Expressions researched:
"our philosophy is that"
|"our philosophy is this"
Lectures
Bhagavad-gita As It Is Lectures
The other day in Paris one press reporter came to me, the Socialist Press. So I informed him that "Our philosophy is that everything belongs to God."
Lecture on BG 2.9 -- London, August 15, 1973: The other day in Paris one press reporter came to me, the Socialist Press. So I informed him that "Our philosophy is that everything belongs to God." Kṛṣṇa says bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). "I am the enjoyer, bhoktā." Bhoktā means enjoyer. So bhoktāraṁ yajña-tapasāṁ. Just like this body is working. The whole body is working, everyone's, to enjoy life, but wherefrom the enjoyment begins? The enjoyment begins from the stomach. You have to give sufficient nice foodstuffs to the stomach. If there is sufficient energy, we can digest. If sufficient energy, then all other senses become strong. Then you can enjoy sense gratification. Otherwise it is not possible. If you cannot digest.... Just like we are now old man. We cannot digest. So there is no question of sense enjoyment. So sense enjoyment begins from the stomach. The luxuriant growth of the tree begins from the root, if there is sufficient water. Therefore the trees are called pada-pa. They drink water from the legs, the roots, not from the heads. Just like we eat from the head. So there are different arrangements. As we can eat from the mouth, the trees, they eat from their legs. But one must eat. Āhāra-nidrā-bhaya-maithuna. Eating is there, either you eat through your legs or your mouth or your hands. But so far Kṛṣṇa is concerned, He can eat from anywhere. He can eat from hands, from legs, from eyes, from ears, anywhere. Because He is complete spiritual. There is no difference between His heads and legs and ears and eyes. That is stated in the Brahma-saṁhitā,
- aṅgāni yasya sakalendriya-vṛttimanti
- paśyanti pānti kalayanti ciraṁ jaganti
- ānanda-cinmaya-sadujjvala-vigrahasya
- govindam ādi-puruṣaṁ tam ahaṁ bhajāmi
(Bs. 5.32)
So as in this body our sense enjoyment should begin from the stomach, similarly, as the tree begins developing luxuriantly from the root, similarly, Kṛṣṇa is the origin of everything, janmādy asya yataḥ (SB 1.1.1), root. So without Kṛṣṇa consciousness, without pleasing Kṛṣṇa, you cannot be happy. This is the system. Therefore how Kṛṣṇa will be pleased? Kṛṣṇa will be pleased that... We are all Kṛṣṇa's sons, God's sons. Everything Kṛṣṇa's property. These are fact. Now, we can enjoy taking prasādam of Kṛṣṇa, because He is the proprietor, bhoktā, enjoyer. So everything should be given first to Kṛṣṇa, and then you take the prasādam. That will make you happy. That is stated in the Bhagavad-gītā. Bhuñjate te tv aghaṁ pāpaṁ ye pacanty ātma-kāraṇāt: (BG 3.13) "Those who are cooking for eating themselves, they are simply eating sin." Bhuñjate te tv aghaṁ pāpaṁ ye pacanty ātma... Yajñārthāt karmaṇo 'nyatra loko' yaṁ karma... Everything should be done for Kṛṣṇa, even your eating, anything. All sense enjoyment, you can enjoy. But after Kṛṣṇa has enjoyed. Then you can eat. Therefore Kṛṣṇa's name is Hṛṣīkeśa. He is the master. Master of the senses. You cannot enjoy your senses independently. Just like the servant. Servant cannot enjoy. Just like the cook cooking very, very nice foodstuffs in the kitchen, but he cannot eat in the beginning. That is not possible. Then he will be dismissed. The master first of all must take, and then they can enjoy all the nice foodstuffs.
Our philosophy is that we prepare nice foodstuff and we offer to Kṛṣṇa, and after He has eaten, then we take it.
Lecture on BG 2.11 -- Edinburgh, July 16, 1972: You have to understand only three things then you become peaceful. What is that? The first thing is that "God is enjoyer, I am not enjoyer." But here, our mistake is, everyone is thinking, "I am enjoyer." But actually, we are not enjoyer. For example, because I am part and parcel of God... Just like my hand is part and parcel of my body. Suppose the hand catches one nice fruit cake, nice palatable cake. The hand cannot enjoy it. The hand picks it up and puts it in the mouth. And when the mou..., it goes into the stomach, when the energy is created by eating that food, that is enjoyed by the hand. Not only by this hand—this hand also, the eyes also, legs also. Similarly, we cannot enjoy anything directly. If we put everything for the enjoyment of God and then when we take, participate in that enjoyment, that is our healthy life. This is the philosophy. We don't take anything. Bhagavat-prasādam. Bhagavat-prasādam. Our philosophy is that we prepare nice foodstuff and we offer to Kṛṣṇa, and after He has eaten, then we take it. That is our philosophy. We don't take anything which is not offered to Kṛṣṇa. So we are saying God as the supreme enjoyer. We are not enjoyer. We are all subordinate. So bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). And God is proprietor of everything. That's a fact.
Karmīs are constructing big, big houses, skyscraper houses. The purpose is to enjoy himself. The same thing, bhūmir āpo 'nalo vāyuḥ, mixing together, brick or stone or cement, if it is used for Kṛṣṇa, then it is yukta-vairāgya. So our philosophy is that.
Lecture on BG 7.4 -- Vrndavana, August 10, 1974: So separated energy, in this way you have to understand, that although this energy is separated from Kṛṣṇa, it can be used for Kṛṣṇa. And when it is used for Kṛṣṇa, then it is spiritual. It is no more material. Material means forgetfulness. Karmīs are constructing big, big houses, skyscraper houses. The purpose is to enjoy himself. The same thing, bhūmir āpo 'nalo vāyuḥ, mixing together, brick or stone or cement, if it is used for Kṛṣṇa, then it is yukta-vairāgya.
- anāsaktasya viṣayān
- yathārham upayuñjataḥ
- nirbandhaḥ kṛṣṇa-sambandhe
- yuktaṁ vairāgyam ucyate
So our philosophy is that. Although this material world, bhūmir āpo 'nalo vāyuḥ (BG 7.4), they are separated from Kṛṣṇa, we can use it for Kṛṣṇa. Just like the same example: The tape recorder, it is material, but it can be used for Kṛṣṇa's purpose. We are writing books, recording in the tape recorder. That nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. There is no need of giving up this bhūmir āpo 'nalo vāyuḥ, as the Māyāvādī philosopher says. You can utilize. After all, it is Kṛṣṇa's energy. This is the best philosophy, that one man's property should be used for the proprietor. That is the best use.
Although Kṛṣṇa warns, "Don't speak to these classes of men," we take the risk. Because our philosophy is that—not my philosophy; that is Vaiṣṇava philosophy—that others may go, they may be delivered.
