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No death (Lectures, BG)

Expressions researched:
"never die" |"never dies" |"no birth and death" |"no birth or death" |"no birth, death" |"no death" |"no punar death" |"no question of death" |"not dying"

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG Introduction -- New York, February 19-20, 1966:

When we hold on the conference on the sanātana-dharma, people belonging to some of the noneternal religious faiths may wrongly consider it that we are dealing in some sectarian thing. But if we go deep into the matter and take everything in the light of modern science, it will be possible for us to see sanātana-dharma as the business of all the people of the world, nay, all the living entities of the universe. Non-sanātana religious faith may have some beginning in the annals of the human society, but there cannot be any history of the sanātana-dharma because it continues to remain with the history of the living entities. So far living entities are concerned, we find it from the authority of the śāstras that living entities have also no birth or death. In the Bhagavad-gītā it is clearly stated that the living entity is never born, nor does it ever die. He's eternal, indestructible, and continues to live after the destruction of his temporary material body. With reference to the above concept of sanātana-dharma we may try to understand the concept of religion from the Sanskrit root meaning of the word dharma. It means that which is constantly with the particular object. As we have already mentioned, when we speak of fire it is concluded at the same time that there is heat and light along with the fire. Without heat and without light, there is no meaning of the word fire. Similarly, we must find out the essential part of a living being which is always companion with him. That part of constant companion of the living being is his eternal quality, and the eternal part of the living being's quality is his eternal religion. When Sanātana Gosvāmī asked Lord Śrī Caitanya Mahāprabhu about the svarūpa—we have already discussed about the svarūpa of every living being—svarūpa or real constitution of the living being, the Lord replied that the constitutional position of the living being is to render service to the Supreme Personality of Godhead. But if we analyze this part of the statement of Lord Caitanya, we can very well see that every living being is constantly engaged in the business of rendering service to another living being.

Lecture on BG 1.32-35 -- London, July 25, 1973:

It is created at a certain date, and it will be annihilated at a certain date. Similarly, this gigantic body... That is also body of the Supreme Lord, virāt body. Virāt means gigantic. Kṛṣṇa will show His virāt-rūpa to Arjuna. So this external body, exactly just like we have got our this external body. Internal body. The soul is covered by two bodies, the external and internal. External means these gross elements—earth, water, air, fire, sky. And internal means the mind, intelligence and ego. They are also material. Just like our body is covered by shirt and coat, similarly, the soul is encaged in two kinds of bodies. When this gross body is finished, the subtle body, mind, intelligence and ego, they are there. The soul is covered. The gross body is finished. That is called death. But people do not know that there is no death for the soul. The outward cover is finished, the inward cover is there, and the inward cover will carry the soul to another gross body. That is called transmigration. The mind is creating, as we are making our consciousness in this life, so we are making our next life also. Yānti deva-vratā devān pitṟn yānti pitṛ-vratāḥ (BG 9.25).

Lecture on BG 2.12 -- Hyderabad, November 17, 1972:

This soul... "Do not think that soul is born." No. As God is ever-existing, the soul is ever-existing. It is not... There is no question of birth. And when there is no question of birth, there is no question of death. Because we experience, anything, anybody, who has taken birth, he dies. Nobody will live here. So if the soul has no birth, there is no question of death. And as Kṛṣṇa, God, God is eternal, advaitam acyutam anādim ananta-rūpam ādyaṁ Purāṇa (Bs. 5.33). Purāṇa means old. Because Kṛṣṇa is the original person, therefore He must be Purāṇa, the oldest, older than Brahmā. Because Brahmā is given birth by Kṛṣṇa. Therefore Kṛṣṇa has been addressed in the Bhagavad-gītā as prapitāmaha (BG 11.39). Brahmā is called pitāmaha, the grandfather, and prapitāmaha means "the father of the grandfather." So Kṛṣṇa has been addressed as prapitāmaha, "father of Brahmā." Therefore He's ādi-puruṣa. Actually, within this creation, Lord Brahmā is the original person, because he was firstborn. There was no other person before him. But he's given birth by Nārāyaṇa, from the abdomen of Nārāyaṇa in the lotus flower. Therefore He's the father of Brahmā. Prapitāmaha (BG 11.39). So Kṛṣṇa here says, because that Māyāvādī philosophy's also nullified here. Because here it is said, na jāyate, na jāyate mriyate vā kadācin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ. Māyāvāda philosophy says that the living entity has become separated on account of illusion. Not becomes separated. He is... There is no separation. But it is illusion; he's thinking, "I am different from God." But Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ (BG 15.7). That aṁśa, part and parcel of God, he's sanātana. Not that, being covered by illusion, he's thinking "I am separated." He's separated always, sanātana. That is the statement of the Vedas.

Lecture on BG 2.12 -- Hyderabad, November 17, 1972:

Prabhupāda: Eh?

Question: The fundamental question of our interest is to know soul.

Prabhupāda: Yes...?

Question: So what is the form and what is the definition of soul, and how to know whether there is soul...?

Prabhupāda: That is... that is... that is described. We are describing na jāyate na mriyate. Soul is never born, soul never dies. Soul is eternal. Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre (BG 2.20). Even after the destruction of this body, the soul is not destroyed. These, these are the education.

Indian: There is a test of knowing the thing. You are just describing the qualities of the soul. If you can say mango, mango is very sweet, color is like this. But it requires to taste the mango. So I want to realize the soul. What is the shortest way?

Prabhupāda: There is mango. But you have no eyes to see it. That is the difference. Soul is there. Just like we have begun our instruction: dehino 'smin yathā dehe (BG 2.13). There is dehī. There is the soul within this body. Kṛṣṇa says. So we have to accept Kṛṣṇa's authority. You cannot see the soul. That does not mean there is no soul. Your, what is the value of your eyes? You cannot see so many things. Because you cannot see the soul, it does not mean there is no soul. We have to accept the authority.

Indian: Why can't I see?

Prabhupāda: Eh?

Lecture on BG 2.12 -- London, August 18, 1973:

This is the first lesson to understand, what is spiritual life, what is spiritual knowledge. But all rascals, they do not know. Therefore Kṛṣṇa first of all slapped Arjuna: aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase (BG 2.11). "You do not know what is the fact, and talking like a very learned man. Just try to understand what is truth." Na tv evāhaṁ jātu nāsam. First thing is that nāsam, we have no nāsam. We never die, that will be explained later on more clearly, we do not die. Nāsam. At any time. It is not that sometimes we die and sometimes... No. Any time, jātu. At any time. So: "Sir, You are Supreme Personality of Godhead, You may not die. But we die, we are ordinary living entities." So Kṛṣṇa says, nāsam, na tv evāhaṁ jātu nāsaṁ na tvam: "Neither you nor I. We never die." "So it may be I am Your friend and You are Kṛṣṇa. Therefore the others will die." No. Neme janādhipāḥ: "Neither these, all these people, all these soldiers, (and) the kings who have assembled here, they'll also not die. There is no end. They'll never die." So, na caiva na bhaviṣyāmaḥ, it is not that we did not exist in the past, and we are existing at present. That is everyone knows. So in the future, don't think that we may not exist. Na bhaviṣyāmaḥ. It is not that we shall not exist in the future. Na bhaviṣyāmaḥ, not exist, and another not. Two nots make one yes. Two negatives make one positive. So therefore, we have two negatives. Na caiva na bhaviṣyāmaḥ. Na bhaviṣyāmaḥ means not to exist in the future; that is not. That means we shall exist. Na caiva na bhaviṣyāmaḥ sarve... all of us. All of us, you, not that "Because I am God, because you are My friend, God's friend, and all others..." No, everyone. This is knowledge. In the Kaṭha Upaniṣad there is the verse nityo nityānām. Nityo nityānām. Nityānām means ever existing. Nitya means ever, always.

Lecture on BG 2.13 -- Pittsburgh, September 8, 1972:

So we have to take this knowledge from authority. Here is Kṛṣṇa speaking. He's authority. We accept Kṛṣṇa: the Supreme Personality of Godhead. His knowledge is perfect. He knows past, present, and future. Therefore, He is teaching Arjuna, "My dear Arjuna, the spirit soul within this body is eternal." That's a fact. Just like I can understand, I was in the past, I am in present, so I must be in the future. These are three phases of time, past, present, and future. In another place, we read in this Bhagavad-gītā, na jāyate na mriyate vā kadācit. The living entity is never born; neither it dies. Na jāyate means he never takes birth. Na jāyate na mriyate, it never dies. Nityaṁ śāśvato 'yam, na hanyate hanyamāne śarīre (BG 2.20). It is eternal, śāśvata, existing forever. Na hanyate hanyamāne śarīre (BG 2.20). By annihilation of this body, the soul does not die. Because... This is also confirmed in the Upaniṣads, Vedas: nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ vidadhāti kāmān. The God is also eternal, and we are also eternal. We are part and parcels of God. Just like gold and fragments of gold; both of them are gold. Although I am fragment, a particle of gold or the spirit, still, I am spirit. So we get this information that both God and we, living entities, we are eternal. Nityo nityānām, nitya means eternal.

Lecture on BG 2.13 -- Pittsburgh, September 8, 1972:

Dehinaḥ, of the living soul, the body is changing. Similarly, after death, after so-called death... Because there is no death. After stoppage of the function of this gross body, the soul is transferred to another gross body. This statement we get from Bhagavad-gītā. And if we accept this statement, "This is fact," then our spiritual life immediately begins. Without this understanding, there is no question of spiritual understanding. Everything vague, simply mental speculation, "maybe," "perhaps." These theories are being forwarded by so-called scientists and philosophers. But we don't accept such things as "perhaps," "maybe." No. We accept what is fact. It is not a question of belief; it is a question of fact. So this is the fact.

Now, how the soul is transmigrating? Suppose after this life, I get better life, that's nice. But if I get lower life, then what is the condition? Suppose next life I get the life of a cat or dog or cow. Suppose you get again birth in America. But if you change your body, then whole circumstances change. As human being, you are given all protection by the state, but as soon as you become another body, either tree or animals, the treatment is different. Animal is going to the slaughterhouse; trees are being cut out. There is no protest. So this is the condition of material life. Sometimes we are getting better condition of life, sometimes we are getting lower condition of life. There is no guarantee. That will depend on my work. That is practical. In this life also, if you become educated, then your future is very nice. If you are not educated, then your future is not so bright.

