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Vedanta-sutra (Lectures, BG)

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"Vedanta-sutra" |"Vedanta-sutras" |"Vedic sutra" |"Vedic sutras"

Lectures

Bhagavad-gita As It Is Lectures

Lecture on BG Introduction -- New York, February 19-20, 1966:

The "Kṛṣṇa" name means the highest pleasure. It is confirmed that the Supreme Lord is the reservoir, is the storehouse of all pleasure. We are all hankering after pleasure. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). The living entities or the Lord, because we are full of consciousness, therefore our consciousness is after happiness. Happiness. The Lord is also perpetually happy, and if we associate with the Lord, cooperate with Him, take part in His association, then also we become happy. The Lord descends on this mortal world to show His pastimes in Vṛndāvana full of happiness. When Lord Śrī Kṛṣṇa was in Vṛndāvana, His activities with His cowherd boys friends, with His damsels, with His friends, damsel friends, and with the inhabitants of Vṛndāvana and His occupation of cowherding in His childhood, and all these pastimes of Lord Kṛṣṇa were full of happiness.

Lecture on BG Introduction -- New York, February 19-20, 1966:

The Purāṇas are not stories. They are historical records. In the Caitanya-caritāmṛta there is a verse which reads as follows. anādi-bahirmukha jīva kṛṣṇa bhuli' gela ataeva kṛṣṇa veda-purāṇa kailā (CC Madhya 20.117). That these forgetful living entities, conditioned souls, they have forgotten the relationship with the Supreme Lord, and they are engrossed in thinking of the material activities. And just to transfer their thinking power to the spiritual capacity, the Kṛṣṇa-dvaipāyana Vyāsa, he has made so many Vedic literatures. Vedic literatures means first he divided the Vedas into four. Then he explained them by the Purāṇas. Then for the incapable persons, just like strī, śūdra, vaiśya, he made the Mahābhārata. And in the Mahābhārata he introduced this Bhagavad-gītā. Then again he summarized the whole Vedic literature in the Vedānta-sūtra. And the Vedānta-sūtra for future guidance, he made a natural commentation by himself which is called Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is called bhāṣyo 'yaṁ brahma-sūtrāṇām. It is the natural commentation of Vedānta-sūtra. So all these literatures, if we transfer our thought, tad-bhāva-bhāvitaḥ, sadā. Sadā tad-bhāva-bhāvitaḥ (BG 8.6).

Lecture on BG 1.23 -- London, July 19, 1973:

Completely perfect is the devotees. Only devotees, they are completely perfect. Others, the jñānīs and yogis and karmīs... Karmīs are, they are rascals. Jñānīs, they are partially perfect because they can understand the eternity portion of the Supreme Lord, brahma-jñāna. That is eternity portion. And Paramātmā-jñāna is the cid-aṁśa, knowledge or personally seeing God as the four-handed Viṣṇu. So that is also imperfect knowledge. That when He comes to know Bhagavān, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1), then there is perfect knowledge. Ānanda. Because when one comes to the understanding of personal God, there is ānanda. In other features, there is no ānanda. There is eternity, there is knowledge, but there is no ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). That is the Vedānta-sūtra. One is by nature ānandamaya. We are searching after ānanda, bliss, but we do not know where to get bliss. We are trying to get bliss in this material world by eating meat, eating wine, drinking wine, by sex. They are trying to get ānanda. That is not ānanda. Ānanda is what is satyānanda. These ānandas, these pleasures—flickering, for few minutes, for few hours. That is not ānanda. Ānanda means satyānanda, real ānanda, real ānanda. What is that real ānanda? Brahma-sukha. That ānanda is in exchange with the Supreme Brahman. Brahma-saukhyam anantam (SB 5.5.1). That is anantam, unlimited ānanda. Therefore ramante yoginaḥ anante (CC Madhya 9.29). Therefore those who are actually yogis, bhakti-yogīs... There are different types of yoga. So they ramante, they enjoy, ramante yoginaḥ anante, along with the ananta, unlimited. Kṛṣṇa is unlimited.

Lecture on BG 1.23 -- London, July 19, 1973:

When you join with Kṛṣṇa in His rāsa dance as gopīs, or as cowherds boy, play with Him, or become His father and mother, Yaśodā, Nanda Mahārāja, Yaśodā-rāṇī, or become servant, or even become like water Yamunā, or land in Vṛndāvana and trees or fruits or flowers, any way, or cows and calves... Join with Kṛṣṇa. Then you get ānanda, real ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Sac-cid-ānanda-vigraha (Bs. 5.1). That is the description in all Bhāgavatam, how the Kṛṣṇa's associates are enjoying life. Kṛta-puṇya-puñjāḥ (SB 10.12.11). Śukadeva Gosvāmī said, "These boys who are playing with Kṛṣṇa, oh, they are not ordinary boys." Kṛta-puṇya-puñjāḥ: "They have amassed the effects of pious activities for millions and trillions of births. Now they have come to play with Kṛṣṇa."

