Simultaneously (Conversations)

Expressions researched:
"simultaneous" |"simultaneously"

1968 Conversations and Morning Walks

Interview -- September 24, 1968, Seattle:

Interviewer: Would you discuss your dancing with me please and explain something of it. I first saw it Tuesday evening, and I would like to know more about it.

Prabhupāda: We don't this dancing as an art. It is automatic. We dance, we cry, we chant, we laugh not by artificially learning it. But Kṛṣṇa consciousness is so nice. As you begin to chant, naturally you feel for dancing. So it is not taught artificially. It comes simultaneously with development of Kṛṣṇa consciousness.

Interviewer: What is the hand attire which you are wearing? What is the meaning of this?

Prabhupāda: I am chanting Hare Kṛṣṇa whenever there is opportunity, and there are beads. So I am chanting on beads. There are 108 beads and each bead we chant sixteen names, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. So my disciples, they chant at least sixteen rounds.

Room Conversation -- October 20, 1968, Seattle:

Prabhupāda: The Supreme Absolute Truth has multi-energies. Parāsya śaktir vividhaiva śrūyate, multi-energies. And svābhāvikī jñāna-bala-kriyā ca, and by His energies he's working in such a nice way that it appears that it is being automatically done. Just like this tape recorder is working. How it is working? The electric energy is there. By the electric energy the machine is so nicely working that when it is replayed exactly I am speaking. So energy is working. I am speaking, my speaking energy is acting, electric energy is helping. This machine energy is accepting and a nice thing is coming. Similarly, the whole cosmic manifestation is the manifestation of the energies. The rascals, they do not understand. And when it is stated that everything is Brahman, that is to be understood that everything is working under the energy of the Supreme Brahman. That is real meaning. But this is simultaneously one and different. When this tape recorder will play, it will play exactly I am speaking to you. There will be no difference of voice. If somebody hears from other room, he'll understand that Swamiji's speaking, but still, that speaking is different from me. Because my energy is working there. Similarly, there are two kinds of energies. Just like when I am speaking, this is my real energy, and when this tape recorder will speak, that is also my energy, but that is separated energy.

1969 Conversations and Morning Walks

Room Conversation with Allen Ginsberg -- May 12, 1969, Columbus, Ohio:

Allen Ginsberg: So who is Kṛṣṇa?

Prabhupāda: Kṛṣṇa is Kṛṣṇa.

Allen Ginsberg: If He's not apprehensible by senses...

Prabhupāda: No. Why not senses? This is Kṛṣṇa. This is Kṛṣṇa. But at the same time... This is the philosophy of Lord Caitanya. Acintya-bhedābheda, simultaneously one and different. That is very easy... Suppose this is gold. But this gold is not the gold mine. There is a difference. It is gold. Similarly, everything is Kṛṣṇa, but still is different from Kṛṣṇa. That is explained in Viṣṇu Purāṇa. Parasya brahmaṇaḥ śaktiḥ sarvedam akhilaṁ jagat. Eka-sthānī sthitasyajñer jyotsnā vistāriṇī yathā, parasya brahmaṇaḥ śaktiḥ sarvedam akhilaṁ jagat. The same example, that the sun. The sun is, sun-god is situated one place, but it is fiery. Blazing fire. Its heat and light is expanded. You see practically, the heat and light. So whatever this material existence is the sunlight, sunshine. Everything existing on sunshine. It is scientific. Your electricity, your this, that, whatever you take it is all sunshine. All these planets are moving, rotating on the sunshine. Heat. If heat is taken away immediately whole thing spoiled. Therefore everything is resting on the energy of the sunshine, but if you say that "Then let me find out the sun-god in the sunshine," that you will have to go there.

Discussion with Guests -- December 23, 1969, Boston:

Prabhupāda: Yes. Just like the same example I gave immediately that the sunshine and the sun. Sunshine is not different from the sun.

Guest (2): How can the sun itself be different from it's energy? Sunshine is energy, sun is energy, and both of them...

Prabhupāda: No. This is an example. Sunshine is also energy. Everything material is an energy of the Lord. That's all right. But I'm giving you the example that sunshine and the sun is one, but at the same time different, simultaneously. You cannot accept sunshine as the sun. Suppose you are in the sunshine, you cannot say that you are in the sun planet.

Guest (3): But it's all the same.

Prabhupāda: No. Why all the same? Why all the same?

Guest (3): Of course. It's all the same. Sure.

Prabhupāda: If you go to the sun, you... You cannot go. You have no imagination what is sun, although you see it. How can I say that sunshine and sun is all the same?

Guest (3): No. You don't have to have imagination. You have to have insight. That's... That's...

Prabhupāda: What is that insight? Do you think that sunshine and sun, they can be, is one?

Guest (3): Everything is the same.

Prabhupāda: No, you cannot say that, that the temperature of the sun and the temperature of the sunshine is the same.

Discussion with Guests -- December 23, 1969, Boston:

Prabhupāda: You may have ideas, but I don't agree with your idea. If... I say that anything take it material or spiritual they are different energy of God. Matter is not different from God as it is energy of God, but still matter is not God.

Guest (1): Yes.

Prabhupāda: Just try to understand this point, that whatever we see, that is distribution of energy of God. But energy and the energetic is not the same. But they are same as...simultaneously same also because you cannot separate. Just like fire and heat. You cannot separate heat from fire but heat is not fire. Just try to understand this. Heat is not fire although heat and fire cannot be separated.

1970 Conversations and Morning Walks

Room Conversation -- December 13, 1970, Indore:

Prabhupāda: Well, from every city we can publish. Every city there is a newspaper place.

Devotee (4): ...national, just like the national...

Prabhupāda: Yes. So we have to organize. First of all let us publish in one city, big city like New York, like London, yes, Bombay, Tokyo. Big cities, world's big cities. In India only two cities are big: Calcutta, and Bombay, important. If you publish simultaneously, Calcutta... Delhi is given importance due to capital; otherwise not important as big city, as Bombay and Calcutta. Delhi, without government offices it is a dead city. Just like Washington. What is the value of Washington? It is nothing. Simply because it is headquarters of the President, it has got importance. Similarly, Delhi is that. Otherwise it is not important. But Calcutta, Bombay, is really important city in India, big business, port, all rich men, every kind of, all cultural, everything—Calcutta, and Bombay. Originally only Calcutta, now Bombay also. Because the Britishers, they made Calcutta capital. And Calcutta was very, very important city. But these Calcutta men, they create sometimes situation, very complicated. So once in 1905 the same situation was there, politically. Sir Surendranath Bannerjee made, Surendranath Bannerjee's movement, partition of Bengal. Lord Collier, he wanted to divide Bengal, made it East Bengal and West Bengal.

