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Two kinds and types of... (Lectures, SB cantos 3 - 12)

Expressions researched:
"two classes" |"two divisions" |"two kinds" |"two types"

Lectures

Srimad-Bhagavatam Lectures

Lecture on SB 3.22.19 -- Tehran, August 8, 1976:

Kardama Muni desired to beget a child who would be a ray of the Supreme Personality of Godhead. One sould beget a child who can perform the duties of Viṣṇu; otherwise there is no need to produce children. There are two kinds of children born of good fathers: one is educated in Kṛṣṇa consciousness so that he can be delivered from the clutches of māyā in that very life, and the other is a ray of the Supreme Personality of Godhead and teaches the world the ultimate goal of life. As will be described in later chapters, Kardama Muni begot such a child—Kapila, the incarnation of the Personality of Godhead, who enunciated the philosophy of Sāṅkhya. Great householders pray to God to send His representative so that there may be an auspicious movement in human society. This is one reason to beget a child. Another reason is that a highly enlightened parent can train a child in Kṛṣṇa consciousness so that the child will not have to come back again to this miserable world. Parents should see to it that the child born of them does not enter the womb of a mother again. Unless one can train a child for liberation in that life, there is no need to marry or produce children. If human society produces children like cats and dogs for the disturbance of social order, then the world becomes hellish, as it has in this age of Kali. In this age, neither parents nor their children are trained. Both are animalistic and simply eat, sleep, mate, defend and gratify their senses. This disorder in social life cannot bring peace to human society. Kardama Muni explains beforehand that he would not associate with the girl Devahūti for the whole duration of his life. He would simply associate with her until she had a child. In other words, sex life should be utilized only to produce a nice child, not for any other purpose. Human life is especially meant for complete devotion to the service of the Lord. That is the philosophy of Lord Caitanya.

Lecture on SB 3.22.19 -- Tehran, August 8, 1976:

Whatever we are seeing, that is exhibition or manifestation of two energies. Just like the sun has got two energies, heat and light. Everyone knows. Similarly, Kṛṣṇa has got many energies.

So out of many energies, three energies have been taken into account. One is the external energy, another the internal energy, and the other is the marginal energy. The external energy is this material world, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca. This is material world. And internal energy is the spiritual world. And marginal energy-we, the living entities. Marginal means we may remain in this material world or we may remain in the spiritual world, living entities. Therefore in the Bhagavad-gītā there are two kinds of living entities who are living in this material... Kṣara, they have fallen down. Fallen down in this... And attracted in this tree of saṁsāra, banyan tree. This is described in the Fifteenth Chapter of... So asaṅga-kuṭhāreṇa. We have to disassociate with this tree. Asaṅga-kuṭhāreṇa. By detachment. To cut this tree, it is very difficult. But we have to become detached. Detached means... There is a Bengali proverb: dhari mach nacoi pane.(?) Means that "I'll catch the fish but will not touch the water." That is, that intelligence required. You see in the beach... Here we do not see many, many. But in America we see on the beach, old men. They have got no business. They simply waste their time catching fish. Yes. But they are not very interested in this way, nacoi pane.(?) They also touch water also.

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

Durgā, Mother Durgā is so powerful that she can make, create... Sṛṣṭi-sthiti. She can maintain. Maintenance also in her power. So because she is the maidservant of Kṛṣṇa... Chāyeva yasya bhuvanāni bibharti durgā. Durgā bibharti, maintains. But it works like chāya. Icchānurūpam api yasya ca ceṣṭate sā govindam ādi-puruṣaṁ tam ahaṁ bhajāmi. She is not independent. She works under the direction of Govinda. And Govinda says also in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: (BG 9.10) "Under My order." So prakṛti will be unkind. As we have seen, the Mother Durgā is chastising the asura on the chest; the trident, triśūla, is piercing. Why? Because he's asura. Asura means nondevotee. The asura. Sura and asura. There are two kinds of men: daiva āsura eva ca. Dvau bhūta-sargau loke 'smin daiva āsura eva ca (BG 16.6). There are two kinds of men in the world. One is called daiva, devatā, demigods, and the other is called āsura. You have heard about the devatā and asura, there is always fight. Daivāsura. So who is asura, who is deva? Viṣṇu-bhaktaḥ smṛto daivaḥ. Those who are devotees of the Supreme Lord, Viṣṇu, they are devatā. Āsuras tad-viparyayaḥ. And those who are not devotee of Viṣṇu, but other demigods, even if he's devotee of Lord Brahmā or Lord Śiva, he's to be considered as asura.

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

"Please come and save me." But Lord Śiva could not come and save. Pārvatī was requesting him, that "Your, such a great devotee, he's in danger, and he's praying to, for protection, and you are not going?" Lord Śiva said, "What shall I do? I cannot give him protection." Therefore the simple word is rākhe kṛṣṇa māre ke and māre kṛṣṇa rākhe ke. If Kṛṣṇa wants to kill somebody, nobody can give protection. It is not possible. And if Kṛṣṇa wants to protect somebody, nobody can kill him. This is the...

So asura and deva, there are two kinds of men. Viṣṇu-bhaktaḥ smṛto daiva āsuras tad... It is Vedic injunction. Oṁ tad viṣṇoḥ... Ṛg-veda mantra. Oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. This is the Vedic mantra. Sūrayaḥ, those who are learned, advanced people, they look forward for the mercy of the Supreme Personality of Godhead Viṣṇu. So this viṣṇu-bhakta... Here it is said, tasya tvaṁ tamasaḥ and andhasya duṣpārasyādya pāragam. If you want to get relief from this duṣpārasya andhasya... We have already tried to understand that this material world is andha, andhakāra. It is simply darkness. Just see, now it is dark. Because the sun is not visible, it is just on the opposite side of the sun, therefore we are in darkness. Actually, the position of this material world is darkness. Just like here is now electric light. If the, some way or other, the current is off, it will be dark. Everyone knows it. We require artificial light because it is darkness. So Kṛṣṇa has given this artificial light both day and night. In the day there is sunshine, and there is moonshine at night. Because without light you cannot work. Without... You are very much proud of your eyes: "Can you show me God?"

Lecture on SB 3.25.11 -- Bombay, November 11, 1974:

Whatever we are seeing, that is exhibition or manifestation of two energies. Just like the sun has got two energies, heat and light. Everyone knows. Similarly, Kṛṣṇa has got many energies.

So out of many energies, three energies have been taken into account. One is the external energy, another the internal energy, and the other is the marginal energy. The external energy is this material world, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca. This is material world. And internal energy is the spiritual world. And marginal energy-we, the living entities. Marginal means we may remain in this material world or we may remain in the spiritual world, living entities. Therefore in the Bhagavad-gītā there are two kinds of living entities who are living in this material... Kṣara, they have fallen down. Fallen down in this... And attracted in this tree of saṁsāra, banyan tree. This is described in the Fifteenth Chapter of... So asaṅga-kuṭhāreṇa. We have to disassociate with this tree. Asaṅga-kuṭhāreṇa. By detachment. To cut this tree, it is very difficult. But we have to become detached. Detached means... There is a Bengali proverb: dhari mach nacoi pane.(?) Means that "I'll catch the fish but will not touch the water." That is, that intelligence required. You see in the beach... Here we do not see many, many. But in America we see on the beach, old men. They have got no business. They simply waste their time catching fish. Yes. But they are not very interested in this way, nacoi pane.(?) They also touch water also.

Lecture on SB 3.25.12 -- Bombay, November 12, 1974:

This newspaper is full of grāmya-kathā. There is no spiritual understanding. The whole newspaper... Here we have got four, five, ten pages newspaper, and in USA they have got bunch, one load of newspaper-full of grāmya-kathā. There was an estimation that the New York Times required, to publish one day's publication, to kill so many trees. Because the paper is now in scarcity. Why? Because they're killing the trees and making this grāmya-kathā newspaper, bunch of. Useless. They are making profit.

Na yad vacaś citra-padaṁ harer yaśaḥ. The devotees, Bhāgavata, they say, na yad vacaś citra-padam (SB 1.5.10). Very nicely spoken, figuratively, metaphorically, ornamentally, citra-padam. Na yad vacaś citra-padaṁ harer yaśaḥ pragṛṇīta karhicit. But there is no sense of kṛṣṇa-kathā. There are two kinds of kathās: grāmya-kathā and kṛṣṇa-kathā. So any literature which is very nicely presented from literary point of view, metaphorically, figuratively, but there is no glorification of the Supreme Lord... Na yad vacaś citra-padaṁ harer yaśo jagat-pavitraṁ pragṛṇīta karhicit, tad vāyasaṁ tīrtham uśanti mānasāḥ (SB 1.5.10). That is like the place for pleasure of the crows. Even in the birds' society there are crows and there are swans. You'll find the crows are interested in a place where filthy things are thrown out. All nasty things are thrown out. The crows will come and they will enjoy there. By nature. But the swans will not come. The white swans, they'll require very nice, clear water, with lotus flower in a garden, and birds are chirping. They're interested there. Similarly, there are men crowslike, and there are men swanlike. That is nature's division.

Lecture on SB 3.25.18 -- Bombay, November 18, 1974:

He's mahātmā. You cannot manufacture mahātmā. This is the qualification of mahātmā: vāsudevaḥ sarvam iti (BG 7.19), who knows that Kṛṣṇa is everything. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). He is mahātmā. And his business is mahātmānas tu māṁ pārtha daivīm... (BG 9.13). He is under the daivī-prakṛti. There are two kinds of prakṛtis: parā-prakṛti and aparā-prakṛti. Aparā-prakṛti means this material world, and daivī-prakṛti is the spiritual world. So immediately, as soon as he understands this philosophy of life, that "I am uselessly serving this material world or the society, friendship, country and so on, so on, without serving Kṛṣṇa," that is called jñāna, knowledge. And as soon as one comes to this knowledge, that knowledge is, that position is called brahma-bhūta (SB 4.30.20) stage. Brahman realization.

That is stated in the Bhagavad-gītā: brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). As soon as one comes to this platform of knowledge, then he becomes prasannātmā. "Oh, why I am serving these nonsense? I forgot that I am a spirit soul, minute particle of Kṛṣṇa. My business is to serve Kṛṣṇa." Just like... I have already explained. Part and parcel means serving the whole. That is called part and parcel. Any example you can take. In office there are so many workers, but they are working for satisfaction of the whole. Similarly, the whole is Kṛṣṇa. Anything, we individually or anything, they are meant for Kṛṣṇa's satisfaction. Īśāvāsyam idaṁ sarvam (ISO 1). Upaniṣads. Īśāvāsyam idaṁ sarvam. Anyone who has understood that everything belongs to Kṛṣṇa, Īśa... Īśa means Kṛṣṇa. Īśa or īśvara.

Lecture on SB 3.25.18 -- Bombay, November 18, 1974:

Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. If you simply surrender to Kṛṣṇa, sarva-dharmān... Sarva... There are many dharmas, or many activities or function. Some of them are pious; some of them are impious. There are two kinds. So Kṛṣṇa says, "You give up, pious and impious, both." That is sarva-dharmān. Because we are acting piously and impiously. So you can give up both pious activities and impious activities. Just like Arjuna. Arjuna was thinking that "Fighting with my brother, it is impious." So Kṛṣṇa was insisting that "You must fight." So how Arjuna could take impious activities? Because Kṛṣṇa's service is above these pious and impious activities. That is called sarva-dharmān parityajya (BG 18.66). Just like the gopīs. The gopīs went to Kṛṣṇa at mid..., midnight, by simply hearing the flute of Kṛṣṇa. So young girl, going to Kṛṣṇa at midnight, this is impious activities. According to śāstra, according to moral, it is impious activities. But because it was done for Kṛṣṇa, it is understood as the most pious. Recommends. Who recommends? Caitanya Mahāprabhu, that ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā. Caitanya Mahāprabhu, He was sannyāsī. He was very, very strict. And no woman could come near Him to offer respects. He was very strict about woman. And now, He's saying, ramyā kācid upāsanā vraja-vadhū-vargeṇa yā kalpitā: "What can be more wonderful process of worship than as it was conceived by the gopīs?" The six Gosvāmīs also: gopī-bhāva-rasāmṛtābdhi-laharī-kallola-magnau muhur vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. So, so although it looks apparently that gopīs went to Kṛṣṇa to dance with Him, that is not very moral, but Caitanya Mahāprabhu recommends that is the highest method of worshiping Kṛṣṇa.

Lecture on SB 3.25.20 -- Bombay, November 20, 1974:

We are pushing on this Kṛṣṇa consciousness movement, and we have got experiences, different types of men. So they can also be delivered. How? Yad-apāśrayāśrayāḥ, if they associate with sādhu. Yad-apāśrayāśrayāḥ means if they are given the chance of associating with devotees, they can be delivered.

Anyone can be delivered. Kṛṣṇa says in the Bhagavad-gītā, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). Low-born, pāpa-yoni. Puṇya-yoni and pāpa-yoni. Puṇya-yoni... Yoni means the source of birth. So there are two kinds of yonis, pious and impious. Those who are pious, they are getting chance of birth, in very aristocratic, high family, educated, learned brāhmaṇa family. Jñāna. Then aiśvarya, opulence, riches; education, śruta; śrī, beauty. These are the symptoms of pious life. And just the opposite, ugly-looking, born in very low-grade family, almost animal, then no education, no character, these are impious life. So... But the sādhu-saṅga (CC Madhya 22.83), even by, one is born in low-grade family, pāpa-yoni, māṁ hi pārtha vyapāśritya, if one takes shelter of Kṛṣṇa... Kṛṣṇa says, "If one takes shelter of Me..." Kṛṣṇa never denies anyone. Socially, we may deny a caṇḍāla to enter into my house, but Kṛṣṇa and Kṛṣṇa's devotee does not deny. That is the Kṛṣṇa consciousness. They never, they'll never deny. "Yes, you are welcome. You take also education in the spiritual life. You also become devotee of Kṛṣṇa." Sometimes we are criticized. But Kṛṣṇa says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). He is giving, offering shelter. "Come on. Never mind you are born in low family or impious family. It doesn't matter." Striyaḥ śūdrās tathā vaiśyās te 'pi yānti parāṁ gatim. Kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā (BG 9.33).

Lecture on SB 3.25.27 -- Bombay, November 27, 1974:

Similarly, we are part and parcel of Kṛṣṇa, mamaivāṁśo jīva-bhūtaḥ (BG 15.7). I have explained many times. So as soon as we deny to render service to Kṛṣṇa, immediately the māyā is there, captures, "All right. You come here. You serve me." This is the position. Artificially you cannot become master. That is not our nature, and that will not be happy service for us-artificial. Artificial... I have given this example. Suppose with this finger I capture some very nice foodstuff, rasagullā, and if the finger thinks that "I have captured the rasagullā. I shall eat." No. You cannot eat. You must put here. And then you get the benefit. And if you spoil the rasagullā in your hand and don't put into the mouth, then everything is spoiled. Similarly, we are part and parcel of Kṛṣṇa. Our business is to satisfy Kṛṣṇa. Ekaṁ bahu syām. The Vedas, we understand God has become many. Many... In many ways we are also part and parcel of Kṛṣṇa. There are two kinds of manys. One many is called svāṁśa. Svāṁśa means personal expansions. And another expansion is differential expansion. The differential expansion are we, the living entities. We are also expansion of Kṛṣṇa, and the viṣṇu-tattva, They're personal expansions. But all of them are meant for serving Kṛṣṇa. That is explained in the Caitanya-caritāmṛta, ekale īśvara kṛṣṇa āra saba bhṛtya (CC Adi 5.142). Kṛṣṇa has expanded. The demigods, they are also living entities like us, but they have got better position. Just like here also in the government. Ordinary living... Everyone is citizen, but somebody has got better position as the minister, as the president or some big officer. Similarly, the demigods, they are also living entities. The same thing as we are but different body. Different... The dog has got the dog's body. He's hungry or there is some company, barking. And somebody has got minister body, he's ordering. He's in better position. And better than him somebody else, better than him somebody else, better than him somebody else. In this way you go up to Brahmā, Lord Brahmā. He also servant of Kṛṣṇa. That is the position.

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

Then you are dead body. But we are eternal living entity. Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre (BG 2.20). We are getting different types of body on account of different desires. So I become desireless of this habit; then I desire another habit. So that is going on.

So desireless is not possible. Desirelessness means you have to purify your desire. Don't desire anything except the service of Kṛṣṇa. That is desirelessness, animittā. Animittā bhaktiḥ siddher garīyasī. If you come to that position... As Caitanya Mahāprabhu, teaching us, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye, mama janmani janmanīśvare... (Cc. Antya 20.29, Śikṣāṣṭaka 4). He says, janmani janmani, "birth after birth." That means He does not require even salvation, because salvation means apunar bhava-janma, no more janma, no more birth. No more birth—there are two kinds of more more birth. For the Māyāvādīs, or impersonalists, they want to stop birth, to merge into the existence of the Supreme, brahma-nirvāṇa. Brahma-nirvāṇa... The Buddha philosophy teaches nirvāṇa, devoid of all material desires, that much. He does not give any more. Śaṅkarācārya gives further, more, that brahma-nirvāṇa, that "You become desireless of this material world, but you enter, merge into Brahman." That is called brahma-nirvāṇa. And the Vaiṣṇava philosopher says that "You make null and void all your material desires, enter into Brahman and be engaged in the service of the Lord." This is called bhakti. So brahma-nirvāṇa is also siddhi, but more than that siddhi is to be engaged in the service, Brahman service.

