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Two things (SB lectures - cantos 1-3)

Expressions researched:
"two thing" |"two things"

Lectures

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.2 -- London, August 16, 1971:

But by reading Śrīmad-Bhāgavatam, by discourses in Śrīmad-Bhāgavatam, īśvara sadyaḥ, immediately, hṛdy avarudhyate. But in whose heart He becomes locked up? Kṛtibhiḥ. Kṛtibhiḥ means those who are pious. Those who are sinful, they cannot. Kṛtibhiḥ śuśrūṣubhiḥ. Two things: he must be pious. That pious, piety, as soon as he surrenders... Just like Kṛṣṇa says... Piety, it is not that "Then I have to become pious first of all; then I shall understand Śrīmad-Bhāgavatam. So it will take long time." No. If will take tat-kṣaṇāt, in a second. In a second. How? Simply by surrender. As soon as you surrender, immediately you become pious.

Lecture on SB 1.1.2 -- London, August 18, 1971:

Revatī-nandana: And Kṛṣṇa knows that; therefore we make advancement. He is sitting in our heart. He knows what we're doing. So He sees, "He's serving My pure devotee," immediately there is advancement.

Prabhupāda: Yes. Spiritual master..., Kṛṣṇa is not limited. It is not material. You can associate with Kṛṣṇa and the spiritual master in any circumstance, provided you want two things. Just like we can associate with Kṛṣṇa immediately if we take Bhagavad-gītā as it is. He is not different from Bhagavad-gītā. Nāma-rūpe kali-kāle kṛṣṇa-avatāra. Kṛṣṇa is incarnated in His name in this age. You associate with Kṛṣṇa's name, immediately associate with Kṛṣṇa.

Dhanañjaya: And his devotees.

Prabhupāda: Yes.

Lecture on SB 1.1.5-6 -- London, August 23, 1971:

So Sūta Gosvāmī was offered the seat of vyāsāsana because he was aware of these things, itihāsa, history, Purāṇa, still older history, dharma-śāstra, the scriptures, everything. Therefore he's first of all addressing that "You have read... Not only you have read, but you have described." Description means... You read something. Unless you fully assimilate, understand, you cannot describe it. So two things... Simply reading will not help us. When we shall be able to preach the reading matter, doesn't matter whether in the same language or in my own language... It doesn't matter. That is wanted. Ākhyātāny adhītāni. Adhītāni means "You have read." And "You have explained."

Lecture on SB 1.1.9 -- Auckland, February 20, 1973:

Rajas-tamo, the quality of passion and ignorance, mean the symptoms of these qualities is kāma and lobha, lust and greediness. So long there is lust and greediness... Lust for sex, lust for opposite sex, this is called lust. And greediness—to eat more, more than you can digest. When these two things are there, lust and greediness, that means you are now being conducted by the ignorance and passion.

Lecture on SB 1.2.5 -- Visakhapatnam, February 20, 1972, At Ladies Club:

So Kṛṣṇa has got two businesses. One, to give protection to the devotee, and the other is to kill the demon. Just like Kṛṣṇa appeared as keśava dhṛta narahari-rūpa, Nṛsiṁhadeva, and Narahari, Nṛsiṁhadeva, one side He was blessing Prahlāda Mahārāja, the devotee, and the other side He was killing his atheist father, Hiraṇyakaśipu. You have seen the picture. So Kṛṣṇa, when He has got the fighting spirit... Because Kṛṣṇa is the source of everything, janmādy asya yataḥ (SB 1.1.1). Here in this world also, you find two things: friendship and hostility. Just like modern political atmosphere, sometimes there is conference of friendships, and sometimes there is fight with lethal weapons. So this duality is visible in this material world, but in the spiritual world there is no duality.

Lecture on SB 1.2.5 -- Melbourne, April 3, 1972, Lecture at Christian Monastery:

So this verse I am just now quoting is the verse given by Sūta Gosvāmī, the president of the meeting. In that meeting many learned scholars, brāhmaṇas, they assembled to discuss about Kṛṣṇa. The question was that "After departure of Kṛṣṇa from this planet, dharma and jñāna"—dharma means religious principles, and jñāna means knowledge—"these two things, who has taken care of them?" Dharma-jñānādibhiḥ saha. Actually, human society should be concerned with two things: dharma and jñāna. Dharma means the characteristic. The meaning of dharma translated in English is not adequate. Dharma means which cannot be given up. The so-called dharma, or religion... Suppose I am Hindu and somebody is Christian. This is called faith. The dictionary meaning is: "Religion is faith." So faith can be changed. "I believe in Christian religion." So it can be changed next day—I accept Hindu religion or Muslim religion. But actually, dharma cannot be changed. The example is given: just like water. The characteristic of water is liquidity. So you cannot change this quality of water, liquidity. Similarly, stone is solid. You cannot change the quality of solid. This unchangeable quality is called dharma. That is really Sanskrit significance. Now, you can argue that water sometimes becomes solid, ice. That is conditional. Under certain conditions, the water becomes solid, but immediately it begins to become liquid. It melts. The tendency is to melt, not to keep solidity. So this consistency of keeping water in liquid form is called dharma.

So as everything has got some particular characteristic, similarly we living entities, we must have some particular characteristic. And what is that? That is dharma and jñāna, to understand. Jñāna means knowledge: "What I am? Am I this body, or I am something else?" But if we study, if we meditate on this body... You study every part of your body. Take for example this finger. If you think, "Am I this finger?" the answer will be "No, it is my finger." Similarly, you study any part of your body. You will find that the part of body belongs to you. You'll say, "It is my leg, my hand, my hair, my nose." So many things, "my." Then where is the "I"? That is called jñāna. That is knowledge.

Lecture on SB 1.2.6 -- New Vrindaban, September 5, 1972:

Go means indriya or senses. Materialistic persons, they cannot control their senses. They are servant of the senses, godāsa. Go means indriya, and dāsa means servant. So when you come to the position of controlling the senses, then you'll be gosvāmī. That is gosvāmī. Gosvāmī means controlling the senses, who has completely controlled the senses. Svāmī or gosvāmī. Svāmī also means that and gosvāmī also means the same thing. Generally adānta-gobhir viśatāṁ tamiśram. Uncontrolled senses, they are going. It is not that Kṛṣṇa is sending them. He is making his own path clear, either back to home, back to Godhead, or glide down to the darkest region of hell. Two things are there, and that opportunity is in the human form of life. You can select.

Lecture on SB 1.2.7 -- New Vrindaban, September 5, 1972:

Bhāga, bhāga means fortune. One who is opulent with six kinds of fortunes. We can understand it very well. Just like in our, in this material world, if one man is very rich, he's attractive. Everybody speaks about him. Even he is a nonsense number one, if he has got money, everyone will speak about him. At least in this age it is going on. Nobody considers of anything but if somehow or other one becomes very rich, he becomes a popular figure. So God must be richest. Here, within this material world we can claim, "I am richer than that," but somebody is richer than me. I cannot claim that "Nobody is richer than me." That is not possible. We shall find out less rich than me and we can find out more rich than ourselves. Two things we can. But when you come to God, you will find nobody is richer than Him.

Lecture on SB 1.2.7 -- New Vrindaban, September 5, 1972:

The religion means first-class religion means one who has learned to love God. That is first-class religion. And how to love God, how to practice that love? That is bhakti-yoga. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu vairāgyam (SB 1.2.7). Vairāgyam, the word, two things required in human life, knowledge and renunciation. Renunciation-try to understand what is renunciation—just like we, the members of the Kṛṣṇa society, we have renounced all material activities. That's all. That is renouncement. Our activities are surrounding only about Kṛṣṇa. We do not do anything except Kṛṣṇa business. We are publishing magazine, that is Kṛṣṇa. We are publishing books, that is Kṛṣṇa. We are going to the press, that is for Kṛṣṇa. We are going to the market, that is for Kṛṣṇa. We are cooking, that is for Kṛṣṇa. We are living, only for Kṛṣṇa. We are dancing for Kṛṣṇa. We are chanting for Kṛṣṇa. So we have renounced... The same things are there in the material life, publishing book or going to the press, typing, or microphone, or dancing, chanting, these are... But they are not for Kṛṣṇa, that is for sense gratification.

So vairāgya means no more working for sense gratification, that is vairāgya. That is renouncement. Only for working Kṛṣṇa, for the satisfaction of Kṛṣṇa, that is called vairāgya. And to attain this vairāgya, renouncement, one requires sufficient knowledge. That is called jñāna. So this knowledge and renouncement-two things required in human life.

Lecture on SB 1.2.7 -- New Vrindaban, September 5, 1972:

So vairāgya means no more working for sense gratification, that is vairāgya. That is renouncement. Only for working Kṛṣṇa, for the satisfaction of Kṛṣṇa, that is called vairāgya. And to attain this vairāgya, renouncement, one requires sufficient knowledge. That is called jñāna. So this knowledge and renouncement-two things required in human life. Just like in your country, some of the younger generation, they have renounced. That's a good qualification, but they have no knowledge. Renouncement and knowledge must be combined. Then your life is successful. Simply renouncement, you cannot stay. You renounce, again accept. Again accept. So these two things can be achieved very easily, that formula is given here, vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu (SB 1.2.7). Āśu means very quick. Just like these American, European boys, especially I have mentioned. Four years ago they had no knowledge of God. Now they have got knowledge of God and they have renounced all nonsense. They have no illicit sex, no intoxication, no gambling, no meat-eating. This is renouncement. So this renouncement and knowledge can be acquired, simply this method of bhakti-yoga, what is that? Thinking of Kṛṣṇa, man-manā, to become His devotee, to worship Him, and to offer Him obeisances. Only four things. That is called bhakti-yoga, if you adopt it gradually you will understand God and your life will be successful.

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

Śreya means the ultimate benefit goal of life. People are very much attached to the immediate benefit. Just like children. Children, if you give him two paise-worth lozenges, he is very much attached. But if you want to engage him in education, he is not very much attached. So there are two things, śreya and preya. Preya means immediate enjoyment, and śreya means future benefit. So śreya uttamam. Everyone is doing something.

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

Two things required for perfection of life: jñāna and vairāgya. Jñāna means perfect knowledge. What is that perfect knowledge? Ahaṁ brahmāsmi: "I am not this, American, Indian, or this and that. I am brahma-vastu. I am part and parcel of God. God is Parabrahman, and I am also part and parcel. Therefore I am also Brahman." The part and parcel of gold is gold. One has to realize that "I am not this body, matter. I am spirit soul, part and parcel of the Supreme Soul." That is called jñāna, not that M.A., Ph.D., D.H.C. These are not jñāna. They are different expansion of ajñāna.

Lecture on SB 1.2.10 -- Bombay, December 28, 1972:

Bhaktyā means you have to execute the devotional service under the direction of a proper spiritual master, bhaktyā śruta-gṛhitaya, and you have to hear about Kṛṣṇa. Two things must go on. If... Just like here you'll find the arcā-vigraha, worshiping the Deity, is going on. But if simply these thing go on, it will be happening... Because none of us are expert. There must be śruta-gṛhitaya. We must hear about Kṛṣṇa also. Two things must go on parallel lines. If simply speculation goes on, that will not help us, and if simply ringing the bell goes on, and then that will not... That is not. There are temples, many hundreds and thousands, but nobody goes, because there is no śruti, śruta-gṛhitaya. People say, "What is there? They're simply ringing the bell, that's all." So two things must go on: bhaktyā, śruta-gṛhitaya. There must be devotional service, discharge of devotional service as they are prescribed in the śāstra, as they are guided or ordered by the spiritual master—that will go on—at the same time we have to hear, namanta eva, śruti vak-manobhiḥ. In this way, if we live our life, athāto brahma jijñāsā, jīvasya tattva-jijñāsā, if you try to understand the Absolute Truth, this is the process. If we follow, then our life is a success.

Lecture on SB 1.2.11 -- Tirupati, April 26, 1974:

Jñāna and vairāgya—these two things are required. First of all, one must have sufficient knowledge and vairāgya, renunciation, detachment. Then he can see what is Bhagavān, what is Paramātmā, and what is impersonal Brahman. It is a very long subject matter, but as it is stated here by Vyāsadeva that paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā, through bhakti and śruti, by hearing the Vedic literature... Not whimsically, not by sentiment. One has to develop his dormant bhakti consciousness or Kṛṣṇa consciousness by thorough study of the Vedic literature. Then he can understand what is Brahman, what is Paramātmā and what is Bhagavān. Otherwise it is not possible.

