Must understand (Lectures)

Expressions researched:
"must actually understand" |"must agree to understand" |"must also understand" |"must always alertly understand" |"must clearly understand" |"must first understand" |"must fully understand" |"must immediately understand" |"must judiciously understand" |"must personally understand" |"must simply understand" |"must therefore understand" |"must understand" |"must, therefore, understand"

Bhagavad-gita As It Is Lectures

Lecture on BG 1.10 -- London, July 12, 1973:

When we speak of Kṛṣṇa, it does not mean Kṛṣṇa was alone. Kṛṣṇa means with His form, with His pastimes, with His paraphernalia, with His entourage, everything. When we speak of king, it does not mean king is alone. As soon as we speak of king, we must understand the king, king's kingdom, king's secretaries, king's ministers, king's queen, king's palace, so many things. Similarly, when the Vedas says that eko nārāyaṇa āsīt, "Before creation there was only Nārāyaṇa." So Nārāyaṇa with His paraphernalia, with His expansion... Nārāyaṇa has expansion in the spiritual world, vaikuṇṭha jagat, innumerable Vaikuṇṭha planets. You have seen the picture. Innumerable. We have given only twenty-four names, but there are innumerable.

Lecture on BG 2.46-47 -- New York, March 28, 1966:

The whole material world. Just like my body is moving due to the presence of my self as soul, similarly—it is very easy to understand—the whole cosmic manifestation is working due to the presence of the Supreme Soul, whom we call God or the Supersoul or Paramātmā or Bhagavān. Whatever name you may call, that doesn't matter. But you must understand that as without presence of the soul, the body cannot move, similarly, the whole materialistic world, cosmic atmosphere, is moving due to the presence of the Supersoul. Now, in Bhagavad-gītā you will find that we individual souls are parts and parcels of the Supersoul. So we have got eternal relation with the Supreme Soul. We have got eternal relation with the Supreme Soul qualitatively, qualitatively, not quantitatively.

Lecture on BG 3.8-13 -- New York, May 20, 1966:

And manda-bhāgyāḥ. Mandāḥ sumanda-matayaḥ.

And if somebody is at all interested for some spiritual enlightenment, then, unfortunately, mandāḥ sumanda-matayaḥ, they adopt some spiritual method which is not recognized. Spiritual realization with relationship with God is no spiritual realization. The whole spiritual realization means one must understand his relationship with the Supreme Lord. But generally in this age they want to avoid the conception of God, and at the same time, they want to be spiritually advanced. Therefore they are called sumanda-matayaḥ, a, I mean to say, a very degraded form of spiritual realization, without conception of God. Sumanda-matayaḥ, mandāḥ, lazy, and if they are at all interested in some spiritual realization process, they try to avoid the conception of God.

Lecture on BG 3.13-16 -- New York, May 23, 1966:

Similarly, God has expanded into so many living entities because He wants enjoyment. He wants enjoyment. Because you will find in the Vedic literature that the nature of God is sac-cid-ānanda-vigraha (Bs. 5.1). Ānandamayo 'bhyāsāt: (Vedānta-sūtra 1.1.12)"By nature He is enjoying." So we must understand that God has expanded Himself into so many living entities just for His enjoyment. Now, we are meant for... Just like sons, children are meant for satisfying the father, similarly this is a common sense affair, that we living entities, we are meant for satisfying the Supreme. That satisfaction of the Supreme can be done by performance of yajña. That is the beginning.

Lecture on BG 4.7-9 -- New York, July 22, 1966:

That is the, I mean the, background of Bhagavad-gītā. Now, if anyone wants to prove that Bhagava..., in Bhagavad-gītā there is non-violence, then you, you, you something else. Violence is there in the Bhagavad-gītā. So similarly, we should not try to under... Yes! We should not try to understand Bhagavad-gītā according to my viewpoint of view. I must understand Bhagavad-gītā as it is presented by Kṛṣṇa. Then it is (indistinct).

Lecture on BG 4.9-11 -- New York, July 25, 1966:

At least speak slowly. You go there.

So this higher nature has to be developed. This association, this transcendental association, is meant for developing that higher nature, higher nature. We must understand that higher nature that as it is recommended in the Vedas, that tad-vijñānārthaṁ sa gurum eva abhigacchet samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (MU 1.2.12). And again in the Śrīmad-Bhāgavata also it is said that tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). In all the scriptures this is said. Without approaching a person who can teach you of the higher nature, you cannot develop. It is not possible to acquire. You have got the higher nature but to invoke that higher nature it requires the assistance of a person who is in the higher nature. That is recommended.