Lecture on BG 18.67-69 -- Ahmedabad, December 9, 1972: Although we are warned not to speak to the rascals, but still, we are flattering, "My dear sir, please hear, please hear, please hear. Please give up this habit. Please do it." So to turn one man to Kṛṣṇa consciousness we have to shed hundred tons of blood. So therefore it is warned. We are not easy-going, that not to preach. We have taken the risk to preach. And it has, it is becoming successful. People will take it. So although Kṛṣṇa warns, "Don't speak to these classes of men," we take the risk. Because our philosophy is that—not my philosophy; that is Vaiṣṇava philosophy—that others may go, they may be delivered. Prahlāda Mahārāja said that "My dear Lord, for my personal self, I do not bother. I have no problem. I am simply thinking of these fools." Māyā-sukhāya bharam udvahato vimūḍhān: (SB 7.9.43) "Simply for māyā-sukha, temporary happiness, they are working so hard, like dogs and hogs. I am simply concerned for them. For me, I have no concern. I can chant Your holy name anywhere." So this warning of Kṛṣṇa is all right, but a pure devotee, in spite of warning of Kṛṣṇa, they approach the atapaskāya, abhaktāya, and flatter them: "Please take to Kṛṣṇa consciousness." That we should do. Kṛṣṇa will be pleased.
Srimad-Bhagavatam Lectures
Our philosophy is that when one is liberated, his actual life begins. The actual life is to be engaged in the transcendental loving service of the Lord.
Lecture on SB 1.2.3 -- London, August 24, 1971: So if after liberation... Liberation means sufficient knowledge to understand that one is not this body. That is called liberation. So after liberation there is activity. That they do not know. They think after liberation there is no other activity. Some of them say that when the waterpot is full, there is no more sound. It is solid. But our philosophy is that when one is liberated, his actual life begins. What is that actual life? The actual life is to be engaged in the transcendental loving service of the Lord. That is actual life. Therefore in the Bhagavad-gītā it is said,
- brahma-bhūtaḥ prasannātmā
- na śocati na kāṅkṣati
- samaḥ sarveṣu bhūteṣu
- mad-bhaktiṁ labhate parām
- (BG 18.54)
After being brahma-bhūtaḥ, not simply by knowing ahaṁ brahmāsmi. No. One must realize, assimilate, how he is Brahman. Brahman means the same thing as the Absolute Truth. So we, all living entities, being part and parcel of the Supreme Brahman, Kṛṣṇa, certainly we are Brahman. There is no doubt about it. But if one stops activities of Brahman realization, then he falls down.
Our philosophy is that God is originally the Supreme Person.
Lecture on SB 1.2.34 -- Vrndavana, November 13, 1972: The modern fashion is that they want to become God by meditation, by advancement of mystic power. But that kind of God is not Kṛṣṇa. Kṛṣṇa does not become God; He's God always. Others, they try to become God by mystic power. We have heard so many so-called Gods, that "He attained such perfection of mystic power. Now he has become God." That is also another māyā. Nobody can become God. God is God; dog is dog. This is the law of identity. A dog cannot become God, neither God becomes dog. This is Māyāvāda theory that at the end the Absolute Truth is void, or impersonal. The Buddhist theory is void and the Māyāvādī theory is impersonal. But our philosophy is that God is originally the Supreme Person. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). We have discussed this point many times.
Nectar of Devotion Lectures
Our philosophy is that as there are varieties in this material world, there are varieties in the spiritual world.
The Nectar of Devotion -- Bombay, December 28, 1972: Bhakti-rasa is better than liberation, mukti. Because generally the Māyāvādī philosophers, jñāni-sampradāya, they consider mukti means to merge into the spiritual existence, Brahman. Brahma-sayujya-mukti, to, to merge into the impersonal Brahman effulgence of the Absolute. They consider it, that is the highest. And the Buddha philosophers, they think to make all these activities zero, śūnyavādī. Dismantle. Because on account of this combination of matter, earth, water, fire, air, ether, this body's made, and the body is subjected to pains and pleasure on account of this mixture. So Buddha philosophy is that you dismantle this mixture. Let earth go to the earth portion and water portion to the water portion. Then there is no existence of the body, and there is no pains and pleasure. Make it zero. This is called śūnyavādī. And the Māyāvādī, their philosophy is stop this variegatedness. We are suffering pains and pleasure within this material world on account of these varieties. So these varieties, they are on, built on the foundation of the Supreme Spirit. So merge into the Supreme Spirit and get out of these varieties. This is their philosophy. So the Buddha philosophy or the Māyāvāda philosophy, they're almost one, because their ultimate goal is to make things zero.
But our philosophy is different. Our philosophy is that as there are varieties in this material world, there are varieties in the spiritual world. That varieties. Just like the sky. In the sky, there are varieties. There are different kinds of planets, floating in the sky. Ordinarily seeing, in daytime, we see the sky is vacant. How it is vacant? It is not vacant. It is the defect of my eyes that I cannot see the varieties. The vari... At night we can see the varieties. There are so many planets, so many stars. And each of them full of varieties. Just like this planet. It is, we learn from the śāstra. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudādhi bhinnam (Bs. 5.40). There are innumerable universes. This universe is one only. And each and every universe, there are millions of planets. And each of them has got special significance. Just like this Moon planet, the Sun planet, this Earth planet, each one has got significance. Here, the bodies are earthly. In the Sun planet, the bodies are fire. Fiery. Similarly in the Moon planet, the bodies are different. Each and every planet.
Our philosophy is that once going into the ocean, no more coming back.
The Nectar of Devotion -- Vrndavana, October 27, 1972: Kṛṣṇa also says in the Bhagavad-gītā, "My dear Arjuna, do not think that I, you, or all these soldiers and kings who have assembled in this battlefield, they were not existing in the past. They were. And they are existing at present. And similarly they will exist in the future." That is stated in the Bhagavad-gītā. So where is the question of merging? And loss of individuality? The individuality remains. It remained in the past. It is, at the present moment, it is continuing. And in the future also, they will remain, the same way. This is clearly explained in the second chapter of Bhagavad-gītā. So merging does not mean, always, that losing one's individuality. The individuality's there. Therefore the theory of merging into the existence of impersonal Brahman is to stay there for some time, again fall down. Just like the same example that the water of the rivers, they merge into the ocean, but again it is evaporated, in the sky, and it falls. Again goes through the river, merges. Bhūtvā bhūtvā pralīyate (BG 8.19). This is going on. One mani..., once manifested, and again merging. This is going on.