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

So Brahman realization, Paramātmā realization and Bhagavān realization. If you realize Bhagavān, then you realize Brahman and Paramātmā. Just like if you have got one lakh of rupees, ten rupees or fifty rupees are already there within, similarly, if you understand Kṛṣṇa, Bhagavān, then you understand automatically what is Brahman and what is Paramātmā. But if you simply stick to Brahman realization or Paramātmā realization... The jñānīs, they are interested in Brahman realization, and the yogis, they are interested in... (break) ...realization cannot be continued if you do not realize the other two things, namely Paramātmā and Bhagavān. Cit and ānanda. Simply realization of sat, oṁ tat sat, will not satisfy you because you are part and parcel of the sac-cid-ānanda-vigraha. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigraha means form. So you are also form. Because you are part and parcel of the form, therefore you have got a form.

Lecture on SB 1.2.12 -- Delhi, November 18, 1973:

As soon as you become a surrendered soul, then you become one of the munis, great-minded, wide-minded, muni, mahātmā. Munayaḥ. And why kind of śraddhā? Now, jñāna-vairāgya-yuktayā. Two things must be there—jñāna and vairāgya. I have already explained that actually our aim of life, human life, is to acquire knowledge and vairāgya. Simply talking of knowledge is useless. There must be vairāgya also. Therefore Śrīpāda Śaṅkarācārya, he never liked simply talking. "First of all become a sannyāsī." That was his propaganda. "Then you talk." So jñāna-vairāgya. One who is actually jñānī, he must be vairāgī. Vairāgī means vigata-rāga. We are not rāgī. Rāga means attachment. We are materially attached, and when you become actually jñānī, then you should be materially detached. That is called jñāna-vairāgya-yuktayā.

Lecture on SB 1.2.13 -- Los Angeles, August 16, 1972:

So anyone can understand, heat and light is the basic principle of this material creation. And wherefrom the heat and light is coming? From the sun. So if you take service of the heat and light, you cannot avoid the sun. Similarly, two energies of Kṛṣṇa, they are acting. Heat and light—the material energy and the spiritual energy. The material energy means the earth, water, fire, air, ether, mind, intelligence, ego, and spiritual energy is this living entity. Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). That is spiritual energy. Just like you mix up two things, and there is chemical action. Similarly, the whole world is going on. Here there is material and spiritual distinction because here there is forgetfulness of Kṛṣṇa. Here, ninety-nine and nine tenths percent have forgotten God; therefore it is material. And as soon as you are Kṛṣṇa conscious, there is no more material, everything is spiritual.

Lecture on SB 1.2.17 -- San Francisco, March 25, 1967:

We are Brahman, spirit soul. So that, when that spiritual realization will be actually done, then your symptoms will change. What are those symptoms? Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati: (BG 18.54) "When one is situated in his own spiritual consciousness, then he will have no hankering and no lamentation, lamentation for loss or hankering for gain." Two things are going on in this material world. The things which we do not possess, we hanker after it: "If I get these things, I'll be happy. If I get these things... Oh, I have no money. If I get one hundred thousand millions dollars, then I'll be happy." This is hankering. And when one hundred thousand million dollars you have got... Some way or other, it is lost, oh, you cry, "Oh, I am gone." So either for earning or we hanker, that is also a kind of distress, and when we suffer loss there is distress. But if you are situated in brahma-bhūtaḥ avasthāna, you'll be neither, neither distressed, nor hankering. You'll be in equilibrium.

Lecture on SB 1.2.17 -- San Francisco, March 25, 1967:

So here it is stated that, that buddhi-yukto jahātīha ubhe sukṛta-duṣkṛte. Sukṛta means pious activities, and duṣkṛta means impious activities. In the material platform we are two things, pious or impious. Pious or impious. Either we are doing some pious activities or we are doing some impious activities or we are doing mixed, pious or impious. So Lord Kṛṣṇa advises that if you act with intelligence or devotion of the Supreme... Intelligence means... What is that intelligence? That "I am the part and parcel of the supreme consciousness, pure soul. I am not this body." This is called intelligence.

Lecture on SB 1.2.17 -- Vrndavana, October 28, 1972:

With faith and love, if one is engaged in the service of the Lord, then Kṛṣṇa says, buddhi-yogaṁ dadāmi tam. There are two things, buddhi and buddhi-yogam. Buddhi, ordinary buddhi, intelligence, that is dirty. But when it is yogam... Yogam means connected with Kṛṣṇa. It is called buddhi-yogam.

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

So what are the symptoms of goodness? Kāma-lobhādayaś ca ye. Lusty. Lust and greediness. The whole world is moving by lust and greediness. This is the stage of ignorance and passion. Those who are embarrassed with the lower qualities of material nature, they are embarrassed with two things: lust, not satisfied; and greedy, and lobha. "Give me more, give me more, give me more." "Give me..." Anything, he's not satisfied. The whole world, you see... They, sometimes they think that "If I get my income, say, one thousand dollars, I will be satisfied." But as soon as he gets one thousand, he wants one hundred thousand. If he gets one... Just like in your... Everywhere, all over the world, the worker class, they are given increment, but again they undergo strike, "More, more wages, more wages, more wages." So... But as soon as they get more money... Not only... Here in these Western countries, then they'll utilize it for lust. Lust and greediness. That's all. They do not know how to utilize money. That a millionaire is so lusty that... I have seen in Paris. They are going to some clubs. What is the business in that club? Old men, they are going. So lusty that they enter the club by paying fifty dollars, and then there is young women and wine, and that is their pleasure. Lust, kāma-lobhādayaś ca ye. One thing, one side, they are not satisfied, even they have got millions of dollars, "Still I want, still I want, still I want." This is one side, greediness, lobha, and the other side is lust. This is called kāma-lobhādayaś ca ye.

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

Simply God has given you these ears and you hear, śṛṇvatām. Hear about Kṛṣṇa from realized soul. This process will make you to be situated on the platform of goodness, and as soon as you are promoted to the platform of goodness, that means you have already surpassed the other two platforms—means ignorance—and the symptom will be... That is clear here. The symptom is that the two things, lust and greediness, will not disturb you. You haven't got to take certificate from anyone, "Just give me certificate that I have become a Kṛṣṇa conscious." You take your certificate yourself, see yourself, whether you are free from lust and greediness. That's the certificate. If you are confident that "I am free from lust and greediness," then I am making progress. Otherwise, (chuckles) I am again in the same, no progress. This is test.

This is test. If we want to cheat others, that is a different thing, that "I have become very advanced in Kṛṣṇa consciousness." That is another thing, cheating. But you test yourself by this process, whether you are free from lust and greediness. This is the test. Tadā rajas-tamo-bhāvāḥ (SB 1.2.19). And when you become free from these two things, lust and greediness, tadā, ceta etair anāviddhaṁ sthitaṁ sattve prasīdati. Ceta, consciousness, not being attacked by these two nonsense things, ignorance and passion... Ceta etair anāviddham. Viddham means piercing. They are always piercing, pinching, pinching. "Come on, come on." They are always pinching. But if you are actually situated in Kṛṣṇa consciousness, these things will not pinch you. Tadā, ceta etaiḥ... Because everything is in the heart. Whole thing is cleansing the heart.

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

So brahma-bhūta stage means na śocati na kāṅkṣati. No more hankering, no more demanding. Na śocati na kāṅkṣati. Because here the business is we hanker after something which we do not possess, and if we lose something which we possessed, then we lament. This is our business. Some... First of all, we possess. Then, by nature, we lose it. When it is lost, then we cry. So these two things are material position, na śocati... But when you come to the brahma-bhūta stage, spiritual platform, then these two things will be absent. Na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu. Then you will be able to see everyone on the spiritual platform. Paṇḍitāḥ sama-darśinaḥ (BG 5.18). Then you are learned.

Lecture on SB 1.2.19 -- Vrndavana, October 30, 1972:

One has to learn Bhāgavatam from a person you can surrender. Praṇipātena. Paripraśnena sevayā. Two things. There must be service and surrender. And between the two things, surrender and service, there is paripraśna. You cannot ask about spiritual knowledge from a person by challenging. No. That will not help you. Just like Kṛṣṇa (Arjuna). When he was talking with Kṛṣṇa like friend, the problem was not solved. Then Arjuna surrendered unto Kṛṣṇa. Śiṣyas te 'haṁ śādhi māṁ prapannam (BG 2.7). He understood that "Simply by friendly talkings and argument, there cannot be any conclusion of spiritual life." One must surrender. He knew it. Gurum eva abhigacchet. Must. Abhigacchet is vidhilin form of verb. Means "he must." There is no other alternative. So therefore Arjuna submitted. And he was also enlightened. So simply by hearing from the authoritative sources, nityaṁ bhāgavata-sevayā, as it is described. But we don't find anywhere: saptāhaṁ bhāgavata-sevayā. No. Nityaṁ bhāgavata-sevayā.

Lecture on SB 1.2.19 -- Vrndavana, October 30, 1972:

So nityaṁ bhāgavata-sevayā (SB 1.2.18). Naṣṭa-prāyeṣu abhadreṣu. Abhadra. Abhadra means the quality of ignorance and passion. They are abominable. Ignorance is most abominable, abominable, and passion is abominable. These two things must be given up. But simply by hearing about Kṛṣṇa, simply by hearing about Śrīmad-Bhāgavatam, from the person bhāgavatam, one can get rid of these dirty things, namely mode of ignorance and mode of passion. Then the balance is the mode of goodness. There are three guṇa, modes, ignorance, passion and goodness. So if we can, somehow or other, can avoid the lower-grade modes, namely ignorance and passion, then naturally we come to the platform of goodness. That is also not sufficient. Therefore it is said here, naṣṭa-prāyeṣu, almost finished all dirty things.

Lecture on SB 1.2.21 -- Vrndavana, November 1, 1972:

Therefore two things must go on in parallel lines. One side, a person should cultivate Kṛṣṇa consciousness and, another side, he should try to give up all the unwanted things. That will help him. You cannot continue both the things. Just like when a person is diseased, he's given medicine. At the same time, he has to act, not to take this, not to take that. That is the way of treatment. Not that whatever you like, you can eat; whatever you like, you can do, at the same time you become spiritually advanced. This is all nonsense. Tapasā brahmacaryeṇa (SB 6.1.13). One has to practice tapasya. Tapas. Tapas means a little inconvenience, voluntarily accepting inconvenience.

Lecture on SB 1.2.22 -- Los Angeles, August 25, 1972:

There are two things within our experience: one, matter, not sentient; and another sentient. So this... Now, I am seer. Or sometimes I control both these things. But I am not supreme controller. But I can observe that there are two things, sentient and insentient, and I am observing. So, for the time being, I am superior of both the sentient and nonsentient. So the conclusion is the ultimate source of everything, ultimate knower, ultimate analyzer, must be a sentient. It cannot be insentient. That is experimental knowledge.

Lecture on SB 1.2.23 -- Los Angeles, August 26, 1972:

So, jīv kṛṣṇa-dās, e biśvās, korle to' ār duḥkho nāi. If you simply believe that you are eternal servant of Kṛṣṇa, then there is no more carrying out, no more carried away by these two things, lusty, lust and greediness. Therefore it is advised here that śreyāṁsi tatra khalu sattva-tanor nṛṇāṁ syuḥ. Our ultimate benefit rests when you take shelter of the sattva-tanoḥ.

Lecture on SB 1.2.27 -- Vrndavana, November 7, 1972:

The living entities in this material world, they are full of anxieties. Why? Asad-grahāt. Why? Because they have accepted something which will not exist. Asad-grahāt. There are two things: asat and sat. So oṁ tat sat. Paraṁbrahma Bhagavān, He's sat. And this material world, asat. Asat means "that which does not exist."

Lecture on SB 1.5.1-4 -- New Vrindaban, May 22, 1969:

How that original source is for everything, that is explained in the Bhagavad-gītā, Bhāgavata also. Kṛṣṇa says in the Bhagavad-gītā that ahaṁ sarvasya prabhavaḥ: (BG 10.8) "I am the source of everything. I am the source of happiness, I am the source of distress, I am the source of all this Brahmā, Viṣṇu, Maheśvara, everything." Mattaḥ parataraṁ nānyat: (BG 7.7) "There is no more supreme source than Me." Then why these two things, duality, distress and happiness?

