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Material enjoyment (Lectures, Other)

Lectures

Nectar of Devotion Lectures

The Nectar of Devotion -- Bombay, January 6, 1973:

So devotees of Lord Śiva can get all material facilities. And Lord Viṣṇu..., because he is going to be transferred to the spiritual world, therefore gradually his material affection is curtailed. Of course, when he is advanced in devotion then his material comforts are not curtailed. But when he is not advanced, if he thinks that "By becoming Vaiṣṇava I shall be materially very opulent and I shall enjoy this material enjoyment," then it is curtailed. That is explained in Bhāgavata and Caitanya-caritāmṛta. Yasyāham anugṛhṇāmi hariṣye tad-dhanam. Because Viṣṇu knows that "He wants Me, at the same time he wants some material opulence, so this is his ignorance. This is his ignorance. If he wants material opulence, then he has to remain here within this material world. But he wants Me." So to have Kṛṣṇa, that is in the spiritual world. So if you have got attachment for this material world, then you cannot go. A slight attachment for this material world will oblige him to take another birth. If the mind is absorbed in karma or material comfort, then Kṛṣṇa will give you, "All right.

The Nectar of Devotion -- Bombay, January 10, 1973:

That Bhakti-rasāmṛta-sindhu, the Sanskrit word... We have short cut the translation, Nectar of Devotion, but the, Rūpa Gosvāmī's purpose is to present the ocean of bhakti-rasa. Rasa means mellow. The juice. It is just like ocean. This ocean has limitation, but that is unlimited. Ānandāmbudhi-vardhanam. Caitanya Mahāprabhu said this ocean is increasing. Now, this material ocean, it has got limit. It cannot increase unlimitedly. That is not possible. Otherwise, how you could build these houses on the beach? No, it is ordered not to come forward beyond this line. But the spiritual bliss type ocean is increasing. Ānandāmbudhi-vardhanam. That is the difference between spiritual bliss and material enjoyment. Material enjoyment is limited. You cannot enjoy unlimitedly. That is not possible. Just for few seconds, for few minutes, or for few hours, then it becomes disgusting. That is the material enjoyment. But the spiritual enjoyment, spiritual bliss is different. That is simply increasing. So, therefore in the śāstra it is said, ramante yoginaḥ anante (CC Madhya 9.29). Those who are yogis, bhakta-yogi, they enjoy unlimitedly. Rāmante yoginaḥ anante, and that is satyānande. That ānanda bliss is real bliss. This is artificial. This is perverted reflection.

The Nectar of Devotion -- Bombay, January 10, 1973:

So the blissful enjoyment with Kṛṣṇa, it is unlimited. That is called Bhakti-rasāmṛta-sindhu. Rasa and amṛta. Amṛta, that is not dying, that is not possible. Want (?) some material enjoyment. It is not possible. But, because we are preaching Kṛṣṇa consciousness, they still persisted. Yes, this is the difference. You will feel more and more enthusiasm. In this material world, the more you'll work, you'll feel tired. And the spiritual world, the more you work, you'll feel enthused. That is called anandāmbudhi-vardhanam. That is the test. If our workers are feeling tired, then that means he's working materially. And if he's feeling enthused, more and more, that is his, he's working spiritually. Ānandāmbudhi-vardhanam. That is the spiritual test. Rāmante yoginaḥ anante satyānande cid-ātmani (CC Madhya 9.29). That is cid-ātmani, that is spiritual, not material. So here, we are trying to enjoy material. So how we can be happy? That is not possible. Materially we cannot be happy, therefore Bhagavad-gītā gives us indication, sukham ātyantikaṁ yat tad atīndriya grāhyam (BG 6.21). If you want happiness, happiness is our prerogative. Every individual soul, happiness. Because Kṛṣṇa is sac-cid-ānanda-vigraha, eternal, blissful, ānanda. Ānanda, blissful. Cit, knowledge and sat, eternal. That is Kṛṣṇa. Sat-cid-ānanda-vigrahaḥ.

The Nectar of Devotion -- Vrndavana, November 7, 1972:

So one... Yogis, they are training the senses how to restrain them from sense gratification, but a devotee, on account of their senses being engaged in the service of the Lord, there is no poisonous effect of the senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Kṛṣṇa's another name is Hṛṣīkeśa. Rathaṁ sthāpaya acyuta. Hṛṣīkeśa. In the Bhagavad-gītā, this word is used, Hṛṣīkeśa. So Hṛṣīkeśa means "the master of the senses." Actually, our senses are given by Kṛṣṇa. We wanted a type of instrument to enjoy certain type of material enjoyment, and Kṛṣṇa has given us senses. Actually, the proprietor of the senses is Kṛṣṇa; therefore His name is Hṛṣīkeśa, "master of the senses." So if we actually use the senses for the service of the proprietor of the senses, that is bhakti. Do not..., we do not want to stop the activities of the senses, but it is, they are used for the purpose of the sense proprietor, Hṛṣīkeśa. That is called bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Bhakti means don't use the senses for sense gratification. Apply the senses for the satisfaction of the proprietor of the senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate (CC Madhya 19.170). Go on.

The Nectar of Devotion -- Vrndavana, November 8, 1972:

Acyutānanda: " 'Happiness In Kṛṣṇa Consciousness.' Śrīla Rūpa Gosvāmī has analyzed the different sources of happiness. He has divided happiness into three categories, which are (1) happiness derived from material enjoyment, (2) happiness derived by identifying oneself with the Supreme Brahman, and (3) happiness derived from Kṛṣṇa consciousness. In the Tantra-śāstra, Lord Śiva speaks to his wife, Satī, in this way: 'My dear wife, a person who has surrendered himself at the lotus feet of Govinda and who has thus developed pure Kṛṣṇa consciousness can be very easily awarded all the perfections desired by the impersonalists; and beyond this, he can enjoy the happiness achieved by the pure devotees.' "

Prabhupāda: Go on.

Acyutānanda: "Happiness derived from pure devotional service is the highest because it is eternal, but the happiness derived from material perfection or understanding oneself to be Brahman is inferior because it is only temporary. There is no preventing one's falling down from material happiness, and there is even every chance of falling down from the spiritual happiness derived from identifying oneself with the impersonal Brahman."

The Nectar of Devotion -- Vrndavana, November 8, 1972:

Yes. Happiness, it is our experience that happiness derived from material enjoyment, that is not permanent. That we can understand. But happiness of identifying oneself with Brahman, ahaṁ brahmāsmi, nirbheda-brahmānusandhana, that happiness is also not permanent. That is stated in the Śrīmad-Bhāgavatam: āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta yuṣmad-aṅghrayaḥ (SB 10.2.32). Āruhya kṛcchreṇ... By great austerity, auspici..., and penance, one may rise up to the platform of Brahman realization, paraṁ padam. Āruhya kṛcchreṇa paraṁ padaṁ patanty adhaḥ (SB 10.2.32). Again he falls down. We have seen many big, big sannyāsī. they give up this world as brahma satyaṁ jagan mithyā, false. But after some time, when they cannot actually realize Brahman, they again come to this jagat for humanitarian work, for welfare activities. If jagat is mithyā, then why do they come again to this welfare activity? So jagat is not mithyā, but it is temporary. We do not say mithyā. Vaiṣṇava philosophers, they do not accept the jagat as mithyā. Why? If it is emanation from the Absolute Truth, it must be true. It is not mithyā, but we accept it as temporary. We do not accept as permanent. The permanent jagat is the spiritual world. Paras tasmāt tu bhāvaḥ anyaḥ (BG 8.20). There is another spiritual world; that is sanātana, that is permanent.

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

Bhavānanda: (reading:) "As has been stated before, there are three kinds of happiness: material, spiritual and devotional. Devotional service and the happiness due to its execution are not possible so long as one is materially affected. If someone has desire for material enjoyment or for becoming one with the Supreme, these are both considered material concepts."