So our philosophy is that once going into the ocean, no more coming back. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya (BG 4.9). That is our philosophy. If we once go in the spiritual world, we do not like to come back. We stay with Kṛṣṇa and dance with Him, or play with Him, or serve with, serve Him as tree, as plant, as water, as cows, as land, as cowherd boys, as father, mother, or as gopīs. This is our philosophy. Once we go to Kṛṣṇa, we live forever with Him in either of these capacities. Let me live at Vṛndāvana in any capacity. It doesn't matter. But live there. Therefore he says that "He further prays that by residing in that ocean of nectar he may always feel eternally continually, without any cessation..." Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). To remain ānadamaya. That is the principle of Vaiṣṇava philosophy.
Our philosophy is that God, everything is God. He is everything by His potency.
The Nectar of Devotion -- Bombay, January 9, 1973: Just like the Sun, you can understand. What is this material world? It is the expansion of sun's heat and light, that's all. Any scientist knows. But there are so many varieties of expansion. It is due to the sunshine that the trees are growing in different foliage, different color. There are so many fruits and flowers, they're growing, and as soon as there is no sunshine, everything becomes desert. There are seven colors in the sunshine. From material point of view, you can understand how much potency is God, Kṛṣṇa. Parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat. Parasya brahmaṇaḥ śaktis. Our philosophy is that God, everything is God. That is śakti pariṇāmavāda. He is everything by His potency. Not that He is finished. That is also explained in the Bhagavad-gītā, ahaṁ sarvam idaṁ tataṁ jagad avyakta-mūrtinā. In my impersonal feature I am spread all over the universe, all over the world.
Arrival Addresses and Talks
Our philosophy is that you become detached to this false family and enter into the real family.
Arrival Lecture -- Dallas, March 3, 1975: Tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). He does not become again entangled in these material varieties of life. In material world there is also varieties, but that is false. This morning we were discussing this point, mirage. In the mirage there is a show of false water, and the animal runs after it. But there is no water, and finally he becomes more thirsty, and it is desert; he falls down and dies. So the material world means we are running after false family. But don't think that there is no real family life. There is real family. That is Kṛṣṇa's real family, eternal family, blissful family. So this Kṛṣṇa consciousness movement means to train up people to be detached from this false family and to enter into the real family. That is the point. Not that if I give up this false family I will become zero. No. There is no such disappointment. The other philosophers, they simply... Just like Buddha philosophy. Their philosophy is "Finish this," nirvāṇa. But if people are not interested to finish all this, they want it, then what is the positive gain? So generally people are attached to these Buddhist and Māyāvādī philosophies; therefore they feel hopelessness. On account of future hopelessness, they become more attached to this false family. But our philosophy is not like that. Our philosophy is that you become detached to this false family and enter into the real family.
Philosophy Discussions
Our philosophy is that everything is manifestation of Kṛṣṇa's energy. The energy and the energetic, they're one.
Philosophy Discussion on Hegel: Śyāmasundara: But he wanted to reverse this trend, from abstraction to concretion. He believed that every phenomenal object had its relationship with the whole and that the whole is reality. So in order to understand reality one had to examine every object and relate it to the whole, and to each other, then he would understand what is the truth.
Prabhupāda: Yes, that we are doing. The whole is Kṛṣṇa. And just like, take this material example. The whole is sun. The sunshine expanding, that is also in relation with this whole, and similarly Kṛṣṇa is the whole and everything is relative to Kṛṣṇa. That is our philosophy. We see everything related with Kṛṣṇa and because everything is in relationship with Kṛṣṇa that I do not give up anything. We try to utilize everything for service of Kṛṣṇa. The Māyāvādī philosophers, they, although they say everything is Brahman, they say this is non-Brahman. They say neti, neti, not this, not this. Just like Māyāvādīs, they also say Kṛṣṇa and māyā. This Kṛṣṇa worship is māyā. So we say there is nothing māyā, it is simply illusion; but they say also like that, one, but as soon as Kṛṣṇa actually comes they say Kṛṣṇa is māyā. So our philosophy is that everything is manifestation of Kṛṣṇa's energy. The energy and the energetic, they're one. So Nārada explains idaṁ hi viśvaṁ bhagavān ivetaro. The whole universe is bhagavān, Kṛṣṇa, but ivetaraḥ, it appears like separate. So how it is not separate, that can be understood through this Kṛṣṇa consciousness movement. Otherwise, ordinary man, they think Kṛṣṇa and non-Kṛṣṇa. Actually there is no non-Kṛṣṇa, that is illusion, everything is Kṛṣṇa.
Our philosophy is that although you can take that, although it is not killing, it is taking fruits, flowers and vegetables, it is taking from him, it is not killing, and we are offering to Kṛṣṇa and so if there is any responsibility, it is Kṛṣṇa's responsibility. We take the prasāda.
Philosophy Discussion on Hegel: Śyāmasundara: I observe in nature that everything is killing something else for eating so it seems only rational that I should be able to eat animals.
Prabhupāda: Well, that also accepted in the Vedic philosophy, jīvo jīvasya jīvanam. One life is, one living being is food for another living being. But that does not mean that you shall kill your son and eat, and it will be supported by the society. That is discrimination, that is conscience. You can say that "I must eat some, another living entity. That is by nature's law. So I produce my children and I kill them and I eat them so that the population problem will be solved." You can say that. Will you be accepted? So therefore there must be discrimination. That you have to eat another living being, that is nature's law, but if you eat fruit, you don't kill the tree. You take the fruit. If you eat vegetables, you take, still it is growing, and that is a factually not killing. But if you eat animals, you are killing. Actually he is being dead. So things should be done intelligently so that... The word is to make the best use of a bad bargain. So our philosophy is that although you can take that, although it is not killing, it is taking fruits, flowers and vegetables, it is taking from him, it is not killing, and we are offering to Kṛṣṇa and so if there is any responsibility, it is Kṛṣṇa's responsibility. We take the prasāda. Therefore we have no such responsibility and that is stated in the Bhagavad-gītā, bhuñjate te tv agham pāpā ye pacanty ātma-kāraṇāt (BG 3.13). Anyone who is cooking for himself, he is taking all responsibility for sinful activity even if he is a vegetarian, it doesn't matter. Yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ. But if he takes the remnants of yajña—we are offering Kṛṣṇa daily—this is performing yajña. So we are taking the remnants of yajña. This is our philosophy. We are not taking directly. If I take directly, either a vegetarian or non-vegetarian, then I become responsible. Sinful. This is our philosophy. The law is there, but we have to tackle things very intelligently.
Our philosophy is that, as we understand from Bhagavad-gītā, that every living entity is part and parcel of God. So God is good.
Philosophy Discussion on William James: Śyāmasundara: He sees that there are two basic or fundamental philosophical temperaments. The one he calls tendermindedness, which is exemplified by the rationalist, the idealist, the optimist, the religionist, and the dogmatist; and toughmindedness, or the empiricist, the materialist, the pessimist, the irreligious, the fatalist and the skeptic. He says that philosophers are of two types: tender minded and tough minded.
