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Motion (Lectures)

Lectures

Bhagavad-gita As It Is Lectures

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

So the thing is that we, we are, because we are part and parcel of that sac-cid-ānanda-vigraha (Bs. 5.1), eternity, blissful and knowledge, therefore our hankering is always to live eternally. Our hankering is always to get full knowledge, and our hankering is always to remain happy. That is our natural hankering. But that is being hampered due to this body. That we do not understand. We are hankering after full knowledge, we are hankering after full bliss, we are hankering after eternity, but we do not know how to obtain that. Here is the information. Here is the information, that you are hankering after all these things through some imperfect instrument. That is not possible. So you have to understand yourself that you are not this body. Whole impediment, whole, meaning choking of your progress, is due to this body. So you have to separate yourself from this body. Simply separating, I mean to say, theoretically will not do. You have to keep yourself, keep yourself always separate, always separate as master of this body, not as servant of this body. That should be your aim of life. Just like you have got a motorcar, nice motorcar. If you want to drive it as a superior master driver, then the car will give you good service, but if you do not know how to drive, then the car will play disaster. Your life will be risky. You life'll be risky. If you simply sit down in a good car without knowing the art of driving, then it will play disaster. You give at once motion, and it will collide with something, and you will be fractured, and whole thing will be dismantled.

Lecture on BG 6.16-24 -- Los Angeles, February 17, 1969:

Samādhi means, samādhi means not to make void. That is impossible. Kleśo 'dhikaratas teṣām avyaktāsakta-cetasām. Some yogi says that you stop yourself, make yourself motionless. How it is possible to make me motionless? I am moving spirit. This is not possible. Motionless means when you are fixed up in Kṛṣṇa, there is no more material motion. That is motionless. This material propensities will not anymore disturb you. That is called motionless. But your motion for Kṛṣṇa activities will increase. The more you increase your motion or activities in Kṛṣṇa consciousness you become automatically motionless in material activities. That is the process. But if you want to make motionless, the same example—a child, a child is restless. You cannot make the child motionless. You give him something, plaything, some nice picture. He will see, engaged, and motionless. That is the way. So people are motionless.

Lecture on BG 6.16-24 -- Los Angeles, February 17, 1969:

That is the process. But if you want to make motionless, the same example—a child, a child is restless. You cannot make the child motionless. You give him something, plaything, some nice picture. He will see, engaged, and motionless. That is the way. So people are motionless. Not motionless, what is called? Moving. But if you want to make him motionless then give him Kṛṣṇa engagement. Then he'll be motionless. And that is realization. Why he should be engaged in Kṛṣṇa consciousness unless he realizes that "I am Kṛṣṇa's. I am not this matter's, I am not this nation's, I am not this society's, I am not this rascal's, I am simply Kṛṣṇa's." Motionless. His full knowledge.

Lecture on BG 6.16-24 -- Los Angeles, February 17, 1969:

That is my position. I am part and parcel. Mamaivāṁśo jīva (BG 15.7)—all these living entities are My part and parcel. So as soon as you understand that "I am part and parcel of Kṛṣṇa" immediately you become motionless to material activities. Yes.

Srimad-Bhagavatam Lectures

Lecture on SB 1.8.38 -- Los Angeles, April 30, 1973:

The real controller is Kṛṣṇa. Icchānurūpam api yasya ca ceṣṭate sā. Brahma-saṁhitā says prakṛti. Prakṛti is..., the Deity is Durgā. So it is said that she is working under the direction of Govinda. How she's working? Just like shadow. You have got your hand, and the shadow is the down. Your hand moves, the shadow moves. Similarly the motion is set. This is scientific truth. Behind all this manifestation, the..., there is a motion. And who set up that motion? The last, yesterday I was giving this example, just like shunting of big, big wagons in the railway line. One engine gives the motion, pushes one wagon, and it pushes other one, kat-kat-kat-kat, like that. You might have seen it.