Lecture on BG 2.13 -- London, August 19, 1973:

The body changed. But I am existing, dehi, the proprietor of the body. So where is the difficulty to understand? Dehinaḥ. Dehinaḥ means "of the proprietor." The body is changing. I can understand that my body has changed. So next life the body may change. "May" not. It will change. But I may not remember. That is another thing. Just like in my last life, what was my body, I do not remember. So forgetfulness is our nature. Because I forget something, that does not mean that things did not take place. No. In my childhood I did so many things. I do not remember. But my father (and) mother, who have seen my childhood, they remember. So forgetting does not mean that things did not take place. Similarly, death means I have forgotten what was I was in the past life. That is called death. Otherwise I, as spirit soul, I have no death. Suppose I change my dress. In my boyhood I was in a different dress. In my youthhood I was in a different dress. In my old age, or as a sannyāsī. I am in a different dress. So dress may change. That does not mean the owner of the dress is dead or gone. No.

This simple thing, transmigration of the soul, is explained. And individual. All of us individual. There is no question of mixing together. Everyone of us, individual. God is individual, we are also individual. That we have explained yesterday. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). Only difference is that God does not change His body; I change My body. That is also in this material world. When I shall go to the spiritual world, there is no more change of body. Eternal. As Kṛṣṇa has got His eternal body, sac-cid-ānanda-vigrahaḥ (Bs. 5.1), form, eternal blissful of knowledge, similarly, when we go back to home, back to Godhead, we get also similar body, sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). That is the difference. When Kṛṣṇa comes, He does not change His body. In this material world, Kṛṣṇa does not change. Therefore His name is Acyuta. He never changes. He never falls down, because He is the controller of māyā. And we are controlled by māyā. That is the difference. Material energy.... We are controlled by the material energy. But Kṛṣṇa is the controller of the material energy. Not only material energy, spiritual energy, all energies. Everything that we see, everything manifested, whatever we see, that is Kṛṣṇa's energy.

Lecture on BG 2.13-17 -- Los Angeles, November 29, 1968:

Madhudviṣa: Prabhupāda, when you say we must be honest in our dealings... If we have an advantage to, to take advantage of somebody else for Kṛṣṇa, for Kṛṣṇa consciousness, is this permissible? If we have a chance to take advantage of somebody to get money from them, not by stealing but by means... (Prabhupāda chuckles) Is this permissible?

Prabhupāda: Yes, but that is not by your discretion. You have to consult your spiritual master. Just like what Kṛṣṇa says Yudhiṣṭhira Mahārāja, "Yudhiṣṭhira, My dear brother Yudhiṣṭhira, you go and tell," I mean to say, "Droṇācārya, that 'Your son is dead.' " Because this gentleman would not die unless he hears the message of the death of his son. So he was not dying. So Yudhiṣṭhira was commissioned to speak this lie, that "You go and say that 'Your son is dead.' " And he says that "I never spoke lie. I cannot do that." Now here the order is coming from Kṛṣṇa, therefore he should have executed the order immediately. Although speaking lie for common man is sin, but because it is in relationship with Kṛṣṇa, it is not sin. So that telling lie should not be taken risk of at one's own discretion. It must be ordered by Kṛṣṇa or by His representative. Telling lie is always sinful. That's all right. But if Kṛṣṇa says "Tell lie," it is not sinful. That is the secret. You can violate the laws only on the direct order of Kṛṣṇa or His representative. That's all. That is common sense. Just like a political person is engaged to kill somebody under superior order. And if he can kill, he is rewarded, he is given high post. But the same man, if he kills by his own discretion, he'll be hanged. So serving greater purpose, supreme purpose, absolute purpose, there is no question of such piety or sinful. But in the ordinary field, there must be "This is pious, this is sinful." So that discretion should not be taken by oneself, but it should be consulted.

Jaya-gopāla: If one can engage one who is demonic in service by telling a lie...

Lecture on BG 2.14 -- Germany, June 21, 1974:

So I am changing according to my desire. And according to my infection, kāraṇaṁ guṇa-saṅgaḥ asya, and according to my... These are the subtle things. That is the real knowledge of human being, not to invent something for temporary happiness. That is foolishness. That is foolishness, wasting time. If we invent something for the comforts of this present body and I shall live very comfortably, but "You will not be allowed, sir, to live comfortably." First of all you know it. Suppose a man is constructing very nice house, very strong house. It will never fall down in any circumstances. But that's all right, but what you have done for yourself that you will never die so that you will enjoy this? "No. Let it be. Let me have a very strong-built house." So house remains. You go there. Strong-built nation. Just like Napoleon constructed strong-built arches, but where he has gone, nobody knows. So therefore Bhaktivinoda Ṭhākura says, sings, jaḍa-bidyā jato māyāra vaibhava tomāra bhajane bādhā. The more we advance in so-called material happiness or material advancement, the more we forget our real identity. This is the result.

Lecture on BG 2.15 -- Hyderabad, November 21, 1972:

Sa amṛtatvāya kalpate (BG 2.15). Amṛtatva. Here, in this material world, we are put into mṛtatva, subject to birth, death, old age and disease. But there is another position where there is no birth, death, old age and disease. So which position we should like—birth, death, old age and disease, or no birth, no death, no old age, no disease? Which one we should like? Hmm? I think we should like no birth, no death, no old age, no disease. So that is called amṛtatva. So amṛtatvāya kalpate. Every living being is amṛta. That will be explained. Amṛta... As we are, in our own original, constitutional position, we are not subjected to birth, death, old age and disease. Just like Kṛṣṇa is sac-cid-ānanda-vigraha (Bs. 5.1), eternal, blissful, knowledgeable, similarly, we, being part and parcel of Kṛṣṇa, we are also of the same quality. The... We have accepted this position of birth, death, old age and disease on account of our association with this material world. Now, everyone is trying not to die, everyone is trying not to become old, everyone is trying not to be dead, meet death. This is natural. Because, by nature, we are not subjected to these things, therefore our endeavor, our activity, is struggling, how to become deathless, birthless, diseaseless. That is struggle for existence.

Lecture on BG 2.15 -- London, August 21, 1973:

So Kṛṣṇa is addressing Arjuna, puruṣarṣabha, the best of the men. "O the best of the men." Certainly, Arjuna is the best of the mankind. Because he is directly friend of Kṛṣṇa, who can be better man than him? The best of the men. So the best of the men, why he's distressed in executing his duty? Therefore, this very word is used, that "You are the best of the men." Actually, the best of the men should not be disturbed by any material condition. He should discharge his duties. And what is the duty? Duty is to become immortal. This is the duty. The lowest of the men does not know how to become immortal, amṛta. Mṛta means death and amṛta means no death. The modern rascal civilization cannot understand that there is possibility of becoming immortal. They have taken it, accepted it; "Well, who can stop?" They are simply scientifically calculating that "Some day will come, by science, we shall be immortal, there will be no death." The formula is given here by Kṛṣṇa how to become immortal. That means you should be callous of this so-called happiness and distress of this material world. That is the first qualification. One who doesn't care what is the distress and happiness of this body, he must execute Kṛṣṇa consciousness. That is the qualification. "Oh, I cannot execute Kṛṣṇa consciousness because there are so many inconveniences," he's not fit for becoming immortal.

Lecture on BG 2.15 -- London, August 21, 1973:

You become father of hundreds of children. That's all right. No restriction. You beget children. But you must make your children immortal. That is the injunction. You have become guru. That's all right, Guruji Mahārāja. That's all right. But make your disciples immortal. Otherwise, don't, don't cheat others. Cheaters. Illicit father, illicit mother. As we say, illicit sex. Similarly illicit father, illicit mother. Who is illicit father, illicit mother? Who cannot make his children immortal. That is the aim of human life. How to become immortal. How... Not to become, we are immortal. Just like a person, he's diseased, attacked by fever. Fever is not his natural condition, but somehow or other, he has got fever. Similarly, we are immortal. That will be explained. Na jāyate na mriyate vā. The living entity never takes birth, never dies. Therefore immortal. Immortal means no birth, no death. That is immortal. Whenever there is birth, there is death. If there is no birth, there is no death. That is immortality.

Lecture on BG 2.17 -- London, August 23, 1973:

There are three stages: jāgarti, svapna, suṣupti. Anyone has got this experience. One stage is that you are awakened, another stage is sleeping, and another stage is unconscious. Jāgarti, svapna and suṣupti, the Sanskrit name. Jāgarti, when you are awakened, our consciousness is very acute, very strong. In sleeping stage, there is consciousness, but it is not so active. And unconscious stage means consciousness is some way or other subdued, not working. Three stages. So death means that unconsciousness for a long period. That is death. Because the soul is eternal. It will be explained. There is no birth and death. So when this body is annihilated, so the soul remains unconscious for a period, seven months for a human being. Seven months unconscious stage within the womb of the mother. After seven months, the consciousness revives. Just like if you have got an experience under chloroform, unconsciousness. The surgical operation takes place, you do not understand, you do not perceive pains and pleasure, but you remains for a certain hours unconscious. Then, gradually, dream comes. Just, from unconsciousness the dream comes. And from dream, you are awakened. As you go down from awakening stage to dream, dream to unconsciousness, similarly, you come up also, from unconsciousness to dream, from dream to awakening conscious stage.

So death means when this body is lost, gross body, the soul remains in the subtle body—intelligence, mind and ego. That subtle body carries him to another body. But those who are not intelligent, they do not understand what is the subtle body, although it is clearly said subtle body means mind, intelligence. You have got mind, intelligence, everyone knows. But these rascals, because they cannot see mind and intelligence, they think that this man is gone, dead. Mind, intelligence, everyone knows that he has got mind. I know you have got your mind, I have got my mind, you have got intelligence, I have got intelligence. But I do not see your intelligence; it is subtle. Just like there is sky, but here is sky in my front, but I do not see. The things, as they become more subtle and subtler, these gross senses cannot experience.

