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Ultimate (Lectures, SB cantos 1 - 2)

Expressions researched:
"ultimate"

Notes from the compiler: VedaBase query: ultimate not "ultimate goal" not "ultimate truth" not "ultimate knowledge" not "ultimate source" not "ultimate realization" not "ultimate cause" not "ultimate end" not "ultimate destination" not "ultimate issue" not "ultimate liberation"

Lectures

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.1 -- London, August 6, 1971:

Now, what is that source of emanation? What is the nature? One has to accept the cause and effect. As we have got experience, in everything there is a cause and the effect. So the supreme cause, supreme cause means who has no more cause-sarva-kāraṇa-kāraṇam (Bs. 5.1). I am caused by my father, my father is caused by his father. His father, his father..., go on making research, who is the ultimate father. When you come... There must be some ultimate father. Just like I have my father, my father has got father, his father... We can see up to two, three generation upwards, and beyond that, we cannot see. That does not mean that the great-grandfather had no father. There must have been some father. Is it very unreasonable? Anyone can understand. Although I cannot see with my limited potency, but with my knowledge, reasonable knowledge, I can understand that either he may be great-grandfather or above that, above that, he must have some father.

Lecture on SB 1.1.2 -- London, August 15, 1971:

So the ultimate aim is liberation from this conditional life, bondage. We are conditioned in every way, we can experience. As soon as we are embodied with a material body, immediately we are conditioned. Just like as soon as we enter in some state... Just like we have come from India. I have come from India in your state. So I am immediately conditioned by the immigration department.

So this is the material world, system. As soon as you enter a particular type of body you are conditioned. Just like while walking in the St. James Park the ducks and the swans, when they saw that we are coming near, they immediately dropped into the water. Because the duck is thinking that he's safe in the water. And if somebody snatches me to put me down in the water, then I shall protest. He's also a living entity, I am also a living entity. I am afraid of being put into the water, and he is seeking shelter into the water. Water is the same. Why one is seeking shelter, and why one is afraid of? This is material world. Because I am conditioned in a separate body and the duck is conditioned in a separate body. The trees, some trees are going upwards, and some trees are going downwards. These are the conditions. Deha-yogena dehinām.

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

Those who are interested in God, for them, this is graduate study. The entrance study is Bhagavad-gītā. Just like you pass your entrance examination, matriculation examination, then you are entered into college, then you become graduate; similarly, after reading Bhagavad-gītā, you are allowed to enter into the understanding of God. Because in the Bhagavad-gītā the ultimate instruction is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). There are discussion of the yoga, karma, jñāna, bhakti... Everything is there in the Bhagavad-gītā. But ultimately the last instruction is that "This is the secret of success, My dear Arjuna," guhyatamam. "You simply surrender unto Me, and I shall give you all protection." Mā śucaḥ, "Don't bother." This is required. This is the beginning of God consciousness. So unless we have finished nicely the study of Bhagavad-gītā or unless we have accepted this proposition of God that "You surrender," there is no entrance in the Śrīmad-Bhāgavatam.

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

Prabhupāda: Dāsa is always there.

Revatī-nandana: But by saying Vidhānacandra dāsa means I am also saying the name of Kṛṣṇa. So our names serve this purpose, always reminding us of Kṛṣṇa. But our ultimate position, our destination, it may be anywhere in the spiritual kingdom with some form of Kṛṣṇa. It's not necessarily identical with the name.

Prabhupāda: No, he is not identical. But the name is identical. But we are dāsa.

Revatī-nandana: That's right. Just like my name is Revatī-nandana dāsa. So that is a name of Balarāma.

Prabhupāda: Yes. Revatī-nandana is identical with Kṛṣṇa. We are Revatī-nandana dāsa.

Lecture on SB 1.1.3 -- London, August 19, 1971:

That is Kṛṣṇa consciousness. When you come to that consciousness that "I am working hard and earning so much money..." Everyone is thinking that "I must enjoy. Why others?" That is the materialistic way of thinking. But we are trying to change the consciousness. Kṛṣṇa consciousness movement means that, that you earn as much as you like, but the enjoyer should be Kṛṣṇa, not you. That is Kṛṣṇa consciousness. Kṛṣṇa consciousness is not very difficult thing to understand. The only... We have to change the account. That's all. Everyone... The karmīs, they are working so hard, day and night. The ultimate aim is that he will enjoy, he'll satisfy his senses. Therefore he's working so hard. The Bhāgavatam therefore says,

nāyaṁ deho deha-bhājāṁ nṛloke
kaṣṭān kāmān arhate viḍ-bhujāṁ ye...
(SB 5.5.1)

"Simply for sense gratification we should not work so hard, because these things are done by even hogs and dogs."

Lecture on SB 1.1.3 -- London, August 19, 1971:

People are after so-called Vedantists, but they do not know Kṛṣṇa, so-called Vedantist. But one who is actually Vedantist, he knows Kṛṣṇa. Therefore sometimes ago some of these Vaiṣṇavas, they gave me this title, Bhaktivedanta. Bhaktivedanta means ultimate understanding of Vedānta is bhakti, not to become impersonalist.

So here it is stated, nigama-kalpa-taror galitaṁ phalam (SB 1.1.3). All the Vedas, they are summarized in the Vedānta-sūtra. You have heard the name of Vedānta-sūtra. So this Śrīmad-Bhāgavatam is explanation of the Vedānta-sūtra. Therefore from the very beginning of Śrīmad-Bhāgavatam, the first aphorism of the Vedānta-sūtra is there, janmādy asya yataḥ (SB 1.1.1). In the Vedānta-sūtra the first quote is athāto brahma jijñāsā, "Now we have to inquire about Brahman, the Absolute Truth." That is the business of human being. Because in other life other than the human form of body, we have simply passed our time in the matter of bodily necessities of life, āhāra-nidrā-bhaya-maithunam.

Lecture on SB 1.1.3 -- London, August 19, 1971:

Now here it is recommended, śrīmad-bhāgavataṁ rasam ālayam. Here is a taste which you can enjoy up to the end of your life or up to the point of liberation. Because life is meant for getting liberated from this painful material existence. That is life. Everyone is trying to get out of the painful situation. That is struggle for existence. But they do not know what is the ultimate life, free from all painful activities. That is called liberation. The whole Vedic civilization is based on this point, how to get liberated and enjoy eternal happiness.

ramante yogino 'nante
satyānande cid-ātmani
iti rāma-padenāsau
paraṁ brahmābhidhīyate
(CC Madhya 9.29)

Rāma. Rāma, this word, comes from ramaṇa, ram, ram-dhātu, "enjoyment." Just like here in this material world they are also engaged in ram, ramaṇa, but that is sex life. That's all. That is sex life. That is also ramaṇa. But there is another ramaṇa, that is Rāma. If you take the shelter of Rāma, that is real happiness. Ramante yoginaḥ anante. Those who are yogis... Yogis means transcendentalists.

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

Devotee: ".... inquired of the absolute good, which is the ultimate good for the people. The condemned state of affairs of the people of this age is described as follows."

Prabhupāda: The condemned state at the present moment, how the whole world, whole atmosphere, is condemned is described in the next verse.

prāyeṇālpāyuṣaḥ sabhya
kalāv asmin yuge janāḥ
mandāḥ sumanda-matayo
manda-bhāgyā hy upadrutāḥ
(SB 1.1.10)

This is the condition. Prāyeṇālpāyuṣaḥ. The first qualification is short span of life, short span of life. As I repeatedly say, now in our India the average age, span of life, is thirty years. The vitality is so reduced. In this country also the vitality is being reduced, strength is being reduced. The more the Kali-yuga will advance the vitality will be reduced, the strength of the.... Therefore the span of life will be reduced. So much so that at the end, almost end, people will live not more than thirty years. Now we are seeing they are living seventy years, eighty years, or sometimes up to ninety years but gradually.... (tape is severely garbled with another recording) ...to thirty years he will be considered as a very old man. You see? Prāyeṇālpāyuṣaḥ kalāv asmin yuge janāḥ. Asmin kalau.

Lecture on SB 1.2.3 -- London, August 24, 1971:

So this is called purāṇa-guhyam because in this Purāṇa you won't find any recommendation for worshiping any other demigod. Simply satyaṁ paraṁ dhīmahi (SB 1.1.1). Only the absolute. Satyaṁ param. The ultimate Absolute Truth, Kṛṣṇa, oṁ namo bhagavate vāsudevāya.

Saṁsāriṇāṁ karuṇayāha purāṇa-guhyam. He first of all spoke Śrīmad-Bhāgavatam to, being compassionate to the people suffering from these material pangs. Taṁ vyāsa-sūnum upayāmi guruṁ munīnām. Guruṁ munīnām. "He's not only my guru, but he is guru, spiritual master, of great sages and saintly persons." Even Vyāsadeva also considered his son greater than himself. When Śukadeva Gosvāmī appeared in the assembly where many saintly persons were present at the time of Mahārāja Parīkṣit, so at the time all the munis stood up to receive him. All the munis. Even there was Vyāsadeva, he also stood up. Therefore he is guruṁ munīnām. He is spiritual master of all saintly persons. Read purport.

