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Narayana (Lectures, SB cantos 1 - 5)

Expressions researched:
"Narayana" |"Narayana's" |"Narayanas"

Lectures

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.1 -- London, August 6, 1971:

These are all transcendental knowledge. They are not ordinary knowledge. Divyam, transcendental. His appearance, His disappearance, His work, His activity, His pastimes, they are all transcendental. So anyone who can try to understand Kṛṣṇa in His transcendental position beyond creation, beyond creation... Even Śaṅkarācārya, the impersonalist, he says nārāyaṇa paraḥ avyaktāt: "Nārāyaṇa is beyond this material creation." Avyakta. Avyakta means there is a total stock of material elements beyond this universe. There are so many things to be learned. This universe we see just like a ball, and this ball is covered by layers of water, fire, air, earth, like that. Circling. And each layer is ten times bigger than the previous layer. In this way the universe is covered. And beyond that covering, there is another sky. We are prisoned here within this universe. We are thinking that we are very free to move in the sky with, what is called, sputniks. But you cannot go beyond your limitation. That is not possible.

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

Kṛṣṇa has direct expansion and expansion of the expansion. Just like Kṛṣṇa, His immediate expansion is Baladeva, Balarāma. Then from Balarāma the next expansion is Catur-vyūha, quadruple: Saṅkarṣaṇa, Vāsudeva, Aniruddha, Pradyumna. Again, from this Saṅkarṣaṇa there is another expansion, Nārāyaṇa. From Nārāyaṇa, another expansion. Again, second status of Saṅkarṣaṇa, Vāsudeva... Not only one Nārāyaṇa, but innumerable Nārāyaṇas. Because in the Vaikuṇṭhaloka, the spiritual sky, there are innumerable planets. How many? Now, just imagine here in this universe there are planets. This is one universe. There are millions of planets. You cannot count. You cannot count. So similarly, there are innumerable universes also. That also you cannot count. Still, all these universes taken together is only one-fourth manifestation of Kṛṣṇa's expansion. In the Vaikuṇṭhaloka there is three-fourths expansion.

Lecture on SB 1.1.2 -- London, August 15, 1971:

Sārūpya-mukti means to have the same features of the body like Viṣṇu. In Vaikuṇṭhalokas all the living entities, devotees, they have got four hands. And only in Kṛṣṇaloka, Kṛṣṇa has got two hands and His devotees also have two hands. In other lokas, Vaikuṇṭhalokas... There are innumerable Vaikuṇṭha planets, Nārāyaṇa is the predominating Deity, Lakṣmī-Nārāyaṇa. And those who enter such planets, they get the same bodily feature, exactly looking like Nārāyaṇa. You have seen the picture of the Viṣṇudūtas who came to deliver Ajāmila. They were exactly looking like Nārāyaṇa. The same helmets, the same ornaments, exactly. You can understand. Just like your president or queen, if you are also dressed, you'll also look like queen. Or if you are dressed, you'll look like the president. But that does not mean you are president or you are queen, simply by dressing. Similarly, although the devotees and the living entities, they get the same feature of the body just like Nārāyaṇa, Viṣṇu, they're not viṣṇu-tattva.

Lecture on SB 1.1.2 -- London, August 15, 1971:

Similarly, although the devotees and the living entities, they get the same feature of the body just like Nārāyaṇa, Viṣṇu, they're not viṣṇu-tattva. That is called sāyujya, sārūpya. Similarly, sālokya, to live in the same planet. Sāmīpya, to live nearby, near exactly with Nārāyaṇa. Just like we are living together, similarly, you can live with Nārāyaṇa, sāmīpya, side by side. These are the different kinds of liberation.

So this liberation should be the ultimate goal of life, how to get this liberation, go back to home, back to Godhead. That should be our mission. Not for this so-called economic development. That is already fixed up. Just like... In our Kṛṣṇa society we are not very much anxious for economic development or sense gratification. We are simply interested how to develop our Kṛṣṇa consciousness. But the economic question becomes automatically solved.

Lecture on SB 1.1.2 -- London, August 18, 1971:

So Caitanya Mahāprabhu therefore begins... People misunderstood Kṛṣṇa. There are rascal scholars; they misunderstood. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇam (BG 18.66). "Give up everything. Simply surrender unto Me alone." Mām ekam. He doesn't say even to Nārāyaṇa or Viṣṇu. Because we are so fool. As soon as Kṛṣṇa will say, "I am Viṣṇu, I am all," then "Everything is one. Everything is one." That's all. Therefore He says particularly, mām ekam, "Only unto Me alone." Because if one understands Kṛṣṇa, then gradually he understands other things. But in the beginning if it is said... Similarly, in Bible also, I have seen that "Through me." Because they were so fool, if they are allowed to go elsewhere, they will commit mistake. Therefore that was nice. To the foolish person such stress required to be given. Mām ekam. But still, the foolish person misunderstood Kṛṣṇa, misinterpreted Bhagavad-gītā. Therefore Māyāvādīs.

Lecture on SB 1.1.2 -- London, August 18, 1971:

Prabhupāda: Yes. That's it.

Revatī-nandana: But once you told me that... I asked you if we were all devotees of Rādhā and Kṛṣṇa. You said, "Well, we might also be devotees of Lakṣmī-Nārāyaṇa, or Sītā-Rāma..."

Prabhupāda: None of them are different from Kṛṣṇa. Revatī-nandana is also Kṛṣṇa.

Revatī-nandana: Yes. But does that mean that definitely my spirit soul, if I do become Kṛṣṇa conscious, it will go to Kṛṣṇaloka and be associated with Balarāma?

Prabhupāda: Hm.

Lecture on SB 1.2.3 -- London, August 24, 1971:

That is not liberation. That is explained in Śrīmad-Bhāgavatam elsewhere. Ye 'nye 'ravindākṣa vimukta-māninaḥ. Vimukta-māninaḥ. They're thinking that they have become liberated. Just like the Māyāvāda sannyāsīs, they address amongst themselves as "Nārāyaṇa." That means everyone has become Nārāyaṇa. The modern increase of incarnation of God means this Māyāvāda philosophy. Because in the Māyāvāda philosophy everyone thinks that he is God, Nārāyaṇa. "I have become Nārāyaṇa." Brahma-bhūta (SB 4.30.20). "Now I have become Nārāyaṇa." No. You cannot become Nārāyaṇa. You can become Nārāyaṇa's dāsa, servant. That is your healthy state.

So if after liberation... Liberation means sufficient knowledge to understand that one is not this body. That is called liberation. So after liberation there is activity. That they do not know.

Lecture on SB 1.2.4 -- Rome, May 28, 1974:

Nitāi: Translation: "Before reciting this Śrīmad-Bhāgavatam, which is our very means of conquest, I offer my respectful obeisances unto the Personality of Godhead Nārāyaṇa, unto Nara-nārāyaṇa Ṛṣi, the supermost human being, unto mother Sarasvatī, the goddess of learning, and unto Śrīla Vyāsadeva, the author." (SB 1.2.4)

Prabhupāda: This is the paramparā system. As you get knowledge, step by step... Kṛṣṇa is the original spiritual master, and then from Kṛṣṇa, Lord Brahmā learned the Vedic knowledge. Tene brahma hṛdā ādi-kavaye (SB 1.1.1). In the Bhāgavata it is said that "Wherefrom Brahmā got his knowledge?" Because whenever we want to get knowledge, we must approach a superior person to get knowledge. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12).

Lecture on SB 1.2.4 -- Rome, May 28, 1974:

So this is the paramparā system. As you receive knowledge step by step... Nārāyaṇa, Kṛṣṇa, instructed Vyāsadeva. Brahmā, Brahmā instructed Nārada. Nārada instructed Vyāsadeva. Vyāsadeva instructed his disciple Madhvācārya. In this way we have to go through also, in the same way. First of all, offer respect to the spiritual master, as he has done to Śukadeva Gosvāmī. Taṁ vyāsa-sūnum upayāmi guruṁ munīnām. So then his spiritual master, then his spiritual master, then his spiritual master. Just like you have got the pictures. First of all, your spiritual master, then his spiritual master, then his spiritual master, his spiritual master—ultimately Kṛṣṇa. This is the process. Don't try to approach Kṛṣṇa directly, jump over. That is useless.

Lecture on SB 1.2.6 -- London, August 27, 1971:

Means to possess equal opulence with God. As Kṛṣṇa is full in six kinds of opulences, one can become almost as opulent as Kṛṣṇa. Not as Kṛṣṇa, as Viṣṇu. That is called sārṣṭi. One can have equal, exactly the same bodily features as Viṣṇu, four hands. That is called sārūpya. Sālokya, you can live in the same planet where Viṣṇu is living, Nārāyaṇa is living, or Kṛṣṇa is living. Sālokya. So... But a pure devotee does not accept even all these liberations. They don't ask for liberation. Pure devotee is satisfied only with the service of the Lord. That is pure devotion. Because there is no desire. That is explained here. Ahaituky apratihatā. "Oh, I am engaged in Kṛṣṇa consciousness because after death I shall go back to home, back to Godhead." Of course, that's a fact. But a pure devotee even does not desire that. He says, "Wherever Kṛṣṇa will keep me, I shall remain there. It doesn't matter whether heaven or hell. I don't care for it." Nārāyaṇa-parāḥ sarve na kutaścana bibhyati.

Lecture on SB 1.2.6 -- London, August 27, 1971:

Of course, that's a fact. But a pure devotee even does not desire that. He says, "Wherever Kṛṣṇa will keep me, I shall remain there. It doesn't matter whether heaven or hell. I don't care for it." Nārāyaṇa-parāḥ sarve na kutaścana bibhyati.

Actually one who is nārāyaṇa-para, pure Kṛṣṇa conscious devotee of the Lord, he's not afraid of going to hell or being promoted to heaven. For him everything is all right.

Lecture on SB 1.2.6 -- London, August 27, 1971:

Actually one who is nārāyaṇa-para, pure Kṛṣṇa conscious devotee of the Lord, he's not afraid of going to hell or being promoted to heaven. For him everything is all right.

nārāyaṇa-parāḥ sarve
na kutaścana bibhyati
svargāpavarga-narakeṣv
api tulyārtha-darśinaḥ
(SB 6.17.28)

For heaven or hell, it doesn't matter. That is pure devotion. Anyābhilāṣitā-śūnyam (Brs. 1.1.11), without any desire. That is also desire, that "I am going back to home, back to Godhead." But that desire is very highly qualified desire. But a pure devotee does not desire even that. Anyābhilāṣitā-śūnyam (CC Madhya 19.167). They do not desire... What to... They do not desire even to go back to Godhead, and what to desire for being elevated or promoted to the heavenly planets. They simply want, "Let me remain wherever Kṛṣṇa desires. I may be engaged in His service." That is pure devotee. That's all. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (CC Madhya 19.167).

Lecture on SB 1.2.7 -- Hyderabad, April 21, 1974:

So everyone can bhakti-yoga practice, simply under the guidance of proper spiritual master who knows the science of Kṛṣṇa. From him you take lesson. And it is not difficult, this bhakti-yoga practice. Actually, this was the practice in India in every home. There was Deity. At least, brāhmaṇa, kṣatriya, vaiśya, they had Deity, Rādhā-Kṛṣṇa, Sītā-Rāma, or Lakṣmī-Nārāyaṇa, or Nārāyaṇa śilā. Every house, it was being worshiped. But we have lost our culture. Vāsudeve bhakti-yogaḥ..., bhakti-prayojitaḥ. We have lost this culture. Revive it. Don't lose this opportunity of human life. Practice bhakti-yoga and be Kṛṣṇa conscious, and make your life successful. That is our mission. We are teaching. It is not a business, that "Give me some money; I will teach you." It is open. We are asking everyone, "Chant Hare Kṛṣṇa mantra." What is the difficulty? There is no loss. You haven't got to pay anything. Simply as these boys have learned to chant and dance, kṛṣṇotkīrtana-gāna-nartana-parau.

Lecture on SB 1.2.8 -- Vrndavana, October 19, 1972:

Or, not only limited with the family, then society, then community, then nationally, then internationally. But they are all extended selfishness. Yes. Without knowing what is the real self-interest. Therefore we find so many faults in such welfare activities. In... They are opening hospitals for the human beings, daridra-nārāyaṇa-sevā, but the poor goats and cows, daridra-nārāyaṇa—they are also daridra-nārāyaṇa according to the definition—but they are being killed. For one daridra-nārāyaṇa, another daridra-nārāyaṇa is being killed.

Lecture on SB 1.2.8 -- Bombay, December 26, 1972:

Every moment there is danger. It is not very peaceful living at the present moment. We are running, we are flying in the sky, we are... We do not say that this should be stopped, neither it can be stopped, but you do everything in Kṛṣṇa consciousness so that even danger takes place, ante nārāyaṇa-smṛtiḥ (SB 2.1.6), you can at least remember Kṛṣṇa at the time of death. Then your life is successful. Yaṁ yaṁ vāpi smaran loke tyajaty ante kalevaram (BG 8.6), Kṛṣṇa says. Yaṁ yaṁ vāpi. At the time of death our remembrance to a certain thing gives me next body. If I think like a dog, then I become next life a dog, and if I think like a god, then I, next life I become god. That is the test at the time of death.

Lecture on SB 1.2.8 -- Bombay, December 26, 1972:

I may forget You. So Kṛṣṇa, give me immediately death so that I, remembering, I may die." This is process. Kṛṣṇa consciousness means somehow or other try to remember Kṛṣṇa at the time of death, ante nārāyaṇa-smṛtiḥ (SB 2.1.6). Then your life is successful. Just like Ajāmila. Ajāmila, he was a great sinner—we shall one day describe about Ajāmila's life—but at the time of death, out of his affection for his youngest son, whose name was Nārāyaṇa, he thrice called "Nārāyaṇa! Nārāyaṇa!" But the original Nārāyaṇa took notice of it: "Oh, this man is calling Nārāyaṇa." Immediately sent His personal assistant to take him back to home, back to Godhead. Ante nārāyaṇa-smṛtiḥ (SB 2.1.6). Somehow or other. He was not remembering the original Nārāyaṇa, but Nārāyaṇa was the name of his son. Therefore according to our Vedic system we keep God's name our children or family member, so that somehow or other, there are thousands of names of Kṛṣṇa, if we remember one of them, our life is successful. This is Kṛṣṇa consciousness.

Lecture on SB 1.2.10 -- Delhi, November 16, 1973:

My younger brother, his name was Kṛṣṇa. So in family we were calling him "Keṣṭo." That is very current. So actually love, the word love, has come from Kṛṣṇa. That is a fact. Therefore you will see always Kṛṣṇa always with Rādhārāṇī. We worship Kṛṣṇa-Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa, Sītā-Rāma. This is Vaiṣṇava's worshipable Deity. We do not worship alone God. We Vaiṣṇava, we want to see Kṛṣṇa and His energy, potency. That is the Vedic system.

Lecture on SB 1.2.21 -- Los Angeles, August 24, 1972:

Although by law you are condemned to death, but if you appeal to the supreme executive, the king or the president, if he likes, he can excuse you. Similarly, by nature's law we cannot be freed from the resultant action of our sinful life. That is not possible. But if Kṛṣṇa desires, if Kṛṣṇa is pleased upon you, He can excuse, He can excuse you. Chidyante sarva-saṁśayāḥ, kṣīyante cāsya karmāṇi. How cāsya karmāṇi? Dṛṣṭa eva ātmani īśvare. Because, at that time, actually when you are Kṛṣṇa conscious, we'll always see Kṛṣṇa ātmani, within mind, within heart. That very seeing is, what is called, immunity from all sinful activities. Then you become free, go back to home, back to Godhead.

Thank you. (devotees offer obeisances) Begin. (break) (initiation ceremony) Thank you. Your name is Rūpa-nārāyaṇa dāsa. Rūpa-nārāyaṇa. Hare Kṛṣṇa. (Prabhupāda chants japa) So what are the rules and regulations?

Lecture on SB 1.2.23 -- Los Angeles, August 26, 1972:

Pradyumna: "Why Lord Śrī Kṛṣṇa with his plenary parts shall be rendered devotional service as it is explained above is confirmed by this statement. Lord Śrī Kṛṣṇa and all His plenary parts are viṣṇu-tattva, or the Lordship of Godhead. From Śrī Kṛṣṇa, the next manifestation is Baladeva. From Baladeva is Saṅkarṣaṇa; from Saṅkarṣaṇa is Nārāyaṇa; again from Nārāyaṇa there is the second Saṅkarṣaṇa; and from this Saṅkarṣaṇa the Viṣṇu puruṣa-avatāras. The Viṣṇu or the Deity of the quality of goodness in the material world is the puruṣa-avatāra known as Kṣīrodakaśāyī Viṣṇu, or Paramātmā. Brahmā is the deity of rajas, or passion, and Śiva for ignorance. They are three departmental heads of the three qualities of this material world. Creation is made possible by the quality of passion and endeavor; it is maintained by the goodness of Viṣṇu; and when it is required to be destroyed, Lord Śiva does it by tāṇḍava-nṛtya. The materialists and the foolish human beings do worship Brahmā and Śiva respectively, but the pure transcendentalists do worship the form of goodness, Viṣṇu, in His various forms. Viṣṇu is manifested by His millions and billions of integrated forms and separated forms. The integrated forms are called Godhead, and the separated forms are called the living entities, or the jīvas. But either the jīvas or Godhead, both of them have their original, spiritual forms. The jīvas are sometimes subjected under the control of the material energy, but the Viṣṇu forms are always controller of the material energy. When..."

Prabhupāda: There is a difference between ordinary form and Viṣṇu form. Ordinary forms, they are controlled by Viṣṇu. Go on... nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti (Kaṭha Upaniṣad 2.2.13). That is the Vedic injunction. Go on.

Lecture on SB 1.2.25 -- Vrndavana, November 5, 1972:

Our existence in this material existence, this is not viśuddha. This is contaminated by the modes of material nature. But His existence is viśuddha. Even Śaṅkarācārya, he says, in his commentary on the Bhagavad-gītā: nārāyaṇaḥ paraḥ avyaktāt. Vyaktāvyakta. There are two material features: manifested and nonmanifested. Śaṅkarācārya agrees that Nārāyaṇa... As soon as he says "Nārāyaṇa," he means the person, person, the Supreme Person. Paraḥ avyaktāt. He's transcendental. His person is not the same person, personality as we have got. There, that is... Para means that is adhokṣajam, beyond our sense perception. So... And there are so many other evidences. Kṛṣṇa says that mattaḥ parataraṁ nānyat (BG 7.7), "There is no more superior existence than Myself." Ahaṁ sarvasya prabhavaḥ (BG 10.8). "I am the origin." Janmādy asya yataḥ (SB 1.1.1). This verse, this code, is explained by Kṛṣṇa Himself that "I am the origin of everything."

Lecture on SB 1.2.25 -- Vrndavana, November 5, 1972:

Īśvaraḥ paramaḥ kṛṣṇaḥ. Brahmā says, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Kṛṣṇa Himself says, ahaṁ sarvasya prabhavaḥ (BG 10.8). He is the origin. Because the Absolute Truth is the origin of everything, the Kṛṣṇa is the origin of everything. Ahaṁ sarvasya prabhavaḥ. He's the origin of even Nārāyaṇa. He's the origin of Brahmā. He's origin of Lord Śiva. He's origin of the Brahman effulgence. He's origin of Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). So... But the origin from Paramātmā is another expansion of Kṛṣṇa. That is also explained: ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28).

Our, this philosophy, Kṛṣṇa consciousness, we are pointing out the Supreme Person. Kṛṣṇas tu bhagavān svayam. Everyone is searching after God; we are delivering. Kṛṣṇa is delivering Himself. That is His kindness. That is His mercy.

Lecture on SB 1.2.26 -- Vrndavana, November 6, 1972:

Pradyumna: (leads chanting, etc.)

mumukṣavo ghora-rūpān
hitvā bhūta-patīn atha
nārāyaṇa-kalāḥ śāntā
bhajanti hy anasūyavaḥ
(SB 1.2.26)

Translation: "Those who are serious about liberation are certainly nonenvious, and they respect all. Yet they reject the horrible and ghastly forms of the demigods and worship only the all-blissful forms and plenary portions of Lord Viṣṇu."

Prabhupāda:

mumukṣavo ghora-rūpān
hitvā bhūta-patīn atha
nārāyaṇa-kalāḥ śāntā
bhajanti hy anasūyavaḥ

So the first word: mumukṣavaḥ—it is very difficult. This class of men, to find out, mumukṣavaḥ, it is very difficult to find out. They do not know what is meant by mumukṣava. Mumukṣava means "desiring to be liberated." They do not know what is liberation. The so-called scientists, philosophers of the modern age, they do not know what is meant by liberation, mokṣa. And still, they are the heads of education and public leaders. Andhā yathāndhair upanīyamānāḥ (SB 7.5.31). They do not know what is the objective of life, what for the human life is meant. They do not know. I was just talking with Guru dāsa.

Lecture on SB 1.2.26 -- Vrndavana, November 6, 1972:

And the Vedic information is: "Do not remain in the darkness. Come to the light." But that education is wanting. That is called mukti, to get out of the darkness of ignorance and darkness of this material world. So mumukṣava, if one is serious to go out of this darkness to the light, then his duty is to...