That is also answered in the Bhagavad-gītā. You'll find, sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: (BG 15.15) "I am sitting in everyone's heart and from Me there is memorization and forgetfulness." (bell sound) Why you are disturbing? Sit down. Hear. Try to hear. So mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). One forgets and also one remembers. Remembrance and forgetfulness. So why one remembers Kṛṣṇa consciousness and why one forgets Kṛṣṇa consciousness? Actually, my constitutional position is, as Caitanya Mahāprabhu says, that jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). Actually, the constitutional position of the living entities are that he is eternally servant of God. That is his position. He's meant for that purpose, but he forgets. So that forgetfulness is also janmādy asya yataḥ (SB 1.1.1), the Supreme. Why? Because he wanted to forget.

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

Dvandva-moha. Dvandva means duality, and illusion. Moha means illusion. Nirmuktā: "He becomes liberated from these two things." Duality means "Whether I shall become Kṛṣṇa conscious or this conscious, material conscious or this...?" This is duality, "Whether this or that?" But one who is firmly convinced... Vyavasāyātmikā buddhir ekeha kuru-nandana (BG 2.41). One who is firmly convinced that kṛṣṇe bhakti kaile sarva-karma kṛta haya: "If I become Kṛṣṇa conscious, then every perfection is there," this conviction, then there is no duality, "Whether I shall do it or not do it?" "I must do it." Dvandva. And moha, and illusion. And except Kṛṣṇa consciousness, everything is moha, illusion, except Kṛṣṇa consciousness, all illusion.

Lecture on SB 1.5.15 -- New Vrindaban, June 19, 1969:

Prabhupāda: Jāpaṭiyā dhare means embrace. What is that? What is called, to capture like this?

Devotee: Hug?

Devotees: Hug, hug, embrace?

Prabhupāda: Embrace? Yes. So as soon as one, kṛṣṇa-bhuliyā, forgets Kṛṣṇa... Forgetting Kṛṣṇa means sense enjoyment. Two things are there. One, the materialistic persons, they are engaged in the activities of sense enjoyment, forgetting Kṛṣṇa; and the transcendentalists, the devotees, they are, even though they are not forgotten, but they are not interested in sense enjoyment. They are interested in Kṛṣṇa. That is the difference. This is māyā and Kṛṣṇa.

Lecture on SB 1.7.2-4 -- Durban, October 14, 1975:

Just like you all Indian, you have come here so far. Many people go, I have also come. But the some of us we have come, being allured by māyā, and some may have come for other purposes. So generally, these jīvas, the living entities, they are allured by this māyā. The Vyāsadeva saw two things: Kṛṣṇa, the puruṣaṁ pūrṇam; and His illusory energy. So this illusory energy is not controller of Kṛṣṇa. Just like darkness. Darkness, you have got experience. Here at night we are experiencing darkness, but there is no darkness in the sun. The sun is there in the sky. Because the sun is not here, therefore it is darkness. But as soon the sun will appear in the morning, there will be no more darkness.

Lecture on SB 1.7.6 -- Vrndavana, April 18, 1975:

So he visioned two things, that one, puruṣam... Apaśyat puruṣaṁ pūrṇam. Puruṣa, perfect, pūrṇam, complete. We are trying to become puruṣa or Bhagavān, but we are not perfect. The Bhagavān means pūrṇam. Ṣaḍ-aiśvarya-pūrṇaḥ. Complete. So we cannot accept anyone as Bhagavān unless he is pūrṇam. Ṣaḍ-aiśvarya-pūrṇaḥ. That is Kṛṣṇa. Ṣaḍ-aiśvaryaiḥ pūrṇo ya iha bhagavān (CC Adi 1.3). So by bhakti-yoge, bhakti-yogena, by practicing... That is called meditation. Meditation means to find out the Supreme Complete Person. That is called meditation, not that anything you meditate, any nonsense. No, that is not meditation. Meditation is described, dhyānāvasthita. Dhyānāvasthita, engaged in meditation. Tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yogis, they by meditation, tries to find out the Supreme Person who is within everyone. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). So by meditation to find out the supreme Paramātmā within yourself, that is called yoga practice.

Lecture on SB 1.7.6 -- Vrndavana, September 5, 1976:

Dharma means the order of God. That if you do not know God, if you manufacture your God, "God has no head, no mouth, no nose, no nothing, no, no, no, ultimately zero..." Ultimately zero. So there are two kinds of dangerous person. One person is atheist, agnostic. And another person is Māyāvādī, impersonalist. Nirviśeṣa-śūnyavādī. Therefore these two things are mentioned: Māyāvādī, "God means has no head, no leg," and śūnyavādī, "There is no God." So the person who says "There is no God," he's gentleman, because he does not believe. But the person who takes the shelter of Vedas and professes that "I am vaidika, I am vedāntī," and refuses the form of God, he's more dangerous.

Lecture on SB 1.7.11 -- Vrndavana, September 10, 1976:

Actually, if we want to be advanced in Kṛṣṇa consciousness, it is our duty to keep ourself dry from material wetness. That is our duty. Yeṣāṁ tv anta-gataṁ pāpam. Therefore Caitanya Mahāprabhu said, especially two things: viṣayiṇāṁ sandarśanam atha yoṣitāṁ ca (CC Madhya 11.8). Two things: woman and money. If we become attracted... Woman means for man the woman is woman, and for the woman the man is woman. Not that woman means a particular class. Woman means which are enjoyable. So in this material world, the man is enjoyable by the woman, and the woman is enjoyable by the man. For both of them, viṣayiṇāṁ sandarśanam atha yoṣitām. Yoṣit means enjoyable.

Lecture on SB 1.7.16 -- Vrndavana, September 14, 1976:

Simply if I know "This is the qualification of brāhmaṇa," but there is no practical application, that will not do. One must pass the engineering examination and work as engineer; then he's called an engineer. One has passed the law examination and is practicing in the court, then he's lawyer. Two things required. Similarly, all these varṇa-vibhāga, divisions of varṇas... Guṇa-karma-vibhāgaśaḥ. Guṇa means he must have the necessary quality, at the same time he must work with that quality. Then he is... Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ (BG 4.13).

Lecture on SB 1.7.23 -- Vrndavana, September 20, 1976:

God is not female. Sometimes they worship a female as God, like Durgā, Kālī, and so many others. But God is puruṣa. Everyone is prakṛti. Prakṛti means female. Everyone knows it. There are two things, prakṛti and puruṣa. The puruṣa is the enjoyer, and prakṛti is the enjoyed. Or, in other words, puruṣa is the predominator and prakṛti is predominated. So we are prakṛti. The Māyāvāda philosophy is that prakṛti wants to become puruṣa. And that is not possible. Suppose a woman, if she dresses like a man, does it mean that she has become a man? No. Or a man dresses like a woman, does it mean that he has become woman? Simply by outward dress? No. Puruṣa, the only puruṣa is Kṛṣṇa. That is very nicely explained in the Caitanya-caritāmṛta: ekale īśvara kṛṣṇa, āra saba bhṛtya (CC Adi 5.142). Only Kṛṣṇa is puruṣa. He's the enjoyer. All others, they are servants. This is the position. Never try to become the puruṣa or the master. That is very dangerous. Always remain prakṛti. Prakṛti means to be controlled or controlled, and puruṣa means the controller.

Lecture on SB 1.8.19 -- Mayapura, September 29, 1974:

In the Upaniṣads it is said that two birds... The one bird is Paramātmā. Kṛṣṇa has become Paramātmā. It is stated in the Bhagavad-gītā that kṣetra-kṣetrajña. There are two things. One is this kṣetra, this body. Kṣetra, just the field. Just like we are tilling the field. And the tiller, the kṛṣāṇa. Similarly, we are, we have got this field, and we are growing our own, harvesting our own grains. Just like you are doing. So according to our labor, according to our attempt, we are getting food grains. Similarly, we have got this body, and I am, the spirit soul is the tiller. So according to my karma, I am getting the result. So similarly... Not only I am there, but Kṛṣṇa is also there. He's seeing what you are doing, what you are doing, what you want more. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ (BG 15.15). Kṛṣṇa says, "I am sitting in everyone's heart." Why? "Just to give him the facilities. This rascal living being has come to the material world to till the field to get some result. All right. Let him do that." Just like children play on the beach, do all nonsense, and the father sees, "All right, you have finished your business? Come on." So Kṛṣṇa is like that. He is simply seeing.

Lecture on SB 1.8.20 -- New York, April 12, 1973:

Prabhupāda: So Kuntīdevī says that "You are meant for the paramahaṁsas, not for the rascals and fools. You are meant for the paramahaṁsa." Tathā paramahaṁsānāṁ munīnām (SB 1.8.20). Munīnām means those who are thoughtful. Also mental speculators, they are called also muni. Munīnām amalātmanām. Amala. There is no dirty things in their heart. Materialistic person means full of dirty things within the heart. What is that dirty things? That lust and greediness. That's all. This is the dirty things. All materialistic persons, they are lusty and greedy. Therefore their heart is full of dirty things. And amalātmanām means those who are freed from these two things, lust and

Devotees: Greed, greed.

Prabhupāda: Eh? Greed, greediness. Amalātmanām. For the..., bhakti-yoga. This bhakti-yoga is meant for the cleansed hearted, not the lusty and greedy. That is not... They may try. They'll gradually advanced. But once one is situated in bhakti-yoga, there is no more lust and greediness. Viraktir anyatra syāt. This is the test, whether one has become free from lusty desires and greediness. Then he is situated in bhakti-yoga. He's paramahaṁsa.

Lecture on SB 1.8.23 -- Mayapura, October 3, 1974:

So Kṛṣṇa comes—paritrāṇāya sādhūnām (BG 4.8). That is His mission. So how He saved the honest devotees, that is being described by Kuntī. This is studying of Kṛṣṇa, about His transcendental activities. You have to know how He takes birth and how He acts. If you study these two things of Kṛṣṇa's appearance, then you become liberated, these two things only, that why does He come, how does He come, how He acts, what is His position. His position is prakṛteḥ param. He is not a living being like us. We are not prakṛteḥ... Although we are prakṛteḥ param, but at the present moment we are under the clutches of prakṛti. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ (BG 3.27). We... just like a person in the prison. He is also a citizen. He's not meant for living in the prison; he is actually meant for living outside the prison. But some way or other, he has come in contact with the criminal department and is put into the prison. Similarly, usually, the citizens and the king or president, they are not inhabitants of the prison house. Similarly, we, along with Kṛṣṇa, as Kṛṣṇa is prakṛteḥ param, similarly, we are also prakṛteḥ param, but we have got the aptitude to fall down in the prakṛti.

Lecture on SB 1.8.33 -- Los Angeles, April 25, 1972:

Food, there are, when one is diseased, you have to give him diet and medicine. Two things required. If you simply give medicine, no diet, that will be not very successful. Both. So this Kṛṣṇa consciousness movement is meant for giving food, means diet and medicine, to the soul. The medicine is the Hare Kṛṣṇa mahā-mantra. Bhavauṣadhāc chrotra-mano-'bhirāmāt ka uttamaśloka-guṇānuvādāt pumān virajyeta vinā paśughnāt (SB 10.1.4).

Lecture on SB 1.8.34 -- Mayapur, October 14, 1974:

Just like a bad son is a burden of the father. This has been explained by Cāṇakya Paṇḍita that a stupid son... Ko 'rthaḥ putreṇa jātena yo na vidvān na bhaktimān: "What is the use of getting a son who is neither learned nor a devotee? Useless." Ko 'rthaḥ putreṇa jātena: "Such kind of son, what is the use?" The son who is not a devotee... Two things are required: the son should be a devotee or a learned. Without being learned, nobody can become devotee. If one becomes devotee, he's learned also. But sometimes materially learned, not devotee, it happens. So if one is neither learned nor devotee, what is the use of such son? The example is given: kāṇena cakṣuṣā kiṁvā cakṣuḥ pīḍaiva kevalam: "If you have got one eye, cataract, you cannot see, but it is always troublesome." Unless you get it operated, it is simply troublesome. In many places it is said, Cāṇakya Paṇḍita... Ko 'rthaḥ putreṇa jātena. Varam eko guṇī putro na ca mūrkha-śatair api: "If you get one son, very qualified, that is preferred. What is the use of having many sons and all of them are rascals and fools?" Na ca mūrkha-śatair api.

