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Pinch (Lectures)

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 1.26-27 -- London, July 21, 1973:

So this problem, attachment for this material world, gradually we have to cut it. That is the Vedic civilization. If you want to go back to home, back to Godhead, then at the same time, if you remain attached to this material world, so-called society, friendship and love, then it is not possible. So long you will have a pinch of attraction with this material world, there is no possibility of being transferred to the spiritual world. This is the position. Therefore by training, by education, we have to become detached.

Lecture on BG 2.9 -- Auckland, February 21, 1973:

Everyone has got soul, but the cats and dogs and animals, they are not advanced in consciousness. As soon as there is soul, there must be consciousness. These things are described in the Bhagavad-gītā, and you can perceive also. I am existing in this body; you are existing in your body—how it is known? By the consciousness. If I pinch your body, you feel pain. You pinch my body; I feel pain. Similarly, cats and dogs, they also feel pain or pleasure. So that is the proof of existence of the soul even in cats and dogs and human beings. The only difference is in the human form of life the consciousness is developed.

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

We are also all-pervading, but within this body. That's all. Kṛṣṇa is all-pervading means throughout the whole creation, Kṛṣṇa all-pervading. And we are also all-pervading only in this body. You are all-pervading within your body; I know the pains and pleasures of my body; you know the pains and pleasures of your body. So all-pervading means within this body. If I pinch anywhere, I'll feel pain, you'll not feel pain. Therefore, you are not all-pervading, I am not all-pervading. But Kṛṣṇa is all-pervading. When I feel pain, Kṛṣṇa knows it.

Lecture on BG 2.13 -- Public Lecture With German Translation Throughout -- Hamburg, September 10, 1969:

The hint is given: the something which is spread all over the body, that is eternal. And what is that something? That something is our consciousness. Here it is stated, avināśi tu tad viddhi yena sarvam idaṁ tatam. In this body there is something. That is consciousness. That is eternal. Just like if you or I pinch my body, I feel pain because the consciousness is there. But when the consciousness will not be there, if I cut my hand or cut your hand, you'll not protest. Even scientists have proved this consciousness is there in the tree also. If you cut the tree, there is sensation, feeling some pain, and this is recorded in the machine. So here it is hinted that this consciousness is spread all over the body, that is eternal. The body is not eternal. As soon as the consciousness is gone, the body is dead. Therefore we should take care of the thing which is cons... That is the soul. On account of presence of the soul, there is consciousness.

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

As soon as it is passed, immediately body begins to decompose. Immediately. So it is so powerful. If a material thing can spread all over the body, why not the spirit? This is consciousness. Because the spirit soul is within the heart, I can pinch any part of my body, I feel that this is consciousness. This is consciousness. Go on reading. So because... Just like the effect of a poisonous grain of material thing is immediately felt all over the body, similarly by the consciousness which is spreading all over the body, you can understand that there is soul.

Lecture on BG 2.14 -- London, August 20, 1973:

We shall come to that verse later on. Avināśi tu tad viddhi yena sarvam idaṁ tatam.

Therefore the proof of the soul existing is that the consciousness is spread all over my body. As soon as I pinch any part of my body, I feel pain. Therefore I understand a soul is there. Just like a man who is going to die. So doctor is examining. He sees the pulse. He sees the heart—"Yes, it is beating." That is the sign that still the man is living. Similarly, the soul is there. The proof is that I can feel pains and pleasure on my body. That is explained in this verse. Mātrā-sparśās tu kaunteya (BG 2.14). Actually the body in touch with the consciousness feeling pains and pleasure. Otherwise body, what is this body? It is a lump of matter. It is a lump of matter, earth, water, fire, air, material combination of matter. Just like you make one doll, combination of matter, earth, water, fire... Or no fire. Yes, still there is fire.

Lecture on BG 2.14 -- London, August 20, 1973:

So mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). So that, according to the body, you get pains and pleasure of this material world. A very rich man, living very comfortably, a little painful thing is intolerable by him, because he has got a such body, so delicate body. Just like a child. Because he has got delicate the body, little pinching makes him crying, uncomfortable. So it is all due to body. But the soul is different from the body. So Kṛṣṇa is trying to convince Arjuna that "Why you are hesitating to fight? Do your duty. Your so-called grandfather or so-called guru, as you say, your teacher, they are not this body. So in this fight, if your grandfather or teacher is killed, why you are lamenting? They are eternal." That is also explained, that "They were existing in the past, they are existing at present, and they will continue to exist. Simply the body will change. So why you are lamenting? Rather, it is a great facility that your grandfather has got now old body, he is not very comfortable, but he will get next life a very new body. So it is good for him if you kill him."

Lecture on BG 2.14 -- London, August 20, 1973:

My Guru Mahārāja used to say that if we pray to God for all these nonsense things, it is just like a man goes to a king and the king says, "Whatever you want you can ask from me," and if the man says, "Kindly give me a pinch of ashes." It is like that. If we ask from God for some material benefit, it means that I am asking from a king a pinch of ashes. When king says that "You ask whatever you want," he can say, "So give me half the kingdom." That should be the prayer. And why a pinch of ash? Similarly, it is our foolishness. When we ask for bread, "O God, give us our daily bread," that means I am asking. The bread is already there. Why for you? For everyone, for all living entities, the bread is already there given by God. Eko yo bahūnāṁ vidadhāti kāmān. The elephant is not going to the church for praying, "Give me food." He is supplied in the jungle food. A tiger is supplied food. Even ant is supplied food within the hole. Who is going to supply food there? How they are eating?

Lecture on BG 2.14 -- Mexico, February 14, 1975:

So one of the devotional quality is titikṣā, tolerance. That should be learned, how to tolerate in every condition of life. Just like those who are actually brāhmaṇas in India... We have got also brāhmaṇas in the Western countries, now created. So because it is pinching cold, they do not forget to take bath early in the morning. It is simply practice. It may be painful for one day or two day, but if you practice, it is no longer painful. So one should not give up the practice of taking bathing early in the morning because it is severe cold. That is not. Similarly, in the summer season, because it is scorching heat, one should not decide that "We shall stop cooking." Because in the kitchen it may be too hot, but for that reason we cannot give up cooking. Similarly, all the rules and regulation that are there, it may be painful, but we cannot give it up. We have to learn how to tolerate. Therefore Kṛṣṇa advises, tāṁs titikṣasva bhārata: "My dear Arjuna, the good descendant of Bharata Mahārāja, you try to tolerate this."

Lecture on BG 2.17 -- Hyderabad, November 22, 1972:

When, as soon as I come to the sunshine, I feel light and heat; therefore immediately I can understand there is sun. It is not very difficult. Similarly just like we try to... When a man is dying, we try to feel whether the man is breathing, or he's feeling touch sensation. These are the tests. So the touch sensation is there so long the soul is there. Now I am living body. If somebody pinches my body, because the consciousness is all over the body, so I feel: "Somebody's pinching me." But when the conscious, consciousness is not there, if somebody chops up my body I will not protest. Therefore we should understand what is that living thing. That consciousness, which is spreading all over this body, that is living force. Kṛṣṇa says here: avināśi tu tad viddhi yena sarvam idaṁ tatam. Yena, by that consciousness. The consciousness is spread all over the body. So Kṛṣṇa says, "That consciousness is avināśi." After the death of, after the annihilation of this body, which we call dead, the consciousness is not dead. That we do not understand.

Lecture on BG 2.17 -- Hyderabad, November 22, 1972:

We, we cannot deny. Because we cannot give any counterproposal. So how we can deny Kṛṣṇa's proposal? Avināśi tu tad viddhi yena sarvam idaṁ tatam. Yena sarvam idaṁ tatam. This is also very significant. Idaṁ śarīram.

So I am individual spirit soul. I am conscious. My consciousness is spread all over the body. But my consciousness is not spread over your body. If you are pinched by somebody, I don't feel. Because your consciousness is different from my consciousness. You cannot say that the consciousness is the same in you and me. No. Everyone is individual. Therefore there is another consciousness. That is explained in the Bhagavad-gītā. Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). I am kṣetra-jña, conscious. I know about the pains and pleasures of my body. You know about the pains and pleasures of your body. I do not know about your pains and pleasure. You do not know about my pains and pleasure.

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

That is spread all over the body. Everyone can understand that if I pinch any part of my body or your any part of the body, you feel pain. Or similarly, if you get some other facilities, pleasure, so pains and pleasures are felt so long there is consciousness. Any man can understand. And as soon as the consciousness is not there, sometimes we are made unconsciousness by drugs, by chloroform and other anaesthetic medicine, or by nature, unconscious stage.

There are three stages: jāgarti, svapna, suṣupti. Anyone has got this experience. One stage is that you are awakened, another stage is sleeping, and another stage is unconscious. Jāgarti, svapna and suṣupti, the Sanskrit name. Jāgarti, when you are awakened, our consciousness is very acute, very strong.

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

That is not possible? It is so minute and so subtle that it cannot be seen by this gross eye. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet.

So Kṛṣṇa says, just imagine, tat, that. Yena sarvam idaṁ tatam. Idam, this body, tatam. Tatam means expanded, spread. We can understand the consciousness that if I press, if I pinch, or otherwise we feel pinch or... That is consciousness. So Kṛṣṇa clearly says that that thing is avināśi, imperishable. Now Kṛṣṇa has said previously that we, I, you and all others, we existed in the past. So we existed in the past. That means we are all individuals. In the past also, we were individuals, and at the present, we are individuals, and we shall continue to be individuals in the future. There is no such thing as the Māyāvādī philosophers or rascals, they say that after liberation they all intermingle, becomes a homogeneous lump. No. Even after liberation, we remain individual, particles. It is not that we mix up, homogeneous mixing up.