Lecture on SB 1.2.5 -- Edinburgh, July 17, 1972:

Athāto brahma jijñāsā. Atha, "Now, this is the time for inquiring about the Absolute Truth." "This is the time" means this human form of life. Animals cannot inquire. Therefore Vedānta-sūtra says, athāto brahma jijñāsā: inquire about the Absolute Truth. Brahma, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The ultimate Absolute Truth is Kṛṣṇa, the person. Paramātmā is plenary expansion, and Brahman is impersonal effulgence. So if one understands Kṛṣṇa by question and answer, then he understands the other three features. But simply by understanding the impersonal feature, Brahman effulgence, one cannot understand Kṛṣṇa. Neither by understanding or seeing the Paramātmā, one can understand Kṛṣṇa. To see the Paramātmā is the business of the yogis. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Yoginaḥ, the yogis they are trying to see Kṛṣṇa or Viṣṇu within their heart by meditation. Meditation means this. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). And the jñānīs they want to stop these material varieties, make it impersonal, and merge into the existence of Brahman effulgence. But devotees, they do not, neither of them, neither they even want to be transferred to the Vaikuṇṭhaloka. They are satisfied in any condition life, provided they have got the opportunity to serve Kṛṣṇa. That is the ambition. Hmm. Then?

Lecture on SB 1.2.5 -- Aligarh, October 9, 1976:

That is possible. Kṛṣṇa says tyaktvā dehaṁ punar janma naiti mām eti (BG 4.9). If you like you can go back to home, back to Godhead. That is possible. So therefore the intelligent persons, they must know "If I go to the devaloka, what is the result of going there. If I go to the Pitṛloka, what is the result. If I remain here, what is the result. And if I go back to home, back to God, what is the result." The ultimate result is that if you can go back to home, back to Godhead, then Kṛṣṇa says what is the result. The result is tyaktvā dehaṁ punar janma naiti (BG 4.9), that you don't get birth again in this material world. So that is the highest gain. Punar janma naiti mām eti.

mām upetya tu kaunteya
duḥkhālayam aśāśvatam
nāpnuvanti mahātmānaḥ
saṁsiddhiṁ paramāṁ gatāḥ
(BG 8.15)

That is the highest perfection. And therefore here it is said, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6). So if you want to go back to home, back to Godhead, then yato bhaktir adhokṣaje. You have to adopt this means, bhakti. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55).

Lecture on SB 1.2.6 -- Delhi, November 11, 1973:

So the Supersoul and the soul, both of them are sitting on this body. It is compared with a tree. Just like on the tree two birds sitting, friendly birds. One is eating the fruit and another is simply witnessing. Upadraṣṭā-anumantā.

So this is the science. So human life is meant for understanding this science. This is the ultimate science. Athāto brahma jijñāsā. Human life is not meant for wasting like cats and dogs, simply eating, sleeping, mating. That is not human life. At the present moment they are simply engaged in these four principles of bodily demands of life—how to eat, how to sleep, how to have sense gratification and how to defend. Unfortunately, we have become less than the animals because the animals, they have no problem. Even the birds... Out of all living entities, 8,400,000 of forms, the human forms are only 400,000. The majority of the living entities, they are in different forms.

Lecture on SB 1.2.6 -- Delhi, November 11, 1973:

That is described in the Bhagavad-gītā. Sukṛtino 'rjuna. But those who do not go at all, do not care for God, they are called duṣkṛtina. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15).

So to love God is the ultimate... Caitanya Mahāprabhu also said premā pum-artho mahān: "The supreme gain of life is how to be situated in the platform of loving service to the Supreme Person, God." That is actual perfection. That is described here. Ahaituky apratihatā. Apratihatā means this love cannot be checked. If you love somebody here in this material world, then if you have no money, the exchange of love will be hampered. But this love of God cannot be hampered. If you want to love God, there is no material impediments. Ahaituky apratihatā. It cannot be checked. You may be the poor of the poorest of the poor; still you can love God. That Kṛṣṇa says in the Bhagavad-gītā, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). Patram, a little leaf or a little water or little flower or little fruit. Patraṁ puṣpaṁ phalaṁ toyam. If you offer to Kṛṣṇa, "My Lord, My Kṛṣṇa, I am very poor man. I cannot give You anything. But I have collected a little fruit, little flower, little water. So I have come to offer You," Kṛṣṇa says, "Yes," tad aham aśnāmi, tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ. He is not hungry, but He wants your love.

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

Everyone is seeking satisfaction, atyantikṣu. Everyone is struggling for existence for the ultimate happiness. But in this material world, although they are thinking by possessing material wealth they will be satisfied, but that is not the fact. For example in your country, you have got sufficient material opulence than other countries but still there is no satisfaction. So in spite of all good arrangement for material enjoyment, enough food, enough..., nice apartment, motor cars, roads, and very good arrangement for freedom in sex, and good arrangement for defence also—everything is complete—but still, people are dissatisfied, confused, and younger generation, they are turning to hippies, protest, or dissatisfied because they are not happy. I have several times cited the example that in Los Angeles, when I was taking my morning walk in Beverly Hills, many hippies were coming out from a very respectable house. It appeared that his father, he has a very nice car also, but the dress was hippie. So there is a protest against the so-called material arrangement, they do not like.

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

And in the Bhagavad-gītā it is said, tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). In the Bhāgavata also it is said, tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). Those who are inquisitive, brahma-jijñāsā, jijñāsuḥ śreya uttamam...

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. Just like a child is being educated for future happiness. But this happiness, this material happiness, is temporary. Even if you are educated very nicely, become a big lawyer or high-court judge or anything big post, they are all temporary. Because as soon as the body is finished, everything is finished. Then again you have to take birth. There is no guarantee what kind of birth. Suppose you get birth again in human society. Then you have to take again education, again endeavor, if you want to become some big post. Therefore everything here is temporary, anitya. Anitya.

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

This material world is called tamaḥ. Therefore Vedic advice is tamasi mā jyotir gama: "Don't remain in this darkness. Try to go to the light." Jyotir gama.

So uttama means... This word we have..., uttama. The uttama means transcendental, beyond this material world. So there is śreya, ultimate benefit of life, beyond this material world. So one who is interested the śreya, or ultimate benefit of life beyond this material world, for him there is need of accepting a guru. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). Uttamam, not for this... Generally, people go to accept a guru for some material benefit, for cheap āśīrvāda, so that he can become more opulent in this material world. But that is not śreya. These things will be finished. These things will be finished with your body, and body is sure to be finished. Mṛtyuḥ sarva-haraś cāham (BG 10.34). Kṛṣṇa says in the Bhagavad-gītā that "I am the death, and I take away everything at the death, at the time of your... " Mṛtyuḥ sarva-haraś cāham. You make all asset. You make good bank balance, skyscraper building, good family, everything, but everything will be taken away at the time of death. Then another chapter. Then you do not know what chapter begins. That will depend on your karma. The same thing, contamination. As you have made your mental condition, sadā tad-bhāva-bhāvitaḥ (BG 8.6), you will get..., nature will give a similar body. This is going on.

Lecture on SB 1.2.8 -- New Vrindaban, September 6, 1972:

It was not possible. That is not. Of course, the lunatic scientist says that "By scientific advancement we shall become immortal." They are lunatic. It is not possible. Because in the past there is no such incident, so in the present there is no such incident, how you can expect in the future such incident? That is not possible.

Therefore, intelligent persons, they should try to get the ultimate transmigration. Ultimate transmigration means go back to home, back to Godhead. That should be the actual aim of life. That is first class intelligent. But they do not know. Therefore we are trying to render our humble service to the human society, to give this information, that "You are trying for so many things for becoming happy, but instead of being happy, you are becoming hippie. So please take this Kṛṣṇa consciousness and actually you will be happy." That is our mission. That is our mission. Therefore the Bhāgavata says to this hu..., civilized human being, those who have got some religious principle, church, religious institution, that "You are executing your religious principles very nicely, that's all right. But if you do not develop the propensity for hearing about God..."

Lecture on SB 1.2.8 -- Vrndavana, October 19, 1972:

The śāstra says that "You cannot save him simply by giving him first-class medicine or first-class medical treatment." They, they can also, cannot guarantee. Ask any qualified doctor, that "This man is being treated by you. Can you guarantee that he will be cured?" They will say, "No, that is not possible. We are trying our best."

Therefore we should know the ultimate sanction depends on Kṛṣṇa. I have got practical experience, because I was dealing in medicine. So the attending physician of my pharmacy, he came back from a call and told me that "I saw one patient lying in a very precarious condition, suffering from pneumonia. So according to our science, he could not live. I do not know how he is living." There are so many cases. I had dealings with medical men. One big medical man in Gayā, he told me that "Mr. De," that "we give very first class medicine to a patient, to my best knowledge. He dies. And I try one small medicine, and he is saved. That is my practical experience." He was Muhammadan doctor. He told me.

Lecture on SB 1.2.8 -- Hyderabad, April 22, 1974:

Dharma means some relationship with God. That is dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam... (SB 6.3.19). That is another definition of dharma: "Dharma means to abide by the laws of God." So everyone is trying to abide by the laws. Mama vartmānuvartante manuṣyāḥ sarvaśaḥ pārtha. Sarvaśaḥ pārtha. That is also stated in the Bhagavad... Everyone is trying to approach. Here the ultimate injunction is that dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena kathāsu yaḥ (SB 1.2.8). Viṣvaksena is another name of Kṛṣṇa.