Lecture on SB 1.8.38 -- Los Angeles, April 30, 1973:

So we should understand this. That after the disappearance of the body, soul, this so-called big name, big fame, important body, has no value. And what is that soul? That soul is part and parcel of Kṛṣṇa. Therefore we are energy of Kṛṣṇa. So when the energy is withdrawn or Kṛṣṇa is not there, the energy... Kṛṣṇa's energy and Kṛṣṇa is no difference. Śakti-śaktimator abhedaḥ. Just like the sun. The sun is the śaktimān, energetic, and the sunshine is the energy. So, so long the sunshine is there, the sun is there. There is no difficulty. When the sun is not there, the sun's energy's also not there. Similarly Kṛṣṇa, so long Kṛṣṇa is within us, within this body... Kṛṣṇa's energy... There are... Two things are always. The Māyāvādī philosophers, they do not accept the energy. Simply they accept the energetic impersonal. No. We must accept the energy and the energetic, both. Śakti-pariṇāma. Śakti, śakti means energy. By the energy everything is going on. The energetic is aloof. Just like the sun, we can very easily understand. The example is just before us. The sun is there, the sunshine is there, and within the sun-globe there is the sun-god. But we, so-called scientists, we are studying the sun from ninety-three millions of miles away, and we are taking very pride that we are studying the sun. If you have studied sun, why don't you go there? Go there, and enter into the sun planet. This is a material thing. And what to speak of the spiritual thing?

Lecture on SB 1.8.41 -- Mayapura, October 21, 1974:

So therefore this is real religion, if you take, or real culture, real society—everything real. Because God is real, anything in connection with God, according to His instruction, that is real. All other things are imitation. So always remember that if somebody takes us as religionists, yes, we are religionists, but pure religionists. If somebody says socialist, we are pure socialist. If somebody says we are diplomats, poli..., yes, we are pure politicians. What is pure politicians? Politics requires violence. So annihilate the demons and give protection. The politics means two things. The state, government, what is that? Government gives protection to the good citizen, and those who are rogues, punish them. Law and order. Two things are there: maintenance and law and order. So similarly, our Kṛṣṇa consciousness is also the same thing. But so far we are concerned, because we are not in political power... Otherwise we have, would have followed the principles of Kṛṣṇa.

Lecture on SB 1.8.42 -- Los Angeles, May 4, 1973:

Therefore simply renunciation, that "I give up attachment for worldly things," that is not sufficient. Simply renouncement will not help you. It may be a helping process, but that will not help you absolutely. When you increase attachment for Kṛṣṇa, then this renouncement will be perfect. So make renouncement perfect, or, if you increase attachment for Kṛṣṇa, automatically your attachment for this world will diminish. Two things cannot go. Our attachment... Just like a woman, if she is attached to two men, one husband, another paramour—so two things cannot go. The attachment increases for the paramour; otherwise why she accepts a paramour? These are examples there. Although she's working at the husband's place very nicely, but the mind is there to the paramour. Because "When I shall meet him at night, this and that," you see. So if we increase our attachment for Kṛṣṇa, then the detachment or renouncement of this material world will automatically come. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42).

Lecture on SB 1.8.47 -- Mayapura, October 27, 1974:

Vairāgya or jñāna, these two things required in human life, to become unattached to this material world and, based on jñāna, knowledge. Just like a so-called sannyāsī, they give up as a sentiment and take sannyāsa, but unless he has knowledge, he cannot stay; he'll fall down. He'll fall down. Therefore vairāgya and jñāna, two things must be there. Jñāna means full knowledge that "I am spirit soul; my only necessity is spiritual advancement of life." This is jñāna. And then, naturally, he has no more any affection for material things.

Lecture on SB 1.9.2 -- Los Angeles, May 16, 1973:

So actually, human opulence means not these tin cars. Once it is dashed with another car, it is finished, no value. Human opulence means the society must have enough gold, enough jewelry, enough silk, enough grains, enough milk, enough vegetables, like that. That is opulent. That is opulence. Formerly a person was considered rich by two things: dhānyena dhanavān. How much grain stock he has got at his home. A big, big barn, filled with grains. Still in India, if I am going to give my daughter to some family, to see the family's opulence, I go to see the house, and if I see there are many, many barns' stock of grains and many cows, then it is very good. It is opulent. Dhānyena dhanavān, gavyaṁ dhanavān. A man is considered to be rich when he has got enough quantity of grains, enough quantity of, I mean to say, number, enough number of cows. Just like Mahārāja, Nanda Mahārāja, the foster father of Kṛṣṇa. He was keeping 900,000 cows. And He was rich man. He was mahārāja, king. But see the behavior. His beloved son, Kṛṣṇa and Balarāma, he has entrusted to take care of the calves or cows: "Go in the forest." He is well dressed with ornament, and nice dress, everything. All the cowherds boys, they are very rich. They have got enough grains and enough milk. Naturally they will be rich. But not that the cows and the calves will be taken care of by some hired servant. No. They would take care himself.

Lecture on SB 1.9.2 -- Los Angeles, May 16, 1973:

Pradyumna: Ahaṁ kṛtsnasya jagataḥ...

Prabhupāda: Ah, prabhavaḥ pralayas tathā. In this world there two things, prabhava and pralaya. Prabhava means generation, generating, and pralaya means annihilation. Two things. Everything, whatever you take, it is generated at a certain point and it will end at a certain point. So Kṛṣṇa says, ahaṁ kṛtsnasya jagataḥ prabhavaḥ pralayas tathā. That is the ultimate cause. Janmādy asya yataḥ (SB 1.1.1). We don't take simply generation. Generation, maintenance and annihilation, three things. Just this body is born at a certain date, it remains for a certain period, and then it is annihilated. So everything material means it has a beginning, it is born or it is manufactured at a certain point, it keeps for some time, then it will be destroyed. Therefore the Vedānta-sūtra says, janmādy asya yataḥ. Janma-sthiti-pralaya (SB 1.1.1). So to understand Kṛṣṇa means to understand everything, how it is generated, how it is maintained, and how it is annihilated. That is full Kṛṣṇa consciousness.

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

When He saw, "Now Mahārāja Yudhiṣṭhira is situated on the throne for the control of the world," He..., prīta-manā babhūva ha, He became satisfied: "There is My real representative, and he will work nicely."

So these two things are going on. Those who are trying to capture the governmental power for his personal ambition, they will be killed. They will be killed. This way or that way, they will be killed. And persons who are taking responsibility for maintenance of the government as representative of Kṛṣṇa, they will be blessed by Kṛṣṇa, and Kṛṣṇa will be pleased. So at the present moment, the so-called democracy,... Nobody is representative of Kṛṣṇa. Everyone is demons. Everyone is a demon. So how you can expect peace and prosperity under this government? This is not possible. If you want... We have got to think politically also, because after all, all living entities are part and parcel of Kṛṣṇa, and Kṛṣṇa wants their welfare so that they may come back to home, back to Godhead.

Lecture on SB 1.10.3 -- Mayapura, June 18, 1973:

Why Kṛṣṇa asking Arjuna to declare? He could declare. He could declare, but the meaning is that sometimes, for the sake of His devotee, He breaks His promise. For the sake of His devotee. Just like Bhīṣma. Bhīṣma promised, "Kṛṣṇa, tomorrow either Your friend Arjuna will die, I am determined now, or You have to break Your promise." Because Kṛṣṇa said, "I will not fight." But when Arjuna was practically devastated by the arrows of Bhīṣma, he fell down, his chariot broke, everything shattered. Now Kṛṣṇa saw, "Now Arjuna is going to die." So immediately Kṛṣṇa took the wheel of the chariot and went to the front of Bhīṣma: "Now you stop; otherwise I will kill you." So this is fighting. So Bhīṣma saw, "Now Kṛṣṇa has broken His promise. I stop." So to keep the promise of Bhīṣma, that Bhīṣma promised, "Either Arjuna will die, or Kṛṣṇa, You will have to break Your promise," two things, so Kṛṣṇa said, "Yes, I am breaking My promise. Don't kill Arjuna." Therefore, for the sake of devotee, He sometimes break His promise.

Lecture on SB 1.10.3 -- Mayapura, June 18, 1973:

For whom guru is needed? Guru, spiritual master, is not a farce, that "Let me have a guru, nice guru. Then I become perfect." And if you do not follow the instruction of guru... First of all, you must have a bona fide guru. And if you follow, then your life is perfect. So two things must be correct: the guru must be correct and the disciple must be correct. Then the business will be correct. And either of them, if guru is incorrect or the disciple is incorrect, there will be no action. So therefore Bhāgavata says, tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). Who shall approach? Tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). According to Vedic instruction, everyone should approach a guru. But who is that everyone? One who is jijñāsu. Athāto brahma jijñāsā. One who is inquisitive to understand "What I am? Am I this body or something else?" That is beginning of spiritual instruction.

Lecture on SB 1.14.43 -- New York, April 7, 1973 :

First deference is given, go-brāhmaṇa-hitāya ca, jagad-dhitāya. If you actually want to do some welfare activity for the benefit of the whole world, then these two things must be taken care of, go-brāhmaṇa-hitāya ca, cows and brāhmaṇas. They should be given first protection. Then jagad-dhitāya, then there will be actual welfare of the whole world. They do not know. Kṛṣi-go-rakṣya-vāṇijyaṁ, go-rakṣya, vāṇijyam, vaiśya-karma svabhāva-jam. This is the duty of the mercantile class of men: to improve agriculture, to give protection to the cows, kṛṣi-go-rakṣya. And vāṇijyam. And if you have got excess food, you can trade, vāṇijyam. This is the business. The brāhmaṇa is meant for doing the brain work. He will give advice. Just like we, Kṛṣṇa consciousness movement, we, we are not meant for the ksatriya's business or vaisya's business, the devotees, but if required they can take. Real business is, brāhmaṇa's business is to know the Vedas, the Brahman, the Supreme Brahman, the Absolute Truth. He, he must know, and he must distribute the knowledge. This is brāhmaṇa. Kīrtayanto. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ. This is brāhmaṇa's business.

Lecture on SB 1.15.30 -- Los Angeles, December 8, 1973:

One who has got this much faith, strong faith, that Kṛṣṇa is the Supreme Personality of Godhead, this faith, not flickering, firm faith, "Yes, Kṛṣṇa is the Supreme Personality..." That is called śraddhā. That is beginning of śraddhā. If you have got still doubt, then you have not come to the stage of śraddhā even. Superfluous. You may come, but when you actually believe that "Kṛṣṇa is the Supreme Personality of Godhead, and if I engage myself in Kṛṣṇa's service, I am perfect"—two things—that is śraddhā. And the more you increase this śraddhā you become advanced. The beginning is this śraddhā. Ādau śraddhā.

Lecture on SB 1.15.30 -- Los Angeles, December 8, 1973:

So you can give up this impious activities provided you are engaged fully in devotional service. Otherwise it is not possible. Simply by moral instruction, that "Stealing is very bad. Don't steal," nobody likes it. Nobody likes it. It is practical. One man has stolen, and he's arrested and he's going to the police custody. So everyone has seen, and he has heard also that the government says that if you steal, you'll be punished. In the Bible or in any other religious scripture it is said that stealing is not good. So he has heard it, and he has seen it that a man who has stolen, he is going to jail. So these two things are experienced: hearing and seeing. In spite of all his experience, why does he steal? Because he has no good association. He knows that stealing is bad; otherwise why he steals at night? Nobody can see. He knows he is doing some bad thing. But why he cannot give up that bad thing? Because he's not associating with good person. That is it.

Lecture on SB 1.15.31 -- Los Angeles, December 9, 1973:

Prasannātmā means there is no more lamentation and no more hankering. That is prasannātmā. We are subjected to two things. Aḥ... If our possessed... If our possession is lost, then we lament, and if we don't possess, then we hanker. So here, viśokaḥ sampattyā. When one is fully identified with Brahman... Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). So when you fully surrender and you become freed from other desires: only surrender to Kṛṣṇa. That is our only business. No more any other business. That is brahma-sampattyā. Sanātha-jīvitam.

Lecture on SB 1.15.33 -- Los Angeles, December 11, 1973:

Jñāna means experimental knowledge. Just like these modern scientists, they believe in experimental knowledge. But they are so rascal, in their own case, they will say, "Yes, we are trying. In future it will be successful." Why not experimental knowledge now? If you say that life is generated from matter... You are writing so many books and getting Nobel Prize. Why not by experimental knowledge prove that "Here are some matters and chemicals and here is life"? That they say, "We are trying." This is their escape. But actually, science means two things: observation and experiment. If you do not experiment practically in the laboratory, simply observation is not sufficient. That is not science. That is theory.

