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Silent (Lectures)

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG 2.1-11 -- Johannesburg, October 17, 1975:

Madhusūdana is Kṛṣṇa's another name. So when Kṛṣṇa saw that Arjuna is unnecessarily disturbed, then, taṁ tathā kṛpayāviṣṭam aśru-pūrṇākulekṣaṇam (BG 2.1). Aśru-pūrṇa: his eyes was full with tears. "Kṛṣṇa, I have to fight with my relatives." So he was crying, that "This is not very good business." So why he was crying? Kṛpayāviṣṭam: being merciful upon them. They were so cruel upon the Pāṇḍavas that they insulted their wife, they tricked how to take away their kingdom. All this injustice was done to them. Still, because Arjuna is a Vaiṣṇava, a devotee, still, he was sympathetic: "No, no, let them do whatever they have done, but I am not going to kill them." So kṛpayāviṣṭam aśru-pūrṇākulekṣaṇam (BG 2.1), viṣīdantam. Bhagavān uvāca. Then, after Arjuna being silent not to fight, then Bhagavān... Kṛṣṇa is Bhagavān. Bhagavān means the Supreme Personality of Godhead, full with all opulences. That is called Bhagavān. Generally in India we speak, bhāgyavān. Bhāgyavān means one who has got opulences. So Bhagavān means one who is full in opulences—in wealth, in strength, in influence, in beauty, in education, in renunciation. In these six ways, when one is opulent fully then he can be called Bhagavān. Partially, if one is very opulent, sometimes he is also called Bhagavān, but real Bhagavān, according to śāstra, is Kṛṣṇa.

Lecture on BG 2.1-11 -- Johannesburg, October 17, 1975:

"After addressing Kṛṣṇa that 'You give me the right direction; otherwise I am not going to fight,' he left his weapon and became silent."

tam uvāca hṛṣīkeśaḥ
prahasann iva bhārata
senayor ubhayor madhye
viṣīdantam idaṁ vacaḥ
(BG 2.10)

Now, Kṛṣṇa took the position of guru, and He began to instruct. Tam uvāca hṛṣīkeśaḥ. Hṛṣīkeśa..., Kṛṣṇa's another name is Hṛṣīkeśa. Hṛṣīkeśa means hṛṣīka īśa. Hṛṣīka means the senses, and īśa, the master. Therefore Kṛṣṇa is the master of our senses, everyone's senses.

Lecture on BG 2.7-11 -- New York, March 2, 1966:

"Just saying this, Arjuna became silent: 'Oh, I cannot fight.' "

tam uvāca hṛṣīkeśaḥ
prahasann iva bhārata
senayor ubhayor madhye
viṣīdantam idaṁ vacaḥ
(BG 2.10)

Now here Kṛṣṇa is addressed as Hṛṣīkeśa. Hṛṣīkeśa... We should always remember that Kṛṣṇa is the Supreme Personality of Godhead. He is present as incarnation. Now, God is all-powerful. God is all-powerful. So if He comes before you, you cannot deny, that "How is that, God has come?" You cannot say that. If God is all-powerful, then it is His choice. It is His free will.

Lecture on BG 2.8-12 -- Los Angeles, November 27, 1968:

Devotee: Start at verse 8. "I can find no means to drive away this grief which is drying up my senses. I will not even be able to destroy it if I win an unrivaled kingdom on the earth with sovereignty like that of the demigods in heaven (BG 2.8). Sañjaya said: Having spoken thus, Arjuna, chastiser of the enemy told Kṛṣṇa, Govinda, 'I shall not fight,' and fell silent (BG 2.9). O descendant of Bharata, at that time Kṛṣṇa, smiling in the midst of both the armies, spoke the following words to the grief-stricken Arjuna (BG 2.10). The Blessed Lord said..."

Prabhupāda: So when we become very serious in a dangerous position, as if we are lost, but Kṛṣṇa smiles. You see? Sometimes we think... This is called illusion.

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

Now he simply left his weapons, his arrows and bow. "My dear Kṛṣṇa, I am not going to fight." He left everything and became silent. So at that time,

tam uvāca hṛṣīkeśaḥ
prahasann iva bhārata
senayor ubhayor madhye
viṣīdantam idaṁ vacaḥ
(BG 2.10)

Then Kṛṣṇa was smiling, that "How is that? Arjuna is My friend, he is so advanced, and he has been overcome by this temporary illusion. His duty is to fight, and in the presence of other party he is ready to fight, and this man, My friend Arjuna, is declining to fight." So He was little astonished.

Lecture on BG 2.9 -- London, August 15, 1973:

Pradyumna (leads chanting, etc.):

sañjaya uvāca
evam uktvā hṛṣīkeśaṁ
guḍākeśaḥ parantapaḥ
na yotsya iti govindam
uktvā tuṣṇīṁ babhūva ha
(BG 2.9)

Translation: "Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kṛṣṇa, 'Govinda, I shall not fight,' and fell silent."

Prabhupāda: In the previous verse, Arjuna said that "There is no profit in this fighting because the other side, they are all my relatives, kinsmen, and by killing them, even if I become victorious, so what is the value?" That we have explained, that such kind of renouncement sometimes takes place in ignorance. Actually, it is not very much intelligently placed. So in this way, evam uktvā, "saying that, 'So there is no profit in fighting,' " evam uktvā, "saying this," hṛṣīkeśam, he is speaking to the master of the senses. And in previous verse he has said, śiṣyas te 'haṁ prapannam: (BG 2.7) "I am Your surrendered disciple." So Kṛṣṇa becomes guru, and Arjuna becomes the disciple. Formerly they were talking as friends. But friendly talking cannot decide any serious question. When there is some serious matter, it must be spoken between authorities.

Lecture on BG 2.11 -- London, August 17, 1973:

Those who are too much foolish, the spiritual master orders him, "Don't talk. Please remain silent." That's all. Because if you talk, you'll talk simply nonsense. Why should you spoil your energy by such nonsense talking? Better stop. The meditation is also like that also. Instead of talking or doing nonsense, if one is remaining silent for some time, it is little good for him. But this meditation and maunam, silence, is not meant for the devotees. They are meant for the lesser intelligent class of men. Devotees' business is always to talk about Kṛṣṇa. Why they should stop talking? Maunam? No. Kīrtanīyaḥ sadā hariḥ (CC Adi 17.31). Caitanya Mahāprabhu says that one has to chant and talk of Kṛṣṇa twenty-four hours. Where is the question of maunam, silence? There is no question of silence. Silence is for those who are nonsense. "Be silent, don't talk."

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

Just one has to tolerate extreme heat and extreme cold." There is no cause of crying, "Oh, there is extreme heat, extreme heat." What you'll do? That is nature's law. Extreme heat—everyone is cooking. Nobody says, "Oh, today is extreme heat. I cannot cook." No. Everybody is cooking, although there is suffering. Similarly, there is extreme cold, but everyone is taking bath in the Ganges. Nobody says, "Oh, I'll not take bath. So duty has to be done. There may be some suffering, temporary. Even though... Kṛṣṇa never says, "Oh, my dear Arjuna, you are My friend. All right, you are feeling so much sorry. All right, I shall do it for you. You sit down, silent." No. Kṛṣṇa never says that. "You have to do it." Although He says that "This battle is arranged by Me. They're already killed. Nobody is going back. Still, you have to do it."

Lecture on BG 2.22 -- Hyderabad, November 26, 1972:

Devotee(1): (reading question) "What are your views about silent meditation on one's, in one's own self, and this japa, gāyatrī-mantra?"

Prabhupāda: Yes. Simply by mechanical japa, we'll not be ha... We have to hear from the śāstra what is self. Of course, those who are actually following the rules and regulation of gāyatrī-mantra, they'll be, gradually come to the spiritual understanding. But not as official chanting. That will not help. "Because I have got gāyatrī-mantra, oh, om-burble bura burra..." (makes sound) Finish. Not like that. Don't cheat yourself. Try to understand.

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

So in God's creation there are so many wonderful things. We have not seen all. But everyone is engaged in some sort of occupation for livelihood. Nobody is silent. Nobody is silent. According to his nature, modes of nature, and position, everyone is busy. Now the Bhāgavata says that sa vai puṁsāṁ paro dharmaḥ. Everyone busy, but when one is busy in such a work that leads to devotional service of the Lord, that busyness, that occupation, is the supermost. That occupation is the supermost. Sa vai puṁsaṁ paro dharmaḥ. Para means supermost. And that sort of occupation should be without any cause.

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

You must give him some engagement, good engagement. I, I have got my personal experience. My eldest son, when he was about two years old, very much naughty, always doing some mischief. So my friends who used to visit me, he would call my son. His name was Paccha(?). "Paccha, if you sit down for one minute silently, I'll give you this thing." So the boy failed. He could not sit down, even for one minute. So that is not possible. This is the nature. How can you stop your consciousness working? That is not possible.

So either to think that "Stop consciousness altogether," that is also not perfect, and either to accept simply consciousness, that "I am consciousness," without any conscious engagement, that is also not perfect. You have to understand that you are consciousness, not this body; at the same time, you have to engage your consciousness to the supreme activities. Unless you do that, your life will not be perfect.

Lecture on BG 3.1-5 -- Los Angeles, December 20, 1968:

Tamāla Kṛṣṇa: Five: "All men are forced to act helplessly according to the impulses born of the modes of material nature. Therefore nobody can refrain from doing something, not even for a moment (BG 3.5)."

Prabhupāda: Yes. They say... We saw one signboard in a yoga society in Los Angeles that "You become silent, and you'll become God." (laughs) And here Kṛṣṇa says that you cannot become silent even for a moment. You see? These things are going on.

Lecture on BG 3.1-5 -- Los Angeles, December 20, 1968:

Practically that is real silence. If you simply engage yourself in activities of Kṛṣṇa consciousness, then automatically your activities in māyā become silent. Just like the same example I have given. Here is a glass. If you want to fill up with milk, the water will go automatically. You have to throw away the water. You cannot put the water and the milk at the same time in this glass. Similarly, if you become active in Kṛṣṇa consciousness, you automatically become silent in material activities. Without any separate endeavor. It is so nice. And if you try artificially to stop, to become silent from material activities, it will not be possible. You may meditate for fifteen minutes or for fifteen hundred minutes or fifteen thousand years, it will not be possible. The mind is very strong. Mind's business is to accept and reject, accept and reject. You accept something, you reject something.

Lecture on BG 4.9 -- Montreal, June 19, 1968:

You know the trees are very much tolerant. They are giving you shelter, they are giving you shadow, and they are giving you protection from birds(?) and so many things, giving you fruits. You are taking woods, leaves, flowers, but the trees do not make any protest. They are standing silently. Therefore they are very tolerant. The example of toleration is trees. So Caitanya Mahāprabhu said that one has to become humbler than the grass or straw in the street, tolerant than the tree, and amāninā, and refusing all kinds of respectful addresses from others, but offering all respect to others. He's not prepared to accept any respect from others, but he is prepared to give all respect to others.

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

Just like I am sitting here on this dais. So I have got some relationship. What is that relationship? That this dais is giving me service silently. There is relationship. I am comfortably sitting here. So this is one relationship. The next relationship is that one wants to serve me or I want to serve him. Out of love, I want... Oh. Just like some of you: "Swamiji, I have brought some fruits for you." This is out of love. That means you want to serve me. So this relationship with the dais and that relationship, to come, and that relationship, to come and bring forth some fruit for me, that is higher. That is called dāsya, or friendship. So the silent relationship, the servitude relationship, the friendly relationship, then paternal relationship, then conjugal relationship.