So by executing the process of dharma, if one does not come to the point of understanding Viṣvaksena, or Kṛṣṇa, then what is that? Now, notpādayed ratiṁ yadi. Rati means attachment. If one is not inclined to hear about Kṛṣṇa after executing his dharma, occupational duties, whatever he may be... Actually, occupational duty is meant, according to Vedic civilization: brāhmaṇa, kṣatriya, vaiśya, śūdra. Brāhmaṇa has got his occupational duty, kṣatriya has got his occupational duty, vaiśya has got his occupational duty, and śūdra also, occupational duty. So when it is described, dharmaḥ svanuṣṭhitaḥ, sva means "own." So one must be either a brāhmaṇa or a kṣatriya or a vaiśya or a śūdra. Or nowadays one may be a medical man, engineer, or a businessman, or this or that. Everyone has got some occupation. Either you take this way or that way. But it is very systematic.

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

They administer to keep the society in peaceful condition, in order. The next class, vaiśya, the productive class. There must be business, trade, production, agriculture; otherwise how man will live? And the śūdra class, general class, worker class, they have neither brain nor administrative power, nor can produce anything, but they can work under the direction of some higher authority. Paricaryātmakaṁ karma śūdra-karma svabhāva-jam (BG 18.44). Śūdras.

So here we have discussed that everyone can cultivate his particular type of occupational duty with the aim for attaining ultimate salvation. Because the human life is meant for salvation, to get free from the bondage of repetition of birth, death... But the modern civilized men or the so-called intelligent, intellectual class of men, they have no such information. Therefore they have been described in the Bhagavad-gītā as mūḍhāḥ, māyayāpahṛta-jñānāḥ.

Lecture on SB 1.2.11 -- Vrndavana, October 22, 1972:

Suppose you have finished fifty percent. Still it is permanent asset. It will never be lost. Therefore Kṛṣṇa says avyayam, inexhaustible. Imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1).

So here we find that the Absolute Truth is realized as Brahman, Paramātmā and Bhagavān. Bhagavān is the ultimate, the last word in the understanding of the Absolute Truth. Unless you come to the point of Bhagavān, the Supreme Personality of Godhead, Kṛṣṇa... Bhagavān means original Bhagavān is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam (SB 1.3.28). All other Bhagavāns, They are expansions, plenary or part of the plenary expansion of Bhagavān, Kṛṣṇa. Kṛṣṇas tu bhagavān svayam. So in the spiritual world also one has to go farther and farther until he reaches to the point of Kṛṣṇa. That is ultimate progress.

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

The Paramātmā feature is one fourth part expansion of Kṛṣṇa's bodily expansion. (aside:) Shall I stop here? (break)

So Bhagavān is the ultimate Absolute Truth. Therefore Kṛṣṇa confirms it, mattaḥ parataraṁ nānyat. You go, make progress. You understand the impersonal Brahman feature. You understand Paramātmā feature by yogic process. By yogic... The yogis, they try to understand the Paramātmā. Īśvaraḥ sarva-bhūtānām (BG 18.61). The Paramātmā is sitting in everyone's heart. The yogis try to understand the Paramātmā. And the jñānīs, impersonalists, they try to understand the all-pervading feature of the Supreme Lord. But one who understands Kṛṣṇa, then he understands both the features, the Paramātmā feature and Brahman feature. Therefore in the Vedas it is said, yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. If you simply understand Kṛṣṇa, then the Brahman feature and Paramātmā feature will be automatically understood. You haven't got to understand Brahman and Paramātmā separately. Simply by understanding Kṛṣṇa, you will understand both.

Lecture on SB 1.2.14 -- Los Angeles, August 17, 1972:

In India, according to Vedic system, the body is burned after death. They are not so foolish to stock and occupy millions of square yards. No. "Body is finished; just burn it," finish. Why stock it in a tomb and occupy so much space? Practical, you see. So bhasmī-bhūtasya dehasya. Bhasmī-bhūtasya means the body being burned, it becomes ashes. So, actually the ultimate form or format of this body are three: either you become stool, or you become ash, or you become earth. Those who are burying underground, after few years the body will become earth. And those who are throwing on the street or on the water, so that body will become stool. Because if you throw on land, some jackals and some animals, some vultures, they will come and eat, and by, after eating, it will be stool. So either ashes or stool or earth. This is the last stage of this body. And we are taking of this stool, ash and earth so much without caring for the real vital force which moving the body. We are very much careful for ash, stool, and earth, not careful of the living force which is moving this body, beautiful body. This body is beautiful, very attractive, very important, so long that spiritual spark is there. Otherwise it is stool, ash and earth. They do not know this.

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

Pradyumna: (leads chanting, etc.)

sattvaṁ rajas tama iti prakṛter guṇās tair
yuktaḥ paraḥ puruṣa eka ihāsya dhatte
sthity-ādaye hari-viriñci-hareti saṁjñāḥ
śreyāṁsi tatra khalu sattva-tanor nṛṇāṁ syuḥ
(SB 1.2.23)

Translation: "The transcendental Personality of Godhead is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world's creation, maintenance and destruction, He accepts the three qualitative forms of Brahmā, Viṣṇu and Śiva. Of these three, all human beings can derive ultimate benefit from Viṣṇu, the form of the quality of goodness."

Prabhupāda: So material world means the three qualities. Material world is going on under three energetic energies: sattva, rajas, tamas. We have explained several times, we see varieties of living entities, varieties of trees, varieties of everything. Anywhere you go, you simply find varieties. Some of them you like, some of them you do not like. So these varieties are due to these three material modes of nature, sattva, rajas, tamas.

So when creation has taken place, the things should be managed properly, so Kṛṣṇa Himself, He expands into three forms for management. One form is Lord Viṣṇu, one form is Lord Śiva and the other form is Lord Brahmā. Brahmā creates, Lord Viṣṇu maintains, and Lord Śiva destroys. Because in the material nature, you cannot have anything permanent. That is material nature. It is just like the flashlight. When you pass through roads and avenue, there are three colors-red, blue and yellow. They're passing through, always. Not that the blue is always existing, or red is always existing, or the yellow is always. Passing, simply. That is the nature,

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

You'll never come to your senses. You'll be carried away by these two modes of material nature. Bhaktivinoda Ṭhākura therefore said, māyār bośe, jāccho bhese' Khāccho hābuḍubu bhāi. "My dear brother, you are being carried away by the waves of this material nature, two modes of material nature, and you are being harassed. Sometimes you are drowned, sometimes you are up."

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 1.2.23 -- Los Angeles, August 26, 1972:

Pradyumna: "When Viṣṇu or the Personality of Godhead appears in the material world, He comes to deliver the conditioned living beings who are under the material energy. Such living being appears in the material world with intention of lording it over falsely, and thus becomes entrapped by the three modes of nature. As such, the living entities have to change the material coverings for undergoing different terms of imprisonment. The prison house of the material world is created by Brahmā, under instruction of the Personality of Godhead, and at the conclusion of a kalpa, the whole thing is destroyed by Śiva. But so far maintenance of the prison house is concerned, it is done by Viṣṇu, as much as the state prison house is maintained by the state. Anyone, therefore, who may wish to get out of this prison house of material existence, which is full of miseries like repetition of birth, death, diseases and old age, must please Lord Viṣṇu for such liberation. Lord Viṣṇu is worshiped by devotional service only, and if anyone has to continue the prison life in the material world, he may ask for relative facilities from the different demigods like Śiva, Brahmā, Indra, Varuṇa, etc., for temporary relief. No such demigods can, however, release the imprisoned living being from the conditioned life of material existence except Viṣṇu. As such, the ultimate benefit may be derived from Viṣṇu, the Personality of Godhead."

Prabhupāda: Just like one is a prisoner. So if he pleases the superintendent of prison, he can get some little facilities. Now I have seen, practically, that one young boy, he was imprisoned for some criminal act. So he was typing in the office of the jail superintendent. So that means he was educated, but he was put into ordinary prison term. He was breaking some stone. But he satisfied the jail superintendent that "I am not accustomed to this. However, I can serve you in some other way." So, he saw that "He is educated. He knows. All right. You come to my office. Just help me, in typing."

Lecture on SB 1.2.23 -- Vrndavana, November 3, 1972:

Pradyumna: (leads chanting, etc.)

sattvaṁ rajas tama iti prakṛter guṇās tair
yuktaḥ paraḥ puruṣa eka ihāsya dhatte
sthity-ādaye hari-viriñci-hareti saṁjñāḥ
śreyāṁsi tatra khalu sattva-tanor nṛṇāṁ syuḥ
(SB 1.2.23)

Translation: "The transcendental Lord is indirectly associated with the three modes of material nature, namely passion, goodness and ignorance, and just for the material world's creation, maintenance and destruction He accepts the three qualitative forms of Brahmā, Viṣṇu and Śiva. Of these three, all living beings can derive ultimate benefit from Viṣṇu, the form of the quality of goodness."

