy is very much liked in Europe and Western countries because it is a system of metaphysics, analyzing the whole cosmic manifestation. There are twenty-four tattvas. Just like these five tattvas, elements, material: earth, water, air, fire, ether. Then ten senses: five senses for acquiring knowledge and five senses for enjoying. And the five, five, ten. And five elements, fifteen. Then five principles of enjoyment. They are called talk, touching, smelling, like that. Anyway, there are twenty-four elements, and mind, intelligence, ego, and the principal, soul. In this way there are twenty-four elements. The sāṅkhya yogis, they very much analyze this study. They are of the opinion that besides these twenty-four elements, there is nothing more. No. There is. The twenty-four elements, one who is combining and annihilating, that is the Supreme Lord, pradhāna, Viṣṇu.

Lecture on SB 2.3.13-14 -- Los Angeles, May 30, 1972:

So Vaiṣṇava, Śukadeva Gosvāmī, is learned and poet. So these are the qualifications of Vaiṣṇava. As you know, there are twenty-six qualifications mentioned in the Caitanya-caritāmṛta, and one of the qualifications is kavi, poet. Every Vaiṣṇava in our disciplic succession, all the Vaiṣṇavas... In the later ages, within 200 years... During Caitanya Mahāprabhu's time, there were Vṛndāvana dāsa Ṭhākura, Vaiṣṇava, Locana dāsa Ṭhākura, Kavi-karṇapūra. They were all big poets. Later on, Vidyāpati, Caṇḍīdāsa. No, Caṇḍīdāsa before Lord Caitanya. Jayadeva. He also, before Lord Caitanya. All big, big kavis. The Jayadeva kavi's, this pralaya-payodhi-jale dhṛtavān asi vedam **. So a Vaiṣṇava devotee of the Lord is expected to have all good qualities. The more you become advanced in Kṛṣṇa consciousness, all the good qualities that were covered by the cloud of māyā will come out. Good qualities are already there.

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

Prabhupāda: The balance, first of all read.

Pradyumna: On page 170. "To become a pure devotee of Lord Kṛṣṇa, two things are very much essential, namely having a chance of being born in the family of a devotee and having the blessings of a bona fide spiritual master. By the grace of Lord Kṛṣṇa, Parīkṣit Mahārāja had both opportunities. He was born in a family of such devotees as the Pāṇḍavas, and just to continue the dynasty of the Pāṇḍavas and show them special favor, the Lord specifically saved Mahārāja Parīkṣit, who later on, by the arrangement of the Lord, was cursed by the boy of a brāhmaṇa and was able to get the association of such a spiritual master as Śukadeva Gosvāmī. In the Caitanya-caritāmṛta it is said that a fortunate person, by the mercy of the spiritual master and Lord Kṛṣṇa, achieves the path of devotional service. This was perfectly applicable in the case of Mahārāja Parīkṣit. By way of being born in a family of devotees, he automatically came in touch with Kṛṣṇa, and after being so contacted he constantly remembered Him.

Consequently Lord Kṛṣṇa gave the King a further chance for development in devotional service by introducing him to Śukadeva Gosvāmī, a stalwart devotee of the Lord with perfect knowledge in self-realization. And by hearing from a bona fide spiritual master, he was perfectly able to concentrate his chaste mind further upon Lord Kṛṣṇa, as a matter of course."

Prabhupāda: So superficially, Mahārāja Parīkṣit, king, the emperor of the world, he was cursed to death. A brāhmaṇa boy cursed him that "You will die within seven days." And as a result of this, he left his home, his kingdom, and here, next verse, it is said, ātma-jāyā. Jāyā means his one wife. He was young man. Suta, children; āgāra, āgāra means residence, house. Ātma-jāyā-sutāgāra. Paśu, animals. He was king. So he had many animals: horses, elephants, cows, bulls. These are household animals, domestic animals. And draviṇa. Draviṇa means wealth, riches. And bandhu, bandhuṣu, friendship. So our... These are our material assets: wife, children, nice house, nice bank balance, and some paśus, animals. Here of course, you keep only one animals, dog. "The best friend." But in India they keep many animals. Those who are rich, they keep elephants, horses, bulls, cows. Dogs are also there, but dogs are not so important there. Asses also.

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

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:

The human civilization is deteriorating. In the name of advancement of civilization, they are becoming animals simply. And the more the age of Kali-yuga will increase, these things will also increase more and more, more and more. Later on, you won't get foodstuff. You will be obliged to kill some animal and eat. Now you have got alternative. But we are becoming very much fond of animals, so Kṛṣṇa will, or nature will make some arrangement that you cannot eat except animals. That day will come. You cannot eat, even if you do not like. Nobody will say, "I don't like." Everyone will like. So there will be no supply of wheat, no supply of rice, no supply of sugar, no supply of fruit. These things will be stopped. No supply of milk. These are stated. You won't get. Then naturally... Just like in Arabian desert, they were animal eaters. What is growing there? So if in Jerusalem, if they have eaten flesh, so that is not their fault. Jesus Christ might have allowed: "All right." But why in other places where there are so many nice foodstuff? What is the reason? If you don't get something... (someone calling in Japanese) Who is this?

Lecture on SB 2.9.14 -- Melbourne, April 13, 1972:

We want to stick to it. In spite of so many instructions, so many literatures, still we want. The māyā is so strong. Ātma-māyām ṛte rājan parasyānubhavātmanaḥ. Therefore one should take little risk in order to enter into the eternal life, blissful life. One should take a little risk. That is advised by Nārada. And the same instruction, while he was giving, that First of all he said, "All this nonsense, that jugupsitam: They are abominable. Because you are writing books, dharma artha kāma mokṣa (SB 4.8.41, Cc. Ādi 1.90), so later on You are authority, Vyāsadeva. People will stick to this. And if even Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇam (BG 18.66), 'You give up all this nonsense, you simply surrender,' they will not hear because you are writing so many nonsense books." He chastised him like that. Jugupsitam, this very word. Jugupsitam. "You are authority, so you have done such, so many nonsense books." He wrote Mahābhārata, he wrote Aṣṭadaśa-Purāṇa, he wrote, I mean to say, Upaniṣad, and after all, Vedānta-sūtra, all these books which are so highly recognized all over the world. Still, that was condemned, "But you have written all these nonsense books." Jugupsitam. "Because you are authority, they will stick to it." "Oh, here is."

Lecture on SB 3.1.10 -- Dallas, May 21, 1973:

So Vidura was born of a maidservant. The father was the king. The father was the same, Mahārāja Yudhiṣṭhira, er, Dhṛtarāṣṭra, and the father, Vidura, the same, and the mother different. So Vidura, because he was not born of the queen, he had no share in the throne. But Dhṛtarāṣṭra loved him very much. Although stepmother's son, he would like him very much because he was very intelligent. So on every occasion he would consult him, and his consultation was so valuable that later on it became vaidurikam, "consultation as expert as given by Vidura." So he was invited. Diplomacy, politics were going on, how to cheat the Pāṇḍavas. That was his politics, Dhṛtarāṣṭra. Dhṛtarāṣṭra was born blind, although he was eldest son of his father, but he was born blind. So he could not occupy the throne. His next brother, younger brother, Pāṇḍu, the father of the Pāṇḍavas, he occupied. He became king. Now, this Pāṇḍu died at an early age, and the sons of Pāṇḍu, they were minor children. So Dhṛtarāṣṭra took charge for their maintenance as his other sons. But his policy was that "I could not be elevated on the throne because I was blind, but actually the kingdom belongs to me. So anyway, my brother occupied the throne. Now he is dead and gone. So why his sons should be king? My son should be king." This was the politics. So he was trying how to kill the Pāṇḍavas from the very beginning. And Vidura was restricting him, restraining him. So this is the subject matter. He called Vidura, "What is to be done?" Vidura, he disclosed everything to Vidura. Vidura said, "No, you cannot do that." That will be discussed next morning.

Lecture on SB 3.22.22 and Initiations -- Tehran, August 12, 1976:

So just imagine a person, ascetic. What assets he has got? No home, no good food, nothing. Still she agreed gladly. Here it is said, dadau tulyāṁ praharṣitaḥ. So 'nu jñātvā vyavasitaṁ mahiṣyā duhituḥ sphuṭam. Duhituḥ, consent of the daughter. It was, the daughter's consent was taken, "Whether you like," but she selected her husband. She told that "There is Kardama Muni. I want to marry him, that Kardama Muni." She expressed her desire to her father, and the father and mother came to offer the daughter to Kardama Muni. The first consent was the daughter's. Now just see, she was emperor's daughter, how comfortably she was living, but she voluntarily accepted all the difficulties for becoming the wife of an ascetic. You cannot expect royal comforts when one becomes the wife of an ascetic. Of course, later on everything was given to her by the mystic power of Kardama Muni, but in the beginning she accepted in a very humble cottage to live with her husband and serve him.