Lecture on BG 4.37-40 -- New York, August 21, 1966:

We are trying to go to the moon planet, but because there is no freedom, oh, we are failing in every step, although we are advertising in the paper, "Now it is two years more, two years more." The Russians began to sell land in the moon planet, that "In 1965 we shall go there." But 1965... It is going to 1967. Now they are silent about selling land in moon planet.

Lecture on BG 6.1 -- Los Angeles, February 13, 1969:

We have the whole pastimes of Kṛṣṇa is full of activities. When you go to spiritual world Kṛṣṇa is always dancing. You have to twenty-four hours dance there and eat there. Where is sit down? There is no question of sit down. Have you heard anything about gopīs meditating? Sit down. (laughter) Have you heard? Lord Caitanya Mahāprabhu? What, dancing, "Hare Kṛṣṇa." You see? You are spirit soul, how you can stop yourself silent? That is not possible. Arjuna refused. And you'll find in this chapter when Arjuna was recommended, "My dear Arjuna, you meditate." He immediately refused. "My dear Kṛṣṇa, it is not possible for me. It is not possible for me." That is actual fact.

Lecture on BG 6.11-21 -- New York, September 7, 1966:

When we sit down, many people together... When Lord Caitanya was performing this kīrtana ceremony five hundred years before, He had in each group sixteen persons taking part in kīrtana, and thousands and thousands of people were singing with them. Now, this participation in the kīrtana is very easily possible. But so far the yoga system is concerned, that is required any very secluded and sacred place, silent. That is required. It is clearly said here that śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ (Bg. 6.11-12). One has to place himself in a sacred place, in a silent place; then yoga system is possible.

Lecture on BG 6.40-42 -- New York, September 16, 1966:

So he was ordered that this man should be caned. And in, at that time Navadvīpa had twenty-two marketplaces. So in each marketplace he should be taken and in the public he should be flogged. So that he was done. And the idea was that by flogging he would die. The magistrate's idea was like that. But fortunately Haridāsa Ṭhākura did not die, neither he cried even. He was as good as silent. So these persons who were flogging, they fell on his feet. "Sir, the idea was that you would die. But now I see that you do not die. So now our punishment is awaiting. He will think that we have not flogged you sufficiently." Then Haridāsa Ṭhākura said, "What you want?" "No, we want that you should die." Then he made himself into samādhi and the flogger took him to the magistrate, "Here is the condition." The magistrate thought, "He's now dead." So told him, "Throw him in the water. Don't put him in the graveyard. He has become Hindu." So yasmin sthito guruṇāpi na vicālyate (Bg. 6.20-23). So he was so disturbed, but he was steady. So it is such a thing. He was chanting. The others were flogging him, and he was chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare.

Lecture on BG 7.1 -- Gainesville, July 29, 1971 University of Florida:

You cannot know whether you are sleeping in a skyscraper building or on the ground, because you are dreaming something else which has taken you from your bed. You have forgotten that "My body is lying there on the bed, and now I am flying in the air," dreaming. So this sleeping method, if you improve, that is not advancement of civilization. Similarly mating. The dog has no social custom. Whenever there is another she-dog, he mates on the street, and you may do very silent in a secret place, but the mating is there. But people are learning how to mate like dog. So in this way defending. A dog has also his defending measures. He has got teeth and nails. He can defend himself. And you might have atom bombs. But the measure is defending. That's all.

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

As the life is continued we have got experience—from babyhood to childhood, childhood to boyhood, boyhood to youthhood, then in old body, then what is next? You ask anybody who has become old man. Ask him, "Sir, you have come to this stage. Your body is now old. You have to die. Now, from childhood you came to boyhood, boyhood to youthhood, then middle age, and now you have come to... Now what is next? Do you know?" Oh, they will be silent. Nobody knows that what is my next life. A child can say, "My next life is boy. I shall become a boy." The boy can say, "Yes, I will be like very nice young man." The young man can say that "I shall become middle-aged man, father of many children." And the middle-aged man can say, "Yes, I will become old man." And ask the old man what he will become? He cannot answer. Can anyone say?

Lecture on BG 8.21-22 -- New York, November 19, 1966:

Now, this spiritual vision at the present moment, because we are covered by the material dress, or material senses, therefore the spiritual world or anything spiritual is not conceivable due to our material senses. But we can feel that there is something spiritual. That is possible. Although we are fully in ignorance of the spiritual matter, still, we can feel. If you analyze yourself silently, "What I am? I am this finger? I am this body? I am this hair?" you'll deny, "No I am not this." So beyond this body, what is, that is spiritual. That we can feel. Similarly, as we cannot find our self within this matter, although I'm here, that we can distinguish, the distinction between dead body and living body, something minus. That something is spirit. That something is spirit. Although we have no eyes to see, but the spirit is there. That is the beginning of Bhagavad-gītā. Avināśi tu tad viddhi yena sarvam idaṁ tatam. That spiritual existence is eternal, whereas this body is not eternal.

Lecture on BG 9.4-7 -- New York, November 24, 1966:

Then, one day, the boy was anxious that "The old man promised before the Deity. Now he is not coming." So he... One day he came to his house: "Well, my dear sir, you promised before the Lord, Kṛṣṇa, and you are not fulfilling your promise? How is that?" The old man was silent because he was praying to Kṛṣṇa that "I am now perplexed. If I persist in offering this daughter to this boy, now there will be great trouble in my family." So he was silent. So, in the meantime, the eldest son came out and he began to quarrel with: "Oh, you, you plundered my father in the place of pilgrimage. You gave him some LSD or something, (laughter) intoxication. You took all the money from my father. Now you say that he has promised to offer you my youngest sister. You fool!" He began to say like that.

Lecture on BG 9.10 -- Calcutta, June 29, 1973:

So all these foreign students who have taken to Kṛṣṇa consciousness very seriously, they began simply with chanting Hare Kṛṣṇa. It is not difficult. Everyone can chant. What is the difficulty? Everyone can chant Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare... Where is the difficulty? But they'll not chant. They'll not chant. They'll talk so many rubbish things, but as soon as you ask him to chant Hare Kṛṣṇa, he'll be silent. That we have experienced. But still our thankless task is to induce everyone: "Chant Hare Kṛṣṇa."

Lecture on BG 9.11-14 -- New York, November 27, 1966:

By nature I am active. By nature, because I am spirit, and by nature I am active. And my activities are exhibited even I am contaminated with this matter. And when you become purified from matter, do you think you shall be silent? Is there any reason? So do you...? To become Brahman does not mean to become void. No. To become Brahman means superior energy. With superior energy, we have to work with superior endeavor and superior energy and superior position. And therefore it is called, in the next line, bhajanty ananya-manasaḥ: "One who has become mahātmā, his symptom is that he's fully engaged in the loving transcendental service of Kṛṣṇa."

Lecture on BG 10.1 -- New York, December 27, 1966:

So here Lord Kṛṣṇa says, "I am speaking to you for your benefit." If you become Kṛṣṇa conscious in either of these five relationships. A devotee becomes related with Kṛṣṇa in five different transcendental mellows. One can be related as silent devotee. Silent devotee means he knows Kṛṣṇa is very great. Kṛṣṇa is very great. God is great. To accept this principle, that is also devotion. He does not do anything for God, but he admits God is great. That is called silent devotion.

Lecture on BG 18.67-69 -- Ahmedabad, December 9, 1972:

"Don't talk this, the philosophy of Bhagavad-gītā, to the rascals who has no austerities, who has no devotion, who is not prepared to hear." But the servant of Kṛṣṇa, they take all risk for Kṛṣṇa's sake. Just like Rāmānujācārya. Śrī Rāmānujācārya, his spiritual master said, "My dear son, the mantra which I am giving, you shall silently chant and you'll be delivered. It is so powerful. Don't chant this mantra loudly so that others can hear." So Rāmānujācārya thought, "If the, this mantra is so powerful, that if others hear they'll also be delivered, so why not?" He immediately went to the market and began to chant the mantra. So his spiritual master became very angry, that "I told you not to chant loudly so that others may not hear." So he said, "My Lordship, I have done offense unto you. That's all right. For this, I can, I am prepared to go to hell. But if this mantra is so powerful, I must speak to everyone."

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.6 -- London, July 23, 1973:

So especially now, people all over the world, they are trying to imitate the Western type of civilization. That is not bad. Do it. But you also do something so that Westerners may also take your knowledge. That is cooperation. So why you are silent in that point? Therefore, because Indians or Indian government has failed to do this duty, India is known as beggar country all over the world. I am traveling. "Oh, you are from India? It is very poverty-stricken country." This is the designation of India. Actually it is so. In comparison to Western country, India is very poor, very poor.

Lecture on SB 1.2.7 -- Delhi, November 13, 1973:

So you will find many paṇḍitas like this, many learned scholars. And ask him, "What you are?" He is silent. "Wherefrom you have come?" Silent. "Where you are going?" Silent. "What is God?" Silent. So these kind of paṇḍitas will not save you. If you actually want to save yourself from dragging down again to the lower abominable species of life, then you must take to Kṛṣṇa consciousness, bhakti-yoga. Vāsudeve bhagavati. Then you will be enlightened. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu vairāgyam (SB 1.2.7). Because vairāgya means detachment, detachment. When you understand that "I do not belong to this establishment," then naturally you will be vairāgya, that "What interest I have got?" The karmīs are very much attached. Karmīs, they are working very hard. They are thinking that "This material advancement of life will make me happy." But that is not the fact. Therefore they are ajñānī. And the jñānīs, when they are baffled in advancing, or getting peace of mind, or peace by material activities, then they say brahma satyaṁ jagan mithyā, "This world is false. Brahman is reality." But if he does not engage himself in Brahman activities, then he will also fall, the so-called jñānī. That has been proved.

Lecture on SB 1.2.9 -- New Vrindaban, September 7, 1972:

So you have to work. Kṛṣṇa never said... Kṛṣṇa is... Arjuna is a great devotee of Kṛṣṇa. Just imagine, he's talking personally with Kṛṣṇa, and Kṛṣṇa is personally helping him. How much exalted he is! But still, Kṛṣṇa is advising to work. Kṛṣṇa never said, "Oh, Arjuna, you need not fight. You sit down silently. I shall..." Actually, He was doing everything. At last He said, nimitta-mātraṁ bhava savyasācin: "You are simply instrumental, and I am doing everything." So Kṛṣṇa does for the devotee everything, but it does not mean that he will sit down. It is not. This is not our Kṛṣṇa consciousness movement that idle, creating some idlement. You must work for Kṛṣṇa's sake. That is the program. Not for sense gratification. That is called dharma.

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

Pradyumna: "A living being in his normal constitutional position is fully satisfied in spiritual bliss. This state of existence is called brahma-bhūta or ātmānandi, or the state of self-satisfaction. This self-satisfaction is not like the satisfaction of the inactive fool. The inactive fool is in the state of foolish ignorance..."