That service is not ordinary service. The service to the Lord is not to be calculated as equal to this material service. The Māyāvādī philosophers, they cannot understand it. But Kṛṣṇa says personally that this devotional service is in the transcendental platform, Brahman service. Therefore He says, māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate (BG 14.26). This bhakti-yoga, one who is actually employed, engaged in pure devotional ser..., animittā, without any motives, without any material purpose, that is real spiritual service.

Lecture on SB 3.25.33-34 -- Bombay, December 3, 1974:

So jarayaty āśu yā kośam. Kośam means covering. We have got, the spirit soul has got two kinds of covering. As Kṛṣṇa says in the Bhagavad-gītā, dehino 'smin yathā dehe (BG 2.13). Dehinaḥ, the proprietor or the occupier... Proprietor is not actually. The occupier. I have several times explained that this body, gross and subtle, both the bodies... Just like shirt and coat covering of the body, similarly, there are two kinds of covering of the body: subtle body and gross body. The gross body is made of earth, water, fire, air, sky, and the subtle body is made of mind, intelligence, and ego.

There are eight kinds of material elements. Five are gross—we can see—and three are very subtle—we cannot see. And the soul is still more subtle.

indriyāṇi parāṇy āhur
indriyebhyaḥ paraṁ manaḥ
manasas tu parā buddhir
yo buddheḥ paratas tu saḥ
(BG 3.42)

We have got experience of this body. That is gross experience. Anyone can see. I see your body; you see my body. But you don't see me actually; I don't see you actually. We see or perceive your presence when the soul is off from the body. Then we cry, "Oh, my friend has gone away. My friend has gone away." Why your friend has gone away? He is lying here. Then we can perceive that "My real friend or my real father, the soul, who is different from this body..." And now, at the present moment, "He is my father, he is my friend, who is this body"—that is animal vision. That is not human being vision. Yasyātma-buddhiḥ kuṇape tri-dhātuke...sa eva go-kharaḥ (SB 10.84.13). Animals also see, "Here is a friend dog. Here is my mother dog."

Lecture on SB 3.25.41 -- Bombay, December 9, 1974:

Therefore Kṛṣṇa says, mūḍha. Na māṁ duṣkṛtino mūḍhaḥ prapadyante narādhamaḥ (BG 7.15). Those who are not Kṛṣṇa conscious, not surrendering to Kṛṣṇa, their categories have been explained that sinful, duṣkṛtina. Duṣkṛtina means duṣkārya. And kṛti, kṛti means very meritorious. But duṣkṛti: merit is being misused for some nonsense activities. Therefore duṣkṛti. There are two kinds of activities: sukṛti and duṣkṛti. Sukṛti means for some good purpose, and duṣkṛti, for some bad purpose. That is called... So we are all engaged, always engaged to engage our brain to manufacture something, will be very facilitious(?) for committing sinful activities. That is science, advancement of science. So many things, just like contraceptive now advertised by the scientist: "Now, here is a very nice contraceptive. Use it." That means people will take of the scientific advancement and entangle him in sinful activities. That's all. Duṣkṛtina: meritorious, but it is used for sinful activities. That is called duṣkṛtina.

Lecture on SB 3.26.2 -- Bombay, December 14, 1974:

So we have to come to this platform, spiritual platform. We are suffering on account of being on the material platform. So by keeping yourself always in the fire of Kṛṣṇa or Kṛṣṇa consciousness, you are transferred to the spiritual world. Very nice example, this iron rod, red hot. You cannot use it for any other purpose. It is simply for burning. Similarly you can become Kṛṣṇized. That we have already discussed in the previous verses. The, anyone who is fully absorbed in Kṛṣṇa consciousness in devotional service he is two kinds of external body, namely the gross body, material body, this gross body made of earth, water, fire, air and sky, and the subtle body made of mind, intelligence, and ego. These two kinds of body become dissolved. Just like if you eat something, put into your stomach, and if you have got good digestive function, then everything will be digested. Similarly if you become Kṛṣṇa conscious, spiritualized, the material activities will have no effect. It is dissolved. Otherwise, any material things you will do, it will have repercussion or reaction. That is stated in the Bhagavad-gītā, yajñārthe karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ (BG 3.9). Yajñārthe, yajña means Kṛṣṇa, Yajña-puruṣa, Yajñeśvara. Kṛṣṇa's another name is Yajñeśvara. Bhoktāraṁ yajña-tapasām (BG 5.29), Kṛṣṇa says. Yajña-tapasām, bhokta, so therefore there is Yajñeśvara. So whatever you do for Kṛṣṇa, it will have no reaction. Digest everything. And if you do not do for Kṛṣṇa, then it will take time to digest.

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

It is said in the Bhagavad-gītā, apareyam itas tu viddhi me prakṛtiṁ parām. After explaining this jaḍa-prakṛti, or the dull matter... That is called jaḍa-prakṛti-bhūmi, earth, water, fire, air, sky, mind, intelligence and ego. These are all jaḍa-prakṛti, material. Sometimes it is misunderstood, "Mind is spiritual." No, mind is material. Intelligence, that is also material. And this false ego with designation, that is, "I am Indian," "I am American," "I am brāhmaṇa," "I am kṣatriya," so many designations, "I am cat," "I am dog," "I am human being," this is also material conception. I am neither dog, neither cat, neither demigod, nor human being. I am ātmā. Ahaṁ brahmāsmi.

So there are two kinds of puruṣa: one puruṣa in the material world, as we are... We are artificially claiming to be puruṣa. Puruṣa means enjoyer. The karmīs, they are trying to enjoy this material world. They are working day and night very hard to enjoy. That is means puruṣābhimāna. Actually, we are not puruṣa. We are prakṛti, as it is described in the Bhagavad-gītā that "Above this material prakṛti—earth, water, air, fire—there is another prakṛti," Kṛṣṇa says to Arjuna, "which is parā-prakṛti." And what is that? Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). Jīva-bhūta, that living entity, that is superior prakṛti. This is inferior prakṛti, matter, and jīva is superior prakṛti. But the jīva, under false ego, he is trying to enjoy this material prakṛti. Yayā, "by the superior prakṛti," yayedaṁ dhāryate jagat.

Lecture on SB 3.26.4 -- Bombay, December 16, 1974:

Jāti—brāhmaṇa, kṣatriya, vaiśya, śūdra—that is within this material world, not in the spiritual world. Spiritual world, everyone is eternal servant of Kṛṣṇa. There is no more jāti, no more distinction. Everything serving. That one. The master is also spiritual, and the servant is also spiritual, and there is no other relationship. Here in the material world we artificially want to become..., we want to become God. But in the spiritual world there is no such conception. In the spiritual world there are also living entities. They are called nitya-siddha. Nitya-siddha means eternally perfect. There are two kinds of living entities: nitya-siddha and nitya-baddha, eternally conditioned. Yesterday we were reading that nitya-supta-buddhiḥ. Here in this material world, however we may be acting, we are sleeping. Yā niśā sarva-bhūtānām. They are sleeping. We may show very good activities everywhere, but a saintly person will see that "All these rascals are sleeping." And these rascals will see the devotee is sleeping. Because they will see that "These rascals, they have taken to Kṛṣṇa consciousness, doing nothing for their bodily comfort and sense gratification. They are sleeping. They are misusing this life." And the devotees are seeing that "These rascal, those who are not Kṛṣṇa conscious, they are sleeping." So yā niśā sarva-bhūtānāṁ tasyāṁ jāgarti saṁyamī.

So this is going on, opposite of... Actually, the conditioned soul in this material world, they are sleeping. Therefore Vedas says, uttiṣṭhata jāgrata prāpya varān nibodhata, that "You rascal, you are why sleeping?" They are not sleeping. They are thinking, "I'm so busy." But that busy-ness is also dream, just like a man sleeping and dreaming that he is very busy. So this kind of life is condemned. Therefore the Veda says, "Get up! Get up! Now you have got this..." Prāpya varān nibodhata: "You have got this human form of life. You try to understand Kṛṣṇa. You try to understand the Supreme Personality of Godhead. Try to understand your relationship and act accordingly. Then your life will be successful. Otherwise you are wasting your time."

Lecture on SB 3.26.5 -- Bombay, December 17, 1974:

Living entities, they have knowledge. That is the difference between matter and living entities. Living entities, they have got knowledge. The dull matter still requires to be developed. They are also covered knowledge. There is knowledge, but it is covered. Just like the tree: it is also a living entity, but the knowledge is more covered than the moving living entities. There are two kinds of living entities: moving and not moving, sthāvara-jaṅgama. Sthāvara means standing, cannot move. And jaṅgama means moving. So jaṅgama is better than this sthāvara. And amongst the sthāvara, there are varieties. The insects, ants, reptiles, serpents, they are also jaṅgama. But one is better than the other, one is better than the other, and finally we come to this position, human being, moving, but better than all the lower animals, insects. Development, development of consciousness. But originally we are all pure living entities. We are contaminated by the modes of material nature. The more we are contaminated, our consciousness is covered. Therefore it is said, guṇair vicitrāḥ.

Lecture on SB 3.26.8 -- Bombay, December 20, 1974:

That means because we have come to this material nature... How we have come to material nature? That is explained in the Bhagavad-gītā, that icchā-dveṣa samutthena sarge yānti parantapa (BG 7.27). Icchā-dveṣa. There are two things: hatred and desire. Something we desire and something we hate, icchā-dveṣa. Two kinds of propensities there are. So when we want to enjoy this material world, that is called icchā, and when we want to disobey God, that is called dveṣa. So that icchā and dveṣa, there can be. That is two opposing elements. There are. So icchā-dveṣa samutthena. When we think... That is not very difficult to understand. Everyone is thinking, "Why shall I worship God? These are all bogus things, they are going to the temple. No." That propensity is there, dveṣa. Tān ahaṁ dviṣataḥ krūrān kṣipāmy ajasram aśubhān yoniṣu (BG 16.19), Kṛṣṇa says in the Bhagavad-gītā. Tān ahaṁ dviṣataḥ krūrān. These persons who are envious of God and krūrān... Krūra means, krūra also, envious, very, very atheistic. Duṣkṛtino mūḍhāḥ āsuraṁ bhāvam āśritāḥ (BG 7.15). This is āsuri-bhāva. When we become envious, atheist, godless, without any God consciousness, that is called atheism. That is dveṣa.

You will find... All the demons—we have got description in the śāstra—their only business is to become envious of God, that's all. This is the business. Just like Kaṁsa. Kaṁsa, as soon as he heard one omen that this eighth son of his sister, Devakī, would kill him, immediately he became furious: "Oh, let me finish my sister so that there will be no eighth or first or second son. Finish the origin of..." So anyway, Vasudeva saved her. It is the duty of the husband to save, give protection to the wife. So some way or other... It was a family matter. But he promised that "I shall bring all the children to you." So this is Kaṁsa. And actually, Vasudeva, to keep his word, brought all the issues before him, and he killed. Only in case of Kṛṣṇa, he violated the promise: "No, no, I cannot allow this child to be killed." So he transferred the child from Devakī's protection to Mother Yaśodā's protection. So anyway...

Lecture on SB 3.26.15 -- Bombay, December 24, 1974:

Everyone is under the control of māyā. Nobody is free. But there are two māyā, yoga-māyā and mahā-māyā. Mahā-māyā, this material world, and yoga-m āyā the spiritual world. If you agree to be under the yoga-māyā, then you are happy. Just like there are two kinds of laws: civil laws and criminal laws. You have to remain under one of these laws. But if you live under criminal law, then you go to the jail, and if you live under civil law, then you are free. But in either condition, you cannot say that "I am free of law." That is foolishness. That is foolishness. The atheist class of men, they say that "We do not believe in God." But that is craziness. You may believe God or may not believe, but you are under the stringent laws of God. That you cannot say, that "I am free." No. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam (BG 13.9). You may be very big scientist, very big man, very big prime minister and whatever you may be. You are under the control of these criminal laws: janma, birth; mṛtyu, death; old age, and disease. Then how you are independent? Where is your independence? How we can say that "You are free. You don't require to obey the laws, or dharma"?

Lecture on SB 3.26.17 -- Bombay, December 26, 1974:

Prakṛter guṇa-sāmyasya nirviśeṣasya. Guṇa-sāmya. When the three modes of material nature is not agitated, it is in the neutral stage, guṇa-sāmya. The guṇa-sāmya... The Buddha philosophy is... The highest goal is guṇa-sāmya, where there is no manifestation by the agitation of the guṇas. That is their ultimate goal, guṇa-sāmya, nirvāṇa. On account of agitation of the three guṇas, these manifestations are there, and that is called viśeṣa. Viśeṣa means varieties. And nirviśeṣa or nirvāṇa-practically the same thing: "Finish these varieties and again become nirviśeṣa, no variety, neutral stage." That is the highest perfection of Buddha philosophy, nirviśeṣa-śūnyavādi. There are two kinds of atheistic philosophers. One is nirviśeṣa, and the other is śūnyavādi. So my students, therefore, they address, nirviśeṣa-śūnyavādi-pāścātya-deśa-tāriṇe. So whole world is nirviśeṣa-śūnyavādi. Some of them are advocates of zero. There are many big, big philosophers writing on zero. They believe in zero, but they write volumes of books. Why you are wasting time writing volumes of books on zero? After all, if you are going to be zero, remain zero. So zero means disgust. Even Mahatma Gandhi, we have also heard in the paper, in the morning, the day when he was killed, the morning, he was disgusted with so many different opposing elements, letters, and news. So he said that "I don't want to live anymore. It is too much disgusting to me." And the same evening he was killed.

So this zero, void philosophy, when one becomes very much disgusted, they want to make it zero, finish everything. So this nirviśeṣa or zero is undeveloped stage. Just like a girl, unmarried girl, is undeveloped stage. But when she comes in contact with a puruṣa, then she develops with so many children. So that beginning of motherly life is called time. The time is the Supreme Personality of Godhead, Puruṣa. Now, prakṛti herself cannot produce anything.

Lecture on SB 3.26.21 -- Bombay, December 30, 1974:

This class is held for understanding Śrīmad-Bhāgavatam. Why? Just to cleanse the heart. Ceto-darpaṇa-mārjanam. Nityaṁ bhāgavata-sevayā. Not that we are almost free from all the contamination, but even little washed away... It begins immediately. As soon as you begin hearing and chanting of these literatures or chanting Hare Kṛṣṇa mantra, immediately the cleansing method begins. And naṣṭa-prāyeṣu abhadreṣu. Almost cleansed, not that properly, cent percent clean. Naṣṭa-prāyeṣu abhadreṣu nityaṁ bhāgavata-sevayā. Daily. Not this Bhāgavata-saptāha, official. No. Nityam. There is no such thing as Bhāgavata-saptāha in any Vedic literature. This is another manufacture, concoction. The Bhāgavata says, nityaṁ bhāgavata-sevayā: "You have to twenty-four hours engaged in bhāgavata, in the service of bhāgavata, the person bhāgavata or the book Bhāgavata." Bhāgavata, there are two kinds of bhāgavata. Person bhāgavata is the spiritual master, and the book Bhāgavata. So there is no difference, because the person bhāgavata advises you read Bhāgavata. And by reading Bhāgavata, you understand what is Bhagavān, what is spiritual master.

Lecture on SB 3.26.31 -- Bombay, January 8, 1975:

Nitāi: "Egoism in the mode of passion produces two kinds of senses—the senses for acquiring knowledge and the senses of action. The senses of action depend upon the vital energy, and the senses for acquiring knowledge depend upon intelligence."

Prabhupāda:

taijasānīndriyāṇy eva
kriyā-jñāna-vibhāgaśaḥ
prāṇasya hi kriyā-śaktir
buddher vijñāna-śaktitā
(SB 3.26.31)

We have to see how wonderfully the subtle actions are described in Sāṅkhya philosophy by Kapiladeva. There are many modern psychologist, scientist, physicist, but they cannot analyze the subtle function that is going on, creating things as they are. Superficially we can see, but how things are taking place, that can be described in the Vedic literatures, not any other book. Therefore it is said, vidyā bhāgavatāvadhiḥ: "One who has studied Śrīmad-Bhāgavatam thoroughly, he has seen the end of knowledge." And actually, Śrīmad-Bhāgavatam is the commentary or explanation on the Vedānta-sūtra. Vyāsadeva made Vedānta-sūtra, the ultimate knowledge, and he made his comment also, natural commentary. That is Śrīmad-Bhāgavatam. At the end of every chapter of Śrīmad-Bhāgavatam you will find, brahma-sūtrasya bhāṣya: "It is the natural comment of Brahma-sūtra." So if we study Śrīmad-Bhāgavatam very thoroughly and specifically from a person bhāgavata, then our life is successful. Nityaṁ bhāgavata-sevayā (SB 1.2.18). That is the instruction, nityam.