Prabhupāda:

sattvaṁ rajas tama iti prakṛter guṇās tair
yuktaḥ paraḥ puruṣa eka ihāsya dhatte
sthity-ādaye hari-viriñci-hareti saṁjñāḥ
śreyāṁsi tatra khalu sattva-tanor nṛṇāṁ syuḥ

The material creation, mahat-tattva... Sa īkṣata. As it is said in the Vedic literature, simply by glancing over the material nature and agitating the three modes of material nature, the whole creation comes out. This is an sum, sum and substance of material creation. Mahā-Viṣṇu is lying in the Causal Ocean, Kāraṇārṇava, and He is breathing, and from His breathing innumerable universes are coming out. And in each and every universe, Mahā-Viṣṇu, in His further expansion as Garbhodakaśāyī-Viṣṇu, He enters. That Garbhodakaśāyī-Viṣṇu, from His abdomen there is a lotus stem, and in that lotus flower Lord Brahmā is born. In this way, creation is made.

Lecture on SB 1.2.25 -- Vrndavana, November 5, 1972:

That is called brahma-jyotir. That brahma-jyotir is impersonal, but the brahma-jyotir is resting on the Personality of Kṛṣṇa.

So ultimate Absolute Truth is Kṛṣṇa. That is the verdict of all Vedic literature, Vedānta, and Kṛṣṇa says that vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). Anyone who has not understood Kṛṣṇa, he has not studied the Vedic literature very perfectly. Vedānta-vid vedānta-kṛd ca aham. Kṛṣṇa says He's the compiler of Vedānta. So who will know Vedānta better than Kṛṣṇa? The so-called Vedantists, they are very much proud of their knowledge of Vedānta, but the, the real compiler of the Vedānta philosophy is Vyāsadeva. He's incarnation of Kṛṣṇa. Therefore Kṛṣṇa says, vedānta-kṛd vedānta-vit. He is the compiler of the Vedānta-sūtra and He knows what is Vedānta-sūtra, not the so-called Māyāvādī philosophers.

Lecture on SB 1.2.28-29 -- Vrndavana, November 8, 1972:

Pradyumna: (leads chanting, etc.)

vāsudeva-parā vedā
vāsudeva-parā makhāḥ
vāsudeva-parā yogā
vāsudeva-parāḥ kriyāḥ
vāsudeva-paraṁ jñānaṁ
vāsudeva-paraṁ tapaḥ
vāsudeva-paro dharmo
vāsudeva-parā gatiḥ
(SB 1.2.28-29)

Translation: "In the revealed scriptures, the ultimate object of knowledge is Śrī Kṛṣṇa, the Personality of Godhead. The purpose of performing sacrifice is to please Him. Yoga is for realizing Him. All fruitive activities are ultimately rewarded by Him only. He is supreme knowledge, and all severe austerities are performed to know Him. Religion (dharma) is rendering loving service unto Him. He is the supreme goal of life."

Prabhupāda: Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). The same verse, in the Bhagavad-gītā, is explained here in the Śrīmad-Bhāgavatam. As it is said in the Bhagavad-gītā:

bahūnāṁ janmanām ante
jñānavān māṁ prapadyate
vāsudevaḥ sarvam iti
sa mahātmā sudurlabhaḥ
(BG 7.19)

There are many mahātmās, many yogis, jñānīs, karmīs. They're all good. But if they do not approach the ultimate goal of life—means approaching Vāsudeva—then śrama eva hi kevalam.

Lecture on SB 1.3.24 -- Los Angeles, September 29, 1972:

He is advising, "Thou shalt not killing." That means the people were so much accustomed to kill. Very first-class gentlemen. Simply wanted to kill. So what advice can be given there? First is that "Thou shalt not kill."

So according to the time, circumstances, men, the different scriptures are there. The ultimate aim of scripture is to bring one to Kṛṣṇa consciousness. But everything is not explained because the people are unable to understand. Just like in our Kṛṣṇa consciousness movement, we are making movement, but not that everyone is understanding. Those who are very intelligent, or those who are, whose background is pious, they can understand. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ (BG 7.15). Those who are miscreants, mūḍha, rascal; narādhama, lowest of the mankind; and māyayā apahṛta-jñāna, and knowledge is taken away by māyā—such person never submit to Kṛṣṇa. But who submits? Catur-vidhā bhajante māṁ sukṛtinaḥ arjuna Those who are pious, out of them, four classes of men, ārto arthārthī jñānī jijñāsuḥ.

Lecture on SB 1.5.4 -- Los Angeles, January 12, 1968:

Sa vai bhavān veda samasta-guhyam upāsito yat puruṣaḥ purāṇaḥ. "Now I am asking you what is the defect in me because you know the Supreme Personality of Godhead."

Now, in other words, Vyāsadeva agrees or accepts that he knows Brahman, the Absolute Truth, but he does not know the Absolute Truth's ultimate feature, the Personality of Godhead. That he admits. Absolute Truth in the beginning is impersonal. Just like the example, the sun. The sun, the first experience of sun is the sunshine. Every one of us has got the experience how sunshine is overcast all over the universe. It comes within your room, in your apartment, or when you come out you see sunshine, everything. So just like in the night there is no sunshine, but in the morning, as soon as there is sunshine, you experience what is sunshine. Similarly, at a certain stage of our life we may understand what is Brahman. Brahman is compared with the sunshine, light. Sunshine is light, and Brahman is light. How? Light, what is the difference between light and darkness? Light, the difference of light and darkness is... Just like at the present moment it is darkness. We cannot see things rightly. Although we have got very lightening arrangement, artificial electricity, still, we do not see things as they are. Suppose you go up to your roof, and if you want to see, find out some friend's house, you cannot see. This is darkness. Darkness means you do not understand things as it is. But in the sunlight you can see everything.

Lecture on SB 1.5.9-11 -- New Vrindaban, June 6, 1969:

What is that essence? Kṛṣṇa. Vāsudevaḥ sarvam iti (BG 7.19). Everything, all manifestation, all activities, they're all Kṛṣṇa's energy. Therefore Kṛṣṇa is the center. Just like the same way: what is this material cosmic manifestation? It is the sun. That's all. Similarly, there are millions of suns. Therefore Kṛṣṇa is the ultimate. Kṛṣṇa-sūrya. Sarva-kāraṇa-kāraṇam (Bs. 5.1), cause of all cause. So one who takes Kṛṣṇa, he's paramahaṁsa.

So every Vaiṣṇava, every devotee of Kṛṣṇa, pure devotee of Kṛṣṇa, is a paramahaṁsa. So you, we are teaching people to become immediately paramahaṁsa, highest stage of sannyāsa. And the method is simply chanting Hare Kṛṣṇa. You see? The post is paramahaṁsa. Vaiṣṇava. Vaiṣṇava means paramahaṁsa. He's above brāhmaṇa, above sannyāsa. But we must be real Vaiṣṇava. Vaiṣṇava means ānukūlyena kṛṣṇānuśīlanam (CC Madhya 19.167). Anyābhilāṣitā-śūnyam (Brs. 1.1.11). There is no other desire, material desire. Desire means material desire, this contaminated desire. It does not mean that we shall not desire to become Kṛṣṇa conscious. That desire is real desire. And any other desire, anyābhilāṣitā, for some material benefit, that is not required.

Lecture on SB 1.5.25 -- Vrndavana, August 6, 1974:

So... Just like for bodily comforts, there are so many scientists, physiologists, biologists. They are trying to understand the constitution of the body. They are busy. And similarly, mental speculators, philosophers, they are also busy. Similarly, the ultimate ātma-ruciḥ if we want to know, then we should be busy with such persons who are engaged in that type of ātma-ruciḥ. That is called sādhu-saṅga (CC Madhya 22.83). Saṅgāt sañjāyate kāmaḥ. As you associate, so your desires become, I mean to say, attached.

So here it is said that dvijaiḥ..., ucchiṣṭa-lepān anumodito dvijaiḥ. Dvijaiḥ, the brāhmaṇa... And the supreme brāhmaṇa is the devotee, kṛṣṇaika-śaraṇa. So Nārada Muni, in his previous birth, he was engaged in washing the dishes, eating the foodstuffs left by the dvijaiḥ, by the brāhmaṇas. In this way he infected their disease. As in ordinary material sense if you eat the remnants of foodstuff of a diseased fellow, then you infect that disease. Therefore sometimes when there is a patient suffering from tuberculosis, it is strictly separated from the family to another room or another house so that... It is very infectious. Cholera is very infectious. Smallpox is very much infectious. There are many infectious disease. So as you infect this material disease by eating the foodstuff left by a diseased fellow, similarly, if you eat the remnants of foodstuff left by a Vaiṣṇava you become Vaiṣṇava. This is infection.

Lecture on SB 1.7.6 -- Hyderabad, August 18, 1976:

So do not misunderstand that bhakti is lower than something else. There are karma, jñāna, yoga, bhakti. Bhakti is the ultimate. So if you want to understand the Supreme Absolute Truth, take from His instruction, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). If you want to know Kṛṣṇa or the Absolute Supreme Personality of Godhead, brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11). The Absolute Truth is realized from three angles of vision: impersonal Brahman, localized Paramātmā, and ultimately Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate. So if you want to understand Bhagavān... Brahman realization is possible. Āruhya kṛcchreṇa paraṁ padam (SB 10.2.32). This paraṁ padam, Brahman realization... And Paramātmā realization: dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). But if you want to realize the last phase of the Absolute Truth it requires bhakti. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55).