Prabhupāda: Yes, just like a cat and dog are sitting silently, very good men. That kind of inactivity is useless. Rather, one who is devotee, he is very active to serve Kṛṣṇa: "How shall I serve Kṛṣṇa more and more? How shall I advance this Kṛṣṇa consciousness movement?" That activity, you see; not sitting idly, "I have become Kṛṣṇa conscious."

Lecture on SB 1.3.26 -- Los Angeles, October 1, 1972:

So Lord Caitanya Mahāprabhu made one condition, that "Your life is full of sinful activities. So if you simply promise that 'I shall not do anymore,' then I can accept you." So they said, "Sir, I'll not do. We'll not do anymore." This is required. When you are initiated, you promise "No illicit sex, no intoxication, no meat-eating, no gambling." And if you do privately all these things, then what kind of man you are? Don't be cheater. Be plain. When you promise that "We shall not do these things," don't do it again. Then you remain in goodness. That's all. Nobody can disturb you. And if you pollute yourself silently, then this goodness will go on. So this is the warning. Once you are initiated on the promise that you shall not do these all nonsense, then you remain perfectly in goodness. Mām eva ye prapadyante māyām etāṁ taranti. Māyā cannot do anything. But if you cheat yourself, cheat your spiritual master, cheat God, then you will be cheated by māyā.

Lecture on SB 1.4.25 -- Montreal, June 20, 1968:

He was at that time in meditation. So Parīkṣit Mahārāja was very much thirsty and hungry, and because he was king, he can order anyone, royal order, so he entered the cottage and asked the hermitage, that muni, that "Please give me something to eat. I am very hungry," or "Give me some drinking water." But he was in meditation. By chance he could not hear Mahārāja Parīkṣit. He was silent. But because he was king, king, royal power, he little became agitated, although he was very nice king, "Oh, he is disordering, er, disobeying my orders?" then he became disgusted. And there was a dead serpent lying there. So he took that dead serpent and put it on the neck of the hermitage and went away.

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

He's instructing Arjuna, His friend, that "You fight." By His simple will everything would have been done, fighting would have been finished. He says that nimitta-mātraṁ bhava savyasācin. "I have already planned it. If you don't fight, don't think that these persons who have assembled here, they will go back home. They are already finished. That plan is already made. Simply you take the credit, that you are Kṛṣṇa's friend, you have won the battle. That's all. I am giving you this chance of taking the credit." This is God. God hasn't got (chuckling) to labor and meditate and push nose, and he becomes God. No. God is God. Simply by His will, God. Everything is God. So this bluffing, that by meditation one can become, by silent, becoming silent, one become God, this condition... God is not under any condition. Why God should be under condition?

Lecture on SB 1.5.13 -- New Vrindaban, June 13, 1969:

I cannot know what is alphabet, Sanskrit." Still, the order of spiritual master, that is... This is discipleship. "All right, my spiritual master, I shall try to read." So how he was reading? He, he took the book, and he was seeing the book, and "Ohhhh," like... That's all. His friends, who knew that this man is illiterate, and what he is reading: "Mr. such-and-such, how you are reading?" Criticizing. He was silent because he knew that "I am illiterate. My friends are criticizing. That's all right. What can I do?"

Then Caitanya Mahāprabhu saw that these things are going on in the Raṅganātha temple. But He saw that "This brāhmaṇa is very gentle and grave, and he's handling the book. That's all." So He inquired, "My dear brāhmaṇa, what you are reading?" He said... He could understand that "He's not criticizing.

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

This is the position of conditional life. Everyone is thinking that "I am very learned," "I am very rich," "I am very opulent," but if you ask him that "Why you are suffering? Wherefrom you have come? Where you are going next life? What is God? What is your relationship with...," he is silent. He's silent. You ask anybody, any learned professor in the, in the university, these questions, and let him... He will simply answer, "Perhaps," "Maybe," "Like this," "Like that...," no definite answer, because he does not know. This is our conditional life. This is our conditional life, that we do not know our position.

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

We must have engagement. But if the same child was not engaged in this way, he would be naughty. He would be doing something mischief, this way and that way. We must have engagement. Māyāvādī philosophers, they do not understand it. They want to make stop. Of course, that stop, for the time being, may be. Just like if this child is very naughty, I can stop him: "Don't do this. Sit down here, silent." But how long he'll sit silently? He wants some engagement. Similarly, this meditation process is like that. They... In order to stop him for doing some nonsense activities, better let him sit down, like this. But how long he'll sit down like this? As soon as he is free from that so-called meditation, he will immediately engage himself in all nonsense activities.

Lecture on SB 1.5.24 -- Vrndavana, August 5, 1975:

Too much talking unnecessarily is against spiritual advancement of life. Therefore, sometimes those who are very, very talkative, they are ordered by their spiritual master that "You keep silence." Maunī. Maunī-bābā. Somebody, they practice to become always silent. You'll find some of the sādhus, the mendicants, they also keep silence. But they sometimes make this, that, this... And way (?) "onnnnh." That is not good. Silence means don't talk nonsense. Whenever you speak, you speak about Kṛṣṇa. That is real silence. The... "Make a vow that 'I shall not speak anything except topics of Kṛṣṇa.' " That is real silence. Not that to become silent. To become silent... Mind will work. Better chant Hare Kṛṣṇa and hear. There is no question of becoming silent.

Lecture on SB 1.5.28 -- Vrndavana, August 9, 1974:

So in order to get out of this blazing fire of material existence, which is a combination of rajas-tamaḥ-sattva-guṇa, one has to take to this devotional service, and that can be achieved only by hearing from munibhir mahātmabhiḥ, those who are munis. Munis means they are silent about material affairs. They are simply interested with spiritual advancement of life. To give up something and to accept something... To give up something is negative, but if you do not accept something positive, this give up something will not stay. Simply to become renounced of the material world will not help. Big, big sannyāsīs, they gave up this material world—brahma satyaṁ jagan mithyā—but they, because they did not engage themselves in devotional service, they again come back to this material world for philanthropic work, for altruistic work, for charity, for opening schools... So simply negative will not help us. We have to accept positive.

Lecture on SB 1.5.29 -- Vrndavana, August 10, 1974:

Therefore we have to accept this principle: no illicit sex, no gambling, no, I mean to say, intoxication, no meat-eating. If you follow these four principles, then you become hatainasaḥ. Hata enasaḥ. Your sinful life stopped. So hatainasaḥ śraddadhānasya. Śraddadhāna means with faith and obedience. Not that blindly. Śraddadhānasya bālasya. And although he was a boy, but he got this qualification. Bālasya dānta, silent, no more playing. Anucarasya. Anucara means following. These are the qualifications. If you become qualified with these qualities... What is that? Anurakta, means attached, obedient, no sinful activities, and faithful, and not disturbing, dānta, and follower. And if the guru is mahātmā and if you are qualified with these qualifications, then the result will be there. Immediately.

Lecture on SB 1.7.13-14 -- Vrndavana, September 12, 1976:

So when He came, they were..., fighting was going on. So just to show Him respect, they stopped fighting and everyone was silent. Because the Pāṇḍavas knew that Balarāma was sympathetic with Duryodhana, and if He takes the side of Duryodhana, then everything will be spoiled, because He is the Supreme Person. But He did not do so. He advised them, "My dear Duryodhana, I know you are a great fighter. You have got strength. You have learned, you know the art of fighting. But you are not so strong as Bhīma." And He advised Bhīma, "My dear Bhīma, you have got the strength of ten thousand elephants. Naturally you are superiorally stronger. So he knows the art better than you, and you are bodily stronger than him. So there will be no decision. The fighting will go on. Can you not stop? Because there will not be decision. The fighting will go on. Unless one is dead, the fighting will go on. So what is the use? Nobody will be victorious. The fighting will go on. Better stop."

But they remained silent. Silent means they did not like the idea. Because Bhīma had many old grudges against Duryodhana, because when Draupadī was being insulted, they had to sit down silent, no protest.

Lecture on SB 1.7.40 -- Vrndavana, October 1, 1976:

He was killing his brothers, arresting father and so many. So one friend of Mr. Raya asked him that "Your book Shah Jahan, in the activities, the actual hero is Aurangzeb. Why you have named Shah Jahan?" So he replied that although Shah Jahan is silent, but the effect is going to him. When Aurangzeb killed his elder brother, Dara, then the effect was suffered by Shah Jahan. So all the activities, nefarious activities of Aurangzeb, was suffered by Shah Jahan. Therefore he said, "He's the hero." Similarly, here is the same instance, that "If I kill Aśvatthāmā—it is right, I should kill him—but the effect would go to his mother. His mother, she is innocent, and in the absence of her husband, our guru, it is our duty to look after her comforts. Now, if I kill Aśvatthāmā, then she will suffer in old age."

Lecture on SB 1.8.18 -- New York, April 10, 1973:

Some way or other, if I am related with that great personality, that is my benefit. Otherwise what is the use knowing, "Oh, President Nixon is very great"? There are so many... What I am deriving from that great? This is Kṛṣṇa consciousness. The Māyāvādī philosophers, they simply remain silent, "Oh, God is very great," and they cannot imagine how great He is. But a devotee can understand how great He is. He can see that innumerable universes are within the mouth of God. This is the position of devotee. This is not sufficient knowledge: "God is great." God must be great. That's all right. But unless you come in dealing with that great, you cannot relish actually what is God and how great He is.

Lecture on SB 1.8.36 -- Los Angeles, April 28, 1973:

So Caitanya Mahāprabhu asked to hear Vedānta. You know. And He was hearing. And Sārvabhauma Bhaṭṭācārya was going on speaking, reciting Vedānta-sūtra. But He was simply hearing and then He was not asking any questions. So Sārvabhauma Bhaṭṭācārya asked that: "My dear boy, You are hearing, but You are not asking anything. What is this? You cannot understand? Or what is the reason that You are silent?" He said: "Yes, I'm understanding. But I am silent because you are explaining in a different way. Therefore I am simply hearing the verses of Vedānta-sūtra. I am not hearing you." Indirectly ... Of course, He was offering respect. Indirectly, he said that: "You are explaining the meaning foolishly." He said later on that: "I see, I hear the verses just like sunshine. But you are explaining just like covering cloud. This is your explanation." Sun is ... Nobody requires any lamp to see the sun. Everyone can see.

Lecture on SB 1.8.37 -- Los Angeles, April 29, 1973:

So next day Caitanya Mahāprabhu inquired that "You have decided to commit suicide. So do you think this body is yours?" So he was silent. Caitanya Mahāprabhu said that "You have already dedicated this body to Me. How you can kill it?" Similarly... Of course, from that day, his itches were all cured and... But this is the decision, that our body, those who are Kṛṣṇa conscious, those who are working for Kṛṣṇa, they should not think that the body belongs to him. It is already dedicated to Kṛṣṇa. So it must be kept very carefully, without any neglect. Just like you are taking care of the temple because it is Kṛṣṇa's place. Similarly... We should not take overcare, but some care we should take so that we may not fall diseased.

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

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

Lecture on SB 1.10.1 -- Mayapura, June 16, 1973:

Therefore our principle is, this Kṛṣṇa consciousness movement means we strictly follow Kṛṣṇa. Our leader is Kṛṣṇa. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). So everyone requires a leader. I have talked many times that "Leader must be followed." When I was talking with Professor Kotovsky in Moscow, I asked him, "Where is the difference between your philosophy and our philosophy? You are following Lenin. We are following Kṛṣṇa. So we have to follow one leader. You cannot avoid it." So he was silent. He could not reply. So to become perfect, to achieve perfection, one has to follow a leader. So why should we follow the misleaders, the rascal leaders? Let us follow the perfect leader, Kṛṣṇa, and become perfect.