1971 Conversations and Morning Walks

Room Conversation -- August 17, 1971, London:

Prabhupāda: That distinction is inconceivable. You cannot make clear distinction. Therefore it is called acintya.

Revatīnandana: The distinction between the soul and the body?

Prabhupāda: Yes. Everything. We distinguish matter and spirit. That distinction is inconceivable by you. You cannot make a clear distinction. Therefore it is called acintya bhedābheda tattva, inconceivable one and different, simultaneously.

Śyāmasundara: When you said that, once before, that the cells, all the cells in our body, each one is a living entity with a small body. Each one of those living entities covers itself with ignorance?

Prabhupāda: Yes.

Śyāmasundara: It takes a small body made out of matter.

Prabhupāda: But that body means ignorance. Śarīra avidyā jāla. This body is nothing but a network of ignorance.

Room Conversation -- August 17, 1971, London:

Prabhupāda: That distinction you cannot make clear.

Revatīnandana: I know. But still it's, not clear, but clear, there is some distinction, where a distinction...

Prabhupāda: Distinction, there is distinction, there is no distinction.

Revatīnandana: Yes, simultaneously.

Prabhupāda: Simultaneous. Now, which one will we accept? Therefore inconceivable.

Śyāmasundara: You can't accept one or the other; you have to accept them both.

Prabhupāda: Yes.

Revatīnandana: Everything is related in Kṛṣṇa.

Prabhupāda: Yes.

1972 Conversations and Morning Walks

Talk with Bob Cohen -- February 27-29, 1972, Mayapura:

Prabhupāda: Separated means this is made out of the body of the cow, but is is not cow. That is separation.

Bob: So this earth and all is made out of Kṛṣṇa, but is not Kṛṣṇa?

Prabhupāda: It is not Kṛṣṇa. Or you can say, Kṛṣṇa and not Kṛṣṇa simultaneously. That is our philosophy. One and different. You cannot say different because these things without Kṛṣṇa has no existence. At the same time you cannot say, "Then let me worship water. Why Kṛṣṇa?" That the pantheists, they say, that "Because everything is God, so whatever I take, that is God worship." The Rama-Krishna Mission says like that. But that's wrong.

Bob: The Rama-Krishna Mission says that?

Prabhupāda: Yes. And the Māyāvādīs. "Because everything is made of God, therefore everything is God." That is their... But our philosophy is everything is God, but not God also.

Talk with Bob Cohen -- February 27-29, 1972, Mayapura:

Prabhupāda: But you cannot say that sunshine is not sun. But without sun, where is the sunshine? So you cannot say sunshine is not sun. But at the same time it is not sun. It is sun and not sun, both. That is our philosophy. Acintya-bhedābheda, inconceivable. In the material science you cannot conceive that a thing simultaneously positive and negative. That you cannot think. That is inconceivable energy. And because everything is Kṛṣṇa's energy, Kṛṣṇa can manifest Himself from any energy, and act. Therefore, when we worship Kṛṣṇa made of something of earth, water, or something like that, that is Kṛṣṇa, that is not Kṛṣṇ... You cannot say it is not Kṛṣṇa. When you worship this metal form of Kṛṣṇa, that is Kṛṣṇa. That's a fact. Because metal is energy of Kṛṣṇa. Therefore it is non-different from Kṛṣṇa. And Kṛṣṇa's so powerful that He can present Himself fully in His energy. So this Deity worship is not heathenism. It is actually worshiping God, provided you know the process.

Talk with Bob Cohen -- February 27-29, 1972, Mayapura:

Prabhupāda: Yes. So therefore, when one comes to Kṛṣṇa consciousness, then there is no difference. (break) Because their aim is at that time how to... (break) ...and that is nice.

Bob: But they are the same because they are flowers.

Prabhupāda: Yes.

Bob: In that sense.

Prabhupāda: Same. That is acintya-bhedābheda philosophy. That everything is one and different simultaneously.

Bob: Now, if I may ask another question on this?

Prabhupāda: Yes.

Bob: The soul may be, I have considered, somewhat a part of God. But my soul I do not feel, but at times I think I feel God. It's... I'm here maybe, and you may say God is here. If the soul is inside me, then should I be able to feel God inside me? Not all of God I mean, but a...

Prabhupāda: Part of God.

1973 Conversations and Morning Walks

Morning Walk -- May 12, 1973, Los Angeles:

Prabhupāda: Jīva-jātiṣu. Jīva-jātiṣu. That means the evolution means from one form to another. The forms are already... Jātiṣu. Their facilities, they are already there. The living entity is simply transferring himself. The same example: One man is transferring himself from one apartment to another. That apartment is first-class, second-class, third-class. Just a person has come from a lower class apartment to a first-class apartment. The person is the same. Now, according to his karma or according to his capacity of payment, he has got a good apartment. This is... Bhramadbhiḥ. Bhramat means wandering, wandering. Not that they... Evolution means developing. Is it not?

Svarūpa Dāmodara: Yes. I understand that part, but I also come across from Śrīla Prabhupāda's commentary on the Bhagavad-gītā that the living entities, all the living entities, 8,400,000 species, they are simultaneously created.

Prabhupāda: Yes.

Morning Walk -- May 12, 1973, Los Angeles:

Svarūpa Dāmodara: They are existing simultaneously or living entity creates.

Prabhupāda: Yes. Without nails how can I exist? Without skin, how can I exist? My existence means everything—my skin, my hair, my nails, my legs, my hands, everything.

Svarūpa Dāmodara: So one is dependent on the other? Or the spirit is independent of matter?

Prabhupāda: The spirit is independent. Just like I am existing. That is life. And there are other limbs of the body. I can live even without limbs of my body, but I cannot live without life. If I have no hands, no legs, still I live. So therefore I am not dependent on hands and legs. My hands and legs are dependent on me. (pause) Is it not better to walk little, then sit down, compact room?

Karandhara: Oh yes, it's necessary to walk a little.

Morning Walk -- May 12, 1973, Los Angeles:

Karandhara: Oh yes, it's necessary to walk a little.

Prabhupāda: Yes. (laughs) Just get my cloth. Where it is? Missing? No, no, no. Harer nāma... (CC Adi 17.21). Our theory is sound. The rascal's theory is not sound. Ours is not theory; it is fact. Just like Kṛṣṇa says, mattaḥ sarvaṁ pravartate: "From Me everything emanates." Vedānta-sūtra says, janmādy asya yataḥ: (SB 1.1.1) The Absolute Truth is that from where everything comes." But everything we see, life and matter. This is everything. What we see in this world? Life and matter. Is it not?