Lecture on BG 4.13 -- Bombay, April 2, 1974:

As Kṛṣṇa said, you have to accept that teaching through the disciplic succession, not concocted meanings. "Oh, I am a very good scholar. I passed my DHC or MAC or MA. I can comment on Bhagavad-gītā in my own way." That is rascaldom. That is not understanding of Bhagavad-gītā. Bhagavad-gītā means you must understand what Kṛṣṇa says. That is understanding. But generally, it is done, "Kill Kṛṣṇa. There was no Kṛṣṇa. There was no battlefield. There was no Mahābhārata. I have my concoction about Kṛṣṇa." This kind of commentary and understanding of Bhagavad-gītā has spoiled the whole world.

Lecture on BG 4.20-24 -- New York, August 9, 1966:

So by His energy He is not far away. Just like the sunlight, the sunshine, in the morning you find the sunshine is within your room, the sun is just within your room. It is actually. But still, the sun is 93,000,000 miles away from you. Similarly, in all circumstances we must understand that Kṛṣṇa is, although far away from us, still, He is with us, within us. This is called knowledge. This is called knowledge.

Lecture on BG 4.23 -- Bombay, April 12, 1974:

Yajñārthe. Another place Kṛṣṇa.... yajñārthe karma anyatra karma-bandhanaḥ. If you do not act for yajña, then you be entangled in the karma-bandhanaḥ.

This is the science. One has to be situated in full knowledge, and full knowledge is.... The beginning of knowledge is that one must understand that "I am not this body." This is knowledge. And if one is working like cats and dogs, thinking himself "I am this body," he has no knowledge. Just like animals. They are not expected to be in knowledge. A man is expected to be in knowledge and he must know that "I am not this body." Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ (BG 2.13). So one has to know that "I am not this body, but circumstantially and according to my association with the modes of nature, I am transferring, transmigrating from this body to another body."

Lecture on BG 4.34 -- New York, August 14, 1966:

There are different stages of development of knowledge. But the first beginning knowledge is that we must understand that "I am not this body. I am spirit soul, and my aim of life should be how to get out of this material entanglement." That is knowledge. That is the beginning of knowledge.

And that knowledge, when developed gradually... The first, first stage of knowledge is impersonal Brahman realization, and the next stage is the Supersoul realization, and the last stage is realization of the Supreme Personality of Godhead. In the Śrīmad-Bhāgavatam we have got this information, that the tattva, that the Absolute Truth is realized in three visions: brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11).

Lecture on BG 4.34-39 -- Los Angeles, January 12, 1969:

Yes. Clear understanding. Don't accept anything. First of all there must be submissiveness, no challenge. But at the same time, you must clearly understand. Because you have submitted, it is not that you have to understand something dogmatic. No. Submission must be there, but at the same time, you should have clear understanding. This is science, not that if something is pushed and you are: "Oh, my spiritual master has said; therefore I accept it." That is fact, that you should, but at the same time, by inquiries, by inquisitiveness, you must clear everything. "Yes, God is like this." Go on.

Lecture on BG 5.22-29 -- New York, August 31, 1966:

You are hankering after happiness. Happiness is your prerogative. You must have. That is your life. You cannot stop happiness. But happiness in the diseased condition is not happiness. That we must understand. So we have to cure this diseased condition and then enjoy happiness, then enjoy pleasure that will be unlimited. There will be no end. In the diseased condition... Suppose whatever pleasure we take, it is for fifteen seconds or few minutes or few hours or few days—it will end. But real happiness, what is real happiness, that is unending. Brahma-saukhyam anantam (SB 5.5.1). Anantam means unending. So we are meant for unending happiness. So Kṛṣṇa advises here that śaknotīhaiva yaḥ soḍhuṁ prāk śarīra-vimokṣaṇāt.

Lecture on BG 7.1 -- Ahmedabad, December 13, 1972:

A mahā-bhāgavata, when a tree, when he sees a tree, he does not see the form of the tree, but he sees Kṛṣṇa. That is mahā-bhāgavata. That we should not imitate. That is the highest stage, perfectional stage. But at least, we come to the middle stage. What is that middle stage? To... We must understand what is God, what is Kṛṣṇa. Perfect understanding. And tad-adhīna, and His devotees. Īśvare tad-adhīneṣu bāliśa. Bāliśa means innocent persons. They are un... I mean to... They do not know actually what is God. And dviṣat. Dviṣat means envious. The four classes of men: God, His devotee, innocent person, and envious person, demons. So the person who is promoted to the second stage, he'll deal with these four classes of divisions differently. Īśvara-prema. One should try to learn how to love Kṛṣṇa.

