One with God (Lectures, Other)

Expressions researched:
"one with Brahman" |"one with God" |"one with Him" |"one with Krishna" |"one with You" |"one with krsna" |"one with the Absolute" |"one with the Lord" |"one with the Paramatma" |"one with the Supersoul" |"one with the Supreme" |"one with the brahma effulgence" |"one with the brahmajyoti" |"one with the cosmic consciousness" |"one with the impersonal Brahman" |"one with the impersonal Brahman" |"one with the purusa" |"one with the spirit whole"

Nectar of Devotion Lectures

The Nectar of Devotion -- Bombay, January 7, 1973:

There are five kinds of mukti: sāyujya-mukti, sārūpya-mukti, sālokya-mukti, sāmīpya-mukti. So sāyujya-mukti, the jñānīs, the nirbheda brahmaṇusandhana, they want to become one with the Supreme. You know this. Monism. That is called sāyujya-mukti. So the enemies of Kṛṣṇa, they get sāyujya-mukti. Or, in other words, the sāyujya-mukti is given to the enemies, not to the friends. But the, there are other muktis. Just like this, take example: darkness. Mukti means you come out from darkness to the light. That is real mukti. Now we are in the material world. This is darkness, tama. Tamasi mā jyotir gamaḥ. This is the Vedic interest. "Don't remain in the darkness."

The Nectar of Devotion -- Bombay, January 7, 1973:

This Vaiṣṇava wants simply to remain in the service of the Lord. They don't aspire for any kind of mukti. Mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi (Cc. Antya 20.29, Śikṣāṣṭaka 4). So this mukti the sāyujya-mukti, means to become one with the Supreme, it not very safe, because there is, there is want of ānanda and knowledge. Simply to become one, that will not help. Therefore he is actually, constitutionally, a small particle of sac-cid-ānanda. So for want of ānanda, he comes again. Thus we have seen many sannyāsīs, they give up this world as brahma satyaṁ jagan mithyā, but they do not get any benefit out of it. Therefore they come down again to open hospitals and schools and philanthropic work. They fall down.

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

Kṛṣṇa cannot be conquered by anyone, by the demons, but he can be conquered by a devotee. Just like Yaśodāmāyī, he has conquered Kṛṣṇa. The whole world is trembled by Kṛṣṇa's prowess, but Kṛṣṇa is trembling before Yaśodāmāyī, or the stick. So He wants to be controlled, because everyone is praying, "My dear Lord, oh, you're so great." Everyone prays like that, but no one shows his stick. (laughter) But He wants, because that is also enjoyment. So sometimes He is disappointed that nobody wants Me to show his stick. Therefore He finds out such a devotee who can show Him stick. (laughter) Kṛṣṇa is so kind. Kṛṣṇa is so kind. So you can become mother of Kṛṣṇa, or you can become father of Kṛṣṇa. What is to become one with Kṛṣṇa? You become father of Kṛṣṇa. The Māyāvādīs they want to merge into the Supreme, but we want to become father of Kṛṣṇa. Why merge? More than Kṛṣṇa. The devotee can beget Kṛṣṇa. Kṛṣṇa accepts that. Yes, I shall become your child. I shall be controlled by your stick.

The Nectar of Devotion -- Vrndavana, November 3, 1972:

This conception of liberation, that "I have become one with the Supreme," it is, to a devotee, just like hell. Kaivalyaṁ narakāyate. They do not give very much value to such conception, to become one with the Supreme. Or liberation, mukti. And the, this is mokṣa-kāmi, those who are aspiring after... Nirbheda-brahmānu-sandhana, without any difference with the Supreme Brahman. That is called mukti, liberation. And tridaśa-pūr ākāśa-puṣpāyate. And the karmīs, they're aspiring after heavenly planets, tri-daśa-pūr. Tri-daśa means thirty. So there are more than thirty millions of demigods in different planetary systems. They are called heavenly planets. So they are ākāśa-puṣpa.

The Nectar of Devotion -- Calcutta, January 28, 1973:

The, the sahajiyās, they also think like that, that by sex one can rise to that platform of merging into the effulgence of Brahman. Even Vivekananda was talking that "This Vaiṣṇava religion is a religion of sex." They have been so much misrepresented. By sexual indulgence, one can become one with the Supreme. This is their theory, very dangerous theory. Therefore these sahajiyās are amongst the thirteen rejected apa-sampradāyas. In the name of Caitanya Mahāprabhu, there are so many apa-sampradāyas. Apa-sampradāya means they present themselves as belonging to the Caitanya cult. But they are not at all bona fide. They are rejected.

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

Real śānti. Caitanya-caritāmṛta therefore says, bhukti-mukti-siddhi-kāmī sakali aśānta. Bhukti means karmīs, simply wanting, possess. That, that possessing labor is also another aśānti, to struggle to possess. So he's aśānta. Mukti, he wants to become God, one with God. And kṛccha sādhana, austerities, penance, so many things he has to do—meditation—just to become God. So that is also troublesome. Where is śānti? Yogis, they're also practicing praṇāyāma, so many āsanas, dhyāna dhāraṇā, āsana, praṇāyāma. So where is śānti? He has to keep his head down and, what is called? Śīrṣāsana. That is also another āsana. Then he has to show magic. Otherwise he'll not be recognized.

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

Our concept is also to become one with God, but not that I become one with God; I agree with God. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). I agree, "Yes, Sir. So long I was foolishly conducted. Now I surrender unto You."

mānasa deha geha yo kichu mora

arpilūn tuyā pade nanda-kiśora

This is surrender. That is oneness. "Now I have surrendered to You everything." Mārabi rākhobi yaiche taṅhārā. This is oneness. "Whatever You like, You can do, You kill me or protect me." Ya icchā taṅhārā nitya dāsa prati tuyā adhikārā: "Because I am Your eternal slave, You can do whatever you like."

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

Simply brahma-bhūtaḥ, to know that I am spirit soul, that is not perfect knowledge. You have to still go further. Therefore in the Śrīmad-Bhāgavatam it is said, dharmaḥ projjhita-kaitavo atra (SB 1.1.2). Śrīdhara Swami says that kaitava. When one thinks artificially that he becomes, he has become liberated, one with the Supreme, that is also kaitava, cheating. He's not. How he can be one with the Supreme Lord? Then how he has become insignificant creature if he's Supreme Lord? Therefore this kind of conception, that "I have become God now," this is also cheating, another cheating. He's cheating, self-deception. He's cheating himself. And what to speak of others. So this kind of oneness, or to become God, they're imperfect knowledge.