Svarūpa Dāmodara: Yes.

Prabhupāda: That is everything. So life also comes from Him and matter also comes from Him. Energy.

Svarūpa Dāmodara: But both come simultaneously?

Prabhupāda: No, no, not simultaneously. It is there already. Coming, idea is coming because we are in this limited world. We see everything here, we see there is beginning. So under that experience, we are thinking it is coming. But it's not coming.

Svarūpa Dāmodara: It is already existing.

Morning Walk -- May 12, 1973, Los Angeles:

Svarūpa Dāmodara: That life started from matter and is evolving from the uni-cellular organisms to the multi-cellular organisms. So that means they are saying that there was no higher species at the beginning of creation.

Prabhupāda: Nonsense. So why there is now higher species? And the lower species also. As we see at the present moment, there is the most intellectual person and the most foolish ass also... So why do we see all the things simultaneously? Why ass is not abolished? What is their answer? So similarly, formerly also there was.

Morning Walk -- May 14, 1973, Los Angeles:

Prabhupāda: Yes. (pause) Just like the sunshine. That is also sun. Is it not? But you cannot say when the sunshine is in the room, you cannot say, "The sun is my room." This is called acintya-bhedābheda.

Svarūpa Dāmodara: Acintya bheda...?

Prabhupāda: Acintya-bhedābheda, simultaneously one and different.

Paramahaṁsa: But still you said one can see Kṛṣṇa within the stone.

Prabhupāda: Yes. Why not?

Room Conversation with David Wynne, Sculptor -- July 9, 1973, London:

Prabhupāda: Yes. To glorify God means the glorify the nature also. Just like here is a poem in Brahma-saṁ...

yasya prabhā prabhavato jagad-aṇḍa-koṭi-

koṭisv aśeṣa-vasudhādi-vibhūti-bhinnam

tad brahma niṣkalam anantam aśeṣa-bhūtaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

(Bs. 5.40)

Now, the whole creation is there. Yasya prabhā prabhavataḥ (Bs. 5.40). On account of the bodily rays of Kṛṣṇa, Govinda, which is called brahmajyoti... Just like on account of the sunshine, the whole universe is existing. So similarly, there is a shine, bodily shining, what is called brahmajyoti. So when the brahmajyoti is there, then innumerable universes are created. Yasya prabhā prabhavataḥ (Bs. 5.40). When the effulgence, brahmajyoti, is there, innumerable universes are created. Yasya prabhā prabhavato jagad-aṇḍa-koṭi. Jagad-aṇḍa means universe. Koṭi, innumerable. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭisv aśeṣa-vasudhādi-vibhūti-bhinnam (Bs. 5.40). And in each universe is created with innumerable number of planets. And each planet has got different atmosphere. Now the whole universe is described. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. Yasya prabhā. The beginning: "Whose effulgence has created." That means simultaneously you praise His creation; at the same time, you get the universal knowledge how many universes are there, how they are situated, what is the atmosphere, everything. You get a glimpse of idea at the same time. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. This is the way.

Conversation with Mr. Wadell -- July 10, 1973, London:

Prabhupāda: Do you think I am also equal with God?

Mr. Wadell: If you, what I want to know is what you feel your relationship to God is.

Prabhupāda: My relationship is just like father and the son. The son is not different from the father; at the same time, he is different from the father.

Mr. Wadell: Yes...

Prabhupāda: The same relationship. We are all sons of God. Therefore, simultaneously, we are one and different. As son, the ingredient, the same. But he is father, we are son, we are different. This is called the philosophy of acintya-bhedābheda. Bheda means different, and abheda means one. So simultaneously one and different.

Conversation with Mr. Wadell -- July 10, 1973, London:

Mr. Wadell: May I ask you another question, which is, I have a mortal father, a man, who you know my parents, father and mother. Do you think that my father is in any way different in his parentage of me from God in His parentage of me.

Prabhupāda: No, everyone. Not only your father, your grandfather, your, or grandson, the same relationship: simultaneously one and different... Because we are spirit soul and God is the supreme soul. All the souls have come, emanated from Him. He is the supreme soul and Paramātmā. The exact word used in the Vedic language, Paramātmā, Parabrahma, Parameśvara. This word param. Param means supreme.

Mr. Wadell: I accept that without any trouble. There's no...

Prabhupāda: The difference is God... In the Vedas it is stated that God is just like a person like you and me. Just like we are persons, we are talking face to face, similarly, God is also a person. But... We are also persons. But what is the difference between these two classes of persons.

1974 Conversations and Morning Walks

Morning Walk -- January 9, 1974, Los Angeles:

Prabhupāda: This is brahma-bhūta (SB 4.30.20) stage. Just like this is a cakra. I am walking on this wheel. But I am thinking I am advancing. What is this advancement? It is already there. Just like they are advancing in science and they must remain here. They are trying for so many years to go to the Moon planet, and no result. (laughs) The same, same thing. "Now we are going to the moon planet." But coming again. That's all. So saṁsāra-cakra. Just like the dog. Dog is sometimes barking: "Gata-gata-gata-gata!" The master says, "Come on." Immediately come. He thinks that "I have got freedom. Let me jump over." You see. So we are thinking like that. We are under the māyā's clutches. "Come on, come on here." Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). He's under the reins of prakṛti. He cannot go anywhere. (pause) (break)

Hanumān: ...simultaneously in the dream and not in the dream. So when... Prabhupāda: That is reality, when you are chanting Hare Kṛṣṇa. That is reality. Hanumān: But I also see all this. Prabhupāda: Eh? That is another thing. On the path of reality, you come.

Morning Walk -- March 23, 1974, Bombay:

Prabhupāda: No, no. That, Vedas does not say. Veda is not so nonsense.

Dr. Patel: Then it is (indistinct) very differently I understand it.

Prabhupāda: No, no. How you can say everything is the sa...? There is varieties. This is called acintya-bhedābheda-tattva philosophy. Simultaneously one and different. This is Caitanya Mahāprabhu's philosophy. Acintya-bhedābheda, simultaneously one and different.

Dr. Patel: That is a philosophy.

Prabhupāda: Yes. Just like my the same example: the water is matter, and this is also matter. As matter, they're one, but as water, it is different; as land, it is different. This is simultaneously one and different.

Dr. Patel: Bheda?

Guest (3): Bheda abheda. (break

Prabhupāda: (laughs) ...thinking abheda. You are simply thinking that... That is your deficiency.