Lecture on SB 1.15.42 -- Los Angeles, December 20, 1973:

As God is the reservation, conversation of all energy, material energy, similarly, I, you, we being small particle of God's fraction... Just like spark, spark of fire, big fire, and the small spark. That small spark has all the qualities of fire. All the chemicals composition of fire is there in the small spark, but in very, very small quantity. A drop of seawater has got the all chemical composition of the ocean. That is equality. Qualitatively. And quantitatively, where is the comparison between the drop of ocean water and the ocean? There is no comparison. That is difference. Therefore Caitanya Mahāprabhu's philosophy is perfect. Acintya-bhedābheda, inconceivably, simultaneously one and different. We are one with one, but these rascals who have no thorough knowledge, they simply take this oneness, "I am one with God." That is rascaldom. There are two things: one and different simultaneously. Qualitatively one, quantitatively different.

Lecture on SB 1.15.45 -- Los Angeles, December 23, 1973:

Nidrayā hriyate naktam. Nidrā means sleeping. Hriyate, that night is passed. Nidrayā hriyate naktaṁ vyavāyena ca vā vayaḥ (SB 2.1.3). Or one who has got facility to enjoy sex, so night is passed. One who has no... Everyone has practically, but... Two things: sleep or sex. And then, at daytime, cārthehayā. Artha. Artha means money. Īhayā means trying for to get it. Divā cārthehayā rājan. All right, they are getting money. Then? Then kuṭumba-bharaṇena vā, spending for kuṭumba, for the dependents. That's all. So finished. Then where is the time for Kṛṣṇa consciousness? That is called gṛhamedhi. But gṛhastha means they will see whether every moment is utilized for Kṛṣṇa.

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

Who is asat? Asat means that does not exist, or that will not exist. There are two things: one thing will exist permanently, and one thing will not exist. It may exist for few minutes, or few hours or years. So this material world is asat, because it will not exist. Just like your this material body, it will not exist. Everyone knows. Everyone knows that it is born at a certain date, it will continue for certain years, it will produce some by-products, it will change into different forms, and then it will become old and then dwindle and one day finish. This is called ṣaḍ-vikāra, six kinds of changes. It is not progress. If one is progressing in his age, it is not progress. It means he is going to death. Suppose I am seventy-eight years old. So I have... Seventy-eight years I have already died. Only, say two or five years, or something like remaining balance. So people say "advanced age." No. Advanced in death, not advanced in age. So this is asat. It will not stay. It has begun to die from the very moment of his birth.

Lecture on SB 1.15.50 -- Los Angeles, December 27, 1973:

One who takes shelter of the lotus feet of Kṛṣṇa by bhakti-yoga process... Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ... (SB 1.2.7). When applied... Janayaty āśu vairāgyam. Because in the human form of life, two things are required. That is perfection: jñānaṁ vairāgyam. Jñānam means knowledge, and vairāgyam means detachment. When one has full knowledge, then he becomes detached from this material world. We are suffering in this material world because we have got attachment. And the attachment is by nature's law, man's attachment for woman, woman's attachment for man. This is attachment. Puṁsaḥ striyā mithunī-bhāvam etam (SB 5.5.8). The central point is sex, and that is the attachment. Puṁsaḥ striyā mithunī-bhāvam. The whole world, this material world, is moving. What is the central point? Sex attachment. So one has to become free from this attachment. That is called vairāgya. Vairāgya.

Lecture on SB 1.16.1 -- Los Angeles, December 29, 1973:

Kṛṣṇa says. Mattaḥ sarvaṁ pravartate: "Everything comes from Me." And Kṛṣṇa is the supreme life. So we have no difficulty, because we know, mattaḥ sarvaṁ prava... Sarvam means matter and life both, everything. There are two things: matter and life. There is no third thing. So Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ: (BG 10.8) "I am the original source of everything." "Everything" means matter and... There are two things: matter and life. That is not very difficult to understand.

Lecture on SB 1.16.6 -- Los Angeles, January 3, 1974:

We know that this body is asat, antavanta. Antavanta means "which has got an end." Antavanta ime dehāḥ. This body has got an end at a certain date. Everyone knows. But the, the other is... Nityasyoktāḥ śarīriṇaḥ. But within the body, which is the living force of this body, which is moving this body, that is nitya. Two things are there: my body and the force within the body. Everyone knows as soon as the force is withdrawn or gone away that this body has no more movement, it has no value. That everyone knows. But they will explain in different way. But according to our Vedic knowledge, that which is moving this body, that is eternal. That is not finished. "After the end of this body, the body is burnt into ashes or into, buried into the earth, and still?" Yes. Na hanyate hanyamāne śarīre (BG 2.20).

Lecture on SB 1.16.6 -- Los Angeles, January 3, 1974:

Nivṛtta-tarṣaiḥ, one who has finished his hankering after material pleasure. Nivṛtti. Nivṛtti means finished, no more. There are two ways: pravṛtti and nivṛtti. I want to smoke—that is called pravṛtti. And when I give up, that is called nivṛtti. Pravṛtti and nivṛtti. So there are two things: pravṛtti and nivṛtti. But asuras, demons, they do not know "In which way I shall guide my pravṛtti and which way I shall guide my nivṛtti." This is the paśu. "In which way I will..." Pravṛtti and nivṛtti, these two things are there, but the difference between a demon and demigod is that a demon does not know how to direct these two propensities, pravṛtti and nivṛtti. And a demigod knows how to guide these two things, pravṛtti and nivṛtti. These two...One who does not know... Pravṛttir eṣā bhūtānāṁ nivṛttis tu mahā-phalā. Śāstra says that these things... Just like, loke vyavāyāmiṣa-madya-sevā nityā hi jantor na hi tatra codanā. This eating, sleeping, mating and defending, every animal, every small animal, knows it very well, how to eat, how to sleep, how to have sex intercourse and how to defend. These four things, everyone knows by nature. So this is called pravṛtti. Pravṛtti. But it has to be made nivṛtti, stop. They do not know what is the perfection. The perfection is... The pravṛtti, propensity is eating, sleeping, mating, defending. And when you make it just the opposite—no more eating, no more sleeping, no more mating, no more defending—oh, that is perfection of life. Who knows this? Ask any scientist, philosopher, of this world, that "Can you show me any way, no more eating, no more sleeping, no more mating and no more defending?" That is spiritual life. Therefore we have to reduce it.

Lecture on SB 1.16.6 -- Los Angeles, January 3, 1974:

Just like we are learning here Kṛṣṇa's service. So Kṛṣṇa's service is here, and if you are perfect, then Kṛṣṇa's service is there after death also, the same thing. Therefore it is said, māra vā jīva vā. One saintly person said to a royal prince, rāja-putra cirañ jīva, cirañ jīva: "Oh, you are the son of a king. You live forever." Muni-putra muni-putra mā jīva mā jīva: "Oh, you are the disciple of a saintly person, brahmacārī, you please die immediately." Just see. Rāja-putra cirañ jīva, blessing rāja-putra, "You live forever." And muni-putra, the son of a muni, or the disciple of a muni, he says, mā jīva, mā jīva: "You don't live, you die. You die." And that thing... That, what is called? This butcher. Butcher, he is advising the butcher, jīva vā māra vā: "Either you..." No. He is advising butcher, mā jīva mā māra: "Don't die, don't live." And to a sādhu, saintly person, he is advising, jīva vā māra vā, two things. So what is the purport? The purport is that this prince, he is enjoying material enjoyment, but next life he will have to become a dog. "So better you live with your enjoyment. Cirañ jīva. Because as soon as you die, you are going to be a dog. So better you live. So long you will live it is good for you." And muni-putra, a brahmacārī, his business is fasting and go to collect for Guru Mahārāja, and then whatever he takes, he offers to the guru. Then the guru says that "You can eat," he can eat. It is hardship, but by this hardship he is now prepared to go back to home, Godhead.

Lecture on SB 1.16.11 -- Los Angeles, January 8, 1974:

There are many evidences in the śāstras about Śrī Caitanya, the Lord, Supreme Lord's taking of sannyāsa and preaching. So we accept Śrī Caitanya Mahāprabhu not only by His uncommon action, but also on the evidence of the śāstra. You can accept. Not that any rascal comes, that "I am incarnation of God." No, no. We cannot accept that. We must first of all see that He is mentioned in the śāstra, and He is actually acting uncommonly, which is not possible by any human being. These two things, features, must be... Just like Śrī Caitanya Mahāprabhu, we accept, the Supreme Personality of Godhead. There are many instances, He is playing like ordinary man, but at times showing, the Supreme Personality of Godhead.

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

Kṛṣṇa says, "I am the origin of everything. Everything emanates from Me." Mattaḥ sarvaṁ prava... Sarvam means everything. There are two things: animate and..., what is opposite? Inanimate. There are two things. So Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ: "I am the source of both animate and inanimate." So Kṛṣṇa. What is Kṛṣṇa? Kṛṣṇa is life, supreme life. Kṛṣṇa is not dead. We are getting Kṛṣṇa's description. He is not a dead body. These are things very, I mean to say, elaborately described in the Vedic literature. Just like in Vedānta it is said, "The origin of everything is Brahman." Janmādy asya yataḥ (SB 1.1.1), athāto brahma jijñāsā. Now this origin of everything, what is the formation, animate or inanimate? This is accepted, that Brahman means, the Absolute Truth means, the origin of everything. Now the next question would be that "What is that origin?" The modern scientists, they think the origin is chemicals. But we say, "No. It cannot be chemicals." Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ (SB 1.1.1). The origin of everything must be cognizant. He knows everything. Otherwise how He can be origin? It is very logical. Janmādy asya yataḥ anvayāt (SB 1.1.1), origin.

Lecture on SB 1.16.13-15 -- Los Angeles, January 10, 1974:

So when one is inquisitive, jijñāsu... And jijñāsu means, what kind of jijñāsu, inquisitive? Śreya uttamam. Jijñāsuḥ śreya uttamam. There are fields, different fields of activities. So when becomes inquisitive to know the ultimate necessity, ātyantika-duḥkha-nivṛtti, ultimate necessity. Śreya uttamam. There are two things: śreya and preya. I have discussed all these thing many times. Preya means immediately very palatable. That is called preya. And śreya means ultimately good. Suppose if you take some palatable foodstuff, it may be very palatable to you... There are many examples. Just like smoking. Smoking. Everyone knows, the scientists, the doctor, they declare, "This is a nonsense thing. It should be avoided." They advertise even in the packet also. But people still smoke. But that is called preya. That is called preya. Preya means immediately very nice. And śreya means when one gives it up, "No, it will keep my health nice." That is śreya. Try to understand what is śreya and preya. Another example: just like a child he wants to play whole day. Even Kṛṣṇa was playing with His friends. Mother Yaśodā had to call Him thrice, four times, then He would come back. So that is the nature of children—they want to play whole day and night. But that is not preya, er, that is not śreya. The mother, the parents, take care, "My dear boy, come here, take your bath, change your dress, take your food. It is already late." So he does not know that these things are śreya. He wants to play. Just try to understand śreya and preya. Preya means according to one's position, there are different subject matter of sense gratification. That is called preya. And śreya means for future goodness. Ultimate good. That is called preya, er, śreya. Therefore a human being is he who is inquisitive about his ultimate goal of life, to know "How, what is my ultimate goal of life?" That is human being. So jijñāsu.

Lecture on SB 1.16.22 -- Hawaii, January 18, 1974:

So the purpose of writing Śrīmad-Bhāgavatam is lokasyājānato vidvāṁś cakre sātvata-saṁhitām (SB 1.7.6). All the people of the world, they're fools and rascals, lokasyājānataḥ. Why they are fools and rascals? There are two things. Vyāsadeva, by his bhakti-yoga meditation, he found out that there is God and there is māyā. Two things are there. Bhakti-yogena manasi samyak praṇihite 'male, apaśyat puruṣaṁ pūrṇam (SB 1.7.4). There is the Supreme Person, the supreme controller-apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam—and there is also māyā, which is on the back side. Just like if you stand before the sun or light, your shadow will be on the back side. You have got, all, experience. You stand up; you'll see a long shadow on your back side. So that is māyā. The māyā is the back side. That means if you stand before the sun, in the front, you can see in the sunlight very nicely. But if somebody stands on your back side, he cannot see you. This is the position. Apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam.

Lecture on SB 1.16.25 -- Hawaii, January 21, 1974:

Dayā. One must be merciful. Dayā means... When a man is suffering a fellow man, another fellow man must feel for it. That is called dayā. There are two things: dayā and sevā. Sevā means to give service to the superior, and dayā means to give service to the inferior. Both of them are service. Dayā, I mean to say... A man is suffering. He is in helpless condition. Just like in hospital, those who are patients, who are diseased, they go to the hospital There is also sevā. The nurse is serving. The doctor is serving. But that is not sevā. That is called dayā. He is not obliged, but out of his compassion, he's giving service to the patient. That is called dayā. And sevā means superior. Just like spiritual master. Sevayā. Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34).