Lecture on BG 7.1-2 -- Bombay, March 28, 1971:

Of course, if anyone understands Kṛṣṇa, then his life becomes successful. Janma karma me divyaṁ yo jānāti tattvataḥ. Anyone who understands Kṛṣṇa, then he becomes immediately a liberated person. Janma karma me divyaṁ yo jānāti tattvataḥ. But one must understand in truth what is Kṛṣṇa. Tattvataḥ.

So anyone who understands Kṛṣṇa in truth... What becomes? Tyaktvā dehaṁ punar janma naiti (BG 4.9). Then such person, after quitting this material body, he never comes back again in this material world. Punar janma. Here in this material world, the trouble is that we have to accept one type of body and again give it up and again another type of body, bhūtvā bhūtvā pralīyate (BG 8.19). Yāvaj jananaṁ tāvan maraṇam. This business is very troublesome.

Lecture on BG 9.20-22 -- New York, December 6, 1966:

"This sense gratification process will not help me." This is called Kṛṣṇa consciousness. One must understand perfectly well that this process of sense gratification, variyagasan, that will not help me. He is very intelligent. I will have to search out something else, not this sense gratification. So long I have got a pinch of desire for sense gratification, I will have to take this material body. And as soon as I have got this material body, then all of the material miseries are along with it. So those who are serious about, that "I do not want any more..." But we have become callous. We don't think that "What is miseries of...?" But those who are actually in knowledge, those who want to live, those who want to have perfect knowledge, those who want to have blissful life, they understand that "This material existence, either this Svargaloka or the heavenly planet or this planet or that, will never give me happiness. I will have to... As Kṛṣṇa informs herein, that yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6)

Lecture on BG 9.22-23 -- New York, December 8, 1966:

The ultimate purpose of sense gratification and the highest, topmost sense gratification is sex life. So we are trying, chewing, eschewing, you see, extracting. But that is not the process of happiness. The happiness is different. Sukham ātyantikaṁ yat tad atīndriya-grāhyam (BG 6.21). Real happiness is transcendental. And that transcendental means that I must understand what is my position and what is my process of life. In this way this Kṛṣṇa consciousness will teach you. So those who are Kṛṣṇa conscious, about them the Lord is saying, ananyāś cintayanto mām. Ananyāś cintayantaḥ means always, twenty-four hours, without any deviation, always thinking of Kṛṣṇa. Naturally, if you are engaged in the business of Kṛṣṇa, then you will always think of Kṛṣṇa.

Lecture on BG 13.5 -- Bombay, September 28, 1973:

We have to accept this prasthāna, the process of progress, to understand the Absolute Truth. So Brahma-sūtra is called nyāya-prasthāna. By logic, sufficient logic, Brahma-sūtra. Kṛṣṇa says therefore, brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ (BG 13.5). Hetumat, with reason, you must understand.

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmāni cātmānaṁ

bhaktyā śruta-gṛhītayā

(SB 1.2.12)

Bhaktyā śruta-gṛhītayā. Tac chraddadhānā munayo jñāna-vairāgya-yuktayā. One can understand the Absolute Truth.

Lecture on BG 13.13 -- Bombay, October 6, 1973:

If you take something to your choice, that is useless, useless waste of time. Just like Mahatma Gandhi, he wanted to prove from Bhagavad-gītā nonviolence. How it is possible? Bhagavad-gītā is spoken in the battlefield. So in this way, if we try to understand Bhagavad-gītā, it will be not Bhagavad-gītā, it will be something else. We must understand Bhagavad-gītā as it is. That is our preaching method. We are presenting Bhagavad-gītā as it is all over the world. So we accept.

Lecture on BG 13.19 -- Bombay, October 13, 1973:

If you do not understand Kṛṣṇa you are studying Vedic literature, you are very good student of Vedas. That's all right. Have you understood Kṛṣṇa? "No sir." Then it is useless. Useless waste of time. Because it is said: vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). If you actually understand Vedas, then you must understand Kṛṣṇa. Jñānī, I am jñānī. What kind of jñānī? Simply a speculation? Waste your time? This is not this, this is not this, this is not this? Neti neti vicāra. This is simply called waste of... Kevala-bodha-labdhaye.