Lecture on SB 3.25.1 -- Bombay, November 1, 1974:

So we are reciting from our latest edition of Śrīmad-Bhāgavatam. This is Third Canto, Part Four. We have finished Third Canto, publishing. This is very important subject matter. The Kapila, the expounder of Sāṅkhya philosophy, he instructed to His mother, Devahūti. There are two Kapilas. Real Kapiladeva is Kapila. He expounded Sāṅkhya philosophy to instruct His mother. But later on, some imitation Kapiladeva also appeared—atheistic Sāṅkhya philosophy. He has simply dealt with the twenty-four different elements without information of God. Therefore there are two Kapilas. One Kapila is called the devahūti-putra Kapila; another is atheist Kapila.

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

So He was, from social point of view, He was son of Jagannātha Miśra, grandson of Nīlāmbara Cakravartī. Personally, He was learned scholar, born in a very high class brāhmaṇa, very beautiful body, young man—all qualified. And He was taking instruction from Rāmānanda Rāya, who was a śūdra. The Caitanya-caritāmṛta, you'll find. So Rāmānanda Rāya, he was not only śūdra, he was gṛhastha. And he was a politician, governor of Madras. Governor of Madras. But he was very exalted in spiritual knowledge. So after converting Sarvabhauma Bhaṭṭācārya, when Caitanya Mahāprabhu decided to go to the southern part of India, South India, at that time... Sarvabhauma Bhaṭṭācārya, he was a very learned scholar, logician, nyāyī. So he wanted to teach Caitanya Mahāprabhu. Because He was a young man. But later on he accepted Caitanya Mahāprabhu as his guru. He was impersonalist, Māyāvādī. And Caitanya Mahāprabhu explained to him the Vedānta-sūtra, that Vedānta-sūtra is personal philosophy. So he was convinced, and he became his disciple.

Lecture on SB 3.25.31 -- Bombay, December 1, 1974:

So Kapiladeva is the propounder of Sāṅkhya philosophy. This is original Kapiladeva. Later on, there was another Kapiladeva, so he is called the atheist Kapila. And this Kapiladeva is known as Devahūti-putra, "the son of Devahūti" Kapila. So sāṅkhya-yoga, the later atheist Kapila's sāṅkhya-yoga, is different from this sāṅkhya-yoga. The atheist Kapila's sāṅkhya-yoga is analysis of the material elements. So this analysis of material elements by the atheist Kapila is very much liked by the Western philosophers. And the sāṅkhya-yoga explained, propounded, by Devahūti-putra Kapila is practically unknown.

Lecture on SB 3.25.36 -- Bombay, December 5, 1974:

The faith is explained by Kṛṣṇadāsa Kavirāja Gosvāmī. He says, 'śraddhā'-śabde—viśvāsa kahe sudṛḍha niścaya (Cc. Madhya 22.62). Faith means one who has got firm faith in the words of Kṛṣṇa. That is called faith. "I am reading Bhagavad-gītā, but I do not accept Kṛṣṇa as the Supreme Personality of Godhead or He is a person, as He says in the Bhagavad-gītā..." He says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). Mattaḥ, when He says He's a person... So Kṛṣṇa says that "There is no more better personality or better superior existence than Myself." Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). He says, "Me." Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). Ahaṁ sarvasya... Aham, "Me," "I." He says everywhere. Therefore, Kṛṣṇa is person. Kṛṣṇa is not imperson. Kleśaḥ adhikataras teṣām avyaktāsakta-cetasām. It is said that "One who is impersonalist, he takes more trouble to come to Me. He will come later on, but it will take some time." The impersonal feature of understanding of the Supreme Absolute Truth, it is partial understanding.

Lecture on SB 3.25.44 -- Bombay, December 12, 1974:

So therefore Prahlāda Mahārāja, when he was requested, when he was, rather, offered any benediction he wanted to take from Nṛsiṁha-deva, he refused: "My dear Lord, please do not induce me in that way. I am born in a family, demonic family. To gain some material profit is my natural propensity. And You are the offerer. You are offering me. I can take anything from You. But this is not my business. Because I have rendered service to You, it does not mean that I will take some remuneration for You. This is business." Vaṇik. Sa vai vaṇik: "This is mercantile man's... But I am Your eternal servant. I do not expect any reward from You." But that Prahlāda Mahārāja, later on he asked Nṛsiṁha-deva, "My dear Lord, one thing I may ask from You." "What is that?" "Now, my father was atheist number one, and he has committed so many offenses at Your lotus feet. Now he is killed. So I want that he may be excused and given liberation." So he was already liberated. Still, as affection son, he was anxious to know, "Whether my father will be liberated or not?" So this was confirmed by the Lord: "Not only your father, his father's father, his father, his father, up to fourteen generations, everyone is liberated—because a Vaiṣṇava son like you is born in this family."

Lecture on SB 3.26.3 -- Bombay, December 15, 1974:

So the great body, this universal body, as Kṛṣṇa showed universal body to Arjuna, so it is possible for Kṛṣṇa to show the universal body, virāḍ-rūpa. You cannot show. You cannot show. It was Arjuna's request to exhibit the virāḍ-rūpa because Arjuna knew it that "Because I am accepting Kṛṣṇa God, so many God will be there later on. A man will claim to become God. But as I am requesting Kṛṣṇa to show the virāḍ-rūpa, similarly, if some fool accepted the another fool as God, he should request him, 'Please show your virāḍ-rūpa.' Then accept him. Otherwise don't accept." So God has virāḍ-rūpa. So both God and we are, living entity, are of the same quality. Ahaṁ brahmāsmi means so 'ham. These words, Vedic words, are there to indicate that "Qualitatively, I am as good as God. He is spirit soul; I am also spirit soul. He has got creative power; I have got creative power. He has got senses; I have got senses." Everything just similar, facsimile. In the Bible it is said, "Man is made after God." Is it not said like that? That means God has exactly the same form. And therefore man is made also, the same form. So in this way both God and the living entities, they are anādi. Anādi, there is no beginning.

Lecture on SB 3.26.32 -- Bombay, January 9, 1975:

So ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit, na asūyeta martya-buddhyā (SB 11.17.27). So ācārya should not be considered as ordinary man, because he is representative of Kṛṣṇa. Sākṣād-dharitvena samasta-śāstraiḥ. Viśvanātha Cakravartī Ṭhākura says, "All the śāstras..." The śāstra is the basic strength, platform. So all the śāstra says the ācārya: "He is representative of the Supreme Lord." So sākṣād-dharitvena. Sākṣāt, not indirectly, supposingly. No. Directly, sākṣāt. Sākṣāt means directly. So how he is directly representative? Suppose Kṛṣṇa appeared five thousand years ago or millions of years ago, because Kṛṣṇa first spoke to Vivasvān. Imaṁ vivasvate yogaṁ proktavān aham avyayam: (BG 4.1) "This yoga system, I first of all explained to Vivasvān, the sun-god." That means millions and millions of years. Later on, again, He explained. So He says that "That very old thing, again I am explaining to you, Arjuna. There is no change."

Lecture on SB 4.14.14 -- November 16, 1971, Delhi:

The Gauḍīya Vaiṣṇavas under the order of Lord Caitanya, Sanātana Gosvāmī first of all came here. You have seen his old temple at Madana-Mohana. He was..., because he was ordered by his master, he came here, but it was a field only, there was no building, no nothing, nobody knew. But under the instruction of Caitanya Mahāprabhu, this Vṛndāvana city was established by Sanātana Gosvāmī. And later on, when Sanātana Gosvāmī first of all established the Madana-Mohana temple and then after Rūpa Gosvāmī established Govindaji's temple, then all other temples gradually developed. Many kings and princes came here. That is the history of this Vṛndāvana city. Of course, Vṛndāvana was existing because Kṛṣṇa had His pastimes here. But because it is five thousand years ago, so many things happened. The relics were lost practically, but by the endeavor of Caitanya Mahāprabhu and His devotees, this Vṛndāvana is in the present condition.

Lecture on SB 5.5.1 -- Delhi, November 28, 1975:

So śāstra-cakṣuṣāt: our knowledge should be through the śāstra. That is practical. And our process of knowledge is this: we get knowledge from śāstra, like Bhagavad-gītā, Śrīmad-Bhāgavatam, Vedic knowledge. We do not claim to be very big scientists. That is not possible. But we get knowledge from the best scientific man or person, the Personality of Godhead, Kṛṣṇa, Vyāsadeva, Nārada, Asita, Devala, later on the ācāryas, Rāmānujācārya, Madhvācārya, Śaṅkarācārya, Caitanya. Our process of knowledge is not any speculation: "It may be," "Perhaps." No. We don't accept this knowledge. "It may be," "Perhaps"—these are all foolishness. That means one who has no perfect knowledge, he will say, "It may be," "Perhaps." One who has definite knowledge, why he will say, "It may be"? It must be. That is knowledge. Just like we get knowledge from the śāstra, jalajā nava-lakṣāni: "There are nine hundred thousand species or forms of life in the water." So we have not gone into the water, but we get from the authorities, Padma Purāṇa, and we accept it. So our process of knowledge... You may say that "You have not practically experimented," but what you have experimented? You also hear from others. You believe that they have gone to moon planet. You have not gone. You have heard from somebody in the newspaper, that's all. That is your authority. So if you can believe in the newspaper, then I cannot believe in the śāstras?