Lecture on SB 5.5.1 -- Delhi, November 28, 1975:

So after compiling all these Vedic literatures Vyāsadeva was not satisfied. Then his spiritual master advised him to describe the activities of the Supreme Personality of Godhead. That is Śrīmad-Bhāgavatam. Bhagavāt. Bhagavān. The word Bhagavāt and... Bhāgavata is also in relationship with Bhagavāt or Bhagavān. So every śloka of Śrīmad-Bhāgavatam is full of spiritual information. If we take advantage of this great Vedic literature, then we become fully aware of Bhagavān and the devotees of Bhagavān. Therefore it is named Bhāgavatam. But this Bhāgavatam has to be studied from the very beginning and take the lessons from live bhāgavata. There are two kinds of Bhāgavatam—one, this grantha bhāgavatam, and the other is a person bhāgavatam. Caitanya Mahāprabhu advised that if you want to understand Bhāgavatam, then you must approach a person whose life is Bhāgavatam. He said, bhāgavata para-giya bhāgavata sthane, that "If we learn, listen, Śrīmad-Bhāgavatam from the person bhāgavatam, then it is very easy to understand the spiritual knowledge given in the Śrīmad-Bhāgavatam."

So here Ṛṣabhadeva... Ṛṣabhadeva was the father of Mahārāja Bhārata, under whose name this land is called Bhāratavar\ sa. Bhāratavarṣa is derived from the name of Mahārāja Bhārata. So his father, Ṛṣabhadeva, He is accepted as incarnation of Kṛṣṇa. So He is giving instruction to His sons before retiring. In our Vedic culture there is compulsory retirement. There is compulsory retirement. That is Vedic civilization, varṇāśrama-dharma. What is going on... As we are going on in the name of Hindus, but Hindu is not mentioned in the Vedic literature. In the Vedic literature the principles or the institute followed by the inhabitants of Bhāratavarṣa is called varṇāśrama-dharma. That is real occupation.

Lecture on SB 5.5.2 -- Johannesburg, October 22, 1975:

Similarly, our, this present position, tapo divyaṁ putrakā yena śuddhyet sattvam (SB 5.5.1). We are constantly, repeatedly changing body, transmigration of the soul. Tathā dehāntara-prāptiḥ (BG 2.13). That means we are accepting death. Death means change of the, final change of the body. When this body is no more useful to continue, then by nature another body is offered. At the time of death, as it is stated in the Bhagavad-gītā, yaṁ yaṁ vāpi smaran loke tyajaty ante kalevaram, sadā tad-bhāva-bhāvitaḥ (BG 8.6)—we create a mental situation. We have got two kinds of bodies—subtle body and gross body. This gross body is made of five gross material elements: earth, water, fire, air, ether. And the subtle body is made of mind, intelligence and ego. When we sleep, the gross body does not work but the subtle body works. We dream therefore. So the... At the time of death this gross body is finished, but the subtle body—mind, intelligence and ego—will carry me to another gross body. It will enter into the womb of another mother, and she will create another similar body like the mother, and when it is complete, then it will come out.

So the spirit soul is in this way bound up by the material gross body and subtle body. This is our disease. This is... Material existence means we are suffering from this disease. So in the first verse it was suggested by Ṛṣabhadeva to His sons, "My dear sons," tapo putrakā. Tapo divyaṁ putrakā yena śuddhyet sattvaṁ yasmād brahma-saukhyam anantam (SB 5.5.1). Our position is... As I explained the other day, we are part and parcel of God. So God's existence is sac-cid-ānanda vigrahaḥ: (Bs. 5.1) eternal, blissful, knowledge. So we are part and parcel. Our knowledge, our blissfulness, our eternity may be very small, but we possess the same quality. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). In the Vedānta-sūtra it is said that spirit soul or God... God is the supreme spirit, and we are minute. He is vibhu, unlimited; we are aṇu, very small—molecular or atomic. So quality is the same. So our seeking after eternity, seeking after full knowledge and to remain blissful, that is our nature because we are part and parcel of God.

Lecture on SB 5.5.2 -- Johannesburg, October 22, 1975:

I mean to say, relatives, how to talk with the persons interested in keeping this body. Na prīti-yuktāh. He is not interested with them. Prīti-yuktā yāvad-arthāś ca loke. Simply just be engaged with them as far as your duty. It does not mean that "I am not attached to my wife; therefore I shall forget my duties to wife and children." It does not mean. Yāvad-arthāś ca loke. "As it is my duty, I must execute, but my main business is how to secure friendship with Kṛṣṇa." Such kind of gṛhastha is mahātmā.

So there are two kinds of mahātmā. One is renounced order. They are preaching all over the world for the benefit of the society. And the gṛhastha, he may not be preaching... He can preach. Amongst his relatives, member, children, he can also preach, friends. So preaching cannot be stopped. You do small scale or big scale—the benefit will be śravanaṁ kīrtanam. Just we like are preaching. You are hearing also, and you are chanting also. So this chanting and hearing process should be increased. One should try to become sinless and try to make friendship with God. Then our life will be successful.

Lecture on SB 5.5.3 -- Boston, May 4, 1968:

They are living with... All mahātmā means their idea is how to attain spiritual perfection. How to attain spiritual perfection. That is mahātmā. So a householder, a gentleman or a person living with family, wife and children, his real aim is how to achieve the lost relationship with the Supreme Personality of Godhead. Ye vā mayīśe kṛta-sauhṛdārthāḥ. His only aim is how to achieve that perfection. And for that, janeṣu dehambhara-vārtikeṣu na prīti-yuktāḥ. Ye vā mayīśe kṛta-sauhṛdārthā janeṣu dehambhara... Therefore he's not attached at all to persons who are simply interested in material advancement of life.

There are two classes of persons. One is interested for developing material standard of life, and one is interested for spiritual development of life. So a householder, he can also become a mahātmā, provided he has got this tendency that he wants to develop his spiritual life. Then he is mahātmā. And not interested to increase economic development, or persons who are too much attached for enjoyment. Ye vā mayīśe kṛta-sauhṛdārthā janeṣu dehambhara-vārtikeṣu. Dehambhara-vārtikeṣu means persons here in the ordinary men, they are simply interested how to satisfy the bodily needs. That's all. They are called dehambhara-vārtikeṣu. The materialistic civilization means how to keep this body very comfortably. Not only in this life. From their thinking also they accept works of piety, just like charity, religion. How? So next life they may be elevated to the heavenly planets and they can enjoy very long duration of life, association of very beautiful girls, and drink so many beverages. Their only aim is like that, how to provide this material body with all comforts. They are called dehambhara-vārtikeṣu. Deha means this body, and bhara, just to maintain this body.

Lecture on SB 5.5.3 -- Boston, May 4, 1968:

So a mahātmā, a gṛhastha, a householder who is interested to reestablish his lost relationship with the Supreme Personality of Godhead, he is not interested with the association of such persons who are simply, I mean to say, interested in bodily comforts. Dehambhara-vārtikeṣu. And then what about his own family? He says gṛheṣu. Gṛheṣu means at his home. Jāyā. Jāyā means wife. Ātmaja means children. Jāyātmaja... Rāti means wealth or money. Na prīti-yuktāḥ. They're not very much, I mean to say, addicted. Just like ordinary man, he's very much fond of house, very much fond of wife, very much fond of children, very much fond of wealth. He is not like that. Yāvad arthaḥ prayojanam. They are fond of or they are interested with their relationship as much as is required. Therefore in the Vedic languages there are two kinds of householders. One is called gṛhamedhi, and the other is called gṛhastha. Gṛhastha means one who lives with family but his interest is realization of self and realization of God. And gṛhamedhi means he has no more interest. He has no interest what is spiritual life, what is God, but he's simply interested in developing the family standard of life. So there are two classes of men. But one who is simply interested with spiritual life, they can also be claimed as mahātmā even in the household life. But his interest is only for God realization and his symptom is described that his only aim is God and he's not attached with material comfort or he's not attached with persons who are simply engaged for the improvement of bodily happiness.

Lecture on SB 5.5.3 -- Stockholm, September 9, 1973:

They have got very organized system of stealing. Very educated man, scientist, they can enter into the bank safety room. With scientific method, they can open the chest, treasury, and take, at a time, millions of dollars away. And there is another kind of thief, they simply pickpocket or burglar when they get opportunity, take away some goods from your house. In Hindi, it is called hīrā and kṣīrā. Somebody is stealing kṣīrā. Kṣīrā means cucumber. Just like we saw on the street. In so many houses, there are so many fruits, apples. If we like, we can take it. But if we take it beyond the fence of that private house, it is criminal. It is criminal. If you take one apple, it, it has no cost here practically. And somebody's stealing from your box hīrā. Hīrā means diamond. But if these two classes of thieves are arrested, according to law, they are punishable for six months imprisonment. The man cannot say, who has stolen one apple, "Oh, what is the price of this apple, sir? I have taken one apple. Why you are putting me into jail?" But law is there. Even it is apple, it has no value, because you have stolen, it is the property of a private person, so, as you have stolen, therefore you are punished. And similarly, another thief, who has stolen a diamond worth ten millions dollars, he's also punished. Because both of them are thieves. You cannot say that "I am thief, certainly, but I have taken which is practically has no worth." No.

Lecture on SB 5.5.3 -- Stockholm, September 9, 1973:

We are daily doing that. You can make nice preparation, chānā. That is very nutritious, full of protein. And you can make rasagullā, sandeśa, so many other preparations from the casein of the cheese. But they do not know. Crude civilization, and take a lump of flesh and boil it and give little salt and black pepper and eat like animal. This is civilization. This is civilization. Just try to understand. You have to convince your countrymen that what is this civilization, nonsense civilization? Stop this kind of civilization. Learn how to become civilized. Don't claim yourself as civilized man and eating like tigers and dogs and cats. Is that civilization? But they are doing. That is stated here. It is not new. Always, there is a certain class of men, demons, who are not civilized, but declaring themselves as civilized. Otherwise, how it has come into Bhāgavata? There were also in that time. Now the number has increased on account of this age. But these two classes of men are always there.

Therefore, those who are actually civilized, they are called Aryans, ārya, Aryans, advanced. Advanced in knowledge how to live, what is the purpose of life, what is goal of life, how to live, how to become peaceful, how to become, everything. That is civilization. And nūnaṁ pramattaḥ kurute vikarma (SB 5.5.4), and blindly go on committing criminal activities under a nice dress, and nice motorcar, that is not civilization. Adānta-gobhir viśatāṁ tamisram.

Lecture on SB 5.5.6 -- Vrndavana, October 28, 1976:

The problem is presented, deha-yogena. Deha-yogena, this body, contact with this material body, this is the problem. But nobody knows it. Especially in these days they cannot understand that "This material body is a foreign element, and somehow or other I am victimized, I am entrapped within this body." This problem is real problem. But they do not know. And this is called avidyā, ignorance.

There are two kinds of strong avidyā, ignorance, unawareness. Sattva-guṇa, rajo-guṇa, tamo-guṇa. Rajo-guṇa and tamo-guṇa is covering. Tamo-guṇa is very densely covering, and rajo-guṇa little open, and sattva-guṇa means prakāśa, there is illumination, brahminical qualifications. When one is in the sattva-guṇa then he can understand that "I am not this body. I am different from this body." For them, those who are in the sattva-guṇa, for them it is easier. So therefore the process is Human civilization means not to drag somebody who is already in the sattva-guṇa or in the family of sattva-guṇa, to drag him down to the tamo-guṇa. The modern civilization is like that. The allurement of material civilization is so strong and so bad that those who are by pious activities born in brāhmaṇa family, they are being dragged to the tamo-guṇa behavior like śūdras. They are learning how to drink, how to eat meat, how to have illicit sex. These are the symptoms of tamo-guṇa, lowest type of tamo-guṇa. There are different degrees of guṇa. The degrees are so mixed up. Therefore three guṇas is manifested into 8,400,000 different forms of life, mixture. You can calculate. We have several times calculated.

Lecture on SB 5.5.15 -- Vrndavana, November 3, 1976:

So there are two kinds of ruler or controller. One is the government, and the other is the teacher. Or guru means spiritual master. Spiritual master can control. The disciples obey the order of the spiritual master out of love. Guror-hitam. This is brahmacārī. Brahmacārī guru-gṛhe vasan dānto guror hitam. What guru wants, the brahmacārī has to do, not for his hitam. Just like Arjuna accepted Kṛṣṇa: śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). So Arjuna, for his personal benefit he did not want to fight, but for Kṛṣṇa's sahitam, hitam, for benefit of Kṛṣṇa, he fought. This is the example. He did not like to kill his kinsmen for his hitam. "Oh, if I kill my kinsmen I'll go to hell, I'll be responsible, this, that..." So many arguments he put forward. That means he was considering his hitam, not Kṛṣṇa's hitam. But Kṛṣṇa wanted that fight, and when Arjuna agreed, "No, no more my hitam. Your hitam," oh, that is wanted. That is wanted. Guror-hitam.

So there are two different, I mean to say, controller. One is guru and the other is the king or the government. When the... Now it is government. Government or the king, the same thing. Whatever government orders, you have to accept. There is no question of disobedience. So the aim... What is the... Why he should order and why one should accept the order? What is the purpose? The purpose is mal-loka-kāmo mad-anugrahārthaḥ. This is the ideal life. One should seek the benediction of the Supreme Personality of Godhead, Kṛṣṇa. This is the aim of life. Mad-anugrahārthaḥ. And what is the benefit of pleasing Kṛṣṇa? Now, mal-loka-kāmo. He comes back. He is suffering in this material world.

Lecture on SB 5.5.16 -- Vrndavana, November 4, 1976:

We are making big, big plans to be happy like the monkeys. Therefore here it is said that arthān samīheta nikāma-kāmaḥ. So it is the duty of everyone to do something for his welfare. But here the beginning is lokaḥ svayaṁ śreyasi naṣṭa-dṛṣṭiḥ: "These rascals, they are blind to their real interest." Śreyas means real interest, and preyas means immediate profit. So nikāma-kāmaḥ, sense gratification, is very nice immediately. "I enjoy sex life. This is very nice. Why shall I chant Hare Kṛṣṇa? Let me enjoy sex." Śreyasi. And preyasi: "This is pleasure." And it is not pleasure; therefore naṣṭa-dṛṣṭiḥ. He does not know that this sense pleasure is not his actual pleasure. It is creating different types of miserable conditions. Naṣṭa-dṛṣṭiḥ. He has no eyes. Arthān samīheta nikāma-kāmaḥ. Based on... He does not know, either it is legal sex or illegal sex. There are two kinds of sex life, legal and illegal. Legal is married life sex. That is taken as legal. And without marriage, like cats and dogs in the street or here and there, that is illegal. So legal sex life is still allowed. Just like Kṛṣṇa says, dharmāviruddha-kāmo 'smi. If there is legal sex, one man and woman, married, and only for progeny they get into sex life, that is allowed in the śāstra. But illegal, illicit sex is most abominable. But either illicit or legal, there are so many sufferings. So many sufferings. Illegal—now they are giving opportunity, abortion, killing the child, and so on, go to the hospital. That is also. And behind that, the killing the child, a very sinful, he has to suffer. He does not know. Ananta-duḥkhaṁ ca na veda mūḍhaḥ. He's taking the risk of suffering life after life. Those who are killing the child within the womb, they will be punished. They will also enter within the womb of the mother, and somebody will kill, and again he will enter another mother's womb; again he'll be killed. So as many child he has killed, he has to go to the womb of the mother to another womb, another. He will never see the light of the world. He'll be killed. This is the punishment. This is the punishment. But he does not know. Ananta-duḥkhaṁ ca na veda mūḍhaḥ. He does not know how the laws of nature is working, life for life. You have no right to kill any life. Even an ant you cannot kill even. You cannot kill even. If you kill, then you have to suffer.

Lecture on SB 5.5.17 -- Vrndavana, November 5, 1976:

So one person is utpathagam yathāndham, another person is vipaścid tad-abhijñaḥ. Two classes of men generally: one who knows the things as they are and one who does not know what is the value of life, how to make progress. So one does not know and one knows. So naturally there must be two classes of men to make real social progress or any, anything. Actually we see that there are a class of men in the school, colleges, universities, who can teach, and class of men who are taught. So without these two classes of men, how society can make progress? But the modern theory is "classless society." Modern rascal theory is classless society: "There is no need of teacher, or there is no need of higher class, or there is no need of... One class." Therefore they fall down. Even in socialistic country like Russia, first of all they wanted to make classless society. Later on they have made a manager class and worker class, because this is not possible.

Lecture on SB 5.5.17 -- Vrndavana, November 5, 1976:

If you want to manage things, there must be two classes of men, and two classes can be divided into so many other classes. Therefore the intelligent way of civilization is described in the Bhagavad-gītā, cātur-varṇyaṁ mayā-sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13). There must be four classes. In order to manage things very nicely, you cannot make classless society. Four classes. The most intelligent class, brāhmaṇa, and then next intelligent, the kṣatriyas, and the next intelligent, the vaiśyas, and the last one, who has no intelligence, śūdra. These four classes must be there. Without this division of classes, society, who will guide them? At the present moment, without any class the government has made adult vote. Anyone who is above certain age, say eighteen years or twenty years, he can vote. But there is no class, that "This class can vote; this class cannot vote." There is no such thing. Anyone who is above eighteen years old, he is competent to cast his vote. And people are not educated in this division, brāhmaṇa, kṣatriya, vaiśya, śūdra. They are all classless.

Classless means fools, rascals, śūdra. If you classify... Classify means "Here is intelligent class, here is next class, here is next." If you don't classify, that means śūdras. So śūdras, they have got votes. Similarly, what they will elect? They will elect another rascal, that's all. Big rascal. A small rascal and big rascal, that's all. Therefore in the Bhāgavata it is said, śva-viḍ-varāhoṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ (SB 2.3.19). Here is our president. Here is our prime minister. But what is he? He is elected by the śūdras, so he is a big śūdra, that's all. How you can expect nice things? If you say, "Now he is elected President, he is so much honored and he's exalted post, His Excellency," so Bhāgavata says, "Yes. This is all good, but by whom he is praised?" Śva-viḍ-varāhoṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ. Just like lion. Lion is very strong animal.