Prabhupāda: So this depends upon one's education. If one is educated, in one way he may become tender, and another man, if he is educated in a different way, he may be hard. But our proposition is that originally the soul is good. This tenderness and hardness, they are developed later on. But they are not standard. When you come to the platform of soul, there everything is good. In that platform, either tenderness or hardness, both of them are in the absolute. So our philosophy is that, as we understand from Bhagavad-gītā, that every living entity is part and parcel of God. So God is good, pavitra. Just like Arjuna accepts, paraṁ brahma paraṁ dhāma pavitram (BG 10.12). Pavitra means pure. But because we are part and parcel of God, therefore we are pure. The impurities are acquired by our contamination with this material world. So either you become tender or hard—that is impurity of this material world. So we don't give any credit to any person, either he is tender or hard. These are all material qualifications. When he is spiritually placed, then we give him, that he is now liberated, either from tenderness or from hardness. These are all material qualifications. One is hard, one is tender. So that is our material quality.
Our philosophy is that before death, let us inquire in such a way that we may go back to home, back to Godhead.
Philosophy Discussion on Martin Heidegger: Śyāmasundara: He claims that the consciousness of death makes a difference in the choices that an individual makes during his life. He says that the consciousness that this body will end, this consciousness guides him to choose in a certain way.
Prabhupāda: So what is that way? The atheists, they think that "I shall die. That will finish. So let me enjoy to the best capacity. There is no question of pāpa and puṇya." That is atheist philosophy. "I have got this opportunity of sense enjoyment. Let me enjoy, to the best capacity, my senses." Because he has no next life. Void. Because after death everything is zero. So "Why should I care for 'This is pāpa, and this is puṇya.' Whatever is palatable for me, I shall do that." But he has got also consciousness of death. Another, we have also got consciousness of death. So our philosophy is that before death, let us inquire in such a way that we may go back to home, back to Godhead. Both of them have got the death consciousness. The one whose spiritual is zero, he is doing all nonsense. And one who knows that spiritual is not zero—there is real substance—so "Let me prepare for death."
Our philosophy is that so long one has the sex inclination, he will have to accept a material body.
Philosophy Discussion on Sigmund Freud: Hayagrīva: Well he felt it couldn't be stamped out. If it, if you try to stamp out the sex drive, it will manifest itself in neuroses, in undesirable...
Prabhupāda: No, that is..., he is not... That is the defect. He does not know perfectly anything, and he is philosophizing. That is the defect. Not only in him—I find these all mental speculators, that is the defect. Everything is possible, but our Kṛṣṇa consciousness movement is different from his imagination. Our philosophy is that so long one has the sex inclination, he will have to accept a material body. And as soon as he accepts a material body, he becomes implicated in so many miserable condition of material existence. But there is another life, which is not material, that is spiritual. If one is trained up to accept that spiritual life, there will be no more botheration of this material existence. That he does not know, neither he can understand. But there is such thing. That can be found in the Vedic civilization, not this meat-eating civilization. It is not possible.
Conversations and Morning Walks
1971 Conversations and Morning Walks
Our philosophy is that Kṛṣṇa says, "You surrender unto Me," and we are imploring, we are begging persons, that "You please surrender to Kṛṣṇa." Now it is your discretion.
Discussion with Indians -- January 18, 1971, Allahabad: Prabhupāda: Again you are speaking. I am talking with him. Again you are speaking. No, no. I cannot answer in that way. Let him talk. No, no. You stopped me. Let him talk. Otherwise it is not possible. You put some question; he puts some question. It is not possible. Now Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). Now what do you say? He is very proud?
Guest (2): He's entitled to be proud. If a person has said that...
Prabhupāda: Yes?
Guest (2): Let him say that, but it doesn't mean everybody will be able to follow. That doesn't mean that. Maybe He has said.
Prabhupāda: But then He doesn't say. You say, "If you follow me." Now it is your discretion to follow Him or not to follow Him. Kṛṣṇa said this to Arjuna. That does not mean everyone of the world, like Arjuna, surrenders to Kṛṣṇa. That is not possible. Anyone, if he says, even Kṛṣṇa, or God, says, it is not that everyone follows that. That independence you have got. But our philosophy is that Kṛṣṇa says, "You surrender unto Me," and we are imploring, we are begging persons, that "You please surrender to Kṛṣṇa." Now it is your discretion. Whether you surrender to Kṛṣṇa or Lord Śiva, that is your discretion. But our preaching method is we are trying to preach in the world, "Please surrender to Kṛṣṇa." That is our position.
1972 Conversations and Morning Walks
Our philosophy is that it doesn't matter what business you are doing, but see that your life is successful.
Room Conversation with Dai Nippon -- April 22, 1972, Tokyo: Prabhupāda: We are all priests because we are preaching. All my students and myself, we are preaching. We are on the priestly level. So our philosophy is ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ, svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (SB 1.2.13). Everyone has got some professional or occupational duty. Just like you are printer. We are preachers. Somebody is something else. Everyone has got different occupational duty. So our philosophy is that it doesn't matter what business you are doing, but see that your life is successful. That is our philosophy. And how our life can become successful? Varṇāśrama-vibhāgaśaḥ, svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (SB 1.2.13). If you can preach Lord Buddha or Kṛṣṇa, it doesn't matter. I have already explained Lord Buddha is expansion of Kṛṣṇa. So if Lord Buddha is satisfied, then your life is successful. It doesn't matter what you are doing, but by your action Lord Buddha must be satisfied. Just like your assistants. Their business is to satisfy you. Whatever they may do, it doesn't matter. If you are satisfied, their business is successful.
Our philosophy is that there is no necessity of wasting time for economic development. Be satisfied whatever Kṛṣṇa has given you.
Room Conversation and Interview with Ian Polsen -- July 31, 1972, London: Prabhupāda: Material advancement will never make us happy, that's a fact. People have not become happy. In India they say that we neglected this material side therefore. But actually that is not the fact. They have lost their own spiritual culture; therefore they are not... But still, whatever spiritual culture they have got, still they are happier than others, if I make comparative study. In India still in village you'll find a man with practically no income but he has got his happy home, good wife, a cottage, little bread, but he is happy. Here I see they have no home, no family life. Even ordinary necessities of life means eating, sleeping, sex life and defense. They have no fixed-up eating. In America, in the Bowery street, lying down on the street, drinking. So many. Here also in your country. Day and night, in India they are lying, suppose they are poverty stricken, lying on the street. Now why you are lying on the street? When I go to the park I see so many there. Our philosophy is that there is no necessity of wasting time for economic development. Be satisfied whatever Kṛṣṇa has given you. That's all right. Be satisfied according to your position, save time, and be Kṛṣṇa consciousness. That is the verdict of the śāstra. Because your happiness and distress is already fixed up, according to the body you have got. You cannot change that. You cannot change that.
1973 Conversations and Morning Walks
Our philosophy is that Kṛṣṇa, the Supreme Lord, He's the Supreme Leader. And we are to obey His orders.