Lecture on SB 1.16.35 -- Hawaii, January 28, 1974:

So two things are there. You are servant by constitution. Don't think that you are master. But when you forget or give up the service of the Lord, then you become servant of your senses, or māyā. This is your position. So when you voluntarily again give up this service of the senses and surrender to the master of the senses, Hṛṣīkeśa... Kṛṣṇa's another name is Hṛṣīkeśa. Hṛṣīka-īśa. Hṛṣīka means senses. Senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta (BG 1.21). Acyuta and hṛṣīkeśa, (indistinct), that is one word, hṛṣīkeśa. So Hṛṣīkeśa is the master of senses, Kṛṣṇa. So when in our present condition we have forgotten our master of senses but we have taken senses as our master, this is our position. We have forgotten the master of the senses, but we have accepted the senses as our master. So this is, this has to be purified: not to become the servant of the senses, but to become servant of the master of the senses. Then you also become master of the senses. That purificatory process is called devotional service, or bhakti.

Lecture on SB 1.16.36 -- Tokyo, January 30, 1974:

If there is any doubt in understanding the Vedic literature, then you try to understand from the person who knows it, tattva-darśī, who has seen actually the truth. Upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ. One who has actually seen the truth. And, how to approach him? Tad viddhi praṇipātena paripraśnena. By surrendering, by giving service, and questioning. Question must be preceded and followed by..., preceded by surrender, and followed by service. In the middle, there may be question. Therefore, yasya prasādād bhagavat-prasādaḥ **, we have to please the spiritual master by service and surrender, and then it will be very nice position. If the spiritual master sees that the disciple is a surrendered soul, and he's rendering service to his best capacity, then the answer will be very liberal and convincing, and he will be very glad to answer the question, if it is supported by these two things: surrender, and paripraśnena, and sevayā. Tad viddhi praṇipātena (BG 4.34). The first beginning is praṇipāta. And what is this, that I give up the company of my spiritual master and I invent my own ways of life and own interpretation? That will not help.

Lecture on SB 2.1.1 -- New York, April 10, 1969:

This is confirming the statement of Caitanya-caritāmṛta, that guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151). Two things required, Guru and Kṛṣṇa, to advance in the spiritual realization or Kṛṣṇa consciousness. So here it is, Kṛṣṇa is pleased in the family of the Pāṇḍavas. So Parīkṣit Mahārāja was going to die. Parīkṣit Mahārāja was grandson of Arjuna, and he was also a devotee. So therefore by the mercy of Kṛṣṇa, a bona fide spiritual master is sent to Parīkṣit Mahārāja. Guru-Kṛṣṇa. When one is sincere, then Kṛṣṇa is sitting within everyone. As soon as He sees that "Here is a sincere soul. He's seeking after Me," so He manifests Himself out externally as spiritual master. The spiritual master is therefore representative of Kṛṣṇa. Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja (CC Madhya 19.151). Two things. Without being representative of Kṛṣṇa, nobody can become spiritual master. Kṛṣṇa-śakti vinā nahe tāra pravartana. Without being empowered by Kṛṣṇa, nobody can preach, nobody can become a spiritual master.

Lecture on SB 2.1.2-5 -- Montreal, October 23, 1968:

So their business is very nicely explained. What is that? Nidrayā, sleeping. Sleeping. Hriyate. They waste their life by sleeping. When? At night. Nidrayā hriyate naktam. Or they waste their time in sex life. At night there are two things. One who has no advantage of sex life, he sleeps alone. And if he has got advantage of sex life, he enjoys. So at night they waste their life in this way. Nidrayā hriyate naktaṁ vyavāyena ca vā vayaḥ (SB 2.1.3). In this way their life is being wasted. And at daytime? Now, divā cārthehayā rājan. At the daytime, simply "Where is money? Where is money?" Artha. Artha means... Because to maintain this body we require money. Divā cārthehayā rājan. All right, if one gets money, then next? Kuṭumba-bharaṇena vā. Then shopping. As soon as you get money then shopping, the wife's bill. Yes. So in this way, day and night, they are simply under the impression of this bodily conception of life. Why they are doing that?

dehāpatya-kalatrādiṣv
ātma-sainyeṣv asatsv api
teṣāṁ pramatto nidhanaṁ
paśyann api na paśyati
(SB 2.1.4)

They are attached because they are attached to this body, therefore attached to the children. Dehāpatya. Apatya means children. And kalatra. Kalatra means wife. Dehāpatya-kalatrādiṣu ātma-sainyeṣu. This very word sainya... Sainya means soldier. Here in the material world, every one of us is struggling very hard. That is a fact. Everyone knows. So when we struggle, when we fight, then we must have soldiers. Without soldiers, nobody fights. So they are our soldiers: this body... Everyone wants to keep this body fit. And maintaining the children and the wife... Dehāpatya-kalatrādiṣu.

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

We have to be engaged only in spiritual activities. But those who are not interested in self-realization, there must be some engagement. There are two things, Kṛṣṇa or māyā. Just like darkness and light. Where there is Kṛṣṇa there is no darkness. Kṛṣṇa sūrya-sama, māyā haya andhakāra: "Māyā is just like darkness, and Kṛṣṇa is just like sunlight." So as soon as there is sunlight, there is no darkness. Just like this is night. What does it mean, night? Means there is no sunlight. Sunlight is there in other part of this globe, but here there is no sunlight; therefore it is darkness. Similarly, as soon as we are not Kṛṣṇa conscious, there is māyā, immediately. Either māyā or Kṛṣṇa consciousness. If you are not in Kṛṣṇa consciousness, then you should understand that you are in māyā. And if you are in Kṛṣṇa consciousness, then there is no māyā. Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). These are the open description. Anyone who is fully surrendered to Kṛṣṇa, he has no māyā.

Lecture on SB 2.1.7 -- Paris, June 15, 1974:

So here it is said, prāyeṇa munayo rājan, "My dear King," nivṛttā vidhi-ṣedhataḥ... Vidhi and niṣedha. They are two things. We say, "You chant Hare Kṛṣṇa mantra," and prohibit, "No illicit sex," negative and positive. So vidhi means "do's" and niṣedha, "do not's." So this is the beginning of life. Don't try to become paramahaṁsa, munayaḥ, from the very beginning. Then you'll fall flat. That is not required. When you actually be situated nairguṇya... Nairguṇya means above the material nature. That is called nairguṇya. This material nature is called traiguṇya. Traiguṇya means three modes of material nature: goodness, passion and ignorance. So when you become above these three guṇas, then there is possibility of becoming nairguṇya.

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

Yudhiṣṭhira Mahārāja was asked by Dharmarāja, "What is the most wonderful thing within this world?" He answered this, ahany ahani bhūtāni gacchantīha yamālayam, "Everyone, every moment, is going to the Yamarāja's place, the superintendent of death, where a man's life is scrutinizingly studied, what he has done, and..." I say man, not animal. Animal, they have no such thing wrong or right, because it is animal. But a human being must have this conscience, right or wrong. Pravṛtti, nivṛtti. In the Bhagavad-gītā it is said, pravṛttiṁ ca nivṛttiṁ janā na vidur āsurāḥ. Asura-jana, those who are demons, they do not know these two things— pravṛtti and nivṛtti—what is our duty and what is our not duty. Pravṛttiṁ ca nivṛttiṁ ca... (BG 16.7). That is modern civilization. They do not know. What is our duty to do and what is our duty not to do—they do not know. Neither any education, in this life what we should do, what we should not do. So therefore this particular word is mentioned here, manīṣiṇām. In human society, those who are specifically intelligent, for them, Caitanya-caritāmṛta kāṛacā, he says, kṛṣṇa yei bhaje sei baḍa catura. Catura means very intelligent. Without being intelligent, nobody can take to Kṛṣṇa consciousness. But our propaganda is to educate people to become intelligent. They are foolish. They do not know the value of life. They do not know what is going to happen after death. No. Just like cats and dogs.

Lecture on SB 2.3.20-21 -- Los Angeles, June 17, 1972:

We are, we are trying to give you kṛṣṇa-prasādam. We are giving you chance to chant Hare Kṛṣṇa. That is our duty. So you take advantage of it, and make your life successful. Otherwise, it is jihvāsatī dārdurikeva sūta. Dārdurikā. The frogs, frog's tongue, very busy in croaking. But it, it, it is means inviting death, "Please come here. I am sitting here." So similarly, by talking nonsense, we allow our span of life being diminished by the sunrise and sunset, but if we talk about the urugāya-gāthāḥ, the Supreme Personality of Godhead, then our life cannot be taken away. It cannot be decreased. It will be eternal. Simply by doing these two things... Sevonmukhe hi jihvādau (Brs. 1.2.234). If we simply engage the jihvā, the tongue, in the transcendental loving service of the Lord, then we can see God, eye to eye.

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

So superficially, Parīkṣit Mahārāja... Upadhārya matiṁ kṛṣṇe. For becoming Kṛṣṇa conscious... Matim. Mati means consciousness; kṛṣṇe, in Kṛṣṇa. Practically he was bereft of everything. Just try to understand. He was cursed to death, and because he was preparing for next life, so he had to leave everything. And so..., what people will think? "Oh by Kṛṣṇa consciousness, one has to lose all, everything? His kingdom, his everything." Therefore people are afraid to take to Kṛṣṇa consciousness. "Oh, we shall be lost of everything. Even up to life." This is the example of Parīkṣit Mahārāja. Parīkṣit Mahārāja... (reads purport) "To become a pure devotee of Lord Kṛṣṇa, two things are very much essential, namely having a chance of being born in the family of a devotee and having the blessings of a bona fide spiritual master. So Parīkṣit Mahārāja had both blessings.

Lecture on SB 2.8.7 -- Los Angeles, February 10, 1975:

So māyā is there always, and... Because unless there is darkness, you cannot appreciate the quality of brightness; therefore Kṛṣṇa has created darkness, māyā also, so that you can appreciate what is brightness. Two things are required. Without brightness, the darkness cannot be appreciated, and darkness... Without darkness, the brightness cannot be appreciated. The two things are there, side by side. Just like there is sunlight, and here is shadow, side by side. You can remain within the shadow; you can remain within the sunshine. That is your choice. If we remain in the darkness, then our life is miserable, and if we remain in the light, brightness... Therefore Vedic literature instructs us, tamasi mā: "Don't remain in the dark." Jyotir gama: "Go to the light." So this attempt, Kṛṣṇa consciousness movement, is an attempt to bring people from darkness to the light. So don't misuse this opportunity. Some way or other, you have come in contact with this movement. Properly utilize it. Don't go to the darkness. Always remain in bright light.

Lecture on SB 2.9.3 -- Melbourne, April 5, 1972:

So sometimes we cannot understand due to our incapable(?). But things are already there. So by discussing, by repeated trying to understand and being cleansed of heart, everything will be done. Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). The two things are there—seva and praṇipāt: surrender, at the same time, service. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ (Brs. 1.2.234). If one is inclined to give service, then automatically things become understood. This is science like that.

Lecture on SB 2.9.7 -- Tokyo, April 24, 1972:

Therefore in the beginning of Bhāgavata it is said, tene brahma hṛdā ādi-kavaye: "From heart." Yes. He heard from outside. From the heart the order was, "Yes, now you begin your tapasya." So he began. So Kṛṣṇa is helping both sides, from externally, internally. Externally he heard. Somewhere the sound came, and internally He confirmed, "Yes." So Kṛṣṇa is helping us externally by the spiritual master, internally by instruction. Buddhi-yogaṁ dadāmi. In this way, He is trying to help us. Unfortunately we do not care to take His help. Then why should we not suffer? Antar-bahiḥ. Antar-bahiḥ. There are two things, inside and outside. So Kṛṣṇa is... Outside He is helping, spiritual master. Spiritual master is external manifestation of the Supreme Lord. Just like if somebody is going somewhere in this Tokyo city. I have to say something. So I apply him, "Will you kindly carry this message to him?" Similarly, Kṛṣṇa deputes some of His confidential devotees to help the people to become Kṛṣṇa conscious: "Please go and tell him this." The spiritual master is, therefore, external manifestation of the Supreme Lord. And internally He is sitting there as Paramātmā. So both ways, He is helping. And because the business is Kṛṣṇa consciousness, therefore there is no difference between the external teacher and the internal teacher. Because teaching is the same.