Here, as it is mentioned: nārāyaṇa-kalāḥ śāntā bhajanti hy anasūyavaḥ. Anasūyava. Asūya. Asūya means envious. Just like when we present Kṛṣṇa, especially in India... This botheration is not there in other countries, outside India, because they had no information. I have placed before them that "Kṛṣṇa is the Supreme Personality of Godhead. You are searching after God. Here is God. Here is God's name, here is God's address, here is God's activities. You try to understand God. Why you are speculating?" So they have accepted it. They are not asūyava. They are not envious. Here, if I present Kṛṣṇa, one may say, "Why not Kālī?"

Lecture on SB 1.2.26 -- Vrndavana, November 6, 1972:

"Why don't you make it 'God consciousness'?" This is bogus, God consciousness. "Kṛṣṇa consciousness." Otherwise, they'll put so many gods. "Here is another god, here is another god, here is another god, here is another god, here is another incarnation, here is another avatāra," all nonsense. Place actual who is God. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Nārāyaṇa-kalāḥ śāntāḥ. So try to understand our mission. Here it is said. We have to accept the Supreme Personality of Godhead. Kṛṣṇa also says, sarva-dharmān parityajya mām ekaṁ śa.. (BG 18.66). "Unto Me only. Then you'll be saved." Otherwise you'll go to hell.

So this mumukṣavo ghora-rūpān, we don't advise that you..., either you worship Kālī, or either you worship Śiva, either you worship... Oh, it is all the same. yata mata tata patha. We don't speak all this nonsense. We simply say, "Come to Kṛṣṇa. Then you'll be saved."

Lecture on SB 1.2.27 -- Vrndavana, November 7, 1972:

Those who are in the platform of goodness, they worship nārāyaṇa-kalāḥ śāntāḥ, Nārāyaṇa and His expansions. In the spiritual world, there are innumerable Vaikuṇṭha planets. As we have got experience within this material world, within this universe, there are innumerable planets, similarly there is another sky. Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ (BG 8.20). That sky is eternal. This sky is not eternal. It is created. It has got a date of creation, and it will be annihilated at a certain date. So beyond the sky there is another sky, which is called paravyoma, or sanātana, eternal sky. And in that sky there are innumerable Vaikuṇṭha planets. Vaikuṇṭha means vigata-kuṇṭha hy asmāt. There is no anxiety. Here in this material world everyone is full of anxiety. This is the material nature. Even a small bird—you give some grains to the small bird, he'll be full of anxiety. He'll look like this, look like this. Yes. "If somebody's coming to kill me? Somebody's coming to kill me?" That is explained by Prahlāda Mahārāja: sadā samudvigna-dhiyām asad-grahāt (SB 7.5.5). The living entities in this material world, they are full of anxieties.

Lecture on SB 1.2.27 -- Vrndavana, November 7, 1972:

Mad-yājinaḥ. Mad-yājī. Man-manā bhava mad-bhakto mad-yājī. Kṛṣṇa recommends, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). And in another place He says, mad-yājino 'pi yānti mām (BG 9.25).

So those who are devotees, those who are always engaged in the worship of Kṛṣṇa, Nārāyaṇa... Kṛṣṇa, Nārāyaṇa, Viṣṇu-They're all the same, viṣṇu-tattva. So in the previous verse: nārāyaṇa-kalāḥ śāntā bhajanti hy anasūyavaḥ. Anasūyavaḥ, they're not envious. They, they're not envious of the Supreme Personality of Godhead. Not like the so-called scholar, envious of Kṛṣṇa. When Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī mām, he's envious of Kṛṣṇa. He's recommending, "It is not to the person Kṛṣṇa," Because he's envious. He does not like that Kṛṣṇa should be worshiped. Not only he; there are many persons.

Lecture on SB 1.2.28-29 -- Vrndavana, November 8, 1972:

Charity. Dharma, dāna. You can execute severe austerities, penances. But if you do not approach Vāsudeva, Śrī Kṛṣṇa, then the śāstra says, śrama eva hi kevalam. In another place it is said, ārādhito yadi haris tapasā tataḥ kim (Nārada Pañcarātra). If you can approach Vāsudeva, Hari... Vāsudeva, Hari, Nārāyaṇa, Kṛṣṇa, Viṣṇu—the same. Rāma, Nṛsiṁha, Varāha. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Vāsudeva has got ananta-rūpam. Ananta-rūpam means... This is described in the Śrīmad-Bhāgavatam. Just like if you sit down by the side of a river and the, the waves are flowing, you cannot count how many waves are going on in your front, similarly, how many forms are there of Vāsudeva, that is very difficult to count.

Lecture on SB 1.2.30 -- Vrndavana, November 9, 1972:

Therefore Kṛṣṇa, or God, is not one of these created, material created things. That is admitted even by the staunchest impersonalist, Śaṅkarācārya: nārāyaṇaḥ paraḥ avyaktāt. Vyakta avyakta, this mahat-tattva, from which this material cosmic manifestation is there, but nārāyaṇa-para, Nārāyaṇa is above. That means above this creation. Nārāyaṇa, or Kṛṣṇa, is not one of the product of this creation. Just like our existence: we are one of the products of this creation. So Nārāyaṇa, or Kṛṣṇa, is not one of the products of this material creation; therefore it is to be understood that Kṛṣṇa's body is not material. But the Māyāvādī philosophers, they think like that, that Kṛṣṇa is God, but He has accepted a material body. This is Māyāvādī philosophy. But how Kṛṣṇa can accept a material body, because He existed before the material creation? Another consideration is that even if He accepts a material body, that is not material for Him. That is also spiritual.

Lecture on SB 1.3.7 -- Los Angeles, September 13, 1972:

They wanted to appoint big, big lawyers. I have advised, "Don't appoint lawyers. You go on chanting. They may put you in the jail. So you go on chanting." What is that? You chant on the street or chant on the jail, they're the same thing. So don't be afraid. They'll take you in the jail, "Go on, Hare Kṛṣṇa." We have got one means. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati: (SB 6.17.28) "Those who are devotees, they are not afraid of anything." Svargāpavarga-narakeṣv api tulyārtha-darśinaḥ: "Either they're sent in the heavenly planet or in the hell planet, it doesn't matter." We want simply to chant Hare Kṛṣṇa and remember Kṛṣṇa. That is Kṛṣṇa consciousness. It doesn't matter whether it is in the hell or heaven.

Lecture on SB 1.3.9 -- Los Angeles, September 15, 1972:

So the Lord sometimes appears as... Whenever the Lord takes the incarnation, He appears to be like ordinary human being. So in this incarnation, Nara-nārāyaṇa, They undertook severe penances to teach us. So what was the purpose of such severe penance? For sense controlling. The modern civilization is to give freedom to sense satisfaction, because they cannot control. Just like you are riding on a horse, but the horse is not under your control, then you say, "Let it go to hell, never mind." This is the position. Because they cannot control the senses, they have taken this philosophy that liberating sense gratification is the ultimate goal of life. And the result is that they are going to hell.

Lecture on SB 1.3.9 -- Los Angeles, September 15, 1972:

"As soon as people are misled in their occupational duty, I will take my incarnation." So Nara-nārāyaṇa, They are incarnation of God, but They underwent severe penances. The Nara-nārāyaṇa temple is there in Badarikāśrama in the Himalayas. People still go there to show their respects to Nara-nārāyaṇa Ṛṣi. So God or His representative comes always to help us, to deliver us from the wrong path of sense gratification. They executed very difficult...

Just like Dhruva Mahārāja, a five-year-old boy. He also executed very severe types of penances. For the first six months, he was eating only the dry foliage that had fallen on the ground, then water..., no. Altogether he underwent penances for six months, so the first month, second, third, like that. So first he used to eat the leaves of the tree, then dried leaves, then simply water, then simply air, then no eating at all. Within six months he was successful to see the Supreme Personality of Godhead, Nārāyaṇa, face to face.

Lecture on SB 1.3.9 -- Los Angeles, September 15, 1972:

And there are 8,400,000 bodies in which you will have to suffer. And you can see that they are suffering. So don't misuse this human form of life; don't give way to the sense gratification. Have a little tapasya. Not severe tapasya, not like Nara-nārāyaṇa. They went to the Himalayas and underwent severe, very severe, just like Dhruva Mahārāja. In this age it is not possible; therefore Caitanya Mahāprabhu has given you a concession. You take these sixteen words, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Chant these sixteen rounds. If you can increase, all right, or these sixteen rounds. And observe these four principles—no illicit sex, no gambling, no meat-eating, no intoxication. Is it very difficult?

Lecture on SB 1.3.9 -- Los Angeles, September 15, 1972:

No, although I have got my wife, I am implicated with others' wives; I have got husband, I am implicated with others' husbands. No tapasya. They are not prepared for any kind of tapasya. They want cats' and dogs' lives. Therefore their next life is waiting, cats and dogs.

So this is the position. Nara-nārāyaṇa, They underwent severe penances just like Dhruva Mahārāja. But in this age it is not possible. But at least observe these short penances, little penances, and chant Hare Kṛṣṇa, and make your life successful. What is the difficulty? But we are not still prepared. And still we do not take it very seriously, because our past life is so sinful that even coming to Kṛṣṇa consciousness we are being disturbed. Our sinful activities are so strong that even coming to the point of Kṛṣṇa consciousness we are falling down, again falling down. So be careful, be cautious, and execute your duty as Kṛṣṇa conscious people. You will be happy.

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

It was there, the society. But the society was so elevated that this was not done commonly. In extraordinary cases. So Satyavatī gave birth to Vyāsadeva, such a son, Vyāsadeva, incarnation of God. Vyāsadeva is not ordinary being. An incarnation of Nārāyaṇa. And he was meant for expanding Vedic knowledge. Then again, Vyāsadeva was born, but nobody could understand. She remained a virgin girl by the blessings of Parāśara Muni. Then she was again attractive to Mahārāja Śantanu. Mahārāja Śantanu became attracted by Satyavatī, and he wanted to marry. But Mahārāja Śantanu had his son. So her father objected. So king proposed to the fisherman that "I want to marry your girl." So the father said, "No, no, I cannot allow my girl to marry with you because you are already married. You have got your son, elderly son, Bhīṣmadeva." So he was a little sorry, Śantanu Mahārāja.

Lecture on SB 1.3.27 -- Los Angeles, October 2, 1972:

Everyone under God. Asamordhva. Therefore God's another name is Asamordhva. "A" means none. Sama means equal. Ūrdhva means greater. Asamordhva So everyone is emanation from God, but nobody is equal with God. But the viṣṇu-tattva, They are the same. There is no difference between Kṛṣṇa and Rāmacandra, Nārāyaṇa, Viṣṇu, because They are viṣṇu-tattva. Baladeva. They are equally powerful. But jīva-tattva, we living entities, although we are part and parcel of God, we are not equally powerful. That is called the philosophy of acintya-bhedābheda-tattva, simultaneously one and different. Simultaneously one and different. Just like in Bible also, Jesus Christ is claimed as one with God, but at the same time different. As son, he is different. As representative of God, he is one. That is the philosophy, perfect philosophy. All living entities, anything within this manifestation, even this whole world, is one with God.

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

You see? So many. As if God is so cheap thing that anyone can become God. So God has given us the chance, "All right. You try to become God." He's trying to become God, and more and more... This is asuric. Just like Hiraṇyakaśipu. As soon as his little child would say "Kṛṣṇa, Nārāyaṇa," he would immediately become angry: "Oh, who is this Nārāyaṇa?" "Oh, He is God." Just like this child is doing. "I am God. Who is God? You are trying to respect some other God?"

So this philosophy is there always, and now it is very prominent that everyone wants to become God. So many swamis, they come to your country and they, "Oh, you are God, I am God, this God, that God." So this is going on. And in the lower stage they are grossly under the impression that "I am this body," "I am this mind," or "I am this intelligence." And later on, "I am God," and so many things.

Lecture on SB 1.5.1-8 -- New Vrindaban, May 23, 1969:

So sage Nārada is trying to enliven Vyāsadeva. Vyāsadeva was learned. Not ordinarily learned. He is the incarnation of God, Nārāyaṇa. He appeared for spreading Vedic knowledge. Therefore Nāradajī, it is stated here, smayann iva. Smayann iva means, smayan means smiling, that "Such a great personality also becomes morose." After giving so many contribution, literary contribution, still he was not happy. So it is wonderful... So therefore he was smiling. Smayann iva. Devarṣiḥ prāha viprarṣiṁ vīṇā-pāṇiḥ smayann iva.

Lecture on SB 1.5.1-8 -- New Vrindaban, May 23, 1969:

"And what is the cause? That is also I do not know." Tan-mūlam avyaktam agādha-bodhaṁ pṛcchāmahe tvātma-bhavātma-bhūtam. Bhavātmā. Ātma-bhūtaṁ bhava. "You are the son of Brahmā." Brahmā is called ātma-bhūtam. Brahmā is not born of ordinary father and mother. Brahmā is born of the Supreme Lord, Supreme ātmā, Nārāyaṇa, Garbhodakaśāyī Viṣṇu. Therefore he is called Svayambhū. Brahmā's another name is Svayambhū. Sa vai bhavān veda samasta-guhyam upāsito yat puruṣaḥ purāṇaḥ. Now here Nārada's qualification is that "Because you are a great devotee of the original Personality of Godhead, puruṣaḥ purāṇaḥ." Śāśvataṁ puruṣam ādyam. Just like Arjuna accepted Kṛṣṇa, śāśvataṁ puruṣam ādyam. Just like we are singing now, govindam ādi-puruṣam. So purāṇa-puruṣam. Purāṇa-puruṣam, the oldest puruṣa, oldest being. The oldest being is Kṛṣṇa. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣam (Bs. 5.33).

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

The exact analogy of phantasma..., equivalent word in Sanskrit of phantasmagoria, which has no actual existence, is called ākāśa-puṣpa, "flower of the sky." There is no flower in the sky, but you can say. Or in common Bengali words, "eggs of the horse." Now, horse never gives eggs, but there are words like that. (chuckles) Just like Vivekananda has manufactured: daridra-nārāyaṇa. How Nārāyaṇa can be daridra? So it is something like horse eggs. You see? So these words are very... Tri-daśa-pūrākāśa-puṣpāyate. By the grace of Lord Caitanya you'll find to merge into the effulgence, to become one with the Supreme will be considered as hell, actually. If you ask any pure devotee, "Do you want to merge into the existence, impersonal Brahman?" he'll deny. If he has got little Kṛṣṇa consciousness, he'll deny, that "What is this merging? This is hellish. We want to dance with Kṛṣṇa. Why shall I merge and lose my existence, individuality?"

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

We don't disrespect. We give respect even to the ant. Why not to Lord Śiva or Lord Brahmā? They should have their due respect, but that does not mean we consider them as the Supreme Lord. That is the mistake of the karmīs and the impersonalists. No. We know that nobody can be greater than or equal to Kṛṣṇa or viṣṇu-tattva, Nārāyaṇa.

yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam
(CC Madhya 18.116)

It is said in the Vaiṣṇava Tantra, that anyone who, I mean to say, considers on the equal level Nārāyaṇa with such great demigods like Brahmā and Śiva, brahma-rudrādi-daivataiḥ, such big demigods, sa pāṣaṇḍī bhaved dhruvam. He becomes pāṣaṇḍī. Pāṣaṇḍī means atheist.

Lecture on SB 1.5.11 -- New Vrindaban, June 10, 1969:

Nara-nārāyaṇa: They will confess again.

Prabhupāda: They will confess again. That means it has become a business. You see? That "I commit..." That is not the idea. Our, this offensive list you have noted, the offensive list, that prohibits that... Nāmno balād yasya hi pāpa-buddhiḥ. Anyone who thinks like that, that "Because I have got this disinfectant method, so I shall commit sinful activities and I'll chant Hare Kṛṣṇa, and it will be neutralized," so that is the greatest sin. Similarly... (break)

So my manager supplied morphine preparation to an unlicensed doctor, medical practitioner. In India there are many so-called medical practitioners. They are compounders, and after... Because there is scarcity of medical man. So there was one compounder. Some way or other, he took supply of morphine preparation from my manager. But the license was in my name. I am the proprietor. So I was called by the magistrate. So he asked my explanation: "Why you have done this?"

Lecture on SB 1.5.11 -- New Vrindaban, June 10, 1969:

We can glide down. Bhagavad-gītā says: yaṁ yaṁ vāpi smaran loke tyajaty ante kalevaram (BG 8.6). At the time of death the mental position will give you another body of the same type as you are mentally absorbed at that time. So therefore we have to prepare, we have to prepare ourselves so that at the time of death we may... Ante nārāyaṇa-smṛtiḥ (SB 2.1.6). At the time of death we can once think of Kṛṣṇa. Then our life is successful. It is said in Bengali that bhajana kara sādhana kara matijanle haya.(?) What is that? That whatever spiritual advancement you are doing, that's all right. The test will be at the time of your death. Examination. That is the point of examination. What is the mental state at that time. Difficult job.

Lecture on SB 1.5.11 -- New Vrindaban, June 10, 1969:

This is a most scientific method. Simply if we can remember... It doesn't require how far we are educated, how far we are scholar, no. Ante nārāyaṇa-smṛtiḥ (SB 2.1.6). Etāvaj janma-sāphalyam. Then there is... So Parīkṣit Mahārāja was to die within seven days. Therefore he called for... Not called for. Śukadeva Gosvāmī, out of his own accord, came, because he knew Parīkṣit Mahārāja was a great king, and great devotee. He's, from his childhood... It is described... Just like this child is playing with Deity, Parīkṣit Mahārāja used to play with Deities. We had also the opportunity from our father to play with Deities. So these are great opportunities, to get ideas, good ideas, and training, training. Really, this is the training, this association. Simply by associating, associating with these members, this chanting, regulative chanting, dancing, and taking prasādam, he's being educated. Highly educated. Tan manye adhītam uttamam. One who has learned about the devotional service, then he's to be understood highly educated. That is the recommendation by Prahlāda Mahārāja.

Lecture on SB 1.5.13 -- New Vrindaban, June 16, 1969:

So many Gods are loitering in the street. Why you are finding out another God?" These are the going on. Vivekananda said that "Why you are bothering yourself, finding out God? Don't you see, so many Gods are loitering in the street?" You see? So "God is loitering in the street, daridra-nārāyaṇa. God has become daridra, poor, and He has come to my door to beg. God is suffering. God is..." Like that. Lakṣmī-sahasra-śata-sambhrama-sevyamānam (Bs. 5.29). We read from Vedic literature that "God is being served by millions of goddesses of fortune"—and He has become daridra, poor. Wherefrom he got this language, where, how he applied, I do not know.

Anyway, this godlessness, atheism, is called āsuraṁ bhāvam, āsuraṁ bhāvam. So those who are demons and narādhama... Na māṁ prapadyante mūḍhāḥ duṣkṛtino narādhamāḥ, māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ (BG 7.15). Demons.

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

Now we are discussing instruction of Nārada to his disciple, Vyāsadeva. Such a learned scholar, Vyāsadeva. He's known as Vedavyāsa, the authority on all Vedic literature. And he's supposed to be incarnation of Nārāyaṇa, exalted position. Still, he requires the instruction of a spiritual master. That is the way of Vedic way. Avaroha-panthā, āroha-panthā. Āroha-panthā means inductive process. To know from here, from the lower status to the higher status, speculative method, or ascending process. And avaroha-panthā is deductive process, getting knowledge from higher authorities. So our Vedic understanding is to receive knowledge from the authorities. That is perfect knowledge.

Lecture on SB 1.5.15 -- New Vrindaban, June 19, 1969:

This is Ṛg Veda mantra. And so far Bhagavad-gītā is concerned, it is clearly said there by Kṛṣṇa. He says, "I am the Supreme. Nobody's greater than Me." We find in Brahma-saṁhitā also the same thing, īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). So actually in the Vedas the Supreme Lord is accepted-Viṣṇu, or Nārāyaṇa, or Kṛṣṇa, different names of viṣṇu-tattva. Even Śaṅkarācārya, he also accepts, nārāyaṇaḥ paraḥ: "Nārāyaṇa is the Supreme, Nārāyaṇa."

So God is one, but there are different kinds of demigods. That is also a fact. They are accepted as different parts and parcels of God, as we are also. The demigods are also living entities. They are not viṣṇu-tattva. There are viṣṇu-tattva, jīva-tattva and śakti-tattva. Viṣṇu-tattva is the Supreme Absolute Truth, jīva-tattva is part and parcel, and śakti-tattva is the energy of God. So the demigods... You can become a demigod. You can become.

Lecture on SB 1.5.15 -- New Vrindaban, June 19, 1969:

You can become. If you follow the process how to become, then you become one day the demigod in the sun planet. It is not difficult. You can become one day even Lord Brahmā. Just like you can become one day President Nixon, like him. That requires your qualification. But you can... But you cannot become Kṛṣṇa or Nārāyaṇa. That is not possible. God is one. You cannot become God, but you can become part and parcel of God, more powerful. That is possible. Just like you are all Americans, but some of you can become a big officer in the government, the president, the secretary, the governor, but their position is better than ordinary man, similarly, the demigods are like that. They are different officers of the Supreme Lord, Kṛṣṇa. These things are described in Bhāgavatam, that the sun rises under the order of the Supreme Lord. The moon rises under the order of the Supreme Lord. The ocean is not disturbing, it is calm and quiet... Not calm and quiet. It is in its position by the order of the Supreme Lord.