Lecture on SB 1.8.38 -- Los Angeles, April 30, 1973:

So motion-giver is Kṛṣṇa. Otherwise you can give very big, big name or very big, big form and dress, they are all useless. Useless. That is being explained by Kuntī, that "We are very big. People says we are Pāṇḍavas. Similarly we have become famous. How? Because You are our friend." Kṛṣṇa is the friend of the Pāṇḍavas. Kṛṣṇa is the friend of Arjuna specifically. Therefore Arjuna is so great warrior. He has got gigantic vigor. So Kṛṣṇa, Kuntī is... Kuntī knows that "What is the value of my sons, Pāṇḍava. They are saying, 'Oh, Pāṇḍavas are so big warriors and heroes.' " Similarly yadubhiḥ. Yadubhiḥ. Kṛṣṇa took birth in the Yadu dynasty. That is already explained. So Kṛṣṇa has made famous the Yadu dynasty because He took His birth in that family.

Lecture on SB 1.9.40 -- New York, May 22, 1973:

Pradyumna: "Translation: Let my mind be fixed upon Lord Śrī Kṛṣṇa, whose motions and smiles of love attracted the damsels of Vrajadhāma (the gopīs). The damsels imitated the characteristic movements of the Lord (after His disappearance from the rāsa dance)." (SB 1.9.40)

Prabhupāda: Purport.

Pradyumna: By intense ecstasy in loving service, the damsels of Vrajabhūmi attained qualitative oneness with the Lord by dancing with Him on an equal level, embracing Him in nuptial love, smiling at Him in joke, and looking at Him with a loving attitude. The relation of the Lord with Arjuna is undoubtedly praiseworthy for devotees like Bhīṣmadeva, but the relation of the gopīs with the Lord is still more praiseworthy because of their still more purified loving service.

Lecture on SB 3.26.42 -- Bombay, January 17, 1975:

Another will say, "No, the cause is the wheel. Because the wheel is going around, therefore it is coming out." But these two causes, prakṛti and pradhāna, ingredients and the instrument, they are not causes. The cause is the potter. Cause is the potter. The potter is giving force going around. You have seen it. With the rod it moves like that. When the wheel is in motion, then the earth is brought into a shape of different shape of pots. Therefore material cause, remote cause, efficient cause—they are not cause. Real cause is Kṛṣṇa, sarva-kāraṇa-kāraṇam (Bs. 5.1).

Philosophy Discussions

Philosophy Discussion on Gottfried Wilhelm von Leibnitz:

Prabhupāda: Yes. As soon as there is a process, there is a link of everything, one after another, one after another. That is nature's way. Just like in the creation, the first creation is mind. We have got it in the Bhagavad-gītā, first creation is mahat-tattva, the sum total of material energy. Then there is interaction of the three guṇas, qualities, and then mind comes out, ego comes out, intelligence comes out, in this way, one after another. That is explained in the Second Canto of Śrīmad-Bhāgavatam, how creation takes place. So the Veda says, sa aikṣata. Sa aikṣata. The Supreme Lord, simply by glancing over... In Bhagavad-gītā also it is said that. But just like we impregnate a woman by sex behavior, but here it is said that He simply glanced over the material nature, total material energy, and the creation begins. Sa aikṣata. So because He is omnipotent, He can impregnate the material nature not by sex behavior but simply by glancing, and the material nature immediately becomes agitated, and things begin to happen. So the original cause is glancing over material nature by God. But we materialists, we cannot think how by simply glancing, the material nature is set into motion. That is material conception.

Philosophy Discussion on Gottfried Wilhelm von Leibnitz:

Śyāmasundara: He says that God creates the principle of pre-established harmony. Just like He sets two clocks in motion, both synchronized. One is the body and one is the soul. Even though they are going together...

Prabhupāda: The body is separate, body separate from the soul. We say that.

Śyāmasundara: Just like the body is acting, but the soul is independent. It's not really affected by the body.

Prabhupāda: Yes. That's all right. We agree.

Śyāmasundara: So they are like two clocks going at the same synchronization, but not together. They are separate.

Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander:

Śyāmasundara: Even the activities of the spiritual world are like that?

