Social position

Expressions researched:
"social position" |"social positions"

BG Chapters 1 - 6

Lord Caitanya said that one who is master in the science of Kṛṣṇa consciousness, regardless of his social position, is the real spiritual master.

BG 2.8, Purport:

Academic knowledge, scholarship, high position, etc., are all useless in solving the problems of life; help can be given only by a spiritual master like Kṛṣṇa. Therefore, the conclusion is that a spiritual master who is one hundred percent Kṛṣṇa conscious is the bona fide spiritual master, for he can solve the problems of life. Lord Caitanya said that one who is master in the science of Kṛṣṇa consciousness, regardless of his social position, is the real spiritual master.

kibā vipra, kibā nyāsī, śūdra kene naya

yei kṛṣṇa-tattva-vettā, sei 'guru' haya

"It does not matter whether a person is a vipra (learned scholar in Vedic wisdom) or is born in a lower family, or is in the renounced order of life-if he is master in the science of Kṛṣṇa, he is the perfect and bona fide spiritual master." (Caitanya-caritāmṛta, Madhya 8.128) So without being a master in the science of Kṛṣṇa consciousness, no one is a bona fide spiritual master.

Since one has to work even for the simple maintenance of the body, the prescribed duties for a particular social position and quality are so made that that purpose can be fulfilled.

BG 3.9, Purport:

Since one has to work even for the simple maintenance of the body, the prescribed duties for a particular social position and quality are so made that that purpose can be fulfilled. Yajña means Lord Viṣṇu, or sacrificial performances. All sacrificial performances also are meant for the satisfaction of Lord Viṣṇu. The Vedas enjoin: yajño vai viṣṇuḥ. In other words, the same purpose is served whether one performs prescribed yajñas or directly serves Lord Viṣṇu. Kṛṣṇa consciousness is therefore performance of yajña as it is prescribed in this verse. The varṇāśrama institution also aims at satisfying Lord Viṣṇu. Varṇāśramācāravatā puruṣeṇa paraḥ pumān/ viṣṇur ārādhyate (CC Madhya 8.58) (Viṣṇu Purāṇa 3.8.8).

BG Chapters 7 - 12

Even a leaf, a flower, a bit of fruit, or a little water, which are all available in every part of the world, can be offered by any person, regardless of social position, and will be accepted if offered with love.

BG 9.2, Purport:

In every state devotional service is joyful. One can execute devotional service even in the most poverty-stricken condition. The Lord says, patraṁ puṣpaṁ phalaṁ toyam: He is ready to accept from the devotee any kind of offering, never mind what. Even a leaf, a flower, a bit of fruit, or a little water, which are all available in every part of the world, can be offered by any person, regardless of social position, and will be accepted if offered with love. There are many instances in history. Simply by tasting the tulasī leaves offered to the lotus feet of the Lord, great sages like Sanat-kumāra became great devotees. Therefore the devotional process is very nice, and it can be executed in a happy mood. God accepts only the love with which things are offered to Him.

SB Canto 2

The ass is generally engaged by the washerman, whose social position is not very respectable. And the special qualification of the ass is that it is very much accustomed to being kicked by the opposite sex.

SB 2.3.19, Purport:

The ass is generally engaged by the washerman, whose social position is not very respectable. And the special qualification of the ass is that it is very much accustomed to being kicked by the opposite sex. When the ass begs for sexual intercourse, he is kicked by the fair sex, yet he still follows the female for such sexual pleasure. A henpecked man is compared, therefore, to the ass. The general mass of people work very hard, especially in the age of Kali. In this age the human being is actually engaged in the work of an ass, carrying heavy burdens and driving ṭhelā and rickshaws. The so-called advancement of human civilization has engaged a human being in the work of an ass. The laborers in great factories and workshops are also engaged in such burdensome work, and after working hard during the day, the poor laborer has to be again kicked by the fair sex, not only for sex enjoyment but also for so many household affairs.

SB Canto 3

Even if one is not a perfect brāhmaėa, kńatriya, vaiēya or ēūdra but takes to the service of the Lord, not caring for the perfection of his social position, he becomes a perfect human being simply by developing the attitude of service to the Supreme Lord.