Lecture on BG 1322 -- Hyderabad, August 17, 1976:

"I shall enjoy to my best capacity." Either man or woman. Therefore she is also in that sense puruṣa. She wants to enjoy. The man also wants to enjoy.

But both of them, prakṛti-stha, we are under the control of this prakṛti. This is our position. We must understand our position.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

(BG 3.27)

Puruṣa, the living entity, is fully under the control of material nature. That's a fact. You cannot deny it. If you deny it, then ahaṅkāra-vimūḍhātmā.

Lecture on BG 15.1 -- Bombay, October 28, 1973:

So Vedas also says that "If you make such and such sacrifice, then you will be elevated to such and such higher planetary system to become demigods and enjoy beautiful woman, higher standard of life." So yām imāṁ puṣpitāṁ vācam, veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ. So we must understand what is this material world, how it is working. That will be described in this Fifteenth Chapter.

Lecture on BG 16.10 -- Hawaii, February 6, 1975:

So the constitutional position of the dog is that it must have a good master. Then he is happy. Then he's happy. Otherwise it is not happy. Is it not? Otherwise it is street dog. Sometimes it is killed by the municipality.

Similarly, our position is dog. We must understand it. We cannot live independently. It is not possible. Every living being. Therefore, in the Vedic injunction is nityo nityānāṁ cetanaś cetanānām eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). God and the living entities, they're... Both of them are living entities, being. But what is the difference between God and living entities? The living entities are maintained by God, and God is the maintainer.

Lecture on BG Lecture -- Ahmedabad, December 8, 1972:

In this way, we are wandering throughout the whole universe. But if want to stop it, if we want to become again originally situated in our constitutional position, then we must understand Bhagavad-gītā as it is. We must try to understand Kṛṣṇa as He is. Then our life will be successful. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). Go back to home, go back to Godhead. This is very simple philosophy. And everything is explained in the Bhagavad-gītā. If we are fortunate enough, we should study Bhagavad-gītā as it is. And then we become successful in the mission of our life.

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.6 -- Hyderabad, November 26, 1972:

This is the beginning of spiritual knowledge. One must understand that the soul is encaged within this body and mind. So if you try to become, by bodily comforts or mental satisfaction, it will never be possible. Happiness will never be possible. Therefore Bhāgavata says, yayātmā suprasīdati. Ātma means soul. Suprasīdati. Prasīdati means becomes happy. And su means very, very much happy. How? Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). Śrīmad-Bhāgavatam is the mature instruction of Vyāsadeva on Vedic wisdom. Śrīmad-Bhāgavatam. Migama-kalpa-taror galitaṁ phalaṁ idam. Nigama means Vedas. It is like kalpa-taru, desire tree.

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

He must understand whether by executing his... It doesn't matter whether Hindu or Muslim or this or that. Your duty is, by executing your religious principles, whether you are satisfying Kṛṣṇa. That is wanted. Tasmin tuṣṭe jagat tuṣṭam.

So the Kṛṣṇa personally says that "You surrender unto Me." That is the only business. There is no other business. Simply to see that "Whether I am satisfying Kṛṣṇa?" So that will be possible... Here it is said that naṣṭa-prāyeṣu abhadreṣu. Not completely. There are so many dirty things within our heart. If at once it becomes all cleared, then immediately we are liberated person.

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

He appears as the son of Devakī or Vasudeva. We have to know this. And if you can know then you become immediately liberated. Our business is liberation. This is our main business. What is the purpose of getting this opportunity of human life? That we must understand. We should not waste our valuable life like the cats and dogs. This is our main business. To understand God. Athāto brahma jijñāsā. This is the life. Brahman, paraṁ brahma. Brahman, paraṁ brahma, or, Brahman's, I mean to say, potencies. Parasya brahmaṇaḥ śaktiḥ. These things are there. We should understand. That is our business. So if we understand why Bhagavān appears as the son of Devakī, then you become liberated. This is the... Bhagavān says janma karma ca me divyaṁ yo jānāti tattvataḥ (BG 4.9).

Lecture on SB 1.8.44 -- Mayapura, October 24, 1974:

It is not Vaikuṇṭha. You cannot even walk without anxiety. Just like we were walking on the street, and the leg slipped. So we should be very much careful even in walking. Beginning from your morning walk, you are full of anxiety. But Vaikuṇṭha means no anxiety, no anxiety. That is spiritual world. We must understand what is Vaikuṇṭhaloka, and what is Jaḍaloka.