Prabhupāda: Yes. Three kinds of happinesses, bhoga, tyāga, and bhakti, sevā. Bhoga tyāga sevā. The karmīs, they are after bhoga, sense enjoyment. And the jñānīs, they are after another side of negation of sense enjoyment. When one is fed up with sense enjoyment... Just like in your country, the young boys, they are practically fed up with the way of sense enjoyment as their fathers and grandfathers had done. So in the name of tyāga, renunciation, they have taken another kind of sense enjoyment—intoxication, unrestricted sex. So this is also another sense enjoyment. Bhoga and tyāga. Real enjoyment is devotion. There is a very practical example. Just like if you get all of a sudden a certain amount of money, say, one hundred rupees note lying on the street, if you get... Or lying here. So if you take it, your conscience will beat, because that does not belong to you. You have picked up. You'll always think, "Oh, I am taking somebody's money. Whose money it was? I'm doing some sinful." In this way, your mind will disturb.

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

Why phalgu? Phalgu means insignificant, and phalgu means there is a river, Phalgu, in the Gayā. Those who have gone to Gayā... There is a river. The Gayā city is situated on the river Phalgu. This river is got Phalgu because on the bed you'll find only sand. But if you push your hand within the sand, you'll find water. Similarly phalgu vairāgya means the so-called sannyāsīs, they have taken the dress of renounced order, but within the heart they have got all desires to fulfill. Within the heart. If you push your hand within his heart, you'll find he has got all desires for material enjoyment. That is called phalgu vairāgya. On the surface there is no water; sand. But within, oh, there is flow of water, going on. So this phalgu vairāgya wallas, Māyāvādī sannyāsīs... Jagan mithyā. They give up this world, so many sannyāsīs. But at heart there is the desire: "I shall become God. I shall become God." Just see. We are trying... The karmīs are trying to become minister, and he's trying to become God. So how much great desire he has got. And outwardly he appears to be renounced.

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

Bhavānanda: "Therefore anyone who has any desire or aspiration for satisfying his senses by becoming more and more important, either in the material sense or in the spiritual sense, cannot actually relish the really sweet taste of devotional service. Śrīla Rūpa Gosvāmī has therefore compared possessing these bhukti (material) and mukti (liberation) desires with being influenced by the black art of a witch. In both cases, one is in trouble. Bhukti means material enjoyment, and mukti means to become freed from material anxiety and to become one with the Lord. These desires are compared to being haunted by ghosts and witches, because while these aspirations for material enjoyment or spiritual oneness with the Supreme remain, no one can relish the actual transcendental taste of devotional service. A pure..."

Prabhupāda: There is said that so long, bhukti-mukti-spṛhā yāvat piśācī hṛdi vartate. Rūpa Gosvāmī. Bhukti-mukti-siddhi piśācī. It is... They are compared with piśācī, What is called, piśācī? Witch? What is that? Witch, what does it mean by "witch"?

Tamāla Kṛṣṇa: One who flies around bewitching people.

Prabhupāda: What is that witch?

The Nectar of Devotion -- Calcutta, January 30, 1973:

This is the only thing. If we have got unflinching faith and devotion to the lotus feet of Kṛṣṇa, then we can automatically become niṣkiñcana, liberated, developed in economic condition. That is not important thing for a devotee. They come automatically. Yoga-kṣemaṁ vahāmy aham (BG 9.22). Kṛṣṇa says. Why he should try for economic development? Kṛṣṇa personally comes. "You want this. Take it." That is devotee. Why he should hankering after economic development? No. Therefore Caitanya Mahāprabhu teaches: na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye (Cc. Antya 20.29, Śikṣāṣṭaka 4). There is no need of hankering. Kṛṣṇa knows what he requires, "How My devotee will be satisfied." Kṛṣṇa knows... If Kṛṣṇa sees that this devotee has got little desire for some material enjoyment, Kṛṣṇa will give.

Just like Dhruva Mahārāja. Dhruva Mahārāja, he went to the forest to worship the Lord, for getting the kingdom of his father or better than that. So although when Dhruva Mahārāja saw the Lord he said svāmin kṛtārtho 'smi varaṁ na yā..., "I, I don't want anything. I am now fully satisfied", still Kṛṣṇa gave him Dhruvaloka. Because he desired: "No, you enjoy. Then you come back again." So there is no need of asking any... Kṛṣṇa knows, as the father knows, the mother knows what is the need of my child; Therefore pure devotee never asks from Kṛṣṇa anything except His service. Mama janmani janamanīśvare bhavatād bhaktir ahaitukī. "Without any cause let me be engaged in Your service." This is Kṛṣṇa consciousness, perfection. Go on.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 1.5 -- Mayapur, March 29, 1975:

This is the argument. Brahma-sukha, to understand brahma-sukha, to release brahma-sukha, if one is giving up everything material... There are three kinds of sukha: material sukha, brahma-sukha, and spiritual sukha. Brahma-sukha is on the margin. Sukha means happiness. Therefore, from logical point of view, we should conclude it that "Kṛṣṇa, being Para-brahman, how He can indulge in material happiness?" This is very important point. If for understanding little bit of brahma-sukha we are giving up all material enjoyment, how Kṛṣṇa can enjoy materially? He is Paraṁ Brahman. Therefore those sahajiyās, those who are taking that Kṛṣṇa is enjoying with ordinary girls, they are very, very, much misled. That is not the fact. Therefore it is said, hlādinī śakti. This is different. This is in the spiritual world the topmost mellow, hlādinī śakti.

So eko brahma dvitīya nāsti: "Brahman, Para-brahman, is one." Kṛṣṇa is one. There is no competition with Kṛṣṇa. Na tasya samaḥ adhikaś ca dṛśyate: "Nobody can be equal with Him; nobody can be greater than Him." Na tasya samaḥ. Samaḥ means equal, and adhikaḥ means greater. That is Para-brahman. That is Kṛṣṇa. So Kṛṣṇa says also, mattaḥ parataraṁ nānyat: (BG 7.7) "There is no more superior entity than Me." So we have to very carefully study Kṛṣṇa. The Kṛṣṇa consciousness movement means to understand Kṛṣṇa very scientifically. It is not sentiment. One must be very philosophically advanced with scientific knowledge.

Lecture on CC Adi-lila 1.16 -- Mayapur, April 9, 1975:

Viṣaya chāḍiyā. Our present position is that we are materially diseased, so we have to become free from the material disease. Material disease means sense gratification, and the most formidable disease is sex. This is called material disease. So viṣaya chāḍiyā. We have to be, become free from the contamination of viṣaya, material enjoyment. This is the statement of Narottama dāsa Ṭhākura.

viṣaya chāḍiyā kabe śuddha ha 'be mana
kabe hāma herabo śrī-vṛndāvana

"When my mind will be cleansed of all material desires, then I shall be able to see what is Vṛndāvana." It is very difficult to see Vṛndāvana with material desires. Bhakti means the first qualification is to become free from all material desires. Sarvopādhi-vinirmuktam.

Lecture on CC Adi-lila 7.5 -- Mayapur, March 7, 1974:

When Kṛṣṇa wants to enjoy... The enjoyer... Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). He's enjoyer. So when He wants to enjoy, that is not material enjoyment. That is spiritual, superior energy, not material energy. Because Kṛṣṇa is the supreme, therefore He enjoys the superior energy. So Kṛṣṇa's... The Rādhā-Kṛṣṇa līlā is not material. One who understands Rādhā-Kṛṣṇa līlā as material, they are misled. Kṛṣṇa cannot enjoy anything material. He's supreme pleasure... If you say that "We are seeing daily that you are offering prasāda, the vegetable, rice. They are all material," no, they are not material. This is real understanding. How it is not material? That is acintya, inconceivable. Kṛṣṇa can turn material into spiritual and spiritual into material. That is Kṛṣṇa's inconceivable power, acintya-śakti. Unless you accept acintya-śakti of Kṛṣṇa, you cannot understand Kṛṣṇa. Acintya-śakti.