SB 3.6.33, Purport:

It is actually better to be a ēūdra than to be a brāhmaėa and not develop the service attitude, because that attitude alone satisfies the Lord. Every living being—even if he be a brāhmaėa by qualification—must take to the transcendental service of the Lord. Both Bhagavad-gītā and the Ērīmad-Bhāgavatam support that this service attitude is the perfection of the living entity. A brāhmaėa, kńatriya, vaiēya or ēūdra can perfect his occupational duties only by rendering service unto the Lord. A brāhmaėa is supposed to know this fact due to his perfection in Vedic wisdom. The other sections are supposed to follow the direction of the brāhmaėa Vaińėava (one who is a brāhmaėa by qualification and a Vaińėava by action). That will make the entire society perfect in regard to the order of its social construction. A disordered society cannot satisfy either the members of the society or the Lord. Even if one is not a perfect brāhmaėa, kńatriya, vaiēya or ēūdra but takes to the service of the Lord, not caring for the perfection of his social position, he becomes a perfect human being simply by developing the attitude of service to the Supreme Lord.

One has to execute his prescribed duties according to his social position as a brāhmaėa, kńatriya, vaiēya or ēūdra.

SB 3.29.15, Translation and Purport:

A devotee must execute his prescribed duties, which are glorious, without material profit. Without excessive violence, one should regularly perform one's devotional activities.

One has to execute his prescribed duties according to his social position as a brāhmaėa, kńatriya, vaiēya or ēūdra. The prescribed duties of the four classes of men in human society are also described in Bhagavad-gītā. The activities of brāhmaėas are to control the senses and to become simple, clean, learned devotees. The kńatriyas have the spirit for ruling, they are not afraid on the battlefield, and they are charitable. The vaiēyas, or the mercantile class of men, trade in commodities, protect cows and develop agricultural produce. The ēūdras, or laborer class, serve the higher classes because they themselves are not very intelligent. From every position, as confirmed in Bhagavad-gītā, sva-karmaėā tam abhyarcya: (BG 18.46) one can serve the Supreme Lord by performing one's prescribed duty. It is not that only the brāhmaėas can serve the Supreme Lord and not the ēūdras. Anyone can serve the Supreme Lord by performing his prescribed duties under the direction of a spiritual master, or representative of the Supreme Personality of Godhead.

SB Canto 4

It is the duty of parents to hand over their daughters to suitable persons just befitting their family tradition in cleanliness, gentle behavior, wealth, social position, etc.

SB 4.2.16, Translation and Purport:

On the request of Lord Brahmā I handed over my chaste daughter to him, although he is devoid of all cleanliness and his heart is filled with nasty things.

It is the duty of parents to hand over their daughters to suitable persons just befitting their family tradition in cleanliness, gentle behavior, wealth, social position, etc. Dakṣa was repentant that on the request of Brahmā, who was his father, he had handed over his daughter to a person who, according to his calculation, was nasty. He was so angry that he did not acknowledge that the request was from his father. Instead, he referred to Brahmā as parameṣṭhī, the supreme teacher in the universe; because of his temperament of gross anger, he was not even prepared to accept Brahmā as his father. In other words, he accused even Brahmā of being less intelligent because he had advised Dakṣa to hand over his beautiful daughter to such a nasty fellow. In anger one forgets everything, and thus Dakṣa, in anger, not only accused the great Lord Śiva, but criticized his own father, Lord Brahmā, for his not very astute advice that Dakṣa hand over his daughter to Lord Śiva.

According to the varṇāśrama system, the brāhmaṇas are considered to be the heads of the society and therefore to be situated in the topmost social position.

SB 4.17.9, Purport:

Information is given herein concerning the selection of the king by the brāhmaṇas. According to the varṇāśrama system, the brāhmaṇas are considered to be the heads of the society and therefore to be situated in the topmost social position. The varṇāśrama-dharma, the institution of four varṇas and four āśramas, is very scientifically designed. As stated in Bhagavad-gītā, varṇāśrama-dharma is not a man-made institution, but is God-made. In this narration it is clearly indicated that the brāhmaṇas used to control the royal power. When an evil king like Vena ruled, the brāhmaṇas would kill him through their brahminical powers and would select a proper ruler by testing his qualifications. In other words, the brāhmaṇas, the intelligent men or great sages, would control the monarchical powers. Here we have an indication of how the brāhmaṇas elected King Pṛthu to the throne as the protector of the citizens. The citizens, being skinny due to hunger, approached the King and informed him that necessary action should be taken. The structure of the varṇāśrama-dharma; was so nice that the brāhmaṇas would guide the head of state. The head of state would then give protection to the citizens. The kṣatriyas would take charge of protecting the people in general, and under the protection of the kṣatriyas, the vaiśyas would protect the cows, produce food grains and distribute them. Śūdras, the working class, would help the higher three classes by manual labor. This is the perfect social system.