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

"No, he is collects some rice which is washed away from the kitchen, and he eats that." Raghunātha Dāsa Gosvāmī was doing that. Caitanya Mahāprabhu one day went to his place and He was searching, just He was encouraging, He was searching. He saw that a small pot some rice is kept. So, "Raghunātha, what is this?" (He) began to eat, "Oh, (this) is very nice. You eat such nice things, you do not invite us?" (laughter). Raghunātha Dāsa Gosvāmī said, "It is not for you, don't take it, don't..." "No, no, it is very nice!" In this way Raghunātha Dāsa Gosvāmī increased, and later on, when after departure of Śrī Caitanya Mahāprabhu, when he went to live in Vṛndāvana with the six gosvāmīs, he is also one of the gosvāmīs, he was taking three times bathing, but not eating. Every alternate day, he will take a little buttermilk. That's all. This is called tapasya, austerity. Coming to the point of nil, no more eating. No more sleeping, no more sex life, no more defense. This is perfection. Who will accept this? (laughter)

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

So far intoxication is concerned, oh, you can give up with the association of the Kṛṣṇa consciousness. They are not smoking even. So you learn it, as you have learned from childhood, from your, from your birth. You never learned how to smoke. But you have learned it later on. Similarly, you can forget it also by good association. Everything is possible. Simply you have to agree to accept. Then... And, if you prosecute this Kṛṣṇa consciousness, it is very easy, simply chanting Hare Kṛṣṇa and follow the rules and regulations, your life is sublime. But at least come here and chant Hare Kṛṣṇa with these boys. Then later on, gradually, you'll also understand the value of this austerity, austerity life.

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

Arjuna also made like that. In the beginning Arjuna was talking with Kṛṣṇa on equal level like friends, but later on he said, śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). Prapannam, this praṇipā, "I am surrendering to You."

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

That depends on the student. Yes. If you can quickly can control... There are processes. Just like we are training here. They're American boys, but we are training them in that process. We don't allow our students to have illicit sex life. We don't allow our students to indulge in nonvegetarian diet. We don't allow our students for intoxication. And we don't allow our students for gambling. So these four principles they are practicing, they are chanting, and they are restraining. In this way, when one is trained as brahmacārī, then he can become a swami later on. Yes. The training is there.

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

So if you want to find out a mahātmā within the society, not as a renounced sannyāsī, then these are the symptoms. There are other symptoms. Nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4), that we shall describe later on. These are the general symptoms of a mahātmā gṛhastha. He is not interested in this bodily concept of life, or maintaining very opulently his family members, or talking very seriously with persons who are simply materially interested, dehambhara, just to maintain this body. Of course we require to maintain this body. He is not neglectful. There is no question of negligence. He takes care of his children, of his wife, everything, but without any attachment. That is recommended by the Gosvāmīs. That, anāsaktasya viṣayān yathārham upayuñjataḥ. You give education to your children, that is required. You maintain your wife, that is also required, no negligence, but no attachment at the same time. No attachment, that I shall sacrifice everything for my wife, and children, and home. That is not a mahātmā's business, because he knows that he cannot improve the destiny. Everybody has got his body with certain destiny already settled up. That you cannot change. Otherwise everyone is trying to become very rich, very important, there is no scarcity of endeavor, but not that everyone is becoming like that. That is called destiny.

Lecture on SB 5.5.5 -- London, September 3, 1971:

The human being, being advanced in consciousness, they should have used the advanced intelligence for self-realization. But that, they are... There is no such education in the universities. That... I raised this question in the Massachusetts Technical Institution when I was asked to speak, that "Where is your technical department where a man after death can be alive again, injecting some...?" Just like motor stops, so a mechanical technologist go and makes the, I mean to say, machine correctly. Then it again runs. That I understand that there is technology. But when a man stops running, where is the technology to give him again the energy to go on? Because it is Massachusetts Institute of Technology, this technology must be there. So I asked the university, "Where is your that department?" The rascal could not answer. (laughter) Yes. And they appreciated, the students. Later on, they surrounded me and they appreciated: "Actually, where is that technology in the university?" That is called parābhava.

Lecture on SB 5.5.17 -- Vrndavana, November 5, 1976:

So one person is utpathagam yathāndham, another person is vipaścid tad-abhijñaḥ. Two classes of men generally: one who knows the things as they are and one who does not know what is the value of life, how to make progress. So one does not know and one knows. So naturally there must be two classes of men to make real social progress or any, anything. Actually we see that there are a class of men in the school, colleges, universities, who can teach, and class of men who are taught. So without these two classes of men, how society can make progress? But the modern theory is "classless society." Modern rascal theory is classless society: "There is no need of teacher, or there is no need of higher class, or there is no need of... One class." Therefore they fall down. Even in socialistic country like Russia, first of all they wanted to make classless society. Later on they have made a manager class and worker class, because this is not possible.

Lecture on SB 5.5.18 -- Vrndavana, November 6, 1976:

We will not cheat others. Gurur na sa syāt, this is Bhāgavatam. You are rascal if you are not confident that you can save him from the clutches of birth and... This is my problem. But they do not know what is the problem. They think that little pain in my belly or in the head, if the guru can give me a little dust and it is cured. You will find that there are so many cheaters. In some..., about forty years ago, I know near Lucknow, some guru came, he was curing all disease by giving little dust. All cheating. Later on it was detected. Thousands, thousands men came to him, even big, big capitalists, they also. Everyone has got some disease, and they want to see the miracle by giving little dust, and he is curing disease: "Oh! Such a guru!" These things are going on. But Bhāgavata says that both the public must know what for one should go to guru. Not that it is a fashion to keep a guru, just like to keep a dog. No. He must know what is the purpose of guru.

Lecture on SB 5.5.23 -- Vrndavana, November 10, 1976:

So this is the way, brāhmaṇa. That brāhmaṇa, the India, the brāhmaṇas, their sons later on, later ages, taking advantage of the facility offered to the brāhmaṇas, so without qualification of brāhmaṇa, they wanted the facility for nothing, very cheap. Therefore the brahminical culture is failure now. They are... They should be real brāhmaṇas, śsamo damo. But nobody is prepared to practice śamo damo titikṣa, but he wants the respect of a brāhmaṇa. This is the cause of India's culture being failure at the present moment. They... "First deserve, then desire." So without deserving, they desired. Therefore whole thing is..., it became false. So that is not the purpose. Even somebody says that "Without culture one can remain a brāhmaṇa," but śāstra does not say that. Śāstra says culture is the first consideration.

Lecture on SB 5.5.34 -- Vrndavana, November 21, 1976:

If you become fully absorbed in the thought of serving Kṛṣṇa, īhā... Īhā means complete absorption in the thought, "How I shall serve Kṛṣṇa?" What is serving Kṛṣṇa? That is explained by Kṛṣṇa, that He... We can see from his practical behavior, ācāraṇa. Not only His ācāraṇa, behavior, but later on, His incarnation, Caitanya Mahāprabhu's ācāraṇa, or behavior. What is that? To spread Kṛṣṇa consciousness. Kṛṣṇa also came for the same purpose, to spread Kṛṣṇa consciousness. Ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati (Bg 18.68). And Caitanya Mahāprabhu also came for the same purpose, to spread Kṛṣṇa consciousness. So if we follow their footsteps and be fully engaged in spreading Kṛṣṇa consciousness, then immediately we become liberated.

Lecture on SB 6.1.7 -- Honolulu, June 15, 1975, Sunday Feast Lecture:

Even in Caitanya Mahāprabhu's time, when Caitanya Mahāprabhu was there, one gentleman, he was made into a Muhammadan. This is a long story. The shortcut is he was very rich man, and the Nawab of Bengal, Hussain Shah, when he was a boy, he was his servant. Later on he became the Nawab, the king. So one day the Nawab was being massaged, and his wife saw that there is a stripe on the back. So (s)he asked the Nawab, "What is this?" So he stated that "When I was a poor boy, I was servant of Buddhimanta Khan, and I committed some wrong, so he whipped me with a cane." "Oh? Then it is a sign that you were a servant of Buddhimanta Khan sometimes before. If people will see and you will explain, that is an insult for you." "Oh, what is that? He was just like my father. He chastised me. I don't mind." "No, no, no, no. You should kill him so that he may not say to anyone that you were sometime his servant."