Sri Caitanya-caritamrta Lectures

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

Śrī Śukadeva Gosvāmī says, "Here is the Paraṁ Brahman." When he is describing Kṛṣṇa's pastimes with the cowherd boys, so Śukadeva Gosvāmī says, "These cowherd boys are playing with the Supreme Person who is the source of brahma-sukha." Itthaṁ brahma-sukhānubhūtyā. And for the devotees... There are two kinds of transcendentalist: one Brahmavādi and other, Vaiṣṇava. A Vaiṣṇava takes this philosophy, that we are servant. Jīvera svarūpa haya nitya kṛṣṇa dāsa (Cc. Madhya 20.108-109). And the Māyāvādī philosophers, they imperfectly think that they have become one with the Supreme, they have become Nārāyaṇa. That is a misleading philosophy. We should not accept that.

Lecture on CC Adi-lila 7.1 -- Atlanta, March 1, 1975:

Spiritual life means spiritual advancement. But people take it that "Take to religion means to give impetus to our material life." Dharma artha kāma mokṣa (SB 4.8.41, Cc. Ādi 1.90). And when they are disgusted, they want mokṣa. Mokṣa means to become one with the Lord. So these things are going on. But Caitanya Mahāprabhu came to save all these fallen souls. Hīnārtha. Hīnārthādhika-sādhakam. The more one is fallen, he is the better candidate for accepting the cult of Śrī Caitanya Mahāprabhu. Narottama dāsa Ṭhākura sings, patita-pāvana-hetu, tava avatāra: "My Lord, You have incarnated to reclaim the fallen." Patita-pāvana-hetu tava avatāra, mo sama patita prabhu, nā pāibe āra: "If that is Your mission, then I am the most fallen. So my claim is first to receive Your favor because Your mission is to show favor to the fallen. So I am the most fallen. So kindly accept me." In this way he has sung.

Lecture on CC Adi-lila 7.3 -- Mayapur, March 3, 1974:

So yogis, they artificially try to stop the sense activities. That is called praṇāyāma. Dhyāna, dhāraṇā, āsana, praṇāyāma, like that. But that artificial stoppage of sense activities will not be ultimately beneficial. Or thinking that my sense activities may be stopped, I become silent, become one with the supreme—that will also not help us. The real philosophy is, the sense activities must be there, but purified. That is real life. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam (CC Madhya 19.170). Purified. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate.

Lecture on CC Adi-lila 7.3 -- Mayapur, March 3, 1974:

Just like Viśvāmitra Muni. He was a great yogi. So artificially he was trying to stop the sense activities. But it also failed, the attempt. Later on he met one beautiful woman and he failed in controlling the senses. That is the history. He was the biggest yogi, Viśvāmitra Muni. Similarly, there are many so-called jñānīs also, trying to become one with the Supreme. That is also not possible. Ye 'nye 'ravindākṣa vimukta-māninas (SB 10.2.32). Vimukta-māninas, they are thinking that they have become liberated, but that is not the fact. Why it is not fact? Tvayy asta-bhāvād aviśuddha-buddhayaḥ. Because they did not take to the devotional service. Tvayy asta-bhāvād. They have no information of the Supreme Personality of Godhead. Therefore despite their severe austerities and penances and rising to the platform of Brahman realization—āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty (SB 10.2.32)—they fall down.

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

The Māyāvādī philosophers, they cannot understand. Therefore they have been described in the Bhāgavata, vimukta-māninaḥ, aviśuddha-buddhayaḥ (SB 10.2.32). They are thinking that now they have become one with the Supreme, Nārāyaṇa. They address between themselves, "Namo nārāyaṇa," that "Everyone has become Nārāyaṇa." This is their... "Everyone is Nārāyaṇa," that's all right, but still, different. That distinction is made by the Vaiṣṇavas. The same example: The different energies, material energy and spiritual energy, they are different. One is superior, one is inferior.

Lecture on CC Adi-lila 7.7 -- Mayapur, March 9, 1974:

We are also nitya, eternal. Na hanyate hanyamāne śarīre (BG 2.20). We do not die. That is the preliminary knowledge of spiritual understanding, that "I am not this body, I am spirit soul, ahaṁ brahmāsmi, but I am individual." Nityo nityānām. Kṛṣṇa is individual person; I am also individual person. When Kṛṣṇa says that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66), it does not mean that I become one with Kṛṣṇa or merge into the existence of Kṛṣṇa. I keep my individuality, Kṛṣṇa keeps His individuality, but I agree to abide by His order. Therefore Kṛṣṇa says in the Bhagavad-gītā to Arjuna that "I have spoken to you everything. Now what is your decision?" Individual. It is not that Kṛṣṇa is forcing Arjuna. Yathecchasi tathā kuru: (BG 18.63) "Now whatever you like, can do." That is individuality.

Lecture on CC Adi-lila 7.7 -- Mayapur, March 9, 1974:

The devotee is praying that "Somebody is studying the Vedas, somebody is studying the Purāṇas, the smṛtis," śrutim apare smṛtim itare, "and somebody is studying Mahābhārata to understand God." But the devotee says, "I do not want to understand God. I want to worship Nanda Mahārāja, under whose..., in the courtyard of his house the Parabrahman is crawling." That is nandātma... That is the, I mean to say, superior position of nandātmaja, Nanda Mahārāja. So this is philosophy. Ordinary men cannot understand. But Vaiṣṇava philosophy is so nice that instead of becoming one with the Supreme, they want to become the father of the Supreme. This is Vaiṣṇava philosophy. Nandātmāja. Rasika-śekhara. This is also a pleasure. Kṛṣṇa wants to be subordinate to His devotee as son so that He may be punished. He is punishing everyone, but He wants to be punished also. That is His pleasure. And who will punish Him? His father and mother, superior. Or superior lover, Rādhārāṇī, can punish Him.