Lecture on SB 1.10.2 -- Mayapura, June 17, 1973:

So this world, you may try to keep yourself very peaceful, silent, but there will be set fire automatically, the nature. Because the natural law is that it will not allow you to live peacefully. That is not possible. Just like in prison house, it is not that you will go to the prison house and live very peacefully. No. Because prison house is meant for the criminals.

Lecture on SB 1.15.39 -- Los Angeles, December 17, 1973:

Therefore people should go to brāhmaṇa. Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). Without becoming a brāhmaṇa, one cannot become guru. Because if he does not know Brahman, Paramātmā, Bhagavān, what kind of brāhmaṇa he is, and what kind of guru he is? So therefore one must know the ultimate truth, Bhagavān. Brahmeti paramātmeti bhagavān iti. Not silent, simply by understanding Brahman or Paramātmā, but he must know what is Bhagavān. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Bhagavān is Kṛṣṇa. That is the verdict of the Vedas. Kṛṣṇas tu bhagavān svayam.

Lecture on SB 1.15.49 -- Los Angeles, December 26, 1973:

Just like this Bharata Mahārāja, such an exalted person, he had to become a deer. But because he was spiritually advanced, although he became a deer, he was living with the saintly persons. Where saintly persons were sitting, he was sitting down there. He was eating the flowers and leaves which the saintly persons left after worship. In this way, he had to wait for one life, and the next life, he became a son of a nice brāhmaṇa. So because he was remembering this different birth, he became very grave and silent. He was not talking with anyone. So it is very dangerous to contaminate. So he was known as Jaḍa Bharata. This story you will find the the Śrīmad-Bhāgavatam.

Lecture on SB 1.16.2 -- Los Angeles, December 30, 1973:

Mahārāja Parīkṣit was cursed by a brāhmaṇa boy, not even twelve years old. When he heard that his father was insulted... One muni, he was in meditation, and Mahārāja Parīkṣit was in the forest, hunting. So he was very much thirsty. So in those days in the forest there were many hermitage. Saintly persons, sages used to live. So he entered one of them and asked for water. But the muni was great meditation. He could not hear him, receive the king. So he felt insulted, that "I asked water. This man is silent." So there was a dead snake; so out of anger he took the dead snakes and round, round wrapped him and went away.

Lecture on SB 1.16.12 -- Los Angeles, January 9, 1974:

Religion means how one has become devoted to God. That is religion. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). You claim to be religious, or you claim to be Hindu or Christian or Buddhist. That's all right. But do you know what is God? Oh, everyone silent. Everyone, all nonsense rascals, silent. He does not know what is God. And what is his religion? If you do not know what is God, a vague idea, that is not religion. You must know what is God. Just like to become American citizen, it requires to know something of the history of America. So if American citizen, if you ask him, "What you are?" "Now I am American." "Who is your president?" "I do not know." What is this nonsense, American? Would you like to hear from him that "I do not know who is president"? Similarly, a human being professing some certain type of religion, but you ask him, "What is God?" Religion must be in relationship with God, any religion. But ask him, "What is God?" No answer.

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

So this kṛṣṇa-praśna, Kṛṣṇa question and Kṛṣṇa answer, this is loka-hitam. Anyone hears... In another place Śrī Bhāgavata says, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17). "About Kṛṣṇa, if you hear and speak, it is automatically puṇya-śravaṇa-kīrtanaḥ." As it is said, śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23). So this śravaṇam Kṛṣṇa, Viṣṇu, means puṇya, puṇya-śravaṇa-kīrtanaḥ. Even if you do not understand anything, if you simply sit down silently and give aural reception to the sound vibration of Hare Kṛṣṇa mahā-mantra, you become purified. Puṇya-śravaṇa-kīrtanaḥ. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ (SB 1.2.17). Simply by hearing, you become pious. Because we are all impious. Unless we are impious, we don't accept this material body. There may be difference of degrees. That does not make... Anyone who has come to this material world, he is to be considered as impious.

Lecture on SB 2.3.1 -- Los Angeles, May 19, 1972:

If you kindly continue to hear about Him, as you are doing, then Kṛṣṇa will be very much pleased, "Oh, this person is now interested in me." Because nobody's interested in Kṛṣṇa. So Kṛṣṇa is also silent to them. But as soon as you become interested, oh, Kṛṣṇa becomes very active, "Oh, he's trying to do something. I shall help him." In the Bhagavad-gītā it is said, teṣāṁ satata-yuktānām (BG 10.10). Teṣāṁ nityābhiyuktānām. What is that verse? Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, buddhi-yogaṁ dadāmi tam. Kṛṣṇa says. He's silent for the nondevotees, but he speaks to the devotees. That is very natural. If some big man... He talks with men who are intelligent, who is businesslike. Why he wastes his time talking with some rascals and fools? So Kṛṣṇa talk, but talks to the devotee. Who are devotee? Satata-yuktānāṁ bhajatāṁ prīti-pūrvakam. Those who are 24-hours engaged in rendering loving devotional service to the Lord. To such person Kṛṣṇa gives intelligence, not others.

Lecture on SB 2.3.13-14 -- Los Angeles, May 30, 1972:

Pradyumna: "A pure devotee of the Lord automatically develops all godly qualities, and some of the prominent features of those qualities are as follows: He is kind, peaceful, truthful, equable, faultless, magnanimous, mild, clean, nonpossessive, a well-wisher to all, satisfied, surrendered to Kṛṣṇa, without hankering, simple, fixed, self-controlled, a balanced eater, sane, mannerly, prideless, grave, sympathetic, friendly, poetic, expert, and silent. Out of these twenty-six prominent features..."

Prabhupāda: So with the advancement of our spiritual consciousness, Kṛṣṇa consciousness, we should verify "Whether these qualifications are becoming manifest in my person." Just like when you eat, you understand that you are getting strength, or your appetite is being satisfied. Nobody can... Nobody requires to ask certificate. You can understand, yourself. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). If we are advancing in Kṛṣṇa consciousness, then our detachment for material things will, attachment for material things will decrease. This is one side. Viraktir anyatra syāt. Just like our students, they have become averse to so many things. You are all young boys and girls. So many young boys and girls are going to restaurant, to cinema, and so many other things, but you have become detached; you have no more attraction. So one side... Progress of bhakti means one side we shall be detached and another side we shall increase our attachment. So these are the qualifications.

Lecture on SB 2.3.13-14 -- Los Angeles, May 30, 1972:

So that should be our source of knowledge. Mannerly, prideless, grave. Grave means don't talk nonsense. Don't talk nonsense. Don't waste time. If you have got time, chant Hare Kṛṣṇa, but don't talk nonsense. Grave, that is called gravity. Grave, sympathetic. We should be very much sympathetic. If some of our fellow men fall sick, we must take care of him, give help him. Because, after all, we have got this body. Sometimes we may fall sick. So one, we should be sympathetic. And friendly. Everyone friend. As Kṛṣṇa is friend of everyone, suhṛdaṁ sarva-bhūtānām (BG 5.29), so if we are Kṛṣṇa's representative, how I can be enemy of anyone else? I must be friendly. Friendly. Poet. And expert. And silent. Silent worker, not advertising. Silent. These are the qualifications of Vaiṣṇava. So we must try to follow; not imitate, but follow. Follow, that is nice.

Lecture on SB 2.3.14-15 -- Los Angeles, May 31, 1972:

So first of all he, "Who is Jesus Christ? What is his number?" That means he, they thought, "Jesus Christ must be one of the workers, and every worker has a number, so what is his number?" So "No, Jesus Christ, he's son of God. So he has no number. He's not worker." Then "What is hell?" Then described, "Hell is very damp, very dark," and so on, so on. So they were silent. Because they are working in the mines. It is always dark and damp. (laughter) (Prabhupāda laughs) So what is the difference between hell and this, what is called, mine? They were silent. But when the priest said, "There is no newspaper," "Oh, horrible!" (laughter) There is no newspaper. Therefore, in your country, so many big, big, I mean to say, bunch of newspapers, they are distributed.

Lecture on SB 2.3.20 -- Los Angeles, June 16, 1972:

Just like young boy, young girl, try to love one another. So these rasas are there. Vṛndāvana, Kṛṣṇa is in love with the gopīs. He is playing with friends, cowherd boys. His affectionate Mother Yaśodā, feeding Him, and there are servants also, serving Kṛṣṇa. And the trees, the water, the flowers, they are serving silently. Pañca-mukhya-rasa, five chief mellows, humors. The same thing is here also. Here also the śānta-rasa, sākhya-rasa, dāsya-rasa is there. But that is mixed with material grains. Just like sweet rice. Sweet rice is very nice, but if it is mixed with some grains of sand, just imagine.

Lecture on SB 3.22.21 -- Tehran, August 10, 1976:

Pradyumna: (leads chanting, etc.)

maitreya uvāca
sa ugra-dhanvann iyad evābabhāṣe
āsīc ca tūṣṇīm aravinda-nābham
dhiyopagṛhṇan smita-śobhitena
mukhena ceto lulubhe devahūtyāḥ
(SB 3.22.21)

Translation: "Śrī Maitreya said: O great warrior Vidura, the sage Kardama said this much only and then became silent, thinking of his worshipable Lord Viṣṇu, who has a lotus on His navel. As he silently smiled, his face captured the mind of Devahūti, who began to meditate upon the great sage."

Prabhupāda: Sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18). There is one instance of Kṛṣṇa consciousness, how the devotee does not lose a single moment without thinking of Kṛṣṇa. Satataṁ kīrtayanto mām (BG 9.14). Kīrtaniyaḥ sadā hariḥ (CC Adi 17.31). This instruction we get. So, sadā tad bhāva-bhāvitaḥ (BG 8.6). If you practice like that, then there is chance of being transferred to Kṛṣṇa just after leaving this body. So somehow or other you should be absorbed in the thought of Kṛṣṇa.

Lecture on SB 3.25.8 -- Bombay, November 8, 1974:

We are suffering always. Ātmā means body and mind—even soul. But soul is aloof from body and mind, but he is absorbed. On account of material contamination, the soul feels the pains and pleasure of mind and body on account of contact. So this is called adhyātmika. And adhibhautika, pains given by other living entities. Even if you sit down silently, without any, mean, cares, still, the mosquito will come and bite you. Or the bugs will come and bite you at night. And there are other, dogs and cats and envious persons, serpents. So many enemies. Even if you want to remain peaceful, the other living entities will not allow you to remain peaceful. This is material existence. You have got this body. From the body you'll have to suffer. At least, you have to suffer śītoṣṇa. When it is scorching heat, you'll have to suffer. Why you are running on this fan? Because you are feeling heat, extraordinary.

Lecture on SB 3.25.23 -- Bombay, November 23, 1974:

Therefore it is said that tapanti vividhās tāpā na etān mad-gata-cetasaḥ. Just like Prahlāda Mahārāja. So how much suffering he had to undergo, the five-years-old boy, and his father was putting in dangers, sometimes under the feet, leg of the elephant, sometimes throwing from the mountain, sometimes on burning oil, sometimes amongst the snakes, so many ways. But he was silent. Haridāsa Ṭhākura. Haridāsa Ṭhākura was a Muhammadan by birth. So he became a very good devotee and always chanting Hare Kṛṣṇa. That was his fault. So the Muslim Kazi called him, that "You are Muhammadan. You born in a such great family, Muhammadan family, and you are chanting Hindu's Hare Kṛṣṇa mantra? What is this?" So he mildly replied, "My dear sir, there are many Hindus, they also have become Muhammadan.