Lecture on BG 1.24-25 -- London, July 20, 1973:

So Kṛṣṇa is described, this how He becomes Hṛṣīkeśa, that goloka eva nivasati. He is enjoying with His associates, the cowherds boys, the gopīs, in goloka-nāmni nija-dhāmni. He is enjoying there. At the same time, He is within your heart. This is Kṛṣṇa, Hṛṣīkeśa. He's come simultaneously, not only within your heart, within the atom. Aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam aham... (Bs. 5.35). Not only within your heart, but within the atom. Just imagine. How many atoms there are. So Kṛṣṇa is everywhere. These are..., we have to take information of Kṛṣṇa from the śāstra. Śāstram eva cakṣusā (?). Vedānta-sūtra. Your eyes should be śāstra, not your so-called imagination. śāstra-cakṣusā. Yaḥ śāstra-vidhim utsṛjya vartate kāma... (BG 16.23). If you give up the direction of the śāstra and manufacture your own way, yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ, as you like, then na sa siddhim avāpnoti: you will never get siddhi, perfection, never get. Na sa siddhim avāp..., na sukham, neither happiness. And what to speak of parāṁ gatim, going back to home, back to Godhead. So śāstra-cakṣusā. Everything we have to take from the śāstra. Because we are blind now. śāstra-cakṣusā. Our, the śāstra-jñāna, because the spiritual master enlightens the disciple with śāstra-jñāna, therefore he is spiritual master.

Lecture on BG 2.2 -- London, August 3, 1973:

Śrī-bhagavān uvāca. He cannot be equal with Arjuna or Sañjaya or anybody else. Asammaurdhva. Bhagavān, the Supreme Personality of Godhead, is supreme. Nobody is equal to Him, nobody is higher than. Everyone is lower. That is the meaning of Bhagavān. Nobody can claim "I am Bhagavān." But nowadays there are so many rascals, they are claiming that everyone is Bhagavān. So Vyāsadeva is mistaken? Actually, these Māyāvādī philosophers, they are so great rascals they sometimes say like that, that Vyāsadeva is also mistaken. They have got the audacity to say Vyāsadeva, he is accepted as incarnation of Nārāyaṇa, who has given us the Vedic literature, so many books he has given, the Vedas, the Purāṇas, the Mahābhārata, Śrīmad-Bhāgavatam, Vedānta-sūtra. Everything is given by Vyāsadeva in writing, and we'll accept it, Nārāyaṇa, incarnation of Nārāyaṇa, mahāmuni-kṛte. He is also Vyāsa-muni, but He is also mahāmuni-kṛte. So there cannot be any mistake in the words of Vyāsadeva. This is the difficulty. If one does not come through the channel of disciplic succession, so they are in so many ways mistaken. Vyāsadeva is above all this. He is not an ordinary writer, material description or material name and faith. He cannot be mistaken. As Bhagavān, Kṛṣṇa cannot be mistaken. Similarly, Vyāsadeva, incarnation of Bhagavān, he also cannot be mistaken. Neither devotee of Kṛṣṇa can be mistaken. Devotee of Kṛṣṇa, he does not say anything as his own opinion. He never says. What Kṛṣṇa says, he says. He may be not perfect, but what Kṛṣṇa has said, that is perfect.

Lecture on BG 2.9 -- Auckland, February 21, 1973:

So developed consciousness means to understand the Absolute Truth. That is the special function of the human being. Therefore the Vedānta-sūtra says, "Now this human form of life is meant for understanding the Absolute Truth, what is the original cause of everything." Because there must be some cause. That is education. Just like your appearance is caused by your father. Your father's appearance is caused by his father. Similarly you go on researching, his father, his father, his father... Then ultimately you will come to the original father, whom you call God, Kṛṣṇa, or whatever you call. There must be some original father. So the Vedānta-sūtra explains when the question is that what is the original cause of everything... What is Brahman? What is the Absolute Truth? Athāto brahma jijñāsā: "Now this human form of life is meant for inquiring about the Absolute Truth." What is that Absolute Truth? The next answer is janmādy asya yataḥ (SB 1.1.1), means "The Absolute Truth is that from whom everything emanates," or "The Absolute Truth is the original cause of all causes." This is the... So this knowledge, anyone who has knowledge, not only this knowledge, absolute knowledge as well as relative knowledge, such class of men is called the brāhmaṇas, the most intelligent class.