Morning Walk -- March 23, 1974, Bombay:

Dr. Patel: But when the child grows, he does not understand it. That is the misfortune of this.

Prabhupāda: That is...

Dr. Patel: Māyāvāda! Māyāvāda, no?

Prabhupāda: Yes, that is Māyāvāda. (chuckles.) Acintya-bheda... This is right philosophy. Acintya-bhedābheda. At the present moment we cannot think of how one thing is simultaneously one and different. Therefore it is acintya.

Dr. Patel: (Gujarati) (break)

Prabhupāda: ...to eleven. Why not give me.

Dr. Patel: No, I have given all contribution. And we start with you when you are here.

Prabhupāda: Then Bhāgavata is compared to the body of Kṛṣṇa. And Kṛṣṇa worships begins from the feet.

Morning Walk -- March 24, 1974, Bombay:

Prabhupāda: ...in the body, so we have to behave duality. (laughter) You cannot say oneness. When you are liberated from the body, that is another thing. For practical purposes... This philosophy was discussed by the mother of Śrī Caitanya Mahāprabhu when He was a child, this philosophy. Caitanya Mahāprabhu was given very nice sweetmeats to eat. So instead of eating the sweetmeat, He was eating the dirt. So mother said, "My dear child, why You are eating dirt? I have given You sandeśa." "Mother, what is the difference between this dirt and sandeśa? It is all Brahman." You see? So His mother said, "My dear child, You are all right. Just like this is earth, and there is earthen pot. So if you want to keep water, you cannot throw the water on the ground. You have to take the earthen pot." So this philosophy of oneness and difference was already discussed when Caitanya Mahāprabhu was a child. Simultaneously one and different. Yes. Earthen pot and earth, actually, from the material point of view, they're the same thing. But if you want to keep water you cannot keep it on the ground. You have to take to the jug. (Hindi) (break)

Dr. Patel: I promise you I won't. Because you are trying to choke me.

Prabhupāda: No, I am not... We should have discussion. That is nice.

Morning Walk -- March 24, 1974, Bombay:

Prabhupāda: This is the difference between Vaiṣṇava school and Māyāvādī school. Advaita-vāda and dvaita-vāda. They become very strong, at the same time, remain servant.

Dr. Patel: These śuddhādvaita-vādīs, their upper garment and lower garment the same as... (break) ...you call Māyāvādīs, they say that this is all humbug and nothing and nonexistence. They... (break) ...both are one and both are right and both are existent and both are... There is no illusion, as you say. The same thing.

Prabhupāda: Simultaneously one and different.

Dr. Patel: That is a little (indistinct)

Prabhupāda: So unless you accept this difference, then it is Māyāvāda. Simply oneness is Māyāvāda.

Morning Walk -- April 2, 1974, Bombay:

Prabhupāda: Yes. I have nothing to do with daridra. He is suffering of his own karma.

Dr. Patel: But here a little difficulty for me. Here on the first line He says, mat-sthāni sarva-bhūtāni (BG 9.4). Second line He says, na ca mat-sthāni bhūtāni paśya me yogam aiśvaram.

Prabhupāda: Yes, yes. Therefore, na ca mat-sthāni: "Although I am there, I am not there." That is inconceivable, simultaneously not also, just to warn these people that although Nārāyaṇa is within the daridra or the dog, that does not mean I am dog or I am daridra.

Dr. Patel: Bhūta-bhṛn na ca bhūta-stho mamātmā bhūta-bhāvanaḥ.

Prabhupāda: Bhūta-stha bhūta-bhāvanaḥ: "Everything is coming from Me. I am also within that, but still..." It is called acintya-bhedābheda. "I am there; I am not there."

Morning Walk -- April 6, 1974, Bombay:

Prabhupāda: Oh yes, but Rāmacandra's full opulence was not exhibited. There was no necessity. But it is not that He could not. Yes.

Girirāja: So at the end of the Kṛṣṇa Book, when Kṛṣṇa and Arjuna visit Lord Viṣṇu and Viṣṇu calls them incarnations of Himself, that is because Kṛṣṇa appeared through Kṣīrodakaśāyī Viṣṇu?

Prabhupāda: Yes. This is acintya-bhedābheda, simultaneously one and different. (break) ...covering of the universe. There are seven coverings. Each covering is ten times bigger than the one. Again, the seven elements...

Girirāja: So at night when we look up, everything that we see is within this universe.

Prabhupāda: Yes, within this universe, yes. And there are innumerable universes.

Morning Walk -- June 11, 1974, Paris:

Prabhupāda: Yes. Brahmā is there. The Brahmā created so many sons. The Kumāras came out. The Rudra came out. He gradually created.

Nitāi: So actually, the creation goes just the other way.

Prabhupāda: Eh?

Nitāi: First of all, Brahmā, the greatest living being, and then...

Prabhupāda: No. Creation is simultaneously. The Brahmā then created ants and birds and beasts and everything. It is all simultaneous. Something is attached with my cloth, hmm?

Paramahaṁsa: These scientists are very great rascals. We should defeat them and save the people from...

Prabhupāda: There is something.

Nitāi: In your shoe?

Prabhupāda: No, in the cloth.

Puṣṭa-kṛṣṇa: Oh yes.

Paramahaṁsa: Actually, you're the only one who has the courage to do that today.

Morning Walk -- June 12, 1974, Paris:

Prabhupāda: Kṛṣṇa is everything; again Kṛṣṇa is... That is... What is the verse? mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "I am spread all over the universe in My impersonal feature." Jagad avyakta-mūrti..., mat-sthāni sarva-bhūtāni (BG 9.4). "Everything is in Me." Nāhaṁ te..., "But I am not there." This is called simultaneously one and different. Acintya-bheda, that one has to understand. Where there is no Kṛṣṇa consciousness, that is different from Kṛṣṇa. Otherwise, everything is Kṛṣṇa.

Bhagavān: The other religions do not give any...

Prabhupāda: We are not talking of religions. We are talking of science.

1975 Conversations and Morning Walks

Room Conversation with Metaphysics Society -- February 21, 1975, Caracas:

Guest (Hṛdayānanda): You said that it is person ultimately. What does that mean ultimately?

Prabhupāda: Ultimately, just like the government is imperson, but ultimately the president is person. The government is going on under the order of the president. Therefore impersonal government is not so important as the personal president is important. Another example: just like the sun, and the sunshine, and the sun-god, three things. The sunshine is impersonal, and the sun globe is localized, and within the sun globe there is sun-god. So in one sense they are all one, means heat and light, but the sunshine is different from the sun globe. When... Just like here is sunshine in this room, but that is not sun globe. Therefore, simultaneously, they are one and different. Is it clear? Any question about this?