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

Devotee (2): Prayers. Bells.

Prabhupāda: Oh, that is ceremonial. Yes. When you offer something to Kṛṣṇa in the temple, the system is that you offer with bell. That bell offering worship, even in Christian world there is bell, church bell. So that is system everywhere. Only in Muhammadan religion they don't allow any sound. Yes. But in Hindu religion or in other religion there is sound. Sound vibration. Our whole process is sound vibration. The Muhammadans, they offer silent prayer. That is also prescribed in devotional service.

Lecture on SB 5.5.1-8 -- Stockholm, September 8, 1973:

So in this way, the young man, he saw that this old man promised before Lord Kṛṣṇa, Gopālajī, and he's now silent. So one day he came, and the son of the old man, he was very politician, atheist class. So when the father said, "I have promised. How can I deny?" "No, when there will be some talk about this you simply say, 'I don't remember what I said,' that's all. Then I shall manage. I shall manage." So what can be done? Although he did not like to say like that, but he has to see both sides. So one day the young man came, "Sir, you promised, now you are silent, you do not do anything. What is in your mind?" So when he was talking with the old man like that, his son came out, "You rascal, you want to marry my sister? Are you fit for that?" So all ill names. And he brought a stick: "Get out; otherwise I shall beat you like that."

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

Caitanya Mahāprabhu is teaching this humbleness: tṛṇād api sunīcena taror api sahiṣṇunā. But when Nityānanda Prabhu was injured, did He stop punishing them? No. At that time He became fire: "I shall kill them!" Tṛṇād api sunīcena does not mean that if a Vaiṣṇava is insulted or Viṣṇu is defamed, you remain silent, "I am tṛṇād api sunīcena." No. At that time you should become fire. That is the teaching of Śrī Caitanya Mahāprabhu. Just like Hanumānjī, he's Vaiṣṇava. But when there was need for the service of Lord Rāmacandra, he set fire in the Lanka. So when there is viṣṇu-vaiṣṇava-ninda, defamation, you should not remain tṛṇād api sunīcena. You should take steps. This is the instruction. Anyway, Vaiṣṇava is never angry, but that does not mean that you tolerate insult to Viṣṇu and Vaiṣṇava.

Lecture on SB 5.5.5 -- Stockholm, September 10, 1973:

This vaiśya, this mercantile class of men, they are passionate and ignorance mixture. They are very active: "I am very running, I am very busy," but running here and there in ignorance. Just like you will see the monkey. Monkey is always very busy, but what is the meaning of his business? He is in ignorance. As soon as a monkey comes... You have so such disturbance. In India, as soon as a monkey comes, everyone wants to drive him away. Because he has come to become business and to make some loss. That's all. That is his business. Wherever he sits, he will move like this. (makes sounds moving arms back and forth) He is not at all silent. He is always active. But because he is monkey, monkey is a symbol of... Ass, they are symbol of ignorance. Therefore such kind of business is useless. It is simply harmful.

Lecture on SB 5.5.9 -- Vrndavana, October 31, 1976:

To accept guru means to be inquisitive. Just like Sanātana Gosvāmī, he approached Caitanya Mahāprabhu that, "I was minister. I was implicated in material activities. You have relieved me from this implication. Now please tell me what I have to do." Therefore Sanātana Gosvāmī was given instruction for two months continually, what to do now. So that is called sad-dharma-pṛcchā. Not that a fashion, I have made guru, I have accepted guru, my business is finished. No, sad-dharma-pṛcchā, the disciple must be ready to ask. Sanātana Gosvāmī, he was a minister, he resigned the post. That does not mean he was silent, stopped all work. He was asking, "What I have to do?" This is sad-dharma-pṛcchā and Caitanya Mahāprabhu ordered him to come to Vṛndāvana and renovate the vṛndāvana-līlā.

Lecture on SB 5.5.29 -- Vrndavana, November 16, 1976:

Pradyumna: "After accepting the feature of avadhūta, a great saintly person without material cares, Lord Ṛṣabhadeva passed through human society like a blind, deaf and dumb man, an idle stone, a ghost or a madman. Although people called Him such names, He remained silent and did not speak to anyone."

Prabhupāda:

Jaḍāndha-mūka-badhira-piśāca unmādaka...

What is that other word?

Avadhūta-veṣo abhibhāśyamāṇo 'pi janānāṁ gṛhīta-mauna-vratas tūṣṇīṁ babhūva.

(SB 5.5.29)

So Ṛṣabhadeva, after giving charge of the government to Bharata Mahārāja, He Paraṁ bhāgavata. That we have explained yesterday, that the king should be paraṁ bhāgavata, not a debauch. That was the system in Vedic age, the ideal king, ideal person. If one person is educated sufficiently he can Being the executive head of the state, he can take care of the whole population because his order is supreme. That was the duty of the king, to see that things are going on nicely in order. The order is that everyone should be educated to the final goal of understanding Kṛṣṇa. That is education. Vedaiś ca sarvair aham eva vedyam (BG 15.15). This is education. Veda means knowledge.

Lecture on SB 6.1.6 -- Honolulu, June 8, 1975:

So it is not possible to go to the moon planet. Because first of all the sun is a little... According to the modern scientists calculation it is 93,000,0000. Taking it, accepted as 93,000,000's from this earthly planet, then again add 1,600,000, that means 94,600,000 miles away from the earth there is the moon planet. It is not possible. Therefore they are now silent. They cannot go there; neither ever they went there. This is the conclusion. So that is a controversial point, controversial, but we have to see the result. According to Vedic culture, one has to judge by the result. Not by if you simply talk nonsense, one has to accept. What is the result? Suppose if one says that "I have done very good business.

Lecture on SB 6.1.9 -- Honolulu, May 10, 1976:

"Sir, you have spoken about atonement, but they are doing atonement. Every moment they are suffering, but still, again he is committing the sinful activities. So what is the use of this atonement?" Just like in the Christian church they go to confess every weekly, "Sir, I have done it." "All right, give some fine." And again, next week, again, the same thing going on. So this is very intelligent question. The atonement is there in every religion. In the Vedic process there is atonement, but what is the use of this atonement if he does not cease committing the same sinful activity? Just like practically we see a thief. So he knows that "I am committing theft. I shall be punished if I am arrested." He knows it; otherwise why he goes silently at night and break? He knows it well that "If I am arrested I will be punished."

Lecture on SB 6.1.20 -- Honolulu, May 20, 1976:

After death you have to change the body. As you are changing from childhood to boyhood, boyhood to youthhood, similarly this old body, when it is no more usable, that means death. But the subtle body, mind, intelligence, that is... We have got proof. At night this body is silent, but your mind, intelligence and ego takes you somewhere. You dream that "I have come to here." Sometimes we dream, "I am flying in the sky," or gone to some forest or some friend's house or so many things. "I am talking with a beautiful girl or beautiful man." So this dream we every day see.

Lecture on SB 6.1.31 -- San Francisco, July 16, 1975:

So "If somebody's wife is duṣṭā and friend is hypocrite," duṣṭā-bhāryā śaṭhaṁ mitraṁ bhṛtyaś ca uttara-dāyakaḥ, "and bhṛtya, servant, does not obey, he argues with the master..." Master says, "Why did you not do?" "Oh, I am this..." No argument. Bhṛtya should be very silent. Then he is faithful servant. Sometimes master may be angry, but bhṛtya should be silent. Then master becomes kind. But if he replies on equal level, oh, then it is very bad. Duṣṭā-bhāryā śaṭhaṁ mitraṁ bhṛtyaś ca uttara-dāyakaḥ, sa-sarpe ca gṛhe vāsaḥ: "And you are living in a apartment where there is a snake." So if these four things are there or one of them, not all the fours, then mṛtyur eva na saṁśayaḥ: "Then you are doomed." You are doomed. Your life is spoiled.

Lecture on SB 6.1.38 -- Los Angeles, June 4, 1976:

If there is father, there is son. Otherwise, there is no meaning of son, eh, father. "I am father, bachelor daddy." No. If you are father, you must have a son. If you are a son, then you must have a father. If the son says, "I dropped from the sky," how it is possible? These rascals say it that there is no creator. How is that there is no creator? First of all, prove that you have no creator. Your father has created. How you can say there is no creator? Silent. The rascal is silent. You are talking of "There is no creator," but you, yourself, you were created by your father. So these rascals are talking foolishly and other foolish persons are accepting them. But we are not so intelligent. Our answer is that "You say there is no creator. How you are created?" It may be we are rascals also, but this is our simple questions.

Lecture on SB 6.1.43 -- Los Angeles, June 9, 1976:

So therefore Lord Buddha propounded the philosophy, "Make all your nonsense activities zero, so much. First of all make zero, then positive we shall say." That is zero movement, śūnyavādī. At least, if a rascal children is always doing something nonsense, then first of all stop him. Make him zero. Then good lesson: "Come. Do this." So this Buddhist movement means to make their atheistic activities zero. At least that is good. It is better not to... Maunam, silent. Instead of talking all nonsense, better be silent; don't create disturbance. So... And the other movement, nirviśeṣa-vādī, are giving little hint, Śaṅkarācārya, Māyāvāda, that "Yes, this zero is not sufficient. There is positive." Brahma satyaṁ jagan mithyā. His movement was that "This material world is false; make it zero. But there is a positive thing which is Brahman." What is that Brahman, he did not disclose.

Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971:

So the speeches of the Yamadūta, assistants of Yamarāja, was thus finished, arguments. The argument was that "This man, Ajāmila, born of a brāhmaṇa father, although acquired all qualification... He was qualified brāhmaṇa, not simply born of a brāhmaṇa father, but qualified brāhmaṇa, with full knowledge of Vedic instruction, nice character, very gentle and silent and offering respects to elderly persons, spiritual master, father. In this way he was perfect brāhmaṇa. But due to his contact with a prostitute he lost his all good qualification. And later on, he had to earn money by hook and crook, and thus he degraded more and more, and therefore his sinful activities are now responsible for his punishment, and we shall take him to the court of Yamarāja." That was the summary of the speech of the Yamadūta.

Lecture on SB 6.2.1-5 -- Calcutta, January 6, 1971:

If the head..., the heads of the society, whatever they do, general people follow them. Yad yad ācarati śreyān. Śreyān means the leading personality. Yad yad ācarati śreyān itaras tat tad īhate. And the general public, they follow them. Sa yat pramāṇaṁ kurute. What the leaders accept as good, the general public they also accept so. Sa yat pramāṇaṁ kurute lokas tad anuvartate. Pitaraḥ. Pitṛ iva pālakaḥ. Now, here the government or the king is compared with the father. That is the position of father. Just like a father will never tolerate the killing of his child before him. He will give his own life. He will try to attack that person who has killed his child and give his own life: "I do not like to live." That is the position of government. But they are silent. They're silent. This is Kali-yuga.