So this is simultaneously one and different. This acintya-bhedābheda-tattva you'll find everywhere in Vaiṣṇava philosophy. Similarly, here the author of Caitanya-caritāmṛta is trying to explain that pañca-tattva eka-vastu, they are one Kṛṣṇa, but āsvāda, taste... Akhila-rasāmṛta-sindhu. Kṛṣṇa is the ocean of all pleasure, reservoir of all pleasure. There are different types of pleasure. Just like pleasure like master and the servant. The master is also pleased by the service of the servant, and the servant is pleased by rendering service to the master. This is taste.

Lecture on CC Adi-lila 7.108 -- San Francisco, February 18, 1967:

That is the encouragement so that he can work, he can live peacefully, he can discharge spiritual duties nicely. So there is cooperation. Stri-puruṣa. Puruṣa is supposed to be enjoyer, but both their lives become sublime when there is cooperation. So patiḥ patīnām. So everyone is given the chance of becoming a pati. Pati means husband, or proprietor. Even the ant, it has got also a companion, female ant. Even the dog, it has got also companion. Even the small bird, even the insect, even the fly—everyone is given. This is called viṣaya. Viṣaya means material enjoyment.

So viṣayaḥ khalu sarvataḥ syāt. This viṣaya, this material enjoyment, is provided by the laws of nature everywhere. Don't think that it is in the human society there is love and there is male-female combination. No. Everywhere. That is nature's arrangement. Viṣayaḥ khalu sarvataḥ syāt. Therefore Bhāgavata asks everybody that "Don't be after viṣaya. Viṣaya is already arranged. Accept it as it is." But tūrṇaṁ yateta na mṛtyuṁ pateta yāvat niḥśreyasāya: "Your endeavor should be how to elevate yourself spiritually. Don't bother about viṣaya. Viṣaya is already arranged by nature's way." So patiṁ patīnāṁ paramaṁ parastāt. No. He's also, God is also, as we are given the chance of becoming husband, similarly, He's the supreme husband. Supreme husband. Now, if He's the supreme husband and if He marries sixteen thousand wives, it is very difficult for Him? It is not at all difficult. So people do not understand, do not consult this Vedic literature, how it is stated the Supreme. How one can become Supreme?

Lecture on CC Adi-lila 7.108 -- San Francisco, February 18, 1967:

Why going back to Godhead? Just like we are in renounced order of life. So we have renounced our family life after thinking something. Now, if somebody comes, "Swamijī, you take thousand millions of dollars and marry again and become a family man," I'll never become, because I have got my bad experience. I'll never become. So if one is intelligent enough, if he has got actually the bitter taste of this material world, he'll never agree. He'll never agree. But those who have not advanced to such knowledge, oh, they think, "Oh, this material enjoyment is very nice. Let me taste it and let me do business in my sannyāsī life, and stealthily and privately, let me enjoy." These things are going on. That means they have no taste. They come to hospital-making or this philanthropy. This come again. Sthānād bhraṣṭād patanty adhaḥ. Ye 'nye aravindākṣa vimukta-māninaḥ. "Those fools who are thinking that 'Simply by thinking myself, "I am God, I am Brahman, I have become liberated," ' " but ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvāt (SB 10.2.32), "but there is no knowledge about You, Kṛṣṇa," āruhya kṛcchreṇa paraṁ padam, "they, after performing so much austerity and penances, they rise up to the highest position, Brahman realization, but," patanty adhaḥ, "they fall down." We have got so many instances. They take sannyāsa. They say that brahma satyaṁ jagan mithyā: "This world is false. Brahman is truth."

Lecture on CC Adi-lila 7.118-121 -- San Francisco, February 24, 1967:

"Don't remain in this darkness. Just try to get out of it." Jyotir gamaḥ. Similarly... Just like the same way, airplane. As soon as you penetrate the cloud and go to the sky, you'll see: "Oh, there is immense sunshine." But while you are in, within the covering of the cloud, you say, "Oh, there is no sunshine today." We see as soon as we go out, "Today is very bad." The day is very good, but you are in the cloud. Therefore you say, "It is very bad." So similarly, those who are in the clutches of māyā, for them, this world is very bad. You see? But those who are above this māyā, it is pleasant because it is Kṛṣṇa's kingdom. Ānandāmbudhi-vardhanam. So if you remain in Kṛṣṇa consciousness, the cloud cannot touch you and if your former, your original... Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). You become always joyful. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati: (BG 18.54) "One who is brahma-bhūtaḥ, he never laments or never aspires anything for material enjoyment." Samaḥ sarveṣu: "And he becomes universal. He sees everyone on the same level: 'Oh, they are my brothers. They are part and parcel of my father. They are my brothers.' " Mad-bhaktiṁ labhate parām (BG 18.54). This is Kṛṣṇa consciousness. This is Kṛṣṇa consciousness.

Lecture on CC Adi-lila 7.149-171 -- San Francisco, March 18, 1967:

"And when I shall be favored by Nityānanda Prabhu?" Āra kabe nitāi-cānder koruṇā hoibe, saṁsāra-bāsanā mora kabe tuccha ha'be: "When I shall be detached from material enjoyment?" Viṣaya chāriyā kabe śuddha ha'be mana: "And when I shall be detached from this material enjoyment, my mind will be purified. My mind will be freed from all contamination of material dirty things." Kabe hāma herabo śrī-vṛndāvana: "And at that time it will be possible to see Vṛndāvana." Rūpa-raghunātha-pade hoibe ākuti. Now, here the author, I mean to..., the singer says that "When I shall be too much devoted to the principles of Rūpa Gosvāmī so that I'll be able to understand what is the pastimes of Rādhā and Kṛṣṇa?" In other words, if we want to understand Rādhā and Kṛṣṇa and Caitanya philosophy, then we should try to follow the instruction left by Rūpa Gosvāmī and Sanātana Gosvāmī. They are the commander in chief in this movement.

Nityānanda-gosāñe pāṭhāilā gauḍa-deśe. So Rūpa Gosvāmī and Sanātana Gosvāmī, they were sent to Vṛndāvana, and Nityānanda Prabhu was sent to Bengal, that "You go and preach there." Teṅho bhakti pracārilā aśeṣa-viśeṣe. And in Bengal this Caitanya philosophy is taught by Nityānanda Prabhu and His disciplic succession.

Lecture on CC Madhya-lila 20.98-102 -- April 27, 1976, Auckland, New Zealand:

These Gosvāmīs, they were very exaltedly posted as minister and were associate Minister means associated with big, big men, big businessmen, big zamindars, like that. So maṇḍala-pati. And big men maṇḍala-pati, who controls a very big circle, especially the zamindars, landholders. So tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīm. He gave up the association of these big, big men. Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tucchavat. Tuccha means, "Eh, what is this? It has no value." So this is not ordinary thing, one can give up. But by the grace of Kṛṣṇa, by the grace of Caitanya Mahāprabhu, one may think of this material enjoyment very insignificant. (child making noises) (aside:) The child may be taken out. So he gave up the association and (break)

...the birds, they have no problem. Early in the morning they rise up, and they are certain, somewhere there is some fruit. They will eat and sleep in the top of the tree. They haven't got to make arrangement, economic development. It already is there. But it is very difficult to understand that these material necessities of life is already arranged. You cannot get more, cannot get... Suppose some of our Indian friends, they come to this country, far away.

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

So this is minimized. So when we are practiced to vidhi-mārga, then we gradually get love of Godhead. That is ultimate. Premā pumartho mahān. Just like in India formerly they... Very small, minor-aged boy and girl are married, especially the girl, ten, twelve years, married. So how she can love her husband? She does not know. But there is vidhi-mārga. Vidhi-mārga, the elderly people of the—"Now, just to give your husband this refreshment." So she gives. In this way, gradually, when she's grown-up, she does not require any instruction; she knows how to serve her husband. That is prema. That is the bha... But the beginning must be regulative principle. Prema, vidhi prema. Prema-bhakti yāhā hoite, avidyā vināśa yāte. Prema-bhakti, avidyā... Unless we are free from this nescience of material existence, there is no question of Kṛṣṇa prema. Two things cannot go. Viraktir anyatra syāt. If you actually advance in Kṛṣṇa consciousness, then naturally you'll be averse to this material enjoyment. Viraktir... Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). Just like if you are eating, naturally you are satisfying your appetite. So kṛṣṇa-bhakti means we are satisfying automatically all our desires. That is Kṛṣṇa-bhakti. The more we advance in Kṛṣṇa-bhakti, you'll have no more material desires. Then?