Lecture on CC Adi-lila 7.80-95 -- San Francisco, February 10, 1966:

When a person becomes frustrated by become a man of religiosity, a rich man of economic development, and satisfaction of sense gratification, when he, one has seen that all these things has not given him any peace of mind, then he wants to become out of this scene and become one with the Supreme. This is called salvationist. So somebody is thinking void, somebody is thinking impersonal Brahman. So the last stage is to become extinguished in the void or impersonalism. That is called salvation. Salvation from this material entanglement. So general people, they have got these four kinds of ideas: religiosity, economic development, sense gratification, and at last monism, or become one with the Supreme. That's all. In the Bengal, there is a proverb that mullah do musjik (?). Mullah do (?). Amongst the Muhammadans, the priest is called mullah. So mullah is going very hurriedly, and a person is asking.

Lecture on CC Adi-lila 7.80-95 -- San Francisco, February 10, 1966:

So Kṛṣṇa, but Caitanya Mahāprabhu says that this emotion, by chanting Hare Kṛṣṇa, developing love of God, is far, far beyond these four principles of perfection, above the idea of becoming one with the Supreme.

pañcama puruṣārtha-premānandāmṛta-sindhu

brahmandi ānanda yāra nahe eka bindu

This pañcama puru... This is fifth dimension. One, religiosity; two, economic development; and three, sense gratification; and four, to become one with the Supreme. So above these four, this is fifth. This is the fifth stage of perfection. What is that? Developing love of Godhead and getting emotion out of that. So Caitanya Mahāprabhu says this emotional stage is so transcendental and so elevated that there is no comparison with the other four principles. The perfection of the other four principles is enjoy to become one with Brahman. Caitanya Mahāprabhu says this brahmānanda is just like a drop in comparison with the ocean. This emotion of transcendental love is compared with the ocean, and this brahmānanda, to become one with the Supreme, is just like a drop out of that ocean. So there cannot be comparison. Caitanya Mahāprabhu said that there is no comparison. Brahmandi ānanda yāra nāhe eka bindu. Kṛṣṇa-nāmera phala-'premā', sarva-śāstre kaya. Kṛṣṇa-nāme: "If you chant Hare Kṛṣṇa, Hare Kṛṣṇa, then the result is that you develop full-fledged love of the Supreme Personality of Godhead."

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

This is very nicely explained here. Try to understand. Caitanya Mahāprabhu says that "Living entities, they are energy of God. They are never God." The Śaṅkarācārya's theory is nullified by evidences from Vedic scripture, just like Bhagavad-gītā, Viṣṇu Purāṇa. So never claim that "We are God." That is most darkest part of your ignorance, when you say that "I am God." There is neither voidness; neither you are God. You are eternal, perpetual blissful, but your blissful is now covered by this māyā. You get out of it, be one with Kṛṣṇa consciousness. Your life is successful. This is this theory.

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

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

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

So bhakti is not very ordinary thing. It begins after one is liberated. The Māyāvādī says that "By bhakti one can become one with God." No. That is not bhakti. That is Māyāvāda. That is mistake. Bhakti means to understand that "I am eternal servant of Kṛṣṇa." This conviction is possible when one is brahma-bhūtaḥ. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati. Brahma-bhūta means "I am part and parcel of Kṛṣṇa," as it is said, sūryāṁśa-kiraṇa, yaiche agni-jvālā-caya, svābhāvika kṛṣṇera... Oh... When one understands this, that "I am... My position is eternal servant," that is brahma-bhūta (SB 4.30.20). Brahma-bhūtaḥ prasannātmā (BG 18.54).

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

So bhedābheda-prakāśa. So the living entity is simultaneously one and different. The two philosophies are going on. One philosophy, Māyāvāda, ahaṁ brahmāsmi, miscalculation, so 'ham—this is to become one. And another philosophy, Vaiṣṇava philosophy—that we are different. But Caitanya Mahāprabhu says that both are true. Bhedābheda-prakāśa. A living entity is one with God and is as different from God. Bhedābheda-prakāśa. One? How one? Because Kṛṣṇa says that "Living entities are My part and parcel." Just like this hand, this finger, is part and parcel of my body, so therefore it is one. But the finger is not the whole body. Different. It is very simple thing. Bhedābheda-prakāśa. Anyone can understand.

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

By forgetfulness if we think that "I am master," that is also mistake. And willingly, if we reply, "Why shall I serve Kṛṣṇa? Let me become Kṛṣṇa," this Māyāvāda philosophy, "Let me become God..." So all these things are māyā. Real position to become... Not become. We are. But to become sane. Now, in madness, we are talking all this nonsense that "I am one with God. I am God." We have to be treated. This treatment is Kṛṣṇa consciousness. By hearing, by chanting—ceto-darpaṇa-mārjanam (CC Antya 20.12)—all the mistakes within our the core of our heart is dispel... Then we come to the understanding.

Lecture on CC Madhya-lila 20.110 -- New York, July 17, 1976:

Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). Because the Māyāvādīs, they think, "What is this nonsense, serving Kṛṣṇa? Kṛṣṇa is māyā. We are not going to serve māyā. We are going to become one with God, with effulgence." That oneness, you can stay within sunshine and be burnt up, but you cannot stay there. After your whims are fulfilled or you become disgusted... But because you have no information of serving Kṛṣṇa, then come down again to this material world and serve māyā—so-called hospitals and other things, philanthropic work. Because they have no information to serve Kṛṣṇa, the result is āruhya kṛcchreṇa paraṁ padam (SB 10.2.32). The Brahman is also paraṁ padam. It is not material; it is spiritual world. But because they have no shelter at the lotus feet of Kṛṣṇa, they fall down again at the shelter of the māyā.

Lecture on CC Madhya-lila 20.112 -- Bombay, November 24, 1975:

So jñānī means when he understands, "By acting for fruitive result, actually I have not gained anything." That is jñānī. One cannot get actually any good result. That is not possible. That is ajñāna. So jñānī means one who understands that "We cannot get any good result by this karma. So let me become one with God." That is... He does not know that is higher expectation. The karmīs are trying to become a big man, a big, very honorable man in the society, or minister or president. But when he is baffled... This is also wanting something, karmī. A jñānī, he wants to stop the small business; he wants to become one with God. That is more dangerous expectation. So that is jñānī. So they also cannot get peace, because there is demand. Karmīs, they want something material, and the jñānīs, they tries to become one with the Supreme. Ekatvam. Ekatvam meaning we make differently, but the jñānīs-sāyujya-mukti, to become one with God. So they cannot be happy also, because there is want. The karmīs, they have got want. They want something. And here also there is want, a different type of want. Karmī wants some material result, immediate sense gratification, and here is also sense gratification. He is expecting something impossible—"I want to become one with God." So they cannot also get peace. That is not possible.