Lecture on BG 2.20 -- Hyderabad, November 25, 1972:

So the soul cannot be killed. Na hanyate hanyamāne śarīre. And the soul has no birth, no death. As Kṛṣṇa is eternal, Kṛṣṇa has no birth and death... Ajo 'pi sann avyayātmā. Kṛṣṇa says in the Fourth Chapter. Aja. Kṛṣṇa's another name is Aja. Or viṣṇu-tattva. Aja. We are also aja. Aja means who does not take birth. So the both Kṛṣṇa, or God, and the living entities, they are eternal. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). The only difference is because we are a small particle, therefore we are prone to be covered by material energy. This is the difference. We become cyuta, fallen down. But Kṛṣṇa is Acyuta. He never falls down. That is the difference. So just like cloud. Cloud can cover a portion of sunlight. Not that cloud can cover the, all the sunlight. That is not possible. Suppose now this sky is covered with cloud, maybe hundred miles, two hundred miles or five hundred miles. But what is five hundred miles in comparison to the sun, millions and trillions of miles? So the cloud covers our eyes, not the sun. Similarly, māyā can cover the eyes of the living entity. Māyā does not cover the Supreme Person. No. That is not possible.

Lecture on BG 2.20 -- Hyderabad, November 25, 1972:

We haven't got to ask anything. Kṛṣṇa, God, has made ample arrangement for our maintenance. Pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate (Īśo Invocation). But it is restricted by nature when we are sinful. We become atheists. We become demons. Then the supply is restricted. Then we cry for: "Oh, there is no rain. There is no this, no..." That is nature's restriction. But from God's arrangement, there is sufficient food for everyone. Eko bahūnāṁ vidadhāti kāmān. He supplying everyone.

So so long we'll have a pinch of material desire to execute our plan, then we have to accept a material body, and that is called janma. Otherwise, the living entity has no birth and death. Now, this janma, and mṛtyu... The living entities, they are compared with the sparks, and the Supreme Lord as the big fire. So the big fire, that is the comparison. And the small sparks, both of them are fire. But sometimes the sparks fall down from the big fire. That is our falldown. Falldown means we come into the material world. Why? Just to enjoy, to imitate Kṛṣṇa. Kṛṣṇa is the supreme enjoyer. So we are servants. Sometimes... It is natural. The servant desires that "If I could enjoy like the master..." So when this sentiment or proposition comes, that is called māyā. Because we cannot be enjoyer. This is false. If I think that I can become enjoyer, even in this material world, so-called... They're, everyone is trying to become enjoyer. And the last snare of enjoyer means that one thinks that "Now I shall become God." This is a last snare. First of all, I want to become manager, or proprietor. Then prime minister. Then this and that. And when everything is baffled, then one thinks that "Now I shall become God." That means the same propensity, to become master, to imitate Kṛṣṇa, is going on.

Lecture on BG 2.25 -- London, August 28, 1973:

Manufacturing, big, big physician, M.D., a pharmacist(?) But that does not you'll live. No, you'll have to die, sir. So the boil is there. A little application of temporary medicine, it may... Therefore there is no happiness at all in this material world. Therefore Kṛṣṇa said that, "Why you are feeling happy? You have to die, after all, which is not your business. You are eternal, but still you have to accept death." Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). This is your real problem.

But these rascals they do not know. They think death is natural—after death everything is finished. Now so long I am not dying, let me enjoy. Ṛṇaṁ kṛtvā ghṛtaṁ pibet. Enjoyment means... According to our Indian system, their enjoyment is not meat-eating as in the Western countries. Their enjoyment is eating ghee more, become chubby, fatty. That is their enjoyment. So Cārvāka Muni recommended, "Now eat ghee and enjoy life." Kacuri, samosā, all made of ghee preparation. Then "I have no money, sir. Where shall I get ghee?" Ṛṇaṁ kṛtvā. "Beg, borrow, steal, get ghee." Somehow or other, black market, white market, any way. Bring money and ghee, that's all. Ṛṇaṁ kṛtvā ghṛtaṁ pibet. "Eat as much possible ghee." Ṛṇaṁ kṛtvā ghṛtaṁ pibet yāvād jīvet sukham. Jīvet. Sukhaṁ jīvet. "So long you live, live merrily, very nicely." That is the theory of all the European philosophers. Live merrily. But the philosopher at the end becomes paralyzed. His merriness is finished. Who is that philosopher has become paralyzed? So they make all these theories. Not only European philosophers, another philosopher in India, Dr. Radhakrishnan, he is now brain paralyzed.

Lecture on BG 2.46-62 -- Los Angeles, December 16, 1968:

How easy it is. You take to Kṛṣṇa consciousness, you act in Kṛṣṇa consciousness, you overcome the cycle of birth and death. And as soon as you overcome the cycle of birth and death, you overcome all miseries. Because birth and death means this material body. The living entity, spirit soul, has no birth and death. And anyone who possesses this material body has to undergo the threefold miseries of the material world. A similar passage is there in the Śrīmad-Bhāgavatam. The other day, as I was speaking to you, nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). All these people, they are acting in a way which they ought not to have done. Nūnaṁ pramattaḥ. But they are acting as madmen. Why? Yad indriya-prītaya, for satisfaction of the senses. Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṇoti na sādhu manye (SB 5.5.4). This is not good. Because he does not know that he has achieved this material body by working in that way in his previous life. Again he is working in that way. So he'll have to accept again this material body, therefore he's miser. He's not properly utilizing. Go on.

Lecture on BG 2.49-51 -- New York, April 5, 1966:

Now Lord Śrī Kṛṣṇa is just trying to place Arjuna in the platform of working on pure consciousness. The... We have already discussed for so many days that we are not this dull body, but we are consciousness. Now, some way or other, we are in contact with this matter. Therefore our freedom is checked. As spiritual beings, we are free, free to act, free to have anything, pure, no contamination, no disease, no birth, no death, no old age, and besides that, we have got many, many other qualifications in our spiritual life. So unfortunately, because we are in contact with this matter, we are hampered in so many ways. This we should understand, and this is the opportunity; this human life is the only opportunity. If we miss this opportunity, then it may be that in our next life we may not have again this nice, civilized human form of life according to our karma. But one thing is sure. You'll be glad to hear that once begun, this process of spiritual realization, one is guaranteed to have next life as human being. You'll find in the Bhagavad-gītā that śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate (BG 6.41). You'll find in course of this discussion with Arjuna and Kṛṣṇa when Kṛṣṇa will describe about the yoga system, how to act it. This is also yoga system, yoga-sthaḥ kuru karmāṇi. This is karma-yoga. This is karma-yoga.

Lecture on BG 2.51-55 -- New York, April 12, 1966:

We are thinking that we are very much learned and very much advanced and so many things we are imagining. But as soon as death comes, the actual fact, the beginning of death, then we forget everything. We can forget our country. We forget our relatives. We forget our wife, children, father, mother—everything gone. You see? If it is a fact that I am soul, eternal, then it is a fact also that in my previous life I had my country. I had my children. I had my home. I had my father. I had my everything. But can you remember any of these things, what you were in your previous life? Either human, human-born life or either animal life, you cannot... Death means forgetful. We have forgotten everything. Actually, there is no death for the soul. Just like you are... At night, you go to sleep. So that is a sort of death. And again you get up in the morning. So death is something like that. Death is sleeping for seven months. That's all. Without any consciousness. For three, three months without any consciousness. Or, say, seven months. Death means forgetfulness. Just like at sleep, we forget everything, what I am, where I am sleeping, who I am, what is my identity, identification, everything forgotten. Then again, as soon as I rise up in the morning, I remember, "Oh, I am such and such officer. I am such and such father, such and such husband, and I have got to do such and such things." Everything remembered. But during your sleep, you forget everything. Similarly, death means from the time of your leaving this body and entering into the womb of another mother, and so long another body is not developed, you remain unconscious. And as soon as another body's developed within the womb of the mother and the time is up to come out, then again you remember.

Lecture on BG 2.51-55 -- New York, April 12, 1966:

So practically there is no death. Death means changing the body. We have already discussed this point. Now... But that janma, that birth, oh, it is stated here that it is a bondage. Janma-bandha. Bandha means bondage. Practically there is similarity in English. It is called bandha. And in English, bond. There is similarity of sound. Janma-bandha. So this janma, so long, so long your mind will be absorbed in the activities of this material world, you are sure to take birth again. So that activities, by intelligence, have to be purified in such a way that it will not affect you. It will not affect you. That is the tactics. This tactic... So we should be very serious. We should be very serious that many, many lives, many, many lives we have passed, but there was no opportunity to get out of this tribulation of birth, death, old age and diseases. Now here is a chance. Here is a chance in the human form of life. So every intelligent man should take advantage of it, and you can get assistance from these authorized books of Bhagavad-gītā and Śrīmad-Bhāgavata. And also expert advice, knowledge. So we should not miss this opportunity. And then the question is, "Suppose my, after this, after quitting this body, the present body, I don't get janma. Then what is happening to me?" It is al... That is also stated here. Janma-vi..., janma-bandha-vinirmuktāḥ padaṁ gacchanty anāmayam. Anāmayam. Āmayam. Āmayam means contamination. Āmayam, contamination. So this contaminated life, as soon as we give up this contaminated life, then our promotion is in the uncontaminated atmosphere, anāmayam. Anāmayam. Anāmayam means Vaikuṇṭha. Vaikuṇṭha means where there is no anxiety. I think about this anxiety we explained to you in our last meeting.

Lecture on BG 2.51-55 -- New York, April 12, 1966:

So we are, we are getting promotion. We are getting promotion to a life where there is no birth, no death and no disease, no old age. And that means we come to our normal life. Normally, we want. Nobody wants disease. Nobody wants death. Nobody wants old age. Nobody wants to suffer the suf..., I mean to say, the miseries of birth. Oh. There are great miseries when you are in the womb of the mother, all tightly packed up and in a bag, suffocated bag. We do not (know) how do we live even. And if we put again into that position, it will be very difficult. You cannot live for a few seconds. But by the arrangement of nature, or God, we live within the womb of our mother for ten months in that position. But we have forgotten. But just imagine in how much trouble I was. That is, these things are to be thought. That is intelligent thought. Now, here is a chance that you can get rid of these, all these miseries—the miseries of birth, the miseries of death, the miseries of old age and miseries of, I mean to say, disease.

Now, this... Now we are speaking the synopsis; the Bhagavad-gītā, this Second Chapter is the synopsis, what will be elaborately explained. Not very elaborately, but still more clearly, it will be explained in later chapters. Now Bhagavad-gītā is the preliminary study of the Śrīmad-Bhāgavatam. Just like introductory, introductory study. Now, how we can practically get into such activities which will not bound me, I mean to say, in a reaction?