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

That is being prescribed, that aśnataḥ pathyam eva annam. Pathyam means just suitable for your health. Such kind of foodstuff, you should eat. If you don't eat, then you'll fall sick. You cannot avoid eating. That is essential for maintaining the body. But if you eat everything, whatever you like, then you cannot keep good health. The example is given that if we do not carefully live, we shall be liable to punishment. But people do not care for punishment. "Oh, we shall see later on. Now let me enjoy." This is going on. The modern civilization means they do not care for next life or hellish condition of life. They do not care. They do not believe. It is great relief: "If I think that there is next life and I will have to suffer for my sinful activities, then life becomes very difficult, extravagance. Better don't accept this 'There is no life,' and then go on doing whatever we like." This is modern civilization. But that is very irresponsible life, because from the śāstra we understand—by practical experience also—just if the boy does not go to school and he is not educated, then his future life is very dark. And a boy has to become a young man. A boy who says, "No, no, I am not going to be young man. I will remain a boy and go on playing whole day. I don't go to school, don't take education...,"that is not the fact. The fact is tathā dehāntara-prāptiḥ (BG 2.13). Kṛṣṇa says, and we practically experience.

Lecture on SB 6.1.19 -- Los Angeles, January 15, 1970:

So illicit sex is so bad thing. This is the example. If we indulge in illicit sex life, then we won't care for all these abominable actions. That was the example by Ajāmila. We shall come to understand later on that he was married, but he left his legal wife, and he contacted a prostitute, and the association of this prostitute, he became a thief, a cheater, a gambler, a liar and so many nice things simply for maintaining the family. So we shall not take much of your time. This is a long story. We shall narrate again next week. Please come.

Lecture on SB 6.1.19 and Room Conversation -- Bombay, November 15, 1970:

Huh? No, you can ask later on. He is now practiced to our habits. So he can be initiated, yes. There is sufficient place. You can sit down here. (break) (Hindi) You can sit down behind the women. Aiye, aiye, (Hindi) Come. Come on forward. Come forward. (Hindi) Now the difficulty is if I speak in English, most probably the ladies will not be able to understand. And if I speak in Hindi, then these...

Lecture on SB 6.1.19 -- Denver, July 2, 1975:

So this is the profit of Kṛṣṇa conscious person. Kṛṣṇa is so attractive that if anyone only once has fully applied his mind in thinking of Kṛṣṇa and surrendering, then he becomes immediately saved from all miserable condition of this material life. So that is our perfection of life. Somehow or other, we surrender to the lotus feet of Kṛṣṇa. So here it is stressed, sakṛt. Sakṛt means "only once." So if so much profit is there simply once thinking of Kṛṣṇa, then we can imagine, those who are always engaged in thinking of Kṛṣṇa by chanting the Hare Kṛṣṇa mantra, what is their position. They are very safe. So much so that it is said, na te yamaṁ pāśa-bhṛtaś ca tad-bhaṭān svapne 'pi paśyanti. Svapna means dreaming. Dreaming is false. To see the Yamadūtas, or the carriers of order of Yamarāja, superintendent of death, to see face to face... At the time of death, when one very sinful man is dying, he sees the Yamarāja or the order carriers of Yamarāja. They are very fierce looking. Sometimes the man on the deathbed becomes very much fearful, cries, "Save me, save me." This also happened to Ajāmila. And that is the story we shall narrate later on. But he was saved. For his past activities in Kṛṣṇa consciousness, he was saved. That story we shall get later on.

Lecture on SB 6.1.21 -- Chicago, July 5, 1975:

Nitāi: "In the country known as Kānyakubja there was a brāhmaṇa of the name Ajāmila. Later on, he married a kept maidservant, a prostitute. On account of the association with the low-class woman, he lost all his brahminical qualities."

Prabhupāda: This is the history. Yesterday we talked, itihāsam udāharanti, atra codāharanti imam itihāsaṁ purātanam. This Kānyakubja...

kānyakubje dvijaḥ kaścid
dāsī-patir ajāmilaḥ
nāmnā naṣṭa-sadācāro
dāsyāḥ saṁsarga-dūṣitaḥ
(SB 6.1.21)

This Kānyakubja is still there. It is now known as Kanauj, within the division of Kanpur. It is very old city resided by brāhmaṇas especially. Still, in that city the most inhabitants are brāhmaṇas. Just like Nadia, Navadvīpa. It was formerly, even in Caitanya Mahāprabhu's time, inhabited by brāhmaṇas, learned scholars. So similarly, in northern India this place, Kanauj, since very long, long time, it is a very celebrated place. Now this place is very much famous for manufacturing perfumes, rosewater, scented attars, like that.

Lecture on SB 6.1.21 -- Chicago, July 5, 1975:

So he was young man. Naturally, when he saw that a young śūdra is embracing another young girl, śūdrāṇī, and she is not properly dressed, he became attracted. He became attracted. And they were drunk. So in this way he fell a victim of that prostitute. He liked that prostitute, and later on, he remained with her, and he had very good wife, very respectable family, brāhmaṇa, but he forgot everything. Therefore it is said, naṣṭa-sadācāraḥ: "He lost all brahminical qualification." So he was so much trained up, and still, by seeing the sex behavior of a śūdra and śūdrāṇī, he fell down long, long years ago. Now these things are very common affair. How the young man can be saved? It is very difficult. Therefore Śrī Caitanya Mahāprabhu has given one panacea: "Chant Hare Kṛṣṇa." That can save you. Otherwise it is very difficult. Harer nāma harer nāma harer nāmaiva kevalam, kalau nāsty eva nāsty eva... (CC Adi 17.21). By practicing the tapasya and yoga and... Nothing will help you, because the age is very fallen. He especially mentioned, kalau nāsty eva nāsty eva nāsty eva gatir anyathā.

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

So brahmacārī is taught that how he should behave in society, what is the aim of life. That is brahmacārī. Mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat. And other's property just like garbage. Nobody goes... But that I have seen nowadays garbage is also tackled(?). I have seen in Hong Kong one woman is finding out something valuable from the garbage. This is Kali-yuga. It is untouchable, but still people are trying to get something from the garbage. So downtrodden, this Kali-yuga. So mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat ātmavat sarva-bhūteṣu. All other living entities think like yourself. That means your pains and pleasure that you feel, you should take others pains and pleasure. Not that you protect yourself from all danger and you cut the throat of the poor animals on the plea that it has no soul. This is not education. This is education, that whether the animal has soul or not soul, we shall consider later on. But when knife is on my throat I cry, and he also cries. Why shall I say that it has no soul and let me kill it? So that means he does not know how to see other living entity like himself. Buddha philosophy is based on this, that whatever you feel pain you should not inflict to others. This is education. Mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat.

Lecture on SB 6.1.23 -- Honolulu, May 23, 1976:

Para-dravyeṣu loṣṭravat. And other's property? Just like garbage. Nobody goes. But I have seen. Nowadays garbage is also tackled. I have seen in Hong Kong, one woman is finding out something valuable from the garbage. This is Kali-yuga. It is untouchable, but still, people are trying to get something from the garbage, so downtrodden, this Kali-yuga. So mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat, ātmavat sarva-bhūteṣu: "All other living entities think like yourself." That means your pains and pleasure, as you feel, you should take up others' pains and pleasure, not that you protect yourself from all danger and you cut the throat of the poor animals on the plea that it has no soul. This is not education. This is education, that whether the animal has soul or not soul we shall consider later on. But when knife is on my throat I cry, and he also cries. Why shall I say that "It has no soul, and let me kill it"? So that means he does not know how to see other living entities like himself. Buddha philosophy is based on this, that "Whatever you feel, pain, you should not inflict to others." This is education. Mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat ātmavat. So this is moral education, and in the śāstra it is also said that there are seven mothers.

Lecture on SB 6.1.24 -- Chicago, July 8, 1975:

So here it is said, tasya pravayasaḥ putrā daśa. So in his so-called gṛhamedhī life... That I was going to explain. Gṛhamedhī life means darkness. He will know simply how to beget child, that's all, up to the eighty-fifth year. He is going to die next moment. So he is fortunate that he named his son Nārāyaṇa. This is God's grace. This was done—Kṛṣṇa is so kind—because in his youthhood he was a devotee. Not devotee; he was trying to become a devotee. Dvija, he was initiated. We have begun his life that kānyakubje kaścid dvijaḥ. He was initiated, but he fell down. Later on, he fell down in contact with a prostitute. Therefore he lost his all qualification, and he was busy... Instead of serving Kṛṣṇa, he was busy in begetting children, up to the eighty-fifth year. Therefore pravayasaḥ. Although he had made... The last one is tenth. Although he had nine sons, still, at the eighty-fifth year he is begetting another. That is called kṛpaṇa.