Room Conversation with Metaphysics Society -- February 21, 1975, Caracas:

Prabhupāda: All of them. That's all right, but comparatively, the sun-god is the source of everything. Therefore he is important. Therefore God is expanded by His energy. And God is the energetic. But comparatively, although there is no difference between the energy and the energetic, the energetic is more important than the energy. When there is sunshine, it is to be understood that sun globe is there and the sun-god is there. But in this sense the sun-god, the sun globe and the sunshine, they are not different, one, because every one of them has the same quality, heat and light. But still, here is the sunshine. It does not mean the sun-god or the sun globe is here. The sun globe is 93,000,000 miles away from us. So therefore, it is to be understood, they are simultaneously one and different. This is the philosophy.

Room Conversation with three Trappist Monks, Psychologists from the University of Georgia, and Atlanta Lawyer, Michael Green -- March 1, 1975, Atlanta:

Prabhupāda: That's all right. The son and the father, they are the same because son is born out of father. So how he can be different? In that sense it is one.

Guest (3): Yeah, I'm not denying the fact that God...

Prabhupāda: No, no, try to understand. Just like here is a son, and here is a father. So there is no difference because the son is the expansion of the body of the father. So how the body and expansion of the body can be different? They are one. But still, in relationship, son is son, father is father. In relationship... Just like the mother is there, and her relationship with husband is different from her relationship with her son. In that sense, the son and the father, different, but in quality they are one because son is the expansion of the father's body. Therefore, simultaneously, they are one and different. That is real understanding. So if the son sometimes says, "I am one with the father," there is no controversy because he is one in quality.

Room Conversation with Yoga Student -- March 14, 1975, Iran:

Prabhupāda: Therefore in Islam religion the form is rejected because it will come to that. As soon as they think of form, they think of this material form, beautiful face of woman. That is degradation. Therefore we are strict not to conceive material form. That is Vedic conception. Apāni-pādaḥ javano grahītā: "He has no legs and no hands." This is... means denying the form. And next he says, the Vedas say, javano grahītā: "He can accept whatever you offer to Him." That means God has no material form, but He has form; otherwise how He can accept? How He can understand my love? So therefore in the original Islamism the form is not accepted. So that is Vedic description, form and formless. Formless means no material form, and form means spiritual form, simultaneous. Just like I am, you are. I am within the body, but I am not this body. This form not I am. But wherefrom the form of the body came into existence? Because I have got form. The sweater has got hand because I have got hand. The sweater is the covering. If I haven't got form, then how the sweater has got hand, the pant has got leg? So the pant practically is not the leg. The real leg is within the pant. Similarly, this is not my form; this is like pant, leg of the pant or hand of the coat. Real form is within, asmin dehe. That is not material form. If the real form I could see, you could see, then there was no controversy, the spirit. But they cannot see. Therefore they say "formless." If it is formless, then how the outer form comes out? How it can be? The tailor makes the coat because the man has got form. As the coat has got hands, so it is concluded that the man for whom the coat is made, he has got form. How you can say without form? The difficulty is that we can see the form of the coat, but we cannot see the form of the man. That is my defect with the eyes, not that the God is formless. God is not formless.

Room Conversation with Yoga Student -- March 14, 1975, Iran:

Ānanda-mārga woman: I said when I surrender to God...

Prabhupāda: Yes, that means God is different from you; otherwise how you can surrender to Him?

Ānanda-mārga woman: Right. When I am out, off in the world, when my mind is working, then I'm separate from God. I have made myself separate from God by the senses, by my mind, thinking. But then, when I...

Prabhupāda: Then you have to accept that you are one and different from God simultaneously. That is the conclusion, that you say sometimes that you are one, and at the same time you say different, therefore the philosophy comes to this point, that you are simultaneously one and different from God.

Ānanda-mārga woman: The whole thing is that the God is inside of me...

Prabhupāda: Yes.

Room Conversation with Yoga Student -- March 14, 1975, Iran:

Prabhupāda: That I can understand, that sometimes you realize that you are one, and sometimes you realize that you are different. That means simultaneously you are one and different from God. This is the conclusion. Acintya-bhedābheda. This is the philosophy, acintya, inconceivable, one and different, one because we are one in quality, and different in quantity. That is our position. Nityo nityānāṁ cetanaś cetanānṁ. The Vedic information is like that, that He is the Supreme Being amongst all beings. He is also being, we are also being, but He is the Supreme Being. So as being, we are one, but as Supreme and subordinate, we are different. This is the conclusion. As being, living being, we are one. That is not very difficult. Just like in your country the king, the Shah, he is also a being and you are also a being. But he is the supreme being in this country. Although as human being you are equal, but so far his power, his position is concerned, he is different. Similarly, as being, we are one with God, but so far the power and position is concerned, He is too big, the great. We are subordinate. This is our position. That is the right conclusion.

Morning Walk -- March 15, 1975, Tehran:

Prabhupāda: Face of beautiful woman, then the materialists also find.

Guest: It's a material aspect, actually.

Prabhupāda: Therefore, Islam religion, (indistinct) reject it (indistinct). As soon as they think of form, they think of this material form, beautiful face of woman. That is degradation. Therefore, we are strict not to conceive material form. That is Vedic conception. Apāni-pādo javano grahitā. "He has no legs, no hands." This is denying the form. Next he says, Vedas says, javana grahitā. "He can accept whatever you offer to Him." That means He has, God has, no material form, but He has form, otherwise how He can accept it? How I can understand by love? So, therefore the original Islam the form is not accepted. That is Vedic description, form and formless. Formless means no material form and form means spiritual form, simultaneous. Just like I am, you are, I am within the body, but I am not this body. This form, I am not I am, but what from the form of the body has come into existence? Because I have got form. The sweater has got hand, because I have got hand. The sweater is the covering. If I haven't got form, then how the sweater has got hand, the pant has got leg? But the pant practically is not the leg, the real leg is within the pant. Similarly, this is not my form, this is like pant, leg of the pant or hand of the coat. Real form is within. Asmin dehe. That is not material form. If the real form I could see, you could see, then there would be no controversy, but they cannot see. Therefore, they say "formless". If it is formless then how the outward form comes about?