Lecture on SB 1.5.15 -- New Vrindaban, June 19, 1969:

The ocean is not disturbing, it is calm and quiet... Not calm and quiet. It is in its position by the order of the Supreme Lord. So everyone is acting under the Supreme Lord. And Caitanya-caritāmṛta says, ekale īśvara kṛṣṇa: "Yes, the Supreme Lord is only Kṛṣṇa." Ekale īśvara kṛṣṇa, āra saba bhṛtya (CC Adi 5.142). Āra, "Any other demigod or even viṣṇu-tattva, even Nārāyaṇa, Viṣṇu"—there are so many, I mean to say, manifestation of viṣṇu-tattva—"they're all subordinate to Kṛṣṇa." Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1).

So here the point is that just direct people to Kṛṣṇa, or the Supreme Lord. Don't misguide them that "Here is another god, here is another god, here is another..." The Bhagavad-gītā also, in the last instruction, Bhagavān says, mām ekam. Ekam means one. "Only surrender to Me." So this is the verdict of all Vedic literatures.

Lecture on SB 1.5.15 -- New Vrindaban, June 19, 1969:

So to get birth in the family of a pure brāhmaṇa means he gets the association. Because in a brāhmaṇa family or a rich family the worship of Kṛṣṇa is there. Every brāhmaṇa family, according to Vedic culture, must worship Nārāyaṇa, every brāhmaṇa family. If he is not worshiping Nārāyaṇa, then he's rejected from brāhmaṇa family. That was the stricture. And śrīmatām. Śrīmatām means rich family, very rich family. So every rich family had a temple, private temple. Just like I was born in a family. Although I was not a member of that family, but I was born in a very rich family. They had a temple. Still that temple existing. When I last year went to India, I stayed in that temple. Acyutānanda, recently he was there. He informed me that he is staying in that temple. So that is the facility. We got the facility of this temple.

Lecture on SB 1.5.18 -- New Vrindaban, June 22, 1969:

Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtaṁ vipākam. They take it in this way, "Kṛṣṇa, I was to suffer hundred times more than this due to my bad activities in my past life, but You are giving me a little out of it. So it is Your grace." So devotee never takes any...

Therefore nārāyaṇa-paraḥ sarve na kutaścana bibhyati: (SB 6.17.28) "One who has become nārāyaṇa-paraḥ, Kṛṣṇa conscious, he's never afraid of any condition of life." Bhagavad-gītā also, Kṛṣṇa says, yasmin sthito na duḥkhena vicālyate: "If one is situated in Kṛṣṇa consciousness, then he's never disturbed." Guruṇāpi duḥkhena: (Bg. 6.20-23) "If he's put in the severest type of difficulty, he's never..." Just see the Pāṇḍavas. That is the effect of Kṛṣṇa consciousness. Therefore Nārada is trying to convince Vyāsadeva that "You preach Kṛṣṇa consciousness. Whatever you have so..., so far written books, they have been useless. Now you write something, by reading which, one will become immediately Kṛṣṇa conscious."

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

Another point is that when one is situated... Nārada, after this life, he became situated in his spiritual life. In the spiritual life, therefore, he was able to go anywhere. Nārada is traveling all over the universe. Not only within this material world, in the spiritual world also. He goes to see Nārāyaṇa in the spiritual world. (aside:) This boy is sleeping. You can... You go back side. Those who will sleep can go back side. So this is one point, that in spiritual life one is free to move. There is no requisition of this airplane or... Even in this material world, those who are very highly elevated... That is called... They live in the Siddhaloka. There is a... That is described in the Second Canto of Śrīmad-Bhāgavatam, Siddhaloka.

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

So here, how he became Nārada Muni will be described. But here it is said... One thing is that when you are liberated... Just like in the Bhagavad-gītā it is said that tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). You become an associate of Nārāyaṇa, Kṛṣṇa, Viṣṇu. Then you can remember your past lives. Remember your past lives. Just like you can remember your dreams, "I was dreaming like that." So this is all dream. Our, this life, at the present moment, because this body is false, so whatever we are acting, it is just like dream. Just like in dream at night we also work. So this is gross dream and that is subtle dream. But real life is spiritual life. But we foolish people, we are taking this life as permanent life, permanent settlement. It is not permanent settlement. Here is..., Nārada Muni's saying, ahaṁ purā atīta-bhave abhavam. Atīta-bhave. This nature... Just like everything material... Bhūtvā bhūtvā pralīyate (BG 8.19).

Lecture on SB 1.5.32 -- Vrndavana, August 13, 1974:

Sāyujya, sārūpya, sālokya, sārṣṭi, sāmīpya. There are different types of position, although they are all spiritual. The one is the sāyujya-mukti, or to become one with the Supreme, merge into the Supreme. This is one position. Another position: sārūpya, the same feature of the body. Just like Nārāyaṇa, four-handed. In the Vaikuṇṭha planets, the inhabitants, the citizens, they have got four hands. When Ajāmila was delivered by the Viṣṇudūtas, they appeared exactly looking like Viṣṇu. That is described. That is called sārūpya. Sārūpya, sārṣṭi (CC Madhya 6.266), same opulence. Or sāmīpya, always near, associate. There are five kinds of... Gacchanti tat-padam. But out of the five, the first one, namely to merge into the existence of the Supreme, that is very dangerous, not safe.

Lecture on SB 1.5.32 -- Vrndavana, August 13, 1974:

"I am very strong, beautiful." "I am very ugly." "I am poor." "I am rich." Janasya moho 'yam ahaṁ mameti (SB 5.5.8). But you are none of these. You are simply servant of Kṛṣṇa. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). This is happiness. Otherwise, in whichever way you identify... When they fail to identify with all this nonsense, then "I am God. I am Nārāyaṇa." This will not help. When one will understand that "I am servant, eternal servant of Kṛṣṇa..." This question was put by Sanātana Gosvāmī: ke āmi kene āmāya jāre tāpa-traya.

But foolish people, they do not understand what is tāpa-traya, although we are suffering, everyone. This is tāpa-traya. Just like we are feeling very warm. This is one of the traya. It is called adhidaivika. You cannot check it. Similarly, when you will feel severe cold, you will wrap, you'll go to the fireplace. That is another suffering. So either in warmth or in, I mean to say, winter, you are suffering.

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

Therefore, we are collecting money, we should not cheat. Every paisa should be spent for Kṛṣṇa; otherwise we shall be liable to pay. If we use one farthing for our sense gratification, then we will have to pay for it. This is the law of karma. The charity is given, why? Why charity is given to the brāhmaṇa? Nowadays they have manufactured charity to the daridra-nārāyaṇa, poor man, gāñjā smoker, bidi smoker. But in the śāstra, it is not. Śāstra says tasmin deha, those who are devotee, those who are brāhmaṇa, they should be given, he should be given, he should accept. Why? Because if a brāhmaṇa takes some money from you, if a Vaiṣṇava takes money from you, he everything will employ in the service of the Lord. This is utilization.

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

So this process, this changing of, transformation... To work for Kṛṣṇa's sense gratification and to work for one's own sense gratification, this transformation change, this changing process, is called bhakti. Process is the same, simply account should be changed. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ (SB 7.5.31). Everyone is working, daridra-nārāyaṇa sevā or this community sevā, the country sevā, nationally sevā, this sevā, that sevā ... Nobody is for Kṛṣṇa sevā. Nobody will be happy, sir. Go on with your so-called sevā. It will never be successful. You will be more and more entangled in diseased condition. Karmaṇā daiva-netreṇa jantur deha upapattaye (SB 3.31.1). Simply by your so-called activities you will be entangled in the law of karma. And according to your karma, you will get a different type of body and you will live for some time, again you will die, again you will get body, again you will... And you do not know what kind of body you are going to get. This is the entanglement.

Lecture on SB 1.7.7 -- Vrndavana, September 6, 1976:

Otherwise why Brahmā required Vedic knowledge? It is said, tene brahma hṛdā ādi-kavaye (SB 1.1.1). Ādi-kavaye, Brahmā, he is svayambhū. He's so great that he's directly born from Nārāyaṇa, svayambhū, not through any material mother. Just imagine how he is great. And Brahmā is great, everyone knows. So he had to take knowledge also. Otherwise, why it is said tene brahma hṛdā ādi-kavaye? Even though he's the most learned, ādi-kavaye, he had to take knowledge. So you can say "He is the first creature, there was nobody there. How he took knowledge? Who gave him knowledge?" The answer is there in the Śrīmad-Bhāgavatam, that Vāsudeva gave him. "Where is Vāsudeva? There was nothing." No. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). Vāsudeva means who stays everywhere. Vasati sarvatra. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19).

Lecture on SB 1.7.18 -- Vrndavana, September 15, 1976:

One who is intelligent enough, he should always keep before him the sufferings of birth, death, old age, and disease in front. (aside:) You can, side. Birth, death, old age and..., they are very suffering condition, but if one is advanced devotee, he's not afraid of. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (SB 6.17.28). Nārāyaṇa-parāḥ, he's never afraid of. Death is coming, that's all right. What is the wrong there? Provided he knows that "After giving up this body, I am going to Kṛṣṇa"? Dhīras tatra na muhyati. He's dhīra. One who is dhīra, he's not afraid of.

So we have to become dhīra. Then we shall not be afraid of death. Unless we are dhīra... There are two classes of men: dhīra and adhīra. Dhīra means one who is not disturbed even though there is cause of disturbances. One may not be disturbed when there is no cause of disturbances. Just like we are not, now at the present moment, we are not afraid of death.

Lecture on SB 1.7.19 -- Vrndavana, September 16, 1976:

Golokera prema-dhana hari-nāma-saṅkīrtana, rati nā janmilo kene tāy. So don't think that this hari-nāma-saṅkīrtana is ordinary vibration of this material world. Never think so. You should immediately see that the saṅkīrtana, Hare Kṛṣṇa, is Kṛṣṇa and Rādhā. Harā and Kṛṣṇa. Rādhā-Kṛṣṇa or Sītā-Rāma or Lakṣmī-Nārāyaṇa. Any form of the Lord Viṣṇu. Hare Kṛṣṇa means the Supreme Lord and His spiritual potency.

So we address; Hare, "Oh, the energy, spiritual energy of the Lord," and Kṛṣṇa, "O the Supreme Lord," Hare Rāma, the same thing. Paraṁ Brahman. Rāma means Paraṁ Brahman, Kṛṣṇa means Paraṁ Brahman and... So what is the meaning of addressing, "He Kṛṣṇa, He Rādhe, He Rāma." Why? There should be some... Why you are asking? That "Just engage me in your service." That is taught by Śrī Caitanya Mahāprabhu.

Lecture on SB 1.7.23 -- Vrndavana, September 20, 1976:

And Deity worship and going to the temple is bogus." You may think like that. But that, your opening of hospital is sinful. That is going on nowadays. One becomes very great philanthropist, rejecting... They say, "What is the use of this temple worship?" The daridra-nārāyaṇa-sevā. Nārāyaṇa has now become daridra. Formerly Nārāyaṇa was husband of the goddess of fortune. And now he has become daridra. So serve this Nārāyaṇa. This, they're manufacturing, concoction. This is not... That means sinful activities. Because he has manufactured something, that is sinful. Therefore Kṛṣṇa says plainly that "You rascal, you give up any other engagement, even if you think it is very pious activity, very philanthropic. You give up." Sarva-dharmān. Sarva means whatever you think pious and whatever you think impious, both of them should be given up. Because there are two kinds of activities: pious or impious. And sarva includes pious and impious.

Lecture on SB 1.7.24 -- Vrndavana, September 21, 1976:

Original person, Absolute Truth, that is described in the Vedānta-sūtra, janmādy asya yataḥ (SB 1.1.1). Original person. Just like in our familywise, or guru-paramparā-wise, there is somebody, original person. So similarly, the whole creation, there is original person. In the Śrīmad-Bhāgavatam it is said, aham āsam agre. Aham āsam agre. In the Vedic literature, eko nārāyaṇa āsīt. So eko nārāyaṇa āsīt, that is original person. And Kṛṣṇa says aham agre āsam. So He's the original person, ādyam. In the Bhagavad-gītā also it is said, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān puruṣam ādyam (BG 10.12).

So Kṛṣṇa is the original person. And if somebody questions that "If Kṛṣṇa is the original person, who is the origin of Kṛṣṇa?"... Naturally, we can ask that because our experience is different—that answer is there in the Brahma-saṁhitā: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ anādir ādiḥ (Bs. 5.1). Anādir ādiḥ. He's ādi, ādyaṁ puruṣam. But if you question, "Who is the cause of Kṛṣṇa?"

Lecture on SB 1.7.34-35 -- Vrndavana, September 28, 1976:

The brāhmaṇas would not accept any comfort, but the kṣatriyas would be very, very glad to give all comforts to the brāhmaṇas. In our śāstra, brāhmaṇa-bhojana, it is recommended that brāhmaṇas should be invited to take prasāda. Now they have manufactured daridra-bhojana or daridra-nārāyaṇa-bhojana. They have made daridra-nārāyaṇa. But that is not Vedic culture. Vedic culture is to find out qualified brāhmaṇa, sages, sannyāsīs. They would refuse, but still they'll fall down, "Please come, take some prasāda." This is Vedic culture. Brāhmaṇa's position is very, very exalted. Now, since after the battle of Kurukṣetra, they have become brahma-bandhus. The example is here, brahma-bandhu.

Lecture on SB 1.7.51-52 -- Vrndavana, October 8, 1976:

Aṁśa means direct expansion, and kalā means expansion of the expansion. Just like Kṛṣṇa, the first expansion is Balarāma, Baladeva. And the next expansion is Saṅkarṣaṇa, Vāsudeva, Aniruddha, Pradyumna. The next expansion is Nārāyaṇa. The next expansion again second catur-vyūha. Saṅkarṣaṇa again. Dvitīya-catur-vyūha. Then next expansion, Viṣṇu, Mahā-Viṣṇu. Next expansion, Garbhodakaśāyī Viṣṇu. And next expansion is Kṣīrodakaśāyī Viṣṇu. In this way, there are different expansion, but kṛṣṇas tu bhagavān svayam. Ādyaṁ puruṣaṁ śāśvatam. Kṛṣṇa is the original person. Therefore Kṛṣṇa says, mattaḥ parataraṁ nānyat (BG 7.7). "I am not expansion of anybody." Sarva-kāraṇa-kāraṇam. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). They are all īśvaras, controller. Viṣṇu-tattva is controller always. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). Everywhere Viṣṇu is the Supreme Controller.

Lecture on SB 1.8.18 -- Mayapura, September 28, 1974:

To merge into the existence of the Supreme. You can merge, but you cannot be equal. That is not possible. Asamordhva. But the Māyāvādīs, they are thinking, "We are as good as Kṛṣṇa." Therefore they do not go to the temple of Kṛṣṇa. Because they think self, Nārāyaṇa, Kṛṣṇa. But that is a mistake. Therefore śāstra says that ye 'nye 'ravindākṣa vimukta-māninaḥ. They are thinking that they have become liberated, become Nārāyaṇa, Nārāyaṇa, God, but that is aviśuddha-buddhayaḥ. Because... They are thinking like that because their intelligence is not yet cleansed. Aviśuddha-buddhayaḥ. Therefore āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). Āruhya kṛcchreṇa, by performing severe austerities, penances, they come to the stage of merging in the Brahman effulgence, but that (does) not solve the problem. In the Brahman effulgence they fall down again.

Lecture on SB 1.8.20 -- Mayapura, September 30, 1974:

Every śloka, there is meter. So even it is not written to the standard meter, and sometimes there are broken, so still, because there is glorification of the Supreme Lord... Nāmāny anantasya. Ananta is the Supreme, Unlimited. His names are there. Therefore my Guru Mahārāja accepted. If anantasya, of the ananta, the Supreme, the name is there—"Kṛṣṇa," "Nārāyaṇa," "Caitanya," like that—so śṛṇvanti gāyanti gṛṇanti sādhavaḥ. Sādhavaḥ means those who are saintly persons. Such kind of literature, although it is written in broken language, they hear it. Hear it. Because there is glorification of the Lord.

So this is the system. Some way or other, we should be attached to Kṛṣṇa. Mayy āsakta-manāḥ pārtha. That is our only business, how we can be... It doesn't matter, in broken language. Sometimes... There are many Sanskrit..., I mean to say, not properly pronounced. Just like we do. We are not very expert. There are many expert Sanskrit pronouncers, the veda-mantra. And we are not so expert.

Lecture on SB 1.8.29 -- Mayapura, October 9, 1974:

Otherwise, how He could gather 100,000 people in one day to go to the Kazi's house? That means He was very influential. But still, He... There was good wife, young wife, most affectionate mother. So Caitanya Mahāprabhu could stay at His birthplace very nicely without any difficulty. And what will be difficulty? He's Kṛṣṇa Himself, Nārāyaṇa Himself. And there was Lakṣmī. But still, to show the example personally, āpani ācari prabhu jīvere śikhāya, He left home, He took sannyāsa, and He preached.

Lecture on SB 1.8.32 -- Mayapura, October 12, 1974:

They are going to the market, share market, this market. Utilize the money. The same thing, simply to understand that ahaṁ brahmāsmi... Therefore they fail. All these so-called sannyāsīs, simply understanding ahaṁ brahmāsmi, "I have become now Nārāyaṇa," not giving them satisfaction, but because they have no information about rendering service to the Para-brahman, they come to again to this material field to render service, to open hospital, to open school, to feed the daridra-nārāyaṇa, and in this way they imagine because they want activities.

So Brahman realization without activity of Brahman will not allow you to stay in the Brahman position. You'll fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). Patanty adhaḥ. By great austerities and penance, they can rise up to the paraṁ padam, ahaṁ brahmāsmi, brahma-pada.

Lecture on SB 1.8.34 -- Los Angeles, April 26, 1973:

And you have seen our Kṛṣṇa Book, how much He's engaged in killing the demons. In killing the demons. So Kṛṣṇa says that: "I come down, paritrāṇāya sādhūnāṁ vināśāya (BG 4.8), to kill the demons." So killing business is there. Kṛṣṇa. Although His killing and protecting the same thing. Because He's absolute. But the killing business is there. Therefore Kṛṣṇa has, the Nārāyaṇa has got two hands, club and disc. That is for killing the demons. And two hands, conchshell and lotus flower. That is for the devotees. The devotees are protected. Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31). Kṛṣṇa is bugling with His conchshell that: "My devotees will not be vanquished." And the lotus flower is the symbol of blessing. It is in the hands of Lakṣmījī also sometimes, blessing.

So somebody says that Kṛṣṇa appeared for this purpose, somebody says Kṛṣṇa appeared for this purpose, but the real conclusion is that Kṛṣṇa appeared for His own pleasure. Not, not being bound by any cause. Kṛṣṇa is fully independent.

Lecture on SB 1.8.34 -- Los Angeles, April 26, 1973:

Pradyumna: "Brahmā, or the first living being born just after the creation, is the direct son of Nārāyaṇa. Nārāyaṇa, as Garbhodakaśāyī Viṣṇu, first of all entered the material universe. Without spiritual contact matter cannot create."

Prabhupāda: This is the beginning of creation. Those who are finding out the original cause of material creation, they should know this fact, that creation takes place when there is spirit soul. That means living. The matter is not created. Matter is created by the spirit soul. Not the soul is created by matter. This is rascal theory, that this living condition, living force, living energy which we have got, it is created by material condition. This is Buddhist theory. At the present moment, the whole world is going on on this Buddhist theory. That under certain condition the matter develops living force. No, that is not. Actually the fact is: upon the living force, matter increases.

Lecture on SB 1.8.34 -- Los Angeles, April 26, 1973:

Pradyumna: "Viṣṇu is therefore known as Padmanābha. Brahmā is known as Ātmabhū because he was begotten directly from the father without the contact of Mother Lakṣmījī. Lakṣmījī was present just before Nārāyaṇa engaged in the service of the Lord, and still, without contact with Lakṣmījī, Nārāyaṇa begot Brahmā."

Prabhupāda: This is all-powerful. Kṛṣṇa is omnipotent. When we want to beget a child, we require the help of a wife. I cannot beget a child alone. Of course, there are some instances, but generally this is not possible. But Kṛṣṇa, Lord Viṣṇu, produced Brahmā without taking the help of His wife, Lakṣmī. She was present there. That is called omnipotency. He's not dependent on anything. That is all-powerful. Try to understand. We say God is omnipotent. Here is the instance of omnipotency. That if I want to beget a child I must marry a wife, but Kṛṣṇa, Viṣṇu, even in the presence of wife, without taking her help, He produced Brahmā. This is omnipotency. Go on.

Lecture on SB 1.8.34 -- Los Angeles, April 26, 1973:

Pradyumna: "That is the omnipotency of the Lord. One who foolishly considers Nārāyaṇa like other living beings should take a lesson from this."

Prabhupāda: Yes. Therefore in the śāstra it is forbidden, that don't compare with Nārāyaṇa. Don't be on equal footing with Nārāyaṇa. It is not possible. But the rascals, big, big swamis, they are exclaiming that: daridra-nārāyaṇa. Nārāyaṇa has become daridra. Manufactured word. Where is this word daridra-nārāyaṇa in the śāstras? But they have manufactured. That Nārāyaṇa has become daridra and He has come to my door to beg. Nārāyaṇa is the master of Lakṣmī, sahasra-śata-lakṣmī, and He has now become daridra, poverty-stricken. These foolish things are going on.