Lecture on CC Madhya-lila 20.108-109 -- New York, July 15, 1976:

That is struggle for existence. We are trying for something which we are not. We know this word, "struggle for existence," "survival of the fittest." So this is struggle. We are not master; still, we are trying to become master. The Māyāvāda philosophy, they also undergo severe type of austerities, penances, but what is the idea? The idea is that "I shall become one with God." Same mistake. Same mistake. He's not God, but he is trying to become God. Even though he has performed so much severe austerities, vairāgya, renunciation, everything... Sometimes they give up everything of material enjoyment, go to the forest, undergo severe type of penances. What is the idea? "Now I shall become one with God." The same mistake.

So māyā is very strong, that these mistakes continue even one is very advanced so-called spiritually. No. Therefore Caitanya Mahāprabhu touches the main point immediately with His instruction. That is Caitanya Mahāprabhu's philosophy. Where Kṛṣṇa says the last word, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja.. (BG 18.66). He is talking on the position; He is Kṛṣṇa, the Supreme Personality of Godhead. He is asking, demanding, "You rascal, give up everything. Just surrender to Me. Then you'll be happy."

Lecture on CC Madhya-lila 20.337-353 -- New York, December 25, 1966:

The process is that the Lord chants and He dances Himself, and people follows similarly. Just like we are painting the picture: the Lord is dancing and everyone is following. And that following can be continued even up to date. God is always there. It is not that Caitanya is not present here. He's always present, and, whenever there is saṅkīrtana, there is this kīrtana by the devotees, sincere devotees, it is said that Lord Caitanya is there, present. Tatra tiṣṭhāmi nārada yatra gāyanti mad-bhaktāḥ. Śuddha-bhakta, those who are pure devotees. Pure devotees means without any material desire. Those who are pure devotees, those who are determined to go back to Godhead, to Kṛṣṇa, they are called pure devotees. They have lost all interest for any material enjoyment. They are now determined. They are called pure devotees. So this saṅkīrtana movement creates pure devotees, who gradually loses all interest in the material enjoyment.

Sri Brahma-samhita Lectures

Lecture on Brahma-samhita, Verse 32 -- New York, July 26, 1971:

"Please get out. Please get out." Similarly, in other planets also, there are higher planetary systems where material comforts are many thousand times better than in your USA. Your United States is considered to have the best facilities, comfortable materialistic way of life. That is the calculation outside. So supposing that you have got the best facilities for material enjoyment. In higher planetary system there are many thousand times better facilities. You can go there. The living entities are therefore called sarva-gataḥ. A living entity can go anywhere he likes, but he requires qualification. Any country, when one is admitted, he must have visa, he must have passport, he must have required money to stay in a foreign country. So many rules and regulations are there. Similarly, in the higher planetary system also, where you get ten thousand years of duration of life, and their one year is far, far greater than ours. That is scientific.

So these, this material world is also the virāṭ-rūpa, universal form, of the Lord. Aṅgāni yasya sakalendriya-vṛtti-manti (Bs. 5.32). I'm just trying to explain what is the body of the Supreme Lord. Just like in the Bhagavad-gītā, Arjuna was shown the virāṭ-rūpa, the universal form of the Lord. Now why Arjuna wanted to see the universal form of Kṛṣṇa? The reason is that Arjuna knew it very well... Because in the Tenth chapter Arjuna accepts Kṛṣṇa that paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān: (BG 10.12)

Festival Lectures

Lecture-Day after Sri Gaura-Purnima -- Hawaii, March 5, 1969:

That is my practical experience. I had no desire to accept the sannyāsa order and preach, but my spiritual master wanted it. I am not very much inclined, but he forced me. That is also done. That is special favor. When he forced me, at that time, I thought that "What is this? What...? I am committing some mistake or what is that?" I was puzzled. But a little after, I could understand that it is the greatest favor shown to me. You see? So when Kṛṣṇa forces somebody to surrender, that is a great favor. But generally, He does not do so. But He does so to a person who is very sincere to Kṛṣṇa's service but at the same time he has got slight desire for material enjoyment. In that case He does, that "This foolish person does not know that material facility will never make him happy, and he is sincerely seeking My favor. So he is foolish. Therefore whatever resource, little resource he has got for material enjoyment, break it. Then he will have no other alternative than to surrender unto Me." That is stated in the Bhagavad-gītā, er, Śrīmad-Bhāgavatam. Yasyāham anughṛnāmi hariṣye tad-dhanaṁ sanaiḥ. Kṛṣṇa says that "If I do somebody special favor, then I make him poverty-stricken. I take away all his means of sense enjoyment." You see? That is stated in the Śrīmad-Bhāgavatam. Because here in this material world everyone is trying to be happy by earning more money, by business, by service, by this way or that way. But in special cases Kṛṣṇa makes his business or service unsuccessful.

Nrsimha-caturdasi Lord Nrsimhadeva's Appearance Day -- Srimad-Bhagavatam 7.5.22-34 -- Los Angeles, May 27, 1972:

Those who are too much attached, bhoga, material enjoyment, aiśvarya, material opulence ... Bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām. Persons whose heart has been misled by this kind of civilization, they cannot take to Kṛṣṇa consciousness. Therefore to become too much materially opulent is a disqualification for attaining Kṛṣṇa consciousness. It is a disqualification. Because they don't care. Just like in our temple, not very rich men, they are coming, because they (say,) "What is this nonsense, Kṛṣṇa consciousness? We have got everything. These boys, they haven't got to eat anything; therefore they are chanting Hare Kṛṣṇa on the street. That's all." They think like that. "They're needy. All right, they are needy. Give them some money." That's all. They don't like to take anything from us because the same business, matir na kṛṣṇe parataḥ svato vā. They'll never understand, because their aim is gṛha-vratānām. They want to be happy... Although they are seeing there is no happiness, they never can be happy, still... This is called punaḥ punaś carvita-carvanānām (SB 7.5.30), chewing the chewed. One, the sugarcane, is chewed by somebody. It is thrown away. And if somebody else comes and chew it again, what juice he will have it? So punaḥ punaś carvita... Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ (SB 7.5.31). Durāśayā ye durāśayā viṣaya vāsī (reads Sanskrit commentary) tantraya kāraṇaṁ te hi viṣṇuṁ na viduḥ.

Radhastami, Srimati Radharani's Appearance Day -- London, August 29, 1971:

So Kṛṣṇa is Param Brahman, as you know from the Bhagavad-gītā. When Arjuna understood Bhagavad-gītā, he affirmed Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). So Kṛṣṇa is Param Brahman. So in this material world we see that a great, saintly person, simply to enjoy brahmānanda, he gives up everything of material enjoyment. He becomes sannyāsī. Ahaṁ brahmāsmi. Just to understand that he is in Brahman realization. So if one has to give up everything material for Brahman realization, do you think that Paraṁ Brahman, the Supreme Brahman, can enjoy anything material? No. Kṛṣṇa's enjoyment is nothing material. This point should be understood. For Brahman realization we are giving up everything material. And how Paraṁ Brahman can enjoy anything material? This question has been very much nicely discussed by Jīva Gosvāmī.

Srila Krsnadasa Kaviraja Gosvami's Appearance Day -- Vrndavana, October 19, 1972:

Just like when the governor goes somewhere, they have got a circuit house. It is something like that. And there is no difference between that original Vṛndāvana and this Vṛndāvana.

So mahātmā, they are always attached with Kṛṣṇa. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). They are no longer under the influence of this material nature. Anyone who surrenders to Kṛṣṇa, takes Kṛṣṇa everything, is no longer under the influence of this material nature. That is the significance. If one is fully surrendered to Kṛṣṇa, fully attached to Kṛṣṇa, the symptoms will be seen that he's no more attached to material enjoyment. Just like these Gosvāmīs. These Gosvāmīs, they were very highly posted, ministers. They were not ordinary men. Big, big ministers in the government. But because they became attached to Caitanya Mahāprabhu and Kṛṣṇa, they gave up their posts. Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śrenīm. Tyaktvā means giving up; turnam, immediately. Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śrenīm. Maṇḍala-pati means leaders. They were called... (aside:) One will do, not two.