Lecture on BG 2.17 -- (with Spanish translator) -- Mexico, February 17, 1975:

So he's giving the example that that presence of the soul is perceived by consciousness. So the flesh is there, the bone is there, the blood is also there, but when the consciousness is not there, that means it is finished. Because the consciousness is there, therefore any part of the body, if we pinch, we can feel pains and pleasure. And when the consciousness is not there, when the man is dead, the flesh is there, the blood is there and other ingredients are there, but there is no more life because it is useless now. Therefore Kṛṣṇa says that avināśi tu tad viddhi yena sarvam idaṁ tatam. The tatam means spread. The consciousness is spread. If we pinch in this part, by consciousness you'll feel pain, or this part or any part of the body, because the consciousness is there, you feel pains and pleasure.

Lecture on BG 2.18 -- London, August 24, 1973:

So let me do something." Therefore he had to deny the existence of the soul because their brain will not tolerate such things. Therefore he did not say anything about the soul or God. He said that "You stop animal killing." If I pinch you, you feel pain. So why should you give pain to others? Never mind he has no soul; that's all right. He did not talk anything about soul. So these people say the animals have no soul. But that's all right, but he's feeling pain when you are killing the animal. So you also feel pain. So why should you give pain to others? That is Lord Buddha's theory. Sadaya-hṛdaya darśita-paśu-ghātam. Nindasi yajña-vidher ahaha śruti-jātam. He denied that: "I don't accept Vedas." Because in the Vedas there is sometimes recommendation, not for killing, but for giving rejuvenation to an animal. But killing, in that sense, is there for sacrifice. But Lord Buddha did not accept even animal killing in sacrifice. Therefore, nindasi. Nindasi means he was criticizing.

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

That is called niṣkiñcana. Niṣkiñcanasya bhagavad-bhajanonmukhasya. Caitanya Mahāprabhu says, niṣkiñcana. One has to be completely freedom, completely freedom about this material world. One should be disgusted. Then there is possibility of being transferred to the spiritual world. So long one has got a pinch of desire that "If I would have become like Brahmā, or like king, like Jawaharlal Nehru," then I'll have to accept a body. This desire. Kṛṣṇa is so liberal, so kind. Whatever we want—ye yathā māṁ prapadyante (BG 4.11)—Kṛṣṇa will give you. To take something from Kṛṣṇa... Just like the Christians pray, "O God, give us our daily bread." So is it very difficult task for Kṛṣṇa to give our dai...? He's giving already. He's giving daily bread to everyone. So this is not the mode of prayer. Their mode of prayer... As Caitanya Mahāprabhu said, mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi (Cc. Antya 20.29, Śikṣāṣṭaka 4). This is prayer.

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

We become atheists. We become demons. Then the supply is restricted. Then we cry for: "Oh, there is no rain. There is no this, no..." That is nature's restriction. But from God's arrangement, there is sufficient food for everyone. Eko bahūnāṁ vidadhāti kāmān. He supplying everyone.

So so long we'll have a pinch of material desire to execute our plan, then we have to accept a material body, and that is called janma. Otherwise, the living entity has no birth and death. Now, this janma, and mṛtyu... The living entities, they are compared with the sparks, and the Supreme Lord as the big fire. So the big fire, that is the comparison. And the small sparks, both of them are fire. But sometimes the sparks fall down from the big fire. That is our falldown. Falldown means we come into the material world. Why? Just to enjoy, to imitate Kṛṣṇa. Kṛṣṇa is the supreme enjoyer. So we are servants. Sometimes... It is natural. The servant desires that "If I could enjoy like the master..." So when this sentiment or proposition comes, that is called māyā. Because we cannot be enjoyer. This is false.

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

And we can understand this constitution of the soul by the presence of consciousness. The Lord says, Kṛṣṇa says, that avināśi tu tad viddhi yena sarvam idaṁ tatam. You can understand what you are. You are present all over your body. You are present all over your body. Wherever you can try by pinching your body, you will feel some pain, this, this part of this body or this part of this body. And this pain feeling will be stopped as soon as the consciousness is taken away from this body. Dead body, where there is no consciousness, the dead body does not feel even he is chopped up by some chopper, because the consciousness is gone. Therefore, it is not very difficult to understand that "I am the consciousness. I am not this material body." We have discussed all this point. Now, so far scriptures are concerned, there are different scriptures all over the world in the civilized society, but Bhagavad-gītā, the Lord says that "The essence of all scripture is to understand my constitutional position." That's all. All the rituals.

Lecture on BG 2.55-56 -- New York, April 19, 1966:

All the distress and happiness that we feel in this material world, that is due to the skin, this body. Otherwise, the things as they are, they are neither miserable nor source of happiness. The example is given: just like water. Water now, in this season, the summer season, you will find very pleasant. The same water, in the winter season, it becomes pinching. So water as it is—neither pinching nor the source of pleasure. But it is due to this body—under certain circumstances, it feels pleasure, and under certain circumstances, it feels distress. So pleasure and distress, these dual forms of our existence, is going on. Now, if we want to transcend above this material plane, then our, we'll have to completely reject the bodily conception of life. We have to stand on the spiritual consciousness of life. That is being taught.

Lecture on BG 2.55-56 -- New York, April 19, 1966:

Whole thing, we eat. You see. He does not regard... He eats! But because His spiritual eating is such that even after His eating, the whole thing is there. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate (Īśo Invocation). So we shall not suffer a pinch if we dovetail our desires with the Supreme Lord. Simply we have to learn the art, how to dovetail. That's all. And some of the instances I have already cited to you... Just for the matter of eating. Similarly...

Now, it is not only eating. The fighting also. Fighting also. (break) ...the fight! He was a fighting man. But after, after getting instruction of Bhagavad-gītā, he changed his attitude, oh, that he shall not, he should, he would not fight. He said, "Yes, I shall fight." Now this is dovetailing. He, the fighting man, remained. The fighting man did not change into artist, or a musician. No. You need not change.

Lecture on BG 4.1 and Review -- New York, July 13, 1966:

We can see. Similarly, the spirit soul is within your heart. It is situated there. But it is so powerful that its light is spread all over this body so that wherever you pinch, you feel, by consciousness, "Oh, I am feeling some pain." That consciousness. And as soon as that consciousness is gone from this body, if your head is cut off, or your leg is cut off, by chopped off, you don't feel anything.

So this instruction was first given to Arjuna, that "Arjuna! You are arguing with Me just like a very learned scholar, but you are fool number one, and you just try to understand this first of all, that that thing which is spread all over..." Avināśi tu tad viddhi yena sarvam idaṁ tatam. Yena sarvam idam. Sarvam means the whole body, idam. But your consciousness is not spread in others' bodies. You must know it. If you say that "My consciousness is spread all over the universe," that is also another mistake.

Lecture on BG 4.8 -- Montreal, June 14, 1968:

This consciousness eternal. How do we know it? Because we understand it from Bhagavad-gītā. It is stated that avināśi tu tad viddhi yena sarvam idaṁ tatam: "That thing which is spread all over your body..." And what is that thing? This consciousness. You pinch any part of your body; you feel pain because the consciousness is there. "So that thing, consciousness," Kṛṣṇa says, the teacher of Bhagavad-gītā, "that is eternal." Eternal. Now, how it is eternal? When you were a child the consciousness was there. Then you grew up to your boyhood—the consciousness was there. Then you are now young—the consciousness is there. And when you become old man like me, the consciousness will be there.

Lecture on BG 4.11 -- Bombay, March 31, 1974:

That is a fact. If you are...

In the previous verse it has been stated, vīta-rāga-bhaya-krodhāḥ (BG 2.56). If you are attached to these material varieties, then you cannot enter into the spiritual varieties, or in the spiritual world. Kṛṣṇa is so kind. If you have got a pinch of desire to enjoy this material world, then you'll have to remain here as, either as Lord Brahmā or as a small ant, according to your karma. But when you completely become free from material attachment, then the spiritual world is... So when the Buddha philosophy says śūnyavāda, nirvāṇa, nirvāṇa, it means the same thing, vīta-rāga, you have to become detached. You have to make this material enjoyment zero.

The bhakti also says, bhakti formula, anyābhilāṣitā-śūnyam: (Bhakti-rasāmṛta-sindhu 1.1.11) "You have to make your heart cleansed of all material desire." Then spiritual life will begin.

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

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

Lecture on BG 13.20 -- Bombay, October 14, 1973:

This body will be destroyed. Avināśi tu tad viddhi yena sarvam idaṁ tatam. But my, that consciousness will not be destroyed. This body will be destroyed, but my consciousness will not be destroyed. That is stated in the Bhagavad-gītā. Avināśi tu tad viddhi yena sarvam idaṁ tatam. Idaṁ tatam. Idam, this body, is spread with consciousness. If you pinch any part of your body, you will become conscious that it is painful. But how long it is painful? So long the soul is there. And as soon as the soul is gone, you chop it with a dagger; it will not respond. Therefore avināśi tu tad viddhi yena sarvam idaṁ tatam. That thing, that consciousness, is avināśi.

Lecture on BG 16.13-15 -- Hawaii, February 8, 1975:

So last night we discussed about the demons' thinking. Āśā-pāśa-śatair baddhāḥ. He does not know "So long I shall be aspiring more and more, I am getting entangled more and more within this material world. Because Kṛṣṇa is so kind, he has given me freedom to enjoy this material world, but according to my work, I am becoming implicated. So long I'll have a pinch of desire for enjoying this material world, I'll have to accept a typical body." This is the law of nature. When you'll actually be free from all material desires, then it is called mukti, mukti, liberation. That is liberation. So that standard of mukti, mukti standard or mukti platform, is bhakti-yoga.