Prabhupāda: No. Spiritual world is different. We are speaking of material world. In spiritual world the activity is eternal. In material world activity is not eternal.

Śyāmasundara: But motion, the motion is eternal because everything is moving.

Prabhupāda: Motion is interaction of the three qualities. Just like you put soda and alkali, alkali and acid together, there is a reaction, effervescence. So both of them are material, but in due course of time it reacts, and then creation takes place.

Śyāmasundara: What about activities in the spiritual sky, beyond...?

Prabhupāda: Activities of the spiritual sky, that is eternal. Everything is eternal there.

Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander:

Śyāmasundara: What about activities in the spiritual sky, beyond...?

Prabhupāda: Activities of the spiritual sky, that is eternal. Everything is eternal there.

Śyāmasundara: But... Isn't there motion?

Prabhupāda: Yes. Why not motion? Because there is living entities. Living entities means life force. There must be motion.

Śyāmasundara: This is his idea: all of creation means motion. There is motion everywhere.

Prabhupāda: Yes. Without motion, how there can be creation? This is called kṣobha. Nothing is created without motion.

Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander:

Śyāmasundara: His categories are a little more abstract. He says that the primary category is motion.

Prabhupāda: But wherefrom the motion comes? That is insufficient knowledge. When you... Motion means somebody must move, push on. That is accepted by Professor Einstein. If somebody has pushed, the motion has begun. Now it is going on. Just like in the billiard table, push one ball, "Hut!" And it goes.

Śyāmasundara: Yes. So he says that there are four major categories besides the primary category of motion and they are 1) identity or diversity. Each thing has a personal identity, an individuality, and each thing is different from every other thing.

Philosophy Discussion on Plato:

Prabhupāda: No. Just like I have created a machine to manufacture something. I am, I set on in motion, and the products is coming automatically, products are coming automatically.

Hayagrīva: Automatically.

Prabhupāda: Simply I have to set up the machine. Just like in a press, the machine has to be set up, and automatically you will see the magazines are coming all complete. The printing, the binding—everything complete; you simply take it now. There are many machines like that, that you set up the machine and simply stand and see how from the raw state it has come into the finishing state. So bījāhaṁ sarva-bhūtānām. He has created such a seed that you sow the seed and that the tree will come. This is God's machine. He has created the seed only. Now the seed of the universe is coming from Him. Yasyaika-niśvasita-kālam athāvalambya (Bs. 5.48). He is breathing, and thousands and millions of seeds of universes are coming, and they are becoming manifested. Same way, seed. And when He is inhaling, everything is finished.

Philosophy Discussion on George Berkeley:

Hayagrīva: Well, in what way is God concerned with the moral or immoral actions of man? Is God indifferent to them, or has He simply set the laws of nature in motion and allowed men to follow their own course and reap the fruit of their own karma?

Prabhupāda: The nature's course is that because we have disobeyed God, therefore we are thrown into this material world under the supervision of the material nature to correct him. So, so long he is in the material world, there is distinction between moral and immoral. Although both of them are material, it has, actually has no meaning, moral or immoral. But in the material world that conception is there, moral or immoral. But when one is in the spiritual world, there is no such thing as immoral; everything is moral. Just like gopīs, they were others' wives, but they were coming to Kṛṣṇa in dead of night. That is immoral.

Philosophy Discussion on George Wilhelm Friedrich Hegel:

Prabhupāda: Everything is there, but if you take knowledge from God, then that is perfect, and if you make your own ideas—you do not take the ideas of God—that is imperfect.

Hayagrīva: He does say reason is also infinite form, that which sets this material in motion...

Prabhupāda: This is, this is, this is real reasoning, that "I am imperfect or limited. How I can speculate on the unlimited? So better let me learn from the unlimited about the unlimited." That is perfect knowledge.

Hayagrīva: One final point is that he sees the worship of animals and plants to be a form of pantheism. He refers to Indian religion...

Page Title:Motion (Lectures)
Compiler:Rishab, RupaManjari
Created:06 of Oct, 2011
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=16, Con=0, Let=0
No. of Quotes:16