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

So this is going on. Therefore Kṛṣṇa has defined these rascals as rascals, mūḍha. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). Anyone who is not Kṛṣṇa conscious or does not surrender to Kṛṣṇa, you can blindly classify him in four groups: duṣkṛtina, means most sinful; mūḍhāḥ—rascals; narādhamāḥ—lowest of the mankind. "No, he is M.A., Ph.D." Māyayāpahṛta-jñānā. "What is the fault?" Because he does not accept Kṛṣṇa—finish. So we are also like other fools and rascals, but we accept this Kṛṣṇa's word as final, that's all. Kṛṣṇa says that these are Those who have not surrendered to Kṛṣṇa, they are four classes, means most sinful, and rascal, lowest of the mankind, and although he has got university degrees, his knowledge is taken away by māyā. Āsuriṁ bhāvam āśritāḥ. This is āsuriṁ bhāvam. And there are two classes of men—the āsura and the deva. So deva means who accepts the authority of the Supreme Personality of Godhead. He is deva. Devata. Viṣṇu-bhaktaḥ bhaved daiva āsuras tad-viparyayaḥ. Even those who are devotees of other demigods, they are also āsuras, what to speak of atheist. Even Just like Rāvaṇa. He was a great devotee of Lord Śiva—everyone knows—but he was called a rākṣasa. Rākṣasa and āsura, the same thing. Hiraṇyakaśipu, he was a great devotee of Lord Brahmā. He is also called rākṣasa.

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

So here are the examples in the śāstras, that Bharata Mahārāja, elected or selected, nominated by the Supreme Personality of Godhead, Ṛṣabhadeva... And He retired, avadhūta-veṣa. Avadhūta-veṣa means He is no more within the social community. Just like the word nirgranthā... Kurvanty ahaitukīṁ bhaktim ittham-bhūta-guṇo hariḥ. Śrī Caitanya Mahāprabhu has explained this word nirgranthā. Nirgranthā means one who has no granthi, no tight knot with this material world. And the another meaning, one who has no connection with granthā, nirgranthā. So there are two classes of men. One is foolish rascal, no education. He is called also nirgranthā, and another person who has no connection with this material world, he is also nirgranthā. So here the sign of Ṛṣabhadeva, He became just like a madman, a deaf and dumb, a rascal, a fool, a ghost. But He is not madman. He is the Supreme Personality of Godhead. That is... Apparently it may look like that, but He is Supreme Personality of Godhead. He has no connection, either you call Him deaf and dumb, fool, rascal, whatever you call. You can call. Tṛṇād api sunīcena. He has no connection with this body. This is avadhūta-veṣa. When one, no more he has got any connection with this material body, he is avadhūta-veṣa.

Lecture on SB 5.5.35 -- Vrndavana, November 22, 1976:

That is guru. Yasya prasādād bhagavat-prasādaḥ **. Bhagavat-prasāda. If you want mercy of Kṛṣṇa, then you have to satisfy the devotee of Kṛṣṇa. Ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit (SB 11.17.27). "Never become envious of guru." Yasya deve parā bhaktir yathā-deve tathā gurau (ŚU 6.23).

So this is the process. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). If you are actually interested something which is beyond this tama, this darkness of material world, then you require a guru. Otherwise it is not for you. So what is the... "Yes, I am prepared that 'what is that guru?' " Tasmād... Śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam, this is guru. Śābde pare ca niṣṇātam: "He knows the Vedic conclusion. He knows the Vedic conclusion." Śābde pare. There are two kinds of sounds. Just like we are speaking. This is also sound, but this is para sound, uttama sound, para-prakṛti. Hare Kṛṣṇa mantra is not ordinary sound. It is para-prakṛti. Golokera prema-dhana hari-nāma-saṅkīrtana. Hari-nāma-saṅkīrtana is not this material sound. If you think it is material sound, you are rascal. Therefore they are wonderful. The American people have become wonderful, astonished how simply by chanting they becoming brainwashed. That is the actual fact. The rascals, they do not know how these people are giving up illicit sex, meat-eating—their life and soul, all these things. How they are giving up unless they have become mad, hearing? The hari-nāma-saṅkīrtana can do that. Yes. When Caitanya Mahāprabhu was chastised by His guru, harer nāma harer nāma harer nāma eva kevalam (CC Adi 17.21), so He said that "You are rascal. You cannot read Vedānta. You chant Hare Kṛṣṇa." So Caitanya Mahāprabhu, He said, "Yes, and chanting, I have become mad."

So this is actually the fact. But these rascals cannot calculate that how simply by chanting they are forever becoming out of home, no more return. "My dear son, come back. Take all these things." "No, sir. I am..." This was actually proved. Our Gargamuni, his father is very rich man. He wanted to take back the son from the Hare Kṛṣṇa movement. He was unable. Hardly! So many fathers. Our... So many... Not so many, few, they left this movement, but they could not stay outside.

Lecture on SB 5.6.1 -- Vrndavana, November 23, 1976:

So ātmārāmāṇām, ātmārāmāṇām, self-satisfied. There are two kinds of men: ātmārāma and apaśyatām atmā-tattvam (SB 2.1.2)—one who does not know what is the soul and what is the business of the soul. Apaśyatām atmā-tattvam (SB 2.1.2). Ātma-tattvam... First of all, one has to understand that "I am not this body. I am ātmā, soul. Ahaṁ brahmāsmi." Then we fix up our business. If I do not know what I am... Sanātana Gosvāmī approached Caitanya Mahāprabhu: grāmya-vyavahāre paṇḍita, satya kari māni āpanāra hitāhita kichui nā jāni. This is going on. So-called learned philosophers, scientist, educationist—people call them learned scholars. But Sanātana Gosvāmī refused to accept. He said, grāmya-vyavahāre kahaye paṇḍita satya kari māni. That is our nature. Just like a beggar comes, he gives his blessing, "Sir, you become king. You become opulent. You...," so on, so on. So he thinks, "Now this beggar is blessing me. I may be... It may be I become a king. 'All right, you take some rupees.' " So this is not... They do not know atmā-tattvam. They think that "This beggar's blessing will make me happy." No. One should know atmā-tattvam and act accordingly.

Lecture on SB 5.6.8 -- Vrndavana, November 30, 1976:

Cāṇakya Paṇḍita has said, sarpaḥ krūraḥ khalaḥ krūraḥ. There are two envious living entities, very dangerous. What are they? One is snake. And another? The man whose habit is like snake. Without any fault he will bite. Without any fault.

So just like we are preaching Kṛṣṇa consciousness. So what is our fault? That we are trying to make men—no illicit sex, no gambling, no meat-eating, no intoxication, and they take it otherwise. They take: "It is very dangerous." Without any fault they are finding fault. This is snake. Sarpaḥ krūraḥ khalaḥ krūraḥ. No fault, but still fault-finding and giving us trouble. So you'll find so many persons, without any fault they'll bite. A snake, without any fault... You are passing, and you are taking some fruit from the tree. If there is snake, it will bite—the krūraḥ. So Cāṇakya Paṇḍita said, "There are two, two kinds of krūraḥ, envious living entities. One is the snake; another is the man-snake, or a man habituated to the snake quality." So sarpaḥ krūraḥ khalaḥ krūraḥ. But Cāṇakya Paṇḍita said, "This man snake is more dangerous than the animal snake." Sarpāt krūrataraḥ khalaḥ. Why? Now, mantrauśādhi-vaṣaḥ sarpaḥ khalaḥ kena nivāryate: "You can subdue the snake by chanting a snake mantra or some drug, jadi-bhuti(?), but this man-snake cannot be subdued." It is very, very dangerous.

So this is our position, and therefore a preacher devotee is so, I mean to say, favorite to Kṛṣṇa. They have to meet actually dangerous persons, krūraḥ persons. Just see. Jesus Christ, what fault he had? He was preaching about God, and he was crucified. Crucified. That is in your country, a very good example.

Lecture on SB 6.1.6 -- Honolulu, May 7, 1976:

If Bhagavān likes, such persons should be punished. But Bhagavān excuses. That is another thing. So Bhagavān is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Nobody should try to become equal to Him. That is not possible.

So here Śukadeva Gosvāmī is addressed as mahā-bhāga. Mahā means great, and bhāga means fortunate. Because he is very fortunate, he is describing Śrīmad-Bhāgavatam. Again Bhāgavatam, the same word bhaga comes. Bhagavat. Bhagavat. Vat, this word, is used when the meaning is "possessing." Asty arthe vatup. Bhagavān, bhāgyavān and bhagavat. Bhāgavat means one who has power to possess the Supreme Lord. He is called bhāgavata. There are two kinds of bhāgavata: one is grantha-bhāgavata and one is person bhāgavata. A devotee, he is called bhāgavata, and the book in which the pastimes or characteristics of Bhagavān is described, that is called Bhāgavata. So this Śrīmad-Bhāgavata... Śrī means beauty. Again vat. Bhagavat, Śrīvat. Śrī means very beautiful. So every śloka you'll find very, very beautiful. Five thousand years ago these verses were written. There is no comparison. Nobody can write such verses even up to date. It was written by Vyāsadeva, Veda-vyasa.

So mahā-bhāga yathā eva narakāt naraḥ. So this is Sixth Canto. In the Fifth Canto of Śrīmad-Bhāgavatam there is description of the hellish condition of life. According to the... Just like there is punishment according to criminality, similarly, there is punishment by nature's law. According to impious life, there is punishment. So people do not care for impious life. That is misfortune. No knowledge. Impious or vicious activities are done out of ignorance. Just like a person commits some criminality without knowing the laws, government laws. Ordinarily, just like in your country, "Keep to the right." If you drive your car on the left side, immediately you become a criminal.

Lecture on SB 6.1.6 -- Honolulu, May 7, 1976:

If Bhagavān likes, such persons should be punished. But Bhagavān excuses. That is another thing. So Bhagavān is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). Nobody should try to become equal to Him. That is not possible.

So here Śukadeva Gosvāmī is addressed as mahā-bhāga. Mahā means great, and bhāga means fortunate. Because he is very fortunate, he is describing Śrīmad-Bhāgavatam. Again Bhāgavatam, the same word bhaga comes. Bhagavat. Bhagavat. Vat, this word, is used when the meaning is "possessing." Asty arthe vatup. Bhagavān, bhāgyavān and bhagavat. Bhāgavat means one who has power to possess the Supreme Lord. He is called bhāgavata. There are two kinds of bhāgavata: one is grantha-bhāgavata and one is person bhāgavata. A devotee, he is called bhāgavata, and the book in which the pastimes or characteristics of Bhagavān is described, that is called Bhāgavata. So this Śrīmad-Bhāgavata... Śrī means beauty. Again vat. Bhagavat, Śrīvat. Śrī means very beautiful. So every śloka you'll find very, very beautiful. Five thousand years ago these verses were written. There is no comparison. Nobody can write such verses even up to date. It was written by Vyāsadeva, Veda-vyasa.

So mahā-bhāga yathā eva narakāt naraḥ. So this is Sixth Canto. In the Fifth Canto of Śrīmad-Bhāgavatam there is description of the hellish condition of life. According to the... Just like there is punishment according to criminality, similarly, there is punishment by nature's law. According to impious life, there is punishment. So people do not care for impious life. That is misfortune. No knowledge. Impious or vicious activities are done out of ignorance. Just like a person commits some criminality without knowing the laws, government laws. Ordinarily, just like in your country, "Keep to the right." If you drive your car on the left side, immediately you become a criminal.

Lecture on SB 6.1.6-15 -- San Francisco, September 12, 1968:

So we have been discussing the talks between Śukadeva Gosvāmī and Mahārāja Parīkṣit. The question is how one can be delivered from the miserable condition of hellish life. The nature's illusory methods are two kinds: one is covering energy, and another is throwing energy. Nature is acting upon us in two ways. Just like somebody may think that "Here is a nice movement, Kṛṣṇa conscious movement. Let me take part in this." And nature dictates, "Why shall you go there? Don't go there. Better enjoy like this." This is throwing energy. Throws him from the path. And another is covering energy. Covering energy means a person or a living entity may remain in the most abominable condition, still, he thinks he's happy. He's happy. Just like you have seen many friends in the diseased condition on the bed. And if you go to see him, "How you are feeling?" and he'll say, "Yes, I am all right." He's on the diseased condition. What is the meaning of this "all right"? This is also covering energy. So anyone, in a..., however... A dog, in such abominable condition, still, he's joyful. He thinks, "I am very happy." A hog, any animal... We are human beings; we are given better facilities of life. The animals are not given so much facilities by nature, but still, they feel happy. If we say, of course, straight, somebody may be sorry, but this is nature's law. So however abominable condition it may be, one feels that he's happy.

Lecture on SB 6.1.6-15 -- San Francisco, September 12, 1968:

So these two kinds of things are going on, parallel. But actually, everyone who is encaged in this material body, he's unhappy. That is the sum and substance of the whole material existence. In the Caitanya-caritāmṛta it is said, dvaite bhadrābhadra sakale samān. In the dual world or in this material world, what we have manufactured that "This is very nice and this is not nice"—this bad or good conception—he says that it is simply mental concoction. Actually, there is nothing good here. One should be very much pessimistic. Otherwise, he'll have to remain in the darkness of ignorance of this material nature. One should thoroughly understand that we are in a very precarious condition of this material... Because they have no information that there is happy life, there is eternal life, there is blissful life. They have no information. They think, "This is the life. So let us adjust things as far as possible." This is the covering energy of material energy.

Lecture on SB 6.1.9 -- Los Angeles, June 22, 1975:

And śrutābhyām, by hearing from the lawbook or scripture, whatever you take... In the lawbook it is stated that "You commit a theft, then you will be punished, imprisoned, for six months. Or if you commit murder, then you will be hanged." This is called śrutābhyām, by hearing. We have got two senses: one, by the knowledge-acquiring senses, and practical working senses. So dṛṣṭa means our eyes are working, and we see that a criminal is arrested and he is punished. And śruta means knowledge-gathering. Just like you gather knowledge from book. So we have got two senses—not two senses, but ten senses: five senses, knowledge gathering, and five senses, directing, knowledge, working senses. So dṛṣṭa-śrutābhyām means by two senses, two kinds of senses: knowledge-gathering senses and working senses. We have experience by two kinds of senses. So Parīkṣit Mahārāja says that a person, means a sinful person, he is getting experience from the both kinds of senses, dṛṣṭa-śrutābhyām, and by that experience he knows that "This is not good. This is a sinful act." Just like in your country, in each cigarette packet, what is written there?

Lecture on SB 6.1.9 -- Los Angeles, June 22, 1975:

"You become president," (laughter) but who is these voters? Another animal. This is democracy. The small animals are voting the big animal. So how you can expect peace? That much I have already explained. So this is not civilization, that the small animals giving vote to the big animals to occupy the government. That is going on. This will not help.

So according to Vedic civilization, the king or the president or the ruling chief must be representative of God. That is wanted. Therefore you will find in the Bhagavad-gītā, imaṁ rājarṣayo viduḥ: (BG 4.2) "This Bhagavad-gītā was understood by the rājarṣi." Rājarṣi means... Rāja means king, and ṛṣi means great saintly person. Rājarṣi. So education, culture, is meant for the higher two classes, the brāhmaṇas and the kṣatriyas. Education means for them, those who are intelligent, for them. Education is not for masses. Now it is called mass education. So mass education means it will produce undesirable elements. That's all. So the Vedic system is there must be first of all the most intelligent class of men. They should be given education how to become self-controlled, śamaḥ; how to control the mind, how to control the senses; śama damaḥ satyam, how to become truthful; śaucam, how to become cleanse; śamo damaḥ satyaṁ śaucaṁ titikṣa, how to become tolerant; ārjavam, how to become simple, no intricacy; śamo damas satyaṁ śaucaṁ titikṣa ārjavam eva ca, jñānaṁ vijñānam āstikyam, full of knowledge; and vijñānam, practical application in life; āstikyam, and to believe in the existence of God or knowing God partially or fully. Partially knowing God means impersonal or Paramātmā. This is partial. Brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11).

They say religion is a kind of faith. Similarly, during some play I heard it is that...(?) So "You are okay; I am okay." Our proposal is not that. Our proposal is: "You are not okay; I am okay." (laughter)

Lecture on SB 6.1.13-14 -- New York, July 27, 1971:

So we have been discussing this verse for the last two days. Tyāgena. Partially I have already explained: tyāga, renounce. There is some natural tendency also for renouncing. When one gets to the topmost of material opulence, immediately there is a tendency for renunciation. This hippie movement is like that. They have got a good qualification that they have renounced this materialistic way of life. Tyāgena. The, there are two kinds of tendencies: one is bhoga and one is tyāga. Bhoga means enjoyment, sense enjoyment, and tyāga means to give up this material world. But without guidance, one does not know how to renounce this material world. That is called tyāga. Bhoga and tyāga, two kinds of tendencies are going on in this material world. First of all they want to enjoy, and when they are frustrated in enjoyment, then there is renouncement. Again when they are tired of renouncement, again enjoyment. Just like the clock pendulum, this side and that side—tock, tock, tock, tock. Similarly, we are oscillating: sometimes in the platform of enjoyment and sometimes on the platform of renouncement. Two things are there in this material world. The karmīs, they are trying to enjoy this world, whole day and night that expressway, always trucks and cars are going on—sonh, sonh, sonh, sonh. Bhoga, how to enjoy, first class. Another, the hippies. They don't want to do anything. Both sides are there in your country, bhoga and tyāga.