Lecture on BG 2.62-72 -- Los Angeles, December 19, 1968:

Prabhupāda: Yes. We live forever. By change of body we do not die. You live forever, I live forever. Death means we change this body, that's all. Just like you change your dress. When you change your dress, it does not mean that you die. Similarly change of this body does not mean actually death. Or to appear in a different body does not mean actually birth. There is no birth and death of the living entity, but the change of body is taking place in our material condition. That is taken as birth and death. Actually there is no birth and death. Yes?

Madhudviṣa: Prabhupāda, for one who worships Lord Buddha, is there a planet for him to go to? For one who worships Lord Buddha in the bhakta-gaṇa(?), they say, or some way, some kind of devotional service rendered towards Lord Buddha, is there a planet for him to go to which Lord Buddha presides over or...

Prabhupāda: Yes. There is a neutral stage. That is not planet. That is the marginal position between the spiritual world and the material world. But one has to come down again. Unless one enters into the spiritual sky and takes his situation in some of the spiritual planet... Just like you fly in the sky. Unless you get some planet, you'll have to come down again. You cannot fly all the days in the sky. That is not possible. That is neutral stage. Neither in other planet, nor in this planet, flying. How long you shall fly? You have to take some shelter. But if you have no shelter in the higher planets or higher situation, then you shall have to come down. So... The same example can be repeated. Suppose if you go in the outer space... Just like the sputnik men, they go sometime. People think, "Oh, where he has gone, so high, so high." But he has not gone anywhere. He's coming down again. So it is false clapping, "Oh, he has gone so high, so high."

Lecture on BG 3.27 -- Melbourne, June 27, 1974:

So if you train up... You have got this facility of life, comfortable life. Do not misuse it for becoming next life a dog. Utilize it to become next life God. That is success. You have got advanced intelligence, but this intelligence is given to you for understanding God and your position that by forgetting God you are in this material world, and in this material world you are changing one body to another. Sometimes American body, sometimes demigod's body, sometimes celestial body, sometimes dog's body, cat's body, tiger's body. This science is unknown. But this is the science. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ ahaṅkāra (BG 3.27). We have got this body, that body, this body, under the direction of the prakṛti, material nature. So therefore intelligence is that "If I am eternal..." Na hanyate hanyamāne śarīre (BG 2.20). You are not dying. Hanyamāne śarīre.

That you can experience practically, daily. How is that? When you sleep at night, then you dream, means subtle body. So these activities of this gross body stop. You again work in the subtle body. You dream that you have gone to somewhere or in the forest or somewhere, somewhere, somewhere. But you forget that "My real body is lying in this bed." You do not remember. This is practical. So I change this, myself. I am soul. I change from this gross body lying on bed in a very nice apartment, skyscraper building, but I have gone to the forest, and I am affronting a big tiger and I'm crying. In this bed I am crying. The friends say, "Why you are crying?" "Tiger, tiger, tiger." Where is tiger? This is called subtle body. So you are changing daily at night from this gross body to the subtle body. And again the dream is over, from the subtle body, again to the gross body. Every one of us has got this experience.

Lecture on BG 4.1 -- Delhi, November 10, 1971:

Just like we individual souls, we want to enjoy our senses. Similarly, God has also senses, He also wants to enjoy. Just like here, we see a young boy, a young girl is united. Similarly, you have seen our pictures, Kṛṣṇa, Rādhā and Kṛṣṇa, They are also united. There is also love, but that love is real. Here, the same thing, a reflection, is shadow. It is not real. The real love is there. There is no separation of that love. Here in this material world, because it is shadow, it is false, therefore there is separation. Love without separation is in God. Relationship between friend and friend, here it is breakable. As soon as there is some dissatisfaction, the friends separate. But if you make friendship with God, that is never separated. If you love Kṛṣṇa, that is never separated. If you accept Kṛṣṇa as your Son, that Son will never die. So these are the conception of God.

Actually this is exhibited when Kṛṣṇa came. Kṛṣṇa comes here, God in His original form, in one day of Brahmā. These are very long, long narration, but first of all try to understand yourself. What is your nature? Then you will understand God automatically. Or if you are so advanced that you can understand God, then you can understand your nature also. Just like God is gold mine, and I am a gold ring. So the chemical composition of the gold ring and the chemical composition of the gold mine, the same. This is the position. Qualitatively we are one. Quantitatively we are different. Quantity, God's quantity, God's power, God's opulence, God's riches, God's beauty, God's wisdom, they are very, very, very, very great than ours. That is the difference between God and us. Now try to understand your constitutional position. Don't think that after this body is finished, or we meet death, then everything is finished, as it is going on. The greatest mistake, the world is going on, on the mistaken platform. They do not know what is going to happen after death. There is no education. There is no department of knowledge in the universities, what is going to happen after death. They are simply taking account of this body, which exists, say for twenty years or fifty years, or utmost hundred years. And they have no knowledge what is after this body.

Lecture on BG 4.3-6 -- New York, July 18, 1966:

Now this is called... As we generally call, "God is almighty, all-powerful." Now, here this all-powerfulness is explained. That ajo 'pi: "Although I have no birth... I am eternal." Similarly, the living entity, he has also no birth. This birth which we considered as birth, this is a birth of this body. I am also aja. Not that I was born at a certain time and I shall die at a such time. The birth and death which we have accepted, it is due to this body. But I am not this body. That point we have already discussed, that I am not this body.

So our birth and death calculation is on account of this body. Otherwise, we are as good as Kṛṣṇa. As Kṛṣṇa is aja, He never takes birth or never dies, there is no birth or death for Kṛṣṇa, similarly, we living entities, we have also no birth and death. We are also eternal. But why this birth and death? This birth and death due to my, this material body. So as soon as we get our original spiritual body and get out of the contamination of this material body, then we shall be as good as Kṛṣṇa. That is the whole process to understand. So we have to...

Lecture on BG 4.6 -- Bombay, March 26, 1974:

So Kṛṣṇa, the Supreme Personality of Godhead, explaining the method of His appearance and disappearance. People do not know it. Just like the sun. Because we do not see at night, formerly some people used to think "The sun is now dead, or gone." But later on, by scientific method, they have come to know the sun is always in the sky. Due to our different position, we do not see the sun at night. Otherwise, the sun is there. This is... If this is possible for an ordinary material thing, how much it is greatly possible for the Supreme Spirit.

Therefore ajo 'pi san. Kṛṣṇa has no birth, no death. We have also no birth and death because we are part and parcel of Kṛṣṇa. We have no birth and death; that is explained already in the Second Chapter of Bhagavad-gītā: Na jāyate na mriyate vā kadācit...na hanyate hanyamāne śarīre (BG 2.20).

So if the part and parcel particles, small atomic particle... We are atomic particle. Our magnitude is described in the śāstra, Padma Purāṇa and Upaniṣad also: keśāgra-śata-bhāgasya śatāṁśaḥ kalpitasya ca (CC Madhya 19.140). The top portion of the hair, if you divide it into one hundred parts, and again, that one hundredth part, if you divide again hundred parts, that is the magnitude of the spirit soul. Keśāgra-śata-bhāgasya śatāṁśaḥ kalpitasya, bhāgo jīvaḥ sa vijñeyaḥ sa cānantyāya kalpate (CC Madhya 19.140). So we living entities, a small particle, very atomic small particle, one ten thousandth part of the top of the hair. It can simply be imagined. We are acintya. But we understand from Vedic literature what is the magnitude. It is not nirākāra. That is not a fact. It has got ākāra. But at our present position, material condition, we cannot measure it.

Lecture on BG 4.6 -- Bombay, March 26, 1974:

Just like in geometry, I have studied that point has no breadth and length. But actually there is breadth and length, but we cannot measure it. Similarly, the magnitude of the spirit soul is smaller than the point. We cannot measure it with our material measuring instruments. Anyway, even if you can, that is the magnitude.

So that small particle is described in the Bhagavad-gītā that na jāyate na mriyate. That small particle has also no birth and death. Na hanyate hanyamāne śarīre (BG 2.20). It is so powerful that that, because that small particle is within this body, dehino 'smin yathā dehe (BG 2.13), it is so healthy, so bright, moving so swiftly, acting so nicely, it has got so nice brain. And as soon as that small particle, atomic particle, is gone from this body, it is useless, a lump of matter.

So if so much power is there for the small particle of the Supreme Soul, how much the Supreme Soul, who is all-pervading, universal form, how much potency he has got, you can just imagine. Therefore Kṛṣṇa says, ajo 'pi: "Although I have no birth and death." Ajo 'pi sann avyayātmā. Ātmā means this body, ātmā means this mind, and ātmā means the soul. Three things, they are called ātmā. So Kṛṣṇa's either body or mind or the soul, there is no difference. Kṛṣṇa's body is avyaya. Our body is vyaya, it deteriorates, changes. (sound of children talking in background) Ask them to stop. Or no, let them go away.

Our body deteriorates, changes. Just like we are born, a small child, baby. It grows, it stays for some time. Then it makes some byproducts. From this body, we get some children, byproducts. Then we deteriorate in old age, and this body is finished. This is called ṣaḍ-vikāra, six kinds of changes of material body. But Kṛṣṇa hasn't got such changes. Kṛṣṇa's body is avyaya. His mind is avyaya. That means, as we have got difference between our soul and the body, Kṛṣṇa hasn't got that. Avyayātmā. His mind, His body, and His ātmā, His soul, the same thing. Or, or the.... He is Supreme Soul, Whole. There is no difference between His body, His mind and soul. This is to be understood. Avyayātmā.

Lecture on BG 4.6 -- Bombay, March 26, 1974:

That is not possible. Or one who has got, received the favor of Kṛṣṇa, from him you can understand Kṛṣṇa. Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi. One who is favored with a little mercy of the lotus feet of Kṛṣṇa, he can understand Kṛṣṇa. Bhaktyā mām abhijānāti (BG 18.55). One who has taken shelter of Kṛṣṇa, that means he is pure devotee. From him you can understand what is Kṛṣṇa. Athāpi te deva padāmbuja-dvaya-prasāda-leśānu... Prasāda-leśa, minute quantity of mercy, one who has received from Kṛṣṇa, he can understand.