Lecture on BG 16.13-15 -- Hawaii, February 8, 1975:

"Everyone is engaged in Kṛṣṇa's service. Simply I am not engaged." This is topmost devotee's vision, that "I am lacking Kṛṣṇa's devotion."

Just like Rādhārāṇī thinks that "All others, they are engaged in Kṛṣṇa's devotion, but I could not." Caitanya Mahāprabhu said. Caitanya Mahāprabhu said that "I have not a pinch of devotion to Kṛṣṇa. Then if you say, 'Why you are crying?' that is to make a show." Caitanya Mahāprabhu said that "I am crying for Kṛṣṇa just to advertise Myself that I have become a big... But actually I have not a pinch of devotion to Kṛṣṇa." "No you are so great devotee. Everyone says." "No. Everyone may say, but I am not." "Why you are not?" "Now, because without Kṛṣṇa, still I am living. That is the proof that I have no love for Kṛṣṇa." This is Caitanya Mahāprabhu's statement. "If I had any drop of love for Kṛṣṇa, how I could live so long without Kṛṣṇa?" Śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me. So this is love of Kṛṣṇa, that "How can I live?"—separation from Kṛṣṇa.

Lecture on BG 18.41 -- Stockholm, September 7, 1973:

This is not very good philosophy, that the animals have no soul. They have got soul. You can practically examine. What is the symptom of possessing soul? First of all try to understand. That is explained in the Bhagavad-gītā: avināśi tu tad viddhi yena sarvam idaṁ tatam: The presence of soul can be perceived when there is consciousness on the body. This is the proof. When you pinch my body, I feel pain, when I pinch your body, you feel pain, when I pinch an animal's body, he also feels pain. Even I pinch even the tree's body he feels pain. It is scientifically proved. Sir Jagadish Candra Bose has proved by machine that when you cut a tree, it feels pain and it is recorded in this statistic machine. So everyone has got the soul. So how you can think...?

Lecture on BG 18.41 -- Stockholm, September 7, 1973:

Just like you don't touch the garbage. Similarly, other's property, other's riches, one does not touch or even see to it. And he thinks all woman as mothers except his own wife. And ātmavat sarva-bhūteṣu, and treating everyone equally, as he wants to be treated himself. If by pinching your body or giving pain to your body, if you feel pain, you should not give pain to any living entity. If one has learned these three things: mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat ātmavat sarva-bhūteṣu, then he's is learned scholar. It is not that one has got this degree from this university, then he has got. That degree will not help us. Unless one is God consciousness, he cannot have any good qualification. That is the Vedic injunction. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ (SB 5.18.12). As I have given the example of the hunter: before becoming God conscious, he was a cruel hunter, and after being God conscious, he was not ready to kill even an ant. This is the result. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām (BG 18.54).

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.2 -- Caracas, February 23, 1975:

They are just like seasonal changes, happiness and distress. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). Just like there is winter season. It is pinching cold. That will also not stay. And the scorching heat, that will also not stay. It comes and goes. Therefore, so long in the material world we are, the so-called happiness and distress will come and go. Don't bother about it. You simply try for reviving your Kṛṣṇa consciousness, or God consciousness. So human being has misunderstood the mode of life. They are simply busy for maintaining this body whole day and night. So we should conclude like this, that "If God can supply eight million types of different lower animals, then why shall not God give the necessities of life to the human society?" So don't execute your religious principle for some material benefit, but try to revive your relationship with God and try to love Him.

Lecture on SB 1.2.5 -- Montreal, August 2, 1968:

All together, every one of us, not only human being, but also animal, beast, birds, trees, plants, insect, everyone—they are all part and parcel of the Supreme, just like the hair, a piece of hair, is also part and parcel of the body. When one hair is picked up, you feel pains and pleasure. When the finger is pinched, you feel pains and pleasure—because they are part and parcel. Now, this is our relationship with God: part and parcel. God, or Kṛṣṇa, is the whole, and we are part and parcel. Then what is our duty? If this relationship is accepted, then what is the duty of the part and parcel? The duty of the part and parcel is to serve the whole. Anyone can understand. This finger is part and parcel of my body, so as the body desires, the finger is working. I desire the finger may work here like this; immediately works.

Lecture on SB 1.2.19 -- Los Angeles, August 22, 1972:

And when you become free from these two things, lust and greediness, tadā, ceta etair anāviddhaṁ sthitaṁ sattve prasīdati. Ceta, consciousness, not being attacked by these two nonsense things, ignorance and passion... Ceta etair anāviddham. Viddham means piercing. They are always piercing, pinching, pinching. "Come on, come on." They are always pinching. But if you are actually situated in Kṛṣṇa consciousness, these things will not pinch you. Tadā, ceta etaiḥ... Because everything is in the heart. Whole thing is cleansing the heart.

So heart is being pinched. "Here is... I am beautiful boy," "I am beautiful girl. Why not come?" So this is pinching. So if you are actually situated on the platform of Kṛṣṇa consciousness, not fully, a little advanced, then these things will be visible. Tadā ceta etair anāviddham. And when you stop, when you are able to stop this pinching in your heart by these two modes of material nature, passion and greediness-tadā ceta etair anāviddhaṁ sthitaṁ sattve prasīdati-prasīdati, then you become joyful. That is the stage of joyfulness.

Lecture on SB 1.2.19 -- Los Angeles, August 22, 1972:

That is stated in the Bhagavad-gītā. When you have come to this status, joyful, no more pinching by these two modes of material nature, joyful, that is called brahma-bhūta stage, the platform of liberation.

So the next stage is brahma-bhūta (SB 4.30.20). So brahma-bhūta stage means na śocati na kāṅkṣati. No more hankering, no more demanding. Na śocati na kāṅkṣati. Because here the business is we hanker after something which we do not possess, and if we lose something which we possessed, then we lament. This is our business. Some... First of all, we possess. Then, by nature, we lose it. When it is lost, then we cry. So these two things are material position, na śocati... But when you come to the brahma-bhūta stage, spiritual platform, then these two things will be absent. Na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu.

Lecture on SB 1.3.13 -- Los Angeles, September 18, 1972:

Similarly, one's other's money should not be touched. Even it is somebody has forgotten his purse, moneybag on the street, nobody will touch it. Let the man come back and take it. That is civilization. Para-dravyeṣu loṣṭravat, ātmavat sarva-bhūteṣu. And treating all other living entities as oneself. If somebody pinches me, I feel pain. Why shall I pinch other? If somebody cuts my throat, I become so sorry or so aggrieved. Why shall I cut the throat of other animals? This is civilization. This is Vedic civilization. And not that go on killing animals like anything and hunt upon the woman, topless woman, make business. This is not civilization. This is not human civilization.

Therefore it is called dhīrāṇām. Those who are sober, for them. Those who are rascals, not for them. The brahmacārī, gṛhastha, vānaprastha sarvāśrama, āśrama, this is meant for the gentle class, not for the rascals. First of all, training period as brahmacārī. This brahmacārī, he is taught. He is taught to address all women as "mother."

Lecture on SB 1.7.32-33 -- Vrndavana, September 27, 1976:

So two brahmāstra weapons released, one by Aśvatthāmā and by Arjuna, it created a havoc, catastrophe. And the people were suffering. So this is the duty of the government, to see that everyone is in peaceful condition. During Mahārāja Yudhiṣṭhira's time they were so happy that it is stated that there was not even scorching heat and pinching cold also. Neither people were in anxiety for their livelihood. This is government: to see that people are in good atmosphere in everything. That is the first duty of the government. Of course, we have seen at the present moment also, in some of the European government they have got very good arrangement. In England I have seen, although they have lost their empire, still, people get free education, free medical treatment. And England does not produce practically anything except potato. They, the government imports so many eatables so that people may not suffer for want of food. So that is the way of good government from the time immemorial.

Lecture on SB 1.15.28 -- Los Angeles, December 6, 1973:

Therefore if you keep ourself always connected with Kṛṣṇa, there will be no more disturbance. Peaceful. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. If you get that position, then that is the highest benefit, highest gain, yaṁ labdhvā ca, then you will not desire for any other gain. You'll perceive that I have got the highest gain. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ, yasmin sthitaḥ... And if you keep yourself fixed up in that position, then guruṇāpi duḥkhena na (Bg. 6.20-23), even the heaviest type of calamities, you'll not be disturbed. That is peace. That is peace. Not that little pinching, you're disturbed. If you're actually fixed up in Kṛṣṇa consciousness, you'll not be disturbed in the greatest form of dangerous condition. That is the perfection of Kṛṣṇa consciousness.

Lecture on SB 1.15.32 -- Los Angeles, December 10, 1973:

"The sun is dead."

So if you become perfect in Kṛṣṇa consciousness... Perfect in Kṛṣṇa consciousness means no more material desire. That's all. Only Kṛṣṇa. That is perfection. So long you will have a pinch of material desire, you will have to take birth. According to your desire, Kṛṣṇa will give you facility. Why there are so many types of body, eight million? Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram, sadā tad-bhāva-bhāvitaḥ (BG 8.6). We are making our next body by thinking of something. We have got so many thoughts, material thoughts. So at the time of death, when that thought is prominent, then I get the next moment a body like that. So if you simply think of Kṛṣṇa only, then you get a body where by which you can go to Kṛṣṇa. You can go to Kṛṣṇa. Tyaktvā dehaṁ punar janma (BG 4.9). It is very scientific and very practical. So by going to Kṛṣṇa, you can talk with Kṛṣṇa personally. You can play with Kṛṣṇa personally.