Lecture on SB 1.7.19 -- Vrndavana, September 16, 1976:

Pradyumna:

yadāśaraṇam ātmānam
aikṣata śrānta-vājinam
astraṁ brahma-śiro mene
ātma-trāṇaṁ dvijātmajaḥ
(SB 1.7.19)

"When the son of the brāhmaṇa (Aśvatthāmā) saw that his horses were tired, he considered that there was no alternative for protection outside of his using the ultimate weapon, the brahmāstra (nuclear weapon)."

Prabhupāda:

yadāśaraṇam ātmānam
aikṣata śrānta-vājinam
astraṁ brahma-śiro mene
ātma-trāṇaṁ dvijātmajaḥ
(SB 1.7.19)

So this dvijātmaja, son of a brāhmaṇa. He's not addressed as a brāhmaṇa because his actions are different. Unless one acts as a brāhmaṇa, he's not accepted as a brāhmaṇa. This is the Vedic system. Lakṣaṇam.

Lecture on SB 1.7.24 -- Vrndavana, September 21, 1976:

Pradyumna:

sa eva jīva-lokasya
māyā-mohita-cetasaḥ
vidhatse svena vīryeṇa
śreyo dharmādi-lakṣaṇam
(SB 1.7.24)

"And yet, though You are beyond the purview of the material energy, You execute the four principles of liberation characterized by religion and so on for the ultimate good of the conditioned souls."

Prabhupāda:

sa eva jīva-lokasya
māyā-mohita-cetasaḥ
vidhatse svena vīryeṇa
śreyo dharmādi-lakṣaṇam
(SB 1.7.24)

So, saḥ, Kṛṣṇa, who is described in the previous verse, tvam ādyaḥ puruṣaḥ, the original person... Original person, Absolute Truth, that is described in the Vedānta-sūtra, janmādy asya yataḥ (SB 1.1.1). Original person. Just like in our familywise, or guru-paramparā-wise, there is somebody, original person. So similarly, the whole creation, there is original person. In the Śrīmad-Bhāgavatam it is said, aham āsam agre. Aham āsam agre. In the Vedic literature, eko nārāyaṇa āsīt. So eko nārāyaṇa āsīt, that is original person. And Kṛṣṇa says aham agre āsam. So He's the original person, ādyam. In the Bhagavad-gītā also it is said, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān puruṣam ādyam (BG 10.12).

Lecture on SB 1.7.47-48 -- Vrndavana, October 6, 1976:

Try to preach Kṛṣṇa consciousness all over the world. And we have got little success. One politician in U.S.A., he has remarked that "This Kṛṣṇa consciousness movement is increasing like an epidemic." He has said that. "And if we do not check it, one day it may take our government." He has opined like that. So any intelligent man can know what is the ultimate result. Everyone... Because mass of people, if they take to Kṛṣṇa consciousness, then government is yours. That is a fact. And if the Kṛṣṇa consciousness government is there, no meat-eating, no smoking, no illicit sex, so many no's, the demons will die. (laughter) That is the position. Thank you very much. (end)

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

And if you neglect, then māyā will capture you, immediately. Māyā is always ready. We are in the ocean. At any moment, we will be disturbed. So therefore one who is not disturbed at all, he is called paramahaṁsa.

Therefore Kuntīdevī says: tathā paramahaṁsānām (SB 1.8.20). Parama means ultimate. Haṁsa means swan. So paramahaṁsa means the perfect haṁsa. Haṁsa. It is said that if you... Haṁsa means swan. If you give to swan milk mixed with water, she will take the milk part and leave aside the water part. Similarly, a person who knows what is this material world... Material world is made of two natures—the inferior nature and the superior nature. The superior nature means spiritual life, and inferior nature is material life. So a person who gives up the material part of this world and takes only the spiritual part, he is called paramahaṁsa. Paramahaṁsa. Spiritual part means one who knows that whatever is working in this material... Just like this body—your body, my body. Anyone who knows that this movement, the activities of this body is due to the soul which is within this body... That is the real fact. This is only outward covering. Similarly, one who knows that Kṛṣṇa is the center of these all activities, he's paramahaṁsa. He knows the fact.

Lecture on SB 1.8.21 -- Mayapura, October 1, 1974:

You go on doing that. But the money earned out of your business, you give it to Me." This is karma-yoga, not that you earn money and spend for your sense gratification. That is not karma-yoga. The rascals, they are saying this is karma-yoga. For sense gratification they are using, and that is karma-yoga. No. That is not karma-yoga. Here is karma-yoga: "It doesn't matter, whatever you are doing, but the ultimate result, you give it to Me."

In another place, Kṛṣṇa says, karmaṇy evādhikāras te mā phaleṣu kadācana: "You can go on. You can go on with your business, but don't expect the fruit of the business." Mā phaleṣu. He indirectly says, "The fruit should be given to Me." Mā phaleṣu kadācana: "Don't expect the fruit." Suppose you grow a nice mango tree, and there will be fruit, nice fruit. So according to Bhagavad-gītā, it is said, mā phaleṣu kadācana: "You don't take the fruits." "Oh? Such a nice mango tree I have nourished in so many years. Now the fruit is there, and Kṛṣṇa says, mā phaleṣu kadācana:

Lecture on SB 1.8.22 -- Los Angeles, April 14, 1973:

There is literature, there is poetry, there is philosophy, there is religion, there is love of Godhead, there is astronomy. Everything is there. Śrīmad-bhāgavatam amalaṁ purāṇam. Vidyā bhāgavatāvadhiḥ. If one simply reads this Śrīmad-Bhāgavatam, his education is the topmost. Vidyā bhāgavatāvadhiḥ. There is something topmost, ultimate. So for education, vidyā, this Śrīmad-Bhāgavatam. If one studies Śrīmad-Bhāgavatam, he is well versed in every subject matter.

So we want to create a new generation in your country so that in the future there'll be fluent speaker in Śrīmad-Bhāgavatam and preach all over the country, and your country will be saved. This is our program. We have come here not to exploit your country, but to give you something substantial. This is Kṛṣṇa consciousness movement. So read Bhāgavatam, pronounce the verses very nicely. Therefore we're repeating. You hear the records and try to repeat. Simply by chanting the mantra, you'll be purified. Simply by chant...

Lecture on SB 1.8.25 -- Los Angeles, April 17, 1973:

Danger must be there. Danger... Because this place, this material world is full of dangers. These foolish persons, they do not know that. They are trying to avoid the dangers. That is struggle for existence. Everyone is trying to become happy and avoid danger. This is the material business. Ātyantika-sukham. Ātyantika-sukham. Ultimate happiness. A man is working and thinking: "Let me work now very hard, and let me have some bank balance so when I shall get old, I shall enjoy life without any working." That is the inner intention of everyone. Nobody wants to work. As soon as he gets some money he wants to retire from work, and to become happy. But that is not possible. You cannot be happy in that way.

Lecture on SB 1.8.27 -- Los Angeles, April 19, 1973:

That's all right. But when a man is sick, ask the physician: "Can you guarantee the life of this patient?" He'll never say: "No, I can do so. I cannot do that. I try my best. That's all." That means the sanction is in the hand of God. "I am simply instrument. If God does not like that you should live, then all my medicines, all my scientific knowledge, medical knowledge, will fail." The ultimate sanction is Kṛṣṇa's. They, the foolish persons, they do not know. They are, they are, therefore they are called mūḍha, rascals. That whatever you are doing, that is very good, but, ultimately, if it is not sanctioned by God, by Kṛṣṇa, this will be all failure. They do not know that. Therefore they are mūḍhas. And a devotee knows that: "Whatever intelligence, I have got, I may try to become happy, if Kṛṣṇa does not sanction, I'll never be happy." This is the distinction between devotee and nondevotee.

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

Science means that you advance in knowledge so that your miserable condition of life can be reduced, minimized. That is science. Otherwise, what is this science? They are simply promising; "In future." "But what you are delivering just now, sir?" "Now just now you suffer as you are suffering, go on suffering. In future we shall find out some chemicals." No. Actually ātyantika-duḥkha-nivṛtti. Ātyantika, ultimate. Ātyantika means ultimate. Duḥkha means sufferings. That should be the aim of human life. So they do not know what is ātyantika-duḥkha. Duḥkha means suffering. So ātyantika-duḥkha is pointed out in the Bhagavad-gītā. "Here is the ātyantika-duḥkha, sir." What is this? Janma-mṛtyu-jarā-vyādhi (BG 13.9). Birth, death, old age and disease.

So what you have done for vanishing or making, or nullifying this duḥkha, these sufferings? So there is no such thing in the material world. Ātyantika-duḥkha-nivṛtti. Ultimate relinquishment from all kinds of suffering is stated in the Bhagavad-gītā. What is that?

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

So you should read all this. You have got: Bhāgavata, everything explanation. This is ātyantika-duḥkha-nivṛtti, ultimate relinquishment from all sufferings. What is that? Mām upetya. "One who approaches Me or one who comes to Me, back to home, back to Godhead." So they have no knowledge what is God and whether one can go back to home, back to Godhead, it is a practical thing or not. No knowledge. Simply like animals. That's all. No knowledge. They pray: "O, God, give us our daily bread." Now ask him: "What is God?" Can he explain? No. Then whom we are asking? In the air? If I ask, if I submit some petition, there must be some person. So I do not know what is that person, where to submit this petition. Simply... They say that He's in the sky. The sky, there are so many birds also, but that is not God. You see. No knowledge, no knowledge. Imperfect knowledge, all. And they're passing on scientists, philosophers, great thinkers, writers, and... All rubbish, all rubbish. The only book is Śrīmad-Bhāgavatam, Bhagavad-gītā. All rubbish.