SB Canto 7

Many other sannyāsīs stress the importance of the social position of the body as a brāhmaṇa, kṣatriya, vaiśya or śūdra. Such sannyāsīs are considered the greatest rascals (asattamāḥ). They are shameless because they have not yet understood the difference between the body and the soul.

SB 7.15.37, Translation and Purport:

Sannyāsīs who first consider that the body is subject to death, when it will be transformed into stool, worms or ashes, but who again give importance to the body and glorify it as the self, are to be considered the greatest rascals.

A sannyāsī is one who has clearly understood, through advancement in knowledge, that Brahman—he, the person himself—is the soul, not the body. One who has this understanding may take sannyāsa, for he is situated in the "ahaṁ brahmāsmi" position. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). Such a person, who no longer laments or hankers to maintain his body and who can accept all living entities as spirit souls, can then enter the devotional service of the Lord. If one does not enter the devotional service of the Lord but artificially considers himself Brahman or Nārāyaṇa, not perfectly understanding that the soul and body are different, one certainly falls down (patanty adhaḥ). Such a person again gives importance to the body. There are many sannyāsīs in India who stress the importance of the body. Some of them give special importance to the body of the poor man, accepting him as daridra-nārāyaṇa, as if Nārāyaṇa had a material body. Many other sannyāsīs stress the importance of the social position of the body as a brāhmaṇa, kṣatriya, vaiśya or śūdra. Such sannyāsīs are considered the greatest rascals (asattamāḥ). They are shameless because they have not yet understood the difference between the body and the soul and instead have accepted the body of a brāhmaṇa to be a brāhmaṇa. Brahmanism (brāhmaṇya) consists of the knowledge of Brahman. But actually the body of a brāhmaṇa is not Brahman. Similarly, the body is neither rich nor poor. If the body of a poor man were daridra-nārāyaṇa, this would mean that the body of a rich man, on the contrary, must be dhanī-nārāyaṇa. Therefore sannyāsīs who do not know the meaning of Nārāyaṇa, those who regard the body as Brahman or as Nārāyaṇa, are described here as asattamāḥ, the most abominable rascals. Following the bodily concept of life, such sannyāsīs make various programs to serve the body. They conduct farcical missions consisting of so-called religious activities meant to mislead all of human society. These sannyāsīs have been described herein as apatrapaḥ and asattamāḥ—shameless and fallen from spiritual life.

SB Cantos 10.14 to 12 (Translations Only)

SB 10.14.3, Translation:

Those who, even while remaining situated in their established social positions, throw away the process of speculative knowledge and with their body, words and mind offer all respects to descriptions of Your personality and activities, dedicating their lives to these narrations, which are vibrated by You personally and by Your pure devotees, certainly conquer Your Lordship, although You are otherwise unconquerable by anyone within the three worlds.

CC Adi-lila

Only under superior guidance can one practice such yoga in his life without changing his social position.

CC Adi 5.22, Purport:

Yogīs, however, try to perfect their lives, and therefore the Bhagavad-gītā enjoins that everyone should become a yogī. Yoga is the system for linking the soul in the service of the Lord. Only under superior guidance can one practice such yoga in his life without changing his social position.

CC Madhya-lila

In this way He set the example of how one should expect blessings from a Vaiṣṇava regardless of his social position.

CC Madhya 7.69, Purport:

In our Kṛṣṇa consciousness movement we inaugurated the New Vṛndāvana activities, wherein devotees are always engaged in the transcendental loving service of the Lord, and this is not different from Goloka Vṛndāvana. The conclusion is that one who acts strictly in the line of Śrī Caitanya Mahāprabhu is competent to offer blessings to sannyāsīs, even though he be a gṛhastha householder. Although he is in an exalted position, a sannyāsī still must elevate himself to the transcendental platform by rendering service to the Lord. By His actual behavior, Caitanya Mahāprabhu begged the blessings of Sārvabhauma Bhaṭṭācārya. In this way He set the example of how one should expect blessings from a Vaiṣṇava regardless of his social position.