Or here is Kṛṣṇa explaining Himself, that what He is. Ajaḥ, He has no birth and death. One who thinks that "Kṛṣṇa appeared, and He is now dead. Now another Kṛṣṇa has appeared," that is not the fact. Kṛṣṇa is one. He can expand Himself in many forms. That is different thing. But Kṛṣṇa... Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Ananta haya. He has multi, innumerable forms, but still, He's one, advaita. Advaitam acyutam, He does not fall. He, Kṛṣṇa... Suppose īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61), because Kṛṣṇa has expanded Himself in many millions of forms to stay within the heart of the living being, that does not mean Kṛṣṇa has fallen. Avyayātmā. He's the same Kṛṣṇa. There is no difference.

Kṛṣṇa is existing in innumerable universes. Kṛṣṇa is existing everywhere; still, He's avyayātmā. From the original Kṛṣṇa, although He has expanded into millions and trillions, unlimited, still, He's avyaya, without any minus. It is not like that we have got some bank balance, and if it is taken away millions times, then it is finished. No. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate. This is Kṛṣṇa. This is the verdict of the Vedānta. Pūrṇasya pūrṇam ādāya pūrṇam idam, pūrṇāt pūrṇam udacyate (Īśo Invocation). Everything which is emanating from Kṛṣṇa, that is complete. There is no deficiency. Everything. Janmādy asya yataḥ (SB 1.1.1). The Absolute Truth... That is Absolute Truth.

Lecture on BG 4.10 Public Meeting -- Rome, May 25, 1974:
That selection must be made in this life.

In the Bhagavad-gītā it is said that if you like, you can go to the heavenly planets, higher planetary system. Yānti deva-vratā devān (BG 9.25). In the higher planetary systems, you get more, I mean to say, elevated standard of life. You can live there for millions of years, and there is better facilities for sense enjoyment. But anywhere you go within this material world, you cannot avoid the four principles, namely birth, death, old age and disease. The birth, death, old age and disease are the inconveniences of the body. The spirit soul has no birth, no death, no old age and no disease, neither the spirit soul is annihilated after the destruction of this body. Na hanyate hanyamāne śarīre (BG 2.20). This is the statement of the Bhagavad-gītā, that after the annihilation of this body, the spirit soul does not annihilate. So Kṛṣṇa consciousness movement is to stop this disease: birth, death, old age and disease. And this can be achieved very easily if you simply try to understand what is Kṛṣṇa. It is stated in the Bhagavad-gītā,

janma karma me divyaṁ
yo jānāti tattvataḥ
tyaktvā dehaṁ punar janma
naiti mām eti kaunteya
(BG 4.9)

Means that if you simply try to understand what is Kṛṣṇa, why does He appear in this material world, what are His actual activities—if these three things you can understand, then after giving up this body, you don't accept any more material body, but in your spiritual body go back to home, back to Godhead. Of course, it is very difficult task to understand Kṛṣṇa, but it is due to our misunderstanding or uncleanliness of the consciousness.

Lecture on BG 4.10 Festival at Maison de Faubourg -- Geneva, May 31, 1974:

So the purificatory process, we are taking the essence of all Vedic literatures, that four principles, namely: no illicit sex, no intoxication, no meat-eating and no gambling. This is called tapasya. Tapasya means voluntarily accepting some inconvenience. That is called tapasya. Suppose I am accustomed to smoke or to drink. If I give it up, there will be certainly little inconvenience. But for the better cause, I have to suffer voluntarily. That is called tapasya. Nobody will die if he does not get facility for illicit sex or enjoying intoxicants and meat-eating. Nobody will die. All the members of Kṛṣṇa conscious society, they have given up. But for that reason we are not dying. It is not difficult. Simply we have to accept in the beginning there may be little inconvenience, but when you come to the platform, there is no inconvenience. So if we actually want to be cured from this diseased condition of repetition of birth, death, old age and disease, we have to abstain from this sinful life. So it is not difficult. It requires little knowledge. As it is said, jñāna-tapasā, little knowledge and little austerities. Then you become purified, and mad-bhāvam āgatāḥ, you can go to the spiritual nature, the kingdom of God. I think this process is not at all difficult, and all the ladies and gentlemen who have come here will accept this process and make his life perfect.

Thank you very much. Any question?

Lecture on BG 4.10 -- Calcutta, September 23, 1974:

Similarly, we are all part and parcel of Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). Kṛṣṇa says. "All these living entities, they are My part and parcel."

So Kṛṣṇa is sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Kṛṣṇa, His body is not material body. Those who are thinking Kṛṣṇa's body as material, they are called Māyāvādīs. But actually, Kṛṣṇa's body is not material. The evidence is that Kṛṣṇa knows past, present and future. In the material body that is not possible. Just like I had my previous body in my previous birth, but I don't remember. If somebody asks me, "What you were in your previous life?" it is very difficult. Because death means forgetfulness.

We are not dying. So far we are, living entities are concerned, we are not dying. Na hanyate hanyamāne śarīre (BG 2.20). We do not die. This is a disease, that we accept a foreign body, material body. And the foreign body is a machine. Just like you have got a car. You can ride on, drive on the car so long the machine is working. But as soon as the machine does not work, you have to change your car. It is like that.

Lecture on BG 4.11 -- Vrndavana, August 3, 1974:

That's a fact. And in the Western countries they want to remain independent, so they are not happy. This is my study because I have seen the Western world and the Eastern world. Similarly, naturally, a woman is dependent.

Similarly, we are, we are prakṛti. Prakṛti means one who is controlled. That is called prakṛti. And puruṣa means the controller. So our position in this material world, that we have revolted against Kṛṣṇa, "Why should we, shall I serve Kṛṣṇa?" Therefore we are subjugated by the external energy, Kṛṣṇa's energy, material nature. We are not supposed to be controlled by material nature so that we are now under the jurisdiction of repetition of birth, death, old age and disease.

That is described in the Bhagavad-gītā that na jāyate mriyate vā kadācit. For the living entity, there is no death, there is no birth. But this is something fictitious. Every one of us experience birth and death. But the real fact is na jāyate mriyate vā. But we are so foolish, we do not inquire that "In the śāstra it is said that we have no birth and no death. Then why I am dying and why I am taking my birth?" This is our punishment.

Lecture on BG 4.13-14 -- New York, August 1, 1966:

"Oh, Kṛṣṇa, You are my contemporary. How is that You spoke Bhagavad-gītā forty millions of years before to sun-god?" So Kṛṣṇa answered that bahūni me janmāni tava cārjuna: "Both you and Myself, we were born many times, but you have forgotten. I remember." That is the distinction.

Now, here we see that the friendship of Kṛṣṇa is going on not in this birth, but perpetually that friendship is there. But in the material world, the friendship, it will exist for few years and then break. Therefore it is reflection. It is not real. If you make your friendship with Kṛṣṇa, that will never break. If you make your master Kṛṣṇa, you'll never be cheated. If you love Kṛṣṇa as your son, He'll never die. Similarly, if you love Kṛṣṇa as your lover or husband, He will be the best husband, the best lover. There will be no divorce. That is Kṛṣṇa consciousness. So similarly, there are many... Because Kṛṣṇa is the Supreme Lord, He has unlimited... He is unlimited, and He has unlimited number of devotees. Now, some of them are trying to love Him as lover or husband.

Now, what Kṛṣṇa will do? In the previous verse we have read that ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham: (BG 4.11) "Anyone who wants Me in some sort of relationship, I accept that. I accept that." So the fact is that these wives of Kṛṣṇa—that is the real fact—in their previous life they made tremendous penance to achieve Kṛṣṇa as their husband. Just like in the Bhāgavata there is a verse. Śukadeva Gosvāmī's describing... These things are very sublime things. Of course, if you kindly hear them attentively, you'll feel sublime pleasure undoubtedly.

Lecture on BG 4.14 -- Bombay, April 3, 1974:

There must be division, because it is ordained by the Supreme Personality of Godhead. How we can violate? There must be the brahminical class, the kṣatriya class, the vaiśya class and the śūdra class. Then everything will be maintained very proficiently.

Because it is karma, karma-yoga. The material world means you work, and you enjoy or suffer the result of your work. This is material world. Everyone is given facility, but it is karmānubandhanaḥ, karmānubandhanaḥ, just a facility for the living entities who wanted to enjoy this material world. This material world is not wanted. Everyone should live in the spiritual world. There is spiritual world. Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ (BG 8.20). There is no birth and death. Yad gatvā na nivartante tad dhāma (BG 15.6). Everything is there. People do not know it.

Therefore the karma should be systematized, and it should be regulated by brahminical culture, by kṣatriya culture, by vaiśya culture, by śūdra culture. But Kṛṣṇa says that "Don't think... Because I have prescribed this for the systematic life of all the conditioned soul, it does not mean I am also one of them." Kṛṣṇa is not one of them. And some foolish rascals they say that "Kṛṣṇa is also bound up by the laws of karma."

No. Kṛṣṇa is... Not only Kṛṣṇa, but Kṛṣṇa's devotees also. That is stated here. Iti māṁ yo 'bhijānāti karmabhir na sa badhyate (BG 4.14). Simply by knowing, simply by knowing that Kṛṣṇa is transcendental. Kṛṣṇa gives us prescription how to live in this conditional state, but He is not one of us. He is not one of us. He is above, transcendental. Therefore He says, na māṁ karmāṇi limpanti.

Lecture on BG 4.21 -- Bombay, April 10, 1974:

So we have to become conservative, follow the rules. Not that we give liberty, that "Whatever you like, you do, and at the same time you make progress, spiritual life." That is not possible.

Because spiritual life means tapasya. Formerly great, great saintly persons, they underwent very, very severe tapasya for thousands of years, hundreds of years. Then they attained success. In the Kali-yuga it is not possible to undergo such severe tapasya. There is concession. The concession is that you live a pure life and chant Hare Kṛṣṇa mantra. This will make sufficient. A pure life: no illicit sex, no intoxication, no meat-eating, no gambling. This is pure life. These boys and girls who have joined this movement, they have given up. They are not dying. Nobody will die if he lives a pure life. Anyone will make progress. Tapasā brahmacaryeṇa (SB 6.1.13). These are the injunction of the śāstra. If you want to be happy, this is the.... Tapo divyaṁ putrakā yena śuddhyet sattvam (SB 5.5.1).