Lecture on SB 1.8.33 -- Mayapura, October 13, 1974:

"He is also born. He is also born, so how He can become?" The Māyāvādīs say that "Kṛṣṇa is also having a body of the material body, māyā. Therefore real spiritual identity (is) impersonal. As soon as He assumes the body, it is material." That is called Māyāvāda. "Māyā. The Kṛṣṇa's body is māyā. The ultimate Absolute is no body, impersonal." That is their theory. Therefore we call them Māyāvādī.

But they do not actually know that ultimately the Absolute Truth is a person, the Supreme Person, Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate. Vadanti tat tattva-vidas, tattva-vidaḥ (SB 1.2.11). Tattva means one who knows tattva. They know that ultimately the Absolute Truth is person, not imperson. Therefore Bhāgavata says, vadanti tat tattva-vidas tattvam (SB 1.2.11). What is the Absolute Truth? Absolute Truth means tattvam. So Bhāgavata says, vadanti tat tattva-vidaḥ: "Those who are aware of the Absolute Truth, they say like this." What is that? Brahmeti... Yad, yaj jñānam advayam. Advayam: "He is without any duality, but the Absolute Truth is known as in three features: by somebody as Brahman, by somebody as Paramātmā, and somebody as Bhagavān."

Lecture on SB 1.8.39 -- Los Angeles, May 1, 1973:

That is mind. Beyond this mind, there is intelligence. And beyond this intelligence, there is soul. So how they can appreciate existence of soul if they cannot understand the psychological movement of the mind? Behind that mind there is intelligence. They... Ultimate, utmost, they can approach to the intellectual platform. But one has to go beyond the intellectual platform to understand what is soul, or what is God. Otherwise, it is not possible.

So everything is there, but we have to understand through the right channel. Therefore Vedic information is tad-vijñānārthaṁ sa gurum eva abhigacchet samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham (MU 1.2.12). This is Vedic injunction, that if you are actually serious about understanding that supernatural transcendental subject matter, you must approach a bona fide spiritual master.

Lecture on SB 1.8.48 -- Los Angeles, May 10, 1973:

So in this way, we are actually servant of our senses and the dictation of the senses. This is our position. Kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. Durnideśa means... Nirdeśa means direction, and durnideśa means bad direction. Just like people, they are doing so many sinful activities for maintaining this body. But at the ultimate analysis the body belongs to somebody else. So we are fool, that I am doing so much sinful activities for others. This is sense. But one... Everyone is under this ignorance. Although he is working for others, he is thinking "I am working for myself, for my interest." Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). These rascals, they do not know what is actually his self-interest. He is working for other's interest, but he is thinking that "I am working for my interest." This is ajñāna.

So therefore Yudhiṣṭhira Mahārāja says, aho me paśyata ajñānam: "Just see how much foolish I am. I am foolish, I am." This body... I may be king, but this body, although I am king, if I do not discharge my duties nicely, president or king or very big man, immediately votes will be against me. So I am working for others. I have to keep... Just like recently in your country, the democratic party and... What is the other party? Republic party. So many things are going on, ajñāna. This is ajñāna.

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

"What is the value? What is the price of this commodity? What is the price of that commodity? " For eating purpose. Not these questions. Athāto brahma jijñāsā. The human life should be engaged in inquiring about Brahman. "What is the Absolute Truth? What is my position in relationship with the Absolute Truth? What is my duty towards the Absolute Truth? What is my ultimate aim of life?" These questions must be discussed. Perhaps these questions are being discussed by the Kṛṣṇa consciousness movement and no other movement. They do not know. The Māyāvādīs, they deny the existence of God. They become themselves God.

So the fact is that we have to see that īśvara, the Supreme Lord, the Supreme Personality of Godhead, is prīta-manā. That is gopīs'... The gopīs' life is like that. They want to see Kṛṣṇa always, prīta-manā, satisfied. That is our Gauḍīya Vaiṣṇava philosophy, how to see Kṛṣṇa prīta-manā. That is our business. Here in the material world, everyone is trying to see himself, "How much satisfied I am?" Prīta-manā. He is... Everyone is trying to become happy himself. Just... Bhakti-mārga, or the path of devotional service, is just the opposite, to see how much Kṛṣṇa is prīta-manā, satisfied.

So here it is stated that vaṁśaṁ kuror vaṁśa-davāgni-nirhṛtam.

Lecture on SB 1.10.20 -- London, May 24, 1973:

Sometimes not. Always. We want to cheat. These are the defects of material knowledge. And one who is above these material incompetencies, he's called mukta-puruṣa. So one has to become mukta-puruṣa. That is called Vedic knowledge. That is called Vedānta. Vedānta-sūtra. Athāto brahma jijñāsā.

So Vedānta means the, the ultimate platform of acquiring knowledge, up to this. So that "up to this" is Kṛṣṇa. That if you talk of Kṛṣṇa, Kṛṣṇa consciousness, then you talk of all the Vedas. Sarva-śruti-mano-haraḥ. You talk of Vedic knowledge, but if you simply talk of Vedic knowledge, it becomes dry, speculative. But if you talk of Kṛṣṇa and Kṛṣṇa's līlā, Kṛṣṇa's pastimes, then it becomes simultaneously discussion of Vedic knowledge, at the same time, very beautiful. Therefore Kṛṣṇa is described here: uttama-śloka. Kṛṣṇa is never described by ordinary verses. Uttama-śloka. Uttama-śloka means... Uttama means also liberated. Ut. Ut means transcendental, one who has crossed, ud gata. Ut. Ut means one who has gone to the other side.

Lecture on SB 1.10.20 -- London, May 24, 1973:

They pose themselves as God. So as soon as we find anyone does not surrender to Kṛṣṇa, does not understand Kṛṣṇa, he is rascal. Anyone. It doesn't matter. That is the first test. Then you come to the details. As soon as you find someone, somebody, that he does not understand what is God, or his relationship with God, or, and what is the ultimate object of life, he's a rascal. And as soon as you find somebody, that he has surrendered to Kṛṣṇa... Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19). How he has surrendered? Vāsudevaḥ sarvam iti (BG 7.19). "Vāsudeva, Kṛṣṇa, is everything." Actually, He's everything. The whole world is combination of two energies, material energy and spiritual energy. And Kṛṣṇa is the source of two energies. Therefore ultimate Kṛṣṇa is the cause of all causes. This is the summary study. Sarva-kāraṇa-kāraṇam (Bs. 5.1).

Lecture on SB 1.13.11 -- Geneva, June 2, 1974:

I am simply His servant, that's all." This is called akiñcana. If I think that "Keeping Kṛṣṇa in front, let me possess some material things," that is another cheating. That is not... Akiñcana. You should be fully conscious, that "Everything belongs to Kṛṣṇa and nothing to us." Then Kṛṣṇa becomes your suhṛt. He takes charge, how your benefit will be there, ultimate. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakaṁ dadāmi (BG 10.10). Prīti-pūrvakam. This is very great determination, that "Kṛṣṇa, I simply want You, nothing, anything else. Nothing."

Na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa (Cc. Antya 20.29, Śikṣāṣṭaka 4). This is Caitanya Mahāprabhu's teaching. Caitanya Mahāprabhu has taught this philosophy repeatedly. Niṣkiñcanasya bhagavad-bhajana. Bhagavad-bhajana means He Himself become niṣkiñcana. He was Kṛṣṇa Himself, most opulent. Tyaktvā surepsitaḥ, sudustyaja-surepsita-rājya-lakṣmīm (SB 11.5.34). Caitanya Mahāprabhu had the most beautiful wife, goddess of fortune, Viṣṇu-priyā, Lakṣmī-priyā. But for the benefit of the whole world, although He is Kṛṣṇa, He showed us the example. At the age of twenty-four years, He took sannyāsa. He was not unhappy in His home.

Lecture on SB 1.15.35 -- Los Angeles, December 13, 1973:

What is the purpose of knowledge? Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). That is Veda, that is knowledge. Any kind of knowledge, it doesn't matter whether it is political or scientific or philosophical or mathematical—there are different—but the ultimate aim should be to understand what is God. That is knowledge. Because you, human being, you are advancing in knowledge, but what is the goal of knowledge? The goal of knowledge is to understand God. That is the difference between dog and me. He has no goal of knowledge. He is simply eating, simply jumping and barking, that's all. That is a dog's business. If you go on like that, eating, sleeping and begetting children and barking in political conference, then you are dog. You are not God or godly. Nobody can become God, that is... But you can become godly. Similarly, people have become just like cats and dogs. This is dharmasya glāniḥ.

Lecture on SB 1.15.46 -- Los Angeles, December 24, 1973:

Not that by changing dress one become sādhu.