CC Madhya 8.57, Translation:

Śrī Caitanya Mahāprabhu ordered Rāmānanda Rāya, "Recite a verse from the revealed scriptures concerning the ultimate goal of life." Rāmānanda replied, “If one executes the prescribed duties of his social position, he awakens his original Kṛṣṇa consciousness.

Lord did not consider the social position of Bhavānanda Rāya, who belonged to the śūdra caste engaged in mundane activities.

CC Madhya 10.54, Purport:

Those who are highly advanced in spiritual understanding do not care about a person's material condition. A spiritually advanced person sees the spiritual identity of every living being, and consequently he makes no distinction between a learned brāhmaṇa, a dog, a caṇḍāla or anyone else. He is not influenced by the material body but sees a person's spiritual identity. Consequently Bhavānanda Rāya appreciated Śrī Caitanya Mahāprabhu's statement, which showed that the Lord did not consider the social position of Bhavānanda Rāya, who belonged to the śūdra caste engaged in mundane activities. Rather, the Lord considered the spiritual position of Bhavānanda Rāya, along with that of Rāmānanda Rāya and his brothers.

This is the only solution, regardless of social position.

CC Madhya 14.45, Purport:

Śrī Caitanya Mahāprabhu therefore advised the beggars to chant "Haribol!" while taking prasādam. Chanting means accepting one's self as the eternal servant of Kṛṣṇa. This is the only solution, regardless of social position. Everyone is suffering under the spell of māyā; therefore the best course is to learn how to get out of the clutches of māyā.

By this chanting, one can be delivered regardless of caste, creed, color or social position.

CC Madhya 19.69, Purport:

Generally brāhmaṇas are puffed up with false prestige because they belong to the aristocracy and perform many Vedic sacrifices. In South India especially, this fastidious position is most prominent. At any rate, this was the case five hundred years ago. Śrī Caitanya Mahāprabhu actually started a revolution against this brahminical system by inaugurating the chanting of the Hare Kṛṣṇa mantra. By this chanting, one can be delivered regardless of caste, creed, color or social position. Whoever chants the Hare Kṛṣṇa mahā-mantra is immediately purified due to the transcendental position of devotional service.

Bhagavad-gita As It Is Lectures

And the so-called leaders, they are blind, themselves, and they are trying to lead other blind men. This is the social position.

Lecture on BG 1.40 -- London, July 28, 1973:

In human society, viṣṇur ārādhyate, the Lord is worshiped. But ne te viduḥ svārtha-gatiṁ hi viṣṇuḥ. At the present moment, these rascals, they do not know. Andhā yathāndair upanīyamānāḥ. And the so-called leaders, they are blind, themselves, and they are trying to lead other blind men. This is the social position. Therefore there is no more hope of reviving the Vedic culture.

Brahminical culture means the social position in which everyone is assisted to elevate himself to the highest position of understanding the position and the constitution of the soul.

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

A brāhmaṇa means who knows the position of the soul, or the constitution of the soul. He is brāhmaṇa. Just like a person who is conversant with medical science. He is called medical man or a doctor. It doesn't matter whether he is born in India or born in America or whether he is black or white. It doesn't matter. One must have the qualification of a medical man, and he is called a doctor. Similarly, Bhagavad-gītā also accepts the brahminical culture, the brahminical culture. Brahminical culture means the social position in which everyone is assisted to elevate himself to the highest position of understanding the position and the constitution of the soul. That should be the aim of human society.

By following the prescribed duties of a particular section of society in pursuance of the instruction of the śāstra means satisfaction of Viṣṇu.

Lecture on BG 3.6-10 -- Los Angeles, December 23, 1968:

Sudāmā:(reading) Purport: "Since one has to work even for the simple maintenance of the body, the prescribed duties for a particular social position and quality are so made that that purpose can be fulfilled. Yajña means Lord Viṣṇu or sacrificial performances. All sacrificial performances are meant for the satisfaction of Lord Viṣṇu. The Vedas enjoin: yajña vai viṣṇuḥ. In other words the same purpose is served whether you perform prescribed yajñas or directly serve Lord Viṣṇu. Kṛṣṇa consciousness is therefore the performance of yajña as it is prescribed here in this verse. The varṇāśrama institution also aims at this, satisfying Lord Viṣṇu. Varṇāśramācāravatā..."