Lecture on SB 6.1.13-14 -- New York, July 27, 1971:

Veṇu-gulmam ivānalaḥ. Just like there is a jungle—so many unwanted creepers—so you set fire. Everything will be burned into ashes and the field will be cleared, cleansed. So it is said: deha-vāg-buddhijaṁ dhīrā dharmajñāḥ śraddhayānvitāḥ. Those who are dhīra... Dhīra and adhīra. Dhīra means sober and adhīra means extravagant. There are two classes of men, dhīra and adhīra. Here Śukadeva Gosvāmī's speaking of the dhīra. Who is dhīra? Dhīra means in spite of provocation, in spite of something present which agitates the mind, one remains, I mean to say, in his position, steady. He's called dhīra.

The dhīra example is given by Kālidāsa Paṇḍita, a great poet in India, Sanskrit poet, long, long ago. He has written one book: Kumāra-sambhava. Kumāra-sambhava. In our college we read that book in Sanskrit class. Kumāra-sambhava. So he has given one example of dhīra about Lord Śiva, Mahādeva. He was meditating and the demigods, they had a plan, that "The demons are fighting with us. We are being defeated. We want a commander in chief, who must be born out of the semina of Lord Śiva." But he was in meditation. So how to do it? So Pārvatī, she was sent. She was young girl. And she was worshiping the genital of Lord Śiva. So a young girl, touching the genital, and she's present, but still Lord Śiva was in meditation. So Kālidāsa—here is the example of dhīra. He's called dhīra. In spite of presence of a young girl touching the genital, he's not, I mean to say, disturbed. Just like Haridāsa Ṭhākura. You have heard the Haridāsa Ṭhākura. He was chanting Hare Kṛṣṇa mantra, and somebody wanted to cut down. He was young man. So young prostitute was sent at dead of night.

Lecture on SB 6.1.13-14 -- Honolulu, May 14, 1976:

With knowledge one has to respect. That is called tapasya. With knowledge. Otherwise, to become attracted, that is not unnatural. Caitanya Mahāprabhu used to say... He was sannyāsī. He said that "Even if I see a doll made of wood, a beautiful woman, My mind becomes agitated." So what to speak of us? So this is the example. Caitanya Mahāprabhu giving some... To be agitated in the mind, that is not unnatural, but if you practice, then you'll not be agitated anymore. If you practice by your knowledge, then you'll not be agitated. That is called dhīra. Dhīras tatra na muhyati (BG 2.13). You have to become dhīra.

Dhīra and adhīra, there are two classes of men. One is sober. Even there is cause of agitation, still he remains firm. He is called dhīra. And adhīra means as soon as there is cause of agitation, he became a victim. That is called adhīra. So we have to become dhīra. We have been adhīra in so many different forms of life because I am coming to this human form of life after evolution of 8,000,000 forms of body. Jalajā nava-lakṣāṇi sthāvarā lakṣa viṁśati. That is evolution. So after... Bahu sambhavānte. After many, many years I have got this opportunity. In other lower animal life I have enjoyed the senses in so many ways. So sense enjoyment is not very difficult. Even there... Viṣayaḥ khalu sarvataḥ syāt. The hogs and pigs, they have got facility for sense enjoyment. They do not care even who is who. Even she is mother or she is sister or she is daughter, they will enjoy sex. That is hog life. You have seen. There is no discrimination. And the monkeys, they are enjoying sex life. So everyone enjoys sense life. So "Why? I have got this valuable life, human form of life.

Lecture on SB 6.1.14 -- Bombay, November 10, 1970:

He is giving another example, nīhāram iva bhāskaraḥ. Fog, when there is big fog that you cannot see in front of you anyone, but as soon as there is sunlight the fog immediately disappears. Similarly, agham dhunvanti. Kecit kevalaya bhaktya vasudeva parayanaḥ (SB 6.1.15). Simply by becoming devotee of Kṛṣṇa, Vāsudeva, one can immediately vanquish all sinful reaction. Just like the sun causes disappearance of the fog without any extra effort. You take to Kṛṣṇa consciousness sincerely, seriously, then all the past reaction of your sinful activities will be vanquished. Now there are two kinds of vanquishing: one by setting fire on the dry plants, and the rising of the sun and fog, the fog disappearing. Again in the presence of sun there is no possibility of appearance of fog. That is not possible. But the dry plants burnt out, as soon as there is rainfall, it again comes out.

Lecture on SB 6.1.14 -- Bombay, November 10, 1970:

Therefore Śukadeva Gosvāmī comments, na tathā hy aghavān rājan pūyeta tapa-ādibhiḥ. Tapasya, austerity; brahmācārya, celibacy; controlling the mind; controlling the senses—they are also recommended, but they are not as strong means as devotional service. Na tathā hy aghavān rājan pūyeta tapa-ādhibhiḥ. That aghavān, those who are sinful persons, they cannot become so much purified by observing austerity, penances, celibacy, as one can become completely freed from sinful reaction by becoming devotee. Yathā kṛṣṇārpita-prāṇas tat-puruṣa-niṣevayā. One who has dedicated his life to Kṛṣṇa, kṛṣṇārpita prāṇa. Prāṇa means life, and arpita means dedicated unto Kṛṣṇa. Or kṛṣṇārpita, two things: one to dedicate his life to Kṛṣṇa, and at the same time tat-puruṣa-niṣevayā. Tat puruṣa means the spiritual master who is a bona fide devotee of Kṛṣṇa. By serving him, niṣevayā.... Guru-kṛṣṇa-kṛpā. We have to acquire two kinds of benedictions: one from Kṛṣṇa and one from the spiritual master. By serving the spiritual master we get the mercy of Kṛṣṇa. Yasya prasādād bhagavat-prasādo **. By serving the spiritual master we please Kṛṣṇa. We cannot please Kṛṣṇa directly. This is nonsense. It is not possible. Just like we cannot approach any big man without going through his secretary. Similarly, we cannot approach directly Kṛṣṇa without going through His bona fide representative. Tat-puruṣa-niṣevayā.

Lecture on SB 6.1.15 -- London, August 3, 1971:

And those who are in the modes of passion, they remain in the middle planetary systems. And jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ: and those who are associating very much abominable condition of life, they go adhaḥ, downward. So we can understand from the śāstras. Therefore people has to be taught to be situated in the modes of goodness. At least, he will be guaranteed to get a life in the higher planetary system, if not liberated. That is Vedic civilization.

The whole Vedic civilization is to elevate people. There are two kinds of systems in the Vedas: pravṛtti-mārga and nivṛtti-mārga. Because we are all here criminals. Criminal means we have come here within this material world with a purpose to enjoy to the fullest extent. Don't you see? Anywhere you go, people are struggling so hard because the idea is that "I shall be greater than him" or "I shall be very great." "I shall be minister," "I shall be president," "I shall be big merchant," "I shall be very big leader." "How I can be bigger?" When he fails everything, then he thinks, "Now I shall become God." This is going on. So up to the understanding to become God is materialism. All endeavors up to the point of becoming God is materialism. Therefore Kṛṣṇa says that "You cannot be happy by all these religious systems." Religious system, there are two kinds of religious systems. Some of them are pravṛtti-mārga, increasing the path of enjoyment, sense enjoyment. That dictates that "You come to the heavenly planet. You'll have ten thousands of years duration of life and very beautiful women to enjoy. Very nice garden, and drinking soma-rasa." So this is called pravṛtti-mārga. And nivṛtti-mārga means a little more advanced, when one understands that there is no actual happiness in this way, then he says, "This is all false." Brahma satyaṁ jagan mithyā: "The world is false. Now let me search out Brahman." Athāto brahma jijñāsā. But... That sort of brahma-jijñāsa is called nivṛtti-mārga, negativating this path of enjoyment. But śāstra says that simply by understanding that "This is false, and I'll have to become away from these false engagements," so without knowledge of Kṛṣṇa, such elevators, they become impersonalists and voidists, to make negative this material enjoyment.

Lecture on SB 6.1.27-34 -- Surat, December 17, 1970:

Prabhupāda: Incarnation. Avatāra means incarnation.

Devotee (1): So that means incarnation also?

Prabhupāda: Yes. Śaktyāveśāvatāra means incarnation with special power.

Revatīnandana: It's stated in the Bhāgavatam that there are two kinds of incarnations. One is a plenary portion, and the other is an empowered living entity. They're both incarnations.

Devotee (1): I thought that Lord Buddha was supposed to be incarnation of Viṣṇu.(?)

Prabhupāda: Not viṣṇu-tattva. They are not viṣṇu-tattva. There are jīva-tattva and viṣṇu-tattva. The jīvas are sometimes... Just like Lord Brahmā. He is also not viṣṇu-tattva. Lord Śiva is between viṣṇu-tattva and jīva-tattva. So powers, energies of the Lord exhibited in different categories... The viṣṇu-tattva is full of the energy of the Supreme Personality of Godhead. Others, they are not full. And Kṛṣṇa is the fullest, ṣoḍaśa-kalāḥ. Kṛṣṇas tu bhagavān svayam. Ete cāṁśa, aṁśa. Aṁśa means partially present in Kṛṣṇa. Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28).

Revatīnandana: In the picture in the revealed book, Nāradajī is asking questions of Lord Brahmā. I was thinking that Nārada has actually an all-spiritual body, and Brahmā has a material form, material body. And yet Nārada appears to Brahmājī to ask questions from him as spiritual master. How is that?

Prabhupāda: Brahmājī also enters the spiritual kingdom at the time of annihilation with his persons.

Revatīnandana: Does he undergo a change of body at that time?

Lecture on SB 6.1.31 -- Honolulu, May 30, 1976:

This is Kṛṣṇa consciousness. He's neither tyāgī or bhogī. Bhogī means takes the thing and utilizes for his own sense gratification. That is called bhogī, sense gratification: "Oh, I have got this bag. Very nice. It will help me in going to the restaurant for (indistinct)." That is bhogī. And tyāgī means "Oh, this is all material. Why shall I touch? Ahaṁ brahmāsmi. I'm Brahman. I am nothing."(laughter) He's better than the rascal who takes the money and uses his own purpose, karmī. Therefore Caitanya Mahāprabhu says, (Bengali). The jñānī, he does not touch anyone's property. That is very good. Then the karmī, because karmī takes other's property and utilizes it for his own purpose. But bhakta is neither karmī nor jñānī.

So there are two kinds of religious systems. The karmīs... Karma-kāṇḍa and jñāna-kāṇḍa. The Vedas, there are three kāṇḍas; therefore Vedas' name is trayi. Trayi means there are three different phases of activities—karma-kāṇḍa, jñāna-kāṇḍa and upāsana-kāṇḍa. That is the teaching of the Vedic literature. So when Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vrāja... (BG 18.66). Because there are two kinds of men in this world. One is karmī, and one is jñānī. Karmīs are trying to use all the money of the world and utilize it for sense gratification. They are karmīs, sarva-kāmo... They're described in the śāstra-sarva-kāmo. Akāmaḥ sarvo-kāma, mokṣa-kāma udāra-dhīḥ. So when Kṛṣṇa says that sarva-dharmān patityajya, sarva means "all." So generally, in the material world two things are going on. The karmīs are busy try to earn money for their sense gratification, and the jñānīs, they've given up the world as mithyā. Brahma satyaṁ jagan mithyā. "Brahman is truth, and this is all mithyā." So Kṛṣṇa said, "You give up all this business." Mām ekaṁ śaraṇaṁ vrāja: "You do everything for Me. That's all. Don't utilize the assets of the world for your sense gratification, neither you give it up as mithyā. Why mithyā? I've created." Why it should be mithyā? Mithyā means false.

Lecture on SB 6.1.32 -- Surat, December 16, 1970:

So what can be easier method than this? Any other method you take, you have to exercise, you have to tax your brain, press your nose, or so many other things. But here automatically you chant before ārātrika and you become spiritually enlightened. Even the child becomes. Therefore it is susukham, very happy to execute. Susukham kartum avyayam (BG 9.2). And whatever you do, little, that becomes a permanent asset, avyayam. It is never to be vanished. Even one percent of devotional service you execute, it will help you again to begin from that point.

So here is a description of the Vaikuṇṭha-puruṣā. Sarve padma-palāśākṣāḥ: "Your eyes are so beautiful, just like petals of the lotus flower." And pīta-kauśeya-vāsasaḥ. Saffron and yellow. These two kinds of colors of garments because... Those who are Māyāvādīs, impersonalists, they cannot understand that there is another spiritual world and there are spiritual planets, and their inhabitants, their bodily features are like this, their dress are like... Everything is there. But unfortunate persons, they cannot understand. They think everything is here. They are that kūpa-maṇḍūka, frog philosophy, that the frog in the well, he cannot understand beyond that well. Similarly, these materialistic persons, frog, they cannot understand that there is a Pacific Ocean, or spiritual world. They are satisfied with this well, three-cubic-feet well. That's all. And simply imagining, "God may be like this, may be like this, may be like this, and therefore I am God." So God is so easy that "Everyone is God. God is loitering in the street as daridra. God as Nārāyaṇa has become that poor, and I am so rich that I can provide Nārāyaṇa also." This is going on.

Lecture on SB 6.1.32 -- San Francisco, July 17, 1975:

That you will find Him hanging. By that kaustubha jewel, one can understand that "Here is Lord Viṣṇu, and here is ordinary living being." Just like the president has got his confidential plaque. If one challenges his credential, he can show, "Yes." The same principle.

So ruling is there. You can say foolishly that "There is no ruling. I can do whatever I like." That you can do. Just like Ajāmila was doing. But now the two classes of messengers have come. The Yamadūtas have come to take him away because externally he is the most sinful man. Therefore they are protesting, "How is that? It is already settled up. This man has committed so many sinful activities. So they are under our jurisdiction. Who are you, you are forbidding us?" But the Viṣṇudūtas have come there because although he was sinful, although he was most impious, although he was a prostitute-hunter and cheater and so many good qualities, still, he has chanted the holy name of Nārāyaṇa at the end of his life. Immediately Viṣṇudūtas... This is the facility. Whole life sinful, ante nārāyaṇa-smṛtiḥ (SB 2.1.6), but he has remembered Nārāyaṇa at the end of his life. Very painful life. At the time of death it is very, very painful. We have got experience. Therefore you do not wish to die, because it is very, very painful. Similarly, after death, immediately, by the discrimination of Yamarāja, he gets another body. Karmaṇā daiva-netreṇa (SB 3.31.1). Daiva-netreṇa, by the supervision of superior power, the Yamarāja takes away, and then he gives a body. First of all he is put into the hellish condition of life as he will get.

Lecture on SB 6.1.34-39 -- Surat, December 19, 1970:

Tasmād guruṁ prapadyeta (SB 11.3.21). The Vedic injunction says, tasmad gurum prapadyeta jijñāsuḥ śreya uttamam, śābde pare ca niṣnātam. One is advised... First of all, who will accept a guru? Guru is not a plaything, that "I must have a guru, and I will never care to obey his orders, but because it is a fashion to keep a guru, I shall keep a guru." That kind of guru is useless, and that kind of disciple is also useless. One must seek after a guru—when? When he is inquisitive to understand the transcendental knowledge. Jijñāsuḥ śreya uttamam. It is not a fashion. It should be very serious. One who is very much eager to understand transcendental knowledge, śreya uttamam... Jijñāsuḥ śreya. Śreyaḥ and preyaḥ. There are two kinds of paths. Preyaḥ means immediate satisfaction or sense gratification, and preyaḥ means spiritual happiness, er, śreyaḥ. Śreyaḥ means spiritual happiness. Just like children, they are interested with playing. That is preyaḥ. Whereas, the elderly persons, they are interested to give education.

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

When there are discrepancies in the matter of executing religious principles... So there is religion. Yadā yadā hi dharmasya glānir (BG 4.7). Glānir means discrepancies. When there is discrepancies of religious principles and abhyutthānam adharmasya, and the society is prominent in doing sinful activities, abhyutthānam... If you are not religious, then you must be irreligious. Two things are there. If there is no light, it is darkness. If it is not darkness, it is light. Similarly, two things cannot go. Either you are a demon or you are Kṛṣṇa conscious, godly. This is the conclusion. Dvau bhūta-sargau loke ('smin) daiva āsura eva ca (BG 16.6). There are two kinds of men in this world. Not only in this world, throughout the whole universe. Two kinds. No third. What is that? Daiva āsura eva ca. One is godly, another is demon. So what is the difference? Viṣṇu bhakto bhaved daiva. Those who are devotees of the Supreme Lord, they are called demigods, or godly. Āsuras tad-viparyayaḥ. And those who are opposite number, they are demons.

So we have got two tests. One test is sufficient. If one is not devotee, if one is not Kṛṣṇa conscious, he's a demon, has finished our conclusion. We simply ask whether you are Kṛṣṇa conscious, whether you know Kṛṣṇa. If he says, "No, I don't know..." I think our Śyāmasundara's daughter is... She used to preach. She used to go to any elderly person when she was four years old. "Do you know Kṛṣṇa?" she said. So he says, "No, I don't know." "Oh, the Supreme Personality of Godhead." This is preaching. Finish, preaching. A child can preach. A child can understand, "Do you know God?" "No." "You are a demon."