Lecture on SB 2.9.10 -- Tokyo, April 26, 1972:

Pradyumna: "In that sky the material qualities, especially the modes of ignorance and passion, are completely absent. The mode of ignorance influences a living entity to the habit of lust and hankering. And this means that in the Vaikuṇṭhalokas the living entities are free from these two things. As confirmed..."

Prabhupāda: Lust and anger. These two things completely...

Lecture on SB 2.9.13 -- Melbourne, April 12, 1972:

Prabhupāda: So, in all other planets, not only within this material world, but also in the spiritual world there are also varieties of planets. The difference is: here the varieties are made of matter, and there the varieties are made of spirit. That's all. There are two things: material energy and spiritual energy. That is described in the Bhagavad-gītā. The material energy is also one, mahat-tattva. But bahudhā iva ivābhāti. The one thing is matter. But bahudhā ivābhāti. What is that?

Devotee (1): Bahu-rūpa ivābhāti māyayā bahu-rūpayā.

Prabhupāda: Where is that verse?

Pradyumna: It's the second verse.

Prabhupāda: Bahu-rūpa ivābhāti māyayā bahu-rūpayā. Actually this is māyā, but bahu-rūpayā, by the interaction of the three modes of material nature there are varieties. Similarly in the spiritual world, although the spirit is one, there are also varieties, saṁvit... There are... These three qualities, there it is known... What is that called? Now, just now I forget. Saṁvit sandinī. Sandinī saṁvit. That is described in Caitanya-caritāmṛta, there also, varieties.

Lecture on SB 3.25.1 -- Bombay, November 1, 1974:

The sun is in one place. You have seen. It is light and heat, so expanding the light and heat throughout the whole universe, and as soon as you perceive light and heat, you can understand there is sun. So light and heat can be perceived by anyone. Therefore Kṛṣṇa says in the Bhagavad-gītā, prabhāsmi śaśi-sūryayoḥ: "I am the light and heat of the sun." Of course, moon, there is no heat. There is cooling effect. Two things are there. So all these are energies of Kṛṣṇa. Prabhāsmi śaśi-sūryayoḥ. So why people say, "Can you show me God?" You are seeing daily, every moment. But because you are fool, you have no sense of understanding. As soon as there is some heat, any man can understand there is fire. As soon as there is smoke, anyone can understand there is fire. Similarly, if you can feel the energy of the Lord, then you can feel the presence of the Lord immediately.

Lecture on SB 3.25.4 -- Bombay, November 4, 1974:

Everything means... There are two things: jaḍa and cetana, living entities and nonliving entiti..., jaḍa. Dull entities. Matter is dull. So everything means including both. Matter is also coming from Kṛṣṇa, and these cetana, or living entities, they are also coming from... And the whole world is combination of this matter and cetana—your body, my body. Apareyam itas tu viddhi me prakṛtiṁ parām, jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat (BG 7.5). This material energy is inferior, and the spiritual energy is superior. And superior why? Because the superior energy, the living entity, jīva-bhūta, they are controlling. Not controlling. They are trying to utilize. Just like we advanced living entities, human beings, we have created the modern civilization by utilizing the matter, utilizing the matter. That is our superiority. But we are also prakṛti. Apareyaṁ viddhi me prakṛtiṁ parām. We are parā-prakṛti, spiritual energy. This is the understanding. In this way we have to understand tattva-jñāna. The human life is meant for understanding tattva.

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

This is bhakti-yoga. Bhakti-yoga means vairāgya, detachment for material enjoyment. That is the sign. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). Not that "I am a big, big devotee, but I have got very great attachment for material enjoyment." That is not bhakti. This is the sign. If you have got bhakti, then you will have no attachment for material enjoyment. That is the test. Bhaktiḥ pareśānubhavo viraktiḥ. Paraṁ dṛṣṭvā nivartate (BG 9.59). In the Bhagavad-gītā it is... Paraṁ dṛṣṭvā. Param means better, superior things; dṛṣṭvā, by seeing, these lower inferior things is rejected. That is... Two things cannot go on.

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

This verse we have discussed. "I have taken shelter unto You..." This is the process. The mother is not ordering the son. It doesn't matter whether he is son or somebody else. When one is interested in uttamam... Tasmād jijñāsuḥ śreya uttamam. Śreya and preya, there are two things. Śreya and preya. Just like children, they like to play. That is called preya, preya. Very nice. But śreya means go to school and take education for future improvement of life. That is called śreya. So human being should be interested in śreya, not in preya. That is not human life. Preya means immediately gives me some sense pleasure: "Oh, it is very nice." No. That is human life. Āhāra-nidrā-bhaya-maithuna. We require these things. We require to eat something for maintaining the body. But not that we shall be accustomed to eat very palatable things. No. That is not good. Bhāla nā khāibe āra bhāla nā paribe. Caitanya Mahāprabhu advised His disciples, "Never eat very palatable foodstuff. Never talk these village talks."

Lecture on SB 3.25.13 -- Los Angeles, November 10, 1968:

Śreyaḥ and preyaḥ, there are two things. One is called preyaḥ. Preyaḥ means immediately pleasing. And śreyaḥ means ultimately benefit, benediction. Generally, conditioned souls, they are attracted with immediate pleasing things. Just like children. They are attracted by playthings more than education. They do not like to go to school. They like to play the whole day. In my childhood also, I was very naughty boy, and I was not going to school. And my mother kept a special man to drag me to the school. At that time, there was no system like in your country, school buses. One had to go to school on foot. So my father was very lenient. I was not going to school. Preyaḥ, pleasing. Children like to play. Similarly, there are two paths, śreyaḥ and preyaḥ. So śreyaḥ means... Preyaḥ means sense gratification. We have got our senses, material senses, and we want to satisfy them without consideration, the sequence, the bad results of sense gratification.

Lecture on SB 3.25.14 -- Bombay, November 14, 1974:

This is the statement of śāstra, that with our these blunt material senses it is not possible to appreciate or to understand śrī-kṛṣṇa-nāmādi, Kṛṣṇa, His name, His form, His quality, His pastimes, His paraphernalia, His abode, so many things. Kṛṣṇa is not alone, but Kṛṣṇa begins from the name. Then there is form. Generally, for the beginners, neophytes, these two things are essential: to hear the name, to hear the qualities, and see the form of the Lord, to offer worship. That is the instruction of Kṛṣṇa personally. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65).

Lecture on SB 3.25.16 -- Bombay, November 16, 1974:

This is called karmīs. The karmīs, all these big, big karmīs, big, big multimillionaires, they are just like ass, because they are working so hard. Not only these big-small also. Day and night. But eating two cāpāṭis or three cāpāṭis or utmost, four cāpāṭis. But he's working hard, so hard. These three-four cāpāṭis can be had easily even by the poorest man, but why he's working so hard? Because he's thinking, "I am responsible for maintaining such a big family." Similarly, a leader also, public leader, a politician, he's also thinking like that, that "Without me, all the members of my nation will die. So let me work day and night. Up to the point of my death or up to the point until I am killed by somebody, I have to work so hard." These are called dirty things. Ahaṁ mameti (SB 5.5.8). Ahaṁ mameti. Ahaṁ mamābhimānotthaiḥ. These dirty things that... Take individual, social, political, communal, or national. Any way. These two things, ahaṁ mameti (SB 5.5.8), is very prominent. "I belong to such and such community. I have got such and such duty." But he does not know these are all false designations. That is called ignorance. Caitanya Mahāprabhu therefore begins His instruction that jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). The actual position is that eternal servant of Kṛṣṇa. That is the actual position. But he's thinking, "I am servant of this family. I am servant of this nation. I am servant of this community, servant..." So many. Ahaṁ mameti (SB 5.5.8). This is due to ignorance, the mode of tamo-guṇa. Tamo-guṇa.

Lecture on SB 3.25.16 -- Bombay, November 16, 1974:

These dirty things, mala... Here it is said, kāma-lobhādibhir malaiḥ. Mala, mala means dirty things. And what are these? Kāma and lobha, lusty desires, lobha, greediness and lusty desires. These are mala. So one has to become free from these two things, kāma and lobha. The whole world is going on kāma and lobha. One is getting money. When he has got one thousand, he wants one lakh. If he gets one lakh, he wants more and more and more. This is called kāma. And why? Lobha. They are making profit. They have got enough money, still, they will hold stock, will not sell, so that people may not get stock and they will be hankering, they will pay any price demanded. These are going on, kāma and lobha. Kāma-lobhādibhiḥ.

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

Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). That is called vairāgya. Jñāna-vairāgya. Bhakti-yuktena. Without bhakti, there cannot be jñāna and vairāgya. Actually, the human life is meant for jñāna and vairāgya, for two things. Otherwise, we remain animal. The animal cannot attain any jñāna, neither animal can attain any vairāgya. That is animal qualification. But a human being, he has the opportunity to come to the stage of jñāna and vairāgya.

Jñāna means to understand that "I am not this material body. I do not belong to this material body. I am a spirit soul. I am part and parcel of Kṛṣṇa. Kṛṣṇa is the Supreme Spirit, and I belong to the spiritual world. Therefore my business is to finish this material world business and go back to home, back to Godhead." This is jñāna, knowledge. Therefore we have to understand Kṛṣṇa. If we have to go somewhere, we must know where we are going.

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

So Kṛṣṇa consciousness movement will give them enlightenment and give them liberation, and we therefore request everyone to take advantage. Now, Kṛṣṇa consciousness means... The simple thing is that you chant Hare Kṛṣṇa. But if you think yourself as very learned, thoughtful man, and you want to understand through science and philosophy, all right, come on. We have got books. Learn it. Two ways. We have got three dozen books for you. You cannot finish it even in your whole life. Come on. Otherwise, if you are not so learned to read all these books, chant Hare Kṛṣṇa. Two things are there. Take advantage, any one of them, and be liberated.

Lecture on SB 3.25.21 -- Bombay, November 21, 1974:

There are two things: conditioned life and liberated life. Eight million, four hundred thousand forms of life there are. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Nine lakhs forms of life in the water. Jalajā nava-lakṣāṇi. (aside:) The child may be... Sthāvarā lakṣa-viṁśati. The trees and plants, they are two million. Sthāvarā lakṣa-viṁśati, kṛmayo rudra-saṅkhyakāḥ. And the germs and insects, reptiles, they are eleven hundred thousand, eleven lakhs. Pakṣiṇāṁ daśa-lakṣaṇam. Then birds, they are ten lakhs of forms. Then beasts, animals, so they are three millions forms. And then human beings, they are 400,000. Very small quantity. Of all the living entities, the human forms, they are very small number, 400,000. Aśītiṁ caturaś caiva. Aśītim means eighty, and catura means four. So 8,400,000 species of forms.

Lecture on SB 3.25.25 -- Bombay, November 25, 1974:

Prabhupāda: So here it is recommended, satāṁ prasaṅgāt, talks between devotees. Satām means devotee, not ordinary person; those who are devotees, sat. Sat and asat. There are two things. Sat means which exists, and asat mean which does not exist—temporary. That is called asat. This material world is asat. Therefore Vedic injunction is asato mā sad gama: "Don't keep yourself within this material world." (aside:) That child... Asato mā.

So people who are interested in materialistic life, they are called asat. Caitanya Mahāprabhu was asked by a devotee that "What is the behavior of a Vaiṣṇava, of devotee?" Vaiṣṇava means devotee. (aside:) Who is this? Who is making noise? So Caitanya Mahāprabhu, being inquired, "What is the duty of a devotee?" (aside:) ...what is the sound?

Brahmānanda: They're doing it purposely.

Prabhupāda: Oh, that's all right. That's all right. Never mind. Caitanya Mahāprabhu said, asat-saṅga-tyāga, ei vaiṣṇava-ācāra (CC Madhya 22.87). Asat-saṅga-tyāga, ei vaiṣṇava-ācāra. He, in one line, He said that "First of all, Vaiṣṇava, his business is to avoid the company of asat." Asat means those who are materialistic interest. Asataḥ. Asato mā sad gama. This is very important thing.