So te sādhu kṛta-sarvārthāḥ. They have executed all duties. Kṛta-sarvārthāḥ. Jñātvā ātyantikam ātmanaḥ. We are hankering after happiness, temporary, but we do not know what is ultimate happiness. So they knew what is the ultimate happiness. Ātyantikam. Sukham ātyantikaṁ yat tad atīndriya-grāhyam (BG 6.21). Bhagavad-gītā. Ātyantikam. The ultimate happiness is not perceived by these gross material senses. The ultimate happiness is appreciated, understood, by transcendental senses. The same senses... Means now the senses are covered by material infection. So when you purify this material infection, then your senses become pure. And in that pure senses, you can enjoy real happiness. Therefore here it is said, ātyantikam ātmanaḥ manasā dhārayām āsuḥ. So they knew what is the ātyantikaṁ dhār..., Vaikuṇṭha. Vaikuṇṭha-caraṇāmbujam. Vaikuṇṭha. Vaikuṇṭha means vigata-kuṇṭha. Kuṇṭha means anxiety. And God's another name is Vaikuṇṭha. If you take shelter of the lotus feet of God, Kṛṣṇa, then you become without anxieties. This is the only. Everyone is full of anxiety. Even a bird, even a beast, even a small ant, what to speak of our position. The material world is such, we must be full of anxieties. That is explained also.

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

As soon as the spirit soul is off, you do not care for the son's body or daughter's body or your wife's body. Then who is the lovable object? The soul. It is very natural to understand. Why don't you love a dead body? Because the soul is not there. The soul is the object of your love, not this body. And why you take care of the soul? Because it is part and parcel of Kṛṣṇa. Therefore Kṛṣṇa is the ultimate object of love. That is Kṛṣṇa consciousness. But they do not know.

So these Pāṇḍavas were trained up very nicely. Therefore vāsudeve bhagavati hy ekānta-matir āpa tam. They knew that "Ultimately, Kṛṣṇa is everything." Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ: (BG 7.19) "Anyone who understands that ultimately Kṛṣṇa, Vāsudeva, is everything," sa mahātmā sudurlabhaḥ, "such person is very rare, mahātmā, great soul." So all these Pāṇḍavas were great soul, and they ultimately... Retirement means no more material affairs. We are active on the platform of this bodily consciousness.

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

They simply, "Yes, there is life, but let me become in more comfortable situation." Just like in this life, they are trying just to become in comfortable situation of this body, similarly, when they understand that, accepting at least that there is next life, they want to go to the heavenly planet, svarga. But they do not know that that is also not ultimate happiness. That is stated in the Bhagavad-gītā. You read nicely. Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna (BG 8.16). Because even if you go to the Brahmaloka, the highest planet, either by good work or by your airplane sputnik... It is not possible to go there by sputnik (laughter), but you can go there by your pious activities. Yānti deva-vratā devān pitṟn yānti pitṛ-vratāḥ. Yānti (BG 9.25), you can go, but you have to adopt a means. But these are for the karmīs, those (who) simply want comfortable life of this body. They cannot understand that "However comfortably I may live, I have to give up this body. Then what is my next position?" They do not know. They are called karmī.

Lecture on SB 1.16.24 -- Hawaii, January 20, 1974:

So any religious system—it doesn't matter Hindu religion or Christian religion or Muhammadan religion—it is the question of how the followers are covering the steps. They are going on the same staircase, but it is the question of...

So ultimate success is... That is described in the Śrīmad-Bhāgavatam, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje: (SB 1.2.6) "The highest perfection is that when you understand God and you are in love with God." That is success. You are in love in God. It doesn't matter how we have learned to love God, either Christian religion or Hindu religion or Muhammadan, but if you have got that success, that you have learned how to love God, then your life is successful. Then there are different stages of loving platform, and when you love Kṛṣṇa as Rādhārāṇī did... That is not possible, but that is the aim, and that is the highest perfection. But the beginning is love, how you are in love with God. Śānta, dāsya, sākhya, vātsalya, mādhurya. So unless you come to that... If you love these material things, then you should know that you are not in love with God. If you are in love with God, then you'll forget material love. That is the test. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42).

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

Everyone wants to become happy. That is the highest principle. Ātyantika-duḥkha-nivṛtti. The whole struggle is going on to minimize our miseries and to increase our happiness. That is our attempt. Everyone is working for that. Ātyantika-duḥkha, nivṛtti. Duḥkha means unhappiness, and ātyantika means ultimate. So people do not understand that what is that ultimate happiness. Ultimate happiness is there. No, there is no duḥkha, there is no unhappiness. That is ultimate happiness. If you study whatever happiness we are trying to establish, there is unhappiness also. It is not unmixed. It is mixed. The economic development... Just like modern age, if you, if any man wants to become rich man, he has to first of all accept unhappiness, to work very hard, day and night. Then he can get some money. Then, engaging that money for increasing further money, increasing further money... Then one day he may be millionaire. So that millionaire, to become, that is also not undisturbed happiness. "How to keep the money?" "How to invest it?"

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

"How to keep the money?" "How to invest it?"

So here, in the material world, as we are engaged, unalloyed happiness is not possible. But if you actually want unalloyed happiness, then you have to be advanced in spiritual consciousness, unalloyed. Ātyantika-duḥkha-nivṛtti. Ātyantika means ultimate, and duḥkha means unhappiness. Ātyantika-duḥkha-nivṛtti. Nivṛtti means finish. So people do not see what is that ātyantika-duḥkha-nivṛtti, what is that ultimate disappearance of unhappiness. That they do not know. So many things they do not know. Therefore it requires education. Education means knowledge, to get knowledge. And the Vedic direction is that if you want really knowledge, then tad-vijñānārthaṁ sa gurum evābhigacchet: (MU 1.2.12) "One has to go to the guru, or the spiritual master." Gurum eva abhigacchet. One must go. There is no alternative. Nobody can say that "Without going to the guru we can become happy." That is not possible, according to Vedic principle.

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

Then, (reading) "Mahārāja Parīkṣit was a devotee of Lord Kṛṣṇa from his childhood, so he had natural affection for Kṛṣṇa, and Śukadeva Gosvāmī could understand his devotion to Lord Kṛṣṇa. Therefore he welcomed the question about his duty because the king hinted that worship of Lord Kṛṣṇa is the ultimate function of every living entity. Śukadeva Gosvāmī welcomed this suggestion and said, 'Because you have raised the question about Kṛṣṇa, your question is most glorious.' " The next śloka is varīyān eṣa te praśnaḥ (SB 2.1.1). Śukadeva Gosvāmī welcomed the praśna, the question about Kṛṣṇa, and that we shall discuss next day.

Lecture on SB 2.1.1 -- Paris, June 9, 1974:

Śrīmad-Bhāgavatam is so nice. Simply if you read Śrīmad-Bhāgavatam... Vidyā bhāgavatāvadhiḥ. One is learned... What is the limit of learning? The limit, learning, is when you understand Śrīmad-Bhāgavatam. That is the limit. Finished. There is no knowledge required anymore. Therefore it is called śrotavyādiṣu yaḥ paraḥ. The ultimate, first class.

But the apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām (SB 2.1.2). Gṛhamedhi, they do not know that there is soul, and the soul is permanent. And we, actually, we are hankering after happiness. For whose happiness? It is soul's happiness. It is Kṛṣṇa's happiness. We, we try to protect this body. We are very much fond of this body. Why? Because the soul is there. Everyone knows it. As soon as this body, there is no soul, it is kicked out, throw it away in the street. Nobody cares for it. Suppose a beautiful man and beautiful girl, dead bodies lying on the street—who cares for it? But as, so long the soul is there, "Oh, such a nice, beautiful, such a nice, beautiful boy, girl." The soul is important.

Lecture on SB 2.1.1-5 -- Boston, December 22, 1969:

And one may think that "Now we are young men, young boys and girls. Let us enjoy life." And that facility is very much easy to obtain in your country. In the school, college or society, the young boys and young girls, they have got ample facility for enjoying material life. Enjoying material life means sex life. So Bhāgavata says, "No. You should immediately try for the ultimate success of your life. Don't spoil your life." If we become absorbed in the thoughts of materialistic way of enjoyment, then naturally we have to take birth again in any other form of body, may be human body or may not be human body. But unless we purify our mind and consciousness, we must have to accept the material body.

And if we accept a material body, then all the miserable conditions that we are undergoing with this body, we have to accept it. This is not pessimistic view of life, but this is a fact. Only responsible persons, they can understand. Sanātana Gosvāmī was minister of government. His society was very aristocratic.

Lecture on SB 2.1.1-5 -- Boston, December 22, 1969:

This is not pessimistic view of life, but this is a fact. Only responsible persons, they can understand. Sanātana Gosvāmī was minister of government. His society was very aristocratic. Very rich men they were. So rich society, aristocratic society, could not satisfy him. He... They resigned the post and joined Lord Caitanya Mahāprabhu for ultimate solution of life. These examples are many. Śrī Caitanya Mahāprabhu's disciples, direct disciples, they were all very important men, just like Six Gosvāmīs. Even Svarūpa Dāmodara, His private secretary, he was very learned man, Vedantist. And next to his secretary, the six Gosvāmīs, Sanātana Gosvāmī, Rūpa Gosvāmī, Raghunātha dāsa Gosvāmī, they were very, very important rich men of that time. Raghunātha dāsa Gosvāmī happened to be the son of a very big landlord, zamindar. That father's income was twelve hundred thousands of rupees in those days, five hundred years ago. And he was the only son of his father and uncle. So he did not like to enjoy the father's property, but he joined Caitanya Mahāprabhu. He is known as Raghunātha dāsa Gosvāmī. Similarly, Rūpa-Sanātana Gosvāmī also joined. They were also very rich men, important men. And Gopāla Bhaṭṭa Gosvāmī... Jīva Gosvāmī, very learned scholar and philosopher. He was the nephew of Rūpa Gosvāmī. So they were all very important men of the society. They joined Caitanya Mahāprabhu to make life successful. So these examples we should take and make our life successful.