Lecture on SB 6.2.5-6 -- Vrndavana, September 9, 1975:

Just like a child is sleeping on the lap of his mother, feeling secure, completely secure, that "I am on the lap of my mother..." Naturally a child, when it is on the lap of it's mother, he is quite comfortable, silent, feeling very secure. So in that position if the mother kills the child... It is like that, that prajā and the king... The prajās... Prajā means the citizens, subjects. They should be feeling so much secure that "We are under good government. There is no disturbance." Just like during the government of Mahārāja Yudhiṣṭhira, they were so secure that even they had no very much anxieties. "Our king is there." The world is full of anxieties, miseries, and difficulties. So the good government means when the subjects, citizens, feel secure from all such things.

Lecture on SB 6.2.5-6 -- Vrndavana, September 9, 1975:

"So why you are dragging him, trying to take him to Yamarāja to punish him? You do not know that he is innocent. We have to..." The real purpose is that everyone... We commit sinful activities on account of ignorance. Therefore the best humanitarian work is to give knowledge to the humanity, not that one is suffering for want of food and... If I give some food, that is good work, but that is not sufficient. I may give food; that's all right. You give. We also give prasādam free. But that does not mean simply by giving prasādam, we are silent. We give knowledge also. This is Kṛṣṇa consciousness movement. Food, automatically you have to give. That is... There is no prohibition. But at the same time: knowledge.

Lecture on SB 6.3.16-17 -- Gorakhpur, February 10, 1971:

Haṁsadūta: So it's not a matter of aspiring to some...

Prabhupāda: No, there is no question of aspiring, because he is already situated in the best of relationship with Kṛṣṇa. Even the trees in Vṛndāvana, they want to serve Kṛṣṇa silently in that way, supplying fruits and flowers. That is their ānanda, everyone enjoying the supreme bliss. When Kṛṣṇa comes, takes a flower or fruit, that is their enjoyment: "Oh..."

Revatīnandana: When Kṛṣṇa doesn't come, then they are feeling separation?

Prabhupāda: Yes, certainly. That is another bliss, to feel separation from Kṛṣṇa. Everything, either you meet or you separate, the bliss is there. Crying for Kṛṣṇa is better bliss. So as there are Yamadūtas—they are arresting all the sinful persons—similarly, Viṣṇudūtas, they are always protecting the devotees. Nārāyaṇa-paraḥ sarve na kutaścana bibhyati (SB 6.17.28). Therefore those who are devotees, they are not afraid of anything because they know confidently that "Kṛṣṇa is there."

Lecture on SB 7.5.22-30 -- London, September 8, 1971:

So Prahlāda Mahārāja was... Before his birth he was taught by Nārada Muni. Therefore naturally he was in devotional service. So he was executing, the boy. Devotional service... If one is devotee, he cannot sit down silently. He wants to preach God's glories to others, even at the risk of life, like Lord Jesus Christ did it. Even at the risk of life, he preached God consciousness. That is the duty of a devotee. Lord Nityānanda did it, Haridāsa Ṭhākura did it. There are many instances; a devotee risked even life for preaching glories of God. So Prahlāda Mahārāja also did that. He knew that "My father is nothing but a ferocious animal, Hiraṇyakaśipu." Even big, big demigods would be threatened by his red eyes. He was so powerful. Still, he was executing devotional service at the risk of life. And he was put to so many dangerous condition of life. Still, he did not give up. Then, if we try to understand Prahlāda Mahārāja's character... Now, at the present moment the teacher said that, naisargikīyaṁ matir asya rājan. "My dear king, your boy, this tendency of God consciousness, Kṛṣṇa consciousness, is by nature. We never taught him. Please don't be angry with us unnecessarily." Niyaccha manyum. "Please give up your anger." Niyaccha manyuṁ kad adāḥ sma mā naḥ. "Don't degrade us in that way."

Lecture on SB 7.5.22-30 -- London, September 8, 1971:

German boy: Śrīla Prabhupāda, in the beginning, that sravanam is hearing... I was discussing this with somebody and they said that reading of books silently is no good. Is this true? Does one have to recite aloud while one is reading? Do you have to read Bhagavad-gītā...

Prabhupāda: Reading is also smaraṇam. That śravaṇam, kīrtanam, smaraṇam. It is clear? Śravaṇam means hearing, kīrtanam means chanting, and smaraṇam. When you read, you remember God's activities, Kṛṣṇa's activities, His devotee's activities. Therefore it is smaraṇam. This is also one of the prescribed methods. But if anyone cannot read even... Suppose if he is not educated, illiterate. Does it mean that he will not get Kṛṣṇa consciousness? He will get, simply by hearing. The process is so perfect and nice, there is no need of education even. Illiterate person, simply if he gives aural reception submissively, he will get the benefit. Therefore it is universal. It is good for everyone—educated, noneducated, learned, fool, rich, poor, everyone. Man, woman, child, adult—everyone can take part and take benefit out of it. It is so nice.

Lecture on SB 7.6.8 -- Vrndavana, December 10, 1975:

It is not fact. It has no substance, but it is there; that's a fact. The example is given just like in dream, somebody is cutting my head and I'm crying. Actually there is no man cutting my head—my head is there—still, I am suffering by such thoughts. This is called moha. Actually there is no fact, but on account of being entangled in three stages of pollution... The pollution is that intelligence. The intelligence is polluted in three ways: jāgriti, svapna, and suṣupti. Jāgriti means just like we are now awakened; we are not sleeping. This is one stage. And another stage, at night when you go to sleep, and you sleep with dream, that is another stage. And another stage is suṣupti, so deeply, just like when a man is intoxicated or chloroform during surgical operation, he does not understand that "Surgical instruments are being applied on my body." He remains silent. This is another stage. So these three stages are there for polluting our intelligence.

Lecture on SB 7.9.4 -- Mayapur, February 11, 1976:

Of course, it is not possible everyone to become mahā-bhāgavata, but there is possibility. Simply we have to become serious to follow the path of mahājana. Dharmasya tattvaṁ nihitaṁ guhāyāṁ mahājano yena gataḥ sa panthāḥ. Tarko apratiṣṭhaḥ. Simply by argument, you cannot make advancement. Simply by neti neti, or there are many other processes, mystic yoga process to become very austere, remain silent, mauna-vrata śruta-tapa, tapasya, education, austerity. None of them are the cause, but becoming bhakta, only devotional service, if one is fixed up, dṛḍha-vratāḥ. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritaḥ bhajanty, dṛḍha-vratāḥ (BG 9.13). So we should be very much firmly fixed up, following the rules and regulation.

Lecture on SB 7.9.11-13 -- Hawaii, March 24, 1969:

So this purification, how it is done? Now, yaḥ smaret, "one who remembers," puṇḍarīkākṣaṁ, "Kṛṣṇa, always," sa bāhya, means "externally," and abhyantaram, "internally," śuci, "purified." So if you chant Hare Kṛṣṇa always, either loudly or silently or within yourself, mind, if you chant, so there is no question of impurification. It is... You remain always in, what is called, antiseptic stage, or prophylactic stage. Purification is there simply by remembering Kṛṣṇa. Yaḥ smaret puṇḍarīkākṣaṁ sa bāhyābhyantaraḥ śuciḥ. There is another verse. The purport of that verse is that simply by pronouncing this transcendental vibration, one becomes so purified that immediately he becomes eligible to operate sacrificial, ritualistic ceremonies.

Lecture on SB 7.9.46 -- Vrndavana, April 1, 1976:

So Prahlāda Mahārāja, indirectly he is declining all these ten processes for liberation. Those who are actually interested in liberation, for them to control the senses these ten kinds of processes are recommended. The first thing is mauna, to remain silent. You'll find in India there are many saintly persons who do not speak, silent. So Prahlāda Mahārāja says it is for the ajitendriyāṇām. This process, mauna, to remain silent, is meant for persons who cannot control the senses. It is better not to talk than to talk foolish. In English also it is said like that, that "Better stop talking than talking foolish." So in the material world actually all the talks that we indulge in, they're all foolish talks. They have been described in the śāstra as croaking of the toads. "Kakaka, kakaka, kakaka." What is the meaning? We have got the tongue to talk. We can engage the tongue for talking about Kṛṣṇa. But those who cannot talk about Kṛṣṇa but talks all nonsense, better stop them talking. That is called mauna. Mauna means "You cannot talk nicely; better you stop talking."

Lecture on SB 7.9.46 -- Vrndavana, April 1, 1976:

I forget that verse now. He is feeling like that, that "How shall I chant Hare Kṛṣṇa mantra by one tongue only and hear, śravaṇa-kīrtana, by two ears?" So he is expecting so many ears and so many tongues to chant Hare Kṛṣṇa mantra. And so far we are concerned, conditioned soul, even sixteen round becomes very, very difficult job for us because we are practiced to talk nonsense. We cannot find out little time, say for two hours, for chanting Hare Kṛṣṇa, but we can find twenty-four hours for talking nonsense. Therefore one who cannot chant Hare Kṛṣṇa mantra, he should stop his talking. That is called mauna. Don't talk any more. Better remain silent. This is recommendation by Prahlāda Mahārāja. And vrata also compulsory. It is meant for persons who are desiring to be liberated.

Lecture on SB 7.9.46 -- Vrndavana, April 1, 1976:

Very easy, you take it and chant it sincerely, without any offense. You haven't got to follow these, what is called, mauna-vrata-śruta-tapo-'dhyayana (SB 7.9.46). It is not possible nowadays to be a very learned scholar in Vedic literature or to remain silent or to take some vow, then to remain in solitary place, then japa, samādhi, to remain in trance as the yogis try. They are impossible. They are recommended processes for getting liberation, but in the Kali-yuga it is not possible. So we are so fallen, it is not possible to execute all these processes. Therefore Caitanya Mahāprabhu is the mercy incarnation, that "These people, so fallen, they cannot do anything." So He has recommended a simple thing, kalau nāsty eva nāsty eva nāsty eva gatir anyathā. Chant (devotees chant simultaneously) Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

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

You may have your eyes, big, big eyes, but you cannot see Kṛṣṇa. You have to please Him. That pleasing activity is bhakti. Bhakti. And bhakti means the activities which will please Kṛṣṇa. Without that bhakti, means sitting down silently... No. "No, no. I am chanting. I do not want to go out. I am busy." Means excuse. What you will chant? You will think of money and woman, that's all. Just work. Go to sell books and work hard. That is wanted. Therefore we do not give that opportunity. My Guru Mahārāja did not give this opportunity, and we are following the same principle: no opportunity of sitting idle. No. You must work. That will rectify.

Lecture on SB Lecture -- Melbourne, May 19, 1975:

Because they were to rule over, and formerly the rogues and rascals by the order of king or king himself would kill him immediately. So they had to practice how to kill. And that practice was done by hunting some ferocious animal in the forest, not for eating. Nowadays hunting is going on for eating purpose. No, that is not the law. So Mahārāja Parīkṣit was in the hunting excursion and he became very thirsty. So he entered one āśrama of saintly person. He was at that time on meditation. So he entered, and he asked him, "Give me drinking water. I am very thirsty." He thought, "It is āśrama." But the sage who was engaged in meditation could not hear him. So the king became little disgusted that "I am king. I am asking water, and this man is silent." So he became little enraged, and there was a dead snake. So he took that snake and coiled over his neck and went away.