Srila Krsnadasa Kaviraja Gosvami's Appearance Day -- Vrndavana, October 19, 1972:

So he was not a fool. He was very learned man. From his later contributions, we can see how highly learned he was, he, how he gave references from Vedic literatures in their writings, Bhakti-rasāmṛta-sindhu, Līlā-smaraṇam and others, books.

So unless one approaches a bona fide spiritual master, his so-called knowledge has no value. māyayā apahṛta-jñānā. This atheistic view of life means he has no knowledge. Anyone who denies the existence of God, superior authority of God, he must be considered as māyayā apahṛta-jñānā, asurī-bhāvam āśritāḥ. "I was suffering in the dark well of material enjoyment, and I never knew the actual goal of my life." That is the position of everyone. We get here a little material opulence and we forget our real business. We remain intoxicated in material enjoyment and forget the real business of life. That is a great blunder. So Narottama dāsa Ṭhākura has sung this fact: hari hari viphale, janama goñāinu. "My dear Lord, I have simply spoiled my life." How? Manuṣya janama pāiya, rādhā kṛṣṇa nā bhajiyā, jāniyā śuniyā viṣa khāinu. Any human being who has no knowledge of Kṛṣṇa consciousness, he's committing suicide. Jāniyā śuniyā, knowingly, knowingly. Everyone should know, at least, that human life is meant for developing Kṛṣṇa consciousness, and if he, if he knows, at least he gets this information... Just like we are broadcasting this information all over the world, that everyone should become Kṛṣṇa conscious. So in spite of this knowledge, broadcast of this knowledge, if a person does not take advantage of this movement, then it is to be understood that knowingly he's drinking poison. Jāniyā śuniyā viṣa khāinu.

Initiation Lectures

Initiation of Satyabhama Dasi and Gayatri Initiation of Devotees Going to London -- Montreal, July 26, 1968:

It is not possible to enjoy this material world nicely. This is called illusion. Everyone is trying to enjoy this material world very nicely. That is illusion. There is no nice enjoyment. You can rise up to a very nice post, just like the President Kennedy. Oh, with great endeavor he rose up to that post, and all of a sudden he was shot down. So this material world is like that. You cannot have, I mean to say, undeterred, without any impediment, pleasure. No. Every step you want to enjoy material enjoyment and you have to face every step danger also. This is the process. So one who is intelligent, as it is stated in the Caitanya-caritāmṛta, kṛṣṇa ye bhaje se baḍa catura. Unless one is perfectly intelligent and perfectly cleansed, one cannot take to Kṛṣṇa consciousness. So therefore guru-kṛṣṇa kṛpā pāya bhakti-latā-bīja. Kṛṣṇa is seated within everyone's heart. If we want Kṛṣṇa sincerely, and how we want Kṛṣṇa sincerely? That is the mercy of the spiritual master.

Initiation of Hrsikesa Dasa and Marriage of Satsvarupa and Jadurani -- New York, September 5, 1968:

So although we have four divisions of the social orders, namely the brahmacārī, gṛhastha, vānaprastha, and sannyāsa... Brahmacārī means student, strictly observing life of celibacy, following the rules and regulations enunciated by the spiritual master under strict discipline. That is called brahmacārī. And next is that if a brahmacārī wants to get himself married, that is allowed. So when a brahmacārī is married, he is called gṛhastha, or householder. But because a brahmacārī is trained from the very beginning of his life renunciation of material enjoyment, he cannot be absorbed like ordinary man in family life. Ordinary man, they cannot give up the family life or association of woman even up to the end of life. But according to Vedic system, association of woman is allowed only for a certain period, during the youthful days only, just to beget nice children. Because from the age of twenty-five years old up to fifty years, one can beget nice children. Gṛhastha life, householder life, is meant for begetting nice children. If there are Kṛṣṇa conscious children in the society, there will be no disturbance. According to Vedic system, the population is divided into two divisions. Illegitimate sons are called varṇa-saṅkara. In the Bhagavad-gītā it is said that when the population becomes varṇa-saṅkara, the whole social situation becomes hellish. Actually that is the fact.

Initiations -- Los Angeles, January 10, 1969:
Yes. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). If by chanting, you see that your love for Kṛṣṇa is increasing and your love for matter and material enjoyment is decreasing, then you must know that you are progressing. If, by the result of chanting, you are increasing your material hankering, that is not progress. Then that is an offense. One should know that "Now I am chanting with offense. I have to rectify it." You have to test whether you are increasing your love of God, Kṛṣṇa. Then you should know that you are in progress. Two things cannot go. Just like hunger and eating cannot go together. If you are actually eating, then hunger must be subsided, if you are actually eating. Similarly, if you are actually making spiritual progress, then the result will be that your material hankering will decrease, not that you are being cured, and the temperature is increasing. No. If you are actually being cured the temperature must decrease. If you are in feverish condition, you are taking medicine, then the fever must decrease. This material hankering is a kind of disease. It is never satisfied. But people are hankering more, more, more, more, more... That means temperature is increasing. And when the temperature is 107 degrees, finish life. That's all.
Initiations and Lecture Sannyasa Initiation of Sudama dasa -- Tokyo, April 30, 1972:

It is explained in the Bhagavad-gītā, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). Now, this boy is very tender age. He has renounced this material life. He has got young wife, but still, he has given up with mutual consent. The wife also has agreed that "You take sannyāsa for the service of Kṛṣṇa." So this is actually renouncement. Young boy, young man, everyone wants young wife, enjoy this material life. But he has renounced everything. This is great sacrifice. Instead, in spite of presence of young wife and facilities for material enjoyment, one who renounces for the sake of serving Kṛṣṇa, he is sannyāsī. He is called sannyāsa. Paraṁ dṛṣṭvā nivartate (BG 2.59). For better service he ceases to act materially. Paraṁ dṛṣṭvā nivartate. That is sannyāsī. He is therefore called gosvāmī. His name is, from this day, Sudāmā das Gosvāmī. Because go means the senses, and svāmī means the master. At the present moment, in the materialistic concept of life, everyone is servant of the senses. Everyone acts by the dictation of the senses; therefore they can be called, in other words, as godāsa, servant of the senses. Instead of becoming servant of the senses, one has to become the master of the senses. That is called gosvāmī, master of the senses. So how to become master of the senses? Senses are very strong. How one can become master? The simple method is when one engages the senses in the service of the Supreme Lord, it is automatically controlled.

Initiation Ceremony -- Melbourne, July 1, 1974 :

You have got the ten kinds of offenses? So first offense is to blaspheme great personalities who are engaged in glorifying the Lord within this material world. And, śruti-śāstra-nindanam, and to decry the Vedic literature. And third, to interpret the holy name in different way according to our own whims. This is also offense. And the most dangerous offense is namnaḥ balād yasya hi pāpa-buddhir. Anyone who thinks that "I am chanting Hare Kṛṣṇa mantra, so I am becoming free from contamination of sinful life, therefore let me commit sinful life and counteract it by chanting Hare Kṛṣṇa," this is the greatest offense. We should not commit offenses on the strength of chanting Hare Kṛṣṇa mantra. And then considering the different names of the demigods, they are independent—no. The Hare Kṛṣṇa, Kṛṣṇa's name, Viṣṇu's name, is Supreme; it cannot be equalized with other names. And, in spite of chanting he holy name, if one is attached to material enjoyment, that is also offense. And to instruct about the glories of the name to a person who is out of the jurisdiction of devotional service. Of course, sometimes we have to do this, but that is for preaching sake. But generally we should not do that. I think these ten kinds of offenses are there. Anything more?

General Lectures

Lecture on Teachings of Lord Caitanya -- Seattle, September 25, 1968:

Prabhupāda: Read little slowly so that..., and loudly, so that others can hear.