Lecture on CC Madhya-lila 20.112 -- Bombay, November 24, 1975:

In the platform of jñāna there is demand: "I shall become one with God." And karma, there is demand: "I must have the highest form of material happiness." Therefore jñāna-karmādy-anāvṛtam: "without any tinge of jñāna and karma." Anyābhilāṣitā-śūnyam: "all material desires made zero, śūnyam." "Then I become zero?" No. That is your purity. When you are not contaminated by jñāna, karma, yoga, that is your pureness. And that purity, ānukūlyena kṛṣṇānu-śīlanam (CC Madhya 19.167). Simply always be ready to serve Kṛṣṇa. Serve Kṛṣṇa.

Lecture on CC Madhya-lila 20.137-142 -- New York, November 29, 1966:

God is so kind, Kṛṣṇa is so kind, that He becomes just... Ajito 'pi. Nobody can conquer Him, but He becomes conquered by this kind of devotional service. You see? Ajito 'pi jito 'py asi. He becomes conquered. This is the process of conquering. What is the use of becoming one with God? You can conquer Him. You can have Him within your grips. Such is the process, devotional service. It is stated here. Ataeva. Therefore, Lord Caitanya concludes, ataeva 'bhakti'-kṛṣṇa-prāptyera upāya. Therefore, if you want Kṛṣṇa, then bhakti, the devotional service, is the only way.

Lecture on CC Madhya-lila 22.21-28 -- New York, January 11, 1967:

The impersonalists think that simply by cultivating knowledge that "I am not matter; I am spirit," or "I am one with the Supreme Spirit; I am now... Out of ignorance, I am thinking different, but when I am fully elevated to the platform of knowledge, then I become liberated." But the..., there is no answer that "Why you have become conditioned?" The impersonalists think that "I am one with the Supreme. Now, due to my ignorance, I have forgotten that I am the Supreme." Because they do not recognize the Supreme Personality of Godhead, so they think that impersonal conception of the spirit soul: "I am now... Out of ignorance, I am thinking matter, but as soon as my ignorance is over, I shall become one with the Supreme." So this is the theory of the impersonalists. But they... They cannot give any answer that "Why you have become under the influence of ignorance?

Lecture on CC Madhya-lila 25.29 -- San Francisco, January 21, 1967:

God is addressed, Kṛṣṇa is addressed as lotus-eyed. His eyes are very nice, so His another name is Aravinda, Aravinda-akṣa. Akṣa means eyes, and aravinda means lotus flower. So one devotee is praying: ye, persons those; aravindākṣa, O the lotus-eyed God. There are persons who, ye 'nye 'ravindākṣa vimukta... They are falsely thinking that "I am now liberated. I have become one with God." Falsely thinking. It is just like on some purchasing matter that we have become one with God. Bhāgavata says, "What, fool, you have become one with God? You are being kicked by the laws of nature. Why do you think foolishly that you are one with God?" So ye 'nye 'ravindākṣa vimukta-māninaḥ. Vimukta-māninaḥ means they are thinking that "I am now liberated. I have become one with the Supreme." Te, aviśuddha-buddhayaḥ. Their intelligence is not purified.

Lecture on CC Madhya-lila 25.29 -- San Francisco, January 21, 1967:

He aravindākṣa, "O the lotus-eyed," āruhya kṛcchreṇa, "to become one with You, they perform severe austerity." That requires, of course... Śaṅkarācārya recommended monism. Oh, nobody can follow his strict principle. So we simply say that "We are follower of Śaṅkarācārya." You cannot approach even the shadow of Śaṅkarācārya. He was so strict and so disciplinary. He would... They are... According to Śaṅkara-sampradāya, everyone must take first of all sannyāsa. Sannyāsa means this renounced order of life. There is no question, those who are enjoying this material life, for them to understand Śaṅkara philosophy. It is another foolishness.

Sri Isopanisad Lectures

Sri Isopanisad, Mantra 7 -- Los Angeles, May 9, 1970:

"One who always sees all living entities as spiritual sparks, in quality one with the Lord, becomes a true knower of things. What is there as illusion or anxiety for him?" This realization is Kṛṣṇa consciousness. There are different kinds of realization, but ekatvam, a qualitatively oneness, is always there. The brahmavādi, impersonalist, they think that we are cent percent one with the Lord or the Supreme Absolute Truth, but that is not a fact. If one is cent percent one with the Supreme Lord, then how he has come under the control of māyā? This question, they cannot answer.

Sri Isopanisad, Mantra 7 -- Los Angeles, May 9, 1970:

Kāma lobha, lust and greediness. That is the sign of passion and ignorance. And when you are in goodness, then you can see things as they are. Then you can see yourself, that you are not matter; you are spirit soul. And if you make further advance, then you understand that "I am eternal part and parcel of the Supreme Lord, the fiery spark." So that ekatvam anupaśyataḥ, in this verse, ekatvam, that qualitatively one, not quantitatively. You are one with God qualitatively. You cannot be equal with God quantitatively. That ekatvam.

Sri Brahma-samhita Lectures

Lecture on Brahma-samhita, Lecture -- New York, July 28, 1971:

One who has known perfectly well that Kṛṣṇa, Vasudeva, is the source of everything, sa mahātmā su-durlabhaḥ, such kind of mahātmā is very rare. You can find out so-called mahātmās with great beard, mustaches and... But that is different mahātmā. That is not mahātmā. They are sometimes durātmā, because they want to encroach on the rightful position of Kṛṣṇa. They want to become one with Kṛṣṇa. Suppose if there is servant in your office, and if he tries to occupy your seat, would you like him, if you understand that your, "This servant is trying to occupy my seat"? Similarly, any living entity who is trying to become God, he's not very much liked by God. He cannot become God, but this very endeavor, to become God, to become a competitor of God, is not very much liked.