So here, everywhere, simply danger. But if we take shelter of the Vaikuṇṭha, Kṛṣṇa... Samāśritā ye pada-pallava-plavam. It is just like the boat for crossing over a furious, dangerous ocean. Kṛṣṇa's lotus feet is compared with very sound, secure boat. And boarding it, you can cross over the ocean of nescience. Bhavāmbudhir vatsa-padam. Bhavāmbudhiḥ. Ambudhi means sea, and bhava means repetition of birth and death, birth and death.

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

Ah, yajñaḥ karma-samudbhavaḥ. Yajña, karma. Karma means, according to the varṇāśrama, brāhmaṇa should work according to his own position. They will chant Vedic mantra. That is also one karma, activity. They must understand what is Vedas; they must explain. That is brāhmaṇa's business. And kṣatriya's business, karma... This is called kṣātraṁ karma svabhāva-jam. Brahma-karma svabhāva-jam. Vaiśya-karma svabhāva-jam. Śūdra-karma svabhāva-jam. By nature, one has got a particular type of work. So yajñaḥ karma-samudbhavaḥ, what is that?

Lecture on SB 1.15.30 -- Los Angeles, December 8, 1973:

So one who is hearing directly, he's saying something, but you are saying something. You have no right. This is called paramparā system. The person who heard Bhagavad-gītā directly from Kṛṣṇa, whatever he says, that is to be accepted. You cannot interpret. This is the paramparā system.

So if you want to understand Bhagavad-gītā, then we must understand in the same way as the person who directly heard from. This is called paramparā system. Suppose I have heard something from my spiritual master, so I speak to you the same thing. So this is paramparā system. You cannot imagine what my spiritual master said. Or even if you read some books, you cannot understand unless you understand it from me. This is called paramparā system.

Lecture on SB 1.15.36 -- Los Angeles, December 14, 1973:

This distinction we have got because we are conditioned soul. Actually, I am not this body. I am soul. But I have become conditioned by this material body. And in case of Kṛṣṇa, He is not conditioned by this material body. Therefore it is said, sva-tanvā: "by His own original, spiritual body." This is the distinction you must understand. One scholar has described... Because he does not know Kṛṣṇa and still writing comments on Bhagavad-gītā, when Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: (BG 18.65) "Just think of Myself, just become my devotee, offer Your obeisances unto Me, worship Me," this rascal says, "It is not to Kṛṣṇa the person, but to the soul." Now he says... Just see how much ignorant he is. He does not know that Kṛṣṇa has no such division as His self or soul and the body, and he is writing comment. And this is very scholarly.

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

After knowing Bhagavad-gītā, Arjuna said, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān: (BG 10.12) "My dear Kṛṣṇa, You are the Paraṁbrahma." Paraṁbrahman. Every one of us, Brahman. Brahman means spirit soul. We are not this body. Bhāgavata... This is realization, self-realization. That is Vedic culture. One must understand what he is. We should not keep ourself in ignorance like cats and dogs, thinking that "I am this body," "I am American," "I am Indian," "I am brāhmaṇa," "I am kṣatriya," "I am Hindu," "I am Muslim," or so many designations. That is bodily designation. So when one comes to the spiritual understanding, that is called Brahman realization. Bhāgavata...

Lecture on SB 3.25.4 -- Bombay, November 4, 1974:

Kṛṣṇa says in the Bhagavad-gītā. So Brahma-sūtra is nyāya-prasthāna. Nyāya-prasthāna: very logically, transcendental knowledge. So brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ (BG 13.5). So we must... Therefore, according to our Vedic system, the ācārya must understand Brahma-sūtra and explain. Then he'll be accepted as ācārya.

Therefore two sampradāyas, the Māyāvādī sampradāya and the Vaiṣṇava sampradāya, both of them have explained the Brahma-sūtra. Otherwise, they are not authorities. Without understanding Brahma-sūtra, nobody can understand what is Brahman. Therefore here it is said that Vidura understood the ānvīkṣikyām, transcendental knowledge, from Maitreya. Who is Maitreya?

Lecture on SB 3.25.17 -- Bombay, November 17, 1974:

So this is self-realization. We must understand our position. In the Purāṇas also, our minute particle identification... What is that? One ten-thousandth part of the top of the hair. We cannot see even the top of the hair. That you divide, keśāgra, keśa agra, the front portion of the hair. Keśāgra-śata-bhāgasya (CC Madhya 19.140). You divide into one hundred parts. Śatadhā kalpitasya ca. Again take one part and divide into hundreds parts. That is the dimension of the jīva. That small particle is there within the ant, the microbic germ, and he, that part is within the elephant. q. That is the dimension. So self-realization... Self-realization means one must know his identity.