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

This body is perishable, asat. But there is another sat, means permanent thing. What is that? Avināśi tu tad viddhi. You try to understand that thing, which is eternal. What is that? Yena sarvam idaṁ tatam, that which is spreading all over your body. You pinch your body. You feel pain. Why? Because there is consciousness. The consciousness is permanent. And as soon as the consciousness is gone, you chopped up your hand, no response. So take... It is a very nice statement. Tat, that consciousness, is avināśi, is eternal. Where is the difficulty?

So those who are not interested to understand this consciousness and the origin of consciousness, they are asat. They cannot understand what is spiritual life. Therefore the beginning of spiritual life... In the Bhagavad-gītā, it is said that dehino 'smin yathā dehe (BG 2.13). In this body, in this asat, this temporary body, there is the proprietor of the body. Dehino 'smin yathā dehe. The proprietor of the body.

Lecture on SB 1.16.23 -- Los Angeles, July 13, 1974:

Not only their philosophy. We also know. Bhagavad-gītā also says. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). The, the worldly pains and pleasure—what is due to? It is due to this material body. Mātrā-sparśāḥ. Mātrā means the skin. Because we have got this skin, in winter, the water is there, we feel pain, pinching. And because it is summer, the same water-pleasing. So the condition of the skin, according to the season, is changing. Therefore we are feeling pains and pleasure. Otherwise there is no pain, pleasure. Just try to understand. Because we are covered by the skin, therefore we are feeling pains and pleasure. If you become uncovered, free from the skinly covering, then there is no pains and pleasure.

Lecture on SB 2.3.17 -- Los Angeles, July 12, 1969:

What is that? Just try to understand that thing as imperishable. What is that thing? Yena sarvam idaṁ tatam. That thing which is pervading all over your body. And what is that thing? That is consciousness. So long there is consciousness, you feel either from this part of this body or this part of the body or this part of the..., anywhere you pinch, because the consciousness is there, you feel, "Oh, it is painful," or it is pleasure. There are two kinds of feelings: painful or pleasure. And that is due to consciousness. And this consciousness is there in every body, but they are in degrees. That is, the consciousness in tree is very lower. Therefore if you cut a tree, it does not respond. It responds... According to modern science... Sir Jagadish Chandra Bose, he has invented a machine that when you cut a tree or take out the fruit or the leaves or the branches, he feels, and that feeling is recorded in a machine. I do not know exactly the machine name, but there is a machine.

Lecture on SB 2.4.2 -- Los Angeles, June 25, 1972:

I shall execute Kṛṣṇa consciousness; at the same time, I shall enjoy this material life," this is foolishness. This is foolishness. If you want Kṛṣṇa, go to home, back to home, back to Godhead, then you have to finish your material desires. Because Kṛṣṇa is so kind that even if you have a pinch of material desire to enjoy in this material world, He will give you a chance, "All right, you do it." That means we become entangled. Therefore, those who are executing Kṛṣṇa consciousness, they should try to become free from all material desires. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11).

Jñāna means knowledge. Or the jñānīs, they also want to be become one with the Supreme. And karma. Karma means karmīs, those who want to enjoy. So one should be uncovered, to covered by this jñāna, by karma or by any material desires. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam, ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167). Simply favorably serving Kṛṣṇa. Favorably, not unfavorably.

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

This should be our vow. If we, taking to Kṛṣṇa consciousness, if we want to make some material asset, then we are cutting our throat, suicidal. The only prayer should be how to remain a pure devotee. If we remain a pure devotee, there is chance. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). Because Kṛṣṇa, He is so kind, at the same time so strict also. Strict. If you have got a pinch of material desire, you cannot go to Vaikuṇṭha. You cannot go. Therefore niṣkiñcanānām. You have to become completely niṣkiñcana, nothing wanted of this material world. That is called tapasya. Anyābhilāṣitā-śūnyam (CC Madhya 19.167). If you want to utilize Kṛṣṇa... You can utilize. If you want kingdom, Kṛṣṇa will give you kingdom. That is not very difficult for you (Him). Kṛṣṇa can give you liberation, to merge in His effulgence. That also Kṛṣṇa will give. But it is very difficult to get Kṛṣṇa's service, very difficult. Kṛṣṇa will give you everything, whatever you want.

Lecture on SB 3.12.19 -- Dallas, March 3, 1975:

There is practice, method: in high scorching heat the saintly person or sages, they will ignite fire all round. Already there is high temperature, and still they will get fire all round and go on, meditation. This is tapasya. These are the items of tapasya. There is scorching heat and they will arrange that. There is pinching, chilly cold, less than hundred degree, and they will go under water and put the body up to this and meditate. These are the items of tapasya. Tapasya. So for God realization formerly people used to undergo such severe type of penances, and at the present moment we are so fallen, we cannot tolerate these four principles? Is it very difficult? We are imposing some tapasya, that "Don't indulge in these things. No illicit sex, no intoxication, no meat-eating, no gambling." These are the items of tapasya for advancing in Kṛṣṇa consciousness. So is it very difficult? It is not difficult. If one can practice, go within the water up to the neck in chilly pinching cold, is it more difficult to give up illicit sex and meat-eating and intoxication?

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

What is that? Tasmāt parataraṁ devi tadīyānāṁ samarcanam. Then... "Viṣṇu worship is the best. And more than that: to worship Vaiṣṇava." Tadīyānāṁ samarcanam.

So therefore... Here also the same thing: sa eva sādhuṣu kṛtaḥ. Begin. The spiritual life begins from the association of sādhu, or devotee. You cannot progress a pinch only without the mercy of sādhu. Naiṣāṁ ma... Prahlāda Mahārāja said like that:

naiṣāṁ matis tāvad urukramāṅghriṁ
spṛśaty anarthāpagamo yad-arthaḥ
mahīyasāṁ pāda-rajo-'bhiṣekaṁ
niṣkiñcanānāṁ na vṛṇīta yāvat
(SB 7.5.32)

His father, Prahlāda Mahārāja's father asked—after all, he's son—"My dear son, Prahlāda, how you became so much advanced in Kṛṣṇa consciousness?" Although he was demon, still, he was inquisitive.

Lecture on SB 3.25.28 -- Bombay, November 28, 1974:

This is universal movement, Kṛṣṇa consciousness, because it is concerned with the soul, consciousness. Therefore you have named the word consciousness. Consciousness belongs to the soul, that is the symptom of presence of soul. At the present moment because the soul is in the body, if I pinch your body then you will feel, consciousness, feel pains or pleasure. But as soon as the soul is gone out of the body, if I chop off your body with a dagger, you will not protest. The consciousness is gone. Yena sarvam idaṁ tatam avināśi tu tad viddhi, yena sarvam idaṁ tatam. Sarvam idam, this body. This body, wherever you pinch it you feel pain. Why? Because consciousness is there. So Kṛṣṇa advises that consciousness is eternal. Therefore we have to purify our consciousness, then our life is successful.

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

So if you want something, material happiness, from Kṛṣṇa, it is not very difficult for Kṛṣṇa. He can give you mukti even. But to ask from Kṛṣṇa anything else than bhakti is foolishness. That is foolishness. My Guru Mahārāja used to give this example: just like if you go to a rich man and he says, "Now whatever you like, you can ask from me. I shall give you," then if you ask him that "You give me a pinch of ash," is that very intelligent? Similarly, to... There is a story, that one old woman in the forest... I think it is in Aesop's Fable or somewhere. So she was carrying a big bundle of dry wood, and somehow or other, the bundle fell down. It was very heavy. So the old woman became very much disturbed, "Who will help me to get this bundle on my head?" So she began to call God, "God, help me." And God came, "What you want?" "Kindly help me to get this bundle on my head." (laughter) Just see. God came to giving benediction, and she wanted to "Give this bundle again on my head."

Lecture on SB 3.26.3 -- Bombay, December 15, 1974:

I can do something; you can do something else. So this is kṣetra-kṣetra-jña. But this is... So far individual living entity, soul, is concerned, he is also all-pervading. All-pervading means within this limited body. So long I am present within this body, anywhere of the body I feel, I am present here. You pinch; you feel, "Yes, there is pain." That means I am present there. I am present there. This is called consciousness.

But there is another consciousness. So don't mix it up, that Kṛṣṇa consciousness. That consciousness-sarva-kṣetreṣu bhārata: that Kṛṣṇa is present everywhere. Sarva-kṣetreṣu. That is the difference between Kṛṣṇa... Kṛṣṇa says, kṣetra-jñaṁ ca aham: "I am also kṣetra-jña. I am also soul, but I am Supersoul." How? Now, sarva-kṣetreṣu bhārata: "I am present in everyone's body." I am not present in your body. You are not present in my body. I am present in my body. Dehino 'smin yathā dehe (BG 2.13).