Lecture on SB 6.1.24 -- Chicago, July 8, 1975:

So we should not be like this Ajāmila, go on begetting children, children, children, children, up to eighty-fifth year. No. Teṣāṁ yaḥ avamaḥ. The most junior, the small, the latest edition, they are very much fond, father and mother. It is said, bālo nārāyaṇo nāmnā pitroś ca dayito bhṛśam. Pitroḥ, pitroḥ means parents, father and mother, naturally, dayitaḥ, very merciful upon him than all other, bhṛśam, sufficiently. So the idea is that by God's grace, because in the beginning of his life he engaged himself to be Kṛṣṇa conscious, and he was initiated, but later on... But the first assessment of his life, that helped him that Kṛṣṇa gave him the advice, "All right, you keep your this youngest son's name Nārāyaṇa, because you will be naturally attached to this boy and you will call him, 'Nārāyaṇa, please come here. Nārāyaṇa, take your food. Nārāyaṇa, take your drink.' So you will chant 'Nārāyaṇa.' " (pause)

All right. Thank you very much. (end)

Lecture on SB 6.1.26-27 -- Philadelphia, July 12, 1975:

Again he says. Again Vyāsadeva says that "This rascal was situated in that, absorbed in the service of his son, Nārāyaṇa, of the name." He did not know... "What is this nonsense Nārāyaṇa?" He knew his son. But Nārāyaṇa is so merciful that because he was constantly calling his son, "Nārāyaṇa, please come here. Nārāyaṇa, please take this," so Kṛṣṇa was taking that "He is chanting 'Nārāyaṇa.' " Kṛṣṇa is so merciful. He never meant that "I am going to Nārāyaṇa." He wanted his son because he was affectionate. But he got the opportunity of chanting the holy name of Nārāyaṇa. This is his good fortune. Therefore, according to this, we change the name. Why? Because every name is meant for becoming a servant of Kṛṣṇa. So just like Upendra. Upendra means Vāmanadeva. So if you call "Upendra, Upendra," or similarly, that name is taken account of. So that will be explained later on.

Lecture on SB 6.1.28-29 -- Honolulu, May 28, 1976:

The description of the Yamadūtas is there, that twisted face and very ugly-looking, very fierceful, and with ropes in the hand. So naturally he was very afraid. And he was attached to his son, so naturally he wanted to call somebody to save him, so he called his affectionate son, whose name was Nārāyaṇa. This is the opportunity. Kṛṣṇa is so kind upon His devotee. This Ajāmila was in the beginning a devotee. Later on he fell down. But Kṛṣṇa, Nārāyaṇa, is so kind that He gave him the dictation that "You keep your son's name as Nārāyaṇa," so that he'll be able to call the holy name Nārāyaṇa by calling his son. He was very much attached to the youngest son, whose name was Nārāyaṇa. So, unconsciously, he was chanting the holy name of Nārāyaṇa, although he never meant that he's calling real Nārāyaṇa. He's asking his son, Nārāyaṇa, "My dear son, Nārāyaṇa, please come here, take your food, sit down here, play here, Nārāyaṇa, Nārāyaṇa, Nārāyaṇa." This was practice. This opportunity was given to Ajāmila that, although he fell down from his standard of devotional service, but he got the opportunity of chanting "Nārāyaṇa." Ante nārāyaṇa smṛtiḥ (SB 2.1.6). And when we are afraid of something, so we chant, we call somebody who is very dear. This is very psychological.

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

He very much appreciates. Because the name of God and God is not different, so immediately he becomes in touch with God. As soon you chant Hare Kṛṣṇa, immediately we are in touch. So He very much appreciated. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ. Puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17). Śravaṇa means hearing, and kīrtana means chanting. So anyone who is chanting God's name and one who is hearing God's name, both of them are becoming purified, puṇya. Puṇya means piety. So simply by chanting... This is the example, that this man was addicted to so many sinful activities, and out of fear or out of his good luck, he chanted "Nārāyaṇa." Immediately the attendants of Nārāyaṇa has come to deliver him. And now there will be talk between the order carriers, attendants of Yamarāja and Viṣṇudūta, and that we shall discuss later on.

Lecture on SB 6.1.33 -- Honolulu, June 1, 1976:

Yamunacārya was a very big king. So he had very good opportunity for sex life, he was king. But later on he became perfect Vaiṣṇava, devotee. So after he became devotee, he was expressing his experience, that "Since I have taken to Kṛṣṇa consciousness and I am enjoying that ecstatic love for Kṛṣṇa, whenever I think of sex with woman, I spite." Bhaktiḥ pareśānubhavo viraktir anyatra ca (SB 11.2.42). So if we want to be free from the entanglement of this world, we should practice... That practice, simply artificial practice will not help. Unless we advance in Kṛṣṇa consciousness, unless we become accustomed to enjoy this ecstasy of chanting and dancing, it is not possible.

Lecture on SB 6.1.39 -- San Francisco, July 20, 1975:

So here, veda-praṇihita, the Veda. The Vedic literature, that is dharma, no manufacturing. Nowadays it has become a fashion. So Vedas, that is beginning. Millions, nobody can give any description, since when the Vedas are coming down by the paramparā system. But after this Vedic period, so many religious system has come out. Up to five thousand years before, the Vedas were accepted all over the world, Vedic civilization. Then later on, gradually, they, the Christianity has come, the Muhammadanism, Islamism has come, Buddhism come, and now there are so many other, this samāja, that samāja, this religion, this religion, this religion. Because that means people are getting out of the touch of the Vedic civilization. So this Kṛṣṇa consciousness movement means we are trying again to bring them to this Vedic civilization.

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

So sincere..., those who are actually followers of Vedas, they should understand that there is no difference between the Lord and His words—absolute. We read Bhagavad-gītā, the words of Kṛṣṇa. Then how we can change the meaning of Gītā when it is spoken by Lord? Does it mean that I am greater than the Lord? "Kṛṣṇa left something to be told by some rascals later on"—is that the meaning of Bhagavad-gītā? Then where is the authority of Bhagavad-gītā? If the meaning was to be corrected and commented by a conditioned soul, then where is the authority of Bhagavad-gītā? Then what is the necessity of reading Bhagavad-gītā? Simply because it is written in Sanskrit? No. That is not the fact. The words of Bhagavad-gītā are Kṛṣṇa. That should be taken into consideration. That is real reading of Bhagavad-gītā. And if we read Bhagavad-gītā according to my whims—I like some stanza; I take it, and other stanza I give up—that is not reading of Bhagavad-gītā. You have to take everything, what it is presented. Just like Arjuna says, who has taken Bhagavad-gītā as it is. He says, sarvam etad ṛtaṁ manye yan māṁ vadasi keśava: (BG 10.14) "My dear Lord..." He... Of course, he was friend. "My dear Kṛṣṇa, whatever You have spoken, I accept in toto." There is no question of eliminating this stanza and that stanza. I accept some, selected, and I become a student of Bhagavad-gītā and authority of Bhagavad-gītā. No. That is not authority of Bhagavad-gītā. You have to accept.

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

How? In the Bhagavad-gītā you will find that vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). Sarvaṁ vedam: "all Vedas." "All Vedas" means originally there was one Veda, Ṛg Veda, or, somebody says, Atharva Veda. Then, later on it was divided into four: Ṛg, Sāma, Yajur, Atharva. Then, from the Vedic injunction, then it was summarized, which is called Vedānta, summarized in sūtras. Janmādy asya yataḥ (SB 1.1.1), athāto brahma jijñāsā. In the sūtra there are so many meanings. Then the Upaniṣads, 108 Upaniṣads, they are also Vedic. Then they were explained further for ordinary men—the Purāṇas. They are also Vedas. Then it was further explained by Mahābhārata. So that is also Veda. Rāmāyaṇa, that is also Veda. So any scripture, any literature, transcendental literature, whose aim is to understand God, that is Veda.

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

Yes. Lord Buddha was patronized by the then emperor, Ashoka. And anything patronized by the state, it becomes very popular. Yad yad ācarati śreṣṭhaḥ lokas tad anuvartate (BG 3.21). So Lord Buddha converted Ashoka, Emperor Ashoka, to this religion. Therefore whole India became Buddhist. And later on, when Buddhism was driven out of India, the Jainism and similar other religious principles became visible. Ahiṁsā paramo dharmaḥ. Lord Buddha... Ahiṁsā paramo dharmaḥ is also Vedic religion, but they stressed especially on ahiṁsā. In the Bhagavad-gītā you will find: amānitvam adambhitvam ahiṁsā kṣāntir ārjavam (BG 13.8). These are the different steps of progressing in knowledge and religion. The first thing is amānitvam. Amānitvam means very humble. Very humble. And therefore Caitanya Mahāprabhu teaches that tṛṇād api sunīcena, "Just become humbler than the straw in the street or grass." To become religious means... Lord Jesus Christ also, he taught like that—"The humble and meek will attain the kingdom of God." Is it not said like that?

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

I know in Allahabad there was a doctor, Kabhir, a Dr. Kabhir. And because in my previous household life I was a chemist and druggist, I was supplying medicine, so he was my customer. So he had that... This Dr. Kabhir was a compounder. Later on he practiced. So he had very, very big prac... He was my biggest customer. He was purchasing medicine like anything. But he had experience. He learned from an experienced doctor. He cannot be called a bogus, because whatever he learned, he was... But generally, one who is not a bona fide doctor, he is called a quack. So anything, experience required, not that you have to go to the medical college. If you are trained under a bona fide doctor, then also you can get the quality of a doctor. Similarly, the whole thing is tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12). One should go to the bona fide spiritual master to learn this transcendental science.