Lecture on SB 1.8.34 -- Los Angeles, April 26, 1973:

These rascals says that Nārāyaṇa, Brahmā, Śiva, and all other, so many demigods, I, you, everything is equal, all, all the same, on the level. This is rascaldom. Nārāyaṇa is asamordhva. Nobody can be equal or greater than Him. Just like Kṛṣṇa says in the Bhagavad-gītā: mattaḥ parataraṁ nānyat (BG 7.7). "There is no more superior thing above Me." Neither equal to Him, asamordhva. Asama, asama means no equal, and na ūrdhva. Everyone is down. That is the position. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8).

So these are all foolish theories that with Nārāyaṇa everyone can be equal. The lack of knowledge, poor fund of knowledge. That is not... Therefore śāstra has forbidden: "Don't do this. Don't equalize anyone, even Brahmā and Rudra." Brahmā, Viṣṇu, Rudra, Lord Śiva, they are actually sitting on the same platform. Still Viṣṇu is the Supreme. Nobody should equalize Brahmā, Rudra even. What to speak of others? So if one does so... Yas tu nārāyaṇaṁ devaṁ brahma-rudrādi-daivataiḥ samatvenaiva vīkṣeta (CC Madhya 18.116), equalize, sa pāṣaṇḍī. This is the meaning of pāṣaṇḍī. Pāṣaṇḍī means nonbeliever, atheist, demon. That is called pāṣaṇḍī. Go on.

Lecture on SB 1.8.34 -- Los Angeles, April 26, 1973:

Pradyumna: "Nārāyaṇa is not an ordinary living being. He is the Personality of Godhead Himself, and He has all the potencies of all the senses in all parts of His transcendental body. An ordinary living being begets a child by the intercourse of sex, and he has no other means to beget a child other than the one designed for him."

Prabhupāda: Yes. Generally take birth from the vagina. But Nārāyaṇa is all-powerful. He begets a child from the navel. This is all-powerful, omnipotency. Why? Why it is so happened? That is Nārāyaṇa. Every part of the body has got every potency. That is explained in the Brahma-saṁhitā: aṅgāni yasya sakalendriya-vṛttimanti. Aṅgāni, the different parts of the... That is spiritual body. The different parts of the body of Kṛṣṇa or Nārāyaṇa has got all the potencies. Just like I can see with my eyes, but Kṛṣṇa can eat also with His eyes. So the foolish rascal people will say that: "You are offering Kṛṣṇa foodstuff, but where He has eaten? It is lying there. He has not eaten." He does not know, the rascal, that Kṛṣṇa by seeing can eat also.

Lecture on SB 1.8.34 -- Los Angeles, April 26, 1973:

Pradyumna: "But Nārāyaṇa, being omnipotent, is not bound to any condition of energy. He is complete and independent to do anything and everything by His various potencies."

Prabhupāda: That is explained in the beginning of Bhāgavata, Śrīmad-Bhāgavatam: abhijñaḥ svarāṭ. Svarāṭ means He's not dependent to anyone. He is self-sufficient. Everything. That is God. Nowadays there is so many incarnation of God, but as soon as there is some toothache immediately: "Ooooonh, doctor, give me... Save me, save me. Save me, save me, save me, save me." You are God. You save yourself. Why you have come to doctor? So these rascals are going on. So it is very difficult to preach Kṛṣṇa consciousness. The whole world is overburdened by these rascals and demons. So atom, atom bomb is waiting for them. Yes. It will be finished. All the demons will be finished.

Lecture on SB 1.8.34 -- Mayapur, October 14, 1974:

That is called Vedic knowledge. You cannot argue. That is possible. That is omnipotency. All potencies are there.

So Brahmā was approached by the earth, mother earth. She felt overburdened by the sinful activities of the demons. So Brahmā approaches Nārāyaṇa, er, Viṣṇu—not directly he can see, but he can stand on the bank of the ocean of milk, and from there he can submit his petition. And Garbhodakaśāyī Viṣṇu gives His order. So once upon a time, when the whole world was overburdened—this is the history of Kṛṣṇa's birth—so the earthly planet approached Brahmā to appeal to Garbhodakaśāyī Viṣṇu to have His incarnation to diminish the burden of the world. The world is, of course, it is very heavy. We can understand there are so many oceans and so many big, big hills, besides your skyscraper building, and certainly the whole lump of matter is very heavy.

Lecture on SB 1.8.35 -- Mayapura, October 15, 1974:

If you engage yourself always in this business... Our, all these centers are being opened only for this business—chanting, dancing, worshiping—so that we may not forget Kṛṣṇa. So sadā tad-bhāva-bhāvitaḥ (BG 8.6). If we are always engaged in thinking of Kṛṣṇa, then there is chance at the end of life—ante nārāyaṇa-smṛtiḥ (SB 2.1.6). Then there is chance. Everything has to be practiced. Just like if you want to dance in the stage, so you have to perform many rehearsal, how to dance, how to dance, how to dance. Then, if you become expert dancer, then when you dance on the stage, you get acclaim: "Ah." (makes sound of applause:) "Phut, phut, phut, phut." "Very good dancer." But that "very good dancer," you cannot say, "I go immediately to the stage, and I become a good dancer." That is not possible. If one says, "No, no, no, I don't... I shall not attend the rehearsal. You give me the stage. I shall..." No, no. No director will allow him. He's a rascal. He's a rascal.

Lecture on SB 1.8.35 -- Mayapura, October 15, 1974:

That is not possible. If one says, "No, no, no, I don't... I shall not attend the rehearsal. You give me the stage. I shall..." No, no. No director will allow him. He's a rascal. He's a rascal. You cannot become all of a..., a nice dancer without practicing it.

So real purpose of life is ante nārāyaṇa-smṛtiḥ (SB 2.1.6). Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante... (BG 8.6). If at the time of death you can remember, you can memorize Kṛṣṇa, then your life is successful. Smaraṇa. So it has to be practiced. (aside:) Where...? You have got that? You could not? Kirāta-hūṇāndhra-pulinda-pulkaśā (SB 2.4.18). Kirāta...

Lecture on SB 1.8.35 -- Mayapura, October 15, 1974:

This is the solution of economic problem. Annād bhavanti bhūtāni. Therefore we are trying to engage our men to produce their own food. Be self-sufficient so that these rascals may see that how one can live very peacefully, eating the food grains and milk, and chant Hare Kṛṣṇa. This is our mission. We don't deny this food. They are after daridra-nārāyaṇa-sevā, but why daridra-nārāyaṇa? Why not chief Nārāyaṇa, or the rich Nārāyaṇa? Everyone should be engaged-Bhagavat-prasādam. We don't make any distinction, daridra-nārāyaṇa or rich Nārāyaṇa, dhanī-nārāyaṇa. Everyone, you come on. Take prasādam.

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

You can see. They are very skinny. So don't put your glance upon them. Let them eat something and chant Hare Kṛṣṇa." He avoided like that.

And then there were many others. That was a philanthropy, to give food to the daridra-nārāyaṇa. These things are going on. Nobody is interested that..., or they know it, that human life is only meant for God realization; there is no other business. Otherwise Caitanya Mahāprabhu is not so fool that at the age of twenty-four years He took sannyāsa and preached this cult:

Lecture on SB 1.8.42 -- Mayapura, October 22, 1974:

Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). That you give up disgusting—"This is mithyā"—that's all right. But that is zero. And what is your positive engagement? That they do not know. Therefore, after some time they again come to be positively engaged in opening hospital and daridra-nārāyaṇa-sevā and this and that and so many things. Because they could not get any engagement in the positive world.

That positive world, here it is said, tvayi me ananya-viṣayā matiḥ. This is positive. The negative side is to give up. To give up... Because we are living beings... Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), part and parcel of Kṛṣṇa, sac-cid-ānanda-vigraha (Bs. 5.1). So we want ānanda. So whatever I possess, now I give up. Then, if I don't get better engagement, then where is my ānanda? There is no ānanda. So as we do not get ānanda, so then I come back again.

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

So He remained silent and simply smiled, that "A devotee is glorifying the Lord in chosen words." Here it is said that kala-padaiḥ. Means God is to be worshiped... He is to be offered the best selected words, not that like the atheist fools, they worship, or rather, insult. That very word... It gives us very much pain when God is called "daridra-nārāyaṇa." Why? Why Nārāyaṇa should be daridra? That means no conception of Nārāyaṇa. Therefore they add these insulting words.

But that is not the way of worship. Uttama-śloka. Kṛṣṇa's or God's another name is Uttama-śloka, "who is worshiped by the best, selected words." Uttama-śloka-guṇānuvarṇanam. Yad uttama-śloka-guṇānuvarṇanam (SB 1.5.22).

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

What is this? It is the indirect way of insulting God. If one man has no eyes, then what he is called? He is called blind. So if one man has no legs, he is called lame. So similarly, if we worship God that "You are blind. You are lame. You are headless. You are brainless," what is this worship? Similarly, this kind of worship-daridra-nārāyaṇa, "Nārāyaṇa is daridra"—is just like that. No. Here Kuntī says that kala-padaiḥ, Kala-padaiḥ, "by chosen words." Just like if you worship some superior, when you give foodstuff to your spiritual master, superior, you find out the best, selected foodstuff, not that anything, worst: "You eat it. If you don't like, don't eat. I don't mind." No. This is the way of worship. When you worship superior, and who can be more superior than Kṛṣṇa, the Supreme Personality of Godhead? He's the Supreme, Absolute Truth. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13).

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

So pṛthayā itthaṁ kala-padaiḥ. And we should not try to insult God. We should try to glorify God in glorified language. That I already explained. Uttama-śloka-guṇānuvādāt. Don't try to speak nonsense and describe God. No. God is never daridra. How He can be daridra? If you describe daridra-nārāyaṇa, it is a blasphemy. No. Uttama-śloka. Just like Kuntī has described, kṛṣṇa-sakha: "You are the friend of Arjuna." That is the proper explanation. Gopī, gopī-vallabha: "Kṛṣṇa, You are always prepared to please the gopīs." Yaśodā-nandana. Yaśodā-nandana vraja-jana-rañjana. These are the description. "Kṛṣṇa, You are the son of Yaśo..." Kṛṣṇa takes pride. Kṛṣṇa, when His name is attached with the activities of a devotee, He becomes very much pleased. But sometimes Kṛṣṇa is called Kaṁsa-nisūdana, Madhusūdana, Kaṁsāri. That is also Kṛṣṇa's pleasure. He appears to be enemy, Kaṁsāri, to the demons.

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

Indian: Who has told this "daridra-nārāyaṇa"?

Prabhupāda: Eh?

Indian: "Daridra-nārāyaṇa" was told by who? Is it śāstra or it is...?

Prabhupāda: It is not in the śāstra. But somebody, some swami has told it.

Indian: Ramakrishnan...?

Prabhupāda: Yes. Not Ramakrishnan. Vivekananda. (pause) All right. (break) (Bengali) (break)

Indian: ...all the time wanted miseries and so now?(?)

Prabhupāda: Hm?

Indian: Kuntī?

Prabhupāda: Kuntī had no miseries.

Lecture on SB 1.8.45 -- Mayapura, October 25, 1974:

Therefore Bhāgavata says, "The impersonalists, Māyāvādīs, although they think that they have become one with the Supreme, but their intelligence is not yet complete." Ye 'nye, ye 'nye 'ravindākṣa vimukta-māninaḥ. They think like that: "Now we have become perfect, Nārāyaṇa." But Bhāgavata says, "Sir, you may think like that, that you have become liberated, but you are not liberated because you are still in ignorance, because you are thinking one with the Supreme." Aviśuddha-buddhayaḥ: "Your intelligence is not yet perfect."

Therefore Kṛṣṇa says, yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ (BG 7.3). Siddha... Jñānīs are siddhas. Yogis are siddhas. Although they are trying their best to become perfect, but still, they are missing Kṛṣṇa on account of aviśuddha-buddhi. And therefore āruhya kṛcchreṇa paraṁ padaṁ tataḥ (SB 10.2.32).

Lecture on SB 1.8.48 -- Los Angeles, May 10, 1973:

Then he can purchase Kṛṣṇa. This is bhakti. Even... Svalpam apy asya dharmasya trāyate mahato bhayāt. Even little of it can save you from the greatest danger. Bhakti is so nice. Svalpam api. Just like Ajāmila. Ajāmila, he was the greatest sinful person. But at the time of death, he uttered "Nārāyaṇa," and he was protected by Kṛṣṇa. Immediately Nārāyaṇa's soldiers came and protected him from the Yamarāja's soldiers. Ajāmila uddhāra.

So Yudhiṣṭhira Mahārāja is very advanced devotee. He says that paśyata ajñānam: "Just see my ignorance. I have killed so many soldiers simply for this body." Paśyata ajñānaṁ me hṛdi rūḍhaṁ durātmanaḥ: "And this ignorance is deeply rooted in my heart." People are... Every step, they are being baffled; still, they will do the same thing. Punaḥ punaś carvita-carvaṇānām (SB 7.5.30). No sense is coming. No sense is coming. Durātmanaḥ. Not mahātmanaḥ.

Lecture on SB 1.8.49 -- Mayapura, October 29, 1974:

Saha-yajñāḥ prajāḥ sṛṣṭvā. You are born with the responsibility of performing yajña. If you perform yajña or if you perform sacrifice in the name of Sūrya, in the name of Candra, in the name of Indra, Vāyu, then they will be pleased and will give you regular sunshine, regular moonshine, regular rain. Then you'll be happy. Therefore in the Vedas this deva-yajña is recommended.

But this yajña is performed not for satisfying the particular demigod. Even if you perform any yajña for satisfying the demigod, the Nārāyaṇa is situated there. The nārāyaṇa-śilā, śālagrāma-śilā is there whenever there is some yajña. Because He is the yajña-puruṣa. Actually, when you pay tax to the light department or water department, it is not that the director or the in-charge of the light department and water department takes that money. He does not take money. It goes to the government treasury.

Lecture on SB 1.15.47-48 -- Los Angeles, December 25, 1973:

Pradyumna: "Thus by pure consciousness due to constant devotional remembrance, they attained the spiritual sky, which is ruled by the Supreme Nārāyaṇa, Lord Kṛṣṇa. This is attained only by those who meditate upon the one Supreme Lord without deviation. This abode of the Lord Śrī Kṛṣṇa, known as Goloka Vṛndāvana, cannot be attained by persons who are absorbed in the material conception of life. But the Pāṇḍavas, being completely washed of all material contamination, attained that abode in their very same bodies." (SB 1.15.47-48)

Prabhupāda: Tad-dhyāna udriktayā. Dhyāna means meditation. So the Pāṇḍavas, always they were thinking of Kṛṣṇa. While they were eating, they were sitting, they were sleeping, they were talking, they were fighting-Kṛṣṇa. This is Kṛṣṇa consciousness. When Arjuna was fighting, so there was also Kṛṣṇa. When they were dealing in politics with Duryodhana, there was Kṛṣṇa. Kṛṣṇa is his friend, always talking with him, staying with him, sleeping with him, eating with him.

Lecture on SB 1.15.47-48 -- Los Angeles, December 25, 1973:

It is simply an introduction to the spiritual activities of the spiritual world. People have no interest. They do not know. We are simply trying to introduce it.

So this can be understood by viśuddha-dhiṣaṇāḥ, purified meditation. That requires practice, how to purify. Viśuddha-dhiṣaṇāḥ tasmin nārāyaṇa-pade. And it can be achieved by persons, ekānta-matayo gatim. A person who has decided, "Now, in this life, I must go back to home, back to Godhead," for him, it is possible. This decision.

Lecture on SB 1.16.7 -- Los Angeles, January 4, 1974:

That is stated in the Śrīmad-Bhāgavatam. The Ajāmila upākhyāna, Ajāmila. Ajāmila was a great sinful man. So at the time of death, somehow or other, he remembered Nārāyaṇa, Nārāyaṇa. So he was very fond of his youngest child, and the Yamarāja, not directly, by sending his men, Yamadūta... So they are very fierceful. So at the time of death this Ajāmila saw fierceful creatures, very odd-looking. So he was very much afraid, "Who are they?" So he thought, because he was very much affectionate to his youngest child... So his name was Nārāyaṇa. He called him, "Nārāyaṇa, please come here. I am very much afraid." But just see the power of chanting the name of Nārāyaṇa. He immediately become eligible to go to Vaikuṇṭha. He did not mean Nārāyaṇa also isn't said.

Lecture on SB 1.16.7 -- Los Angeles, January 4, 1974:

I am very much afraid." But just see the power of chanting the name of Nārāyaṇa. He immediately become eligible to go to Vaikuṇṭha. He did not mean Nārāyaṇa also isn't said. But Viśvanātha Cakravartī Ṭhākura, he gives his commentation that he remembered real Nārāyaṇa after reference to the context. When he called for his child Nārāyaṇa, he remembered real Nārāyaṇa. Because in his boyhood, when he was... Up to his youthhood, he was very sincere devotee of Nārāyaṇa, a son of a brāhmaṇa. But he fell under the clutches of a prostitute. Therefore, after mixing with the prostitute, his all spiritual activities stopped. That is natural. So he became too much inclined to the prostitute, and he became a drunkard, he became a thief, he became a gambler, meat-eater, and debauch. All these qualifications he acquired, by the association of one prostitute. And in this age our only business is to mix with prostitute. Just see our position. How much fallen they should be.

Lecture on SB 1.16.7 -- Los Angeles, January 4, 1974:

How much fallen they should be. There is open market for prostitution. This is modern civilization. By the association of one prostitute... Ajāmila was a brāhmaṇa's son, very regulated, following all the rules and regulation. But as soon as he associated with a prostitute, he became fallen down. So this man remembered Nārāyaṇa. According to Viśvanātha Cakravartī Ṭhākura, he supports that simply calling the name of his son was not sufficient. He remembered Nārāyaṇa. But according to śāstra, that Nārāyaṇa, the holy name of the Lord, if one chants even neglectfully, he also gets the chance of being liberated. That's a fact.

There is one statement in the Nṛsiṁha-Purāṇa that a Muhammadan was attacked by a white boar. They kill by the tusk of the nose. So while the boar was killing that Muhammadan, he uttered, "Hārāma, hārāma." Hārāma is an Urdu word, but this word is found in Purāṇas also, hā rāma.

Lecture on SB 1.16.7 -- Los Angeles, January 4, 1974:

So he did not mean Rāma. He wanted to say, "Condemned. This boar is condemned, hārāma." But he got the result of chanting hā rāma, hā rāma, "O my Lord Rāmacandra." He got the result.

So the holy name of Kṛṣṇa, Nārāyaṇa... There are hundreds and thousands of names of Kṛṣṇa, the Supreme Personality of Godhead. So any name, if you chant, you get the result. That is the instruction of Śrī Caitanya Mahāprabhu. Nāmnām akāri bahudhā nija-sarva-śaktis tatrārpitā niyamitaḥ smaraṇe na kālaḥ. The person, Supreme Personality of Godhead, and His name, they are identical. Caitanya Mahāprabhu's, this is instruction. If we chant the holy name of Kṛṣṇa, Kṛṣṇa, the Supreme Person, that is not different. That is Kṛṣṇa absolutism. Kṛṣṇa and Kṛṣṇa's form here, they are not different. Kṛṣṇa's form can give you the same result as He can do being personally present. That is Kṛṣṇa's absolutism.

Lecture on SB 1.16.7 -- Los Angeles, January 4, 1974:

The example is this Ajāmila. This Ajāmila, in the beginning of his life, he executed some service to the Lord under the instruction of his father. That was in his credit. So when he became first-class sinful man and was dying, so somehow or other, he chanted the name of Nārāyaṇa, and he became saved. He became saved. Even though it is taken as a chance, but the chance also gives him the benefit. So as soon as he uttered the name of Nārāyaṇa, he became eligible to be transported to Vaikuṇṭha, and immediately Nārāyaṇa sent his men, Nārāyaṇa-dūta, "Just go and save this man. He is being harassed by the Yamadūta." So Yamadūta, they were taking away him. In the meantime the messenger from Vaikuṇṭha, Nārāyaṇa-dūta came, stopped, "No, you cannot take this." So they were surprised. "Oh, who are these, so good-looking?" Because they were very odd-looking, and they did not see any good-looking men, especially from Vaikuṇṭha.

Lecture on SB 1.16.7 -- Los Angeles, January 4, 1974:

"No, you cannot take this." So they were surprised. "Oh, who are these, so good-looking?" Because they were very odd-looking, and they did not see any good-looking men, especially from Vaikuṇṭha. They were coming with four hands, very nice. In the Vaikuṇṭha, the people are also exactly looking like Nārāyaṇa. Just like in this planet, the president is there. So far bodily features are concerned, there is no difference. The president has also two hands; we have also got two hands. Similarly, in the Vaikuṇṭhaloka, the president is the Supreme Personality of Godhead. So He has got four hands, so the devotees or the inhabitants there, they have also the similar feature of the body, four hands. So these Yamadūta were surprised, that "You are looking so gentle, so nice. Why you are stopping in our duty? This man is sinful. It is our duty to take to Yamarāja, Mṛtyu."

Lecture on SB 1.16.7 -- Los Angeles, January 4, 1974:

So there was argument, and their attempt was foiled by these Nārāyaṇa-dūta. So when they came to their master Yamarāja, that "This is our first experience, that somebody else took away from our hand the person who was to be brought here. So is there any greater personality like you, er, more than you?" So he explained, "Yes, I am servant of Nārāyaṇa." So in that time Yamarāja advised that "To a devotee, you shall never go. It is not your jurisdiction." Just like the police jurisdiction is for the criminals, not for the gentlemen, similarly, Yamarāja's duty and his servant's duty, to take away to the Yamarāja only these sinful men. And those who are devotees, they are supposed to be not sinful. Naturally, they should be sinless. That is confirmed in the Bhagavad-gītā. Without becoming sinless, one cannot completely devote himself in Kṛṣṇa consciousness.