Sattva means my existence. At the present moment my existence is not śuddha, purified. Just like if your health is contaminated, then you get some disease. So for the soul, the living entity, this disease, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9), this is a kind of disease.

Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969:

Yes, by the grace of Kṛṣṇa. Not by academic qualification. We have to acquire the grace of Kṛṣṇa. Then we can see Kṛṣṇa. Then we can talk with Kṛṣṇa, then we can do everything. He is a person. He is the Supreme Person. That is the Vedic injunction. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He is the Supreme Person, or the Supreme Eternal. We are all eternal. Now we're being encaged within this body. We are meeting birth and death. But actually we have no birth and death. We are eternal spirit soul. And according to my work, according to my desire, I am transmigrating from one kind of body to another body, another body, another body. This is going on. Actually I have no birth and death. This is explained in the Bhagavad-gītā in the Second Chapter you have read: na jāyate na mriyate vā. The living entity never takes birth or never dies. Similarly, God is also eternal, you are also eternal. When you establish your eternal relationship with the eternal, complete eternal—nityo nityānāṁ cetanaś cetanānām. He's the supreme living entity amongst the living entities. He's the supreme eternal amongst eternals.

Lecture on BG 6.13-15 -- Los Angeles, February 16, 1969:

You have seen, by experience. Now that President, Mr. Kennedy, he was very rich man. He wanted to be President and he spent money like anything. He became President. He had his nice family, wife, children, presidentship—finished within a second. Similarly everyone is trying in the material world to capture something which is nonpermanent. But I am spirit soul, permanent.

So these rascals they do not come to sense that "I am permanent. Why I am after nonpermanent." If I am always busy for comforts of this body, but I know that this body, today or tomorrow or a hundred years after will be finished and so far I am concerned, I am spirit soul, I have no birth, I have no death. Then what is my function? It is the bodily function, so, far I am doing, these material activities. Therefore Prahlāda Mahārāja said asad-grahāt. Just see how nice. They are anxious, they are full of anxiety because they have captured something nonpermanent. Their whole activities are targetted to capture something nonpermanent. Therefore they are always full of anxieties. Any person, any living entity, man, beast or animal or birds, always anxious. This is material disease. So if you are always full of anxiety, where there is question of peace? You go, I go in the street, I say, "Beware of dog." They are living in a very nice house, but full of anxieties. Somebody may not come. Let there be dog. You see? "Beware of dog." "No trespassers." That means although living in a nice cottage, very nice, but full of anxieties. Full of anxieties. Sitting in an office, very nice good salary, always thinking, "Oh I may not lose this office." You see? You see? American nation, very rich nation,... defense, defense force, everything. Always anxious. "Oh, the Vietnams may not come here." You see? So who is free from anxiety? Therefore the conclusion is if you want peace without anxiety, then you have to come to Kṛṣṇa consciousness. There is no other alternative. It is practical. Just try to understand.

Lecture on BG 6.47 -- Ahmedabad, December 12, 1972:

Simply He's our leader. He's the Supreme. That's all. So we do not know how our existence has been polluted. That we do not know. We are just like cats and dogs. We are taking birth and dying without any knowledge. Bhūtvā bhūtvā pralīyate (BG 8.19). But this is not our position. Our position is as good as Kṛṣṇa. Kṛṣṇa is all powerful. We are minute. He is vibhu, we are aṇu. That is the difference. Otherwise, qualitatively, we are all one. So why you are under this obligation of taking birth and dying again. This is our impure existence. This is our impure existence.

So this human form of life is meant for purifying this existential position. No more birth, no more death. As soon as there is birth, there is death. If there is no birth, there is no death. So this can be done simply by Kṛṣṇa consciousness. Simply by developing Kṛṣṇa consciousness. That is explained in the Bhagavad-gītā: janma karma me divyaṁ yo jānāti tattvataḥ (BG 4.9). Divyam, this word is used, divyam. So we are to undergo austerities, penances for this divyam, for transcendental life, divyam. Tapo divyam (SB 5.5.1), little tapasya. In the Kali Yuga we cannot perform very severe... Kṛṣṇa is very kind. He has given us different opportunity for elevating to our transcendental life in different ages. In this age, because we are so fallen and so limited, and so badly associated, that it is very difficult to undergo severe austerities and penances. We cannot go into the forest. We cannot perform yoga systems very nicely. We cannot perform yajñas. We cannot worship the Lord in temple very nicely. So many difficulties. Therefore śāstra has given us concession: kalau tad dhari-kīrtanāt. In this age, simply by chanting this Hare Kṛṣṇa mahā-mantra one can be elevated. Caitanya Mahāprabhu has blessed: ihā haite sarva-siddhi haya tomāra. If you chant this Hare Kṛṣṇa mantra you'll get all perfection, all perfection. So everything is there. But we do not wish to take advantage.

Lecture on BG 7.1 -- Los Angeles, December 2, 1968:

So why? Because people are becoming so much entangled that such person even do not get birth in the womb of the mother. He's placed and he's killed, again he's placed in another womb of mother, again he is killed. In this way, he does not see even the light. You see. So to become in the womb of the mother and to again accept death, to accept old age, accept disease, is not a very good business. If you are rich man, you have to accept all these troubles of material existence, or if you are poor man... It doesn't matter. Anyone who comes into this material world in this material body, he has to take all these troubles. It may be that you are American, the richest nation in the world. That does not mean there is no disease, there is no old age, there is no birth and there is no death. So the intelligent person is he who can make a solution of these problems. He's intelligent. Others who are making patchwork, patching, trying to make a solution of the problems of material life, although they are unable... It is not possible.

Lecture on BG 7.1 -- Upsala University Stockholm, September 8, 1973:

Description of God. He's nitya. Nitya means eternal. And we living entities, we are also eternal. Na hanyate hanyamāne śarīre (BG 2.20). We, at the present moment, in the material condition, we are changing body. That change of body is called death. Actually, the living entity within the body, he has no death. Na jāyate na mriyate vā kadācit. This description we have got in the Vedic literature. So God is also nitya, eternal. We are also eternal. God is also cognizant, and we are also cognizant. We have got knowledge, and God has got knowledge. The difference is that I have got knowledge limited within this limit of this body. I have no knowledge what is going on in your body; neither you know what is going on in my body. Therefore, we are individuals. But God is, although individual, He's spread everywhere. That is God.

Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). God is within this universe, within yourself, within myself, within the atom. Aṇḍāntara-stha-paramāṇu... Paramāṇu means atom. He's within the atom also. But I, you, we are limited within this body. We are limited. I cannot say that I understand what is going in your body, pains and pleasure. That I cannot say. But I can understand pains and pleasure of my body. So the quality is the same. God has knowledge. You, you, me, we have got knowledge. But our knowledge is limited. God's knowledge is unlimited. But knowledge is there, cognizant. Therefore the Vedas says nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He is the supreme eternal amongst all other eternals. He's the supreme cognizant amongst all other cognizants. This is the difference.

Lecture on BG 7.1-3 -- London, August 4, 1971:

That is perfection. But if you study scrutinizingly so many men, every one is bodily conscious. In Moscow I was speaking with a great professor, Kotovsky. He's in charge of Indology department of the government. He said... Although I defeated him in argument, he said that "After finishing this body, everything is finished." Just see. No. The spiritual knowledge begins when one is perfectly aware that "After finishing this body, I am not finished." That is perfection. Not that those who are in this concept of life, that with the finishing of this body everything is finished. That is nonsense. Na hanyate hanyamāne śarīre (BG 2.20). Kṛṣṇa teaches. Na jāyate na mriyate vā kadācin..., nityaḥ śāśvato 'yaṁ purāṇo na hanyate hanyamāne śarīre (BG 2.20). "This ātmā is never born and he never dies." Na jāyate mriyate vā. Nitya, eternal; śāśvata, ever-existing, śāśvata. Na hanyate hanyamāne śarīre. "Don't think that because the body is finished, therefore he is finished. No." In another place Kṛṣṇa says, tathā dehāntara-prāptiḥ (BG 2.13). As we are changing body from babyhood to childhood, childhood to boyhood, boyhood to youth-hood, youth-hood to grown-up and old age—this is our practical experience, I have several times explained—similarly, this old body, when I give it up, I shall accept another body. What is that body? That will be given to you by the laws of nature according to your mentality. As you create your mentality, yaṁ yaṁ vāpi smaran loke (BG 8.6), absorb your thought and mind at the time of death, then you are given a particular type of body, either in the womb of a human being or a cat or a dog or a demigod or a tree or so many.

Lecture on BG 7.1-3 -- London, August 4, 1971:

"Why? He has passed M.A., Ph.D. and D.A.C., and he's honored..." That's all right, but in spite of all his education, he will create simply havoc in the world. That's all. Harāv abhaktasya kuto mahad-guṇā mano-rathenāsati dhāvato bahiḥ (SB 5.18.12). Because he is hovering over the mental plane, he'll simply create havoc. His education will be utilized for his sense gratification, and he will not care for anything. Just like great scientists have discovered the atom bomb, by scientific research. What is the effect? Now by one drop you can kill many millions of people. That is his advancement of science. "Oh, why don't you create something that people will not die?" That is not... "I can assure death, but I cannot save death. That is not in my power." Then what kind of scientist you are? You create something, you create some medicine, that "Take this tablet and no death, no more, at least, no disease." That is not possible. There is disease, development of different kinds of disease, and they are discovering different kinds of medicine. That is a struggle. That is not scientific improvement. There is one problem before you, and you are creating some antidote. That's all. This is struggle, struggle for existence. This is not scientific advancement.

But how one can be stopped from repetition of birth and death? That is here in the Bhagavad-gītā. What is that? Kṛṣṇa says, janma karma me divyaṁ yo jānāti tattvataḥ (BG 4.9). You try to understand Kṛṣṇa only, what is Kṛṣṇa. Janma karma yo jānāti tattvataḥ, anyone who knows in truth, not superficially: "Oh, Kṛṣṇa I know. In the Seven..., there is a place. They have got an idol of Kṛṣṇa. They are worshiping. I know everything about Kṛṣṇa." Not like that. Try to understand Kṛṣṇa, what He is. He is Kṛṣṇa undoubtedly, but people want to know actually what is Kṛṣṇa. That we are open. So if one simply understands what is Kṛṣṇa, the result is tyaktvā dehaṁ punar janma naiti (BG 4.9). Simply by understanding Kṛṣṇa, there is no more taking birth. Punar janma. If you take birth, then there is death. If you stop your birth, then you can stop your death also. Because birth and death is in relationship with this body. If you don't have a material body, then there is no question of birth, death, old age and disease.