Lecture on SB 6.1.42 -- Los Angeles, July 23, 1975:

So we should wilfully try to become... He is seeing, but there are two kinds of seeing. When you act sinfully, that is also being seen by Kṛṣṇa, and when you are serving Him, that is also being seen by Kṛṣṇa. So we have to be seen by Him that we are actually acting for Him as His servant. Then we will be recognized. You cannot conceal Him. He is seeing. He can see everything. But when you act sinfully, then the māyā's curtain prohibits you not to see Kṛṣṇa. But when you actually surrender to Him, then you can see Kṛṣṇa is present. He is seeing everything. That is wanted. My Guru Mahārāja used to say that "Don't try to see Kṛṣṇa. Try to become being seen by Kṛṣṇa." That is wanted. You cannot see Kṛṣṇa so long... Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). So long we have got these material eyes, material senses, we cannot hear... Others may chant Hare Kṛṣṇa, he is enjoying, and others, they are thinking disturbing, the same chanting. So because one has got this material ear, he is thinking it is disturbing, and one who has got spiritual ear, then he is enjoying, "Oh, here is Hare Kṛṣṇa chant." This is the difference.

Lecture on SB 6.1.50 -- Detroit, August 3, 1975:

To understand Kṛṣṇa is not so easy thing. Manuṣyāṇāṁ sahasreṣu After many, many millions of persons, one tries to become siddha. Siddha means to understand what he is, jñāna. That is brahma-bhūtaḥ prasannātmā (BG 18.54). And yatatām api siddhānām... (BG 7.3). Just like there are two classes of transcendentalists: the Māyāvādī and the Vaiṣṇava. That is all over the world. So Māyāvādī, they are supposed to be siddhas. They are not siddha, but they are trying to become siddha, to understand the spiritual position. Neti neti: "I am not this; I am not this; I am not this." But they are not siddhas. Siddhas, when they will understand that vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19), when they will understand Kṛṣṇa, that "Kṛṣṇa is everything," sa mahātmā, that mahātmā, not this ordinary mahātmā, "Nārāyaṇa, namo nārāyaṇa..." He is ordinary. Sa mahātmā sudurlabhaḥ. Very rare mahātmā. Who is? Vāsudevaḥ sarvam iti sa mahātmā: (BG 7.19) "Vasudeva, Kṛṣṇa, is everything." That is siddha. Siddha. And again, yatatām api siddhānāṁ kaścid vetti māṁ tattvataḥ (BG 7.3).

Lecture on SB 6.1.55 -- London, August 13, 1975:

Kṛṣṇa, five thousand years ago He spoke Bhagavad-gītā. That Bhagavad-gītā is the same Bhagavad-gītā which He spoke five thousand years ago, and it is not different from Kṛṣṇa because Kṛṣṇa is absolute. Whatever, His words, His form, His name, His quality, everything, His temple, His activities, His books—everything Īśa.

So if we associate with all these things, śravaṇaṁ kīrtanaṁ viṣṇoḥ (SB 7.5.23), hearing and chanting about Viṣṇu, then this misconception of life, that "I am puruṣa," will vanquish. Then you become liberated. Īśa-saṅgād vilīyate. So take chance of this īśa-saṅga very vigorously. Tivreṇa bhakti-yogena. That is recommended. Anyone who is... There are two classes of men. One class of men, they are trying to enjoy this material world. Another class of men, they are rejecting—brahma satyaṁ jagan mithyā—Māyāvādī. They say, "We have no use for this material world." And the karmīs... Those who are rejecting, they are jñānis. And those who are karmīs, they want more material enjoyment, more money, more money, more assets. The two classes of men. But a devotee is neither this class or that class. A devotee is neither karmī nor jñāni. Therefore bhakti means jñāna-karmādy-anāvṛtam (CC Madhya 19.167). If one is involved in jñāna and karma he cannot become bhakta.

Bhakta means anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam (Brs. 1.1.11). The bhakta has nothing to do with this jñāna and karma. Jñāna means to understand. So you understand simply that "I am part and parcel of Kṛṣṇa, and Kṛṣṇa is the Supreme Personality of Godhead." Then your jñāna is full. Your knowledge is full. These two words, that "Kṛṣṇa is the Supreme Personality of Godhead, and I am Kṛṣṇa's part and parcel," if we realize these things only, then our jñāna, our knowledge, is perfect. And then, as soon as knowledge is perfect, then next is vairāgya. Jñāna-vairāgya-yuktayā (SB 1.2.12).

Lecture on SB 6.1.56-62 -- Surat, January 3, 1971, at Adubhai Patel's House:

Dāsyā. Dāsyā means prostitute. In India it is the old custom that a prostitute quarter is maintained for the lusty people. Those who are not satisfied with one wife, they should not pollute the society, but they should go to the prostitutes. So that means illicit sex, sex without the, I mean to say, intention for begetting a nice child, that is illicit sex. There are two kinds of illic... Avaidha-strī-saṅga. Avaidha. Avaidha means against the vidhi, against the regulation. Putra-piṇḍa. Putrārthe kriyate bhāryā. Bhāryā means wife. Wife is accepted simply for begetting sons. Therefore it is called dharma-patnī. Dharma-patnī. A son is required... Why one should accept a wife for begetting son? Putra-piṇḍa-prayojanam. According to Vedic dharma the piṇḍa-dāna, offering piṇḍa, oblations to the forefather, putra is pun-nāmno narakād yasmāt trāyate iti putraḥ. Well, everything is derivative, and it has got sound substance in each and every word of Sanskrit. Who is putra? There is a naraka, hell, hell, and if somebody by his sinful action is sent to that hell, the putra will deliver him. Pun-nāmno narakād yasmāt trāyate. That pun-nāmna, that pu... Pun-nāmno narakāt, the first word of that naraka, pu, and trāyate, tra, if combined together, it becomes putra. So putra has meaning. Putra is not a product of sexual intercourse. No. Putra means "who can deliver the forefather if by chance he is fallen in the hellish condition." Therefore putra-piṇḍa-prayojanam. What is putra-piṇḍa? Caitanya Mahāprabhu also showed us the example. He went to Gayā Pradesh to offer piṇḍa for his forefathers. This is necessary still. In Gayā there is Viṣṇu temple, and in the Viṣṇu temple the oblation is offered at the lotus feet of the... There are many practical cases that one's father or mother became ghost after death, and after offering oblations at the lotus feet of Viṣṇu at Gayā, he was delivered. There are many cases.

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

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. Evaṁ te bhagavad-dūtā yamadūtābhibhāṣitam.

So after finishing that speech, the bhagavad-dūta... So there are bhagavad-dūta also, assistants, servants of the Supreme Personality of Godhead. There are two kinds of servants: the māyā's servant and Kṛṣṇa's servant. Nobody is master. That is illusion. Everyone is servant. Every living entity is a servant. As enunciated by Caitanya Mahāprabhu, jīvera svarūpa haya nitya-kṛṣṇa-dāsa: (Cc. Madhya 20.108-109) "The real constitutional position of the living entity is eternal servant of Kṛṣṇa." When he does not render service to Kṛṣṇa, under false prestige... Just like somebody says, "The Vaiṣṇava religion is slave mentality." "Vaiṣṇava religion is slave mentality. They want to be servant." But the rascals do not that (think) "What you have gained by master mentality?" You are simply servant of your senses. But they criticize that Vaiṣṇava is a slave men. Everyone is slave. Somebody is slave of the senses, and somebody is slave of Kṛṣṇa. Nobody is master. That is illusion. Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. The slaves of the senses, they are following the dictation of the senses, and abominable activities they are doing. Just like Ajāmila. He was a brāhmaṇa. He was a slave of Nārāyaṇa, a slave of Kṛṣṇa, brāhmaṇa Vaiṣṇava. Brāhmaṇa means... A brāhmaṇa, qualified brāhmaṇa, means he is a Vaiṣṇava. Tad viṣṇoḥ paramaṁ padaṁ paśyanti sadā sūrayaḥ. Sura. Brāhmaṇas' another name is sura. So those who are suras, those who are demigods, they are Vaiṣṇava. They are always ready to render service to the Supreme Personality of Godhead. But by false prestige, when one tries to become master... Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. A master is supposed to be the supreme enjoyer of the establishment. But actually nobody is the enjoyer. Kṛṣṇa is the only enjoyer. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29).

Lecture on SB 7.5.1, Pandal Lecture -- Bombay, January 12, 1973:

So yoga-bhraṣṭaḥ sanjāyate. Let us begin our life in Kṛṣṇa consciousness in this life. It doesn't matter if we cannot finish, but whatever we can finish, that is our eternal asset. Svalpam apy asya dharmasya trāyate mahato bhayāt. Even if we slightly touch only Kṛṣṇa consciousness, then mahato bhayāt. Just like Ajamila, he was saved.

So these are the instruction of Vedic literature, especially in the Śrīmad-Bhāgavatam. Bhāgavatam. The Bhāgavatam, it is derived from the word bhagavat-śabda. Bhagavat-śabda means bhagavān, and bhāgavata means those who are in connection with Bhagavat, Bhagavān. So this Śrīmad-Bhāgavatam means it is in connection with the Supreme Lord and His devotee. A devotee is called bhāgavata, and the book about Bhagavān, that is also bhāgavata. There are two kinds of bhāgavatam. The living bhāgavatam is the devotee, and the representation Bhāgavatam is the Bhagavat-grantha. There is no difference. Absolute means there is no difference. Kṛṣṇa is Absolute; therefore either this grantha-bhāgavatam or the devotee bhāgavata or Kṛṣṇa, they are all one. That is Absolute conception. Advaya-jñāna. We should not distinguish a devotee from Bhagavān. We shall not distinguish Bhāgavatam from Bhagavān. When we read Bhagavad-gītā—practically every one of us reads—we should not think that Bhagavad-gītā is different from Kṛṣṇa. Bhagavad-gītā is as good as Kṛṣṇa. It is not ordinary book. Ordinary book is different from the author, but this Bhagavad-gītā is Bhagavān Himself.

Lecture on SB 7.5.30 -- Mauritius, October 2, 1975:

Prabhupāda: Now, it is clear. It is clear that your childhood body is dead, your boyhood body is dead, and you are still, have a body. This is incarnation.

Guest (2): He understand now.

Guest (3): What he wants to know is, when the soul leaves the body completely, what happens after that?

Prabhupāda: This soul is eternal. It is... The soul is covered by two kinds of body. One is subtle body. Just like you have got your mind; I have got my mind. Do you see your mind? Do I see your mind? (second guest translates into French) So the soul is carried by two kinds of body. One body is this gross, made of earth, water, air, sky, like that. And the other... They are like shirt and coat. This is the coating, and there is another body, shirt, which is made of mind, intelligence, and ego. So when this gross body is finished, the subtle body is there. So at the time of your death the mental condition will carry you to a similar body. (Puṣṭa-kṛṣṇa translates) (break) This mental body you do not see. Therefore you say that this man is dead. It is not dead. The gross body is changed, and the mental body carries him to another gross body. (second guest translates) Any other question? That's all right. (end)

Lecture on SB 7.6.1 -- Boston, May 8, 1968:

We should know what is God. We should know what we are, living entities. We should know what is this material nature. We should know what is time, and we should know what are our real activities. Why don't you come forward? The sunshine is troubling you. So come forward. Yes. Sit comfortably. So bhāgavata-dharma means it is scientific knowledge. It is not sentiment. Religion without philosophical understanding is sentiment. And philosophy without understanding of God is mental speculation. So we should not be both, neither sentimentalist nor dry mental speculator. There is a class of mental speculators, they're writing volumes of books but there is no substance. And there are some religious fanatics, but they do not know, do not understand what is religion. So these two classes of men are now very prominent at the present moment. But Śrīmad-Bhāgavata, or Bhagavad-gītā, if anyone is intelligent he'll know that it is combination of religious sentiment plus philosophy. To understand religion on the basis of philosophy and logic. Not blindly accepting. So this is called bhāgavata-dharma.

Lecture on SB 7.6.1 -- Boston, May 8, 1968:

"And Vivasvān, this gentleman, he spoke the truth about Bhagavad-gītā to Manu." We have already mentioned the name of Manu. Manu means the father of the mankind. Vivasvān manave prāha, that means the, from sun planet the message of Bhagavad-gītā was handed down to the chief man of this planet, the father of the mankind, Manu. Just like in your scripture also it is said Adam and Eve, similarly Manu. So vivasvān manave prāha manur ikṣvākave 'bravit. And Manu handed over this knowledge to his son whose name is Ikṣvāku. This Ikṣvāku, he's also a great king. He happens to be the original king in the family in which Lord Rāmacandra appeared. So it is called sūrya-vaṁśa, the descendant from the sun. There are two classes of kṣatriyas. The one is coming from the sun planet, another is coming down from the moon planet. So the history, Mahābhārata, says that the Indo-European stock, they also belong to this kṣatriya family. That is, that's a long history. Now this, this paramparā system This Vivasvān handed over the knowledge to Manu, Manu handed over this knowledge to his son, Ikṣvāku.

Lecture on SB 7.6.1 -- New York, April 9, 1969:

"And Vivasvān, this gentleman, he spoke the truth about Bhagavad-gītā to Manu." We have already mentioned the name of Manu. Manu means the father of the mankind. Vivasvān manave prāha, that means the, from sun planet the message of Bhagavad-gītā was handed down to the chief man of this planet, the father of the mankind, Manu. Just like in your scripture also it is said Adam and Eve, similarly Manu. So vivasvān manave prāha manur ikṣvākave 'bravit. And Manu handed over this knowledge to his son whose name is Ikṣvāku. This Ikṣvāku, he's also a great king. He happens to be the original king in the family in which Lord Rāmacandra appeared. So it is called sūrya-vaṁśa, the descendant from the sun. There are two classes of kṣatriyas. The one is coming from the sun planet, another is coming down from the moon planet. So the history, Mahābhārata, says that the Indo-European stock, they also belong to this kṣatriya family. That is, that's a long history. Now this, this paramparā system This Vivasvān handed over the knowledge to Manu, Manu handed over this knowledge to his son, Ikṣvāku.

Lecture on SB 7.6.1 -- New York, April 9, 1969:

So bhāgavata is the adjective form of the noun word Bhagavān. Bhaga, real form of the word is bhagavat. Bhagavat. Vat means possessing, and bhaga means opulences. One who possess all the opulences, He's called bhagavat. And from bhagavat this word has come, bhāgavata. So bhāgavata means pertaining to God and His devotees. That is called bhāgavata. Just like this book is called Bhāgavata because it deals only with the subject matter of the Supreme Personality of Godhead, nothing more. Bas. Therefore it is called Bhāgavata. And you'll find description in this book, the dealings between Bhagavān, the Supreme Personality of Godhead, and His devotees. So there are two kinds of bhāgavatam. The devotee bhāgavatam and the book Bhāgavatam. And Prahlāda Mahārāja advises that from the very child-hood if one is very intelligent then his duty is kaumāra ācaret prājño dharmān bhāgavatān iha (SB 7.6.1). One should engage himself in the execution of the duties, occupational duties, in relationship with devotees and the Supreme Personality of Godhead. Thank you very much. If there is any question? Any question? Hmm?

Lecture on SB 7.6.1 -- Hong Kong, April 18, 1972:

This is a verse spoken by Prahlāda Mahārāja. Prahlāda Mahārāja, when he was a five years old boy, like all these children. Kaumāra. Kaumāra age is called from five years to ten years. That is called kaumāra. So Prahlāda Mahārāja was born of an atheist father. The father was atheist number one, Hiraṇyakaśipu. He is described as rākṣasa, demon, like that. Daitya. Daitya means demon. There are two classes of men. One class is called daitya and the other class is called devata. Dvau bhūta-sargau loke daiva āsura eva ca (BG 16.6). There are two classes of men known as daiva and another asura. Viṣṇu bhaktaḥ bhaved daiva āsuras tad viparyayaḥ. Those who are devotees of the Lord, they are called daiva or devata, demigods. And those who are just the opposite number, they are called daitya or demon. So Hiraṇyakaśipu was atheist. Fortunately, he was so fortunate that he got a great Vaiṣṇava devotee son, Prahlāda Mahārāja. You have heard his name, Prahlāda Mahārāja. He is one of the mahājanas. There are twelve mahājanas in the śāstras. Mahājano yena gataḥ sa panthāḥ.

Lecture on SB 7.6.1 -- Madras, January 2, 1976:

Prasannātmā, "I have no responsibility. I have no more responsibility with this bodily platform," prasannātmā, he gets relieved of so many engagements on account of this body: "I am Indian. I am a Hindu. I am brāhmaṇa. I am chief of this family. I have to take care of the so many persons," and so on, so many responsibilities. And so he feels relieved: "No, I have no responsibility." Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). If he does not identify himself with this matter, then if the matter is lost or gained what he has got to do with it? Na śocati na kāṅkṣati. Because you have got material attachment, therefore something material lost we lament and something material we do not possess, we hanker. The two kinds of diseases. So brahma-bhūtaḥ means these things are the symptom: he is joyful, prasannātmā, na śocati na kāṅkṣati, and samaḥ sarveṣu bhūteṣu. Then he can see.