Girl: "He spoke as follows. 'I am born of a lower family. My associations are all abominable and I am fallen. The most wretched of mankind, I was suffering in the dark well of material enjoyment, and I never knew the actual goal of my life. I do not know what is beneficial to me. Although in the mundane sphere I am what is known as a great learned man, I am in fact so much of a fool that I even accept that I am learned.' "

Prabhupāda: "I am...? I am so much fool that I accept...?" What is that?

Girl: "...that I am learned."

Prabhupāda: "I am learned." Now, this Sanātana Gosvāmī, he was formerly known as Dabira Khāsa. He was born in a high aristocratic family, brāhmaṇa family, and he was finance minister in the government of Nawab Hussain Shah, the then Bengal governor of Bengal. It is about five hundred years ago India was governed by the Pathans, Muslims, and in Bengal the governor was known as Nawab Hussain Shah. Under his government this Dabira Khāsa was minister of finance, and his brother also, Sākara Mallika, he was also a departmental minister. So both the brothers were in very high position.

Lecture -- Seattle, September 27, 1968:

As soon as our original consciousness becomes polluted with the consciousness of material enjoyment, that "I want to lord it over the resources of matter..." As soon as we turn our consciousness in this way, then our troubles begin. Immediately māyā. This very consciousness, that "I can enjoy this material world to my best capacity..." Everyone is trying to do that. Every one of us, beginning from the ant up to the highest living creature, Brahmā, everyone is trying to become one of the lords. Just like recently in your country there were so many canvassing for becoming the president. Why? The same idea. Everyone is after becoming some kind of lord. This is māyā. Our Kṛṣṇa consciousness movement is completely opposite. We are just trying to become the servant of the servant of the servant of the servant of Kṛṣṇa. Just opposite. Instead of becoming the lord, we want to be the servant of the servant of Kṛṣṇa. Gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ (CC Madhya 13.80).

Lecture -- Gorakhpur, February 18, 1971:

So Kṛṣṇa, the Supreme Personality of Godhead, when He wants to enjoy, He exhibits His pleasure potency. He is Paraṁ Brahman. For brahmānanda, for enjoying the transcendental pleasure, here we see many, many great saintly persons, sages, they give up this material enjoyment for enjoying spiritual enjoyment, brahmānanda, which is known as brahmānanda. Brahmānanda means unlimited, unlimited ānanda. Here in this world, there is a reflection of ānanda, of brāhmaṇanda, but it is flickering, temporary. Therefore it is said in the śāstras, ramante yogino 'nante. Those who are yogis... Yogis means who are realizing transcendental position, they are called yogis. They may be divided into three categories: the jñānīs, the haṭha-yogīs, or the bhakta-yogī. They are all called yogis. So ramante yogino anante. Yogis' target of enjoyment is to touch the unlimited. Here there is no perception of unlimited pleasure. That is not. It is flickering. Rāmante yoginaḥ anante satyānande (CC Madhya 9.29). That is real pleasure. Here the pleasure is like this, that you, somebody is offering that "You take these rasagullās, and after eating rasagullā I shall beat you with shoes." Here the pleasure is like that: "You eat rasagullā and then be beaten by shoes." Perhaps we have got all experience of this. But actual ānanda is brahmānanda, unlimited. Brahmānanda means unlimited. There is no... It is increasing. Ānandāmbudhi-vardhanam. When you get to the... Everyone, we are seeking after ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Because Kṛṣṇa is ānandamaya, and we are part and parcel of Kṛṣṇa, naturally we are also ānandamaya. But we have fallen in the circumstances where there is no ānanda. Those who are seeking after ānanda, they are under illusion, will o' the wisp.

Pandal Lecture -- Bombay, April 6, 1971:

Yoga is the beginning of linking up our lost relationship with the Lord, yoga. Yoga means adding, addition or linking. Because we are now forgotten... The yoga system, any yoga system, means... Bhakti-yoga, karma-yoga, jñāna-yoga—there are different names of yogas—but actual fact is how to link up our lost relationship with the Supreme Lord. That is called yoga. Yoga indriya-samyamaḥ. Indriya. Because we are being deviated from our eternal relationship with God, Kṛṣṇa, on account of our too much being engaged in sense gratification. Bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām (BG 2.44). Lord says, Kṛṣṇa says, "Those who are too much after bhoga and aiśvarya, material enjoyment and material opulence," prasaktān āṁ tayāpahṛta-cetasām, "whose heart has been taken away by the process of sense gratification, for them, it is very difficult to be situated in samādhi." Bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām. So yoga, yoga means to control the senses. Those who are too much in the bodily concept of life, for them, this haṭha-yoga is prescribed just to control the sense by some mechanical way. You sit down, āsana, prāṇāyāma, dhyāna, dhāraṇā, pratyāhāra. There are eight different stages of fulfilling the yoga practice and then coming to the position of samādhi. Samādhi means fully situated in Kṛṣṇa consciousness. That is real samādhi.

Pandal Lecture -- Delhi, November 12, 1971:

"That's all right." In this way, he thought that "I am very intelligent and I am cheating Brahmājī. Indirectly, by different way, I have now become immortal."

So he also underwent great austerities, but for material enjoyment. He wanted to live forever in this material world. So he was never interested to teach his children about Kṛṣṇa consciousness. But Prahlāda Mahārāja, fortunately, when he was in the womb of his mother, at the care of Nārada Muni, he understood the Kṛṣṇa consciousness, because if you associate with a sādhu, the saintly person, then saintly person has nothing to do but simply deliver the knowledge, transcendental knowledge of Kṛṣṇa consciousness. They have no other duty. Just like Ambarīṣa Mahārāja, he was king but a great Vaiṣṇava. So about him it is stated, sa vai manaḥ kṛṣṇa-pādāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18). He was king, very responsible king, emperor of the world, but he cultivated this Kṛṣṇa consciousness that he fixed up his mind, sa vai manaḥ kṛṣṇa-pādāravindayor, always fixed up on the lotus feet of Lord Kṛṣṇa. If you fix up your mind, concentrate your mind on the lotus feet of Kṛṣṇa—Kṛṣṇa is here present—then your mind becomes locked up. It cannot think anything else. Therefore Ambarīṣa Mahārāja, he fixed up his mind on the lotus feet of Kṛṣṇa.

Lecture -- Tokyo, April 20, 1972:

So my point is that you are all Vaiṣṇavas, try to do something good to the people, because they are all suffering. All suffering. For want of, lack of Kṛṣṇa consciousness they do not know what is the aim of life, what is to be achieved. Simply they are working hard like hogs and dogs for sense gratification. They have no other ambition. They do not believe in the next life although it is a fact there is next life. And they do not know. They are not educated there is next life. How much irresponsibly we are working. Nature's law is very stringent. If you work irresponsibly, then you can, you have to accept... Sadā tad-bhāva-bhāvitaḥ (BG 8.6). If you become attached to this material enjoyment, then you will have to accept a body, and there are 8,400,000 different forms of body. You have to accept. But this education is not there, whole world. So simply these Kṛṣṇa conscious people, they are trying to educate people on this point. So it is sometimes very distressing, but never mind. Nothing is be distressed. When you serve Kṛṣṇa, there is no question of distress. Simply do your best and people will surely be benefited wherever you go. A Vaiṣṇava, wherever he goes, he makes the place sanctified. Vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca. And kṛpā-sindhu.

Lecture -- Vrndavana, March 14, 1974:

Visaya chadiya, one who has become detestful to this material enjoyment, they can see what is Vṛndāvana. Those who are attached to material enjoyment, they cannot see what is Vṛndāvana. These are the process.

rūpa-raghunātha-pade haibe ākuti
kabe hāma bujhabo sei yugala-pīriti

The ordinary artists, they are very much fond of painting pictures that Kṛṣṇa is embracing Rādhārāṇī. They won't paint picture in the Kṛṣṇa consciousness that Kṛṣṇa is killing Kaṁsa. Kṛṣṇa has two business: paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). So we should not try to understand Kṛṣṇa's love with the gopīs all of a sudden. It is very confidential. It is meant for the paramahaṁsas to understand. Let us understand Kṛṣṇa first of all. Of course, that is the aim, the higher understanding of Kṛṣṇa. Gopī-bhāva-rasāmṛtābdhi-laharī-kallola-magnau. But not all of a sudden. Try to understand Kṛṣṇa first. Therefore Vyāsadeva has compiled Śrīmad-Bhāgavatam, nine cantos to understand Kṛṣṇa, beginning from the First Canto, First Chapter, janmādy asya yataḥ (SB 1.1.1), Vedānta philosophy. Then he begins to write about Kṛṣṇa and Kṛṣṇa's activities on the Tenth Canto.