Festival Lectures

Janmastami Lord Sri Krsna's Appearance Day -- Bhagavad-gita 7.5 Lecture -- Vrndavana, August 11, 1974:

The actual jñānī means māṁ prapadyate. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). That is education. The education does not mean to become atheist, "There is no God. I am God, you are God, everyone is God." This is not education. This is ajñāna. The Māyāvādīs, they think that they have become one with God. That is not education. That is described in the Śrīmad-Bhāgavatam: ye 'nye 'ravindākṣa vimukta-māninaḥ. They are thinking that they have become liberated, but actually, aviśuddha-buddhayaḥ (SB 10.2.32), their intelligence is not purified. Therefore falsely claiming. If one is God, then how he has become dog? This much common sense there is not. God is God; dog is dog. This Dvaitavāda philosophy is perfect. Acintya-bhedābheda, simultaneously one and different.

Sri Vyasa-puja -- Hamburg, September 5, 1969:

So this is the feeling of a devotee. Generally, those who are followers of speculative process, or jñāna-mārga, they finally reach to understand that he is one with the Supreme Absolute Truth. Ahaṁ brahmāsmi. But the devotional service is so nice that a devotee is not satisfied that "I am one with the Supreme," but by his service he becomes greater than the Supreme. Just like Nanda Mahārāja. He is not anxious to become one with God, but he underwent so great penances that he became the father of God. That is possible. A devotee is so great that he can pray the Supreme Lord as his son. Of course, it is a very subtle science for understanding of spiritual knowledge. So today Nanda-mahotsava is celebrated because the father of Kṛṣṇa... Ajo 'pi sann avyayātmā bhūtānām īśvaro 'pi san, in the Bhagavad-gītā it is said. Although God is unborn and He is the Supreme, still, by love, He accepts one of His devotees as His father and appears as his son.

Arrival Addresses and Talks

Arrival -- Chicago, July 3, 1975:

Nitāi: "The same is applicable in all other fields; no one is serious about the problems of life. Even those who are on the path of salvation desire to become one with the Absolute Truth and desire to commit spiritual suicide for sense gratification."

Prabhupāda: That is also another sense gratification, to become one with the Supreme.

Nitāi: "But the Bhāgavatam says that one should not live for sense gratification. One should satisfy the senses only insofar as it is required for self-preservation..."

Prabhupāda: We don't say that "Stop altogether." No. We say, "No illicit sex." We don't say, "No sex." So we should indulge in sense gratification as far as it is required for the maintenance of the body, and balance time, we shall save for brahma-jijñāsā. This is civilization. Otherwise it is animal civilization. So that has come now. So the American people, the leaders, they are now thinking, "What to do?" And call big, big men, and give our program, "Here is to do. Come here to do." This is opportunity. Then?

Initiation Lectures

Talk, Initiation Lecture, and Ten Offenses Lecture -- Los Angeles, December 1, 1968:

So this mantra is chanted with surrender, namaḥ. Nothing can be done without surrender because our, this conditional life is rebellious life. We have rebelled against the supremacy of the Personality of Godhead. That is conditioned life. There are so many theses to support this rebellious condition. Somebody is thinking that "I am one with God"; somebody is thinking, "God is dead"; somebody is thinking, "There is no God"; somebody is thinking, "Why you are searching God? There are so many Gods loitering in the street." So in this way many theses are there. All of them are different symptoms of rebellious condition. The sum and substance... Just like atheists, they are boldly saying, "There is no God." Now..., but the impersonalists saying, "There may be God, but He has no head, He has no tail. That's all." So in this way our condition is rebellious condition. Therefore Bhagavad-gītā instructs that "You surrender." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66).

Initiation of Lokanatha dasa -- New Vrindaban, May 21, 1969:

Just like your earring. That is gold. So that gold is not equal to the gold mine. That gold mine is different. Therefore the philosophy is, "simultaneously one and different." We are, every one of us, we are simultaneously one with God and different from God. One in quality. The quality of God is also in me. I am of the same quality. Just like a drop of sea water and the vast water, ocean. The quality analytical, chemical composition, is the same, but the quantity of component parts are different. This is called acintya-bhedābheda-tattva: "inconceivably, simultaneously one and different." The Māyāvāda philosophy, they say that "We are God. Everyone is God." But we say that "Yes, everyone is God, but not that God, the Supreme God."

Lecture at Initiation Fire Sacrifice -- Los Angeles, July 16, 1969:

So this mantra suggests that either you are contaminated or not contaminated... It is not that... The Māyāvādī philosophers, they say that so long we are contaminated in the māyā, we can adopt any means of self-realization, and after self-realization, when we become liberated, we become one with the Supreme and there is no more any work. This is partially true. Partially true means when actually you realize yourself, then you have no material activities. That is the sign of self-realization.

Initiation Lecture -- Hamburg, August 27, 1969:

Just like you citizens of this German state, what you are meant for? You are meant for rendering service to the state. Similarly, the whole... This is a small state. America is a small... Or this planet is a small state. But there is a huge state which is called the cosmic manifestation. That state belongs to Kṛṣṇa, or God. So naturally, you have to render service to the supreme state, supreme will. Then it is all right. Your independence is there. So long you are rendering service to the state properly, your independence as citizen is there. But as soon as you rebel against the state, your independence is gone. Similarly, our, this conditional life is due to our rebellious condition towards God. As soon as we agree surrender and be one with Him by transcendental loving service, the whole thing becomes adjusted. So Kṛṣṇa consciousness movement means to teach people and to give them practical suggestion and help to.

General Lectures

Lecture to Technology Students (M.I.T.) -- Boston, May 5, 1968:

As we are living entity, He is also living entity. But He is the chief living entity. Nityo nityānāṁ cetanaś cetanānām. He's the leader of all living entities. Eko bahūnāṁ vidadhāti kāmān. That one Supreme is supplying all the necessities of these many. So living entities... Just like sparks of the fire. The fire is..., big fire is one, but the sparks, there are millions. Similarly, we are all qualitatively one with God. Just like fire and fire sparks. Qualitatively all of them are fire, but the big fire and small fire is different. Similarly, we are also of the same quality as God, but we are very minute and God is great.