Lecture on SB 3.25.19 -- Bombay, November 19, 1974:

Why there is...? Ātmā and paramātmā, īśvara and parameśvara. So living being and the Supreme Being. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). These are the Vedic information. There are two, always two. Ātmā, paramātmā, brahman, parabrahman. So... And brahma-siddhaye means not only to understand that "I am Brahman," but I must understand what is my relationship with Para-brahman. That is brahma-siddhi.

That means we must know what is Para-brahman. That Para-brahman is Kṛṣṇa. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣaṁ śāśvataṁ divyam (BG 10.12). We must know, "What is my relationship." That relationship is already explained, that "I am qualitatively one..." Brahman and Para-brahman means both of them one in the platform of being Brahman. But Para-brahman is very, very great, and I am simply Brahman, small.

Lecture on SB 3.25.19 -- Bombay, November 19, 1974:

Kaivalya means there is no alternative. There is no duplicate. There is no equal. There is no greater than. That is kaivalya. So nobody can be equal to Para-brahman, and nobody can be greater than Para-brahman. That is Para-brahman. So brahma-siddhaye means simply one should not understand that "I am Brahman," but he must understand what his relationship with the Para-brahman. That is brahma-siddhi.

So for brahma-siddhi, for self-realization, people are trying in so many ways. First of all, the business of human life is only meant for this purpose, brahma-siddhaye. So long we are... athāto brahma jijñāsā. This is the Vedānta-sūtra. Brahman... Because, unless you become inquisitive, then how there can be brahma-siddhi? Therefore, this human life is meant for brahma-jijñāsā. Not that simply whole day work... They are also inquiring.

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

So we have to give up this. "Give up this" means not that you have to become a sannyāsī or give up your... But you must know your position. At least, you must understand. You don't foolishly accept that you are very happy. Don't be fool. Be intelligent. That is śāstra. The śāstra means... A person goes to school, college, to become intelligent. Therefore there are so many śāstras, Veda, Vedas. Why Vedic literatures are there? To make us intelligent. Kṛṣṇa bhuliyā jīva... Anādi-bahirmukha jīva kṛṣṇa bhuli' gelā, ataeva kṛṣṇa veda-purāṇa kailā (CC Madhya 20.117). We are so foolish rascals that we have forgotten. We are suffering every moment, and still, we are thinking we are very happy. Therefore it is our misfortune that human life is meant for understanding, "What is the position of my life? Why I am suffering?"

Lecture on SB 3.26.40 -- Bombay, January 15, 1975:

Generally, they think Bhāgavata reading means rāsa-pañcādhyāya, bas, immediately jump over to the rāsa-līlā of Kṛṣṇa. Actually to know God means to know everything in detail. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. That is the Vedic injunction. If we understand Kṛṣṇa, then we must understand also how Kṛṣṇa's different energies are working. That is called tattvataḥ. Kṛṣṇa says in the Bhagavad-gītā, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3). The other day I was reading Gandhi's discourses on Bhagavad-gītā. He said that "I can imagine any way Kṛṣṇa. I do not accept the historical Kṛṣṇa." In this way, so many things. He was a big man. He can say like that. But we cannot imagine or manufacture Kṛṣṇa. That is not possible. That is not Kṛṣṇa.

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

I am Andhra, I am Indian, I am American.' " No. "No, sir. Get out!" So where is that knowledge? Yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma-ijya-dhīḥ, sa eva go-kharaḥ (SB 10.84.13). This kind of civilization is the civilization of the cows and asses, go-kharaḥ. Go means cow, and kharaḥ means ass. So we must understand what we are. Kṛṣṇa... Caitanya Mahāprabhu taught this. He said, "I am not brāhmaṇa. I am not kṣatriya. I am not vaiśya. I am not śūdra. I am not brahmacārī. I am not sannyāsī." "Not, not," neti, neti. "Then what you are?" Gopī-bhartuḥ pāda-kamalayor dāsa-dāsa-dāsānudāsaḥ (CC Madhya 13.80). This is self-realization. When we shall deny all this designation and we shall realize that I'm part and parcel of Kṛṣṇa, that is self-realization. And so long we identify with this body and mind and do not know what I am, that is go-kharaḥ civilization, cows and asses civilization.