Vidyā-vinaya-sampanne brāhmaṇi gavi hastini, śuni caiva śva-pāke..., paṇḍita... (BG 5.18). He has become paṇḍita. Samaḥ sarveṣu bhūteṣu. When these conditions are fulfilled, mad-bhaktiṁ labhate parām (BG 18.54)—then he enters into devotional service. So devotional service is not a sentiment. It is most scientific, just to become freed from the contamination of this material world. That means one who is devotee, he is already mukta, he is liberated.

Lecture on SB 7.6.1 -- Madras, January 2, 1976:

So a Vaiṣṇava can understand what kind of part he is playing. So in this way there are different activities going on, and they have been taken as different types of dharma. But real dharma is bhāgavata-dharma. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is dharma. That is called bhāgavata-dharma, intimate relationship with the Lord, Bhagavān. Brahmeti bhagavān iti... Brahmeti paramātmā iti bhagavān iti. Tattva-vit. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam (SB 1.2.11). There is no difference between Brahman and Paramātmā and Bhagavān. But still, there is difference. This is called acintya-bheda-bhedābheda. There are two kinds of philosophers, bheda and abheda, oneness and different. So these bheda, abheda, combine together. That is Caitanya Mahāprabhu's philosophy, acintya bheda abheda, simultaneously one and different. So other gods, they are also gods. We are also god. You are also god because god means controller. Your Honor, Chief Justice, he is also controlling the whole high-court. I am controlling this institution, you are controlling your family or office or factory. So in that sense everyone is god, controller. But he is not Supreme God, that is not. Supreme God is Kṛṣṇa. We may be īśvara, god, but Supreme God is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). That is the verdict of Lord Brahmā.

Lecture on SB 7.6.1 Excerpt -- Toronto, June 17, 1976:

So that city was full of nondevotee class of men, asuras. There are two classes of men everywhere. Asura and sura. Devatā and asura. In Sanskrit language, those who are devotees, they are called devatā, demigod or godly persons. And those who are nondevotees, they are called demons or asura. These two classes of men are always there in this material world. Mostly they are demonic, atheist, and few of them are devatā. But there are two classes. In the śāstra it is said: dvau bhūta-sargau loke 'smin daiva āsura eva ca (BG 16.6). There are two classes of men-godly and atheist. Viṣṇu bhakta bhaved daiva āsuras tad viparyaya. Those who are devotees of the Supreme Personality of Godhead, all-pervading God, they are called devatā or demigod, and those who are nondevotee, viparyaya, just the opposite number... Viparyaya means the opposite number, nondevotee. They are called asuras.

Lecture on SB 7.6.3 -- Toronto, June 19, 1976:

Last night we discussed about, that a dog is running from this side to that side. So he's feeling some pleasure. Similarly, we also, so-called civilized man, we are also running on a car, this side and this side. So the same thing—the dog's race. But we are thinking, because we are running on a car, we are civilized. But the business is that dog's race. So Prahlāda Mahārāja's point is that we should try to understand the value of life. We should not waste our time by dog's race, either on four legs or on four wheels. That is the point. Therefore he says, sukham: the happiness is due to the senses. Sukham aindriyakam. Aindriyakam means, indriya, indriya means senses. Daityā. He's addressing his friends. They're all born of daitya family. Daitya family means they're simply after sense gratification. That is called daitya family. And human family, or devata family... There are two classes: daitya and devatā. Daitya means they do not know anything, just like animals, simply after sense gratification. They are called daityas. And devatā means they are fully aware of the existence of God, their relationship with God, duty with reference to God, they are called devatās. That is the difference between daityas... So Prahlāda Mahārāja, circumstantially, because he was to deliver the daityas, so he took his birth, by the will of the Supreme Lord, he took birth in a daitya family. Sometimes devotees come in a particular type of family to deliver the community or the society. So here the class friends were all daityas, born of daitya family. They are not born of very enlightened family. So therefore he's addressing, daityā. Sukham aindriyakaṁ daityā deha... (aside:) Sit properly.

Lecture on SB 7.6.3-4 -- San Francisco, March 8, 1967:

Prabhupāda: You don't know?

Guest (1): The Maharishi hasn't...

Prabhupāda: No, don't take the Maharishi. I mean to say, if somebody is engaged in meditation for two hours and other is engaged for twenty-four hours, then whose meditation value will be greater?

Guest (1): Then there are two types of meditation, there's a two-hour meditation...

Prabhupāda: First of all you answer this.

Guest (1): Pardon me? I missed it.

Prabhupāda: I am just telling that a person is engaged in meditation for two hours, and another person is engaged in meditation for twenty-four hours. Whose meditation is valuable?

Guest (1): The twenty-four hours.

Prabhupāda: Is it not?

Guest (1): Are you asking me to go out and chant all day long?

Prabhupāda: Huh?

Guest (1): Are we supposed to chant twenty-four hours?

Prabhupāda: Not only chanting. There are other engagements.

Lecture on SB 7.6.6-9 -- Montreal, June 23, 1968:

So he is analyzing the whole life, that puṁso varṣa-śataṁ hy āyuḥ (SB 7.6.6). Accepting that we have got one hundred years of life, but we have to waste half of it, fifty years, by sleeping at night. So immediately fifty years minus. Niṣphalaṁ yad asau rātryāṁ śete 'ndhaṁ prāpitas tamaḥ. When we sleep, we have no activity. We cannot make any advance, any department of knowledge. Sometimes we sleep more by intoxicating habit. So niṣphalaṁ yad asau rātryāṁ. The whole night is wasted because we cannot produce anything. There are two kinds of production: material production and spiritual production. Arthadam. Artha means factual profit. So there are two kinds of profit. Those who are materialists, they calculate profit by dollars, and those who are spiritualists, they calculate profit: "How much I have advanced today in spiritual or Kṛṣṇa consciousness?" Both of them are profits. So either make this profit or that profit, but don't waste your time. That is the proposal. But the best profit is, for human form of life, to advance in Kṛṣṇa consciousness. So he has analyzed that mugdhasya bālye kaiśore krīdato yāti vimśatiḥ (SB 7.6.7). So fifty years immediately minus from our life. Then, by playing in youthhood and childhood, another twenty years. Seventy years minus. Then jarayā grasta dehasya yāty akalpasya vimśatiḥ. Then, when old age comes, by disease, by invalidity, another twenty years minus. That means fifty plus twenty plus twenty. Out of hundred years, ninety years gone.

Lecture on SB 7.6.14 -- New Vrindaban, June 28, 1976:

So more we become implicated in this material world, the more we suffer from the threefold miseries, adhyātmika, adhibhautika, adhidaivika. But by the grace of māyā we forget them on account of our pleasing atmosphere in the family—kuṭumbha-rāmaḥ. Therefore it is said ramante yoginaḥ anante (CC Madhya 9.29). Those who are yogis... There are many different types of yogis. Of all of them, bhakta-yogis, ramante yoginaḥ anante. The difference between yogi and bhogī—there are two classes. Bhogī means those who are trying to enjoy this material world, they are called bhogī. And there is another word, rogī. Rogī means diseased. Neither yogi nor a bhogī. Yogi means transcendentalist, trying to go back to home, back to Godhead, they are called yogi. And those who are only interested with this material happiness, they are called bhogī. And those who are neither of them, they are called rogi. So those who are yogis, they are first class.

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

The Sankhya philosophy here, the description is Sankhya philosophy. Twenty-four elements, twenty-four elements. Eight gross and subtle elements, and then their production, the ten indriya, senses, working senses, and knowledge acquiring senses. Eight, ten, eighteen. Then the sense objects, five. Eighteen plus five, twenty-three. And then the ātmā, the soul. Twenty-four elements, the Sankhya philosophy, they are analyzed. The Sankhya philosophy. The European philosophers they like very much this Sankhya philosophy system because in the Sankhya philosophy these twenty-four elements have been very much lucidly explained. Sankhya philosophy. Dehas tu sarva-saṅghāto jagat. So there are two kinds of bodies, jagat and tasthuḥ-moving and not moving. But they're all combination of these twenty-four elements. atraiva mṛgyaḥ puruṣo neti netīty, now, one has to find out the ātmā from these twenty-four elements by eliminating, "Where is ātmā, where is ātmā, where is ātmā." But one can find out in that way provided he follows the rules and regulations, and the process. That is possible.

Lecture on SB 7.7.22-26 -- San Francisco, March 10, 1967:

So this analytical study is called sāṅkhya philosophy. Sāṅkhya philosophy, you have heard the name. They very nicely analyze these material elements, and this sāṅkhya philosophy of India is very much appreciated by European philosophers because they are more or less materialists. But the sāṅkhya philosophy, sāṅkhya kara (?), has become very popular in European circle. So vikārāḥ ṣoḍaśācāryaiḥ pumān ekaḥ samanvayāt. Now, within this, these sixteen interactional presentation and eight differentiated energies, it makes twenty-four. Within these twenty-four interactions of this material energy, I am sitting. I am soul, spirit soul. Dehas tu sarva-saṅghāto jagat tasthur iti dvidhā (SB 7.6.23). Now, these twenty-four, I mean to say, manifestation, is called this body. And that body are also two kinds. What are? That some bodies are moving, and some bodies are stationary. Just like trees, plants, they are also living entities. They are also living entities, and we, human beings, or animals... There are divisions. Several times we have discussed. There are 8,400,000 of species of life. Out of these, trees and plants they are two millions. And the aquatics, there are 900,000's. Similarly, the bacteria, worms and reptiles, they are sthāvarā lakṣa-viṁśati kṛmayo rudra-saṇkhayakāḥ, eleven..., 1,100,000's. There are analytical study in the Vedic knowledge. They are experimented, and if you like, can experiment yourself also. Just like the information is that there are 900,000's of aquatics. Now, if you have got power to study how many aquatics are there, you can corroborate. Or two millions of plants and trees and creepers—that also, you can corroborate. But we get from Vedic literature these informations. So these are the different manufactures, different presentation of this interaction of these twenty-four elements. Dehas tu sarva-saṅghāto jagat tasthur iti dvidhā. And this deha, this body, is divided into two classes of body: one class, moving, and one class, not moving, standing stationary.

Lecture on SB 7.7.46 -- San Francisco, March 22, 1967, (incomplete lecture):

Prahlāda Mahārāja is instructing his friends, all small children, about Kṛṣṇa consciousness. He is instructing so many things. We have been discussing this subject matter for the last few days. Now he's placing before them for submitting, for consideration. "My dear friends," deha-bhṛtām, those who have accepted this material body, asura... Asura means demons. He also belonged to the family, atheistic family. His father was great atheist, and all his friends... Because his father was king, so all his friends happened to be the citizens of that atheistic kingdom. So all of them are being addressed as asura. Asura means demons, godless. There are two kinds of people, asura and sura, or deva and asura. So who are asuras and who are devas? Devas means godly, and asura means nongodly, or atheistic. In the Vedic literature you'll find there are definition that there are two kinds of people. Dvau bhūta-sargau loke daiva āsura eva ca (BG 16.6). There are two kinds of people in this world: viṣṇu-bhakto bhaved daiva. And who are... Daiva means godly. Who are godly? Viṣṇu-bhaktaḥ, those who are devotee of the Supreme Personality of Godhead or those who are in Kṛṣṇa consciousness, they are called godly. And āsuras tad-viparyayaḥ. Tad-viparyayaḥ means just the opposite number. What is the opposite number? The atheists. At once they hear something of God, oh, they become fire: "What is this God? I am God." So he is asura.

Lecture on SB 7.9.7 -- Mayapur, February 27, 1977:

So this is the process. This process you cannot expect immediately, but if you practice general process, very easily done, as it is recommended in the Bhagavad-gītā, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru... (BG 18.65). You cannot get the position of Prahlāda Mahārāja immediately. That is not possible. The process is, first of all, sādhana-bhakti. This Prahlāda Mahārāja's position is different. He is mahā-bhāgavata. In many places we have seen already. He is nitya-siddha. There are two kinds of devotees, three: nitya-siddha, sādhana-siddha, kṛpa-siddha. These things are described in The Nectar of Devotion. Nitya-siddha means they are eternally associate of the Supreme Personality of Godhead. They are called nitya-siddha. And sādhana-siddha means one is fallen in this material world, but by practice of devotional service according to the rules and regulation, injunction of the śāstra, direction of guru, in this way, one can reach also the same position as the nitya-siddha. This is sādhana-siddha. And there is another. That is Kṛpa-siddha. Kṛpa-siddha means... Just like Nityānanda Prabhu. He wanted that these Jagāi-Mādhāi must be delivered. There was no sādhana. They never followed any rules and regulation. They were thieves and rogues, very fallen condition. But Nityānanda Prabhu wanted to show an example that "I shall deliver these two brothers. Never mind they are so fallen." That is called kṛpa-siddha. So we should always remember there are three categories: nitya-siddha, sādhana-siddha and kṛpa-siddha. But when they become siddha, perfect, by any process, they are on the same level. There is no distinction.

Lecture on SB 7.9.8 -- Montreal, July 1, 1968:

What is the symptom? How I can understand that one is self-realized? Prasannātmā. He's jolly. (laughter) The... So long we do not come to that platform of knowledge, we are full of anxieties. And as soon as we come to the platform of knowledge that "I am not this body," the immediate symptom is joyfulness, prasannātmā.

How that prasannātmā is manifested? Everything is there. Na śocati na kāṅkṣati. Śocati means lamentation, and kāṅkṣati means hankering. These two things will disappear. Śocati, if we lose something, then we lament, "Oh, I have lost so much money. I have lost my son. I have lost my service," and so many things. And kāṅkṣati, kāṅkṣati means, "I haven't got this; I want this; I haven't got this." These two kinds of diseases makes us always full of anxieties. Why you are anxious? For these two things, Śocati and kāṅkṣati. Lamentation for the loss and hankering after which we do not possess. Prahlāda Mahārāja says that if somebody wants to get free from this anxiety... And this anxiety is due to asad-grahāt. Asad-grahāt means for accepting this temporary body. Asat. Asat means temporary, that will not exist. So Prahlāda Mahārāja suggests the remedy that if anyone wants to get free from anxieties... Because the anxiety is sure and certain for everyone who has got this material body. But if he wants to get free from it, then hitvātma-ghāṭam gṛham andha-kūpaṁ, the so-called atmosphere of material happiness, he should give up, and vanaṁ gato yad dharim āśrayeta (SB 7.5.5), and go to the forest and accept the lotus feet of Hari, or the Supreme Personality of Godhead. The same instruction is everywhere. In the Bhagavad-gītā also the same instruction is there: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). The one word is that unless and until we take shelter of the lotus feet of the Supreme Personality of Godhead, there is no, I mean to say, possibility of our getting free from the anxiety of material existence.

Lecture on SB 7.9.10 -- Montreal, July 9, 1968:

Simply you have to find out whether that man is qualified. These qualifications are stated in Bhagavad-gītā also: satyam śaucam sam dama titikṣā ārjavam, jñānam vijñānam āstikyaṁ brahma-karma svabhāva-jaṁ (BG 18.42). If a person is a brāhmaṇa, then his natural qualification will be like this. What is that? Satyam: he is truthful. In any circumstances he will be truthful. Even to an enemy he will disclose the secret, "This is the fact." That is truthfulness, not that I am very truthful, but when my interest is jeopardized, I tell lie. That is not truthfulness. Truthfulness means at any circumstances one will speak the plain truth. That is truthfulness. Satya sama. Satya śaucam. Śaucam, cleanliness. There are two kinds of cleanliness: external and internal. External cleanliness by taking bath with soap and other cleansing material... Of course, in India, the brāhmaṇas, they take... They cleanse themselves externally at least three times a day: in the morning, early in the morning; at noon before taking lunch; and in the evening before going to the temple. Tri-sandhyā. There are so many rules and regulations for becoming cleansed. This is external cleanliness. And there is internal cleanliness. The internal cleanliness is this chanting Hare Kṛṣṇa, ceto-darpaṇa-mārjanaṁ (CC Antya 20.12), cleansing the heart.

Lecture on SB 7.9.10 -- Montreal, July 10, 1968:

So let me serve the father." This is higher type of faith. "Why shall I ask, bother my father? If he is father, then he has already made arrangement for my eating." That is natural. Does it mean that every day the child asks father, mother, "Mother, father, give me my bread." Oh, the father is already preparing bread for you. He'll call you. But he is lacking the faith. He is asking. Another is not asking. He is confident that "Father will give me bread. Now let me serve my father." This is higher type of faith.

So the faith, there are different standards of faith. One faith is trying to exact, and one faith is trying to give everything. So these two types of faith. So which one is better? Anyone can judge. Just like Arjuna, in the beginning he had faith in Kṛṣṇa. He said, "Kṛṣṇa, please give me instruction. I am not talking any more as friend. I accept You as my spiritual master." So he had faith, good faith. Otherwise how he accepted Kṛṣṇa as spiritual master? But that faith in the beginning, and at the last faith, after learning Bhagavad-gītā, he said, "Kṛṣṇa, by Your grace I have got my memory." That means, "In the beginning I was thinking that I should give more importance to my grandfather, my teacher and my family, but I have learned that my only duty is to serve You. Therefore whatever You say, I'll do." This is another faith. The same man, the same Kṛṣṇa—in the beginning, one faith, and at the end, another faith. So beginning faith is that God, understanding God. But unfortunately, at the present moment they don't believe in God, so there is no question of faith. They have lost all faith. This is the condition of the present society. What to speak of this faith or that faith, they have no faith. They have lost all faith, just like animal. Animal has no faith in God. That is the distinction between human being and animal. The animal has no faith, but in human society there is a kind of faith, either it is Christian faith or Hindu faith or Buddhist faith or Muhammadan faith. But when we give up this faith, then our position is just like animal.