Room Conversation with Two Buddhist Monks -- July 12, 1973, London: Prabhupāda: So that is, I am pointing out. Leadership,... God means "the leader." According to Vedic injunction, God means "the supreme leader." Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He is the chief living entity. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). God means the Supreme Leader. So leader you have to accept. That is the conception of God. Either you select Buddha or Lenin or somebody else, you have to accept one leader and follow. That is your business. So our philosophy is that Kṛṣṇa, the Supreme Lord, He's the Supreme Leader. And we are to obey His orders. This is our philosophy. So if you do not obey the orders of Kṛṣṇa, if you obey the orders of Lord Buddha, or somebody obeys the orders of Lenin, the principle is there that you have to follow the orders of somebody. Now, you select Lenin, Kṛṣṇa or Buddha or Gandhi or anyone. That is a different thing. But the principle—to accept one leader and follow his leadership—is there everywhere. That nobody can change. That is not possible. So the professor could not give me any satisfactory answer, you see. The leadership you have to accept. You cannot do anything independently. You have to accept. That is our constitutional position, that we have to follow somebody. Now you select whom you shall follow. If you are following the most perfect, then you become perfect. And if you are following less perfect or imperfect, then you are imperfect. This is our philosophy. You have to follow some leader. If your leader is perfect, then you are perfect. If your leader is not perfect, then you are also not perfect.
Our philosophy is that this material world may be temporary, but because it has connection with Kṛṣṇa, it can be used for Kṛṣṇa's purpose.
Room Conversation with Reporter from Researchers Magazine -- July 24, 1973, London: Reporter: And all those Śaṅkara Maṭha and Śaṅkarācārya's various places in India, don't live as jagat was mithyā. (laughs)
Prabhupāda: No, jagan mithyā... We don't say jagan mithyā.
Reporter: No.
Prabhupāda: We Vaiṣṇavas, why should I say jagan mithyā? If God is true, what is created by Him, that is also true. Because Kṛṣṇa says bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca, bhinnā me prakṛtir aṣṭadhā (BG 7.4). Me, "My." So why should I take Kṛṣṇa's things as false? If Kṛṣṇa is true, His things are also true. So we don't take that this material world is false. We don't say. Our philosophy is that this material world may be temporary, but because it has connection with Kṛṣṇa, it can be used for Kṛṣṇa's purpose. That is karma-yoga, bhakti-yoga. Prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ. Just like here is a microphone in the tape recorder. Now it is material. And if we say "No, no, we are Kṛṣṇa conscious, we cannot touch this material thing." We don't say that. Prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ. Everything has connection with Kṛṣṇa, so why shall I call it as material? Parityāga. This is condemned by Rūpa Gosvāmī,
- prāpañcikatayā buddhyā
- hari-sambandhi-vastunaḥ
- mumukṣubhiḥ parityāgo
- vairāgyaṁ phalgu kathyate
The mumukṣu, the Shankarites, they are after salvation. They give up this world.
Our philosophy is that "God is not agent for your sense gratification, but you are agent for God's satisfaction."
Morning Walk -- December 17, 1973, Los Angeles: Prabhupāda: No. Why ordinary men? Even those who are going to church, they are also praying God, "God, give us our daily bread." These rascals, they have made God as agent for their sense gratification. This is their philosophy. Even from the priest down to the rogues, they have made God as the agent of their sense gratification. That is materialism." God must supply whatever I want. That is God. Otherwise I don't care for God." This is their philosophy.
Prajāpati: But sometimes they might hit their thumb with a hammer or something and they will start swearing, calling on God's name, but in a very bad way.
Prabhupāda: That's all right. God's name. God's... In every respect, these materialists, they want to use God for their sense gratification. That is the prime fact. Our philosophy is that "God is not agent for your sense gratification, but you are agent for God's satisfaction." That is our philosophy, just the opposite. Even so-called religionists, they also take God as the agent of their sense gratification. They go to church to order God, "Supply our bread." Actually, He is doing. God is supplying bread. But they go for ordering, that "Give us our..." The rascal does not know, God is already supplying. Why should we go to church for ordering Him to supply bread? He is already supplying, even to the cats and dogs. They do not now what is the purpose of going to the church. That is going on. That is the disease, material disease. "I want to satisfy my senses, and anyone who will help me in my sense gratification, I shall worship him. If he does not, then I shall not." Everywhere. This Nixon became president because he promised that "I shall satisfy your senses." Now he is not doing so, so "Get out." This is the whole formula, material world." You satisfy my senses, you are my friend. And as soon as stop, then you are not my friend." That's it. (break) ...are considered the most authoritative because they give sense gratification. "You are sick. Now you are unable to gratify your senses. I give you some medicine so you become strong and go on your sense gratification." Therefore doctor is very good man.
1974 Conversations and Morning Walks
Our philosophy is that the political head should be like Mahārāja Yudhiṣṭhira, Lord Rāmacandra, that is difference.
Morning Walk -- April 24, 1974, Hyderabad: Prabhupāda: ...the modern politicians. Here at the present moment their philosophy is that one must be very cunning diplomat, then he's successful politician. This is their philosophy. The most crooked man, like Cāṇakya. But our philosophy is that the political head should be like Mahārāja Yudhiṣṭhira, Lord Rāmacandra, that is difference. Here Churchill or Hitler or similar man, crooked man... Without being crooked one cannot become politician. Lloyd George, the British Prime Minister, he said that "Consistency in politics is the qualification of an ass." Consistency. You must change.
Our philosophy is that everyone is God conscious; simply it is being suppressed, either by the so-called leaders or by the influence of external energy, which is called māyā.
Room Conversation with Catholic Cardinal and Secretary to the Pope -- May 24, 1974, Rome: Cardinal Pignedoli: Yes. Did you talk with people there? Were you permitted, were you allowed to talk with the people in the streets and so on?
Prabhupāda: Yes.
Cardinal Pignedoli: You were.
Prabhupāda: No, not on the street. Some of the boys, they came to my hotel. So so far I saw, the people, they are very nice. They are very nice, but the government supresses their sentiments. Everyone has got religious sentiments. The people is as good as in other places. I don't find any difference. It is not that the whole Russia is atheist. It is not that. They are as others. They are like that. And our philosophy is that everyone is God conscious; simply it is being suppressed, either by the so-called leaders or by the influence of external energy, which is called māyā. We have got a verse in this Caitanya-caritāmṛta where it is said that nitya-siddha kṛṣṇa-bhakti sādhya kabhu naya. It is not an artificial thing. To make one God conscious is not artificial. God consciousness is there, even in the life of aborigines, most crude people. It has to be awakened by education. Śravaṇādi-śuddha-citte. One has to be educated. And he should be given chance to hear about God. And then, as soon as he becomes purified in his consciousness, he accepts and begins to love God. So it is not an artificial thing. Either in Russia or any place, any human being, he has got dormant love for God. It has to be awakened by processes. Therefore I began: That process which quickly awakens that God consciousness and engages him in the service of the Lord, that is first-class religious system. Paro dharmaḥ. Paraḥ means first-class. But a simply sentiment will not help. Therefore religion must be based on philosophy, and my spiritual master used to say this, that "Philosophy without religion is mental speculation, and religion without philosophy is sentimental." They should be combined. Philosophy and religion must be... Or religion must be based on philosophy. Then it is perfect. We cannot separate these two things. Simple philosophical speculation will not help, and simple sentiments, rituals, formalities, will not also. They should be combined. So this combination is here in the Śrīmad-Bhāgavatam and Bhagavad-gītā.