Lecture at Engagement -- Boston, May 8, 1968:

Because you are American it does not mean that you are on the equal level with the president. Is it not a fact? Similarly, we are qualitatively one with God. Qualitatively means that whatever you have got as spirit soul, the same thing is also in God. There is no difference in quality. Just like you take a drop of water from the vast Atlantic sea and you chemically analyze the ingredients. The composition of the drop of water is equal to the composition of the vast Atlantic water. Drop of water is equal to the vast mass of water in the Atlantic Ocean. Similarly, you are a spark of the Supreme Spirit Soul. You have got all the chemical qualities or composition as God has. But God is great; you are minute. He is infinite; you are infinitesimal.

Lecture at Engagement -- Boston, May 8, 1968:

So our philosophy, the Vedānta philosophy, acintya-bhedābheda: we support the philosophy of simultaneously being one and different from God. Simultaneously. We are qualitatively one with God, but quantitatively we are different. That is our philosophy. That is Vaiṣṇava philosophy. So advaitavāda and dvaitavāda, they are facts. Dvaitavāda means different, and advaitavāda means nondifferent. So we are both nondifferent in quality, different in quantity. That is perfect philosophy.

Lecture Engagement -- Montreal, June 15, 1968:

Disagreements between one person to another is due to this contaminated consciousness. I think some way; you think otherwise. Therefore we do not agree. But originally, your consciousness and my consciousness were one. And what is that one? That conscious, pure consciousness, is "God is great, and I am His eternal servant." That is pure consciousness. As soon as we want to imitate or artificially want to become one with God, immediately the contamination begins. There is a Bengali verse in which it is stated that,

kṛṣṇa bhuliya jīva bhoga vāñchā kare

pāśate māyā tāre jāpaṭiyā dhare

The English translation is that "When an individual soul forgets his eternal relationship with God and tries to lord it over the material nature or resources, that condition, that forgetful condition, is called māyā, or illusion." So at the present moment, especially in this age, the forgetfulness of our eternal relationship with God is very strong.

Lecture -- Seattle, October 2, 1968:

Just you go on the coast of the Pacific beach, you'll find some land. Sometimes it is covered by water and sometimes it is open land. This is marginal. Similarly, we spirit souls, although we are constitutionally one with God, but sometimes we are covered by māyā and sometimes we are free. Therefore our position is marginal. When we understand our real position, then... The same... Just like the same example. Try to understand. On the beach you'll find a certain portion of land which is sometimes covered by water, and again it is land. Similarly we are sometimes covered by māyā, the inferior energy, and sometimes we are free. So we have to maintain that free state.

Lecture -- Los Angeles, November 13, 1968:

The Supreme Personality of Godhead, who is, I mean to say, afraid, who is fearful by everyone, Yaśodā..., and Kṛṣṇa has become fearful to Yaśodā: "My dear mother, kindly do not bind Me. I shall obey your orders." So Yaśodā has become more than God, more than Kṛṣṇa. The Māyāvādī philosophers, they want to be one with Kṛṣṇa or one with Lord, but our philosophy is to become more than Kṛṣṇa. (laughter) Why one with Kṛṣṇa? More than Kṛṣṇa. And actually He accepts. He makes His devotee more than Kṛṣṇa. Just like Arjuna and Kṛṣṇa. Kṛṣṇa took the part of a driver, and he was the hero of the fight. Actually, Kṛṣṇa was the hero, but He gave position to His devotee: "You become the hero, I shall become your charioteer." That's all.

Lecture -- Los Angeles, November 13, 1968:

Just like a father wants a son to see him more than himself. If a father is an M.A., he wants to see his son M.A., Ph.D., or something more. He's satisfied. He'll not tolerate anybody to become more than him, but he'll tolerate if his son becomes more than him. I'm giving you a crude example. Similarly, Kṛṣṇa, or the Lord, wants to see His devotee more than Himself. That is His pleasure. He takes pleasure in that. So to become a devotee is not ordinary thing. You see. He has got the chance to become more than God. Why equal with God, one with God? No. More than God. Yes. That is our philosophy.

Lecture -- Los Angeles, November 13, 1968:

The gopīs, they are... Gopīs or the motherly gopīs, just like Yaśodā and ladies, offer their, loving Kṛṣṇa as son, and the younger girls, they're loving Kṛṣṇa as husband, as lover. So in this way in Vṛndāvana there are different transcendental mellows of loving affairs. So the cows are on the śānta, dāsya-rasa, giving service, just like master and servant. They are situated in this transcendental humor. But they're all one with Kṛṣṇa. Nobody is inferior than Kṛṣṇa, but the relationship is exchange of loving service. That's all.

Lecture Excerpt -- Los Angeles, February 9, 1969:

We have come to this material world being conditioned by the laws of material nature; therefore our so-called independence is bogus. There is no independence. We are completely under the grip of material nature, so therefore we are separated. When we are again joined with Kṛṣṇa, then we are one with Kṛṣṇa. Just like this finger is one with this body; although it is called finger, but it is the same. The importance of the finger is as good as the whole body. Similarly, when we shall join again with Kṛṣṇa, then we become as good as Kṛṣṇa, advaya-jñāna, absolute.

Lecture Excerpt -- Los Angeles, February 9, 1969:

So Kṛṣṇa's part and parcel is also one with Kṛṣṇa. In the spiritual world there is no two. All one, one unit. This will take time to understand. Theoretically we can understand. And here, in this material world, we are all separated. Therefore, just like if electric bulbs are separated from the powerhouse, practically it has no value, similarly, so long we are separated from Kṛṣṇa, we have no value. Sthānād bhraṣṭāḥ patanty adhaḥ. Sthānād bhraṣṭāḥ patanty adhaḥ. Sthānāt means from the right position one falls down. So by Kṛṣṇa consciousness, by reviving your Kṛṣṇa consciousness, by engaging yourself in Kṛṣṇa's service, you revive your original position. That is called liberation.

Lecture -- Boston, April 25, 1969:

"After many, many transmigration, or changing the body..." We should always remember that our, this Kṛṣṇa consciousness begins from the fact that we living entities, we are not material product. We are part and parcel of God. We are qualitatively one with God but quantitatively different from Him. That is our philosophy. Living entity and God, as it is stated in the Bhagavad-gītā, they are qualitatively one. God is also a living entity like you and me, but He is qualitatively unlimitedly powerful. That is the difference.