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

Because Kṛṣṇa says in the Bhagavad-gītā, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām (BG 4.8). Actually He incarnates to protect these, I mean to say, faithful persons who are devoted to Kṛṣṇa. That is His main business. And vinā... And the sideways side, I mean to say, killing all these demonic per... Just like Hiraṇyakaśipu, he's demon, and Prahlāda is devotee. Lord Nṛsiṁha's appeared for two business: for killing Hiraṇyakaśipu and giving protection to Prahlāda. So Prahlāda Mahārāja says that "Actually Your appearance, Your incarnation, is meant for these devotees, these demigods." Demigod means devotee. There are two classes of men in the world. One class is demigod. Who are demigod? Those who are Vaiṣṇavas, they are demigods. Demigod does not mean that something extraordinary. Anyone who is Vaiṣṇava, devotee of the Supreme Lord, he is demigod. That is the statement of Vedic literature. Viṣṇu-bhakto bhaved daivaḥ. Daiva. Daiva means devatā or demigod. Asuras tad-viparyayaḥ. And those who are atheistic demons, they are just the opposite. They are never devotee. So there are two classes of men in this world. Sometimes the number, or the proportion, may be greater, this side or that... But in this material world there is never... The proportion of the demigods, or Vaiṣṇavas, is never greater. They are very few always. You cannot expect that the whole world, whole population of the world, will become Vaiṣṇava. That is not possible. Mostly they are demons, atheistic. So Prahlāda Mahārāja first of all appeals to the Lord that "My dear Lord, Nṛsiṁha-deva, Your appearance is for their protection. Now You have killed the demon, my father. Now Your business is finished. Now You become pacified, satisfied, because You have no other, no other cause for being angry."

Lecture on SB 7.9.12-13 -- Montreal, August 20, 1968:

So he is praying, "My dear Lord, here the demigods are present." The demigods means Brahmā, Lord Śiva, and others, Indra. "They all have come here because You have appeared. So they are not troublesome like my father. They are not troublesome. Because my father was a demon, so he was against always, always against God. But these demigods, they are not like my father. So You pacify Yourself. Now my father is killed. That business is finished. Now, these people, they will never create any trouble, so You become pacified." That is the difference between demons and demigods. There are two classes of living creatures always. Either in this planet or any planet within this universe, there are two classes of living creatures. One is called the demon, and the other is called the demigod. What is the difference? The demigods are godly. They accept the existence of God, they obey the orders of God, they act in God consciousness or Kṛṣṇa consciousness, whereas the demons, they don't believe in God, they defy God's regulations, and they want to become imitation God. So Hiraṇyakaśipu was that type of demons, whereas the Brahmā and others, they were not that. So Prahlāda Mahārāja is saying that He īśa. Amy udvijanto bibhrataḥ sarve brahmādayaḥ sattva-mūrtayaḥ: "Now, because You have appeared in so fierceful appearance, these persons, these demigods, they have become afraid. So they are Your devotees. So for their pacification, please, You also become pacified."

Lecture on SB 7.9.13 -- Montreal, August 21, 1968:

Because Brahmā could not pacify the Lord. Brahmā requested Prahlāda, "My dear boy, the Lord has appeared to mitigate your trouble; so you try to pacify Him. We have failed." But just see. This is the behavior of Vaiṣṇava. He is the prominent personality in that assembly. Still, he says that "All these demigods, they are not like us, disturbing. I am born of atheistic father. Our family, our community, our society"—vayam, vayam means "we"—"Our society, country, family, they're all disturbing." Prahlāda Mahārāja says, "We are all disturbing because we are atheistic." In other words, the more the population is atheistic, the more disturbance in the society. So he says that these demigods... As I explained the other day, there are two classes of men everywhere: one godly and the other atheist. The atheistic are always disturbing, and godly persons, they're peaceful. They're not disturbing. Whenever we'll find disturbance, you must know there is atheistic population. And peaceful country or a godly persons, they are never disturbing. So Prahlāda Mahārāja takes the side of the atheistic population because he was born of atheistic father, and he recommends that "These brahmādayo, these demigods headed by Brahmā," he īśa, "my dear Lord," vayam iva, "just like us," na ca udvijantaḥ, "they are not disturbing. They are very peaceful."

Lecture on SB 7.9.13-14 -- Montreal, August 22, 1968:

So once I saw in our Māyāpur, Lord Caitanya's birthplace, so a snake was going, a black snake with... In Bengal there are many snakes. So my Guru Mahārāja was on the upstair and everyone asked the permission whether this should be killed. He said immediately, "Yes. He should be killed." So at that time I thought that "How Guru Mahārāja ordered for killing the snake?" Then, after so many years, when I began to read Bhāgavatam and came to this passage, Prahlāda Mahārāja assertion, modeta sādhur api vṛścika sarpa-hatyā, then I thought that "My Guru Mahārāja did right thing." Here also, modeta. Even a sādhu. Then why a sādhu is pleased when a sarpa, a scorpion, or snake is killed? The reason is that these two kinds of creatures, they bite innocent persons without any fault. Without any fault. Or for little fault. The venomous snake. Immediately. By nature they are so angry and so envious that they feel pleasure if somebody is bitten and immediately die. That is their nature. Therefore killing a snake and scorpion means to save it from so many sinful activities. Because it is nature. It will kill so many persons, so many animals, because its nature is innocent person, bite innocent person, kill him. So if there is seen by killing another, it will continue. Better to kill it to stop its sinful activities. That is the reason here it is said, modeta sādhur api.

So the asuras, the atheists, are just like vṛścika and sarpa, scorpion. Without any reason they occupy somebody's country, somebody's place, and kill somebody. This is going on. In the Manu-saṁhitā it is stated that when a king hangs some murderer it is a great favor to him. It is a great favor to him. In every country, in every civilization, the punishment is "Life for life." If you have killed somebody, then you shall be killed. And it is supported in Manu-saṁhitā that when the king orders that a murderer should be killed, that is a favor to him. Because if he is not killed, then the sinful activities, reaction, will continue, and the next birth he'll suffer. But if he's killed in this life, then all his sinful activities finished.

Lecture on SB 7.9.14 -- Mayapur, February 21, 1976:

So long, long ago, sometimes in the year 1933 in this Caitanya Math, there was a big snake came out in my front. I was taking bath. So everyone was looking what to do. So Guru Mahārāja was on the upstair. He immediately ordered, "Kill him." So it was killed. So at that time, 1933, I was newcomer. So I thought, "How that? Guru Mahārāja ordered this snake to be killed?" I was little surprised. But later on, when I saw this verse, I was very glad. Modeta sādhur api vṛścika-sarpa-hatyā (SB 7.9.14). It remained a doubt, "How Guru Mahārāja ordered a snake to be killed?" But when I read this verse I was very much pleased, that these creatures, or creatures like the snake, they should not be shown any mercy. No. And Cāṇakya Paṇḍita said there are two kinds of cruel creatures. One kind is a sarpaḥ krūraḥ. The snake is very cruel. Sarpaḥ krūraḥ, khalaḥ krūraḥ. And khala, a person who has awakened the quality like snake... Then there is no fault. Why a snake is called so cruel? Because unnecessarily they bite. If somebody commits some offense unto you, if you bite me, that is reasonable. But I have no fault, but you are biting me. The vṛścika, scorpion, and snake, they do that, without any offense. A man is passing, an animal is passing—unnecessarily it bites, without offense. A man is sleeping—it bites. Therefore they are very dangerous. Similarly, there are men also like the snake—without any fault, they bite, without any fault. If I do something faulty, you can punish me, bite. But without any fault, if you bite me... So therefore Cāṇakya Paṇḍita says, sarpaḥ krūraḥ-khalaḥ krūraḥ sarpāt krūrataraḥ khalaḥ. Such person is called khala, envious, jealous.

Lecture on SB 7.9.39 -- Mayapur, March 17, 1976:

So Prahlāda Mahārāja in another place has said also the same thing. When his father asked him, "What is the best thing you have learned, my dear boy, from your school?" so he immediately addressed his father as asura-varya. Why? Now, because this thing, free of anxiety, is not understandable by the asuras. They want anxiety. They'll create such situation. They'll put themselves in anxiety and try to come out of it. That is their heroic activities. This is the difference between the asura and the sura, devatā. The devatās, or the devotees... There are two different types of men. One is asura, and the other is devotee, just like Prahlāda Mahārāja and his father Hiranyakasipu. These two types of men are there in this world. And the difference we can see, that Prahlāda Mahārāja is simply satisfied with Kṛṣṇa. Prahlāda Mahārāja says,

naivodvije para duratyaya-vaitaraṇyās tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ

(SB 7.9.43).

Prahlāda Mahārāja, when he saw Nṛsiṁha-deva, very fierceful... Even mother Lakṣmī, the goddess of fortune, who is constant companion of the Lord, she also became afraid, and what to speak of other demigods like Brahma, Lord Śiva and Indra and so many others? All of them became afraid. Nobody could approach Him. He was so angry. But Prahlāda Mahārāja said that "I am not afraid." He said, "I am not afraid."

Lecture on SB 7.9.39 -- Mayapur, March 17, 1976:

So this durlikalugdu is so dangerous, one who has eaten it, he's also lamenting, and one who has not eaten it, he's also lamenting." (laughter) Durlika lugdu ya khāyā abhipastāyā ya na khāyā abhipastāyā. So this man and woman connection is durlikalugdu. One who has married, he's also lamenting, and who is not married, he's also lamenting. So this is the thing. The śāstra also says... Not only... Any experienced man will say like that, that "Both ways, it is simply lamentation."

Therefore Prahlāda Mahārāja says that tṛpyanti neha kṛpaṇā bahu-duḥkha-bhājaḥ (SB 7.9.45). Tṛpyanti neha kṛpaṇā. There are two classes of men, kṛpaṇa and brāhmaṇa. The opposite word of brāhmaṇa is kṛpaṇa. Brahma jānāti iti brāhmaṇaḥ. This life, human life, is meant for understanding Brahman, the Absolute Truth. So a person who has understood what is Brahman—ahaṁ brahmāsmi—so he is called brāhmaṇa. Anyone who understands Brahman, he is brāhmaṇa. Brahma jānāti iti brāhmaṇaḥ. And one who does not understand, he's kṛpaṇa. In the Upaniṣad also it is said, etad viditvā yaḥ prayāti sa brāhmaṇaḥ, etad aviditvā yaḥ prayāti sa kṛpaṇaḥ. This human life is meant for understanding Brahman—athāto brahma jijñāsā, Vedānta—simply meant for understanding Brahman, such a nice life, human life, not cats' and dogs' life. In everywhere the same thing is repeatedly said. Ṛṣabhadeva says, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhati viḍ-bhujāṁ ye: (SB 5.5.1) "This human life is not meant for acting like the pigs." Kaṣṭān kāmān arhati. So it is meant for becoming a brāhmaṇa. And one who does not become a brāhmaṇa—become a pig—he's kṛpaṇa, kṛpaṇa. Kṛpaṇa means he got the chance of becoming a brāhmaṇa, but he remained a cat and dog and pig. That's all. Kṛpaṇa. And if I give you, say, ten thousand rupees, that "You take this, do some business and be happy," but you could not do anything, simply kept the money and see it or spoil it, then you are kṛpaṇa. You could not use it. And there are others who can increase.

Lecture on SB 7.9.54 -- Vrndavana, April 9, 1976:

So śāstra also says, tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). The śreyas-kāmāḥ. If you are actually serious about the ultimate goal of life, then you approach a guru. Tasmād guruṁ prapadyeta jijñāsuḥ. If you are actually inquisitive to understand what is sreyas, that is śreyas-kāmāḥ. kāmāḥ means desiring, and śreyas means ultimate good. Not preyas-kāmāḥ. If you want to enjoy these material facilities, then you can go to such kind of men, such kind of men, and... If you want to learn drinking, so go to a club where drinking is very encouraged. Preyas-kāmāḥ. If you want to enjoy sex, go to the club where prostitutes are available. That is preyas-kāmāḥ. But if you want to reach the goal of life, then go to Kṛṣṇa conscious movement. There are two kinds of men, sreyas-kāmāḥ, preyas-kāmāḥ, so two things are there. So this Kṛṣṇa consciousness movement is for the śreyas-kāmāḥ. And who becomes śreyas-kāmāḥ? Mahā-bhāga, with great fortune. Not ordinary person. Unfortunate or misfortunate, they cannot understand Kṛṣṇa consciousness. Mahā-bhāga. Very, very great fortunate person.

Lecture on SB 7.12.1 -- Bombay, April 12, 1976:

So we cannot avoid in our Kṛṣṇa consciousness movement. That was the problem from the very beginning. In India there is restriction between men and women, free intermingling, but in your country there is no such restriction. Therefore I got my disciples married. They criticize me that I have become a marriage-maker. Anyway, I wanted at least to regulate. That is required. Dharmāviruddhaḥ kāmo 'smi. Kṛṣṇa also says. Now, a married man also can be brahmacārī. If a married man stick to one wife, and before sex, if he takes permission from his spiritual master, then he is brahmacārī. Not whimsically. When the spiritual master orders him that "Now you can beget a child," then he is brahmacārī. Śrīla Vira-Rāghava Ācārya, he has described in his comment that there are two kinds of brahmacārī. One brahmacārī is naiṣṭhikī-brahmacārī; he doesn't marry. And another brahmacārī is... Although he marries, he is fully under control of the spiritual master, even for sex. He is also brahmacārī.

So why so much restriction on the sex life? The people do not understand throughout the whole world. They are captivated by sex life, especially in the Western countries. Puṁsāṁ-striyaṁ-mithunī-bhavam etat. Material existence means a desire of sex life, both man and woman. Puṁsāṁ-striyaṁ-mithunī-bhavam etat. Not only in human society, in animal society, in bird society, everywhere, that is material life. Tayor mitho hṛdaya-granthim āhuḥ. And when they are united for this purpose, a man and woman, they... We are already attached to the material activities.

Lecture on SB 12.2.1 -- San Francisco, March 18, 1968:

According to Vedic civilization, one has to take bath thrice daily. Actually, in India they take. In our country I was also taking twice bath till I was attacked last year. So I thought that in this country, twice taking bath is not possible, so I am taking once now. But India, there are many gentlemen, high class gentlemen, they take bath thrice. Morning, and before lunch, and in the evening. Especially the brāhmaṇas. So cleanliness is next to godliness. To take bath, to evacuate daily, to wash the teeth, wash clothings, this cleanliness process. But as the days of this Kali-yuga will make progress, this system of hygienic cleanliness, cleanliness both inside and outside Outside by taking bath, inside by becoming Kṛṣṇa conscious—two kinds of cleanliness. Simply if we take bath with soap outside, and inside all rubbish things, that is not cleanliness. Cleanliness means bahyābhyantaraḥ. Bahya means outside, without. Abhyantara means inside. Unless we are clean, unless we are pure, how we can make advance to approach the Supreme? The Supreme is described as the purest. In the Bhagavad-gītā Arjuna said, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān: (BG 10.12) "My dear Kṛṣṇa, You are the Supreme Lord, Brahman." And pavitraṁ paramam: "You are supreme pure." There is no impurity. Impurity means material contamination, and purity means spiritual life. So this cleanliness inside and outside, that will also decrease. Just know.

First decreasing-religiosity. People will become irreligious, and they will forget what is telling truth.

Lecture on SB 12.2.1 -- San Francisco, March 18, 1968:

Liṅgam evāśrama-khyātāv anyonyāpatti-kāraṇam. Liṅgam. Liṅgam means symptom. According to Vedic literature, there are different dress. A girl unmarried, her dress is different. A girl married, her dress is different. A girl widow, her dress is different. A girl prostitute, her dress is different. A men sannyāsī, his dress is different. A brahmacārī, his dress is different. So by the dress one can understand that who is who. That is the system. So that dress is offered by the spiritual master after qualified. Just like if a girl is married, then his (her) dress is offered during the marriage ceremony. One of the symptoms of married girl is some red powder between the two divisions of the hair. So one can understand that "This girl is not..." So similarly, there are different dresses according to qualification, according to the situation. But in the Kali-yuga, that, anyone can take any dress without any regulation, without any formality. Simply by dress. Suppose... Just like sannyāsī. Because a sannyāsī has to dress himself in these saffron-color garments, so sannyāsī has the privilege, if he goes to a householder's house, he is very respectfully received, and if he wants something, the householder gives him. That is the system. Now, if somebody sees that "It is a very cheap process of earning money, so let me dress in this saffron color and beg from door to door. What is the use of laboring so hard...?" So that will go on. Misuse of dress. Misuse of dress. Liṅgam eva āśrama-khyātāu. Āśrama, a gṛhastha. Āśrama means... There are four āśramas: brahmacārī, gṛhastha, vānaprastha, and sannyāsī. They have got different dresses. But they have got different duties also. But in the Kali-yuga, simply by dress one should be known that either he is a sannyāsī or a brahmacārī or gṛhastha.

Page Title:Two kinds and types of... (Lectures, SB cantos 3 - 12)
Compiler:Visnu Murti, RupaManjari
Created:17 of Nov, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=94, Con=0, Let=0
No. of Quotes:94