Our philosophy is that you produce your food anywhere. You stay, and keep cows, take milk, produce vegetables, food grains, and chant Hare Kṛṣṇa.
Morning Walk at Villa Borghese -- May 25, 1974, Rome: Bhagavān: The easiest way to manage, then, is to have everything more or less in small villages.
Prabhupāda: Yes, that was Gandhi's philosophy, village organization. These people, they are attracting villagers to work in the factory, and they are exploiting them. Instead of producing food, they are attracted by so-called high salaries, to the factory, and they are producing bolts and nuts, motor parts. But food is produced somewhere else. But the food producers, they are working in the factory. Therefore scarcity of foodstuff. But this factory owner, he has got more money. He doesn't care. The poor public, they are suffering. Our philosophy is that you produce your food anywhere. You stay, and keep cows, take milk, produce vegetables, food grains, and chant Hare Kṛṣṇa. That's all. This is our philosophy. Make your life successful. By becoming Kṛṣṇa conscious, you become free from all these troubles of material condition. This is our education. Don't be after these motorcars, television, and all nonsense things, sporting, wine, women. Don't be after these. Simply eat sufficiently, keep your health nicely, chant Hare Kṛṣṇa, realize Kṛṣṇa, and go back to home. This is our philosophy.
Our philosophy is that everything being Kṛṣṇa's energy, everything should be employed for Kṛṣṇa's service. This is Kṛṣṇa consciousness.
Room Conversation with Robert Gouiran, Nuclear Physicist from European Center for Nuclear Research -- June 5, 1974, Geneva: Prabhupāda: Cloth. Then comes coat or shirt or so many things. So cotton is everywhere. Similarly, the spiritual energy is everywhere, but it is transformed by different processes. Therefore the Vedic injunction is sarvaṁ khalv idaṁ brahma. Everything is Brahman. Our philosophy is that everything being Kṛṣṇa's energy, everything should be employed for Kṛṣṇa's service. This is Kṛṣṇa consciousness. The property is Kṛṣṇa's. By Kṛṣṇa's energy, everything has come into existence. Therefore everything belongs to Kṛṣṇa. Īśāvāsyam idaṁ sarvam (ISO 1). Therefore everything should be employed for Kṛṣṇa's satisfaction, for His pleasure. Suppose you create something... You create some building, you create some family, you create some... So many things. You want to enjoy it. Otherwise, why you create? Why you take the responsibility of a family? For your enjoyment. Otherwise who takes care of the family? So similarly, Kṛṣṇa is the Supreme Person. He has created us, Kṛṣṇa's family. We also address Kṛṣṇa, "O Father, give us our daily bread." And He's actually giving us bread. Not only us, to all the living entities. So it is a big family, and Kṛṣṇa is the enjoyer. So we should all be engaged in Kṛṣṇa's satisfaction. That is Kṛṣṇa consciousness.
1975 Conversations and Morning Walks
Our philosophy is that we cannot possess, cannot renounce.
Room Conversations -- July 26, 1975, Laguna Beach: Mr. Surface: I'm just enjoying listening.
Prabhupāda: No, you must give your opinion. (laughter) You are learned scholars. Our philosophy is that we cannot possess, cannot renounce. So what do you think about it?
Mr. Surface: I'm not quite sure what that means precisely.
Prabhupāda: Just like this table belongs to somebody else. How can I possess it? And if the table belongs to somebody else, how can I renounce it? Renouncing means if I possess something. But if you have nothing to possess, where is the question of renouncing? And if the things belongs to somebody else, how can I possess it? This is my proposal. You cannot possess other things. And then you will be thief. If I possess other's possession, then I am thief. And if I renounce, then I am false renouncer, but I did not possess anything. So where is the question of possession and renouncing come? But the whole world is struggling. Some group is struggling for possessing, which is called economic development, and some group is trying to renounce it. Just like a rich man's son. Without any, his labor, he possesses the father's immense property. He wants to renounce it. And the poor man is trying to possess it. These two classes of men are working. One is trying to possess, and the other is trying to renounce. There is no other third group.
Our philosophy is that "Don't bother with these trifle things. Just seriously think of the major problems."
Morning Walk -- September 29, 1975, Ahmedabad: Prabhupāda: No, that we shall consider. First of all we have to see that I learn that my position is na hanyate hanyamāne śarīre (BG 2.20). So why I am put into this body which is hanyamāna? (aside:) Hare Kṛṣṇa. Jaya. Yes. (Hindi) They want to remain in darkness, and any leader who will keep him in the darkness in flowery language, he will be welcomed: "Oh, he is very good leader." "And this man is very conservative: 'Don't do this, don't do this, don't do this.' " So here is freedom. "Whatever you like, you do"—here is freedom. If this rascal does not do what you do and you go to hell, that is their business. Kṛṣṇa therefore says, "You rascal, where is your freedom?" Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). First of all you see. Janma-mṛtyu-jarā-vyādhi. So where is your freedom? First of all get out of these things; then question of freedom. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam. This is your knowledge, that "Where is my freedom? If I am under the rules and regulation of janma-mṛtyu-jarā-vyādhi, then where is my freedom?" (aside:) Hare Kṛṣṇa. Jaya. Simply rubber-stamped freedom will help me? Suppose I was dependent on British rule, and now I have become free. So will this help me to get freedom from janma-mṛtyu-jarā-vyādhi? Then where is my freedom? What are major questions, they have set aside. "Don't discuss all these things, and bother your head with trifle things." And our philosophy is that "Don't bother with these trifle things. Just seriously think of the major problems." This is our philosophy. Hare Kṛṣṇa. (break) Teṣām ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt (BG 12.7). Samuddahartā, just to deliver them from this ocean of mṛtyu-saṁsāra. That is not care. Real freedom is given by him—that you don't care. (break) ...will be given by Kṛṣṇa. This is no freedom. Here the so-called freedom-giver, he has no freedom. And what he will give, freedom? Gandhiji preached so much about nonviolence, and nonviolence said, "All right, you have no freedom from nonviolence. You die." (Hindi) (break) ...is there, there is no question of freedom.