Lecture on SB Lecture -- Melbourne, May 19, 1975:

A person, very learned, vidyā and very gentle... vidyā means, educated means, he is gentle, sober. He is not rogues and ruffian. That is vidyā. That is the test of education. He must be very sober and silent. That is called gentleman, in one word. So vidyā-vinaya, one gentleman, very learned scholar, vidyā-vinaya-sampanne brāhmaṇe gavi, and a cow, and hasti, an elephant, vidyā-vinaya-sampanne brāhmaṇe gavi hastini, and śuni-śuni means dog, and śvapāk... Śvapāk means a dog-eater. There are many persons, they prefer to eat different types of flesh. But one who eats the dog's flesh, he is considered to be very lower class. So śuni caiva śva-pāke ca paṇḍitāḥ sama-darśinaḥ (BG 5.18). One who is paṇḍita, learned, he sees every one, them, on the same level. What is that same level? Spirit soul. He does not see the outward body.

Nectar of Devotion Lectures

The Nectar of Devotion -- Bombay, December 26, 1972:

So now, from the social point of view, this is sin. This is sin when the gopīs went to Kṛṣṇa. Similarly, Prahlāda Mahārāja was standing without any protest and his father is being killed. Now can any sane man see that his father is being killed, and he's standing silently, without any protest? And Bali Mahārāja, he rejected his spiritual master. When Śukrācārya said that "Don't promise. He's Viṣṇu. He'll take everything of your. Don't promise anything," the Bali Mahārāja said, "He is Viṣṇu? And you are asking me not to promise to Him? Oh, I don't want such spiritual master. I reject him." To reject spiritual master is a great sin. So these are, from social point of view, from religious point of view, these are irreligious, sinful activities, to reject one's spiritual master; to see one's father being killed in one's presence; one woman is going to another boy, dead of night. Superficially they are sinful activities. But Caitanya Mahāprabhu recommends, ramyā kācid upāsanā vrajavadhū-vargeṇa yā kalpitā. There is no upāsanā, method of worship, as it was conceived by the gopīs. First class.

The Nectar of Devotion -- Vrndavana, October 28, 1972:

Pradyumna: "This devotional service is a sort of civilization. It is not simply inaction for people who like to be inactive or devote their time to silent meditation. There are many different methods for people who want this, but civilization of Kṛṣṇa consciousness is different. The particular word used by Śrīla Rūpa Gosvāmī is this connection is anuśīlana, or cultivation by following the predecessor teachers, or ācāryas. As soon as we say 'cultivation,' we must refer to activity. Without activity, consciousness alone cannot help us.' "

Prabhupāda: Yes. People say that inactivity, silence, that is perfection. But no. In bhakti cultivation, there is no such thing silence. Always active. The same example can be given that Arjuna... Arjuna became devotee not by silence, but by being active. Activity, spontaneous activity. "I have to do this. My Lord will be pleased. So I have to do this." Activity. But if I have no idea what is Lord, what does He want, how He's pleased, if we do not know all these things, naturally there will be no activity. But one who knows what is this Lord, what does He want, what is my relationship with Him, then there is activity. So actually, that bhakti, bhakti is not silence. Bhakti is activity.

Just like personally, up to seventy years, I was practically doing nothing. But at the age of seventy years, by the grace of God, Kṛṣṇa, there was inspiration. I went to western countries. Not to sit down there silently.

The Nectar of Devotion -- Vrndavana, November 4, 1972:

Actually, devotional service depends on the main principles, śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam, arcanaṁ vandanaṁ dāsyam (SB 7.5.23). But within the category of dāsyam,... Just like Hanumān, Hanumānjī: he was engaged in the platform of dāsyam. Arjuna was engaged in the platform of sakhyam. So they were also working very hard. The Battlefield of Kurukṣetra, it was not a place of sitting down very easily and silently. When he was fighting, he was fighting just like a soldier. He took all the duties of a soldier. But it was being fought for Kṛṣṇa. That is the attraction. That is pure devotional service. Kṛṣṇa also gave him certificate: bhakto 'si priyo 'si (BG 4.3). "My dear Arjuna, you are My dear friend and devotee." So by any action, if it is dovetailed for the satisfaction of Kṛṣṇa, that is devotional service, and one can attract Kṛṣṇa, attention of Kṛṣṇa.

The Nectar of Devotion -- Vrndavana, November 6, 1972:

So this Kṛṣṇa consciousness movement is so nice that we can accept anyone—it doesn't matter wherefrom he's coming—and make him a pure Vaiṣṇava. And following the footsteps of Advaita Prabhu, Caitanya Mahāprabhu, these Vaiṣṇavas from foreign countries, those who are actually purified by the process of initiation, they should be accepted. They should not be neglected. Unfortunately, there is some silent protest that I am ruining the Hindu religion because I am initiating the Europeans and Americans. Therefore I am ruining Hindu religion. There is a grudge against me. But you can just consider these points that I am going strictly according to the regulation given by the Gosvāmīs and the śāstras. Śāstra allows.

The Nectar of Devotion -- Vrndavana, November 8, 1972:

Acyutānanda: "The yoga system teaches that if you become silent, you will realize that you are God. This system may be all right for materialistic persons, but how long will they be able to keep themselves silent? Artificially, they may sit down for so-called meditation, but immediately after their yogic performance, they will engage themselves again in such activities as illicit sex life, gambling, meat-eating and many other nonsensical things. But a Kṛṣṇa conscious person gradually elevates himself without endeavoring for this so-called silent meditation."

Prabhupāda: Actually, yoga practice means yoga indriya-saṁyamaḥ. The whole yogic process, aṣṭāṅga-yoga, is meant for controlling the senses. Durdanta indriya-kāla-paṭalī. Indriya, the senses, are just like snakes. As it is very difficult to enchant the snakes, similarly, it is very difficult to control the senses. And the yoga system (is) especially meant for controlling the senses, controlling the mind, and then concentrate on the form of Viṣṇu. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). This is yoga process. But practically we see the so-called yogis, or student of yoga class, I have seen in Western countries, they are habituated to all these nonsense habits—illicit sex, intoxication, meat-eating. Still, they're passing on as yogis. So that kind of yoga will not help.

The Nectar of Devotion -- Calcutta, January 31, 1973:

This Mahārāja Bhārata was the son of Ṛṣabhadeva and under whose name, after whose name this planet is called Bhārata-varsa. This, the same Bhārata Mahārāja, he left this world at very young age, twenty-four years. Young wife, children, kingdom, everything he left. Then he developed some attachment for a young deer. So he had to take the birth in the shape of a deer. The next birth he remained silent, Jaḍa Bhārata. So (the) Jaḍa Bhārata story is there in the Śrīmad-Bhāgavatam. Very enlightening.

Sri Caitanya-caritamrta Lectures

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

The yogis artificially try to stop the sense activities. They are simply... Because common men, they know activities means sense activities, sense satisfaction... So yogis, they artificially try to stop the sense activities. That is called praṇāyāma. Dhyāna, dhāraṇā, āsana, praṇāyāma, like that. But that artificial stoppage of sense activities will not be ultimately beneficial. Or thinking that my sense activities may be stopped, I become silent, become one with the supreme—that will also not help us. The real philosophy is, the sense activities must be there, but purified. That is real life.

Lecture on CC Adi-lila 7.4 -- Mayapur, March 4, 1974:

One who knows, he's not silent. He is to preach, he is to speak. Nowadays it has become a fashion to be maunī-baba, does not speak. So these are, may be very good device for professional business, but so far we are concerned, in the Vedic culture, the tattva-vit must speak. Śravaṇaṁ kīrtanam. The tattva-vit must hear from the authorized person; then he'll speak. That is nice. Otherwise there is no need of speaking. So those who have not heard from the authorized person, they may make a business by making himself maunī-baba. Tāvac ca śobhate mūrkho yāvat kiñcin na bhāsate: "A mūrkha, a dull rascal, is very beautiful so long he does not speak." Because as soon as he speaks, then his knowledge, his learning, his capacity, his position, will be immediately exposed. So our paramparā line... Prahlāda Mahārāja has condemned this system, maunī-baba. No. Our system is kīrtanīyaḥ sadā hariḥ, Caitanya Mahāprabhu's teaching.

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

So this is the position. So Sanātana Gosvāmī is placing this plain fact, that ke āmi kene āmāya jāre tāpa... "I do not want to suffer. So there is suffering." That's a fact. Ihā nāhi jāni kemane. "So how I can get out of this suffering, kindly give me lesson." And this is human life. Go to a bona fide guru, try to understand the problems of life, what is the aim of life, how actually we can become happy. This is called brahma-jijñāsā. The Vedānta-sūtra philosophy, therefore, the first instruction is athāto brahma jijñāsā. Kena Upaniṣad. Why? And that is human life. If you remain silent, never ask "Why I am suffering?" then you are in the category of cats and dog.

Lecture on CC Madhya-lila 20.119-121 -- New York, November 24, 1966:

Poetic, expert and silent. One who is too much talkative, that means he's lacking in devotion. He should simply talk about Kṛṣṇa, nothing more. And when he, when one is actually absorbed in Kṛṣṇa thought, he cannot talk nonsense. He has no time. He does not waste time. So these are the qualities. Here, he's called sādhu. Sādhu means these are the qualifications. Of course, not that we may develop all these qualities immediately, but sādhu means this. Sādhu means, what is called, pious man. These are the qualities of pious man, sādhu. And śāstra. Śāstra means the scripture.

Sri Isopanisad Lectures

Sri Isopanisad, Mantra 9 -- Los Angeles, May 13, 1970:

So these are all nonsense, that "You become still, you become silent, and you become God." Oh, how I can become silent? Is there any possibility of becoming silent? No. There is no such possibility. "You become desireless." So how I can become desireless? These are all bluffs. We cannot be desireless. We cannot be silent. But our desires, our activities, have to be purified. That is real knowledge. That is real knowledge. We shall desire only to serve Kṛṣṇa. That is purification of desire. Not that desireless. That is not possible. How I can be desireless? How I can be silent? That is also not possible. For a second, I cannot be silent. So then our activities should be engaged, dovetailed, in Kṛṣṇa's service. This is real knowledge, that "I, as living entity, I have all these things, activities, desires, loving propensity. Everything is there.

Sri Isopanisad, Mantra 10 -- Los Angeles, May 15, 1970:

So this Pārvatī was sent to worship the Śiva-liṅga just to agitate him for sex. But he was not agitated. He was still silent. So that particular instance is given by Kālidāsa, "Here is a dhīra." Dhīra. He is naked. A young girl is worshiping the genital, touching it; still he's not agitated. So that is the example of being dhīra. Dhīra means there may be causes for agitation, but one shall not be agitated. That is called dhīra. In spite of presence of the agent of agitating... Just like there is a very nice foodstuff, but still, my tongue should not be agitated. There is a very nice girl or boy, still, I shall not be agitated sexually. In this way, when you are able to control the six agitating elements, then you become dhīra. Dhīra. Not that he had, Lord Śiva had no sexual potency, but he was dhīra. That is the example. Just like Kṛṣṇa danced with so many girls, but there was no sex appetite. That is called dhīra.