Lecture on SB 3.28.21 -- Nairobi, November 1, 1975:

You have to become fully cleansed. Tat-paratvena nirmalam. Sarva... What is that? Anyābhilāṣitā-śūnyam (Brs. 1.1.11). We have to become completely zero about material desires. Anyābhilāṣitā-śūnyam. Then you become qualified. So long you have got any pinch of material desires, you are disqualified. Kṛṣṇa says, sarva dharmān parityajya mām ekam śaraṇaṁ vraja (BG 18.66). Parityajya means giving up completely, cent percent, no reservation. In this way, surrendered, that is the qualification. Everything is there. No reservation. And Kṛṣṇa will give you chance: "All right, if you have got still desire for material enjoyment, do it." "I want to become a king." "All right, become a king." Then "I want to become a dog." "All right, become a dog." He gives you both opportunity. And we are doing that. We're doing that. We are rotating throughout the whole universe in different types of bodies just to fulfill our damned desires, that's all. Therefore your first qualification is no desire. Simply desire to worship Kṛṣṇa. That is qualification.

Lecture on SB 5.5.1-2 -- London (Tittenhurst), September 13, 1969:

This process is going on. Ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva (CC Madhya 19.151). Lord Caitanya says that each and every spirit soul is just wandering throughout the whole universe from one planet to another, one body to another. This business is going on. But the basic principle of that continued transmigration is sex life or sense gratification. Anyway, as long we have got a pinch of sense gratification we have to take birth in any form or any shape within this material world. That is the whole process. Therefore if we are at all interested... And that interest must be there in human life; otherwise it is spoiling. That is the problem, that no more transmigration from one body to another. That problem can be solved in this human form of life. Therefore Ṛṣabhadeva advises His sons, "My dear sons, to work very, very hard simply for sense gratification is not the business of human form of life." Nāyaṁ deho deha-bhājāṁ nṛloke.

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

Then we can make progress in devotional service. Tad utpataya kāmān mindati. This is our voluntary work. If we want to be detached... Because Kṛṣṇa is so kind, if you have got even a little pinch of attachment for this material world, you are not allowed to enter into the kingdom of God. You must be completely free. Therefore, bhakti-yoga is enunciated by Rūpa Goswami: anyābhilāṣitā-śūnyam. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). Śūnyam means zero. All kinds of material desires should be made into zero. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy anāvṛtam (CC Madhya 19.167). Jñāna, speculative method for understanding the Absolute Truth, as the Māyāvādīs, they are speculating, "This is not, this is not, this is not." Neti neti. This is jñāna.

Lecture on SB 5.5.2 -- Boston, April 28, 1969:

So you must have faith that "This company will carry me to New York." Otherwise, there is no progress. If in the very beginning you have no faith—"Oh, I shall purchase ticket. What is guarantee that this plane will carry me to New York?"—it may not carry you to New York, but you have to pinch(?) your faith in the beginning. Then you can go. Similarly, first of all faith is required. Without faith, therefore, faithlessness is no, I mean to say, position of making further progress. Little faith must be there. That faith must be increased by further advancement. In the beginning is the faith, and then the faith becomes firm faith. Then you shall make progress, further, further. You come to the perfect stage. (pause)

So, any other questions? Hare Kṛṣṇa. Then chant Hare Kṛṣṇa—with faith.

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

"You are realized by such person who has no other thing to possess." Akiñcana-gocara. This very word is very And Caitanya Mahāprabhu also said, niṣkiñcanānām. Niṣkiñcanasya bhagavad-bhajanonmukhasya. Bhagavad-bhajana means niṣkiñcana. If we want to enjoy something material, oh, there is no question of bhagavad-bhajana, because even if you have little pinch of desire to enjoy material comforts, you'll not be admitted. Therefore Kṛṣṇa says, sarva-dharmān parityajya (BG 18.66). Fully. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). Then Śūnya means zero. Unless you make material, ara nare bapa(?): "No more. Enough of this mateial enjoyment," then bhakti-yoga begins. Sarva-dharmān parityajya (BG 18.66). Even brahma-bhūtaḥ, Brahman realization, that is also not akiñcana. Ahaṁ brahmāsmi: "I am in brahma-jyotir. I have become something important." No. Even brahma-jyotir also neglected. Kaivalyaṁ narakāyate. This is the position of the devotee, akiñcanānām. Akiñcanānāṁ mayi bhakti-bhājām.

Lecture on SB 5.5.27 -- Vrndavana, November 14, 1976:

We have all dismissed, "Oh, these are all mythology. There is no life after death." This is going on, maha... Ahaṅkāra vimūḍhātmā. Vimudhātmā. This is the position. We should understand that what is our position. But they have become so dull, just like a stone or a tree. You cut it; it does not respond, does nothing. But if there is life, little pinching—immediately, "Why you are pinching?" That is the difference between life and dead body, or jada and cetana. So long one is not conscious, he's as good as the stone or the wood. Therefore sometimes Vaiṣṇava poets say that amāra lid pasanta bolo na, pasan hole bolo yato(?). We have created such a strong heart of material existence that it does not respond even after suffering so much. This is our position.

So Kṛṣṇa consciousness movement means to bring him to the right position of consciousness. Consciousness we have got. The more it is covered, dull, it cannot respond. But it can be brought into the proper existence, and the process is hearing, hearing. Go on hearing, hearing. Kṛṣṇa has given us one chance, this ear.

Lecture on SB 5.6.4 -- Vrndavana, November 26, 1976:

Sthāvara jaṅgama, they are called in technical words. Sthāvara means standing in one place, and the vegetables, trees, plants, they are more condemned. They cannot move even. They'll have to stand up in a place for thousands of years. There is no possibility even to move. If there is storm, scorching heat, pinching cold, they cannot move. They'll have to suffer. So it is very condemned life to become tree and plant, sthāvara. Then jaṅgama. The jaṅgama means moving. So there are many varieties of moving animals. The insects, the birds, the beast, then human form. So how out of the human moving forms, the civilized form... Out of the civilized form, those who are in Vedic culture... Out of the Vedic culture, many are addicted to the fruitive activities, ritualistic ceremony, how to go to the heavenly planet, how to become members of rich family. They are working very hard, karmi. So out of many millions of karmīs, one jñānī... Jñānī means who understands, "What is the use of this karma, fruitive activities?" So out of many jñānīs, one is mukta, liberated.

Lecture on SB 5.6.6 -- Vrndavana, November 28, 1976:

Caitanya Mahāprabhu also has spoken the same thing, niṣkiñcanasya bhagavad bhajanonmukhasya. Niṣkiñcanasya. If you actually want to become a pure devotee, then you have to make this material way of life completely zero. Anyābhilāṣitā-śūnyam (Brs. 1.1.11). Then it will be possible. If you have still a pinch of attraction for material life, then it will be stopped, your promotion to the other, spiritual world. Simply attachment to Kṛṣṇa, that will make you advanced. Janma karma ca me divyaṁ yo jānāti tattvataḥ, tyaktvā deham (BG 4.9). He can, after giving up this body... Mām eti. He does not accept any more the material body. He is immediately promoted to the spiritual world and Goloka Vṛndāvana, Vaikuṇṭha. There are many millions of Vaikuṇṭha planets in the spiritual world.

So if we become vairagī... Vairagī means no attachment for this material world. How to become completely free from all our attachment of this material world, that is being exemplified by Ṛṣabhadeva. He doesn't take care even of the body. Although He is Vaikuṇṭha-puruṣa... How comfortably He lives in Vaikuṇṭha-loka.

Lecture on SB 6.1.7 -- Honolulu, June 15, 1975, Sunday Feast Lecture:

And there is another sympathy, that "Why the man is getting such disease and suffering? Why not stop the cause of the disease?" That is real sympathy.

Now, we can see in our front, there is a tree standing for many years, and he has to stand in scorching heat, torrents of rain, pinching cold. He cannot move an inch. And if we think seriously, "Suppose if I would have been put into that condition, that 'Stand up here for five hundred or five thousand years. You cannot move an inch, and you bear all the sufferings, scorching heat, storm,' " would I agree to do that? No. I will not agree. But the tree is also a living entity. He is a living being. I am also living being. So I am put in a different condition of life and the tree is put in a different condition of life. Why? Why this distinction? Is there any upper hand superior judgment that one is put in the condition of standing tree and one is put in the beautiful human body, freely moving? There must be, because we are all living entities. We are all soul, spirit soul. We are simply put in different dresses.

Lecture on SB 6.1.9 -- Nellore, January 7, 1976:

So therefore Bhagavad-gītā has recommended to tolerate. Mātrā sparśās tu kaunteya. We have to tolerate. This is called tapasya. Even though it is painful for me—it is not at all painful, but those who are trying to practice in the beginning, it may be painful—so Bhagavān, Kṛṣṇa, is advising that even it is painful, you must do it and tolerate it. So mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). The example is given just like we suffer sometimes in scorching heat and very pinching or chilly cold. But we tolerate and do our business. Sometimes to cure our disease, say, for example, fever, we have to swallow very bitter quinine pills. But Śrī Caitanya Mahāprabhu, considering the people in general of this age, Kali-yuga, He knew that people will not be able to even tolerate such little pain for advancing in spiritual life.

Lecture on SB 6.1.43 -- Los Angeles, July 24, 1975:

They are so much covered with ignorance that a tree is standing, you cut it: there is no protest because it is so dull. Similarly, you take the animal, slaughterhouse, it cannot protest. These are the symptoms of ignorance. And as soon as there is awakening of Kṛṣṇa consciousness or advanced consciousness, then if I pinch you, immediately you protest, "Why you have pinched me?" That is the difference between the lower-grade life and higher-grade life. So if in the higher-grade life we do not understand Kṛṣṇa, then we are making suicide, cutting our own throat. That is sinful. So here is a chance, the human form of body. Death will come to the dog and to me also. Then where is the difference? The difference is so long I am living, I can try to understand Kṛṣṇa; others cannot. If we miss this opportunity, then we are committing suicide. This is the verdict of the śāstra.