Lecture on SB 6.1.55 -- Paris, August 11, 1975:

So this embracing of young man and young woman on the public street was strictly prohibited, especially for the higher castes. But the śūdras, the lower class, fourth-class men, they used to do such things sometimes, not always. And what was their position? Pitvā ca madhu maireyaṁ madāghūrṇita-netrayā. They were not only embracing but they were drunken. And their eyes were rolling in a different way. Mattayā, and being mad, almost mad, mattayā, or intoxicated, viślathan nīvyā vyapetaṁ nirapatrapam, the dress of both of them were loose and they did not care for it. So in this posture—krīḍantam, doing their own business; anugāyantam, singing; hasantam, laughing, cheering, hasantam; anayāntike, in a place in the forest—so he saw, this young man. So after seeing that, he also become inclined, lusty, and that will be explained next, that he became a victim of this lusty woman and then he lost his good character and left home and his young wife, coming of very respectable family. He forgot everything. Then, in association with this prostitute, he gradually became degenerated, degraded. He became a thief. He became a rogue. He became a cheater. That will be explained later on.

Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975:

These are qualifications of the most exalted person. In the society the brāhmaṇa is the topmost division of human society, not by caste or by birth but by qualification. These things are spoken about Ajāmila. These are ajāmila-upākhyāna, the history of Ajāmila. Ajāmila, although he was a very well trained brāhmaṇa boy at the beginning of his life, but later on, on account of bad association he became the most sinful man in the world. But at the end of his life he chanted the holy name of Nārāyaṇa, not meaning Nārāyaṇa the Supreme Personality of Godhead, but his youngest son's name was Nārāyaṇa. He called the holy name of Nārāyaṇa, calling his son. He did not know that he is chanting the holy name of Nārāyaṇa, and still, he got salvation. That is the purport of this history, that the holy name of God, Nārāyaṇa, Kṛṣṇa, Rāma... There are many names of the Lord. Nāmnām akāri bahudhā. He has got thousands of names, and you can chant any one of them, either Kṛṣṇa or Rāma, Govinda, Nārāyaṇa, like that. So you get the result.

Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975:

So the Ajāmila later on became a great sinful person. Therefore he was to be taken to Yamarāja. But because he chanted at the end of his life "Nārāyaṇa," he became purified from all sinful activities. So the order-carriers of Nārāyaṇa came to deliver him, save him from the hands of the Yamadūta. So the Yamadūta is describing the history of Ajāmila in the past, how he was in the beginning. Because he was the son of a brāhmaṇa, his father trained up the brāhmaṇa boy like a brāhmaṇa. So as such, he got this training. What is that? Ayaṁ hi śruta-sampannaḥ: "This boy got training to become expert in Vedic knowledge." Śruta-sampannam. Śruta means Vedic knowledge, and sampannaḥ means finished.

Lecture on SB 6.1.56-57 -- Bombay, August 14, 1975:

That, this, we may describe later on and how degradation begins even to exalted person, as described, Ajāmila. So the degradation began—dadarśa, he saw on the way... Kāminaṁ kañcic chūdram. Chūdram, these male-female behavior... Nowadays, not so much in India, but in the Western countries it is very usual thing—a young man is embracing another young woman or kissing. So there is no fault. But according to Vedic civilization, this is fault because it will give chance to others. Nowadays in picture they are also shown to enthuse others to become lusty, and that is the beginning of his falldown. But there is no restriction. The young men, they are seeing daily in the cinema, on the road, in their school, college. But this Ajāmila, although he was so exalted a brāhmaṇa, simply by seeing one śūdra... Śūdra means who has no training, fools, rascals. So he was embracing another woman, and that became attractive to this Ajāmila, and then he wanted to do the same thing and he became degraded. This will be described later on.

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

So the speeches of the Yamadūta, assistants of Yamarāja, was thus finished, arguments. The argument was that "This man, Ajāmila, born of a brāhmaṇa father, although acquired all qualification... He was qualified brāhmaṇa, not simply born of a brāhmaṇa father, but qualified brāhmaṇa, with full knowledge of Vedic instruction, nice character, very gentle and silent and offering respects to elderly persons, spiritual master, father. In this way he was perfect brāhmaṇa. But due to his contact with a prostitute he lost his all good qualification. And later on, he had to earn money by hook and crook, and thus he degraded more and more, and therefore his sinful activities are now responsible for his punishment, and we shall take him to the court of Yamarāja." That was the summary of the speech of the Yamadūta. Evaṁ te bhagavad-dūtā yamadūtābhibhāṣitam.

Lecture on SB 6.2.14 -- Vrndavana, September 17, 1975:

Of course, in the beginning it is not possible, but the ultimate goal of life is to give up viṣaya—no more āhāra-nidrā-bhaya-maithuna. That is called viṣaya chādiyā. Just like Raghunātha dāsa Gosvāmī did. He came here, lived in Vṛndāvana. He was a very, very rich man's son. Five hundred years ago his father's income was twelve lakhs of rupees. Now it may be crores of rupees. Five hundred years He was such a rich man's son. And very beautiful wife. Because Raghunātha dāsa Gosvāmī was restless, he was always trying to go with Caitanya Mahāprabhu, so his father and uncle He was the only son of these two brothers. So they thought that "This boy is very restless. He wants to go away with Caitanya Mahāprabhu. Let him have a very nice, beautiful wife and he'll be attracted." But he was not attracted. He was not even going inside the house. He was lying down outside the house, young man. He had no taste for viṣaya. Viṣaya chādiyā. Therefore later on he became Raghunātha dāsa Gosvāmī. Formerly he was simply Raghunātha, and when he joined Caitanya Mahāprabhu, then he became Raghunātha dāsa Gosvāmī.

Lecture on SB 7.6.1 -- San Francisco, March 3, 1967:

Even his father was against him because he was teaching this bhāgavata-dharma, and the teachers were complaining to his father, "Sir, your son, we do not know how he has learned this bhāgavata-dharma. He is simply teaching. As soon as he gets some opportunity he makes this education of God consciousness, or Kṛṣṇa consciousness, to other children. So what to do with your son?" The father asked, "Where you have learned this? Tell me." Those topics will come later on. Now here Prahlāda Mahārāja, as soon as he saw some opportunity that the teacher is out of the class, he will call all the boys, "My dear friends, this bhāgavata-dharma, this understanding God consciousness or Kṛṣṇa consciousness, should be learned from the very beginning of life." "Why? Let us play. Why bhāgavata-dharma now? All right, if there is Kṛṣṇa consciousness movement, when we shall get older or when the time of death will be nearing, we can study at that time bhāgavata-dharma."

Lecture on SB 7.6.1 Excerpt -- Toronto, June 17, 1976:

So he instructed her. And later on, as women usually forget, she could not utilize the instruction of Nārada Muni, but the child was within the womb of his mother, he heard it from Nārada Muni and became a great devotee. This is the history of Prahlāda Mahārāja's birth. There are many other things. If you read this Seventh Canto, Śrīmad-Bhāgavatam... So anyway, somehow or other, he became a great devotee of the Lord. But he was born in a family of atheists. His father, Hiraṇyakaśipu, was atheist number one, but the child was a devotee. Such thing happens. The father is devotee and the child is a demon. And sometimes the father is a demon but the child is a devotee. Everyone comes with his own karma. It doesn't mean that because the father is atheist, therefore the child has to become an atheist. Or the father is a devotee, therefore the child has to become a devotee, no. Everyone is responsible for his past deeds. So Prahlāda Mahārāja was a devotee, but his father did not like that the child should be trained up as a devotee. That was the misunderstanding between the father and the son and the whole history of Prahlāda Mahārāja's life is a description of misunderstanding between the father and the son. The father did not like that the son should be a devotee, but Prahlāda Mahārāja would not give up his devotional service.

Lecture on SB 7.6.2 -- Vrndavana, December 3, 1975:

Prabhupāda: So why waiting?

Akṣayānanda: We're going to wait for your convenience.

Prabhupāda: Huh?

Akṣayānanda: For your convenience.

Prabhupāda: No, no. My convenience is not there. We can see later on.

Akṣayānanda: Very well.

Prabhupāda: But in time the Deity door must be open.

Akṣayānanda: We can keep schedule now.

Prabhupāda: Yes.

Akṣayānanda (aside): You can inform him.

Prabhupāda: We can go after finishing and offer respect. That doesn't matter. But the Deity must be open.

Akṣayānanda: Yes. It is now.