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

Just like Kṛṣṇa says, evaṁ paramparā prāptam imaṁ rājarṣayo viduḥ (BG 4.2). Rajarṣaya, big, big, learned saintly kings. That means government. Now we are taking, accepting king by democracy, anyone by votes. No. Rājarṣaya. One must be governor, he must be as good as a ṛṣi, saintly person. Rājarṣaya. They must understand the purport of Bhagavad-gītā, the aim of life. Then they will educate, the governor will educate the citizens how to make life successful. But if he does not understand what is the success of life, how he will govern? But it is going on. But Bhagavad-gītā says, imaṁ rājarṣayo viduḥ. The Bhagavad-gītā is meant for the rājarṣis, saintly kings, saintly governor. Because he has to govern, he must know how to govern: what is the aim of life, how they can be elevated. Just like Mahārāja Yudhiṣṭhira, because he was a good governor, good king, so during his time, it is said that kāmaṁ parjanya vavarṣa. There is word I am just forgetting, that all the necessities of life were supplied through rain. Kāmaṁ vavarṣa parjanyaḥ.

Lecture on SB 5.5.7 -- Vrndavana, October 29, 1976:

This we must understand, that although we have got also a body, and the dog has also a body, the same composition kṣitir āp marud vyoma, mind, intelligence, and ego. There is no difference. The dog has also mind, and I have got mind, you have got mind. The dog has also intelligence, we have got also intelligence. The dog also can eat, you can also eat. The dog can sleep, you can also sleep. So there is no difference so far the bodily constitution. And superficially, if you cut my body there will be blood, if you cut the body of an animal there will be blood. So, in every respect, so far the material body is concerned, it is the same, either of the human being, or of a small insect.

Lecture on SB 5.5.30 -- Vrndavana, November 17, 1976:

So tatra tatra pura-grāmākara-kheṭa-vāṭa-kharvaṭa and so on, so on. This is Sanskrit language. By combining words with the process of sandhi and samasa, one word can be as long as three miles. So for ordinary person it is very difficult to combine together. So it is for the learned scholars. But we must understand the purport. Ṛṣabhadeva is parivrājakācārya. This is called parivrājakācārya. We have heard this name, parivrājakācārya. Sannyāsī's third stage is parivrājakācārya, and the fourth stage is paramahaṁsa. Kuṭīcaka, bahūdaka, parivrājakācārya, and then paramahaṁsa. So avadhūta.

Lecture on SB 6.1.25 -- Chicago, July 9, 1975:

Otherwise, bhūtvā bhūtvā pralīyate (BG 8.19), you will run after this false thing, and this body will be finished, and again you will have to accept another body, and again you will run after, bhūtvā bhūtvā pralīyate (BG 8.19). This is going on. After false thing. Therefore the śāstra says that this human form of life is not meant for running after this false thing. They must understand what is reality. And how to attain that reality? Exactly in the same way: intelligent man knows that "This is my diseased condition. How to get out, achieve that healthy condition? Because I am eternal." Na hanyate hanyamāne śarīre (BG 2.20).

So it is possible even by Ajāmila. That is the story we are now trying to understand. Simply we have to accept the association of realized soul. Then it is possible. There is no hopelessness. Anyone can attain the spiritual perfection. Satāṁ prasaṅgān mama vīrya-saṁvidaḥ.

Lecture on SB 6.1.45 -- Laguna Beach, July 26, 1975:

Our position is such that we cannot become controller. That is not possible. If we want to become controller, that is my artificial desire. And the resultant action we will have to suffer. First of all you must understand this, that we are controlled. Either you agree to be controlled by Kṛṣṇa or you agree to be controlled by māyā, but you cannot become controller. Is there anyone here who can say that "I am controller"? Is there anyone who will answer this? So I may think that "I am controller," but I am controlled by drugs, by sense gratification, desires-kāma krodha lobha moha mātsarya. So there is no question of the living entity's being independent. That is not possible. He is dependent. But if he becomes dependent on Kṛṣṇa, then life is successful. Exactly the position, the dog.

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

Then the same semina becomes insect. From insect to bird, bird to beast, from beast to animals. It takes millions and millions of years to come to the form of human being. This is evolution. They do not know it. But that is the process. Therefore Prahlāda Mahārāja says durlabhaṁ mānuṣaṁ janma. You must understand that this human form of body you have got after many millions of years. Don't waste it like animals. If we utilize this human form of body just like cats and dogs, what is the difference between my life and dog's life? Therefore he says: durlabhaṁ mānuṣaṁ tad apy adhruvam arthadam.