Evening Discussion -- May 6, 1975, Perth:

Prabhupāda: So similarly, Kṛṣṇa may enter within anything, but still He is more important than anything. This is simultaneous. Aṇḍāntarasthaṁ paramāṇu-cayāntarastham—Kṛṣṇa is within and without. That is Kṛṣṇa's position. Antaḥ bahiḥ avasthitam—in Kunti's prayers you will find that Kṛṣṇa, "You are within, and you are without, still nobody can understand." That is stated. What is our experience? Within and without. But Kṛṣṇa is both, within and without, and still we do not see. Naṭo nāṭyadharo yathā—just like a person playing on the stage, and his relatives and others they cannot understand that Mr. Such-and-such is playing. They are seeing something else. He is playing before them, he is known to them, but he still cannot understand. This example is given, naṭo nāṭyadharo yathā. So Kuntīdevī explained this. Did you not read Kunti's prayer? Kunti says, antar bahir avasthitaḥ. "You are situated within and without. Everywhere you are." But still the foolish men cannot understand. And why they cannot? Naṭo nāṭyadharo yathā. Just like one's father is playing on the stage, but because he is playing in a different role, or dressing in a different role, even the son cannot understand. So what is the difficulty? Hmm? Difficulty is mind; otherwise there is no difficulty. I am foolish, therefore... Otherwise Kṛṣṇa is visible to everyone. We have got two kinds of experience, within and without. He is present within and without, but still we cannot see Kṛṣṇa. That is my foolishness, that is my imperfection. We have to become perfect, then we will see Kṛṣṇa everywhere. That is morning sādhana, spiritual consciousness, advancement. The more we advance in spiritual consciousness, Kṛṣṇa we'll realize more and more. Svayam eva sphuraty adhaḥ: you cannot see Kṛṣṇa, but as soon as you become purified, He reveals Himself.

Room Conversation with Jesuit -- May 19, 1975, Melbourne:

Prabhupāda: Therefore the philosophy is acintya-bhedābheda, inconceivable one and different simultaneously. One in quality, but different in quantity. God's power... I have got some creative power, and God has got creative power. So the creative power is there. But God has created millions of the planets that floating in the air and we have created a 747 airplane, we want to take more credit than God. That is our foolishness.

Jesuit: Oh, I say that is man's sin, if you like, is that he prides himself on his achievements.

Prabhupāda: That is false pride. The scientist, the modern scientists, they are taking false pride that there is no need of God, we are now creating...

Jesuit: Some of them are, not all...

Prabhupāda: Some of the fools, not all fools, but some of the fools declaring themselves as scientists, "There is no God." We can (indistinct).

Jesuit: Let me see if I can understand what you mean by God.

Prabhupāda: God means all-powerful, the great. You say also, "The great."

Morning Walk -- June 10, 1975, Honolulu:

Prabhupāda: It is from the last world war? (break) ...far it goes?

Bali-mardana: About ten miles.

Prabhupāda: Oh. (break) ...such cannons are meant for killing aircraft. (break) ...London blitz, blitz, they were attacking from aircraft and from ground also, simultaneously. (break) ...beginning, they were conquering over Belgium and neighboring... Morning, one country, and evening, one country.

Bali-mardana: Blitzkrieg.

Prabhupāda: Yes. (break) ...is the name of somebody?

Siddha-svarūpa: There was a queen named Queen Kapilani.

Prabhupāda: Oh. (break) ...Hawaiian queen?

Siddha-svarūpa: Yes. (break) No.

Prabhupāda: Oh yes.

Morning Walk -- June 25, 1975, Los Angeles:

Prabhupāda: Yes. And Śaṅkarācārya's... Not Śaṅkarācārya. His followers have interpreted, "Because God has become all-pervading, then where is God person? He is finished." But they do not see the sun, that although the sun is all-pervading, still, he is maintaining his identity.

Dr. Judah: Yes. That's the bhedābheda philosophy.

Prabhupāda: Yes. Bhedābheda philosophy, that is actual philosophy. Acintya-bhedābheda.

Dr. Judah: God is both one and dual.

Prabhupāda: Yes. Simultaneously. The same example. The sunshine and the sun one, light and heat. But still, the sun is different from the light. (break) ...them about going to the moon planet?

Conversation with Professor Hopkins -- July 13, 1975, Philadelphia:

Prabhupāda: Just like I have got so many branches, hundred branches. So everyone knows that I am something, but that does not mean I am present everywhere. My student(?) has got this tape..., hundreds of thousands of tape recorders to record my speech and then you speak the same thing that I am speaking, but I am not there. And that is explained in the Bhagavad-gītā.

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat sthāni sarva bhūtāni

na cāhaṁ teṣv avasthitaḥ

(BG 9.4)

Hm? Find out. Everything is God but God is not everything. He is simultaneously one and different. We therefore say that everything is God but not that everything is..., not that God is everywhere. But because everything is God, everything, with everything you can realize God.

Room Conversation -- July 31, 1975, New Orleans:

Devotee (3): Śrīla Prabhupāda, the Paramātmā feature is in the heart.

Prabhupāda: Yes.

Devotee (3): And the pure devotee, does he see the Paramātmā feature or does he see...?

Prabhupāda: When you see Kṛṣṇa, you see Paramātmā, Brahman, everything. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). If you see... Just like when you see the sun, you see sunlight also. The sun... We see the sun globe, the sun light, simultaneously. Nobody says, "I am seeing the sun but not the sunshine." Is it? (laughter) He is seeing everything. He is seeing everything.

Morning Walk -- September 25, 1975, Ahmedabad:

Prabhupāda: Society has lost this saṁskāra process; therefore they remain in the animal platform. Janman jāyate śūdra saṁskārad bhaved dvijaḥ. When a person is born even in human society, he remains a śūdra. Śūdra means almost like animal. Now he has to be reformed. That is called saṁskāra. Then twice-born. The first-class twice-born is brāhmaṇa. Second-class twice-born is kṣatriya. And third-class twice-born is the vaiśya. And remaining, who cannot be reformed, they remain śūdra. But there is cooperation between brāhmaṇa, kṣatriya, vaiśya, śūdra, and the society makes progress simultaneously for everyone. That is human society. At the present moment mostly all of them remain śūdras or less..., caṇḍālas. So how there can be any peace? It is not possible. There is no brāhmaṇa, no kṣatriya, maybe a few vaiśyas only. They are also half-reformed. And European culture, that is caṇḍāla culture, yavana culture. There is no reformation, no brāhmaṇa, no kṣatriya, no vaiśyas, simply śūdras and caṇḍālas mostly caṇḍālas. So Kṛṣṇa consciousness movement is means for thoroughly overhauling the whole human society.

Morning Walk -- October 5, 1975, Mauritius:

Indian man (7): Swamijī, Śiva is not another name of God?