Conway Hall Lecture -- London, September 15, 1969:

There are many places. Bhayaṁ dvitīyābhiniveśataḥ syād īśād api etasya viparyayo 'smṛtiḥ. Viparyayo 'smṛtiḥ means converted thinking. I'm not this, any product of this material world, but I am thinking, "I am American," "I am Indian," "I am Englishman," "I am German," "I am Chinaman," "I am Russian," or "I am cats and dogs." There are so many. These are all designations. These are all designations. My real identity is ahaṁ brahmāsmi: "I am Brahman. I am the part and parcel of the Supreme Brahman. Qualitatively, I am one with God." Just like a particle of gold is also gold. A small particle of the ocean is also salty. The chemical composition of the small particle of ocean water is the same as the big ocean. So qualitatively, I am one with God, or Kṛṣṇa. When we speak of Kṛṣṇa, you'll please understand that I am meaning God. Because Kṛṣṇa means all-attractive.

Lecture at Boys' School -- Sydney, May 12, 1971:

Just like I know something about my body or I know something about this world. Similarly, there is another ātmā, supreme ātmā, who knows everything of this universe. He is sometimes called God or the Paramātmā or Kṛṣṇa, whatever He..., according to different language. So that God is also knower; you are also knower. So far knowing capacity is concerned, you are one with God. Because Kṛṣṇa or God is cognizant, you are also cognizant. But you are cognizant with very limited sphere, and He is cognizant unlimitedly everywhere. That is the difference. So try to understand Paramātmā and jīvātmā. Jivātmā is a small, and Paramātmā, or God, is great. That you know, every one of you. You say, "God is great," but how He is great, that we do not know. That we have to know. That is called God consciousness or Kṛṣṇa consciousness.

Lecture at Caitanya Matha -- Visakhapatnam, February 19, 1972:

The jīva are explained in the Bhagavad-gītā as part and parcel of Kṛṣṇa. The example is given, just like the fire, big fire, and the sparks. The sparks are small, but, but in quality they are fire. They are not different from fire. If a spark of fire falls on your cloth, it will immediately burn. So the burning quality is there, either in the big fire or the small fire. Therefore, qualitatively we are one with God. The quality of burning. Another example is just like the drop of the ocean water. Chemical composition of this drop of ocean water is the same as the chemical combination of the big mass of water. So Kṛṣṇa, He is all-powerful. We are also powerful. Kṛṣṇa can create. We also can create. Kṛṣṇa can create, just like innumerable planets floating in the air. We can create a small, teeny aeroplane or sputnik flying in the air. You see. So the creative power is there, but there is far difference between Kṛṣṇa's creative power and my creative power.

Lecture at Christian Monastery -- Melbourne, April 6, 1972:

Now these sparks, they are also fire, but not as big as the original fire. But they are fire. Therefore our philosophy, we, following the footsteps of Lord Caitanya Mahāprabhu: acintya bhedābheda-tattva. The difference is simultaneously we are one with God and different from God. One in quality. God is spirit; we are also spirit. He is Supersoul; we are individual. But God is great, and we are minute fragment. That is difference. Therefore, simultaneously we are one and different, one in quality but different in quantity. You accept also, "God is great." And we say that nobody can be greater than God, neither anyone can be equal to God. That is our philosophy.

Lecture -- Tokyo, May 1, 1972:

The Māyāvādī philosophy, they say that we are the same with God, but we are now covered by māyā, and as soon as we are free from this māyā's covering, we become again one with the Supreme. This is Māyāvāda philosophy. Practically, the Vaiṣṇava philosophy, also the same, but only difference is that the jīvātmā, he is eternal servant of the Supreme Lord. Actually, if we scrutinizingly study, our constitutional position is to render service. Any one of us who are sitting here, everyone is servant. Nobody can say that "I am master." We are thinking like master, but actually we are all servants—anyone—either you are servant of your family or you are servant of your country or you are servant of your senses.

Lecture -- Tokyo, May 1, 1972:

So this disease, this is called material disease. I want to lord it over the material nature, and when I fail to lord it over, then I want to become one with God. Of course, there are five kinds of liberation: sāyujya sārūpya sāmīpya sālokya. By liberation you can become one with God. That is not very difficult. If you want to become, merge into the existence of God, that is not very difficult job. God is all-powerful. You are emanation from God. Janmādy asya yataḥ (SB 1.1.1). So if you want to... Sāyujya mukti. If you want to finish your individuality and merge into the existence of God, that is not very difficult job. Even the enemies of Kṛṣṇa—Kaṁsa, Jarāsandha, Dantavakra, Śiśupāla, and many demons—they also merged into the existence of Kṛṣṇa. The enemies also given the liberation to merge into the existence of Kṛṣṇa. That is not very difficult job. But to keep your individuality and serve the Supreme Personality of Godhead, that is your actual position, constitutional position. That mukti... The Vaiṣṇava philosophers, they want that mukti.

Lecture on Science of Krsna -- Hyderabad, April 14, 1975:

So the propounder of Māyāvāda philosophy is Śaṅkarācārya and other Vaiṣṇava ācāryas, Madhvācārya, Rāmānujācārya, Nimbārka, Viṣṇu Svāmī, practically they are all one opinion. There is no, they differ from Śaṅkarācārya. And if we study philosophy intelligently, then we can understand that living being, jīva, how he can become one with the Supreme? Then why he has become jīva? Jīva is eternally. In the Bhagavad-gītā it is stated, mamaivāṁśo jīva-bhūtaḥ jīva-loka sanātana (BG 15.7). Sanātana. Sanātana means eternally. He is fragmental parts of the Supreme. Not that by māyā he is thinking fragmental parts, but actually he is one. That is Māyāvāda philosophy. But Kṛṣṇa does not say that. Kṛṣṇa says, sanātana.

Lecture on Science of Krsna -- Hyderabad, April 14, 1975:

We are part and parcel sanātana, eternally. But in quality we are one. In quality we are one. Kṛṣṇa is eternal. We are eternal. Kṛṣṇa is spirit. We are spirit. Kṛṣṇa is also person. We are also person. In this way, we are one but He is the great, and we are servants. This is actual position. And if we claim that after being freed from māyā, we shall become one with the Supreme, that is called Māyāvāda. We eternally, we are separate. Dvaitavāda. That is Madhvācārya's philosophy, dvaitavāda. So if you consider very cool-headed, then Vaiṣṇava philosophy is the best, not this Māyāvāda philosophy.