So anyone can say "This material body is there, even to the dogs and the cats, and what is the difference? Let us enjoy." No. Arthadam, in this life, in this human form of life, you can fulfill your mission. Arthadam. You can understand what is the value of life. So don't waste it. Begin bhāgavata-dharma immediately. And what is that bhāgavata-dharma?

Lecture on SB 7.6.1-2 -- Stockholm, September 6, 1973:

It doesn't matter, God is neither Hindu, Muslim, or Christian—God is God. So it is the duty of everyone. It is not that only Christians should understand God and the Hindus should understand nobody. No. Any human being. Any living entity in the human form of life must understand. Otherwise, he's missing the opportunity. So we have got to say many things about this thing. In short time, we cannot speak so many things, but we invite you to take advantage of this movement, try to understand the science of God and be benefited. (break)

Lecture on SB 7.9.8 -- Hawaii, March 21, 1969:

Prabhupāda: Yes. She must have some engagement. Yes.

Girl devotee: She likes Bhagavad-gītā.

Prabhupāda: Oh. Hm. Just try. Of course, you are going to preach. You must understand. Discuss everything very nicely. Be convinced on your own argument and philosophy. Then you can preach. You don't be in doubts and hazardous way. Whatever question you are putting, just try to understand them very nicely, without any doubt. So is that, your question is answered or not?

Girl devotee: Yes.

Lecture on SB 7.9.33 -- Mayapur, March 11, 1976:

Sanātana Gosvāmī inquired, "Who am I?" and He replied very simple thing: jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). This is the beginning of our lesson, so we must understand very nicely this point.

So this material world is explained here: tasyaiva te vapur idaṁ nija-kāla-śaktyā. Energy, Kṛṣṇa's energy, prakṛti. Energy means prakṛti. So parasya brāhmaṇa śakti. Eka-sthāne sthitasyāgner jyotsnā vistāriṇi yathā, parasya brāhmaṇaḥ śakti tathaiva akhilaṁ jagat. Then same thing we'll find in the Vedic literature everywhere, either you read Purāṇas or Mahābhārata, or Bhagavad-gītā or Śrīmad-Bhāgavatam or Vedānta-sūtra. Vedānta-sūtra also says that "The origin... The Absolute Truth is origin, and everything is emanation."

Lecture on SB 7.9.35 -- Mayapur, March 13, 1976:

So to purify ourself means don't desire anything material. "Then I shall become void of desire?" No, not void of desire. Real desire must be there. Therefore we are singing daily, guru-mukha-padma-vākya, cittete kariyā aikya, āra nā koriyā mane āśa **. Āra... "No more. That's all." Āra nā koriyā mane āśa. We are singing daily. You must understand what is the meaning. Because we are bewildered, we are misdirected, So, so guru's word, that should be taken seriously. Āra nā koriyā... "No more, anything." That is... Therefore how much difficult it is to find out such guru. Ādau gurvāśrayam. First of all you have to accept guru. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). So we have to follow guru.

Lecture on SB 7.9.39 -- Mayapur, March 17, 1976:

It will end. Either illicit sex or legal sex, the end is śoka, śoka, lamentation. There are many examples, practical.

So this kāmāturam, this lusty desire, is not good. Either you do it legally or illegally, the result is śokaḥ. That we must understand. Unforunately, although the result ..., everyone knows practical experience, that nobody has become happy by these sex affairs. There is a Urdu word, they say durlika-lugdu, yo khāyā abhipastāyā yo na khāyā abhipastāyā.(?) The meaning is "There is a lugdu"—you know lugdu, of course—"lugdu which is known as durlikalugdu. So this durlikalugdu is so dangerous, one who has eaten it, he's also lamenting, and one who has not eaten it, he's also lamenting." (laughter) Durlika lugdu ya khāyā abhipastāyā ya na khāyā abhipastāyā. So this man and woman connection is durlikalugdu. One who has married, he's also lamenting, and who is not married, he's also lamenting. So this is the thing. The śāstra also says...

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

This is aim of life. One has to become mahātmā, greater soul, great soul, must understand. So therefore there must be training. Without training, how... Because after all, we are coming from the lower grade of life, animal life, and they are very expert scientist that "Man is coming from monkey." That's all right, but shall you remain a monkey or you shall become a better person than the monkey? But they have preferred to remain as monkey. That's all. When there is impotency, they borrow glands from the monkey for increasing their sex appetite. That means again going to the monkey. Punar mūṣiko bhava. There is a story that a mouse approached a saintly person.