Lecture on BG 7.1-3 -- London, August 4, 1971:

Indian man (6): It is written in Gītā the soul never dies. When the soul does not die, where does it go after that?

Prabhupāda: He goes as he likes. Yes. He can go to hell, he can go to heaven, he can go to God, he can go to China. Anywhere he likes. (laughter)

Woman: Śrīla Prabhupāda, what does it mean practically to surrender unto Kṛṣṇa?

Prabhupāda: Yes. Surrender to Kṛṣṇa means you have to accept things which is favorable for Kṛṣṇa consciousness. Just like we restrict our students, no illicit sex, no gambling, no meat-eating, no intoxication. If you surrender to this process, that is surrender to Kṛṣṇa. Is it clear? If you don't surrender, there is no surrender. Then you are not surrendered soul. Chant sixteen rounds, and if you follow, that is surrendering to Kṛṣṇa. Don't take anything except kṛṣṇa-prasādam. That is surrendering to Kṛṣṇa. So many we have got. So if you surrender to these principles, that means you surrender to Kṛṣṇa. Just like a good citizen surrenders to the state. What does it mean? He abides by the law. That's all. He does not do anything which is against the will of the state. That's all. So you surrender to the principles; then you surrender to Kṛṣṇa. That's all. All right. Thank you very much. (end)

Lecture on BG 7.1-3 -- Stockholm, September 10, 1973:

Well, that you can do. That is nice business. But why don't you try that... The hungry man and the welfare man both will die. You cannot stop death, either you feed him well or he is hungry. Death is there. "As sure as death." So actual benefit is... If you can stop death, that is actual benefit. So our Kṛṣṇa consciousness movement is to stop death. You will be surprised. You may not be very much pleased, but it is possible. It is possible. Because we are eternal. We living entities, soul, we are part and parcel of God, we are eternal. Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre (BG 2.20). These are the statements. First of all we have to understand the constitutional position of ourself. That is self-realization. Our nature, we are eternal. We are not dying. When this body dies or is annihilated, it does not mean I die. I exist. Just like my childhood body is no more existing. It is died. My youthhood body is no more existing. So many bodies I had in the past, they are no more existing. But I am existing. I remember. Therefore I am eternal.

Lecture on BG 7.2 -- San Francisco, September 11, 1968:

Actually, we want to serve our senses, but the real senses, the transcendental senses, is Kṛṣṇa, Govinda. Therefore bhakti, devotional service, means purifying the senses. To be employed in the service of the supreme pure. The Lord is supreme pure. In the Bhagavad-gītā, in the Tenth Chapter you'll find that Kṛṣṇa is described by Arjuna pavitraṁ paramaṁ bhavān: "You are the supreme pure." So if we want to serve the senses of the supreme pure, then we have to become pure also. Because without... Being pure means spiritual. Spiritual life means pure life, and material life means contaminated life. Just like we have got this body, material body. This is impure body. Therefore we suffer from disease, we suffer from old age, we suffer from birth, we suffer from death. And in our actual, pure form, spiritual form, there is no such suffering. There is no birth, there is no death, there is no disease and there is no old age. In the Bhagavad-gītā you have read it, nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre (BG 2.20). Nitya. Although I am the oldest, because I am changing my body... I am, as soul, pure. I have no birth, I have no death, but I am simply changing body. Therefore I am the oldest. So although I am the oldest, I have got my new spirit. I am always fresh. This is my position.

Lecture on BG 7.3 -- London, March 11, 1975:

Prabhupāda: Yes. As soon... That is said. Die means this is the last time. Because you have got this body, you will die. But after this death, no more death.

Brahmānanda: So we will die, but it will be the last death.

Prabhupāda: That is not die. We never die, but we change the body. But the change of body, we take as death. Otherwise there is no death. Na jāyate na mriyate vā. There is no death, no birth, of the soul. But just like the dress, the coat, may be old and you throw away, that means you are not annihilated. Your coat is annihilated, shirt is... Similarly, na hanyate hanyamāne śarīre (BG 2.20). After being destruction of this body, you are not destroyed. You live, but in the material existence you accept another material body. That means you continue the process of birth and death. But if you understand Kṛṣṇa, if you become fit to enter into the society of Kṛṣṇa, then you get only that spiritual body, no more material body. Tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9), "He comes to Me." That is your eternal life.

Puṣṭa-kṛṣṇa: Śrīla Prabhupāda, in the Seventh Chapter Kṛṣṇa explains that He is the taste of water, and in different chapters that He's the source of light in all luminous objects. So when we think like this, how should we think of Kṛṣṇa? In His personal form?

Lecture on BG 7.11-16 -- New York, October 7, 1966:

So bewildered by this interaction of these three modes of nature, we have forgotten our eternal relationship with God. And Kṛṣṇa consciousness means that we have to revive. Just like a psychiatrist, they by some lectures revive his consciousness. So we are, more or less, not the person who is going to the psychiatrist, but every one of us more or less mad, bewildered by this material nature. So we have to cure our madness and become situated in Kṛṣṇa consciousness. That is the whole problem. Mohitaṁ nābhijānāti mām ebhyaḥ param avyayam (BG 7.13). Param avyayam. Avyayam means which has no end, which never, I mean to say, annihilates. That is called avyayam, eternal, never can be killed. So we are also avyayam. We have discussed all these points in the very beginning of Bhagavad-gītā, that we are living entities, we have no birth, no death. The birth and death is concerned with this body, but we are sons also of the supreme eternal, param avyayam. So we are also avyayam. The sons of gold is also gold. But we are in this miserable condition. Why? Because we are bewildered by these material three modes of nature.

Lecture on BG 9.2-5 -- New York, November 23, 1966:

Kṛṣṇa points out them: aśraddadhānāḥ puruṣā dharma, dharmasya asya (BG 9.3). This principle of religion, those who do not accept it as authority, so the result is that they can never have any connection directly with Kṛṣṇa, and, as the, as such, aprāpya mām, because they do not have any access to Kṛṣṇa, therefore nivartante, they remain... Nivartante means remain. Where does, do they remain? Mṛtyu-saṁsāra, mṛtyu-saṁsāra-vartmani, this life: birth, death, birth, death, birth, death. Vartmani means this life: birth, death, birth, death. Go on like that. And that birth, death, does not mean that next birth you'll have similar facilities or similar life, human being. No. Birth-death means you have risk also. You can get your next birth not exactly a human being. You... Not exactly in America or not exactly in India. Oh, you may be transferred to any other country or any other planet or any other species of life. There is no certainty. That will depend according to your work. So this is the... This is called the path of birth and death. Mṛtyu-saṁsāra-vartmani. Have your birth, remain for some time, enjoy or suffer. Then again give up this body and enter into the womb of another mother, human being or animal. Then prepare your another body. Then come out. Then begin your work. This is called mṛtyu-saṁsāra-vartmani.

If anyone wants to avoid this path of birth and death, this risk, then they must take to this Kṛṣṇa consciousness. It is not my version. The Lord says Himself. If you want to study Bhagavad-gītā seriously, then here is a point. Here is a point. If you read Bhagavad-gītā as a matter of relaxation, that is different thing. But if you want to take benefit out of Bhagavad-gītā, this instruction is very much important.

Lecture on BG 9.3 -- Toronto, June 20, 1976:

Similarly, this sound is not produced in this material world. It is brought from the spiritual world. Golokera prema-dhana. There in the spiritual world there are eternal liberated devotees. They are so much ecstatically enjoying simply by chanting and dancing, the descriptions are there, that there is no sex life.

Just imagine. Here in this material world there is sex life. That is considered to be the highest pleasure. But the spiritual world means there is no sex life. Although there are very beautiful women, very beautiful men, with four hands. The men are with four hands there and very attractive. All of them are young. They never become old. Because in the spiritual world there is no birth, death, old age and disease. That is spiritual world. So there is no... Old age is due to this body. Otherwise, spirit soul is everlastingly young. You can think over yourself. Just like I am now old man. So sometime I think that in my childhood, when I was born, I was jumping and dancing. Now I cannot do that. Because of this old body. So we are hampered on account of this material body. Encagement.

So there are two ways, as I have already explained, that if you like you can become free from this bondage of material body. If you like. And if you don't like you can continue your material way of life, changing different material bodies. Changing different material body is described here: mṛtyu-saṁsāra-vartmani. Mṛtyu. Because with any body, material body, either cat's body, a dog's body or human being's body or demigod's body or even Brahmā's body, you have to die. There is no escape. Therefore it is called mṛtyu-saṁsāra-vartmani. And the, another path is, aprāpya mām, this mṛtyu-saṁsāra-vartmani means you don't get Kṛṣṇa. Kṛṣṇa says aprāpya, not getting mām, Me. Two alternatives. Either you get Kṛṣṇa and go back to home, back to Godhead, this is one path. And the other path that you remain in this material world and repeatedly get a body and die again, get again another body. This is going on. Repetition of birth, death, old age and disease. So Kṛṣṇa is, because He is our supreme father, supreme friend... suhṛdaṁ sarva-bhūtānām.

Lecture on BG 13.8-12 -- Bombay, October 3, 1973:

Nobody is interested. Simply cats and dogs, that's all. As the cat and dog is working very hard simply for eating, sleeping, and mating, that's all.

The human life is not meant for that purpose. This is the defect of modern civilization. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Viḍ-bhujām, the hog who eats stool, he's also struggling for the same thing. What is that? Eating, sleeping, mating, and defending, that's all. So is that human life is also simply meant for this purpose? No. Human life is meant for tāpo divyaṁ yena śuddhyed sattvam (SB 5.5.1). You have to purify your existence. My existence is now impure. In the Bhagavad-gītā we learn, na jāyate na mriyate. The living entity, the soul, never takes birth, never dies, but I am subject to birth and death. So this problem does not come. They are simply making adjustment, a temporary problem. That is not human civilization. Vedic civilization means to solve the major problems of life. That is Vedic civilization. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). They don't care for these troubles.