Lecture with Translator -- Sanand, December 27, 1975:

So the saṅkīrtana movement, Kṛṣṇa consciousness movement, the more you chant Hare Kṛṣṇa mahā-mantra, your, the heart disease, material enjoyment, that will decrease, and then you will understand what is your position and you will be gradually attracted by Kṛṣṇa. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). This is the test of bhakti, that if you engage yourself twenty-four hours in devotional service, then immediately you become liberated. Bhaktiḥ pareśā... Liberation means to become detestful to material enjoyment.

So Kṛṣṇa attachment is so nice that... Dhruva Mahārāja, he was in the beginning attracted by material enjoyment. He wanted a kingdom more than his father, and he went to the forest for meeting the Supreme Personality of Godhead to get this benediction. So Dhruva Mahārāja actually, when he saw the Supreme Personality of Godhead, he refused to accept any benediction. Svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42). This is the benefit of Kṛṣṇa āsakti. If you actually become attached to Kṛṣṇa, then you'll think yourself completely filled up. There is no more asking for any material benefit.

Philosophy Discussions

Philosophy Discussion on Gottfried Wilhelm von Leibnitz:

She is also confidential maidservant of Kṛṣṇa, but she has got (indistinct) to punish these demons. Demon is (indistinct), that I worship his mother, but mother is engaged to punish him because (indistinct). She is giving whatever the demon wants. "Give me money. Give me good wife. Give me reputation. Give me strength." "All right," but at the same time everything is frustrated with this (indistinct). Two things are going on. One thing, that whatever he wants he is given: "I will get it." On the other side, punishment. This is nature's flow, and she is doing this under the instruction of Kṛṣṇa. "This living entity, he has, or he wants immediately to become an enjoyer, so give him all sources of material enjoyment, but at the same time go on punishing him." Just like sometimes politicians give them everything (indistinct) military force. So that is going on. And this nature is working under the direction of Kṛṣṇa. That is confirmed in the Brahma-saṁhitā, (Sanskrit). Durgā, the goddess of the fortress of the material world, she is so powerful that she can create such things, she can maintain cities, (indistinct) she has got all the power. (indistinct), she is so powerful. Her name is Durgā. But (indistinct), but she is working just like a shadow. Shadow is called not independent-moving. Here is shadow; I move this hand, then it is moving. She is called (indistinct). But the movement is from Kṛṣṇa. Sṛṣṭi-sthiti (Sanskrit). All our activities are just like shadows. Icchānurūpam (Sanskrit). She is working under the direction of Govinda. Therefore, "I worship Govinda, the cause of all causes." This is stated in Brahma-saṁhitā.

Philosophy Discussion on John Stuart Mill:

Yes. Providence desires only good. The man, the living being, is in this material world on account of his imperfect will. God is very kind that even though he is willing imperfectly to enjoy this material world God is giving him a directed facilities. Just like a child wants to play in certain way, still the child is guided by some nurse, or some servant by, engaged by the parent. So our position is like that. We have come to this material world to enjoy, giving up the company of God. So God has allowed him, "All right, you enjoy and experience. When you will experience that this material enjoyment is not good, then you will again come back." So He is guiding the enjoyment of the living being, especially of the human being so that he may again come back to home, back to Godhead. And nature is the via media agent, under the instruction of God. So if he (is) too much addicted to misuse the freedom, then he is punished, and that is also according to his desire. It is not God's desire that a human being become a pig, but he develops such mentality to eat everything. So God allows him to do everything, to eat everything up to stool in the body of a pig. That is God's concession. But he wanted to eat all this nonsense abominable thing so God gives him the chance that, you take this body of a pig, you can eat up to steel, up to stool. You will not find any difficulty to eat stool. In this way, God is seated in everyone's heart, He is noting down his desires, and to fulfill his different types of desire, God is ordering material nature to give a particular body and his repetition of birth and death in different species...

Philosophy Discussion on William James:

That is our proposal. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). Bhakti means one who advances in bhakti, he becomes..., he has no more any taste for material enjoyment. The more one increases in bhakti cult, he decreases his tendency for material enjoyment. That is the test. Bhaktiḥ pareśānubhavo viraktir anyatra. Unless one becomes detestful for material things, it is to be understood that he is not making progress. This is practical. The example is given just like a hungry man: when he eats, he feels, as he goes on eating, proportionately he feels satisfaction and strength of (indistinct). Similarly, one who is advancing in Kṛṣṇa consciousness, he will feel spiritually strong and no taste for material enjoyment. This is practical.

Purports to Songs

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

"When that day will come?" We should simply aspire. But if, by Kṛṣṇa's grace, that stage we can reach, these symptoms will come automatically. But Narottama dāsa Ṭhākura says that it is not possible to reach that stage without being freed from material affection.

Therefore he says, āra kabe nitāi-cander, koruṇā hoibe: "When that day will come when Lord Nityānanda's mercy will be bestowed upon me so that..." Viṣaya chāḍiyā Āra kabe nitāi-cander koruṇā hoibe, saṁsāra-bāsanā mora kabe tuccha ha'be. Saṁsāra-bāsanā means the desire for material enjoyment. Saṁsāra-bāsanā mora kabe tuccha ha'be: "When my desire for material enjoyment will be insignificant, nonimportant." Tuccha. Tuccha means a thing which we calculate no value: "Throw it away." Similarly, spiritual advancement is possible when one is convinced that "This material world and material happiness is no value. It cannot give me any real bliss of life." This conviction is very much necessary. Saṁsāra-bāsanā mora kabe tuccha ha'be. And he also says that "When I shall be free from the desires of material enjoyment, then it will be possible to see the real nature of Vṛndāvana." Viṣaya chāḍiyā kabe śuddha ha'be mana: "When my mind will be completely purified, uncontaminated from the material contamination, at that time it will be possible for me to see what is Vṛndāvana." In other words, one cannot go to Vṛndāvana by force and live there, and he will achieve that transcendental bliss. No. One has to make his mind freed from all material desires.

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

"When I shall be free from the desires of material enjoyment, then it will be possible to see the real nature of Vṛndāvana." Viṣaya chāḍiyā kabe śuddha ha'be mana: "When my mind will be completely purified, uncontaminated from the material contamination, at that time it will be possible for me to see what is Vṛndāvana." In other words, one cannot go to Vṛndāvana by force and live there, and he will achieve that transcendental bliss. No. One has to make his mind freed from all material desires. Then one can live at Vṛndāvana and relish its residential benefit. So Narottama dāsa Ṭhākura says that. Viṣaya chāḍiyā kabe, śuddha ha'be mana: "When my mind will be freed from the contamination of this material enjoyment and I shall be purified, then it will be possible for me to see Vṛndāvana as it is." Otherwise it is not possible.

And he says again that to go to Vṛndāvana means to understand the transcendental pastimes of Rādhā and Kṛṣṇa. How this will be possible? So he says, rūpa-raghunātha-pade hoibe ākuti. Rūpa, Rūpa Gosvāmī, beginning from Rūpa Gosvāmī down to Raghunātha dāsa Gosvāmī, there were six Gosvāmīs: Rūpa, Sanātana, Gopāla Bhaṭṭa, Raghunātha Bhaṭṭa, Jīva Gosvāmī, Raghunātha dāsa Gosvāmī. So he says, rūpa-raghunātha-pade: "Beginning from Rūpa Gosvāmī down to Raghunātha dāsa Gosvāmī," pade, "in their lotus feet, at their lotus feet. When I shall be eager to be attached at their lotus feet..." Rūpa-raghunātha-pade, hoibe ākuti. Ākuti, eagerness.