Prabhupāda: Ācāravatā puruṣeṇa paraḥ pumān viṣṇur ārādhyate (CC Madhya 8.58). By following the prescribed duties of a particular section of society in pursuance of the instruction of the śāstra means satisfaction of Viṣṇu.

So our Kṛṣṇa consciousness movement is to spiritualize, respiritualize the whole thing. Whole social position, political position, anything.

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

When your activities—actually in higher sense there is no matter. There is no matter, everything is spiritual because Kṛṣṇa is spiritual. Kṛṣṇa is whole spirit, and the matter is one of the energy of Kṛṣṇa. Therefore it is also spirit. But because it is being misused, not for the purpose of Kṛṣṇa, therefore it is matter. So our Kṛṣṇa consciousness movement is to spiritualize, respiritualize the whole thing. Whole social position, political position, anything. It is very nice movement. People should try to understand it.

Rūpa Gosvāmī, Sanātana Gosvāmī, learned scholars, rich men, ministers, in every respect their social position so high. But they accepted this mendicant: tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīm.

Lecture on BG 6.30-34 -- Los Angeles, February 19, 1969:

And Kṛṣṇa promises, "My dear Arjuna, My pure devotee is never lost to Me." Don't be lost to Kṛṣṇa. That is perfection of life. That is perfection of life. Simply don't be lost to Kṛṣṇa. You can forget all things, but don't forget Kṛṣṇa. Then you are richest. People may see you are very poor man, just like Gosvāmīs. They adopted very poor life, mendicant. They were ministers, very opulent. Very honorable gentlemen, Rūpa Gosvāmī, Sanātana Gosvāmī, learned scholars, rich men, ministers, in every respect their social position so high. But they accepted this mendicant: tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīm.

Srimad-Bhagavatam Lectures

These are all good qualification now, very good qualification. If one is woman-hunter and drunkard and meat-eater, oh, his social position is very nice, up-to-date.

Lecture on SB 1.8.39 -- Mayapura, October 19, 1974:

Jagāi-Mādhāi in those days were taken as very, very sinful, although they were born of brāhmaṇa family. But by bad association, they became thieves, rogues, guṇḍā and drunkards, meat-eaters, woman-hunters. These are all good qualification now, very good qualification. If one is woman-hunter and drunkard and meat-eater, oh, his social position is very nice, up-to-date. Up-to-date. This is modern civilization.

The ass is generally engaged by the washerman, whose social position is not very respectable.

Lecture on SB 2.3.18-19 -- Bombay, March 23, 1977, At Cross Maidan Pandal:

The ass is an animal who is celebrated as the greatest fool, even amongst the animals. The ass works very hard and carries burdens of the maximum weight without making profit for itself. Footnote. The ass is generally engaged by the washerman, whose social position is not very respectable. And the special qualification of the ass is that it is very much accustomed to being kicked by the opposite sex. When the ass begs for sexual intercourse, he is kicked by the fair sex, yet he still follows the female for such sexual pleasure.

I must be very safe and sound in every respect, in my social position, so far my health is concerned, anything.

Lecture on SB 3.25.43 -- Bombay, December 11, 1974:

So there is no guarantee. Any moment, we can die. And it is therefore called mṛtyu-loka, "The place where death is," I mean to say, "sure." "As sure as death." People give surety example: "As sure as death." As nobody can avoid death, it is sure. You may be very strong and stout in your health and go on exercising on the beach daily, but you can die any moment. There is no guarantee. But everyone wants akuto-bhayam: "There may not be... I must be very safe and sound in every respect, in my social position, so far my health is concerned, anything." Everyone wants that security. But there is no security. That is called struggle for existence.

The negative side is described that he's not interested with this worldly, so-called advancement of social position, or advancement of economic problem.

Lecture on SB 5.5.3 -- Hyderabad, April 15, 1975:

So the symptom is described, how even a gṛhastha can become fully Kṛṣṇa conscious. The negative side is described that he's not interested with this worldly, so-called advancement of social position, or advancement of economic problem. So many things they have created. These are described here.

In this way we are wandering within this universe in different forms of life, in different planets, in different social positions, in so many varieties.