Lecture on SB 1.16.11 -- Los Angeles, January 8, 1974:

It is not ordinary fortune to be killed by God. It is a great fortune. Just like Rāvaṇa and Hiraṇyakaśipu. They were Kṛṣṇa's personal guards, Jaya-Vijaya. Some way or other, they became offender to the Kumāras. So they cursed him that "You are not well-behaved." They stopped him going in the house of Kṛṣṇa, Nārāyaṇa. So they became very angry. They cursed him that "You do not deserve this place. You must go to the material world. In the material world there is enviousness, jealousy. In the spiritual world you have become envious. So you are not fit. You must go down to the material world." So they became very much disturbed. Lord Nārāyaṇa personally came out to settle up. "So this you have been cursed; it cannot be withdrawn. You have to go. But after going in the material world, if you treat Me as your enemy, then in three births you will be liberated and you will come back. But if you treat Me as my friend, then it will take seven, seven births." So decided, "We shall become Your enemy, Sir."

Lecture on SB 1.16.24 -- Hawaii, January 20, 1974:

So the conclusion is all these forms, ete, all these, ca aṁśa-kalāḥ... Aṁśa means plenary portion, not personally. Aṁśa... And kalā means portion of the portion. Just like first of all, Kṛṣṇa. Then His next expansion is Balarāma. His next expansion is Saṅkarṣaṇa. Next, Aniruddha, Pradyumna. Saṅkarṣaṇa, Aniruddha, Pradyumna. In this way, next expansion Nārāyaṇa. Then, from Nārāyaṇa, another quadruple expansion: Pradyumna, Aniruddha, Saṅkarṣaṇa... Then Mahā-Viṣṇu, the origin of this material creation. Yaḥ kāraṇārṇava-jale bhajati sma yoga-nidrām ananta-jagad-aṇḍa-saroma-kūpaḥ (Bs. 5.47). Yaḥ kāraṇārṇava-jale bhajati sma yoga-nidrām anantam. That is Mahā-Viṣṇu. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ (Bs. 5.48). So from His breathing nostril, ananta, unlimited number of potential universes, are coming, and—exhaling, inhaling—and unlimited going within. This is Mahā-Viṣṇu.

Lecture on SB 2.1.1 -- Delhi, November 4, 1973:

So he retaliated that "Within seven days this snake will bite the king and he will die."

So when it was fixed up... Mahārāja Parīkṣit was also very powerful. He could retaliate the brāhmaṇa's cursing, but he did not do it. He accepted, "Yes." Therefore Lord Śiva said, nārāyaṇa-parāḥ sarve na kutaścana bibhyati: (SB 6.17.28) "When one is devotee of Nārāyaṇa, he is not afraid of anything." Nārāyaṇa-parāḥ sarve na kutaścana bibhyati. He was cursed that "Within the seven days you'll die." So he was not afraid. "That's all right." So he prepared himself, and many learned scholar, saintly person, kings, even demigods, all approached because he was the emperor of the world, and he was going to die. So many big, big stalwart people... Even Vyāsadeva, he was present there. And Parīkṣit Mahārāja said, "Now what is my duty? You are all big men, present here. I am going to die. Now what is my duty?"

Lecture on SB 2.1.1 -- Vrndavana, March 16, 1974:

I am speaking... Parīkṣit Mahārāja is talking with Śukadeva Gosvāmī at the point of death. He was given notice that "Within seven days you'll be bitten by a snake and you'll die." This was a curse by a brāhmaṇa boy. So he was ready. He was not afraid. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (SB 6.17.28). He could retaliate. He was a great devotee. He could counteract the cursing of the brāhmaṇa boy, but he did not do so. Because he was cursed, the Śrīmad-Bhāgavatam came. He was perplexed what to do, and Śukadeva Gosvāmī appeared there, and everyone accepted the verdict of Śukadeva Gosvāmī, "Mahārāja, you are a great devotee. So I shall quote from Śrīmad-Bhāgavatam, and you hear only. That's all. You have nothing to do. Simply you hear."

Lecture on SB 2.1.1 -- Vrndavana, March 16, 1974:

Icchatā abhayam. Abhayam means fearlessness. One should be... Abhayaṁ sattva-saṁśuddhiḥ. There are three necessities, four necessities of conditioned life: eating, sleeping, mating and fearing. So one has to become abhayam, no more fear. How? When you take shelter of Kṛṣṇa's lotus feet. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (SB 6.17.28). If you take shelter of the lotus feet of Kṛṣṇa, then... Therefore Parīkṣit Mahā..., er, Śukadeva Gosvāmī: icchatā abhayam. Those who are actually willing to become fearless, hero, they must always... Satataṁ kīrtayanto mām (BG 9.14). Always chanting and hearing about Kṛṣṇa. That is wanted. This Kṛṣṇa consciousness movement is meant for that purpose, to become abhayam, no more fear. Why one should fear? Kṛṣṇa assures, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati (BG 9.31).

Lecture on SB 2.1.3 -- Delhi, November 6, 1973:

So answer is śrotavya. So śrotavyādi, we are hearing so many answers. Just like you go to the market. We question and answer. There are so many questions, so many answers. But this Kṛṣṇa question and Kṛṣṇa answer, śrotavyādiṣu yaḥ paraḥ. Paraḥ means superior or transcendental. This is not material things. Nārāyaṇaḥ paraḥ avyaktāt. Anything about Nārāyaṇa, that is not of this material world. That is of the spiritual world. Therefore, Kṛṣṇa question and Kṛṣṇa answer, they are not material things. Therefore, if we always engage ourself in Kṛṣṇa question and Kṛṣṇa answer... śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). Therefore it is called Viṣṇu. Not that any other śravaṇaṁ kīrtanam. Only Viṣṇu. Viṣṇu means viṣṇu-tattva. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan. Viṣṇu-tattva means rāmādi-mūrti. Rāma, Nṛsiṁha, Varāha, Kṛṣṇa... There are so many. They are described. They are viṣṇu-tattva. Viṣṇu-tattva, jīva-tattva, śakti-tattva.

Lecture on SB 2.1.3 -- Vrndavana, March 18, 1974:

"What is the aim of your life?" Nobody... Nobody will be able to say. Any householder, any businessman, ask. They will simply say that "It is my duty to earn money. It is my duty to maintain my children, to give them education, to give them good opportunity for prospective life. And if I have got little more money, then I can give in charity to the poor man, daridra-nārāyaṇa. And..." These are their program. But nobody knows the necessity of, I mean to say, liberating the soul which is conditioned by this material covering. Nobody knows. That you will find. Nobody knows. Big, big professors, big, big... They simply say that "Yes ..." If you ask, "Why you are constructing some big, big scheme?" "Oh, for the future generations. That's all." They will reply. Nobody will reply, nobody knows about the necessity of the soul. That is the important point. Apaśyatām ātma-tattvam (SB 2.1.2). Nobody knows. Nobody has any vision of the ātma-tattva. Simply they are talking superfluously. This is the defect.

Lecture on SB 2.1.5 -- Los Angeles, August 13, 1972:

This is very important. Ante nārāyaṇa. Ante means at the end of your life. The ante nārāyaṇa. Etad, etad, etāvān sāṅkhya-yogābhyām. Sāṅkhya-yogābhyām. Sāṅkhya means those who are inclined to discuss about self-realization through philosophical or speculative way. They are called sāṅkhya. And yogi... You know, in your countries, yoga practice is very popular. But this yoga practice is also difficult also. Anyway, those who are interested in yoga practice, for them also. Not that only for the devotees.

It is recommended by Śukadeva Gosvāmī that those who are inclined to make progress in the matter of self-realization by philosophical speculation, for them... Philoso... Even for the scientist. Not only for the philosopher—even for the scientist. They are also called sāṅkhya-yogī.

Lecture on SB 2.1.5 -- Los Angeles, August 13, 1972:

So here it is recommended, sva-dharma-pariniṣṭhayā. One who is faithfully engaged in his own business, particular type of business, janma-lābhaḥ paraḥ pumān, his human birth, his human life is successful, janma-lābhaḥ paraḥ pumān, if he's successful man, then by successfully, properly executing his particular type of business, if he can, at the end of his life, remember Nārāyaṇa, the Supreme Lord, that is the success of life. It doesn't matter that you have got to chant or dance, but here it is recommended somehow or other, if you can manage to remember or memorize the Supreme Personality of Godhead, Nārāyaṇa, at the end of your life, that is your success. Etāvān sāṅkhya-yogābhyāṁ sva-dharma-pariniṣṭhayā. Otherwise, your life is failure. If after Suppose you have earned millions of dollars and you have become a very successful businessman or lawyer or politician Just like in your country President Kennedy. He was killed, but we do not know, after his death, what he has become.

Lecture on SB 2.1.5 -- Los Angeles, August 13, 1972:

Because there are various examples. Just like Ajāmila. He was very sinful man in his life, but at the time of death, he called for his son, whose name was Nārāyaṇa. So as soon as he called his son, Nārāyaṇa, immediately he remembered the Supreme Personality of Godhead and he was liberated. Even from his sinful life. There are many examples. And Bhagavad-gītā also confirms. We have to accept this Vedic literature; otherwise we cannot make progress. Our process, this Kṛṣṇa consciousness movement, our process is to accept the Vedic version. Therefore we are presenting Bhagavad-gītā as it is. We don't make any adulteration or alteration or addition. No. We accept, as it is. That is our process. And if you accept, then our time is saved and we can make progress very quickly.

So that we should do. That is our system. Ācārya upāsanam.

Lecture on SB 2.1.5 -- Los Angeles, August 13, 1972:

We accept, as it is. That is our process. And if you accept, then our time is saved and we can make progress very quickly.

So that we should do. That is our system. Ācārya upāsanam. We receive the knowledge throughout the disciplic succession of ācāryas, and we accept it and we follow it, and practically you see the result. That is our request. Ante nārāyaṇa smṛtiḥ (SB 2.1.6). Bhagavad-gītā also confirms this version: yaṁ yaṁ vāpi smaran bhāvam tyajaty ante kalevaram (BG 8.6). Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante, at the end of life, kalevaram Kalevaram means this body, within this body. This is another problem. Generally people, they do not understand that after giving up this body we enter another body. But this is the first instruction of self-realization in the Bhagavad-gītā. And that is actually we are experiencing. We are changing our body every moment. So similarly, at the ultimate end of this body, when this body is no more useful Because, after all, it is machine.

Lecture on SB 2.1.5 -- Los Angeles, August 13, 1972:

Just like now it is a fashion. Everybody comes and says, "I am God." No. We don't accept in that way. Arjuna was talking with Kṛṣṇa. He knew that Kṛṣṇa is the Supreme Personality of Godhead, but, in order to convince us that in future there may not be any misunderstanding about the Supreme Personality of Godhead, he requested Kṛṣṇa to show His universal form. So He showed him. So there is no doubt about, about Kṛṣṇa, the Supreme Personality of Godhead.

So here it is recommended, ante nārāyaṇa-smṛtiḥ (SB 2.1.6). Somehow or other, if you can remember the Supreme Personality of Godhead in any way, by His name, by His form, by His quality, by His activities, by His paraphernalia, anything, then your life is successful. Now Śukadeva Gosvāmī is speaking about his own self. Śukadeva Gosvāmī's supposed to be liberated from his birth.

Lecture on SB 2.1.5 -- Los Angeles, August 13, 1972:

Otherwise, how Caitanya Mahāprabhu was attracted?

So Kṛṣṇa and His pastimes, His name, quality, paraphernalia, entourage, everything is spiritual. That is accepted by great scholars like Śaṅkarācārya. He says: nārāyaṇa parā. "Nārāyaṇa, or the Supreme Personality of Godhead, is beyond this material world." There are many examples. In your Bible also, those who are Christians, God said, "Let there be creation." So there was creation. Now this world, this word is not vibration of this material world. In the material world, if I say, "Let there be some mango," so no. That is not possible. But in the spiritual vibration, that is possible. That is possible. So the study is that God said, "Let there be creation." So there was creation. Now this word existed before the creation, because "Let there be creation" means when God is speaking there was no creation. And the creation means this material world.

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

Ante nārāyaṇa-smṛtiḥ (SB 2.1.6). At the time of death, if you can remember Nārāyaṇa-Nārāyaṇa or Kṛṣṇa, the same thing—then your life is successful, whatever you do. In Bengal there is a proverb, it is called bhajana kara sādhana kara murte janle hoya.(?) Means you may be very big stalwart spiritualist or yogis, or there are so many big, big things, so whatever you do, that is all right. Because they say that "Everything is leading to the Supreme, this way or that way." That has been described here, sāṅkhya-yoga, karma-yoga, jñāna-yoga or dhyāna-yoga. So many things they have manufactured, that's all right. And you say that "Whatever path we may follow, ultimately we go to the same goal." That is very nice, provided if you actually go to the same goal. Otherwise, it is misleading. That is describe here, that never mind. You say that "Whatever path one may take, it leads to the same goal." We accept it. That is described here. Ante nārāyaṇa-smṛtiḥ (SB 2.1.6). Whatever you have done may be very good, but at the time of death, if you forget Nārāyaṇa, then it's all useless, all useless.

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

We accept it. That is described here. Ante nārāyaṇa-smṛtiḥ (SB 2.1.6). Whatever you have done may be very good, but at the time of death, if you forget Nārāyaṇa, then it's all useless, all useless.

Because that is the point, at the time of death what is your mentality. At that time, if your mentality is Nārāyaṇa, then it is successful. You will be transferred to the spiritual world and be associates with the Nārāyaṇa. You get the complete perfection. But at the time of death, if you think of your dog, then you go to become a dog. Finished. All your sāṅkhya-yoga and philosophy and yoga practice—all go to hell. You become a dog. That is wanted. So unless you practice... If... That is the point, that one has to remember Nārāyaṇa at the time of death. Then why not directly practice? This is practice. The Deity is there, the form of Nārāyaṇa, or Kṛṣṇa, is there. If you always be engaged in Lord Kṛṣṇa's service, you have got the impression of Kṛṣṇa always within your heart.

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

And if you continue it some way or other, then your life is successful. Otherwise big, big talks, nose pressing and keeping the head down, and... You can do that, waste your time in that way. But whether it is guaranteed that at the time of your death you shall remember Kṛṣṇa or Nārāyaṇa? That is wanted. Ante nārāyaṇa-smṛtiḥ (SB 2.1.6). The Śukadeva Gosvāmī says, the authority says.

So this Bengali proverb... So bhajana kara sādhana kara murte janla haya.(?) You are very good transcendentalist. You are practicing so many nice things. That's all right. But do you know how to die? That is the point. If you die with God consciousness, Kṛṣṇa consciousness, then your life is successful. (reads:) So "Nārāyaṇa is the transcendental Personality of Godhead beyond the material creation." Nārāyaṇa is not a person. The Māyāvādīs say, "Nārāyaṇa is also person like us. So I can remember anyone.

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

You are practicing so many nice things. That's all right. But do you know how to die? That is the point. If you die with God consciousness, Kṛṣṇa consciousness, then your life is successful. (reads:) So "Nārāyaṇa is the transcendental Personality of Godhead beyond the material creation." Nārāyaṇa is not a person. The Māyāvādīs say, "Nārāyaṇa is also person like us. So I can remember anyone. I can remember my wife, I can remember my husband or my child. Still, I am going to the same goal." No, no, no. That is not possible. Therefore it is particularly said, ante nārāyaṇa-smṛtiḥ (SB 2.1.6). Not your other friend or other demigod or other, no. Nārāyaṇa-smṛtiḥ. So "Everything that is created, sustained and at the end annihilated is within the compass of mahat-tattva and material principle." Anything.

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

So sāṅkhya-yoga, either you take this Kapiladeva's philosophical principle or that Kapiladeva, that's all right. But after analyzing, if you do not find out Nārāyaṇa, the creator of this material atmosphere, material elements, then it is useless laboring so much, hard, for analyzing. Just like the chemist or physicist, they are also analyzing the material elements within the laboratory. But that does not mean they are going to all be liberated at the end of life. No. Or if you want to be liberated... Because after all, you are spirit soul. You are entangled with these twenty-four elements. So your real business is how to get out of it. That is wanted. Suppose if you are a diseased fellow, or you analyze the disease. Just like in the, what is called, pathology. It is called pathology. The doctor examine your blood and he finds out, "This is infection, that is infection, this is this, this is this."

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

That is discussed here. Etāvān sāṅkhya-yogābhyām. So you become a very big scientist, very big physicist, chemist. That is all right. But you must know how to remember Nārāyaṇa at the time of your death.

An interesting story has been described by our Satsvarūpa Mahārāja in the Back to Godhead: The learned scholar and the boatman. The boatman... In Bengal there are many rivers, and so people generally transport by boat service. So a learned scholar from Calcutta, say, was going home in the village on a boat, and he was very happy. So he was asking the boatman, "My dear boatman, do you know what are these stars, this astronomy, how they are working?" "No, sir, I do not know." "Oh, your life is twenty-five percent lost. You do not know anything."

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

"Then one hundred percent you have lost.(laughter) You are going to be drowned." He jumped and he drowned.

So this is the point. So you are trying to understand the whole analytical study of the material world. That is very good. But if you do not know how to remember Nārāyaṇa at the time of death, then you are going to be cats and dogs. That's all. Because you are very fond of dog. Especially in the Western countries, every gentleman, every lady has a dog. So what will you think at the time of death? Dog. So that is nature's law. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram (BG 8.6). You will find in the Bhagavad-gītā. At the time of death, the mental condition which you have created, that will carry you to the next body. Therefore don't create your mind doggish. Make it Kṛṣṇa conscious. And that is very nice. Then at the time of death you remember Kṛṣṇa and you will be transferred to the Kṛṣṇaloka. That is described: etāvān sāṅkhya-yogābhyām.

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

Simply if you utilize your intelligence... Certainly there is intelligence. But if you use your intelligence for the simply material activities, then you are not intelligent. You are a fool.

That is described here. Janma-lābhaḥ paraḥ puṁsām. You must make a cultural institution where people may take education how to remember Nārāyaṇa at the time of death. That is required. Otherwise useless. What is the value? You waste your so much time to construct a very nice house, but at the time of death, you could not remember Nārāyaṇa. You remember your very nice friend, dog. Then what is the value? What is the value? They do not understand this, that there is life after death. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ: (BG 2.13) "As you are changing your body from childhood to boyhood, boyhood..." It is very simple philosophy. The rascal will not understand. I am changing my body. You may say "Growth or..." But it is changed.

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

We have to do with the soul within the dress. He is part and parcel of Kṛṣṇa. He has forgotten Kṛṣṇa. Therefore he is suffering.

Therefore our movement is to revive this Kṛṣṇa consciousness and go back to home, back to Godhead. This is Kṛṣṇa consciousness movement, ante nārāyaṇa-smṛtiḥ (SB 2.1.6). So it is very important movement. Those who are very intelligent, they can take to it. Or you become intelligent or not intelligent, but know, at least, unless one is pious, he cannot take to this movement. But somehow or other, if you take this movement, then your this valuable life is successful. Janma-lābhaḥ paraḥ puṁsām. It is not cats' and dogs' life. It is human form of... Utilize it properly. Properly means to become Kṛṣṇa conscious, not dog conscious, cat conscious or this conscious or... No. These will not help you. Kṛṣṇa conscious. Then you will be able to remember Kṛṣṇa at the time of death and your this valuable life is properly utilized. Janma-lābhaḥ paraḥ puṁsām.

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

These will not help you. Kṛṣṇa conscious. Then you will be able to remember Kṛṣṇa at the time of death and your this valuable life is properly utilized. Janma-lābhaḥ paraḥ puṁsām. You have got very nice valuable body, but it will be properly utilized if you learn how to remember Nārāyaṇa at the time of death.

Lecture on SB 2.1.11 -- Los Angeles, August 1, 1970:

So akuto-bhayam means the devotees. The devotees, just like Prahlāda Mahārāja, his father teased him in so many ways but he was not at all fearful. He was simply thinking of Nṛsiṁha-deva and he was fearless. So only the devotee who has fully surrendered to Kṛṣṇa, he can be fearless. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (SB 6.17.28). Nārāyaṇa-parāḥ means devotees who have dedicated their life to the service of Nārāyaṇa, Kṛṣṇa. Na kutaścana bibhyati. He does not fear in any condition of life. So here, icchatām akutaḥ. Icchatām means those who are desiring. Nirvidyamānānām means those who are not desiring, renouncing. And the other class, akuto-bhayam, fearless. And yoginām. Another class-mystic yogis. So generally, these four classes men are there. So Śukadeva Gosvāmī says that for all of them, either he is karmī or he is jñānī or he is yogi or he is bhakta.

Lecture on SB 2.3.1-3 -- Los Angeles, May 22, 1972:

Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Because He's the Supreme, He's giving supreme advice. But there are other persons. To regulate them... Because... These they are called yajñas. Saha-yajñāḥ prajāḥ sṛṣṭvā. There is little touch of devotion, indirectly. Because if you want to worship Indra, you must worship at the same time Nārāyaṇa. That is the system. Nārāyaṇa-śilā will be there. Because the benediction you want from the particular type of demigod, he cannot give independently.