Purport to Nitai-Pada-Kamala -- Los Angeles, December 21, 1968:

"If you do this, you will be punished in the hell." He has heard from the scripture, and he has practically seen by the punishment of state laws. Still, he is not tamed. He cannot be tamed. So why? Because he hasn't got his relationship with Nityānanda. Therefore Narottama dāsa Ṭhākura says, durācāra. Durācāra means very much misbehaved. He cannot be tamed. Sei paśu boro durācār. And what they are doing? Nitāi nā bolilo mukhe. They do not know who is Nityānanda, so never says "Lord Nityānanda," or "Lord Caitanya." So nitāi nā bolilo mukhe, majilo saṁsāra-sukhe. Majilo means becomes absorbed, dipped into the so-called material enjoyment. They don't care who is Nityānanda or Caitanya. So nitāi nā bolilo mukhe. Because his life is animalistic, sei paśu boro durācār, very difficult to be tamed, so he is going down, deep into this material existence.

Vidyā-kule ki koribe tār. Somebody may say, "Oh, why he is going to hell? He is so much educated, he has got academic qualification, he has got degrees." Narottama dāsa Ṭhākura replies, vidyā-kule ki koribe tār: "If he has no connection with Nityānanda and if he does not come to the Kṛṣṇa consciousness, his vidyā or his so-called academic education, and kula, and birth in high family or great nation, will not protect him because nature's law will act. "Either you are born in a very big family or nation, or either you have got a very advanced academic education, at the time of death your work will be judged and you will get another body according to that work. So vidyā kule ki koribe tār.

Purport & Explanation to Hari Hari Biphale -- Los Angeles, December 26, 1968:

Prabhupāda: Biṣa, b-i-s-a, nale, n-a-l-e. Biṣānale. The blazing fire of poison. The material enjoyment is blazing fire of poison. "Just like a person, if he is put into the blazing fire, he is burned into ashes, similarly, simply by thinking, 'How I shall enjoy this? How I shall enjoy this materially?' This is just like blazing fire of poison. So I am suffering always." Biṣaya biṣānale dibā-niśi hiyā jvale. Dibā-niśi, d-i-b-a, dibā-niśi. Dibā means day, and niśi, niśi means night. "So day and night I am in this blazing fire."

Pradyumna: Neśi? How do you spell that?

Prabhupāda: Niśi, n-i-s-i.

Pradyumna: Dibā n-i-s-i, dibā-niśi.

Prabhupāda: Hiyā, h-i-a, hiyā, jvale, j-a..., j-v-a-l-e.

Pradyumna: J-v-e-l-e.

Prabhupāda: J-v-a-l-e. Dibā-niśi hiyā jvale: "The heart is burning always, day and night." Tarivare. T-a-r-i v-a-r-e, tarivare. Tarivare means "to get out of it."

Pradyumna: Can you spell that again?

Purport & Explanation to Hari Hari Biphale -- Los Angeles, December 26, 1968:

Prabhupāda: Nā kainu. N-a, nā, kainu, k-a-i-n-u, nā kainu, upāya, u-p-a-y-a, upāya. Tarivare means "to get out of it," nā kainu, "did not do." Nā means "not," kainu, "did not do." Nā kainu upāya. Upāya means "means." That means "If anyone wants to get out of this blazing fire of poison of material enjoyment, then he has to take to this hari-nāma-saṅkīrtana, this chanting. That is the only method. So I did not do that. I engaged myself in this viṣaya viṣānale, this material enjoyment. Therefore my life has been uselessly spoiled. Tarivare nā kainu upāya. The next line, vrajendra-nandana yei. V-r-a-j-e-n-d-r-a, vrajendra, nandana, n-a-n-d-a-n-a, yei, y-a-i.

Pradyumna: Jia.

Prabhupāda: Jai. Vrajendranandana yei, śacī-suta, s-a-c-h-i-s-u-t-a, śacī-suta, haila, h-a-i-l-a, haila, sei, s-a-i, sei. Vrajendra-nandana yei, śacī-suta haila sei, balarāma haila nitāi. B-al-a-r-a-m-a, balarāma, haila, h-i, h-a-i-l-a. Haila, h-a-i-l-a, nitāi, n-i-t-a-i, haila nitāi. Balarāma haila nitāi. And this means... Vrajendra-nandana yei: "The Supreme Personality who appeared as the son of King Nanda, the same Supreme Personality Kṛṣṇa has now appeared as the son of mother Śacī." And Balarāma, b-a-l-a-r-a-m-a; haila, haila means "has become;" Nitāi, "Lord Nityānanda." "Formerly the Personality of Godhead who was known as Balarāma has now become Lord Nityānanda." So what is their business? Pāpī tāpī yata chilo. P-a-p-i, t-a-p-i, pāpī tāpī, yata, y-a-t-a, yata chilo, c-h-h-i-l-a.

Purport to Gauranga Bolite Habe -- Los Angeles, December 29, 1968:

We are all asking about the mercy of Lord Nityānanda. Nityānanda is supposed to be the original spiritual master. So we have to approach Gaurāṅga, or Lord Caitanya, through the mercy of Lord Nityānanda. So what is the symptom of a person who has achieved the causeless mercy of Lord Nityānanda? Narottama dāsa Ṭhākura says that one who has actually received the causeless mercy of Nityānanda, he has no more any material desire. That is the symptom. Āra kabe nitāicand koruṇā karibe saṁsāra-vāsanā mora kabe tuccha. Saṁsāra-vāsanā means desire for material enjoyment, when it will become very insignificant. Of course, so long we have got this body we have to accept so many things, material. But not in the spirit of enjoyment, but to keep up the body and soul together. So...

And he says further: rūpa-raguṇatha-pade haibe ākuti. When I shall be very much eager to study the books left by the Six Gosvāmīs. Ākuti means eagerness. One because Rūpa Gosvāmī is the father of this devotional service. He has written that book, Bhakti-rasāmṛta-sindhu. In that book there is nice direction. Of course, in Caitanya-caritāmṛta, and other books we have given the summary of those direction in our book, Teachings of Lord Caitanya. So one has to learn the conjugal loving affairs of Rādhā-Kṛṣṇa through the teachings of these Six Gosvāmīs. Narottama dāsa Ṭhākura giving us the direction that you do not try to understand the conjugal love of Rādhā-Kṛṣṇa by your own endeavor. You should try to understand by the direction of the Gosvāmīs. So Narottama dāsa Ṭhākura sings (break) .

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

This is the process of disciplic succession. We have to acquire the spiritual strength. No amount of material strength can help me in the advancement of spiritual life. We must derive the spiritual strength. Just like we have to take electricity from the powerhouse by directly connecting with the powerhouse. Not the wiring but the electricity. Similarly, this disciplic succession means the strength is descending from the original person through the spiritual master. That is the idea. So Narottama dāsa Ṭhākura explains that "When Nitāicānd will be pleased?" And the result of such pleasure of Nitāicānd is that one becomes free from all desires for material enjoyment.

āra kabe nitāi-cānd koruṇā karibe
saṁsāra-bāsanā mora kabe tuccha ha'be

(spells out). So by the mercy of Nitāi-cānd, one will get free from all desires of material enjoyment.

The next line is viṣaya chāḍiyā kabe śuddha ha'be mana. (spells out) This kabe means when, aspiring. Śuddha means purified. Ha'be, will be. Mana means mind. So when actually our spiritual master or Nityānanda Prabhu is pleased upon us, at that time the symptom will be that we shall no longer hanker after material enjoyment. When that stage of life is arrived, at that time only, we can understand what is Vṛndāvana, the abode of Kṛṣṇa. Vṛndāvana is not a material place, just like ordinary city or country.

Page Title:Material enjoyment (Lectures, Other)
Compiler:Mayapur, RupaManjari
Created:05 of Oct, 2011
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=50, Con=0, Let=0
No. of Quotes:50