Lecture on SB 7.6.6 -- New Vrindaban, June 22, 1976:

These are the bhakti ways. There are nine different processes prescribed in the śāstra: śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam pāda-sevanam arcanam... (SB 7.5.23). This is arcanam, worshiping the Deity in the temple, this is called arcanam. The Lord is called arca-vigrahaḥ, arca-avatāra. He is also incarnation. Another incarnation, arca-avatāra. He's giving facility to the devotees to handle Him. If you do not get the opportunity to serve the Lord, how you can be perfect? So this arca-vigrahaḥ is Lord's incarnation to give facilities to people like us who cannot see God everywhere. For the neophyte devotees, it is essential to worship the Deity. But if we simply worship the Deity without hearing about the Lord, śravaṇaṁ kīrtanam—these things are essential—then the Deity worship will be a burden. At a certain point, it will be a burden, and gradually it will be neglected, and the whole thing will be spoiled. So both things should continue: bhāgavata-mārga and pañcarātriki-mārga. Deity worship is pāñcarātriki-vidhi, and bhāgavata-mārga is hearing, chanting, like that. Both of them should be accepted, parallel line. Otherwise, one without the other will be later on troublesome. So you must continue.

Lecture on SB 7.6.6 -- New Vrindaban, June 22, 1976:

We are acting, working for some good achievement. So our achievement, means the human form of achievement is mukunda-caraṇāmbujam. Mukunda means Kṛṣṇa. How to get shelter of the lotus feet of Kṛṣṇa. That is the supreme achievement. Therefore Prahlāda Mahārāja advises, tato yateta kuśalaḥ kṣemāya bhavam āśritaḥ. Those who are fallen in this material world, somehow or other... It is not our place. This is a rotten place, but somehow or other we have fallen. Bhavam āśritaḥ, we have, instead of taking shelter of the lotus feet of Kṛṣṇa, we have taken shelter of this material world. Therefore it is called bhavam āśritaḥ. For them it is imperative that śarīraṁ pauruṣaṁ yāvan na vipadyeta puṣkalam. So long we are young, very strong body, senses are working nicely, this opportunity should be utilized for advancing Kṛṣṇa consciousness. Therefore a calculation is there. One may think, "Yes, that's all right, but I'll live at least one hundred years. So let me enjoy now sense, and later on we shall see the business of Kṛṣṇa consciousness." No. Prahlāda Mahārāja is warning: Yes, you have maximum. But nobody now is living hundred years. Everyone knows.

Lecture on SB 7.7.19-20 -- Bombay, March 18, 1971:

All right, we shall see later on. Take it for agronomist, geologist. But soil expert (laughter). Soil expert to... He knows how to find out a particular type of mine. They can find out, "Here there is mica, in this soil there is coal, in this soil there is gold." So Prahlāda Mahārāja is giving very nice example that, svarṇaṁ yathā grāvasu hema-kāraḥ. Hema-kāraḥ means goldsmith, not goldsmith. Goldsmith is manufacturer of gold ornaments. Hema-kāraḥ means gold expert, you can say. He can find out in the soil where there is gold mine. Still there are. I know when I was managing Dr. Bose's laboratory, one chemist, Chandra Bhusan Vadery (?), he was a well known chemist in Calcutta. So, one Marwari gentleman was after him. He said that "I know how to find out gold mine." So, the Marwari gentleman spent after him lakhs of rupees and he said that "Here there is gold," but unfortunately gold was not found. (chuckles) And the gentleman lost so much money. So, but there are experts otherwise how gold mines are found out? There are experts. So here it is said... It is not new thing. Prahlāda Mahārāja said that this art is known millions and millions of years ago. It is not that the modern science has discovered airplane, modern science has discovered how to go to other planet and they have mining industry, no. These are all known. There is no question of modern science. Now, otherwise how Prahlāda Mahārāja gave this example? Vivikta, viviktatma jnana, jnani napi bhavena brahmata praktikasam syat (?).

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

We are simply just demonstrating everything. You can do it. You can have a picture like this and you can chant with the tune. If you like, you can play the record and chant. That is very nice. So all worship is concentrated there. Here it is said that sādhu-bhaktānām saṅgena and īśvarārādhanena ca, and you have to worship. So if you make this process, then you become fully in Kṛṣṇa consciousness wherever you live and whatever you are, and your life is perfect. And there is nothing objectionable. This picture, anyone can have. This picture or small picture, whatever you can. Like this way, Caitanya Mahāprabhu's picture, and offer Him little fruits and little flower and little incense, and chant and dance. Never mind what you are, what is your condition. Everything will come later on. Yena tena prakareṇa manaḥ kṛṣṇe niveṣayet. Somehow or other you engage your mind in this process. Then everything will come automatically. You'll know. You'll know what to do. And there is spiritual master guidance. This is the beginning of Kṛṣṇa consciousness.

Lecture on SB 7.9.4 -- Mayapur, February 11, 1976:

His mother was attacked by the demigods, headed by Indra, and they were dragging her to their palace. Narada Muni met, said "What are you doing this? You are harassing one woman?" "No sir, we are not harassing, only we are taking her in our place to wait for the deliverance of the child. Then we shall kill him. Because he is born of atheist father, so he is another demon." Narada Muni said, "No, no, no, you are mistaken. He is not demon, he is mahā-bhāgavata." So in the beginning he was mahā-bhāgavata, since he was in within the womb of his mother. And later on he is mahā-bhāgavata. This is called nitya-siddha, eternally mahā-bhāgavata. Eternally mahā-bhāgavata never forgets Kṛṣṇa, in any circumstance. That is the sign of mahā-bhāgavata, nitya-siddha. Prahlāda Mahārāja was put into so many trials when he was only a child, still he never forgot Kṛṣṇa. That is the sign of mahā-bhāgavata. In any circumstances.

Lecture on SB 7.9.4 -- Mayapur, February 11, 1976:

He is the enjoyer. He is the proprietor. That is eternally, He is master, and we are eternally servant. If you keep this position, that is Kṛṣṇa consciousness. So mahā-bhāgavata, they know always, they never forget this position, and those who are fallen souls, conditioned souls, they do not know it, so they have to be raised to that stage. That stage, how? So he is also nitya-siddha. Nitya-siddha kṛṣṇa-bhakti. Kṛṣṇa-bhakti, as soon as one becomes Kṛṣṇa conscious fully, he becomes nitya-siddha again. So either you come by sādhana-bhakti or naturally, the, when you come to the ultimate stage, everyone is nitya-siddha. So nitya-siddha, those who come from Vaikuntha, they are never fallen, never forgets Kṛṣṇa, that is nitya-siddha, and by the teachings of nitya-siddha mahā-bhāgavata, if one follows and then becomes by sādhana-siddha, by regulative principle, they also become nitya-siddha later on. And when one becomes nitya-siddha again, there is no difference between this living entity and that living entity, samaḥ sarveṣu bhūteṣu.

Lecture on SB 7.9.8 -- Mayapur, February 15, 1976:

So Vaiṣṇava has to tolerate in order to make progress in spiritual life so many enemies, Even at home, father will be enemy. So don't be hesitant and don't be agitated by such circumstances. Prahlāda Mahārāja had to suffer so many things. Still, he remained Kṛṣṇa conscious, and ultimately he saw Lord Nṛsiṁha-deva and had the privilege of offering prayers. We shall discuss later on.

Lecture on SB 7.9.8 -- Mayapur, February 28, 1977:

So there will be. This Hiraṇyakaśipu is also described by Prahlāda Mahārāja as a snake. When Nṛsiṁha-deva is so angry so he will say later on that modeta sādhur api vṛścika-sarpa-hatyā: (SB 7.9.14) "My Lord, You were very much angry on my father. Now he's finished, so there is no more reason for Your remaining angry. Be pacified. Nobody is unhappy for killing my father. Be sure. So there is no cause of anguish. These all these demigods, Lord Brahmā and others, they are all Your servants. I am also Your servant's servant. So now the envious snake is killed. Everyone is happy." So he gave this example that modeta sādhur api vṛścika-sarpa-hatyā. A sādhu, a saintly person, never likes killing of any living being. They are not happy... Even a small ant is killed, they are not happy: "Why ant should be killed?" What to speak of others, even a small ant. Para-duḥkha-duḥkhī. It may be an ant, insignificant, but at the time of death he has suffered. A Vaiṣṇava is unhappy: "Why an ant should be killed?" This is para duḥkha-duhkhi. But such Vaiṣṇava is happy when a snake and a scorpion is killed. Modeta sādhur api vṛścika-sarpa-hatya. So everyone is happy when a snake or scorpion is killed because they are very, very dangerous. Without any fault they bite and create havoc.