Lecture on SB 2.1.5 -- Los Angeles, August 13, 1972:

Kṛṣṇa took it otherwise, that "She acted as My mother; therefore she should be elevated to the position, as Mother Yaśodā is also be elevated." This is God's mercy.

So God is all-good, always. Even if He kills one or even if He protects one, the ultimate result is the same. Therefore Parīkṣit Mahārāja is advised that tasmād bhārata sarvātmā (SB 2.1.5). Sarvātmā means He is all-pervasive. He is living in everyone's heart. He knows everyone in particular details, and, at the same time, He is personally present also, personally present. How He is personally present? Just like in this temple, He's personally present. This arcā-mūrti, it is not idol worship. You practically try to understand. If it was idol worship, idol worship, then these boys and girls, they are American boys and girls, intelligent, educated, they should not have spared so much time for worshiping one idol. No. It is God's mercy that He incarnates Himself as we can handle Him. If we want to worship His gigantic universal form, we cannot approach Him. It is not possible. But He's so kind. He comes just suitable for our, for our being handled by us. That is God's mercy. He, He's in this temple, but He, if you like to worship Him, He can live within your closet. Everyone can take advantage of God, Supreme God. There is no difficulty. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). There is no expenditure.

Lecture on SB 2.3.1-3 -- Los Angeles, May 22, 1972:

Pūjā, just like in business circle, if you want to take some business from a big merchant, so you satisfy him, flatter him, and sometimes invite him in hotel and give him nice dinner.

In this way, after he is satisfied, "Sir, if you kindly give me this contract." (laughter) "Or if you give me this post." The ultimate aim is his post and contract, not to satisfy the person. No. He's spending some money for his own sense gratification. Similarly, all these pūjās... The demigod pūjā, that is for his sense gratification. That's all. Kṛṣṇa, therefore, condemns this: kāmais tais tair hṛta-jñānā yajante anya-devatāḥ (BG 7.20). This very kāma. These words, kāma, kāmas, kāma, kāma. So Kṛṣṇa also says... So you won't find any difference between Bhagavad-gītā , or Śrīmad-Bhāgavatam, or any Vedic literature. It is to be understood through proper channels. So all these kāmas have been condemned by Kṛṣṇa. Kāmais tais tair hṛta-jñānā yajante anya-devatāḥ. The persons who go to worship other demigods like Devī, Māyā, Durgā, Śiva, or Indra, Candra, so many ... There are 33, I mean to say, crores. One crore equal to?

Lecture on SB 2.3.10 -- Los Angeles, May 28, 1972:

The purpose of life, the first basic principle of our life, is that we have come here, in this material world, for becoming master, lording it over the material nature. Although we cannot do it, that is our desire. They are called sarva-kāmaḥ. There is no limit of desires. Anyone, you find out ordinarily, in this world, you ask him, "What is your ultimate desire?" There is no limit. Therefore he's called sarva-kāmaḥ. Pralayāntam upāśritam. Till the time of death, there is desire. A dying man, he is also desiring. I have seen it practically. One gentleman in Allahabad, he was contemporary, of our age. He was dying at the age of fifty-four years, and he was crying, and he was requesting the doctor... He was very rich man. "My dear doctor, can you not give me at least four years life so I could finish my program?" The nonsense, what is your program? You see? I have seen it. (aside) Don't move leg like that. So therefore they are called sarva-kāmaḥ. There is no end. He does not know... He's going to die, and he thinks that doctor can prolong his life. Is it possible to prolong life? Not for a second even. When you are destined to die, you must die.

Lecture on SB 2.3.10 -- Los Angeles, May 28, 1972:

That is freedom. The śāstra is giving you all freedom. "If you like, you do this." But ultimately gives this instruction... Just like Kṛṣṇa. He has spoken so many things, jñāna-yoga, dhyāna-yoga, karma-yoga. But at the end He says, sarva-dharmān parityajya mām ekaṁ śara... (BG 18.66). "You give up all this nonsense, simply surrender unto Me." That is the ultimate instruction. So that means śāstra gives you freedom, at the same time gives you chance. Śāstra is not... Just like we are free, and the state laws are there, and we are free to violate it or to abide by it. Similarly, all the śāstras, everything is there. And the freedom is also there. Not, I mean to say, the ultimate freedom, but there is freedom, small freedom. We can make our choice.

Here, also, the same thing. Vyāsadeva is giving list, that "If you want this, you worship this demigod." Yānti deva-vratā devān pitṟn yānti pitṛ-vratāḥ (BG 9.25). But if you are intelligent, udāra-dhīḥ... Udāra-dhīḥ, very intelligent. Then, in spite of, despite all your desires, you become Kṛṣṇa conscious. You go to Kṛṣṇa. Puruṣaṁ param. Who is puruṣaṁ param? Kṛṣṇa. Arjuna accepted: paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān (BG 10.12). All paramam, Supreme.

Lecture on SB 2.3.17 -- Los Angeles, July 12, 1969:

That is not the solution. The real solution is to come to the original consciousness. That is Kṛṣṇa consciousness. Actually, what is the real fact of our existence? Real fact of our existence is this consciousness. Either an animal or a man or a superman or an aquatic or a tree or a plant—any living entity—what is the ultimate stand? The ultimate stand is consciousness. The animal body is animal body so long there is consciousness. The human body is human body so long there is consciousness. Therefore, in the Bhagavad-gītā you'll find this verse, avinaśi tu tad viddhi yena sarvam idaṁ tatam. Avinaśi tu tad viddhi. Just try to understand. Just try to understand that thing. What is that? Just try to understand that thing as imperishable. What is that thing? Yena sarvam idaṁ tatam. That thing which is pervading all over your body. And what is that thing? That is consciousness. So long there is consciousness, you feel either from this part of this body or this part of the body or this part of the..., anywhere you pinch, because the consciousness is there, you feel, "Oh, it is painful," or it is pleasure. There are two kinds of feelings: painful or pleasure. And that is due to consciousness. And this consciousness is there in every body, but they are in degrees. That is, the consciousness in tree is very lower. Therefore if you cut a tree, it does not respond. It responds... According to modern science...

Lecture on SB 2.3.17 -- Los Angeles, July 12, 1969:

This preaching work, this publication of books, literature, magazines, the Kṛṣṇa consciousness movement, everything is to remind you how we are being controlled, who is the supreme controller, how your life can be successful, how you can be relieved from this controlled life, how you can get freedom life. This is the movement. This Kṛṣṇa consciousness movement is for that purpose; otherwise, what is the utility of this movement? It is not an "ism" just to make some temporary appeasement. It is the ultimate solution of all the problems of life, this Kṛṣṇa consciousness movement. And this chanting is pavement of the heart, where you'll receive this message. Ceto-darpaṇa-mārjanam (CC Antya 20.12), cleansing the heart. Then you'll be able to receive the message. So our process is very scientific, authorized, and if anyone takes to it he'll realize gradually, and he'll be elevated. There is no doubt about it. So what is the next engagement?

Lecture on SB 2.9.9 -- Tokyo, April 25, 1972, Informal Class in Room:

Yes. Param. Param. You can say "It is a very nice apartment. Why shall I (go) after Vaikuṇṭha?" But he has no idea. He thinks that "If I go to Europe I get a better standard of living, better woman and better salary." But he has no idea what is param. Therefore, paraṁ na yat-param. There is no more superior. All superior finished. This is Bhāgavata. Paraṁ na yat-param. Final. Final beauty, Kṛṣṇa. Final opulence, final strength, final wisdom. Everything final in Kṛṣṇa, ultimate. No more. Na yat-param. Therefore He is called Parameśvara. Īśvara means commander. There are many commander, controller, but Kṛṣṇa is called Parameśvara. "No more." And Kṛṣṇa says mattaḥ parataraṁ nānyat (BG 7.7). Para means superior. "There is no more superior than Me." Paraṁ na yat-param. This is meaning of. So have saṅkīrtana. (end)

Lecture on SB 2.9.11-15 -- Tokyo, April 28, 1972:

In that brahma-jyotir there are many universes, in that brahma-jyotir, jagad-aṇḍa-koṭi. The sky's bluish effulgence is there. Above this material sky there is another sky whose reflection you simply can see little. Just like outside there is a brilliant light, so you can get little reflection within your room, similarly, this universe is dark and covered. It is covered, round, surrounded. But outside that universe... Or this universe is floating in that effulgence. It is reflected. The sky is reflected bluish. This is the... Let the so-called scientist challenge it. Here is a description from the Bhāgavata: yasya prabhā (Bs. 5.40).

So we have to know from the right source what is God. We cannot imagine. You cannot know even what is there within the sky. The scientists calculate that to go to the ultimate region... What is called? Circumference.

Page Title:Ultimate (Lectures, SB cantos 1 - 2)
Compiler:Visnu Murti, RupaManjari
Created:23 of Nov, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=70, Con=0, Let=0
No. of Quotes:70