1976 Conversations and Morning Walks
Our philosophy is that expanded—not only human being but animals also. Our philosophy is, if there is one lizard in your room, I should see that he is not starving.
Morning Walk -- March 15, 1976, Mayapura: Prabhupāda: That's all right. So equal rights, why not to the animals?
Tamāla Kṛṣṇa: Well, they're not as important, they'll argue. They'll say that they're not as important. They're not so intelligent. They're just animals.
Prabhupāda: Animals, but it appears to me that there are many men like animals, so why you are giving facility to them?
Tamāla Kṛṣṇa: Because they can be elevated to the point of being men again.
Prabhupāda: So elevate them to the right point. Elevate them. You are elevating them only on the platform of eating, sleeping, mating. That is there in the animal. So you have to talk this philosophy. Our philosophy is that expanded—not only human being but animals also. Our philosophy is, if there is one lizard in your room, I should see that he is not starving. This is our philosophy. Not only human being but animals, even an insect. We supply little sugar in the holes of the ant. That is our philosophy. We take any living being is the..., has the same propensity for eating, sleeping. So your economic problem is that "Supply sufficient eating, sleeping." So why not these animals? We have to speak on that platform, that our philosophy is so perfect that we do not neglect even an ant. Make this philosophy. "Why you are limiting within a country or within the human society? Expand it."
Our philosophy is that we are servant of God. So God will eat, and whatever remnants of foodstuff He'll left, that we shall take.
Room Conversation -- April 23, 1976, Melbourne: Guest: The stricture on the eating of meat, does that derive from the fact that animals have their lives which are accorded...
Prabhupāda: No, vegetable, vegetable has got life.
Guest: Yes. What I'm asking is that because animals have a higher priority in life than vegetables?
Prabhupāda: No question of priority. Our philosophy is that we are servant of God. So God will eat, and whatever remnants of foodstuff He'll left, that we shall take. So in the Bhagavad-gītā... You find out this verse. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). Just like you have come here. So if I want to offer you something for eatable, it is my duty to ask you, "Mr. Nixon, which foodstuff you'll like to eat?" So you dictate, "I like this very much." Then, if I offer you that foodstuff, then you become pleased. So we have called Kṛṣṇa in this temple, so we are waiting, what foodstuff He wants to eat? So He said that...
Guru-kṛpā: "If one offer me with love and devotion a leaf, a flower, fruit or water, I will accept it."
Our philosophy is that we cannot stop killing, but there is no unnecessary killing.
Room Conversation -- April 23, 1976, Melbourne: Guest (3): Well, okay. Would, say, the cutting down of a plant, vegetable.... You are killing the growth there. Is that a living matter?
Prabhupāda: Killing means that you have to eat something. Our philosophy is that we cannot stop killing, but there is no unnecessary killing.
Guest (3): We agree. We only kill for what we need.
Prabhupāda: Yes. But you.... Just like in.... Just a minute before, I ate so many nice fruits. So these fruits are meant for human being. Why shall I eat meat?
Guru-kṛpā: The same grain.
Our philosophy is that you cannot develop your economic condition than you are destined to suffer or enjoy.
Room Conversation -- July 31, 1976, New Mayapur (French farm): Devotee (1): You once told me that a brāhmaṇa must know how to do everything perfectly so that he can teach others.
Prabhupāda: That may be, you may be a teacher, but you'll remain only a worker. That is another thing. Just like Dronācārya, he taught, he remained a teacher. So we can become a teacher of a particular subject matter, but that does not mean you should be worker. Still, there are many professors, they are teacher, they are not worker. But if the teachers are available, why you should become a teacher? Let them teach. We have to save our time for advancing in Kṛṣṇa consciousness. After all, this, in the modern world they have invented so many varieties of occupations unnecessarily, to develop economic condition. Is it not? But our philosophy is that you cannot develop your economic condition than you are destined to suffer or enjoy. So one should not waste his time for so-called development of economic condition. He should utilize his time for advancing in Kṛṣṇa consciousness, which was not possible in any other form of life. When we had cat's and dog's life, tree's life, we could not do that, development of Kṛṣṇa consciousness. Now we have got human form of life, we should fully utilize it for developing Kṛṣṇa consciousness. Why should we waste our time for economic development? Economic development is not possible. Then every work, every city, they are trying to develop this economic condition, but they're struggling. Why they word it of "struggle for existence" is there? It is not possible.
Correspondence
1967 Correspondence
Our philosophy is that we should accept things as prasadam of Krishna and nothing for sense enjoyment. Anyone who accepts things for sense enjoyment even if he is externally a saffron dressed man is not a sannyasi.
Letter to Jayananda -- Delhi 29 September, 1967: Regarding your dispute in your mind as to remaining a brahmacari, grhastha or becoming sannyasi, there is nothing to be bothered with. Anyone who is in full Krishna Consciousness and is dedicating his life for Krishna is already a sannyasi even if he is a married man. If you like you can become a householder and I've no objection to that. Our Vaisnava philosophy instructs to become "Vidvati sannyasis", this means a man who knows things as they are, therefore a devotee who knows that everything belongs to Krishna and that He is the proprietor of all such a devotee is certainly a Vidvati Sannyasi. Our philosophy is that we should accept things as prasadam of Krishna and nothing for sense enjoyment. Anyone who accepts things for sense enjoyment even if he is externally a saffron dressed man is not a sannyasi. The mayavadi sannyasi considers himself as God, this concept of life develops under illusion. When a person fails to become the Lord of the universe it is like the sly fox who attempts to taste grapes and failing to do so says the grapes are sour. The mayavadi sannyasins are frustrated beings in their attempt to enjoy the world, therefore they say the world is fake or the grapes are sour, the world is not false, Krishna is the supreme truth and the world is His energy therefore the energy of the supreme truth cannot be false; but we must know that this energy is inferior to His spiritual energy. As there are hairs and nails on the body and sometimes we separate these parts from the body similarly when the the material energy is separated from the service of the Lord it is inferior energy. Inferior energy is not false but temporary. The same temporary energy when surcharged with Krishna Consciousness it transforms into supreme energy by the supreme will. By this will any energy can be transformed into another just like electronic energy in a refrigerator or in a heater, to an ordinary layman, he sees cold and hot but to an electrician, he sees electricity. So when one is engaged in the service of the Lord that person is already in the spiritual energy, and a sannyasi and the real purpose of a sannyasi is to transform himself from the inferior to the superior, spiritual energy. If your consciousness is absorbed in Krishna you are always a sannyasi.
1969 Correspondence
Our philosophy is that we should earn honestly as much as possible and spend it for Krishna.