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

So that snake was there, and from the face of the snake I could understand that she was, it was so afraid. He could understand that "Now I'm going to be killed by so many people. They have come." So I told them that "Don't kill this poor fellow. Better take it and send it to the forest." But they took it away, but I later on understood they killed it. So once I saw in our Māyāpur, Lord Caitanya's birthplace, so a snake was going, a black snake with... In Bengal there are many snakes. So my Guru Mahārāja was on the upstair and everyone asked the permission whether this should be killed. He said immediately, "Yes. He should be killed." So at that time I thought that "How Guru Mahārāja ordered for killing the snake?" Then, after so many years, when I began to read Bhāgavatam and came to this passage, Prahlāda Mahārāja assertion, modeta sādhur api vṛścika sarpa-hatyā, then I thought that "My Guru Mahārāja did right thing." Here also, modeta. Even a sādhu. Then why a sādhu is pleased when a sarpa, a scorpion, or snake is killed? The reason is that these two kinds of creatures, they bite innocent persons without any fault. Without any fault.

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

So next verse will be discussed sometimes later on because I am leaving this place tomorrow. So tomorrow, of course, Rādhāṣṭami, we shall have meetings in daytime. And... Of course, those devotees are present, please come tomorrow, Rādhāṣṭami. Try to understand the Rādhā's position in relationship with Kṛṣṇa. This Kṛṣṇa consciousness movement is very nice. Try to understand it in so many ways. We have got immense literature. If lifelong we try to understand, there is sufficient stock. It is not hackneyed. You'll get nava-navāyaman. Newer and newer things you'll get, experience. Ānandāmbudhi-vardhanam. And the more and more you get relish in Kṛṣṇa consciousness, your transcendental pleasure becomes more and more appreciated. It is so nice.

Lecture on SB 7.9.14 -- Mayapur, February 21, 1976:

So long, long ago, sometimes in the year 1933 in this Caitanya Math, there was a big snake came out in my front. I was taking bath. So everyone was looking what to do. So Guru Mahārāja was on the upstair. He immediately ordered, "Kill him." So it was killed. So at that time, 1933, I was newcomer. So I thought, "How that? Guru Mahārāja ordered this snake to be killed?" I was little surprised. But later on, when I saw this verse, I was very glad. Modeta sādhur api vṛścika-sarpa-hatyā (SB 7.9.14). It remained a doubt, "How Guru Mahārāja ordered a snake to be killed?" But when I read this verse I was very much pleased, that these creatures, or creatures like the snake, they should not be shown any mercy. No. And Cāṇakya Paṇḍita said there are two kinds of cruel creatures. One kind is a sarpaḥ krūraḥ. The snake is very cruel. Sarpaḥ krūraḥ, khalaḥ krūraḥ. And khala, a person who has awakened the quality like snake... Then there is no fault. Why a snake is called so cruel? Because unnecessarily they bite. If somebody commits some offense unto you, if you bite me, that is reasonable. But I have no fault, but you are biting me. The vṛścika, scorpion, and snake, they do that, without any offense. A man is passing, an animal is passing—unnecessarily it bites, without offense. A man is sleeping—it bites. Therefore they are very dangerous. Similarly, there are men also like the snake—without any fault, they bite, without any fault. If I do something faulty, you can punish me, bite. But without any fault, if you bite me... So therefore Cāṇakya Paṇḍita says, sarpaḥ krūraḥ-khalaḥ krūraḥ sarpāt krūrataraḥ khalaḥ. Such person is called khala, envious, jealous.

Lecture on SB 7.9.37 -- Mayapur, March 15, 1976:

So this is going on. As soon as there is creation... Brahmā was created and he was given the Vedic knowledge. Tene brahma hṛdā ādi-kavaye. We get it. Brahmā was born. He was to establish the kingdom of God or, as Brahmā was born, the other living entities also were in the body of Garbhodakaśayī Viṣṇu. They were also to take birth later on. And before their birth, Brahmā was instructed Vedic knowledge. Vedic knowledge means these bewildered living entities struggling for existence may get Vedic knowledge so that they can revive their old, original Kṛṣṇa consciousness. This is the purpose of Vedic knowledge. In the Bhagavad-gītā it is said, vedaiś ca sarvair aham eva vedyam (BG 15.15). The Vedic... What is Vedic knowledge? Vedic knowledge means to revive our Kṛṣṇa consciousness. That is Vedic knowledge. If you revive your Kṛṣṇa consciousness, that is the perfection of Vedic knowledge. But if you read only Vedas and perform formalities, ritualistic ceremonies, but you do not awaken your Kṛṣṇa consciousness, that is useless waste of time.

Lecture on SB 7.9.43 -- Calcutta, March 23, 1976:

So Prahlāda Mahārāja and every Vaiṣṇava who is actually following the paramparā system of Vaiṣṇava duty, they are anxious. Prahlāda Mahārāja says that śoce tato vimukha-cetasa. And why they are vimūḍhān? Because vimukha cetasa: "They don't like You. They don't care for You: 'I don't care for God. I don't accept Kṛṣṇa,' these vimūḍhas." So all the Vaiṣṇavas, especially those who have taken to Kṛṣṇa consciousness movement... Prahlāda Mahārāja will speak later on that "Sir, I am not inclined at all to go alone to Vaikuṇṭha. I must take them all with me. Otherwise I don't want." Prahlāda Mahārāja is devotee. He can ask Kṛṣṇa the power, "Give me such power that along with me I shall take all of them." And that is Vaiṣṇava. He can do so. Vaiṣṇava ṭhākura, tomāra kukkura, boliyā janaha more. Therefore we have to become a dog to Vaiṣṇava. Chādīyā vaiṣṇava sevā, nistar payeche kebā. Without serving Vaiṣṇava, nobody can be delivered, because he is so merciful, he can demand to Kṛṣṇa, "Please, on my sake please excuse him. I'll take him with me." So Kṛṣṇa grants him, "All right, you take them." That Vaiṣṇava is such...

Lecture on SB 7.9.43 -- Calcutta, March 23, 1976:

Prahlāda Mahārāja, he is bhakta. He is simply seeking the blessings of the Lord how he can deliver these vimūḍhān. Śoce tato vimukha-cetasa māyā-sukhāya. Indriyārthe. These men are so busy. You'll see in big, big cities, they are so busy. What is their end of business? The end of business is māyā-sukhāya. He'll discuss also later on. Yan maithunādi gṛhamedhi sukhaṁ hi tuccham (SB 7.9.45). These grhamedhi, those who are so much attached to family life and working so hard day and night, what is the attraction? The attraction is yan maithunādi, sex, and nothing more. Prahlāda Mahārāja will discuss. So what is this happiness, sex? You cannot enjoy it for long time, and still, for this momentary happiness you are working so hard, forgetting your real business, how to realize God. Are they not vimūḍhān? Certainly they are vimūḍhān. They do not know what is the interest of life. So Prahlāda Mahārāja is thinking. But these rascals, they are not thinking how they are wasting their valuable time.

Lecture on SB 7.12.2 -- Bombay, April 13, 1976:

Don't talk nonsense. Simply be engaged in talking about Kṛṣṇa. Sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18). Our talking should be engaged about vaikuṇṭha-guṇānuvarṇana. Vaikuṇṭha means the Supreme Lord Kṛṣṇa, about Him. We can talk so many things about Kṛṣṇa. Therefore we require to read books. Bhāgavatam means it is full of topics of Kṛṣṇa and His devotee. That is Bhāgavatam. And Bhagavad-gītā is full of instruction given by Kṛṣṇa. Why don't you talk about that? Caitanya-caritāmṛta... We have got so many books. This should be our principle; we should not talk any nonsense. That is called yata-vāk. Yata-vāk means gontrolling the talking power. Yata-vāk. Samāhitaḥ, very sober. Try to become sober, don't talk nonsense, and abide by the orders of guru and śāstra. In this way training begins. It does not mean that you have to learn very big grammatical rules and... No. That you shall see later on. First of all build up character. Then it will be helpful to make further progress in spiritual life.

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

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.

So these are the symptoms. We shall discuss later on. The time is eight-twenty. If you have got any questions about this?

Lecture on SB Lecture -- Melbourne, May 19, 1975:

Later on, with the progress of Kali-yuga... Kali-yuga means the dark age or the sinful age or the age for argument, unnecessary talks and fight. This is called Kali-yuga. That is going on. Since the last five thousand years, the Kali-yuga has begun, and the beginning of Kali-yuga was cow-slaughtering. When Mahārāja Parīkṣit was touring all over the world, he saw one black man was attempting to kill one cow. And Mahārāja Parīkṣit saw this and immediately... The cow was trembling for being slaughtered. And Mahārāja Parīkṣit saw, "Who is this man, trying to kill a cow in my kingdom?" So immediately he took his sword. That is kṣatriya. Kṣatriya means that... Kṣat means injury, and trāyate—it is called kṣatriya. There are persons who want to do harm to others. It has increased now. But during the time of Mahārāja Parīkṣit's time, it was not allowed. The king is responsible. The government is responsible that any one of his subject, either animal or man, he is not disturbed, he feels secure of his property, of his person. And it is the duty of kṣatriya to save him, to protect. This was the system of government. So that's a long story.

Page Title:Later on (Lectures, SB)
Compiler:Visnu Murti, Mayapur
Created:18 of Mar, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=123, Con=0, Let=0
No. of Quotes:123