When he takes permission from Nārāyaṇa, that "He is after this benediction from me, and he's worshiping me. So shall I give him this benediction?" So with His order ... Because, after all, īśāvāsyam idaṁ sarvam (ISO 1), everything means Kṛṣṇa's property. How? Suppose somebody is cashier in our institution. He's getting a thousands of dollars in his custody. So he cannot distribute without being sanctioned. That is not good.

Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972:

So Kṛṣṇa is like that. He'll look always sixteen to twenty years old, not more than that. We have never seen Kṛṣṇa has become old. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Liṅgāni. Liṅgāni means form. So Kṛṣṇa has many forms.

As Kṛṣṇa, as Viṣṇu, as Nārāyaṇa, as Baladeva, as Jagannātha. So many. Govinda. There are thousands and thousands of forms. So we must see at least one of such forms. Either you see Kṛṣṇa form or Rāma form or Viṣṇu form or Nārāyaṇa form or Baladeva form, or His incarnation, Nṛsiṁha-deva form, Matsyāvatāra, Mīnāvatāra... So many. If we do not increase our anxiety or inclination to see one of the forms of Viṣṇu... Here it is specifically mentioned, Viṣṇu. Not others. Liṅgāni viṣṇor na nirīkṣato ye. If we do not see, then our eyes are exactly like the painted eyes on the plumes of the feathers, or plumes of the peacock. It looks very nice, but it has no value. No, it has no seeing power.

Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972:

Pradyumna: "Especially for the householder-devotees, the path of Deity worship is strongly recommended. As far as possible, every householder, by the direction of the spiritual master, must install the Deity of Viṣṇu, forms like Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa, or Sītā-Rāma especially, or any other form of the Lord, like Nṛsiṁha, Varāha, Gaura-Nitāi, Matsya, Kūrma, śālagrāma-śilā and many other forms of Viṣṇu, like Trivikrama, Keśava, Acyuta, Vāsudeva, Nārāyaṇa, Dāmodara, etc., as they are recommended in the Vaiṣṇava tantras or purāṇas, and one's family should worship strictly, following the directions and regulation of arcanā-vidhi."

Prabhupāda: Hm. Now, this is the important point. I understand that some of our householder devotees are ordering for Deities in India. But here is the point. The point is that they "worship strictly, following the direction and regulation of arcanā-vidhi." Don't make a play. If you follow strictly the Deity worship method, then you establish; otherwise, don't establish. It will be offense. One who is able to manage... Just like we are showing the example, how to worship Deity in the temple. In the same way, if one can... The idea is, as here, our devotees are engaged in the worship of the Deity, similarly, a householder, when all the family members are trained up how to worship the Deity, then they can establish. Not that make a farce.

Lecture on SB 2.9.3 -- Melbourne, April 5, 1972:

Just like if you are asked to sit down in a place eternally, no, it will be impossible. You must desire a change, variety, because we are living entities, living beings. So therefore our Vaiṣṇava philosophy has varieties of enjoyment.

This Māyāvādī philosophy, they are thinking of Brahman, ahaṁ brahmāsmi, ahaṁ brahmāsmi, "I have become Nārāyaṇa." So how long they will think like that? Therefore they fall down. Artificially he is Brahman. That's all right. Everyone is Brahman. But simply thinking, "I am Brahman, I am Brahman." Suppose you are rich man. So if you simply think, "I am rich man, I am rich man, I am rich man," will that give you pleasure? You must act like a rich man. If I am rich man, I must have a very nice motor car, I must have very nice society, friendship, love, buildings. Then that will give me pleasure. And if I have got millions of dollars bank balance and if I think, "Oh, I am so rich man, I am so rich man, I am so rich man." That will not give you pleasure. Is it not practical?

Lecture on SB 2.9.4 -- Japan, April 22, 1972:

Is there any instruction in Bhagavad-gītā? You have read. Can you find out? But these people, they have become more learned than Kṛṣṇa. In our country, Vivekananda: daridra-nārāyaṇa-sevā. The whole Ramakrishna Mission is collecting funds only on this rascal plea. One Swami Nikhilananda, he told me "Now the Americans are questioning that you are raising fund for feeding the poor, but when we go to India we see simply poor men. What you are doing with this money?" Actually they are doing nothing. They are collecting money in the name of feeding the poor, and they are living just like royal style, you see, eating all, everything.

So ātma-tattva-viśuddhy-artha. So we should not be very much attached for the benefit of this body. We must purify. Ātmā, ātma-tattva... Ātmā is sometimes... In Sanskrit language, ātmā is meant the body, the mind and the soul.

Lecture on SB 2.9.4 -- Japan, April 22, 1972:

Just like you realize the sun as impersonal sunlight, then localized sun globe. But if you are able to enter into the sun globe, then you see the sun-god, Vivasvān. It is up to your power. But actually, from the person, sun-god, the light is coming. This is practical. The sun-god... Within the sun globe there is sun-god, Vivasvān. He is a person, Sūrya-nārāyaṇa. And there are persons also in that globe. They are living in the Sūryaloka. Similarly, there are person in the Candraloka. I do not know which Candraloka these people are going; they find no person there. But they say one side is dark. Whether one side is dark for them, in that side there may be. Anyway... So, yes. Then go on. "Generally..."

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

So, still you are not prepared to go to Vaikuṇṭha? If you get this body, if you go to Vaikuṇṭha, four hands, catur-bāhavaḥ, four hands? You cannot see any human being here with four hands. Although Kṛṣṇa is two-handed, but Nārāyaṇa, He is four-handed. Therefore when the Supreme Personality of Godhead comes on this platform... You have seen two hands, not four hands. Four hands is not for human being. It is only Brahmā has got four hands, and above him, in the spiritual world, all the inhabitants, they have got exactly the form like Viṣṇu. You cannot distinguish who is Viṣṇu and who is ordinary living being. But Viṣṇu has got some special feature on His chest. So by seeing that, He is recognized by the goddess of fortune, Lakṣmī. Otherwise, just like here, if some big man comes, president, he looks like ordinary man, but he has got his badge.

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

They don't want anything. They simply want how to serve Kṛṣṇa. That's all. That is Gauḍīya Vaiṣṇava vicāra.

So here is the description of sārūpya-mukti, the same bodily features like Nārāyaṇa. This is called sārūpya-mukti, same bodily feature. Pravāla-vaidūrya-mṛṇāla-varcasaḥ parisphurat-kuṇḍala-mauli-mālinaḥ. Kuṇḍala, earrings. Here no male person have any earrings. But formerly you will find pictures of big, big kings, they have got earrings. You have seen? Yes. That is opulence. Jaipur Mahārāja's photograph, earrings, big, nice. Ornaments, huge ornaments. Kṛṣṇa is going to tend the cows—He has got so much ornaments. That is asset. Formerly also in our childhood, a woman having no sufficient ornaments, he (she) will be ashamed to go to the society: "Oh, others will think me so much poor. I will not go. I'll never go."

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

We are after substance. The substance is described here. Just try to understand. We are not fakir. Fakir, this word is used in... One who has no hope, simply loitering in the street, he is a fakir, hopeless. So all are, they are fakirs. And we are not fakir. We are hoping to go there, to live with Nārāyaṇa or Kṛṣṇa, having this greatest opulence, eternal body, blissful life, full of knowledge and opulence. That's all.

Lecture on SB 2.9.16 -- Tokyo, April 30, 1972:

This is service attitude. Actually, as Kṛṣṇa has nothing to do—He is complete—similarly, His servants there, they also have nothing to do. Everything is nice. There is no question of sweeping or cleansing or cooking. These things are not required. But still, they are ready to serve. And Kṛṣṇa, or Nārāyaṇa, is very favorably looking upon them. Abhimukham. Dṛg... What is that? Dṛk?

Lecture on SB 2.9.16 -- Tokyo, April 30, 1972:

This is the position. Everyone is trying to give, the politicians or any. Just I have given the example: Gandhi throughout the whole life gave service, but there were some persons who were not satisfied. It is not possible. Therefore the sensible man should consider that "What is the use of this service?" Just like this Vivekananda society, their daridra-nārāyaṇa-sevā. The daridras are lying on the street, but they collect money in the name of serving the poor, and they live very comfortably—big, big belly. You see. All the sannyāsīs are eating and sleeping and doing everything, all nonsense. But they are collecting money. They have no other source. We don't say that we are collecting money for daridra-nārāyaṇa-sevā, no. We collect money directly for serving Kṛṣṇa. We give directly, that "We have got our Kṛṣṇa. We have to serve. We have to do this. Kindly give us some contribution, and you take this book."

Lecture on SB 2.9.16 -- Tokyo, April 30, 1972:

We don't say that we are collecting money for daridra-nārāyaṇa-sevā, no. We collect money directly for serving Kṛṣṇa. We give directly, that "We have got our Kṛṣṇa. We have to serve. We have to do this. Kindly give us some contribution, and you take this book." We never say that we are going to serve the daridra-nārāyaṇa. Our Nārāyaṇa is not daridra. Daridra means poor. Here our Nārāyaṇa is described. Our Nārāyaṇa is not... Here it is... He is... Tatrākhila-sātvatāṁ patiṁ śriyaḥ patiṁ yajña-patiṁ jagat-patim. He is not daridra. How He can be poor? He is jagat-pati. He is the master, He's the Lord. He is the proprietor of all universes, jagat-pati. Śriyaḥ pati. He is the husband of the goddess of fortune. So how He can be poor? Just see how they concoct word, daridra-nārāyaṇa. Simply bogus. Here it is stated that God is śriyaḥ patim. Śriyaḥ means all opulences—all riches, all fame, all strength. He is the master of... Śriyaḥ patim. Yajña-patim. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvar... (BG 5.29).

Lecture on SB 2.9.16 -- Tokyo, April 30, 1972:

He is the master of... Śriyaḥ patim. Yajña-patim. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvar... (BG 5.29). Yajña-patim. Yajña means who accepts only sacrifices. Yajña-patim. And jagat-patim. This is the description of the Lord. How He can be poor? But they describe as daridra-nārāyaṇa. Wherefrom this word was concocted?

So this is going on. Very, what is called, awkward position in this material world. In the name of service, so many nonsense things are going on. In the name of worshiping God, so many nonsense things are going on. Therefore, the conclusion should be kāmādīnāṁ kati na katidhā pālitā durnideśās teṣāṁ jātā mayi na karuṇā. In the material world you can go on serving throughout the whole life; you will never be satisfied. Na trapā. Neither they will say, "Oh, you have given sufficient service. Now we don't require. Stop." No. "Go on. Go on. Go on.

Lecture on SB 3.25.3 -- Bombay, November 3, 1974:

Therefore Kṛṣṇa says, aham ādir hi devānām (Bg 10.2). All the devas, demigods, or living entities, they are created after this cosmic manifestation is created. Therefore in the Vedas it is said, "In the beginning there was no Brahmā, no Śiva. Only Nārāyaṇa āsīt." Eko nārāyaṇa āsīt. That Nārāyaṇa is also another plenary expansion of Kṛṣṇa. Therefore Kṛṣṇa says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7).

So we have to learn from the śāstra that Kṛṣṇa is the origin, Bhagavān. Kṛṣṇas tu bhagavān svayam. Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28). All the viṣṇu-tattvas, all the incarnations, they are plenary expansion of Kṛṣṇa, and... Or expansion of the expansion. Thousands and thousands. Millions. Just like there are waves in the ocean and the river, similarly there are incarnations, many thousands. Śaktyāveśa-avatāra, guṇa-avatāra, svayam avatāra... Many avatāras. They are described in the Śrīmad-Bhāgavatam.

Lecture on SB 3.25.3 -- Bombay, November 3, 1974:

That is Vāsudeva. Kṛṣṇa personally does not go anywhere. Padam, padam ekaṁ na gacchati. Giving up Vṛndāvana, He does not go even step away. That is original Kṛṣṇa. And other things, other activities which are done by Kṛṣṇa, that is Vāsudeva Kṛṣṇa. From Kṛṣṇa: Vāsudeva, Saṅkarṣaṇa, Aniruddha, Pradyumna. Then from, again Saṅkarṣaṇa: Nārāyaṇa. Again, from Nārāyaṇa, the dvitīya catur-vyūha. Then Viṣṇu, Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu, Kṣīrodakaśāyī... In this way, there is system how Kṛṣṇa expands. Ekaṁ bahu syām.

Kṛṣṇa can expand Himself in many, many forms. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). He's the ādi-puruṣa. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. Brahmā says. Brahmā is not ādi-puruṣa. Brahmā says, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. So Kṛṣṇa is the ādi-puruṣam. And He has got many expansions.

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

They are bhagavān. Actual Bhagavān is Kṛṣṇa. But they have attained, as far as possible... It is not possible to have the cent percent knowledge of Kṛṣṇa. Nobody can do that. Even Nārāyaṇa cannot do that. Even Bhīṣma cannot do that. But those who are, I mean to say, devotees or followers of Kṛṣṇa's instructions fully, they are also sometimes called bhagavān. But that bhagavān does not mean artificial bhagavān. Bhagavān means he knows what Kṛṣṇa has taught. He's also bhagavān. Bhagavāṁs tathā, prāha, he said, idam, viduram, unto Vidura, and prītaḥ, being pleased. Not that simply talking between friends and friends. No. Being prītaḥ. Just to... He's also eager. He's also eager, and he's also very much pleased. Vidura was eager to receive the transcendental knowledge, and Maitreya was pleased upon him.

Lecture on SB 3.25.5-6 -- Bombay, November 5, 1974:

He is jīva-tattva. Jīva-tattva means he's ordinary living being like us. If you become powerful in spiritual strength, then you can also have the post of Lord Brahmā. And better than Lord Brahmā is Lord Śiva. And better than Lord Śiva is Viṣṇu, or Lord Nārāyaṇa. And the best of all of them is Kṛṣṇa, kṛṣṇas tu bhagavān svayam (SB 1.3.28). That is the analysis of the Vedic śāstra. So all śāstras accept... the Brahma-saṁhitā and, I mean to say, other, all śāstras... Kṛṣṇas tu... Even Śaṅkarācārya accepts. Sa bhagavān svayaṁ kṛṣṇaḥ. Śaṅkarācārya. He... These Māyāvādī philosophers, impersonalists, he also accepts Kṛṣṇa as the Supreme Personality of Godhead. And all the ācāryas-Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī, Nimbārka, and lately, Śrī Caitanya Mahāprabhu—all accept kṛṣṇas tu bhagavān svayam.

Lecture on SB 3.25.5-6 -- Bombay, November 5, 1974:

They fall down. Again they come down in these material varieties. We have seen many, many sannyāsīs. They first of all give up... Brahma satyaṁ jagan mithyā: "The jagat is mithyā." And ahaṁ brahmāsmi: "I have no more anything to do. I have become Nārāyaṇa." Then he comes down again to feed the daridra-nārāyaṇa. That's all. He becomes Nārāyaṇa, but he comes to take activities in feeding... But why? It is mithyā. You have already left. Why do you come here again? That means he hasn't got anything. The unnecessary labor... Āruhya kṛcchreṇa. They undergo severe penances and austerities, and they reach up to the impersonal Brahman, but because there is no pleasure... Suppose if I send you in a nice aeroplane in the sky... There is no varieties. Just like so many aeronautics. They, after flying in the impersonal sky, they become tired. And sometimes they pray to God, "Please let me go back to the land."

Lecture on SB 3.25.13 -- Bombay, November 13, 1974:

That is called yoga. Yoga, the Sanskrit word, means connect, and viyoga means disconnect.

So here it is... Kapiladeva... Kapiladeva is Bhagavān. Bhagavān, the Supreme Personality of Godhead. Bhagavān has no mistake. Bhagavān... Nārāyaṇaḥ paraḥ avyaktāt. Even Śaṅkarācārya says that Bhagavān, Nārāyaṇa, He does not belong to this material world. Nārāyaṇaḥ avyaktāt paraḥ. So when we speak of Bhagavān, or the śāstra says Bhagavān, Bhagavān means above material understanding, divyam, above material understanding, paraḥ, above material understanding. So here it is said bhagavān uvāca. Even he does not say, Vyāsadeva, that kapiladeva uvāca. No. Similarly, in the Bhagavad-gītā also, Vyāsadeva says... Kṛṣṇa says actually. But Vyāsadeva says, bhagavān uvāca. Bhagavān means above the defects of this material world. That is Bhagavān. Bhagavān is not subjected to the deficiencies of this material world. There are four deficiencies in the material world.

Lecture on SB 3.25.14 -- Bombay, November 14, 1974:

Viṣṇu will be pleased. The purpose is to please Viṣṇu. Therefore na te viduḥ... The purpose they do not know. They have forgotten. Not now. This is the nature of this material world: na te viduḥ svārtha-gatiṁ hi..., to please Viṣṇu. Viṣṇu means Kṛṣṇa. Kṛṣṇa means Viṣṇu. Viṣṇu is expansion of Kṛṣṇa. So Kṛṣṇa has millions of forms, as Viṣṇu, Nārāyaṇa and other also. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Ananta-rūpam. Ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca. So viṣṇur ārādhyate panthā nānyat tat-toṣa-kāraṇam. There is no other alternative to please Him. Therefore varṇāśrama-dharma is very important. That is the beginning of perfect human civilization.

But we have lost everything. Therefore Caitanya Mahāprabhu... He's also Viṣṇu, Kṛṣṇa Himself. Just to give relief to these rotten or forgotten conditioned souls of this age, Kali-yuga, He has given this one mantra, which is called mahā-mantra. What is that?

Lecture on SB 3.25.17 -- Bombay, November 17, 1974:
That is aviśuddha-buddhayaḥ.

Therefore śāstra says, ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ (SB 10.2.32). One who has advanced very much in spiritual knowledge, but he is thinking himself, "Now I have become liberated..." Sometimes they claim, "I have become Nārāyaṇa." Therefore Māyāvādīs, they address one another, "Namo nārāyaṇāya." Everyone has become Nārāyaṇa. So how everyone can become Nārāyaṇa? So many Nārāyaṇas? No. Nārāyaṇa is one. God is one, Nārāyaṇa. Therefore śāstra warns,

yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam
(CC Madhya 18.116)

He's pāṣaṇḍī. If one compares Nārāyaṇa with other demigods... Now, unfortunately, it has come to so downtrodden position, the intelligence, that they are talking of "daridra-nārāyaṇa." What is this? This is farce. Nārāyaṇa is the exalted Supreme Personality of Godhead.

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

Even Śaṅkarācārya, he says, nārāyaṇaḥ paraḥ avyaktāt: "Nārāyaṇa is beyond this universe." Paraḥ avyaktāt. Avyaktāt anya-sambhavaḥ. And the whole universe is product of this avyakta. So we should not compare Nārāyaṇa with anyone else, what to speak of darid ra. That is a foolishness. Nārāyaṇa is Lakṣmī-pati, the husband, the controller of the goddess of fortune, and how He can be daridra? This is misunderstanding. Therefore śāstra warns,

yas tu nārāyaṇaṁ devaṁ
brahma-rudrādi-daivataiḥ
samatvenaiva vīkṣeta
sa pāṣaṇḍī bhaved dhruvam
(CC Madhya 18.116)

If anyone thinks that Nārāyaṇa is..., or other demigods are equal to Nārāyaṇa, sa pāṣaṇḍī. He is pāṣaṇḍī, atheist.

So we should not think like that. You may think that you have become liberated, you have got the position of Nārāyaṇa... That is all false thinking, aviśuddha-buddhayaḥ. They have been addressed as aviśuddha, nonpurified, buddhayaḥ, intelligence. Not intelligent. Ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvāt (SB 10.2.32). This is... Why these things happen, one compares Nārāyaṇa with ordinary demigod or ordinary man?

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

Therefore you have come to down, come down again to the airplane, airport. Without that, there is no ānanda. Similarly, simply rising up to the Brahman effulgence, there is no ānanda. Ānanda means you have to enter into the spiritual planet, where Nārāyaṇa, Kṛṣṇa, is there. Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ (BG 8.20). You have entered to that eternal planet. You must get some residence. The impersonalists, they do not get that. They remain... Just like you remain in the sky. You cannot be happy. You want some planet, but if you cannot get planet, then again you come back in this planet. So āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Again in this material world. Therefore we have to take to Kṛṣṇa consciousness. That is real self-realization. And what is that? Very simple thing. Kṛṣṇa says, janma karma me divyaṁ yo jānāti tattvataḥ.

Lecture on SB 3.25.22 -- Bombay, November 22, 1974:

This is the beginning of sādhu. Because to come to this stage, ananya-bhāvena bhakti-yogena, you have to tolerate so many things. Just like Prahlāda Mahārāja. Ananya-bhāvena yogena. He was simply thinking of Nārāyaṇa. How much trouble he had to undergo, even by, offered by his father. So we should be very much... Titikṣavaḥ. The matter... This material nature will not give you freedom so easily. It will not give so much freedom... Daivī hy eṣā guṇamayī mama... mām eva ye prapadyante (BG 7.14). If you become strong enough to capture the lotus feet of Kṛṣṇa, then mām eva ye prapadyante māyām etām... Then māyā will give you, "No, he's very strong. I cannot any more keep him under my clutches." So that is ananya-bhāvena. That is described. Ananyena bhāvena bhaktiṁ kurvanti ye dṛḍhām, mat-kṛte. For the sake of Kṛṣṇa, one can give up everything.