Lecture on SB 6.1.49 -- Detroit, June 15, 1976:

So nature's law is working so nicely. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). Everything is being done by the laws of nature. So, human body, when we are civilized, we should know that "Why I am suffering?" Although under the spell of māyā we take suffering as enjoyment. That is called māyā. Māyā means what is not. We are thinking we are enjoying, but actually we are suffering. In this material body we have to suffer. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ (BG 2.14). This example is given by Kṛṣṇa in the Bhagavad-gītā, that suffering means on account of this body. There is pinching cold, scorching heat. We feel these things on account of this body. At a certain circumstances, we feel pain; at a certain circumstance we feel happy. But actually, this so-called happiness and distress is due to the body.

Lecture on SB 6.1.67 -- Vrndavana, September 3, 1975:

Just like the tree. It does not do any harm to anyone. Rather, it is very hospitable. It gives shelter to the people. They are taking fruits, they are taking branches, leaves, sometimes cutting. They are very harmless, but still, there is harm, suffering. Must stand there for five thousand years and scorching heat and pinching winter, storm, and sometimes fall down. The suffering is there. Even we become a nonviolent... Even Gandhi. He was nonviolent, very moralist. Still he was killed. Just see. This is material world. He was killed by bullet. So the material world means suffering. So what is the use of making a prolonged life? Prolonged suffering. Therefore it is said, aghāyuḥ. If you live for a moment as a devotee, your life is successful. And if you live for many thousands of years without any Kṛṣṇa consciousness—aghāyuḥ, useless life, useless. Aghāyur aśucir malāt, because the desire is there, kāma and lobha, greediness and lusty desire.

Lecture on SB 6.2.11 -- Vrndavana, September 13, 1975:

This is wanted. If you have got a pinch of anyābhilāṣa, then you cannot become a pure devotee. That is not possible. Then Kṛṣṇa will give you chance to fulfill your anyābhilāṣa, not Kṛṣṇa bhakti. He can give you even mukti, but He will not give you bhakti. This is Kṛṣṇa's principle. Bhakti can be awarded to a person who is fully surrendering, one who does not know anything but Kṛṣṇa. This is the way. Therefore, it is said, na niṣkṛtair uditair brahma-vādibhis tathā viśuddhyaty aghavān vratādibhiḥ.

In the śāstras there are different varieties of ritualistic ceremony, vratas, to counteract our sinful activities within this material world.

Lecture on SB 7.6.1 -- San Francisco, March 3, 1967:

The same hand, when it is cut off from the body, if you trample with your legs my hand, I don't care for it. Similarly, we living entities, we are also part and parcel of God, but because we have separated ourself, our relationship with God, therefore we are being trampled own by the materialistic laws, the material laws—always pinching, so many miseries. But we have become so fool that we do not realize that this is a platform where simply miseries are being experienced. That is called māyā.

We are always in miseries, but if I ask you or you ask me "How are you," I will say, "Oh, it is very nice." What is very nice? We are sitting here. The heat is so extensive, everyone is feeling inconvenienced. But if you ask me, "Sir, how are you," I will say, "It is very nice." This is called māyā. We are always under some tribulation, always, either now it is very hot, it is warm, and after few months, it will be too cold.

Lecture on SB 7.6.3 -- Montreal, June 16, 1968:

Similarly, as soon as there is life and there is spirit soul, the focus of the spirit soul, consciousness, must be there. I am present in this body—how I can understand? Because this consciousness. You pinch any part of your body: you feel. This is your consciousness. That means I am present in this body, and as soon as I am away from this body, you may cut this body into pieces—there will be no consciousness. There is no feeling. So our consciousness should be purified. Now the consciousness is contaminated by material association in so many ways. Just like the blood purification tonic is given. If the doctor finds by examination of the blood... In your country, as soon as you go to a doctor, immediately, "Please offer your blood." The demand is immediately blood. That is, of course, scientific, modern science. But according to Ayur Vedic system, there is no demand of blood.

Lecture on SB 7.6.3 -- Montreal, June 16, 1968:

You are serving your senses means you are serving the dictation of your senses. Is it not? Similarly, if you serve the dictation of Kṛṣṇa, then you serve Kṛṣṇa. You are serving your senses means your eyes want to see a beautiful thing, dictates, "My dear sir, please take me to that beautiful...," you go. So you are serving your dictation of the sense gratification of the eyes. Your tongue is pinching you, "Please give me a cigarette." Oh, you at once supply: "Yes." So you are serving your senses means the dictation of your senses. Similarly, if you practice to serve the dictation of Kṛṣṇa, then you are liberated. Simply you have to change the account. Your service position will continue because we are eternally servants. We are never master.

Lecture on SB 7.6.11-13 -- New Vrindaban, June 27, 1976:

The attachment of this material world, it may be in different names. But the Kṛṣṇa consciousness means detachment. Therefore they are so nicely described here by Prahlāda. The real business is detachment of this material world. So long we'll have a pinch of attachment with this material world enjoyment, there is no possibility of perfection. For that pinch of little attachment, and we have to accept a body. Nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4). And as soon as we get body we become involved with so many things that we are preparing another next life.

So here the verse is given, yan maithunādi-gṛhamedhi-sukhaṁ hi tucchaṁ kaṇḍūyanena karayor iva duḥkha-duḥkham (SB 7.9.45). The real purpose of life is how to become detached from this material life. That is perfection. People are being educated how to become attached. That is the difference between Kṛṣṇa consciousness and so-called human civilization.

Lecture on SB 7.7.19-20 -- Bombay, March 18, 1971:

The Māyāvādī philosophers, they make one. That is not possible. Kṣetra-jña, āśraya, avikriya—unchangeable. Sva-dṛk—he can see himself by contemplation, by meditation. Sva-dṛk, hetuḥ—cause. Vyāpaka-all—pervading. I am all-pervading within this body, in my body. I am not all-pervading in your body. If I pinch your body I do not feel any pain, but if I pinch my body I feel pain. Therefore, "I am all-pervading", means I am all-pervading in this body by consciousness. Anywhere you touch, the consciousness is there feeling touch. Vyāpaka, asaṅgī. Asaṅgī means without being mixed up. The same example, that fishing but not touching the water. Oil, you drop some oil on the water it will float, it will not mix. When you emulsify water it changes the color, but it is there. That will be explained in the next verse. Another example is milk. The milk, pure milk, there is butter, but you cannot see the butter in the milk.

Lecture on SB 7.9.15 -- Mayapur, February 22, 1976:

Dayānanda: "My Lord who is never conquered by anyone, certainly I am not at all afraid of Your very ferocious mouth, tongue, bright eyes like the sunshine, movement of Your eyebrows, very pinching sharp set of teeth, garland of intestines, hands soaked with blood, fixed-up-high ears, Your tumultuous sound which causes the elephants to go away to a distant place, and Your nails which are meant for killing Your enemies. Undoubtedly I am not afraid of them."

Devotee: (Sanskrit and Bengali)

Prabhupāda: (Bengali), "movement." Yes.

nāhaṁ bibhemy ajita te 'tibhayānakāsya-
jihvārka-netra-bhrukuṭī-rabhasogra-daṁṣṭrāt
āntra-srajaḥ-kṣataja-keśara-śaṅku-karṇān
nihrāda-bhīta-digibhād ari-bhin-nakhāgrāt
(SB 7.9.15)

So, nārāyaṇa-paraḥ sarve na kutaścana bibhyati (SB 6.17.28). This is the sign or pure devotee. Others, they are afraid of the fierceful appearance of Narasiṁhadeva, but Prahlāda Mahārāja says that "I am not afraid." He was a child of five years old. So, others were very, very afraid, even could not approach the Lord to pacify Him, and Prahlāda Mahārāja was not afraid.

Lecture on SB 7.9.15 -- Mayapur, February 22, 1976:

We are enjoying. Eat, drink, be merry and enjoy." But the devotees, they think, "It is very, very fierceful. How soon we shall get out of it?" My Guru Mahārāja used to say that "This material world is not fit for living for any gentleman." He used to say. "No gentleman can live here." So these things are not understood by the nondevotees, how much pinching this material world is. Duḥkhāla... Kṛṣṇa says it is duḥkhālayam aśāśvatam (BG 8.15). That is the difference between the devotee and nondevotee. The duḥkhālayam, they are trying to adjust how to make it sukhālayam. That is not possible.

So unless one becomes detestful of this material world, it is to be understood that he has not yet entered in the spiritual understanding. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). This is the test of bhakti. If one has entered the domain of devotional service, this material world will be not at all tasteful for him. Virakti.

Lecture on SB 7.9.19 -- Hamburg, September 7, 1969, (with German Translator):

In the Bhagavad-gītā this is explained from the very beginning. It is said there, avināśi tu tad viddhi yena sarvam idaṁ tatam. That thing is immortal which is spread all over your body. That thing which is spread all over your body, that is consciousness. If you pinch any part of your body, you'll be conscious that there is some pain. Therefore the Bhagavad-gītā is aiming at this consciousness. And what is this consciousness? This consciousness is the illumination of the soul. Just like the sunshine is the illumination, light, of the sun globe. The sun globe is situated in one of the corners of this universe, but its illumination is distributed all over the universe. Similarly you, as spark of the Supreme soul... The dimension is also mentioned. It is ten-thousandth portion of the tip of your hair. One ten-thousandth portion. That small particle is your identification. The medical science or the material science cannot find out that small particle of soul by any means.