Lecture on SB 3.25.26 -- Bombay, November 26, 1974:

Rāga means attachment, and vi means vigata. Vigata-rāga. And from virāga-vairāgya. Jñāna-vairāgya. This is wanted. Human life is meant for jñāna and vairāgya. Two things required. We are continuing this material existence on account of rāga, attachment, attachment for sense gratification. That is the cause of material bondage. Material bondage means, we have explained several times, to accept one body, then create another body. We have got now this human form of body, and according to our, I mean to say, affection or infection to different qualities of the nature, we are creating another body. So in this way we are entangled. So unless we become virāga, virāga aindriyāt, sense gratification... These different changes of body are being possible on account of sense gratification. Nature or God or Kṛṣṇa will give me full facility. Just like in the Western countries especially, they are now trying to become naked, nudies. So nature will give them to stand naked like a tree, or tree, for many years. "You are so fond of become nudie. All right, you stand up here for ten thousand years without any dress." Nature will give you. Those who have no discrimination for eating—"Anything, damn rascal, let me. Give me. I will eat it"—"All right, then you can take the body of a pig and eat up to stool." So nature will give you. Kāraṇaṁ guṇa-saṅgo 'sya.

Lecture on SB 3.25.36 -- Bombay, December 5, 1974:

Simply if you try to see and if you don't hear, then it will not stay very much. Therefore we see practically in many temples, because there is no discussion about Kṛṣṇa, simply a Deity is there, people go for some time. Then gradually, especially those who are educated, so-called educated, they do not feel very much interested. And it has actually happened so. Many temples, they are not visited even by the devotees, because there must be also hearing about. Two things must go on: The Deity must be worshiped—this is called pāñcarātriki-vidhi—and to hear about the Supreme from Bhagavad-gītā, Śrīmad-Bhāgavatam, Vedic literature, that is called bhāgavata-vidhi.

Lecture on SB 3.25.38 -- Bombay, December 7, 1974:

So on the day of ceremony, so he went to the forest again and called Dīnabandhu dādā, and He gave him a small pot of dahi, yogurt, a small pot. Oh, he was a child. He did not know. And the..., he brought it to the teacher, "Now, this is my contribution. My Dīnabandhu brother has given. So you take." "The hundreds and thousands of people will be given foodstuff and this much dahi?" He became very angry. He became angry, he did not care, and the pot fell down, and the yogurt also fell down. But after some time, when he came, he saw that although the yogurt has fallen down, the pot is full. Then he again dropped it; again it is full. He dropped it; again it is full. Then he could understand it is spiritual. Pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate (Īśo Invocation). You take the whole thing; still, the whole thing is there. That is Kṛṣṇa. Not that because you have taken something, one minus one equal to zero. No. In the spiritual world, one minus one equal to one. And one plus one equal to one. That is called advaya-jñāna. There is no duality. Plus and minus, they are two things. But in the spiritual world, either plus or minus, the same. That is to be understood. That is called Absolute, advaya-jñāna.

Lecture on SB 3.25.44 -- Bombay, December 12, 1974:

Niḥśreyasa. Śreya. Śreya means ultimate good. There are two things: preya and śreya. Śreya means ultimate good. If you act in such a way that ultimately you actually become happy, that is called śreya. And if you want immediately some happiness—never mind what it will be in future—that is called preya. So less intelligent person or children, they want preya. They do not want śreya. A child is playing whole day. He likes it. That is preya. And if you want to send him to school to be educated, he doesn't like. That is śreya, ultimate good. So nobody is interested. Still, the śāstra gives us instruction that "You try for this śreya. Don't be captivated by the preya." Preya and śreya. And this śreya, the supreme śreya, is bhakti-yoga. Therefore it is said that etāvān eva loke 'smin puṁsāṁ niḥśreyasa udayaḥ. śreyasa and niḥśreyasa. Niḥśreyasa means ultimate. Niḥśreyasa udayaḥ. As soon as you take to Kṛṣṇa consciousness, then your ultimate good or ultimate perfection begins immediately.

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

What is jñāna, knowledge? We have got... Jñāna means consciousness or living symptoms. That is jñāna. Cetana. Cetana, ce..., nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). Nitya and cetana. Cetana means consciousness. Two things we find, generally, conscious and unconscious. Just like this table is unconscious, but a small ant, it is conscious. That ant is coming this side, you try to stop it, it will struggle, it will resist. Because it is conscious. But the table, you take it and throw it away, it will not protest, because it is unconscious. So, this consciousness is the symptom of life, and that develops one after another.

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

Prabhupāda: Knowledge means jñānaṁ niḥśreyasārthāya puruṣasya ātma-darśanam, that is knowledge. Atma-darśanam, self-realization. That is jñānam. Otherwise this lower jñāna or knowledge, how to eat, how to sleep, how to perform sexual life, and how to defend, this knowledge is there even in the mosquito or small ant. And what to speak of other, higher grade living entities. That is jñānam, but that is not niḥśreyasāya. Śreya and preya, there are two things. Preya means to fulfill immediate necessities of life. That is called preya. And śreya means the knowledge, śreya means the goal of life. Niḥśreyasāya, niḥśreyasāya. Niḥśreyasāya means the ultimate benefit. That education is lacking. In the material world, the jñāna, especially in the present age, jñāna means technical knowledge. How to eat, how to sleep. Now they are Somebody was telling me that they have invented eating, eatables from petrol. (aside:) Who was speaking the other day?

Nitāi: Bhāgavata Dāsa.

Prabhupāda: Bhāgavata Dāsa. So they might be very advanced in scientific knowledge but the ultimate aim is how to eat. That's all, nothing more. How to eat, how to sleep, that's all. Tranquilizer pills, in USA, a large selling line. That means how to sleep. This is the advancement, scientific advancement. There is no sleeping? Without scientific knowledge, he was sleeping very nice. But with advancement, advancement of scientific knowledge he has lost his sleep, insomnia. So they are taking the advancement of knowledge in this way, but the Vedic scripture says that, jñānaṁ niḥśreyasārthāya, to achieve the highest perfection. That we are discussing in so many ways. And what is that highest perfection? Highest perfection is there, mentioned in the Bhagavad-gītā, nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gataḥ. Highest perfection, saṁsiddhiṁ paramām. Param means the supreme, and saṁsiddhim means perfection.

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

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.

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

Puruṣa, we living entities, because we have developed this consciousness somehow or other, that we don't want to serve Kṛṣṇa, but we want to become Kṛṣṇa, this prātikūlya, this icchā, and not to serve Kṛṣṇa, this dveṣa, two things combined... Icchā-dveṣa samutthena sarge yānti parantapa. They cannot... Just like I will give you very small example: just like the criminals. The criminals, they have got two things: icchā, dveṣa. Dveṣa: "Why shall I abide by the government law? I can do anything, what I like." This is dveṣa. And icchā means, "I shall work independently, without the law." So just like this icchā-dveṣa, the result is they are put into the jail. On account of these two things—icchā, that "I shall live independently without the control of the government. Whatever I like, I shall do," this icchā, and dveṣa, "I don't like to carry out the orders of law," dveṣa—this is very nice example—the result is that he will be arrested, and he will be put into the jail.

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

Similarly, in the material existence nobody wants any trouble, but automatically the trouble comes. Everyone has got experience: everyone is trying for happiness—nobody wants for distress—but distress comes here. You cannot stop it. Therefore those who are advanced in knowledge, they take it for granted that "I do not want distress. So the distress cannot be checked. It comes upon me. Then why shall I try for happiness? It will also come." This is very right conclusion. If without my endeavor distress comes upon me, so there are two things, distress and happiness, two counterparts. So if distress can come upon me without any endeavor, so the happiness also will come without any endeavor because this is another counterpart. So why shall I waste my time for this material distress and happiness?

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

Completely cleansed means... That is explained in the Bhagavad-gītā, na śocati na kāṅkṣati: "There is no lamentation, and there is no hankering." Then it is śānti. As soon as there is some hankering, you cannot have śānti. That is not possible. And as soon as there is some possession, you cannot be without lamentation. The two things material, they are ruling over us. We are hankering after something which we do not possess, and what we possess, if it is lost, then we are lamenting. So śānti means no hankering, no lamenting. That is called śānti.

Lecture on SB 3.26.23-4 -- Bombay, January 1, 1975:

So a Kṛṣṇa conscious person is not agitated by the material action and reaction. He remains fixed-up, naiṣṭhikī-bhakti. This is called naiṣṭhikī-bhakti, niṣṭhā, firmly convinced. Tadā rajas-tamo-bhāvāḥ (SB 1.2.19). Naiṣṭhikī-bhakti. Nityaṁ bhāgavata-sevayā (SB 1.2.18). Naṣṭa-prāyeṣu abhadreṣu. This is abhadra, this material contamination, kriyā-śaktir ahaṅkāras tri-vidhaḥ, three kinds of kriyā-śakti: working in the modes of ignorance, working in the modes of passion... These are the moha, that when these two things, kriyā-śakti, this kriyā-śakti under the spell of passion and spell of ignorance, is almost gone... Naṣṭa-prāyeṣu abhadreṣu nityaṁ bhāgavata-sevayā.

Lecture on SB 3.26.32 -- Bombay, January 9, 1975:

So you will find taste, rasa. And rūpa, rasa, śabda you will find also. Any metal you strike together, there will be śabda. Rūpa, rasa, gandha. There is smell. You see so many plants are growing, flowers. Wherefrom they are getting this scent? You see? You getting from the earth. The bad smells and good smell, everything is coming from the earth. And where is the chemist that they can take out rose scent from earth? That is not possible. But there is. There is no doubt about it. Otherwise wherefrom the scent is coming? The rose flower, you are smelling so nicely, but where it has got this smell? From the earth. The earth is there. Rūpa, rasa, gandha, śabda, and sparśa. Then, in the water, one thing is minus. And then, in the fire, two things are minus. And from the air, three things are minus. And from the sound, four things are minus. Only sound is there. The sound is the original cause of this creation where we are materially bound up.

Lecture on SB 3.26.44 -- Bombay, January 19, 1975:

The scientist does not know. That we have already explained several times, that the different gandha, or smell, or fragrance, or aroma, whatever you call, there are already within the earth. Puṇyo gandhaḥ pṛthivyāṁ ca. Kṛṣṇa says in the Bhagavad-gītā, puṇyo gandhaḥ and pāpo gandhaḥ. In the material world, everywhere, there are two things: pious and impious. So the pāpo gandhaḥ, bad smell, when it passes, so you close your nose, nostrils, not to accept it. But when there is puṇyo gandhaḥ, you feel fresh: "Oh, it is very nice." So Kṛṣṇa says, puṇyo gandhaḥ pṛthivyāṁ ca. When you smell something very fragrant... Just like in the flower. There are different varieties of flower, and they are exacting different varieties of aroma from the earth. So the good smell of the flower... In some other place it is said in the Bhāgavatam that the..., when you see flower, you see Kṛṣṇa smiling. That is the seeing of Kṛṣṇa smiling. Therefore the flower should be utilized for Kṛṣṇa's service. Because these flowers, everything, is Kṛṣṇa's energy. Parāsya śaktir vividhaiva śrūyate (Cc. Madhya 13.65, purport). So specifically good fragrance of flower, Kṛṣṇa says that "I am that." Kṛṣṇa's particular presence is there. So we can remember Kṛṣṇa immediately. This Kṛṣṇa consciousness movement is that you remember always Kṛṣṇa. Always Kṛṣṇa.

Lecture on SB 3.28.1 -- Honolulu, June 1, 1975:

Now you can make your choice. You are now civilized, very advanced intelligence. Now whether you want to go to the cycle of evolution again or whether you want to stop this and go to your original position. These two things are there: sat-patha and asat-patha. If you make further progress this asat-patha, asat-patha asat. Asat means it will not stay. So if you remain engaged in this bodily business, that is asat. Just try to understand what is asat. Asat means which will not stay. So everyone knows that this body will not stay. It will be ended today, tomorrow, or after years it will be finished. Therefore if you are simply engaged in the bodily concept of life, as people are generally engaged... People are thinking, "I am American," "I am Indian," "I am brāhmaṇa," "I am kṣatriya," "I am cat," "I am dog." Every living entity is simply thinking in bodily. That is asat-patha. If we remain on the bodily concept of life, then we are no better than the dogs and cats. But unfortunately modern civilization is going on on this bodily concept of life. That is asat-patha. But here the yoga system is being taught by Kapiladeva to His mother for... (break) The purpose is prasannaṁ yāti sat-patham. By the yoga practice, you have to make your mind very transparent, clean, and then you can go towards sat-patham, eternal life. That is being taught. So He will go on teaching.

Page Title:Two things (SB lectures - cantos 1-3)
Compiler:Visnu Murti, Bindya
Created:26 of Jun, 2010
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=110, Con=0, Let=0
No. of Quotes:110