Festival Lectures

His Divine Grace Srila Bhaktisiddhanta Sarasvati Gosvami Prabhupada's Appearance Day, SB 6.3.24 -- Gorakhpur, February 15, 1971:

One of the features of tamo-guṇa is laziness and sleepy. I am against so much sleeping because it is tamo-guṇa. And the features of rajo-guṇa is very active, but for sense gratification. Just like ordinary persons, they are very active. They rise also early in the morning, they work very hard, but the whole plan is for sense gratification. That's all. That is rajo-guṇa. And sattva-guṇa means they are silent, they are sober, they know what is what, and they try for spiritual advancement. That is sattva-guṇa.

Arrival Addresses and Talks

Arrival Address -- New York, July 9, 1976:

So he agreed to pay me, but the government did not allow. The Indian government did not allow to transfer money from India to here. Then I approached the, what is that? Salvation Army, the chief man. I offered him that "You are spending money in India. So I have got a friend, he'll pay you, you pay me here." So he asked me "What is the rate you want to pay me?" So I told him, "The present rate is five dollars..., five rupees, one dollar." So he remained silent. That means he wanted more. In this way I had no place. What to speak of temple, I had no residential place even. So in that condition I was thinking of returning back to India. So the shipping company I was, practically every week, I was going.

Initiation Lectures

Initiations and Lecture Sannyasa Initiation of Sudama dasa -- Tokyo, April 30, 1972:

Actually this is the beginning of my liberated activities. Sannyāsa means that living entity is acting. Living entity for a second cannot be inactive. You know that even in sleeping we are acting: we dream, we go somewhere, we see something. Although the body is silent, I, the spirit soul, I create another subtle body, and with that subtle body I create so many things and try to enjoy it or suffer it. Therefore a living entity is not inactive even for a second. So these activities, when they are performed in the bodily concept of life—"I am this body," "I am Indian," "I am Japanese," "I am Hindu," "I am Muslim," "I am Christian"—in this way, so long we act on this bodily concept of life, it is called material existence. But when we understand that we are not this body—"I am spirit soul"—and on this understanding I understand that I am the part and parcel of the Supreme Absolute Person, that is called brahma-bhūtaḥ situation.

Wedding Ceremonies

Initiation of Sri-Caitanya dasa and Wedding of Pradyumna and Arundhati -- Columbus, May 14, 1969:

You say, (Arundhatī repeats) "I accept you as my husband, Pradyumna, and I shall help you in the matter of Kṛṣṇa consciousness throughout my life. I shall never separate from you in all conditions, in happiness or distress." Now you change the garland. Hare Kṛṣṇa. Jaya. Now you... You put this cloth upon... Now cover the head. Yes. And give her head vermillion, red. (break) (prayers continue) Put silently on this. Now chant, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

General Lectures

Lecture -- Seattle, October 2, 1968:

Prabhupāda: How can you sit, silent mind? Mind is always acting. Is there any experience that mind is not acting when you sit silently? When you sleep, the mind is acting. You are dreaming. This is the action of mind. So when do you find that your mind is silent?

Young man (2): That's what I was trying to ask you.

Prabhupāda: Yes. So therefore mind is never silent. You have to engage your mind to something. That is meditation.

Lecture -- Seattle, October 2, 1968:

Therefore they say there is no soul. But they cannot explain what is gone. Even that small particle of spiritual soul is so powerful that as long as it is within this body, it keeps it fresh, nice, beautiful. And as soon as it is gone, immediately it becomes to decompose. Just see. Just like a drug, injection. A little, one grain, it keeps fit. It is something like that, it is so powerful. You do not know what is the power of that soul. That you have to learn. Then that is self-realization. This meditation process, sitting in a silent place, is recommended in the grossest stage of bodily concept of life.

Lecture -- Los Angeles, November 13, 1968:

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

Engagement Lecture -- Buffalo, April 23, 1969:

Take that instruction to your life also, that you are very nicely placed, but according to Ṛṣabhadeva's instruction, you should not spoil this beautiful life simply for sense gratification. Why? Ṛṣabhadeva answered, "That sense gratification process is there, viḍ-bhujām." Viḍ-bhujām means the stool-eaters. What animal is the stool-eater? The hog. This kind of sense gratification, working day and night hard, is available even in hog's life. Therefore... You have got so nice, beautiful body. You should not imitate the hogs. You see? I was surprised to hear from one of my principal disciples, Brahmānanda—I was walking in Central Park—that the groups of the hippies, they have begun to worship hogs. You can explain that, why they are doing. This is not very hopeful. You see? After having this nice body, nice country, nice civilization, nice education, the result is hog worshiping. Will you explain today. Still silent?

Pandal Lecture at Cross Maidan -- Bombay, March 26, 1971:

We should not give up anything. That is not Kṛṣṇa consciousness. That is not advice of Lord Kṛṣṇa in the Bhagavad-gītā. He never says (to) Arjuna that "You give up this fighting and go to the Himalayas and sit down silently there to meditate." Never He advises. We are following that. As Kṛṣṇa says, as Kṛṣṇa advises to Arjuna, yuddhyasva mām anusmaran... So long you are in this material world, you have to fight because this material world is called avidyā-karma-samjña anyā tṛtīyā śaktir iṣyate. This energy of the Supreme Personality of Godhead, material energy, it is called avidyā-karma-samjña. Here the position is everyone is ignorant and he has to work for his maintenance.

Pandal Lecture at Cross Maidan -- Bombay, March 26, 1971:

So if we want to learn some specific subject we have to accept a proper authority or a bona fide teacher. Similarly if we want to learn the science of God, we have to approach a person who knows the science. Not that a casual person takes one Bhagavad-gītā and writes his comment and it goes on for some ulterior purpose. In that way you cannot understand Bhagavad-gītā. And Bhagavān, Kṛṣṇa, as it is stated in the Bhagavad-gītā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). He is situated in everyone's heart. So as soon as you are actually a devotee... He is everyone's heart but He is silent. But as soon as one is devotee, one is inclined to serve Kṛṣṇa, at that time He gives him intelligence.

Pandal Lecture -- Bombay, March 31, 1971:

When He was in the Raṅganātha temple of South India, one brāhmaṇa was reading Bhagavad-gītā, and his friends and neighbors knew that the brāhmaṇa was illiterate. He could not know even what is written there, but still he was trying to read Bhagavad-gītā. So some of his friends were criticizing him: "Hello, brāhmaṇa. How you are reading Bhagavad-gītā?" He knew that "They are criticizing," so he remained silent. But Caitanya Mahāprabhu saw that he was reading Bhagavad-gītā with transcendental ecstasy.

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

Mind is never unconscious. Mind is not for a single moment unconscious. When you sleep, when your bodily limbs are silent, mind works. Therefore we sleep and we dream. Mind always acts. Mind is never unconscious, even not for a second. Now you have to find out what is consciousness.

Lecture at Art Gallery -- Auckland, April 16, 1972:

It doesn't matter whether he is born in India or Czechoslovakia or Russia. I have been in Russia also. It is not that, that they are godless. The population is as good as in other country, but the government is suppressing. So that is another chapter. We have some devotees in Russia, very young men. They are very much interested in Kṛṣṇa consciousness, and they are chanting, although silently, so that government may not hear. There will be danger. So Kṛṣṇa consciousness is so nice, and it is a great science. Unfortunately, there is no arrangement in any university, in any educational institution, or any arts or science college, "What is God?" There is no such arrangement. This is the most regrettable condition of the present society.

City Hall Lecture -- Durban, October 7, 1975:

"He completely became silent. 'Kṛṣṇa, I am not going to fight.' " Therefore,

tam uvāca hṛṣīkeśaḥ
prahasann iva bhārata
senayor ubhayor madhye
viṣīdantam idaṁ vacaḥ
(BG 2.10)

Then Kṛṣṇa was smiling, that "Arjuna is my friend, and he is so much overwhelmed with material consciousness of life." Therefore it is said, tam uvāca hṛṣīkeśaḥ prahasann: He was smiling, that "You are My friend. You should not have done like this." Prahasann iva bhārata senayor ubhayor madhye: "Between the two parties of soldiers," viṣīdantam, "he was lamenting."

Tenth Anniversary Address -- Washington, D.C., July 6, 1976:

So in the śāstra we find, kṛte yad dhyāyato viṣṇuḥ (SB 12.3.52). Real yoga system, I've already explained, that yoga indriya saṁyamaḥ, or by meditation to see the Supreme Lord always within the heart. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). In trance, you'll find yogi picture, their trance, they are in meditation, completely silent, stop breathing and seeing the Supreme Personality of Godhead, Viṣṇu, within the heart. This is actual yoga system. But it was possible to be executed in the Satya-yuga. Satya-yuga means when people used to live for one hundred thousands of years. That was possible. Just like Vālmīki Muni. He executed yoga system for sixty thousand years. Because he was to live for one hundred thousands of years, so it was not very difficult to engage oneself for sixty thousands of years. But that is not possible in this age.

Philosophy Discussions

Philosophy Discussion on Henri Bergson:

Prabhupāda: Another nonsense. Another nonsense. (indistinct) Uncover it. (Sanskrit). A rascal is beautiful so long as he does not speak. If he remains silent, then he looks very beautiful. But as soon as he speaks nonsense, then it is (indistinct).

Śyāmasundara: He means it, in a sense that it's a training ground, the world is a training ground... (break) ... to make ourselves... (break)

Prabhupāda: ...will not die. But you have forgotten that you are eternal.

Philosophy Discussion on John Stuart Mill:

Śyāmasundara: So we cannot judge what is desirable. Only...

Prabhupāda: No. Therefore our philosophy is mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). The great personalities, what do they desire? Therefore we accept spiritual master, higher authority. Whatever he desires, that should be standard of desire, not my desire. Just like Kṛṣṇa desired the fight, not Arjuna's desire. Arjuna desired not to fight, but he changed his desire not to fight, to fight, because Kṛṣṇa desired, wanted it. Therefore our standard of desire should be that which is desired by greater personalities, not by me. What I am? I should always think of me as fool. Just like the same, when I was child, I was not desiring to take medicine, but my parents desired. That desire should be forced. Similarly, this Hare Kṛṣṇa mantra, if actually the state is serious to do the best desirable thing, they should make a law that anyone who is not chanting sixteen rounds, he will be hanged! Then everyone must chant: Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa—the whole world. (laughter) Yes. There was a king. Yes. He wanted to see that everyone must have tilaka and chant Hare Kṛṣṇa. So he was inspecting silently "Whether my subjects, they are chanting?" So one day he was... How you say? What is called? Incognito, in disguise, he was going. So one householder he was asking "Oh, bring them the beads. I will not forget, or they did not do. I have to abide by the laws, so Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa." Then the king could understand that "My order is being carried out in this way. A whole day he forgot, now he may be captured by law; therefore he's chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa." It happened so.

Philosophy Discussion on Sigmund Freud:

Prabhupāda: Why you are philosophizing? You just sui..., make suicide and become a stonelike death. That why you are philosophizing, taking so much pain? Better you suicide, commit suicide, and immediately become silent, then that's happiness. (laughter) Why you are, rascal, bothering yourself and headaching others? The best thing is that you commit suicide and become dead, and all happiness is there. As some rascal do that, that by committing suicide he will solve all problem. So this is easy process, commit suicide, and why you are writing so many books? If ultimate happiness is to become dead, do that immediately.

Page Title:Silent (Lectures)
Compiler:Rishab, Mayapur
Created:10 of Jun, 2011
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=119, Con=0, Let=0
No. of Quotes:119