Lecture -- Nellore, January 4, 1976:

Kṛṣṇa says that "These jīvas, they are My part and parcel." So gold mine and gold earring, both of them are gold, but the quantity of gold in the earring and the quantity of gold in the mine is not the same. This is right understanding. There are two classes of philosophers. One is thinking that "I am one with the Supreme"—monism, or brahma-līna. And the Vaiṣṇava, they are thinking that "We are different from God"—that is the fact—"and God is great, and we are very, very small, minute fractional part of God." So bheda abheda. So Caitanya Mahāprabhu summarizes that bheda and abheda both. In quality we are abheda, but in quantity we are bheda.

Departure Talks

Departure Lecture -- London, March 12, 1975:

For the Māyāvādī who wants to become one with the Supreme... You can become one. One means the same thing, a small portion of the water. But our philosophy is not to mix up with the water superficially but enter into the water and live there like fish, big, big fish. That is our philosophy. What is the use of becoming one with the water? Go within the water and live there like a whale fish, perpetually. That is our philosophy. So that is secure philosophy, because as soon as actually you become a big fish within the water, there is no question of evaporation.

Philosophy Discussions

Philosophy Discussion on Hegel:

Śyāmasundara: So he says that these two things are opposing, idea and substance, they are thesis and antithesis but the spirit contains both of them so it is the synthesis.

Prabhupāda: Yes. That we agree. Viruddha (Sanskrit), viruddha, contradictory thing can be adjusted in Kṛṣṇa. Because what is viruddha, opposite, that is also coming from Kṛṣṇa, and what is substance, that is also coming from Kṛṣṇa. We are thinking viruddha. Just like this same example, cooler and heater. They are opposite but they are coming from electricity. Therefore in electricity power, both can be adjusted(?). You can say, "Electricity can be cooler, electricity can be heater." That is called viruddha (Sanskrit). Contradictory things adjusted in Kṛṣṇa. Inconceivable, therefore we say inconceivable. Simultaneously one and different. That is our philosophy. Simultaneously we are all equal, one with God, and different. In our..., this material world, it is impossible to think like that, therefore it is called inconceivable.

Philosophy Discussion on Henri Bergson:

Hayagrīva: This is the continuation of Bergson.

Prabhupāda: Now, the Māyāvādī philosophers, they, possessing poor fund of knowledge, they want to kill this individuality. But that is not possible. Kṛṣṇa says that you shall remain individual perpetually. There is no question of stopping. Mamaivāṁśo jīva-bhūta jīva-loka sanātanaḥ (BG 15.7). They, perpetually you are individual, God is also individual. So to..., killing the individuality is not possible, but this is a false notion that "I kill my individuality and become one with God, then I will be perfect." That is not possible. You cannot become one with God. You keep your individuality. So even though if for the time being you think that "I am now merged in the existence of God," but on account of our individuality you shall again fall down.

Philosophy Discussion on Soren Aabye Kierkegaard:

Śyāmasundara: Just like we might say surrender. The self wills...

Prabhupāda: There is no question of surrender. To become self, that is the Māyāvādī, that I become one with the Supreme Self.

Śyāmasundara: No. He means as a part and parcel of God, because he says, "Faith is the self willing to be itself, authenticity, and to stand transparently..."

Prabhupāda: Then it can be understood that I am part and parcel of the Supreme. So when I remain as part and parcel, that is called faith.

Philosophy Discussion on Karl Marx:

Prabhupāda: Therefore these things have been forbidden for persons who are advanced in this Kṛṣṇa consciousness. Because if you have got all these material desires, then you cannot become Kṛṣṇa conscious. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). These are called anyābhila, desiring something for material profit. So, bhakti is anyābhilāṣitā-śūnyam, one must be completely free from all these desires, material desires. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy anāvṛtam (CC Madhya 19.167), without any aspiration for resultant action of knowledge and karma. Knowledge means, just like the jñānīs, they are cultivating knowledge, but their aim is how to become one with God. That is their aim. That means here he says to get a position to his satisfaction, now he wants to get the position of God. Let us say I am superficially (indistinct) that he is a sannyāsī, he does not possess anything but by his sacrificing all position it this world he wants to get possession of the Supreme Lord. He is (indistinct) that I have given up everything but I want to (indistinct) of your (indistinct). So this is going on. (indistinct) vairāgya. (indistinct) vairāgya.

Philosophy Discussion on Karl Marx:

Prabhupāda: One. One with God. That means (indistinct). Here, he could not enjoy. There are so many impediments. Therefore brahma satyaṁ jagan mithyā. This is all mithyā. So I become one with Brahman. This is jñānī. And karma means that I work hard, I get some result, and I enjoy. Karma-phala. But bhakti means that one should be completely free from all these desires. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy anāvṛtam (Brs. 1.1.11). One should not be covered with the results of jñāna and karma. Then what is bhakti? Ānukūlyena kṛṣṇānuṣīlanam (CC Madhya 19.167). Simply to cultivate Kṛṣṇa consciousness if favor of Kṛṣṇa. Not in my favor. So long you think anything in your favor, that is not bhakti. So where is this mentality? You give up Kṛṣṇa, you replace Kṛṣṇa with the state, that how you can get your mentality, nothing in my favor, everything in favor of the state. It is impossible, but these rascals try. (indistinct) simply (indistinct). Just like Stalin.

Philosophy Discussion on Socrates:

Prabhupāda: Two business. So when one becomes self-realized, these two things are conspicuous by absence: no more hankering, no more lamenting. The karmīs are hankering; the jñānīs, they are also expecting to become one with God, to merge into the existence of God. That is also hankering. The yogis, they are hankering after some magic power so they can befool others that he has become God, "I can manufacture gold, I can fly in the sky," and foolish people after them. Intelligent person will see, "What is this perfection? Even if he can fly in the sky, there are so many birds are flying. What is the difference between this flying and that flying?" So he doesn't care. So these are not perfection. But they, people, foolish people, they think it is perfection.