Lecture on SB 7.9.19 -- Mayapur, February 26, 1976:

Even valuable jewel is lying on the street, a paṇḍita will say, "I shall not touch it." This is a moral education. And ātmavat sarva-bhūteṣu. Ātmavat. If you feel some pain by pinching, why should you pinch others? And that is paṇḍita. If you cry when your throat is cut with a knife, why you should slaughter other animals? Therefore Lord Christ says, "Thou shall not kill." But these people are so uneducated. In spite of their Ph.D.s, they have no, this simple education, that "I suffer when I am killed. Why I shall kill others?" This is the modern education, all nonsense rascals' education. This is not education.

Lecture on SB 7.9.53 -- Vrndavana, April 8, 1976:

Or either in Brahma's life or ant's life, this is the material nature. Sadā samudvigna-dhiyām asat... Why? Asad-grahāt. Because you have accepted this material body, this means you have accepted anxiety.

So we have to do in such a way that no more material body. And that is Kṛṣṇa's advice. Tyaktvā dehaṁ punar janma naiti (BG 4.9). And if you have got a pinch of material desire, Kṛṣṇa is ready to give you a type of body so you can satisfy your desires. But the material desire is never satisfied, one after another, one after another, one after another. In this way at the time of the death we are not satisfied. We desire some thing... (break) ...and then it is to be very easy. Mām aprīṇata āyuṣman darśanaṁ durlabhaṁ hi me. If somehow or other, if you can see Kṛṣṇa, dṛṣṭvā māṁ na punar janma. Punar jantur ātmānaṁ taptum arhati. There is no more necessity of undergoing austerities, and everything is free. Ārādhito yadi haris tapasā tataḥ kim (Nārada Pañcarātra). If you have got Kṛṣṇa, there is no need of tapasya.

Sri Caitanya-caritamrta Lectures

Lecture on CC Madhya-lila 20.98-102 -- April 27, 1976, Auckland, New Zealand:

So this kind of This is called ādhibhautika. Ādhyātmika. Even nobody gives me any distress, my body will give me distress. If I cannot sit comfortably, if there is some pinching, I am feeling pain. So these things are going on, ādhyātmika, ādhibhautika, ādhidaivika. And other miseries inflicted by providence. Just like there is no rain, excessive heat, excessive cold, famine, pestilence, earthquake. We have no control over. These are ādhidaivika. So we are suffering. Although we may foolishly say If somebody asks his friend, "How are you?" he says, "Oh, yes, everything is all right." Where is "Everything is all right"? You are suffering and This is called māyā. He's suffering, but he will say, "Everything is all right." A man is dying on the deathbed, and his friend comes, "How you are feeling?" "Yes, I am all right." (laughter) Now he's going to die, and he says, "I am all right." So this is called māyā. They're suffering, but they are accepting, "I am all right." Full of anxieties always: "What will happen next?"

Lecture on CC Madhya-lila 20.101 -- Washington, D.C., July 6, 1976:

In India we have got 110, 120, and I think Middle East, there is 135. Here you have got less, 50 in winter. So some way or other there is always trouble. This material world means we must suffer trouble. Either scorching heat or pinching cold or blast or ādhidaivika, ādhyātmika. These things should be discussed. But still we got to work, why? Only for love. That is the only cause. I love my children, I love my wife, or I love my country, my society. Love is there. But this love is not giving me satisfaction. We are disappointed. As I, yesterday I cited the example of Mahatma Gandhi. For his country's love, he did so much. He wanted Hindu-Muslim unity, and he wanted nonviolence. In this way he was organizing. But the world is so ungrateful that instead of unity of Hindu-Muslim, in India we experienced complete partition, Hindustan and Pakistan. So he was baffled. And so far nonviolence was concerned, he was killed by violence. So he died very disappointed.

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

And as soon as you get a taste for Kṛṣṇa, you at once lose all this nonsense taste, culminating into sex life. The material taste means we want to gratify senses in so many ways, and the supermost point is sex life. So as soon as you get into touch with Kṛṣṇa and you develop Kṛṣṇa love, all this nonsense finished. Then you are liberated. And so long you are attached even to a pinch of material taste, there is no question of liberation from material miseries; you have to continue this transmigration from one body to another, and body means material miseries. The material body means material misery. You may get the body of a king or you may get the body of Brahmā or Indra, Candra or the ant or the insignificant animal. Any body, any material body, that is meant for miseries, miseries, tāpa-traya, threefold, threefold material miseries, and, besides that threefold miseries, ultimately birth, death, old age and diseases.

Sri Brahma-samhita Lectures

Lecture on Brahma-samhita, Verse 35 -- New York, July 31, 1971:

Exactly the same example, just like at night in dream we create so many problems, but actually there is no problem. But dreaming, that I am in such and such position, I am being harassed, somebody is taking my money, somebody is pinching me, so many things. I am in the front of tiger, there is ghost, there is so many things. So these problems, actually there is no problem, but by dreaming he is creating, mental. Asaṅgo hy ayaṁ puruṣaḥ, Veda says that this puruṣa, the ātmā, the soul has no connection with all these things. So we have created, by material concoction, so many problems. So the whole process is how to cleanse this dreaming condition of life.

That is possible. First of all Śukadeva Gosvāmī recommended that, tapasā brahmacaryeṇa śamena da... (SB 6.1.13), gradually you have to go. Generally this is the process. First process is those who are grossly ignorant: for them atonement.

Festival Lectures

Srila Krsnadasa Kaviraja Gosvami's Appearance Day -- Vrndavana, October 19, 1972:

This is not good. This is not good. Na sādhu manye yata ātmāno 'yaṁ kleśa-daḥ. You, you have already got experience, by your past mischievous activities, you have got this body which is always full of miseries and painful. Still, you are committing the same sinful activities so that you'll get another body to enjoy. Kṛṣṇa will give you; so long you have a pinch of material desire, Kṛṣṇa will give you opportunity: "All right, you take another body and enjoy." But we foolish people, we do not know acceptance of material body is the source of all miserable conditions. Therefore Kṛṣṇa says, "You simply try to understand." Janma karma me divyam. Simply try to understand Kṛṣṇa. Then the result will be tyaktvā dehaṁ punar janma naiti (BG 4.9). No more material body. This is Kṛṣṇa consciousness movement. We want to stop these nonsense habits of the people. No illicit sex, no intoxication, no gambling. (old women talking in background) Oh, who is talking? Don't talk.

Arrival Addresses and Talks

Arrival Lecture -- Los Angeles, April 13, 1973:

What is that success? Tyaktvā dehaṁ punar janma naiti (BG 4.9). After giving up this material body, no more acceptance of material body; we remain in our spiritual body. We have got our spiritual body. That is now covered by the material dress, subtle dress and gross dress. So if we give up the propensity for material sense gratification, that is mukti. So long we have a pinch, a drop of desire to enjoy material happiness, we'll have to accept a body, different types of body, out of the 8,400,000. But if we become satisfied with service of Kṛṣṇa, then we have no more interest with this material happiness. That is mukti. When we shall be detestful with this material happiness... (indistinct) Just like Jagāi-Mādhāi. (indistinct) No more (indistinct). That is mukti. Kṛṣṇa will give you all facility. He'll give you facilities, whatever you want. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy a... (BG 4.11). Therefore we see varieties of life. It is arranged by Kṛṣṇa through the agency of material potency.

General Lectures

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

So, so far atheist class of men, it is very difficult for them to understand. But atheist or theist, it doesn't matter. Everyone is conscious. That is a fact. It doesn't matter whether you believe in God or do not believe in God, but you are conscious. As soon as I pinch in any part of your body, you at once protest. You feel that "Somebody is pinching me. I am feeling pain." This consciousness is there even in the animal or in man and everyone. Now what is this consciousness? The Bhagavad-gītā replies what is this consciousness. The Bhagavad-gītā says, avināśi tu tad viddhi yena sarvam idaṁ tatam. That consciousness which is spread all over your body, that is eternal. How it is eternal? That also you can understand by practical experience. Just like in your childhood, there was consciousness. When you were in the womb of your mother, of course, at a certain stage there was consciousness. In your boyhood, there was consciousness. In your youthhood, there is consciousness, and as you make progress, in your old age, there is also consciousness.

Lecture at a School -- Montreal, June 11, 1968:

Therefore the soul, or consciousness, the symptom of soul, consciousness, is my self. My consciousness is the symptom of my real self. Similarly, there is another consciousness.

In the Bhagavad-gītā there are description of two consciousness. Just like I am conscious throughout my body. If you pinch any part of my body, then I feel. That is my consciousness. So I am spread, my consciousness is spread, all over my body. This is explained in the Bhagavad-gītā, avināśi tad viddhi yena sarvam idaṁ tatam: "That consciousness which is spread all over this body, that is eternal." And antavanta ime dehā nityasyoktāḥ śarīriṇaḥ: (BG 2.18) "But this body is antavat," means imperishable. "This body is perishable, but that consciousness is imperishable, eternal." And that consciousness, or the soul, is transmigrating from one body to another. Just like we are changing dress. I may have this dress. You may have another dress. I may exchange your dress with me. So this changing of dress going on every moment. How?

Lecture on Teachings of Lord Caitanya -- Seattle, September 25, 1968:

That is a fact. Everyone knows. In the lower grade of life than human being, every animal is always under very strict condition. Why? What is the difference between civilization and not civilization? The difference is that their life is most conditional life. In the civilized life there is a pinch of liberation. So what is that statement? Yes. Threefold miseries. Threefold miseries are there in every living condition, but when a man is enhanced or advanced in knowledge he can understand that "I am under always threefold miseries." What are those threefold miseries? Miseries, that I explained the other day. The threefold miseries means first, pertaining to the body and mind, and second, miseries inflicted by other living entities, and miseries by nature or higher authorities. Just like severe cold or severe heat or famine or earthquake. They are also miseries. This is beyond our control.