Formerly people were very happy so far material conditions were concerned. They had no complaint. Everyone was happy, everyone was getting ample food. And why they shall not get? If the birds, beasts—they are getting their ample food, even up to death. There is no complaint amongst the birds and beast unless one is in the human society. Otherwise in the jungle there are major portion of the animals and birds. They have no complaint. They do not come in the city, that we have this complaint. They are happy, they are getting ample food, life is very happy. They have got their eating, they have got their sleeping, they have got their mates for sex life and they know how to defend. Everything is there.

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

And if we understand Kṛṣṇa from that spirit, from that angle of vision, then we become perfect. As it is said here, jñeyaṁ yat tat pravakṣyāmi yaj jñātvā 'mṛtam aśnute. You become immortal. This is confirmed in the Fourth Chapter. Janma karma me divyaṁ yo jānāti tattvataḥ. If you simply understand Kṛṣṇa in truth, not superficially, but in fact, then what is the result? The result is tyaktvā dehaṁ punar janma naiti (BG 4.9). Punar janma, punar janma, next, again if I take a material body, then again I'll have to die. Anyone who has got this material body, he has to die. Janma-mṛtyu. One who is born, he must die. But here Kṛṣṇa says, punar janma naiti. "No more birth." Then there is no more death. Because if there is birth, there is death, and if there is no birth, there is no death. That is immortality, amṛta. That is amṛtatva. So amṛtatvāya kalpate. In another place Kṛṣṇa says,

yaṁ hi na vyathayanty ete
puruṣaṁ puruṣarṣabha
sama-duḥkha-sukhaṁ dhīraṁ
so 'mṛtatvāya kalpate

We are disturbed by the bodily concepts of life, every one of us. Everyone is busy how to relieve the bodily pains and pleasures. That's all. The real pains and pleasure: that the living entity who has accepted this material body, he has to continue these pains and pleasure. That is explained in the Bhagavad, janma-mṛtyu-jarā-vyādhi (BG 13.9). So you there is no science to give relief from janma-mṛtyu-jarā-vyādhi. How can expect relief? It is temporary relief. So Kṛṣṇa says in the Bhagavad-gītā, we should not be disturbed by the temporary pains and pleasure.

Lecture on BG 13.21 -- Bombay, October 15, 1973:

We are wandering in different species of life. There are cockroaches in the commode. They are also thinking, "I am enjoying." A tree is standing for seven thousands of years, and he's also thinking, "I am enjoying life." So this is going on.

And we are not very much serious about this thing, that "I am part and parcel of God, sac-cid-ānanda-vigrahaḥ (Bs. 5.1). My, I am... Na jāyate na mriyate. "My position is that I never take my birth and never die." Na hanyate hanyamāne śarīre (BG 2.20). "I do not die even after the destruction of this body." These things are my privileges, but I do not wish to take care of them. This is called māyā. We are satisfied in this abominable condition of life by a body given by the nature. We suffer or enjoy... No enjoyment. Everything is suffering according to the body, and the body is supplied by the nature. That is explained here. Kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate. Kartṛtve, my action, that is also directed by the material nature. Originally directed by īśvara, who is sitting within your heart, sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15), but it is being acted through the agency of material nature. Kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate.

Prakṛtiḥ. Just like one criminal is punished by the magistrate, that "This man should undergo six months imprisonment." So the judge or the magistrate superficially is the cause of his punishment, but actually he's not. He's giving him punishment according to law. I have created such a situation, I have made myself a criminal, and the magistrate, according to law, giving me punishment. So actually, directly, the magistrate is not the cause of my suffering. Why he should be cause? He's not your enemy. This is going on.

Lecture on BG 13.26 -- Delhi, September 22, 1974:

Anye ajānantaḥ. People, generally, they do not know that they are in a dangerous position, this material life. Dangerous position means now you may think that "I am American," "I am Indian," "I am this," "I am that," "I am Birla," "I am big man," but after death, you have to accept another body. Tyaktvā deham... Tathā dehāntara-prāptiḥ (BG 2.13). There is dehāntara. Na hanyate hanyamāne śarīre (BG 2.20). (aside:) Call them to sit down.

You are not dead simply by annihilation of the body. Na hanyate hanyamāne śarīre (BG 2.20). Nityaḥ śāśvato 'yam. You are nitya, śāśvata. Na jāyate na mriyate. You have no birth, no death. The birth and death is simply changing body. Just like we have changed so many bodies. I was a child. But the child body is no longer to be seen. That does not mean I am dead. I had my body of a child. That body is now finished. There is no such body. You can see in photograph your body, childhood body, but where is that body? That body is gone. So body gone, but you are living. Where is the difficulty to understand? And Kṛṣṇa says, na hanyate hanyamāne śarīre (BG 2.20). The body being lost, the person is not lost. The person is living. Exactly.

Just like I was a young man like you. I was also very beautiful at that time. But where is that body? But that body is gone, but that does not mean I am dead. Similarly, when this body, this old body, when it will be not workable, the machine will not act, so I or you, every one of us will have to change. Suppose your car is going on. Somehow or other the car stops. Then you take another car and continue your journey. The car stops to work does not mean that the man who is in the car, he also stops. No. He continues. Therefore it is said in the Bhagavad-gītā, na hanyate hanyamāne śarīre (BG 2.20). Your work is not stopped. You are transferred to another body. And because we have to work with this body in this material world,... Just like car is already ready. You can...

Lecture on BG 16.7 -- Tokyo, January 27, 1975:

This is suffering, actually suffering, because we are old man. We suffering so many diseases, so many inconveniences. If I am not helped by three, four men, then I cannot move even. So this is suffering. Old age is suffering. And diseased condition. Apart from death and old age, the diseased condition. Suppose you are suffering from some disease, some fever. So this is inevitable. You cannot avoid disease, you cannot avoid old age, you cannot avoid death, and you cannot avoid birth. So suffering... The whole material world is full of suffering. Duḥkhālayam aśāśvatam (BG 8.15). And even if you make it... Suppose at any place you are living it is not very comfortable, but if you are assured that you will not die, you will not be diseased, you will not become old, you will not take birth again—if there is no death, there is no question of birth—so even if you are assured of...it is called? Immunity from these sufferings, still, there are many other sufferings.

Suppose you are not thinking very well. Today my mind is very disturbed. That is called adhyātmika. I have got some pain in my body. That is also adhyātmika. Some friend or some animal has done some mischief to me. That is also suffering, adhibhautika. And adhidaivika. The earthquake. Nobody wants earthquake, but there is earthquake. This is adhidaivika. There is famine. There is pestilence. There is so many thing. So even if we are assured that we are not going to die, still, there are other sufferings. And, of course, there is no question of not dying. Everyone will have to die. Even you accept this place of suffering and if you are assured that you will live here permanently, still, you become happy, "All right, I will not die." But that is also not possible. Therefore aśāśvatam. Even if you make your arrangement very nicely that you will not suffer, but you will not be allowed to stay. Now just like in Tokyo city we are making very big, big buildings, everywhere, all over the world, to live very comfortably. But that comfortable life is also not assured because you will have to die. You will have to die. Therefore it is called aśāśvatam, not permanent. Even if you are under the impression that "I am very happy," that happiness also will not be allowed you for eternal time, it will be finished.

Lecture on BG 16.7 -- Hyderabad, December 15, 1976:

They want the fresh. What is that "fresh"? Unless you kill the animal, you cannot eat. So where is freshness? You have to kill him. You have to make it dead, so why not make it natural dead? And they have imagined something, this, that, vitamins, and so on, so on. This is asuras. So these asuras, they do not know that killing of an animal is sinful. You cannot... Just like we are sitting here, and if somebody comes and disturbs us and makes us obliged to leave this place, that is criminal. That is criminal. Similarly, a living entity has been ordained by the nature's law that he has to live in such and such body for a certain period. Living entity never dies. Na hanyate hanyamāne śarīre (BG 2.20). So killing the body, he does not die, but because you disturb him, his duration of period to live in that body, you become sinful. You cannot disturb him.

Sometimes these rascals put the argument that living entity does not die. Na hanyate hanyamāne śarīre (BG 2.20). Big, big sannyāsī rascals, they give this argument that "What is the wrong if it is killed?" No. He does not die. But because... Just like if somebody disturbs, we have to go out from this place. But that is criminal. You cannot disturb me. That is criminal, unlawful disturbance. So similarly, the living entity will not die after being killed or the body being annihilated. But because one disturbs him, therefore he is punishable. He becomes criminal. But because they do not know, asuras, the rules and regulation, God's law...

Lecture on BG 16.11-12 -- Hawaii, February 7, 1975:

Ānanda means pleasure, bliss, but here it is not possible. First of all, you have to die. You may manufacture some so-called ānanda, but you'll die. Now, suppose we are dancing here, and if we understand that immediately death will take place, then we shall not be able to enjoy the dancing. Immediately the anxiety will come. So here, ānanda, there is no ānanda. Why there is ānanda? This body is subjected to so many miserable condition of life. We become hungry, we become thirsty, there is death, there is fearfulness, there is enemy—so many things. If you study analytically that this body is simply meant for suffering, so where is ānanda? There is no ānanda; there is no complete knowledge; there is no eternity. Therefore it is called material. Just the opposite is spiritual life, just opposite. There is no death. Eternity. So civilization means that, the process by which we can transfer ourself from this nonpermanent life to permanent life, life of ignorance to life of knowledge, life of suffering to life of enjoyment. That is spiritual life.

So everyone, every human being, should be intelligent that "This is my position, so what is the use of living like a demon? Here is Kṛṣṇa. He says that 'You just become My devotee. You just think of Me.' " Man-manā bhava mad-bhaktaḥ. "Always think of Me," man-manāḥ, and mad-bhaktaḥ, "My devotee," mad-yājī, "worship Me," māṁ namaskuru, "offer obeisances unto Me. If you follow this principle, then," mām evaiṣyasi, "you come to Me." So why not sacrifice one life for Kṛṣṇa consciousness? So far the bodily enjoyment, especially sex enjoyment, we had in dog's life, cat's life, in beast life. So if by restricting this kind of sex life, little organized, if I can get back to home, back to Godhead and solve all the problems of life, is it not the decision of the intelligent man?

Page Title:No death (Lectures, BG)
Compiler:Visnu Murti, RupaManjari
Created:24 of Nov, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=57, Con=0, Let=0
No. of Quotes:57