Letter to James Doody -- Los Angeles 10 July, 1969: Regarding your job at Krishna Lights, if you are getting a good income from this business, why should you stop it? Our philosophy is that we should earn honestly as much as possible and spend it for Krishna. I understand from Syamasundara. that you have agreed to help pay the rent on the newly occupied house there. So if you can actually do so, it will be a great service to the society and to Krishna. I therefore would advise you to continue with this business.
1970 Correspondence
Our philosophy is that things employed in Krsna's service have no more influence of Maya.
Letter to Bhagavan -- Los Angeles 2 March, 1970: The pradhana is the ingredient part of material energy. Yes, the Maya is covering all the material energies. Therefore one who is materially advanced, covered with riches, covered with learning, covered with fame or covered with any material opulences, is understood to be covered with Maya. Srila Bhaktivinode says, jada vidya saba mayar baibhava "the material opulences are expansions of Maya's influence." As such, according to Vedic process, one voluntarily renounces the material opulences.
The Goswamis left their government service, and there are many other instances. Bharata Maharaja left his kingdom and Lord Buddha left his kingdom—these are all different attempts to get out of Maya's influence. But our philosophy is that things employed in Krsna's service have no more influence of Maya. Therefore it is called cinmaya or spiritual; spiritual means complete knowledge. One who can follow the instructions of Isopanisad can understand that nothing belongs to Maya, but everything belongs to Krsna. This knowledge is Krsna Consciousness.
Our philosophy is that we must apply in practical life what we believe. In this age no other philosophy or process of self-realization will be practical and effective as Krishna Consciousness is.
Letter to Bertl -- Los Angeles 18 April, 1970: You have got a strong tendency to accept the Buddha philosophy, but you should know it also that if you want to accept Buddha philosophy you should act practically for this purpose. Lord Buddha was the embodiment of renunciation. He was in the princely order, grown up very luxuriantly, and he accepted the order of a mendicant, devoting his whole time to meditation. I meet many people who talk of Buddha philosophy, but their practical life is different.
Our philosophy is that we must apply in practical life what we believe. In this age no other philosophy or process of self-realization will be practical and effective as Krishna Consciousness is. So I would request you to come and live with our devotees in Hamburg and join the Sankirtana Party, try to understand the philosophy, eat with them, sleep with them, talk with them, and chant Hare Krishna. I am sure you will be happy and will be relieved from the present disturbances of your mind.
1973 Correspondence
Our philosophy is that we are not this body, outer tabernacle, but one must stick to our principles and live with us like other devotees.
Letter to Jayapataka, Bhavananda -- Los Angeles 9 May, 1973: Regarding keeping the Mohammedans in our temple I have no objection provided they follow or rules and regulations. Our philosophy is that we are not this body, outer tabernacle, but one must stick to our principles and live with us like other devotees. The difficulty will be the Mohammadans will not agree to shave their heads and beards. Our principle is anyone can live with us provided he becomes clean shaved, dresses like us, follows the regulative principles and chants the beads regularly. So you can let me know what is the reaction on the Mohammedan side to these conditions. Most of my students are coming from the Christian and Jewish groups but because they agreed to follow our principles there was no difficulty to organize the society. Similarly Mohammedan or anyone else who has no objection to our principles is welcome.
Our philosophy is that everything is Krsna's property, and everything should be used for Krsna's service.
Letter to Dhrstaketu -- Bombay 14 October, 1973: Please accept my blessings. I beg to acknowledge receipt of your letter dated October 8, 1973 and have noted the contents. Regarding the money sent from New York, whatever comes to India, it is never returned. You know that India is celebrated as a poverty sticken country, so it knows how to receive, but not to repay. Anyway, I thank you for your contribution. It will be used for our Bombay temple. The balance money of your estate when you receive it, you can utilize for Krsna as you think best.
Our philosophy is that everything is Krsna's property, and everything should be used for Krsna's service. I instructed this philosophy to George Harrison, and he is trying to render service to Krsna in many ways. Recently you know he has given us our London temple, the cost being L220,000. Our devotees are very happily living there and the blessings of Krsna are going to George Harrison. So everyone of us should try to please Krsna and His devotee. Then our life is successful. Better to please His devotee first. That is a recommendation for being introduced to Krsna.
Our philosophy is that all the fruits of our activity go to Krsna for His enjoyment. It does not matter what our position may be.
Letter to Sankara Pyne -- New Delhi 15 November, 1973: Please accept my blessings. I beg to acknowledge receipt of your Bengali letter date 4/11/73. I am glad to learn that my books are being read in the Calcutta University and the National Library and others. Go on in this way distributing as far as possible.
You can still advance in krsna consciousness even in the office by chanting and giving some percentage to the mandir. Our philosophy is that all the fruits of our activity go to Krsna for His enjoyment. It does not matter what our position may be.
1975 Correspondence
Our philosophy is that there cannot be happiness or peace unless everyone serves the Supreme Lord.
Letter to Mr. A. D. Nyamiaka -- Bombay 10 November, 1975: Please accept my greetings. I am in due receipt of your letter dated October 18, 1975, delivered to me by my disciple Jnana das Adhikari. I had requested Jnana das for you to come and see me in Nairobi and he said you were to come, but unfortunately I did not meet you. Anyway I am glad that you are appreciating this Krsna consciousness movement which is meant for the welfare of all living entities in the universe. Our philosophy is that there cannot be happiness or peace unless everyone serves the Supreme Lord. Just like the body cannot be nourished unless food is supplied to the stomach. When the food is supplied to the stomach, then the entire body becomes nourished very nicely. But if I foolishly think let me put the food not in the mouth hole but in the ear hole or the eye hole, then that is simply foolishness and there will be no good result. So at the present moment, we are thinking let us serve this "ism" or that "ism" or so on, but actually we should serve God and then everything will be taken care of. This is not some sectarian faith but it is eternal truth.
Our philosophy is that every living being is the son of the Supreme Being and whatever we see within our vision—either living beings on the land, on the water—everything belongs to the Supreme Being.
Letter to Madhudvisa -- Bombay 18 November, 1975: Regarding China preaching, so far as I know Chinese people, although communists, they are not devoid of God consciousness. If they are sincere communists, they will accept our philosophy. Our philosophy is that every living being is the son of the Supreme Being and whatever we see within our vision—either living beings on the land, on the water—everything belongs to the Supreme Being. Every living being has a right to enjoy the Supreme Father's property. So everyone means not only the human being, but also other living entities, those living in the sky, water, trees, plants, creepers, ants, beasts, birds—all living beings, they are sons of the Supreme Being in different forms.
So we should be compassionate to every living being, accepting them as sons of the Supreme Being. That is the real communistic idea, perfectly enunciated in the Srimad-Bhagavatam. So any communist country, if they take help from us, their communistic ideal will be perfect. Let the leading men of any communistic country come and talk with us about our philosophy and they are sure to make him convinced about this loftiest philosophy of Krsna consciousness. We do not criticize the communistic idea, but we want to make it perfect.