Lecture on SB 3.25.27 -- Bombay, November 27, 1974:

That is stated. tyaktvā dehaṁ punar janma naiti (BG 4.9). Then what happens? Mām eti. He comes to back to home, back to Godhead. And as soon as you go, you get your original, spiritual body, same beautiful body as Kṛṣṇa has, as Nārāyaṇa has. This is the opportunity.

So why should we not take this opportunity of human life, take to Kṛṣṇa consciousness and become devotee of Kṛṣṇa and make our life? Therefore it is said here, pratyag-ātmānam ihāvarundhe. In this life you can get this opportunity simply by following the bhakti-yoga process. Yogena mayy arpitayā ca bhaktyā (SB 3.25.27). That is required. You learn how to become a bhakta. Simply practicing śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam, arcanam... (SB 7.5.23) any of them. Either this nine processes or eight or seven or six or five or four. Take at least one and make your life successful. Everyone can... Caitanya Mahāprabhu therefore prescribes the most important one-śravaṇam, simply hear. That's all. That will make your life successful.

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

Just like the political parties may be different, but their aim is how to improve the condition of the country or the people. The aim is the same, but they may be a little different in their ways. Similarly, there are four āmnāya party. Āmnāya means disciplic succession. One party is coming from Lord Brahmā, and one party is coming from Lakṣmī, goddess of fortune, or the consort of Nārāyaṇa, Viṣṇu. That is called Brahma-sampradāya and the Śrī-sampradāya. Śrī. Śrī means Lakṣmī. Śrī means beauty. Śrī means fortune. Therefore, according to Vedic system, the "śrī" word is added before anyone's name, śrī. So there is Śrī-sampradāya, and there is Kumāra-sampradāya, and there is Rudra-sampradāya. There are four sampradāyas of Viṣṇu, er, Vaiṣṇava. So Brahma-sampradāya, Śrī-sampradāya, Rudra-sampradāya, and Kumāra-sampradāya—they are called āmnāya. If you want to know the truth, then you have to accept. Tattva āmnāyam. Tattva āmnāyaṁ yat pravadanti sāṅkhyam. This is Sāṅkhya philosophy.

Lecture on SB 3.25.32 -- Bombay, December 2, 1974:

The external potency is Durgā, and the internal potency is Rādhārāṇī. Jaya Rādhe. So this is daivī-prakṛti. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). The devotees, they take shelter of the daivī-prakṛti, Rādhārāṇī, Lakṣmījī. They worship, therefore, Vaiṣṇava, Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa, Sītā-Rāma, the first of all, the energy. The energy. So this Hare Kṛṣṇa mantra is first addressing the energy, the internal energy, potency, of Kṛṣṇa. Hare. From Harā to Hare. That is the sambodhana. So Hare Kṛṣṇa: "O Rādhārāṇī, or Lakṣmī, or Sītā, and Kṛṣṇa, or Rāma, or Nārāyaṇa"—the same thing. Hare Kṛṣṇa, Hare Kṛṣṇa, addressing Them, "O my Lord, O my Lord's energy." So when you address somebody, you want to ask something. So if they reply, "Yes, why you are calling?" then we're calling, "Please engage me in Your service." This is the prayer, not that "Give me money" or "Give me beautiful wife" or many followers. This is material hankering.

Lecture on SB 3.25.32 -- Bombay, December 2, 1974:

This suhṛdaḥ sarva-dehinām is possible when one has surrendered himself to the Supreme Being. On His account, because he has surrendered to the Supreme Being, he is friend to all living being. Artificially you cannot. Artificially you select some section, the poorer section, and worship him like Nārāyaṇa, and you call him daridra-nārāyaṇa. But a devotee, if he has got vision of Nārāyaṇa, he will see the daridra-nārāyaṇa, the rich Nārāyaṇa, the chāga-nārāyaṇa, and the every Nārāyaṇa, paṇḍitāḥ sama-darśinaḥ (BG 5.18). Why a section should be called Nārāyaṇa? If you have got such broader vision, that you are seeing Nārāyaṇa in everything, then what the rich man has done? He is also Nārāyaṇa. And the goat has... He is also Nārāyaṇa. The cow, he is also Nārāyaṇa. Then you should... If you have such broader vision, that you see everywhere Nārāyaṇa, then why should you specify a section, daridra-nārāyaṇa?

Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974:

And those who are not full in knowledge, in full knowledge, and, but thinking that they have become liberated, conception of this body... That is theoretical, not practical. Theoretical. Ye 'nye 'ravindākṣa vimukta-māninaḥ. They are thinking that they have become now liberated, Nārāyaṇa. Now he has become equal with Nārāyaṇa. Therefore the Māyāvādīs, because they have become Nārāyaṇa, one with Nārāyaṇa, they are addressing one another, "Namo nārāyaṇāya." "You are Nārāyaṇa, I am Nārāyaṇa, and the everyone is Nārāyaṇa." Then daridra-nārāyaṇa, rich Nārāyaṇa, this Nārāyaṇa.

But this is not the verdict of the devotee. Mat-pāda-sevā abhiratā mad-īhāḥ. Those who are devotees, fully engaged in the service of the lotus feet of the Supreme Lord, mat-pāda-sevā abhiratāḥ. Abhi means constantly, and ratāḥ means attached, abhiratāḥ—they do not think like that.

Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974:

Anyābhilāṣitā-śūnyam means any kind of material desire. The, this desire, that "I shall become one with the Supreme," that is also material desire. That is not spiritual desire. That is artificial.

Now, just like we want to beco..., to hold very big post. So when we are baffled, then we want to become one with the Supreme, Nārāyaṇa. That means "Nārāyaṇa is the husband of Lakṣmī, so I shall become the husband of Lakṣmī. Now, in this material world, I am hankering after Lakṣmī, but I could not get it. Now let me become the husband of..." This is their theory. They want to become Nārāyaṇa. Such a foolish theory. Nārāyaṇa is the Lakṣmī-pati. Can anyone attempt to enjoy Lakṣmījī? Because they are not bhaktas, they think like that, this rascaldom. How I can be Nārāyaṇa? That is not possible.

Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974:

You cannot equalize Nārāyaṇa even with such exalted demigods as like Lord Śiva or Lord Brahmā. Amongst the devas, demigods, Lord Śiva is called Mahādeva. He is the foremost demigod, and similarly Brahmā. Brahmā is less than Lord Śiva, but because in this material world Brahmā appeared to be the father of Rudra, therefore he is given a little more respect. But actually, Lord Śiva is more than Lord Brahmā. But even Lord Śiva and Lord Brahmā—rudrādi-daivataiḥ—Rudra means Śiva and Brahmā means..., not..., they also cannot be equalized with Nārāyaṇa. And we are so foolish that we are making daridra-nārāyaṇa: "Nārāyaṇa has become daridra." Śāstra says, "Don't equalize even with such exalted demigods like Lord Brahmā, Lord Śiva," and these foolish rascals, they are making equal Nārāyaṇa with daridra. How Nārāyaṇa can be daridra? He is Lakṣmī-pati. We are asking for the favor of mother Lakṣmī, "Give me some money, mother." Dhanaṁ dehi rūpaṁ dehi rūpavatī-bhāryāṁ dehi, dehi, dehi. And Nārāyaṇa is worshiped by Lakṣmījī.

Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974:

Not one Lakṣmījī, śata-sahasra. Lakṣmī-sahasra-śata-sambhrama-sevyamānam (Bs. 5.29). Nārāyaṇa is being worshiped by many thousands of goddess of fortune, sambhrama, with great fear. Just like Rukmiṇī-devī. She is Lakṣmī-devī, and she was always afraid of Kṛṣṇa, that "He may not leave me away," always afraid. Sometimes Kṛṣṇa was joking with Rukmiṇī-devī, "My dear Rukmiṇī-devī, rāja-kanyā, you are the daughter of a king, and you, it was better you could have married Śiśupāla. I am simply a cowherd boy." In this way, husband and wife, joking. Kṛṣṇa was joking. And Lakṣmī, Rukmiṇī-devī, became so afraid that immediately she fainted, that "Kṛṣṇa is now finding out the way to give me up." This is called lakṣmī-sahasra-śata-sambhrama-sevyamānam (Bs. 5.29). The Lakṣmīs are so with great respect and that Nārāyaṇa has become daridra. Just see the logic.

So these are all rascal philosophy. This is not. Nobody should become so ambitious as to become one with the Supreme. That is not very good intelligence. Good intelligence is that "I am eternal part and parcel of Nārāyaṇa, and it is the duty of the part and parcel to serve the whole."

Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974:

I am different from this body, gross body and subtle body. I have no suffering, no, I mean to say, enjoying. It is simply my imagination. Therefore a mukta-puruṣa, a liberated person, he is not affected by this so-called suffering or enjoying. That is called liberation.

So our actual constitutional position is that we are small particle of Nārāyaṇa. And our business is, because we are part and parcel of Nārāyaṇa... Why Nārāyaṇa has created? Ekaṁ bahu syām: "The Nārāyaṇa has become many." Why He has become many? To enjoy. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). He has created us. Just like a gentleman accepts a wife, putrārthe kriyate bhāryā, that is the aim, that "If I get one wife, I'll get children." Putra-piṇḍa-prayojanam. This is the spiritual value of begetting children, that "Putra will offer piṇḍa. So in my next life I am in difficulty; by offering piṇḍa, he will save me." This is the purpose of putrotpāda. Pu means pun-nāmno narakāt. Pun-nāmno narakāt.

Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974:

They are thinking, "Now we have become spiritually realized, vimukta, liberated from material bondage." Ye 'nye 'ravindākṣa vimukta-māninaḥ. Aviśuddha-buddhayaḥ. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Patanty adhaḥ. Now, they are thinking, "Now we are liberated. We have become Nārāyaṇa." Vimukta-māninaḥ. They are thinking like that. Actually, they are not liberated. That is another, the last snare of māyā, that "You are God." Māyā is still talking that to bewilder him. Māyā's business is to bewilder the living entity. So this is the last snare, that to become one with the Supreme. Ye 'nye 'ravindākṣa vimukta-mā...tvayy asta-bhāvāt. Because they have no information that they can go back to home, back to Godhead, and enjoy the company of the Supreme Lord, they think that to become one with the Supreme, that is the highest perfection.

Lecture on SB 3.25.35 -- Bombay, December 4, 1974:

A santa means he has to suffer. Just see in the Western countries the Lord Jesus Christ. He was preaching about God, God consciousness. That was the only fault, and he was crucified. Just see. He was crucified. The state ordered him to be crucified because he is talking. Similarly, Hiraṇyakaśipu, his five-years-old body, he was talking only of Kṛṣṇa, Nārāyaṇa. So therefore his father became enemy. He was trying in so many ways to kill him. This is the very old story, that if you become a devotee, you must be prepared to be put into miserable condition by the demons. That is their business. Āsuraṁ bhāvam āśritāḥ (BG 7.15). Asuras... Just like even Kṛṣṇa, even God Himself, He was attempted to be killed by Kaṁsa. Not only that, He engaged so many demons, Pūtanā, Aghāsura, Bakāsura, Mahīśāsura, so many asuras. But Kṛṣṇa is always Kṛṣṇa. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). He is able to finish these duṣkṛtas or the asuras by His omnipotency. That He can do.

Lecture on SB 3.25.37 -- Bombay, December 6, 1974:

No. A devotee wants Kṛṣṇa, the supreme eternal. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). That is the Vedic version. The Supreme Lord is the supreme leader of the nityas. We are all nityas, eternal. He guides. Therefore Kṛṣṇa plays with the living entities, Nārāyaṇa, Kṛṣṇa, in the spiritual world. There Kṛṣṇa and the devotees become His friend, cowherd boy. They play with Kṛṣṇa. They want that thing. They do not want to go to the Brahmaloka or the Candraloka or this loka or that loka, because that will be finished. That will be finished. Because that is māyāvinas tām. Māyā will finish. It may be... Just like here we see. A germ lives for a few seconds, or a worm at night... There is clogging together, so many millions and millions, and by the morning, they are all dead. So their duration of life comparative. Similarly, Brahmā also. It may be millions of year, but he'll die.

Lecture on SB 3.25.37 -- Bombay, December 6, 1974:

Hiraṇyakaśipu was declining. His son was asking his father, "My dear father, why you are disbelieving God?" And he was becoming angry: "No, I am God. Who is else God? I am God. You see? All the demigods, they are afraid of me. I am so powerful." But Prahlāda will not agree. He will say, "No, no. You are not God. God is Nārāyaṇa." This was the father and son. So he did not believe in God. He was thinking, "I am God." Therefore, as Kṛṣṇa says in the Bhagavad-gītā, mṛtyuḥ sarva-haraś cāham. Those who are atheists, who do not believe in God, the God comes before them as death and takes away everything, all his power, all his opulence, all his money, all his..., everything taken away. Mṛtyuḥ sarva...

So that is the atheist class realization of God. And theist class, they believe in God. They worship in God while living, and their business is: in this life they are serving God, Kṛṣṇa, and even after death, they will do the same business.

Lecture on SB 3.25.37 -- Bombay, December 6, 1974:

So there is no difference between going to Vaikuṇṭha and in this temple, for a devotee, because the business is the same. So why they should aspire even going to Vaikuṇṭha? Why they aspire? Therefore it is said... What is said? Śriyaṁ bhāgavatīṁ vāspṛhayanti. Because Vaikuṇṭha, if you go to the spiritual world or Vaikuṇṭha, you get equal opulence like Kṛṣṇa or Nārāyaṇa. Sāyujya, sārūpya, sārṣṭi (CC Madhya 6.266). There are five kinds of mukti. So one of the mukti is sārṣṭi. Sārṣṭi means equally opulent with the Supreme Lord, equally. In the Vaikuṇṭha the devotees or the inhabitants, they are equally opulent. Everyone is like Nārāyaṇa, four-handed, equally opulent. Just like in Vṛndāvana also, Goloka Vṛndāvana. Kṛṣṇa and the cowherds boy, they are equally opulent. The cowherds boys in Vṛndāvana, they do not know that Kṛṣṇa is God, Kṛṣṇa is greater than him. No. They think, "As Kṛṣṇa is, I am also." They are so opulent.

Lecture on SB 3.25.38 -- Bombay, December 7, 1974:

Similarly, we think that Kṛṣṇa is also child of Vasudeva and Devakī; therefore He has the beginning.

But Kṛṣṇa is not like that. In the Bhāgavata it is described about the Kṛṣṇa's birth. Kṛṣṇa appeared as Nārāyaṇa, Catur-bhuja, before Vasudeva and Devakī. But Devakī, because previously her seven sons were killed by Kaṁsa, so Devakī immediately prayed to the Lord that "This time You have appeared as the Supreme Lord Viṣṇu. Now immediately Kaṁsa will kill You. Formerly my so many sons appeared as human child. They were killed. And Kaṁsa is searching after killing God, Kṛṣṇa, the Supreme Lord. Now You have appeared, exactly four-handed Nārāyaṇa. Immediately You will be killed." That is affection. That is called yoga-māyā affection. "So kindly You appear as ordinary human child." This is the description in the Bhāgavatam about Kṛṣṇa's birth.

Lecture on SB 3.25.38 -- Bombay, December 7, 1974:

"So kindly You appear as ordinary human child." This is the description in the Bhāgavatam about Kṛṣṇa's birth. So He did not appear immediately as a human child. He appeared first of all as the four-handed Nārāyaṇa. Then, on the request of the father and mother, He became a child. This picture we have got in our Kṛṣṇa book.

So that is the position of Kṛṣṇa. Kṛṣṇa is the father of everyone. That is said in Bhagavad-gītā.

sarva-yoniṣu kaunteya
mūrtayaḥ sambhavanti yāḥ
tāsāṁ brahma mahad yonir
ahaṁ bīja-pradaḥ pitā
(BG 14.4)

The material world, the material nature is the mother of living entities. Just like to give birth to a child there is necessity of father and mother. So Kṛṣṇa says that "I am the bīja-pradaḥ pitā." So He is everyone's father. But we may ask, "Then who is His father?" His father is devotee. When He accepts anyone as His father, that father is His devotee. That is said here that karhicin mat-parāḥ, yeṣām ahaṁ priya ātmā sutaś ca. The Supreme Personality of Godhead is loved by the devotee as their son, as his son. Sutaś ca. Somebody loves Kṛṣṇa as his son.

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

Always thinking of Kṛṣṇa, mayi. That will help. Tīvreṇa bhakti-yogena. Always... That is also advised in Bhagavad-gītā: man-manā, mad-bh... Man-manā bhava mad-bhaktaḥ. Your mind should be engaged always in Kṛṣṇa. Kṛṣṇa or Rāma, which form ever you like-Viṣṇu form, or Lord Viṣṇu, Nārāyaṇa, Kapiladeva. There are innumerable forms of God. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). So Rāma, Nṛsiṁha, Varāha, Kṛṣṇa, Kapiladeva, Balarāma—there are so many forms. So any one of Them, whichever you like... Everyone is... Just like Hanumān. He liked Rāmacandra forms, and Arjuna liked Kṛṣṇa's form. But there is no difference between Rāma and Kṛṣṇa. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu (Bs. 5.39).

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

So therefore Kṛṣṇa is all-pervading in different mūrtis. Therefore in the Vaiṣṇava-sampradāya some of them, they worship Rādhā-Kṛṣṇa, and some of them worship Sītā-Rāma. And some of them worship Lakṣmī-Nārāyaṇa. Some of them worship Rukmiṇī-Kṛṣṇa. There are so many devotees. But all of them are the same, Vaiṣṇava. All of them are the... But not demigods. Viṣṇu. So chanting, bhakti-yoga means to chant Viṣṇu. Śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). And Viṣṇu has got so many forms. So either you chant Hare Rāma or you chant Hare Kṛṣṇa, it is the same. There is no difference. Sometimes they first of all place "Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare." And sometimes they place "Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa..." There is no difference. Sometimes they say, "No, it should be Hare Rāma first." Sometimes they..., "No, Hare Kṛṣṇa."

Lecture on SB 3.26.4 -- Bombay, December 16, 1974:

Similarly, Kṛṣṇa's incarnation, Kṛṣṇa is the origin, kṛṣṇas tu bhagavān svayam (SB 1.3.28), the origin, person, ādi-puruṣa. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. Still, the expansion of Kṛṣṇa... Just like the first expansion is Balarāma. Then Saṅkarṣaṇa, Pradyumna, Aniruddha. Then Nārāyaṇa. Then again Saṅkarṣaṇa, Pradyumna, Aniruddha. Then Mahā-Viṣṇu. Then, from Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu. From Garbhodakaśāyī Viṣṇu to Kṣīrodakaśāyī Viṣṇu. From Kṣīrodakaśāyī Viṣṇu there are innumerable expansions, Paramātmā expansion. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). So in this way there is... The Śrīmad-Bhāgavata says, "Expansion of Kṛṣṇa are so many, just like incessant waves in the river or in the ocean."

Lecture on SB 3.26.4 -- Bombay, December 16, 1974:

So do you think that the ācāryas and the śāstra have advised them to waste their time by worshiping a stone? It is all recommended by the ācāryas, big, big ācāryas. Just like Rāmānujācārya. He established hundreds of temples all over India, Lakṣmī-Nārāyaṇa temple especially, the Rāmānuja-sampradāya. Similarly, Caitanya Mahāprabhu's sampradāya established hundreds of temples of Rādhā-Kṛṣṇa. Big, big ācārya. Do you mean to say they did mistake? As some people of our India, they say, "There is no need of worshiping in the temple." No. Why not need? Ācāryopāsanam, that is recommended, jñāna. Ācārya... Ācāryas, they have established temples, many hundreds of thousands of temples, of Viṣṇu mandira.

Lecture on SB 3.26.7 -- Bombay, December 19, 1974:

We cannot say, of course. They say that God is also, has become pig and they, eating stool, that is also līlā. This is the grossest offense on the feet of the Lord, to bring Him to the status of ordinary living being who is not independent. Dependent, it is clearly said. Therefore they manufacture these words, "daridra-nārāyaṇa," "this Nārāyaṇa," "that Nārāyaṇa," because they do not make any difference between Nārāyaṇa and the ordinary living entity. This is their philosophy.

But that is not the fact. Here it is said, tad asya saṁsṛtir bandhaḥ pāra-tantryaṁ ca tat-kṛtam. Pāra-tantrya, under the grip of the laws of material nature. How God can be under the grip of material nature? They explain, "It is līlā." But that is not. Here it is said, pāra-tantrya: "He is forced to accept a certain type of body." That is called pāra-tantrya. Saṁsṛtiḥ. This is punishment, saṁsṛtiḥ. Why saṁsṛtiḥ?

Lecture on SB 3.26.10 -- Bombay, December 22, 1974:

Tattva means the tattva-vastu, the Absolute Truth, is manifested in three features: Brahman, Paramātmā, and Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate. They are actually the same thing, but different realization.

I have given several times this example: Just like the sunshine, the sun globe, and the sun-god, Nārāyaṇa, within the sun globe, that is one thing. One thing means that Nārāyaṇa within the sun globe, his bodily effulgence is so glowing and bright. This is called sun's blazing effulgence. So the sunshine is also expansion of that glowing effulgence. So they are one thing. Just like fire. Fire, direct fire, temperature, and just outside the fire, temperature, and the heat of the fire outside—although they are one, but the temperature different. Similarly, the sun-god and the sun globe and the sunshine, they are one, but different temperature. So one who knows this...