Lecture -- Seattle, September 27, 1968:

Yes. Never think that service is perfect. That will keep you in the perfect stage. Yes. We should always think that our service is not complete. Yes. That is very nice. Just like Caitanya Mahāprabhu taught us that... He said that "My dear friends, please take it from Me that I have not a pinch of faith in Kṛṣṇa. If you say that why I am crying, the answer is that just to make a show that I am great devotee. Actually, I have not a pinch of love for Kṛṣṇa. This crying is simply My show, makeshow." "Why You are saying so?" "Now, the thing is that I am still living without seeing Kṛṣṇa. That means I have no love for Kṛṣṇa. I am still living. I should have died long ago without seeing Kṛṣṇa." So we should think like that. That is the example. However perfect you may be in serving Kṛṣṇa, you should always know that... Kṛṣṇa is unlimited, so your service cannot reach Him perfectly. It will ever remain imperfect because we are limited. But Kṛṣṇa is so kind. If you offer a little service sincerely, He accepts.

Lecture -- Seattle, October 4, 1968:

"My dear gentlemen, my dear boys and girls, if you can purchase a..., your sense of loving Kṛṣṇa—'How I can love Kṛṣṇa more and more'—this, this much, this anxiety, if you can purchase this matiḥ,"—means intelligence; it is very nice intelligence—" 'How I shall serve Kṛṣṇa...' " Kṛṣṇa-bhakti-rasa-bhāvitā matiḥ. Matiḥ means intelligence or status of mind, that "I'll serve Kṛṣṇa." "If you can purchase this status of mind anywhere, please immediately purchase." Then next question will be, "All right, I shall purchase. What is the price, do you know?" "Yes, I know what is the price." "What is that price?" "Laulyam, simply your eagerness, that's all." Laulyam ekaṁ mūlyam. "Ah, that I can have." No. Na janma koṭibhis sukṛtibhir labhyate. This eagerness, how to love Kṛṣṇa, this is not available even after many, many births. So if you have a pinch of that anxiety, "How I can serve Kṛṣṇa?" you must know you are the most fortunate man. A pinch only, laulya, this anxiety, "How I can serve Kṛṣṇa?" it is very nice. Then Kṛṣṇa will give you intelligence.

Lecture -- London, September 26, 1969:

Then he sees equally everyone. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). Not that "He is animal. He should be sent to the slaughterhouse for our eating purpose, and the animal may suffer and we may enjoy." This is not Brahman realization. Samaḥ sarveṣu bhūteṣu. Equal: "Oh, if somebody pinches me, I suffer." Lord Buddha preached this Brahman realization, that if you suffer by others' pinching, why should you pinch others? Nonviolence.

So everyone stops to different stages of Brahman realization, but the ultimate goal, as we get from Vedic literature, is mad-bhaktiṁ labhate parām (BG 18.54). When one is perfect in Brahman realization, he's engaged in devotional service, bhakti. After being liberated from material concept of life, when one is actually in the Brahman state of transcendental life, he can begin this Kṛṣṇa consciousness. Mad-bhaktiṁ labhate... Why? Bhaktyā mām abhijānāti (BG 18.55).

Lecture at Harvard University -- Boston, December 24, 1969:

When you are in full knowledge of things, that is consciousness. It is not difficult to understand. Sometimes teachers say to the student, "Do it conscientiously, with attention." When our full attention is there, full absorption, full concentration of the mind, that is consciousness. And another way of consciousness is the feeling which is spread all over your body. Just like I pinch over your head or any part of your body, you feel—that is consciousness. But when this body is dead or when you are out of this body, if I chop up your body, there is no consciousness. That is the distinction between consciousness. Avināśi tu tad viddhi yena sarvam idaṁ tatam. In the Bhagavad-gītā the consciousness is stated: avināśi. Avināśi means cannot, never dies. Always living. Avināśi tu tad viddhi. You just try to understand that thing without always living. What is that? Yena sarvam idaṁ tatam—by which your whole body is spread by air(?).

Lecture (Day after Lord Rama's Appearance Day) -- Los Angeles, April 16, 1970:

There is no doubt about it. But what is that thing imperishable? That imperishable is described in the Bhagavad-gītā, yena sarvam idaṁ tatam: "That thing is imperishable which is spread all over your body." That is very easy to understand. What is that? If you pinch your body, any part of your body, you feel pain. That means your consciousness. Your consciousness is imperishable. The body is changing. When you took your birth from the mother's womb you were a small child. But perhaps you may remember your childhood activities. The consciousness is the same, but the body has changed. The body has changed. If you have got sharp memory you can remember so many things of your past life, and that means the consciousness is the same but body is changing.

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

Then you remember when you were dead. Try to understand what is consciousness, then you will understand what is unconsciousness. Consciousness is spread all over the body. Suppose I pinch in any part of your body: you feel some pain, and that is consciousness, any part of your body. But that consciousness is individual. You can feel the pains and pleasure of your body, and your friend also can feel the pains and pleasure of his body. I can feel pains and pleasure of my body. So this feeling of pains and pleasure is consciousness. But one thing, that I cannot feel pains and pleasure of your body, neither you can feel the pains and pleasure of my body. Therefore your consciousness is individual; my consciousness is individual. But there is another consciousness who can feel the pains and pleasure of your body and who can feel the pains and pleasure of my body. That is stated in the Bhagavad-gītā. You have heard the name of Bhagavad-gītā? Have you, any of you?

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

Just like if I pinch your body, you feel pain. This is also consciousness, that somebody is pinching me. But if I pinch somebody else, you cannot feel it. Therefore, your consciousness or my consciousness is limited within this body. Similarly there is another consciousness which is Kṛṣṇa's consciousness, or universal consciousness. If I pinch your body, He feels, that I am pinching somebody, as Paramātmā. These things are explained in the Bhagavad-gītā. Kṛṣṇa says in the Bhagavad-gītā, kṣetra-kṣetrajña, chapter (?). Kṣetra means this body, and kṣetra-jña means the knower of the body. Kṣetra-jña, jña means knower. So, Kṛṣṇa says that each and every body, there is a kṣetra-jña. I know about the pains and pleasure of my body, you know the pains and pleasure of your body.

Public Speech -- Bad Homburg, Germany, June 22, 1974:

The hint is given: "The something which is spread all over the body, that is eternal." And what is that something? That something is our consciousness. Here it is stated, avināśi tu tad viddhi yena sarvam idaṁ tataḥ. In this body there is something. That is consciousness. That is eternal. Just like if you or I pinch my body, I feel pain because the consciousness is there. But when the consciousness will not be there, if I cut my hand or cut your hand, you will not protest. Even scientists have proved this consciousness is there in the tree also. If you cut the tree, there is sensation, feelings of pain, and that is recorded in the machine. So here it is hinted that this consciousness is spread all over the body. That is eternal. The body is not eternal. As soon as the consciousness is gone, the body is dead. Therefore we should take care of the thing which is consciousness. That is the soul. On account of presence of the soul, there is consciousness. So Kṛṣṇa further says in this connection, antavanta ime dehā nityasyoktāḥ śarīriṇaḥ (BG 2.18).

Philosophy Discussions

Philosophy Discussion on Hegel:

Prabhupāda: This is philosophy. (chuckles) What kind of philosopher he is? Our, Lord Buddha preached that if you feel pain when somebody pinches you, you should not pinch (them). He does not say that you should not pinch a human being. Therefore his dharma is ahiṁsā paramo dharmaḥ. This is philosophy, something. What is this philosophy? Nonsense philosophy. That you protect your family but you eat the animal family. This Lord Buddha's philosophy has got meaning, but where is the meaning of this philosophy?

Śyāmasundara: Well, he doesn't consider the animal kingdom at all.

Prabhupāda: And he is a rascal. He is a rascal. A philosopher must be all-pervading(?). This is (indistinct).

Philosophy Discussion on John Stuart Mill:

Prabhupāda: "When that stage will come?" This stage comes when one is in the summit of chanting, this stage, aṣṭa-śakti-vidhā, eight kinds of transformation. So Caitanya Mahāprabhu is putting forward that "When that stage will come?" Dissatisfaction. This is dissatisfaction. He says, "I have not a pinch of devotion to Kṛṣṇa." Even after crying, even coming to that stage of crying, He says, "No, it is not the stage. I am crying just to make a show that I am a great devotee. I do not love Kṛṣṇa. The evidence is that I am still living. Without Kṛṣṇa and still I'm living. That is My imperfection. If I would have been really lover of Kṛṣṇa, without Kṛṣṇa I would have long, long ago died. But that I have not done. I am still living." So who can show dissatisfaction like this? He says that "I am still living. This is the evidence that I do not love Kṛṣṇa." Even coming to the crying stage, first of all He said, "When I shall cry incessantly for want of Kṛṣṇa?" And again coming to that stage, He is still dissatisfied. He says, "I am simply crying just to make a show. I do not love Kṛṣṇa. If there was pinch of love for Kṛṣṇa, then I would have died long, long ago without Kṛṣṇa." This is dissatisfaction. Who can show such kind of dissatisfaction? And who can feel such dissatisfaction? So the best utility is this Kṛṣṇa consciousness, from any philosophical point of view.

Page Title:Pinch (Lectures)
Compiler:Labangalatika, RupaManjari, Mayapur
Created:16 of Sep, 2011
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=90, Con=0, Let=0
No. of Quotes:90