Lecture on SB 5.5.32 -- Vrndavana, November 19, 1976:

Therefore Vedic injunction is, "Don't stay in this material existence. Come to the spiritual existence, sat." Oṁ tat sat. This is the civilization, not to keep the people in ignorance and flatter them that "You are making very good advance." There is no advance unless one is interested in spiritual life. There is no... Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ (SB 1.5.18). In this way we are wandering within this universe in different forms of life, in different planets, in different social positions, in so many varieties.

Arrival Addresses and Talks

So just imagine what was His social position, so popular, leader. He had very good position. As a learned scholar, He was known as Nimāi Paṇḍita.

Arrival Lecture -- Dallas, March 3, 1975:

Just like Caitanya Mahāprabhu did. He renounced His material family life. He had very nice wife, young wife, and He was young man, twenty-four years old, and there was a very affectionate mother. He had very good position in the society, Nimāi Paṇḍita. Yesterday you showed one play called Chand Kazi. So He was so influential that simply by His calling, hundreds and thousands of men immediately joined to go to the Chand Kazi's house to perform kīrtana. So just imagine what was His social position, so popular, leader. He had very good position. As a learned scholar, He was known as Nimāi Paṇḍita.

Initiation Lectures

So in this way His social position was very favorable.

Excerpt from Sannyasa Initiation of Viraha Prakasa Swami -- Mayapur, February 5, 1976:

So Śrī Caitanya Mahāprabhu belonged to a very respectable brāhmaṇa family, the son of Jagannātha Miśra, His grandfather, Nīlāmbara Cakravartī, very respectful, respectable persons. He took birth in that family. Personally He was very beautiful; therefore His another name is Gaurasundara. And He was very learned scholar also; therefore His another name is Nimāi Paṇḍita. So, and in His family life He had very nice, beautiful young wife, Viṣṇupriyā, and very affectionate mother, and He was very influential. You know that. In one day He collected about one hundred thousand followers to protest against the Kazi's order. So in this way His social position was very favorable. Personal position was very favorable. Still, He took sannyāsa, left home.

General Lectures

They are thinking that "I've got very nice apartment, very nice car, very nice wife, very nice income, very nice social position." So many things. These are the material attractions.

Lecture -- Los Angeles, November 13, 1968:

Narottama dāsa Ṭhākura who has sung this hari hari biphale janama goṅāinu, he's a famous ācārya. His compositions are accepted as Vedic truth. So this purport of this song is very nice. He's lamenting, appealing to Hari, the Lord. Hari hari biphale janama goṅāinu: "My dear Lord, I have uselessly spoiled my life." Biphale means uselessly, and janama means birth, and goṅāinu means "I have passed." He's representing a common man, as every one of us is simply spoiling our life. They do not know that they are spoiling their life. They are thinking that "I've got very nice apartment, very nice car, very nice wife, very nice income, very nice social position." So many things. These are the material attractions.

Philosophy Discussions

In the other direction, we will find so many defects with his so-called moral and social position.

Philosophy Discussion on John Dewey:

Prabhupāda: But that is lacking in the present society, because these rascals, they are proud of their nationals but they are denying this same national life to the animals. They are being sent to the slaughterhouse. Therefore they are rascals. Why the animals should be denied their national right? They are born in the same country. They have a right to live at the cost of God. Why we are interfering with their independence, given right? Therefore they are rascals. Their so-called social, moral, philosophical, political, they are all rascaldom. Therefore our decision is, harāv abhaktasya kuto mahad-guṇā: (SB 5.18.12) anyone who is not a devotee of Kṛṣṇa, he has no good qualities. In the other direction, we will find so many defects with his so-called moral and social position.

Purports to Songs

He was so popular that He could call 100,000 people at once to start this civil disobedience. The social position...

Purport to Parama Koruna -- Atlanta, February 28, 1975:

So Caitanya Mahāprabhu organized immediately about one lakh of people and went to perform at the house of the magistrate. The civil disobedience movement, perhaps you know that it was inaugurated by Gandhi, Mahatma Gandhi, in India against the British government. But long, long before, five hundred years before, Caitanya Mahāprabhu, He started this civil disobedience movement against the order of Kazi. So He was so popular. My point is that not only He was a very learned scholar... He was young man, twenty, twenty-two years, but He was so popular that He could call 100,000 people at once to start this civil disobedience. The social position...