Lecture on SB 3.26.19 -- Bombay, December 28, 1974:

So either material world or spiritual world, they are two different energies of the Supreme Lord: parasya brahmaṇaḥ śaktiḥ. They are śakti. Parasya. Just like here it is said, paraḥ pumān. Parasya. Parasya means beyond this material world. That is paraḥ. Śaṅkarācārya also, he admits, nārāyaṇaḥ paraḥ avyaktāt: "Nārāyaṇa, the Supreme Personality of Godhead, Nārāyaṇa, He is paraḥ. He is beyond this material world." So paraḥ pumān. So Kṛṣṇa is paraḥ pumān. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). Paramaḥ or paraḥ, the same thing. Paramaḥ, the Supreme or beyond this material world. Here there are īśvaras. They are... Up to Lord Brahmā, Lord Śiva, Indra, Candra, there are many īśvaras. But Kṛṣṇa does not belong to this material world. Kṛṣṇa is paraḥ pumān. He is also puruṣa, He is also controller, but not the controller like Lord Śiva, Lord Brahmā, Indra, Candra, or president this, president that. We are... There are so many controller.

Lecture on SB 3.26.20 -- Bombay, December 29, 1974:

Dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ (SB 1.2.8). Viṣvaksena. Kṛṣṇa's another name is Viṣvaksena. So if we do not become interested in hearing about Kṛṣṇa... Kṛṣṇa, Rāma, or there are so many names of Kṛṣṇa-Govinda, Nārāyaṇa. He has got many forms. So Kṛṣṇa means including all these forms. So viṣvaksena-kathāsu yaḥ, notpādayed ratiṁ yadi: "If you do not get interested to hear about the Supreme Lord, then," śrama eva hi kevalam, "your discharging very faithfully your occupational duty is simply labor of love. It has no meaning."

So this is the point. Therefore Bhāgavata's instruction is that you must be careful of being successful by discharging your duties. That should be your point of view. You do not remain blind. You see that you are successful. So how it is successful?

Lecture on SB 3.26.23-4 -- Bombay, January 1, 1975:

Vīryatā we can understand as semina discharged from the genital. It is not like that. Vīryatā, that vīrya or that energy, can be emanated from any part of the body, of the transcendental spiritual body, everywhere. That is called omnipotency. So just like Lord Brahmā was born not from the womb of Lakṣmī Nārāyaṇa... Nārāyaṇa was lying down, and Lakṣmī was present. To beget Lord Brahmā, there was no necessity of taking the help of Lakṣmījī. He sprouted a lotus flower from His navel, and there was Brahmā. So everything is possible from every part of the body, transcendental body. That is spiritual body, sac-cid-ānanda-vigraha (Bs. 5.1), omnipotent. That is explained in the Brahma-saṁhitā, aṅgāni yasya sakalendriya-vṛttimanti. The limbs and the parts of the body has got the potency of any other limb. Just like we can beget child, we can impregnate by the genital, but it is not required for the Supreme Personality of God.

Lecture on SB 3.26.25 -- Bombay, January 2, 1975:

These five elements, bhūta, indriya, and the ten senses, and the mind. They are, similarly... Saṅkarṣaṇa, Pradyumna, Aniruddha—they are different controlling Deities of the different functions of the mind, intelligence, ego. So saṅkarṣaṇākhyaṁ puruṣaṁ sahasra-śirasam anantam. Ananta. You will find the picture of Nārāyaṇa lying down on Ananta-śayana(?). That Ananta caturdaśī-vrata. As there is Nṛsiṁha caturdaśī... A Vaiṣṇava, they have got different functions of appearance and disappearance days of Vaiṣṇava and Viṣṇu. Āvirbhāva, tirobhāva. Just the rising sun and the setting sun. When the sun sets, it does not mean the sun is finished. Of course, some of the former theosophists and scientists, they used to think that this is..., at night the sun is dead. That is not fact. The sun is not visible to our limited eyes. Similarly, appearance and disappearance of incarnation of Godhead is like that.

Lecture on SB 3.26.28 -- Bombay, January 5, 1975:

Then begins cakra, gadā, lotus flower, and conchshell. In this way there are different positions of the śaṅkha-cakra-gadā-padma, and according to that different position, the name is changed: Nṛsiṁha, Vāmana, Padmanābha, Nārāyaṇa, like that.

So there are innumerable forms and innumerable names, advaitam acyutam anādim ananta-rūpam (Bs. 5.33), but they are all one. There is no difference, advaita. This is the conception of spiritual understanding, because these forms, each form, has got a separate planet. Just like here in this material world, each demigod has got a separate planet. The demigod Candradeva... He is also demigod. So he has got a separate planet which is called Candraloka. Similarly Sūryaloka, Varuṇaloka, Vāyuloka, Indraloka, many. There are hundreds and thousands of demigods, and they have got their different planets.

Lecture on SB 3.26.30 -- Bombay, January 7, 1975:

So this is niścaya. If we understand Kṛṣṇa philosophy, Kṛṣṇa consciousness, rightly, then there will be no doubt by intelligence. Without intelligence, nobody can understand Kṛṣṇa philosophy. Dull-headed, poor fund of knowledge, they cannot understand Kṛṣṇa. Therefore Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān (BG 7.19). Actually, those who are thinking they are jñānīs, they are not jñānīs. They are still in māyā, darkness, because they think that they have finished their business; now they have become liberated. They have become Nārāyaṇa. Instead of separate Nārāyaṇa, each, every one them, is Nārāyaṇa. They address amongst themselves, "Nārāyaṇa." That is their foolishness. At least you must show the four hands of Nārāyaṇa. Where is your four hand? You are begging, and you are Nārāyaṇa? What kind of Nārāyaṇa you are? Now daridra-nārāyaṇa they have manufactured. "Yes, I am Nārāyaṇa, but daridra-nārāyaṇa." But we do not know daridra-nārāyaṇa. Nārāyaṇa is Lakṣmī-Nārāyaṇa. He is the husband of Lakṣmī.

Lecture on SB 3.26.30 -- Bombay, January 7, 1975:

They are under the spell of māyā. Māyā is dictating. Just like in the material world, māyā is dictating, "Now you are prime minister. Now you are president. Now you are very rich man, so your life is..." (break) Then you can surrender. Yes. Mattaḥ... Actually, He is na mattaḥ paratara... That is fact. Even Śaṅkarācārya accepts: nārāyaṇaḥ paraḥ avyaktāt: "Nārāyaṇa is not a living being of this world," but his followers, they are thinking, "I am Nārāyaṇa." You see? They do not know even their original philosophy. It is clearly written by Śaṅkarācārya, nārāyaṇaḥ paraḥ avyaktāt. So... And in the śāstra it is said, yas tu nārāyaṇaṁ devaṁ brahma-rudrādi-daivataiḥ, ekatvena or samatvenaiva vīkṣeta sa pāṣaṇḍī bhaved dhruvam (CC Madhya 18.116). Pāṣaṇḍī. Unbeliever, atheist, infidel, faithless—they are called pāṣaṇḍī. So anyone who thinks Nārāyaṇa on the same level with such exalted demigods like Lord Śiva and Lord Brahmā, brahma-rudrādi-daivataiḥ samatvenaiva vīkṣeta, if he puts Nārāyaṇa on the same level, sa pāṣaṇḍī bhaved dhruvam, he is pāṣaṇḍī.

Lecture on SB 3.26.35-36 -- Bombay, January 12, 1975:

So either you chant Viṣṇu name or Lord Rāma name or Lord Kṛṣṇa's name, there is no difference, as you are, because different people become devotee to different forms. Sometimes they are devotee of Lord Rāmacandra; they want to worship Sītā-Rāma. That is also good. Sometimes they want to worship Lakṣmī-Nārāyaṇa. That is also good. And sometimes they want to worship Rādhā-Kṛṣṇa. That is also the same. There is no difference. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu, kṛṣṇaḥ svayaṁ samabhavat (Bs. 5.39). There are many manifestation of Viṣṇu-advaitam acyutam anādim ananta-rūpam (Bs. 5.33)—but the original manifestation or original Kṛṣṇa... Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Really, when we speak of Bhagavān, that is Kṛṣṇa. So Kṛṣṇa's expansion, they are also Bhagavān.

Lecture on SB 3.26.45 -- Bombay, January 20, 1975:

So some of them are material forms, and whatever differentiation of forms we see in the material world, they are all Kṛṣṇa's form. But in the spiritual world there are also many forms—just like Kṛṣṇa, Balarāma, then Vāsudeva, Saṅkarṣaṇa, Aniruddha, Pradyumna, Nārāyaṇa, and the puruṣa-avatāra. There are many. And there are innumerable planets also. In each and every planet there is one form. And when incarnation comes, one of the forms from Vaikuṇṭha, They come as incarnation. So many forms are called svāṁśa. In the Varāha Purāṇa you will find the description of the forms: svāṁśa and vibhinnāṁśa. The forms exhibited in this material world as living being, they are vibhinnāṁśa. Bhinnā prakṛtir me aṣṭadhā. As there are separated energies, bhūmir āpo 'nalo vāyuḥ (BG 7.4), the five elements, material elements, mahā-bhūta, they are also forms of Kṛṣṇa. This big mountain, Himalayan mountain, that is also form of Kṛṣṇa.

Lecture on SB 3.28.1 -- Honolulu, June 1, 1975:

It was spoken by Yamarāja to the servants who went to take Ajāmila to hellish condition of life and he was saved by the Viṣṇudūta. Because at the end of his life he chanted "Nārāyaṇa." Actually, Nārāyaṇa was his youngest son, and he was very much attached to the little boy. So when Yamadūta in ferocious feature came to take him, he became too much afraid, and because he was accustomed to his son, Nārāyaṇa, so out of fear he chanted very loudly, "Nārāyaṇa, please come. Who are these men?" So simply by chanting "Nārāyaṇa," immediately from Vaikuṇṭha the servants of Nārāyaṇa came, and they saved him from the hands of Yamadūta. That will be explained in the Sixth Canto how simply by chanting the name of the Supreme Personality of Godhead at the end of life, ante nārāyaṇa smṛtiḥ (SB 2.1.6), that is the perfection of life. If at the end of life you can remember Nārāyaṇa, then life is successful. You go back to home, back to Godhead.

Lecture on SB 5.5.1 -- Los Angeles, January 20, 1969:

That you cannot. These are crude examples.

So these sixty-four qualities, they have analyzed that we living entities, we have got in minute quantities. And amongst the living entities, the highest perfection is to be seen in the life of Brahmā, who is the chief living entity within this universe. So similarly, Lord Śiva has got fifty-five. Lord Nārāyaṇa has got sixty. But Kṛṣṇa has got in full sixty-four. Cent percent, hundred percent all the qualities. Therefore either Lord Śiva or Lord Brahmā or the living entities, nobody can be equal to Him. This is the conception of God. Asamordhva. And in the Bhagavad-gītā you have seen that Kṛṣṇa says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: (BG 7.7) "My dear Dhanañjaya, My dear Arjuna, there is nobody superior to Me." So just like some heating agent. You have got several heating agent. You have got heater in your apartment, oven in your apartment. There are so many different varieties of heater.

Lecture on SB 5.5.1-2 -- Stockholm, September 7, 1973:

We should not accept food anywhere and everywhere, unless he is pious. The brāhmaṇas are supposed to be pious; therefore, a sannyāsī is advised to accept food, luncheon in the brāhmaṇa family. And brāhmaṇa family, still, not all, a few families still in India, they worship regularly Nārāyaṇa-śilā, śalagrāma-śilā.

Therefore one should be anxious to give some service to the saintly persons. Mahat-sevā dvāram. If you engage yourself how to serve a saintly person, then your door for going back to Godhead will gradually become open. Mahat-sevāṁ dvāram āhur vimuktes. This human body is a junction. You can go this way or you can go that way. This way means mahat-sevā, liberation. But people do not understand what is liberation. They are so dull. They have been... Their education system is so rubbish that they do not know what is liberation.

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

You hear Kṛṣṇa's topics, Bhagavad-gītā, Śrīmad-Bhāgavatam. In, in this way engage all your senses. Your seeing power, your hearing power, your talking power, your eating power, your sleeping power. Everything, if you make Kṛṣṇa conscious, then generally or automatically, you'll remember at the time of death Kṛṣṇa. And as soon as you remember Kṛṣṇa, ante nārāyaṇa-smṛtiḥ (SB 2.1.6), then your life is perfect. There is no difficulty. Simply you have to practice. Abhyāsa-yoga-yuktena cetasā nānya-gāminā (BG 8.8). Don't allow your mind to go astray, then everything is all right. Hm.

Lecture on SB 5.5.3 -- Vrndavana, October 25, 1976:

Otherwise not sādhu. Sādhavaḥ sādhu-bhūṣaṇāḥ. There is a description of sādhu also. That is suhṛdaḥ sarva-bhūtānām ajāta-śatru sādhava sadhu-bhūṣaṇāḥ titikṣavaḥ kāruṇikām. These are the symptoms of sādhu. Very tolerant and kind, titikṣava-kāruṇikā. And suhṛdaḥ sarva-bhūtānām: and he's friend of all living entities, not that daridra-nārāyaṇa sevā and cow-nārāyaṇa killing. If you have got such vision that Nārāyaṇa is everywhere, why should you distinguish daridra-nārāyaṇa, dhani-nārāyaṇa, cow-nārāyaṇa, goat-nārāyaṇa? It is not that for the humankind Just like it is going on, nationality. What is this nonsense "nationality"? "Nationality" means one who is born in that country. This is the general definition. So why you are giving protection to the human being and killing the cows and goats? They are not national? This means short-sighted. Because they haven't got Kṛṣṇa consciousness they are always crippled.

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

That is not possible. Therefore śāstra says, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ: (SB 10.2.32) when they do not agree to serve Kṛṣṇa, then they come back in this material world, again they begin to serve the society, to serve the country, to serve the daridra-nārāyaṇa, to serve this, that, that, that, that. So āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ, even they go to the Brahman effulgence, because they do not agree to serve Kṛṣṇa, anādṛta-yuṣmad-aṅghrayaḥ they again come back to serve the society, friendship, and daridra-nārāyaṇa, so on, so on, so on.

So this is the Bhāgavata's instruction: one should not begin (to) become a guru, or to cheat the disciple, showing him wrong path. That is not good. That is instructed by Ṛṣabhādeva.

Lecture on SB 5.5.25 -- Vrndavana, November 12, 1976:

Let us take relief from this and become one." Karmī is trying to go to the Svargaloka; jñānīs want to go to the brahma-jyotir. The yogis also, they desire like that because they do not feel very comfortable within this material world. But a devotee, there is no such thing that in the material world they are uncomfortable. No. Why? Wherever there is Kṛṣṇa, wherever there is Nārāyaṇa, that is all right. That is the view of the devotional service.

Lecture on SB 5.5.25 -- Vrndavana, November 12, 1976:

Nārāyaṇa-parāḥ, they are not anxious either to go to Svargaloka or to refrain from it. They are satisfied: "Wherever Kṛṣṇa keeps me, that is all right. Never mind whether it is heaven or hell." Because he has got Kṛṣṇa within him. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti (Bs. 5.38). He is concerned with the Supreme Personality of Godhead. Premāñjana-cchurita.

So wherever Supreme Personality of Godhead is there, that is Vaikuṇṭha. Just like īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). Īśvara, the Supreme Lord, is there in every living entity's heart. So the hog, dog, they have got also heart. There is also Kṛṣṇa. So does it mean that He is living with hog and dog? He is living in Vaikuṇṭha. Etad īśanam īśasya. This is called īśasya īśanam.

Lecture on SB 5.5.25 -- Vrndavana, November 12, 1976:

So the hog, dog, they have got also heart. There is also Kṛṣṇa. So does it mean that He is living with hog and dog? He is living in Vaikuṇṭha. Etad īśanam īśasya. This is called īśasya īśanam. Wherever He may live, He lives in Vaikuṇṭha. Similarly, the devotee, he lives with Nārāyaṇa, so there is no question of hell and heaven. He is in Vaikuṇṭha. If Kṛṣṇa is living in Vaikuṇṭha, the devotee is also living in Vai... He is concerned with Kṛṣṇa, Nārāyaṇa. Therefore they are not afraid. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati (SB 6.17.28). Nārada Muni, he is traveling everywhere. He is going to hell; he is going to heaven. He is going to Vaikuṇṭha to see Nārāyaṇa. And he's chanting, nārada muni bhājāy vīṇā rādhikā ramaṇa, that's all. Because he is chanting for... His business is to enlighten. If he goes to naraka, hell, he will advise them, "Chant Hare Kṛṣṇa." And if he goes to Indraloka he will advise the same thing.

Lecture on SB 5.5.25 -- Vrndavana, November 12, 1976:

So don't think that "She is dying" or "He is dying, and I shall not die." Everyone will have to die. Every step, there is danger of dying. It is not that The bhute pare gobar hasi(?). Everyone has to die. So before that death we must become fully Kṛṣṇa conscious so that ante nārāyaṇa-smṛtiḥ (SB 2.1.6). The end will come today or tomorrow or day after tomorrow. Nobody will live here. But the success is if we can remember Nārāyaṇa at the end of life. That is success. Ante nārāyaṇa-smṛtiḥ. We should practice that. Don't bother about that "I shall die tomorrow. You are dying today, so I am better than you." Nobody will live here. Everyone will die, and we must be prepared for death. And the devotee has no fear for dying because if he is completely surrendered to Kṛṣṇa, then he is going back to him. Tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). Simply by surrendering to Kṛṣṇa.

Lecture on SB 5.5.26 -- Vrndavana, November 13, 1976:

This is different from the theory of pantheism, which holds that everything is God. Everything has a relationship with God because God is situated everywhere. We should not make any particular distinction between the poor and the rich like the foolish worshipers of daridra-nārāyaṇa. Nārāyaṇa is present in the rich as well as the poor. One should not simply think Nārāyaṇa is situated among the poor. He is everywhere. An advanced devotee will offer respects to everyone—even to cats and dogs.

Lecture on SB 5.5.32 -- Vrndavana, November 19, 1976:

This is God's arrangement. They are condemned life. Otherwise others are getting food; why this body is not getting food? The hogs, they are eating stool.

So varieties of life and varieties of position, you cannot change them. That is not possible. So the theory is humanitarianism, daridra-nārāyaṇa-seva... Seva. It is not seva. A poor man, you can have mercy, dayā. That is allowed. Just like we distribute prasādam. That is bāliśeṣu Īśvare tad-adhīneṣu bāliśeṣu dviṣatsu ca, prema-maitrī-kṛpa upekṣā. Kṛpā. Those who are suffering—innocent, they do not know how to get release from the suffering—they are called bāliśa. Just like a child. A child is suffering, he does not know how to get relief; so one should take care. They should be given shelter, they should be given cloth, food. It is the duty of the parents. That is natural. So for the bāliśa, innocent, it is our duty to show them mercy, give them food, give them shelter, give them instruction of Kṛṣṇa consciousness so that he may understand why he is here in this material world, why he is suffering. Ke āmi kene amaya jape tāpa traya. Everyone is suffering threefold miserable condition of life, adhyātmika, adhibhautika, adhidaivika.

Lecture on SB 5.5.32 -- Vrndavana, November 19, 1976:

Everyone is suffering threefold miserable condition of life, adhyātmika, adhibhautika, adhidaivika.

So the Kṛṣṇa consciousness movement is meant for showing mercy to the innocent who are suffering in this material world. That is wanted. It is not daridra-nārāyaṇa seva, that "I am very rich man. I am rich Nārāyaṇa, and therefore I can serve the daridra-nārāyaṇa." There is no question of serving. That is not. No. The fact is everyone is suffering. There is nobody... Because asad-grahāt. Sadā samudvigna-dhiyām asad-grahāt (SB 7.5.5). Anyone within this material..., he is suffering, full of anxieties. Even the birds and beasts, you'll find, they are full of anxiety. Why? Asad-grahāt. Because he accepted this material body, which is asat, which is temporary. Asato mā sad gamaḥ. Therefore Vedic injunction is, "Don't stay in this material existence. Come to the spiritual existence, sat." Oṁ tat sat.

Lecture on SB 5.6.7 -- Vrndavana, November 29, 1976:

Avajānanti māṁ mūḍhā manuṣīṁ tanum āśritaḥ (BG 9.11). Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). Repeatedly He is saying what He is, and He is personally present and all the ācāryas confirming. Even Śaṅkarācārya, he also says sa bhagavān svayaṁ kṛṣṇa. Nārāyaṇaḥ paraḥ avyaktāt. Don't bring Nārāyaṇa in this material world. So... Bhaja govindaṁ bhaja govindaṁ bhaja govindaṁ mūḍha mate. "You rascal, you have studied so much grammar. Now give up all this. Bhaja govindam, govinda bhaja." Nahi nahi rakṣati dukṛn-karaṇe: "Your grammatical knowledge, du-pratyaya, kṛn-pratyaya, liṅ-pratyaya, din-pratyaya, oh, this will not do." Bhaja govindaṁ mūḍha-mate, prāpte sannihite karaṇa, hita kāla-marane: "This is... Jugglery of words will not save you. This is my final instruction." Māyāvādam asac-chastraṁ pracchanaṁ bauddham ucyate. Kalau brahma-mūrtinā. He has some business to do that, but actually, we should not hear about..., especially Śrīmad-Bhāgavatam.

Page Title:Narayana (Lectures, SB cantos 1 - 5)
Compiler:Visnu Murti, RupaManjari
Created:27 of Jun, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=189, Con=0, Let=0
No. of Quotes:189