Prabhupāda: Yes. Śiva is next to God. Just like yogurt, dahi. You know dahi? What is this dahi? Milk. But it is not milk. Dahi is not anything but milk, but it is not milk. Similarly, Lord Śiva is nothing but Viṣṇu, but it is not Viṣṇu. Is it clear now? You can say, "Well, dahi is nothing but milk." Yes. But it is not milk. If instead of milk you take dahi, the result will be different. And if you take milk instead of dahi, that is..., that will be different, although the milk and dahi is the same thing, same ingredients. So you have to understand in that way. Lord Śiva is nondifferent from the Supreme Lord. Everyone is nondifferent from Supreme Lord, but he's still different. This is the perfect philosophy, acintya-bhedābheda, simultaneously one and different.

Indian man (7): Swamijī, in all the temples in Mauritius, the supreme deity...

Prabhupāda: Supreme Deity is Viṣṇu.

Morning Walk -- November 4, 1975, Bombay:

Yaśomatīnandana: Brahmānanda was...

Prabhupāda: (simultaneously) ...was complaining about his analysis of stool.

Yaśomatīnandana: Brahmānanda Mahārāja says he's like a big ball. Everything just bounces from him.

Prabhupāda: No, no. This is the general way. (break)

Yaśomatīnandana: ...what they're doing is that you're not this body, so whatever you do, you just become self-conscious and everything is all right. There were some so-called sādhus, they admit, and they say "I am not this body. I am not attached."

Prabhupāda: No, what is that self-conscious?

Yaśomatīnandana: He said, "Whatever my body does, I am not attached to it. I am not this body; I am spirit soul."

Prabhupāda: So I am not responsible.

1976 Conversations and Morning Walks

Morning Walk -- January 6, 1976, Nellore:

Acyutānanda: So we are one with God.

Prabhupāda: Huh?

Acyutānanda: So we are one.

Prabhupāda: Why one? You are one and different, bhedābheda, acintya-bhedābheda-tattva, simultaneously one and different. Just like this. This is one and different. The children have come from the body—that is one—but still, they are different. Even in the hogs and pigs the acintya-bhedābheda-tattva is there. (break) The word should be nābheda sanātana.

Morning Walk -- January 6, 1976, Nellore:

Yaśodānandana: That your vision of seeing God...

Prabhupāda: Yes. So we admit that, that when we see that "I am separate from..." Then the same example: If the finger thinks that it is separate from the body, that is ignorance, because the finger is required by the body to serve the body. So if he thinks, "No, I'll not serve you because I am different," that is ignorance. That is ignorance. That is going on. These Māyāvādīs, they refuse to serve God. That is ignorance. If they are part and parcel of God or one with God, how you can refuse to serve? That is ignorant. Here the finger is my part and parcel of the body. It cannot refuse to serve. I say; immediately it comes. So if the finger thinks that "I am one. Why shall I serve the whole body?" that is ignorance. Cetana. Cetana means activity. So if I am one with God, then my activities should be simultaneously with God. That is oneness. I don't disagree. God says, "You do it." I disagree. God says, "You surrender unto Me," but I refuse. That is ignorance. If I am actually one with God, just I am asking, "You do this"—you do immediately. But if you do not do it, that is ignorance. Gurur avajñā. Then he becomes aparādhī. Similarly, oneness means no disagreement. That is oneness, cetana. Cetana means I can disagree or agree. Two things are there. That is cetana. So cetana, cetanaś cetanānaṁ. So when God says that "You do it," you must do it. That is agreement. That is oneness. If you refuse, that is ignorance. How can you refuse? Suppose you.... Take the whole family, and the head of the families asks somebody to do something. If he refuses, then that is rebellious condition. In the state the citizen must agree with the government. Cetana. Cetana means he has got both the things. If he likes, he can agree; if he likes, he does not agree.

Morning Walk -- April 15, 1976, Bombay:

Prabhupāda: False ego is that "I am Patel. I am Patel" (laughter) And real ego is "I am Kṛṣṇa's servant."

Indian (1): Yes.

Prabhupāda: This is ego.

Indian (1): Real ego. That is the reason. That is the reason.

Prabhupāda: So long I'll think that "I am Patel. I am master of this man..." (Dr. Patel talking simultaneously) (Hindi) People are, I mean to say, entangled with these all upādhis. So therefore bhakti begins when one is upādhi-less. No more upādhi. Gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsānudāsaḥ (CC Madhya 13.80). That is real ego.

Dr. Patel: That is complete submersion of your ego. Dāsa-dāsa-dāsānudāsa. I mean, after śarīra...

Prabhupāda: (break) ...mānasa deha geha, yo kichu mora, arpiluṅ tuwā pade, nanda-kiśora. Nanda-kiśora...

Garden Conversation -- June 23, 1976, New Vrindaban:

Prabhupāda: Just like earring, golden, manufactured from gold, and gold which is not manufactured. So this distinction-manufactured or not manufactured, secondary. But really the earring is also gold, and the lump of gold is also gold. So why should we say that earring is false? It is also gold. In relationship with the supreme source, janmādy asya yataḥ (SB 1.1.1), there is no such distinction. In another place, while Vyāsadeva was instructed by Nārada, he said, idaṁ hi viśvaṁ bhagavān ivetaro. This viśva, the virāṭ-rūpa, is also Bhagavān, but it appears different from Him. Just like the shadow appears different from the sunshine, but actually, taking the central point of emanation, it is different manifestation. That's all. Tree—there are so many varieties. One is trunk, one is branch, one is twig, one is leaf, one is.... So the varieties are there, but the tree is one, the root. So ultimately there is no variety, only one. Sarvaṁ khalv idaṁ brahma. The difference is the Māyāvādīs, they abruptly say everything is one. Not everything is one. The trunk is not one with the leaf, but ultimately because the root is the cause, so there is no difference between the trunk and the leaf. This is acintya-bhedābheda philosophy, simultaneously one and different. On the whole, everything is the Supreme Personality of Godhead.

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

(BG 9.4)

Why should we think this world is mithyā when it is created by God? Does God create anything false? No. When it is created by God.... When we think that "I create some business, some factory, that is my pleasure," but if somebody else thinks it, it is for his pleasure, that is māyā. The world is created by God, He has got some motive, so if the world, cosmic manifestation, is utilized for His purpose, then it is spiritual. Otherwise, it is material.

Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana:

Prabhupāda: But actually, from the Bhagavad-gītā we understand that God is always the Supreme and the living entities, they are subordinate. And in the Vedas also it is said, nityo nityānaṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). Both of them are living entities, but God is the chief. The difference between the two, that God maintains other living entities. Eko yo bahūnāṁ vidadhāti kāmān. That is a fact. We are maintained and God is the maintainer. We are predominated, we are not independent, and God is predominator. But because the predominated living entities, they are part and parcel of God, therefore in quality they are one. This is acintya-bhedābheda, one and different. The living entity is one in the sense because he is part and parcel of God. So if God is gold, the living entity is also gold. That is one in quality. But god is great and we are minute, small. In that way we are different. Now, Caitanya Mahāprabhu has enunciated acintya-bhedābheda, inconceivable, simultaneously one and different. That is real philosophy. So on this philosophy everyone can come if they are reasonable. If they remain unreasonably stuck up in their own concocted philosophy, then it is difficult. Otherwise this is the fact, that the living entity is eternally part and parcel of God. Sanātana.

Answers to a Questionnaire from Bhavan's Journal -- June 28, 1976, Vrndavana:

Prabhupāda: Unless one is devotee, purified, he cannot understand that to become one with God is not the sublime idea. In Vṛndāvana one who wants to become the father or mother of God, to control God, that these Māyāvādīs cannot understand, Advaitavādīs. This is to be understood by the pure devotion, devotees. What is the benefit to become equal with God? Just become.... equal.... Other Vaiṣṇava philosophies they could not explain our relationship with God. But Caitanya Mahāprabhu explained the higher relationship with God. That is called vatsalya-rasa and madhurya-rasa. Especially madhurya-rasa. Anarpita carīṁ cirāt karuṇayāvatirṇaḥ kalau samarpayitum unnatojvala-rasāṁ sva bhakti śriyam. Caitanya Mahāprabhu gave information of the madhurya-rasa, that our relationship can be with Kṛṣṇa in conjugal love. So unless one comes to the platform of devotional service, one cannot understand. But for general understanding this philosophy of acintya-bhedābheda, simultaneously one and different.... That is explained in this verse. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). The living entities are part and parcel of God. So if God is gold, then living entities are also gold. This is equality in quality. But God is great, and we are always subordinate. Eko yo bahūnāṁ vidadhāti kāmān. We are protected, we are maintained, we are predominated. That is our position. We cannot attain the position of predominator. That is not possible.

Interview with Religious Editor Of the Associated Press -- July 16, 1976, New York:

Prabhupāda: He's thinking that "He's not contributing in hammering the bricks." But he does not know that this hammering on the bricks is not a very good business.

Interviewer: Not a very good business.

Prabhupāda: He does not know, the rascal, who is trying to bring us also in the business of hammering the bricks.

Interviewer: (simultaneously) of hammering the bricks, that's right. Yes.

Prabhupāda: That is the difference.

Interviewer: Yes. Well when you get through with, talking, instructing the man hammering the bricks, is he going to lay down his hammer, too?

Prabhupāda: No, he doesn't require. The same... You try to understand.

Bali-mardana: He may continue hammering, but his knowledge will be complete. He'll have complete understanding.

Prabhupāda: At least he must know that "This hammering is my punishment." He knows that "This hammering is not by business, it is my punishment." That is knowledge, that is knowledge. When a prisoner understands that "This hammering business is not my real business, it is my punishment."

Room Conversation -- July 18, 1976, New York:

Prabhupāda: Best thing would have been to keep the Deities for a week there.

Tamāla Kṛṣṇa: That would not have been permitted. They only permitted us legally two hours for everything. That's why we were rushing everything. We only had two hours legally for the whole program.

Prabhupāda: Yes, then there is no need.

Tamāla Kṛṣṇa: I heard people say "We've never seen such a festival, never seen such a parade." I heard these comments. One man said... Someone said, "What's going on?" and he said, "Oh, they have so many things going on here." They were very appreciative. And actually we could not put our full energy into it this year because we were so busy preparing the building simultaneously.

Prabhupāda: And above all, the atmosphere, the weather, was very nice.

Bali-mardana: Oh, yes, Kṛṣṇa has blessed us.

Prabhupāda: Yes. (laughs) The breeze was there. We did not feel any...

Tamāla Kṛṣṇa: No discomfort.

Prabhupāda: ...fatigue.

Room Conversation -- September 4, 1976, Vrndavana:

Prabhupāda: Yes, Mukunda was before that.

Hari-śauri: When was this, then, when Acyutānanda and Brahmānanda came. That was after...

Prabhupāda: This was in the park, Thompkins Square.

Hari-śauri: That was after Hayagrīva and...

Prabhupāda: No, simultaneous.

Harikeśa: This was the fall of 1966. October maybe.

Prabhupāda: Yes. I was going in the park on Sunday and began from three. Hare Kṛṣṇa, Hare Kṛṣṇa, that dundubhi. What is that, in the hand?

Harikeśa: A tom-tom.

Prabhupāda: Tom-tom. Yes.

Room Conversation -- December 27, 1976, Bombay:

Prabhupāda: And the class will be changed-first seven verses explain. Next verse, next seven... In this way, today this room, next day that room, next day that room, next day that room. Room. That will be class, not in the same. Because if somebody is hearing the first seven ślokas, then how the who are on the second seven ślokas...

Hari-śauri: Oh, your idea is the class will go simultaneously.

Prabhupāda: Yes. So in this way we have to occupy seven rooms, big rooms.

Gopāla Kṛṣṇa: But this means we have to have seven teachers also.

Prabhupāda: Yes.

1977 Conversations and Morning Walks

Conversation on Roof -- February 14, 1977, Mayapura:

Prabhupāda: Just be convinced what kind of civilization we are trying to introduce. We should not be carried away. Then finished. In order to check others, if we become carried away, (laughing) then finish all business. To save them from being washed away by māyā, if we become washed away, then where is the hope? Therefore Caitanya Mahāprabhu said, janma sārthaka kari' kara para-upakāra (CC Adi 9.41). Be strong so that you may not be rascal, and then you can do; others you can check. Otherwise, it will be impossible. How it is possible? A man is drowning. If you are strong enough, you can save. But if you also become drowned, then how you'll save him? So the everything is there. Save yourself, save others. This is our Kṛṣṇa consciousness movement. First of all save yourself; then try to save others. Or both things can go on simultaneously. The same example. If you want to save somebody who's drowning you must know that I may not be washed away. I have to remain strong; then I can save him." Everyone is presenting himself as the saver, savior. These politicians and these philanthropist, humanitarian, they have taken the slogan, "To serve the humanity..." What is that slogan? "Is to serve God?"