1969 Conversations and Morning Walks

King is supposed to be dealing in politics, economics. Therefore, according to social position, he is lesser than the brāhmaṇa because they are simply engaged in the matter of transcendental advancement of life.

Room Conversation -- April 11, 1969, New York:

Prabhupāda: Lotus is blessing. And that disc and club is for punishing. Viṣṇu has to see two ways because He's the Lord. So, as it is said in the Bhagavad-gītā, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). Just like the state. State is meant for punishing the criminals and giving protection to the law-abiding citizen. Wherefrom this idea is taken? It is taken from Viṣṇu. Everything. Because He is the supreme maintainer. So everything is required for maintaining. So this gada, the club, and the disc is for punishing the disobedient, the demons, or those who are harassing devotees. To punish them the Viṣṇu-cakra is there. Just like Mahārāja Ambarīṣa, he was harassed by Durvāsā Muni, and Viṣṇu-cakra punished him sufficiently. Mahārāja Durvāsā... Mahārāja Ambarīṣa was a great king, but a great devotee at the same time. Because he was kṣatriya and householder, Durvāsā Muni, he was envious. Durvāsā Muni was brāhmaṇa and a great yogi. So he could not tolerate that a householder king... King is supposed to be dealing in politics, economics. Therefore, according to social position, he is lesser than the brāhmaṇa because they are simply engaged in the matter of transcendental advancement of life.

1973 Conversations and Morning Walks

The Rāmānanda Rāya, he was a śūdra. According to social position, he was a śūdra. But Caitanya Mahāprabhu took lessons from him.

Room Conversation with Indian Ambassador -- September 5, 1973, Stockholm:

Prabhupāda: Kibā vipra kibā nyāsī śūdra kene naya, yei kṛṣṇa-tattva-vettā, tattva-vettā, sei guru haya. He becomes spiritual master. It doesn't matter what he is. Śūdra, or vipra, it doesn't matter. The Rāmānanda Rāya, he was a śūdra. According to social position, he was a śūdra. But Caitanya Mahāprabhu took lessons from him.

1974 Conversations and Morning Walks

But why the western people, those who are on the top of educational and social position, they try to understand what is spirit life and follow them, and place an ideal life so that others may follow.

Room Conversation with Biochemist, Dr. Sallaz -- June 4, 1974, Geneva:

Dr. Sallaz: And they took everything they can find.

Prabhupāda: That is a fact. People, especially in the western world, they are actually looking after some spiritual emancipation, but they think that from India... Actually, that is a fact. Therefore, any rascal comes, they go around him. But why the western people, those who are on the top of educational and social position, they try to understand what is spirit life and follow them, and place an ideal life so that others may follow.

1976 Conversations and Morning Walks

Why there are varieties of social position? Everyone could come on the same standard. That is not possible. Anywhere you go, the three classes of men, upper class, middle class and lower class, is there.

Room Conversation -- July 31, 1976, New Mayapur (French farm):

Prabhupāda: But our philosophy is that you cannot develop your economic condition than you are destined to suffer or enjoy. So one should not waste his time for so-called development of economic condition. He should utilize his time for advancing in Kṛṣṇa consciousness, which was not possible in any other form of life. When we had cat's and dog's life, tree's life, we could not do that, development of Kṛṣṇa consciousness. Now we have got human form of life, we should fully utilize it for developing Kṛṣṇa consciousness. Why should we waste our time for economic development? Economic development is not possible. Then every work, every city, they are trying to develop this economic condition, but they're struggling. Why they word it of "struggle for existence" is there? It is not possible. Why there are varieties of social position? Everyone could come on the same standard. That is not possible. Anywhere you go, the three classes of men, upper class, middle class and lower class, is there. Is there any country where there is not these three classes, only the upper class? Is there any country?

1967 Correspondence

Without education nobody has any social position and all our students in Krishna Consciousness are expected to be preachers.

Letter to Indira (Iris Mendoza), Ekayani (Esther Mendoza) -- San Francisco 17 December, 1967:

For the present you should continue going to school because education is important. Without education nobody has any social position and all our students in Krishna Consciousness are expected to be preachers. So preachers must have sufficient education because they have to meet with so many opposing elements. Education should be continued at the same time chanting should be continued. There will be no difficulty.