Lecture on BG 2.12 -- New York, March 9, 1966:

So that is a question, one must like to put, that "Why God became many?" So that is, that answer is that because God is sac-cid-ānanda-vigraha (Bs. 5.1)—He's all-pleasure—therefore, without many, there is no pleasure. Just like here I sit down the whole day alone, but I become more active and more pleasing when you come. Whenever we want to enjoy some pleasure, pleasure is not enjoyed alone. Pleasure is enjoyed with many. Now God is by nature... He's ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). He's always full of pleasure, full of blissfulness. Now, if He wants to become many, it is... He's omnipotent. He can become many. Where is the objection there? He can... He can manifest Himself in various... Just now we have quoted a verse from Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Ananta-rūpam means unlimited forms. Unlimited forms. Ad... Still, they are one. In spite of becoming unlimited, they're one. Just like the sun. If you put here millions of pots, waterpots, in every pot you'll find the sun's reflection. But that millions of reflections, sun, does not mean that sun has lost his oneness. Sun is one. That is also a Vedic system, that we are all reflection like that. So anyway, these many, many forms of God, is from the desire of God.

Lecture on BG 2.13 -- Manila, October 12, 1972:

Just like your friend or your father moves from this apartment to another apartment, who is agitated? No, that's all right. He was in this apartment, now he has gone to another apartment, so there is no question of agitation or being perturbed. Similarly, one who knows the causes of transmigration of the soul from one body to another, he is not agitated at the death of his friend or relative. He knows everything, and he knows where his friend has gone with reference to the śāstra. Just like your friend has gone to India. How do you know? You know that he purchased a ticket for India and he has gone to India, so there is no need of agitation, "Oh, where he has gone? Where he has gone? Where he has gone?" Similarly, when a man dies, one who is dhīra... Here especially the word is used, dhīras tatra na muhyati. Muhyati means bewildered. Tathā dehāntara-prāptiḥ (BG 2.13). Just like the parents. The child is changing body. The mother knows, "My child was six inches long within my womb. When he came out, he was twelve inches long, then thirteen inches, fourteen inches, in this way, now three feet, four feet." The mother is not agitated the child is changing body. Similarly, a dhīra, one who knows the laws of transmigration of the soul, he does not lament at the death of his father or friend. He knows that "My father has now gone to such and such place." That also he can know. How? With reference to the śāstra. Therefore, Vedānta-sūtra says that you should see everything through the śāstra, śāstra-cakṣuṣā.

Lecture on BG 2.13 -- Manila, October 12, 1972:

The human life is meant for understanding what I am and what is God, what is my relationship with God. That is the real purpose of human life. Otherwise, "Where is food?", "Where is shelter?", "Where is service?", "Where is sex?", these are the inquiries of the animals only. The hog also inquiring, "Where is stool? Where is stool? Where is stool?" The stool-eater, he is also working hard, "Where is stool? Where is stool? Where is stool?" Do you think that is very creditable task, to work hard day and night for finding out where is stool? This is hog's business. So at the present moment, the civilization is going on, "Where is food?", "Where is apartment?", "Where is sex?" and "Where is defense?" So these are the inquiries of the animals. They are also searching "Where is food?", "Where is shelter?", "Where is sex?" and "Where is defense?" Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhir narāṇām. The human life is meant for inquiring "Where is God?" That is human life. Not "Where is stool?" That is hog's business. So we should not encourage this hog civilization. Hog civilization is to work hard day and night to find out where is food, where is shelter, where is sex, and where is defense. Wrong type of civilization. The human civilization means "Where is Brahman, the Absolute Truth?" Athāto brahma jijñāsā. That is the Vedānta-sūtra. "Where is God?" "What I am?" These are the inquiries.

Lecture on BG 2.13 -- Hyderabad, November 18, 1972:

All the demigods and living entities, they have been analyzed by great stalwart people, and it has been found that Kṛṣṇa is cent percent God. Kṛṣṇas tu bhagavān svayam. Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam (SB 1.3.28). All others... There are many other gods. Then gods means not the Supreme God. Īśvaraḥ paramaḥ kṛṣṇaḥ (Bs. 5.1). We are speaking of the paramaḥ īśvaraḥ, or Parameśvara. There are two words: īśvara, parameśvara; ātmā, paramātmā. That param is God. We are Brahman; Para-brahman. So Para-brahman, Paramātmā, Parameśvara, all these are applicable to Kṛṣṇa. Just like Arjuna, after hearing Bhagavad-gītā, he admitted, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣaṁ śāśvatam ādyam (BG 10.12). That is the position of Kṛṣṇa. Ādi-puruṣam. Govindam ādi-puruṣam. Kṛṣṇa also says, in the Bhagavad-gītā, aham ādir hi devānām (Bg 10.2). Devānām, Brahmā, Viṣṇu, Maheśvara... Then, after Brahmā, Viṣṇu, Maheśvara, there are other demigods, Indra, Candra, Varuṇa, so many. So Kṛṣṇa says, aham ādir hi devānām. Ahaṁ sarvasya prabhavaḥ. He's the origin of everything. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8). "Everything emanates from Me." In the Vedānta-sūtra also the Absolute Truth is described as janmādy asya yataḥ (SB 1.1.1). The Absolute Truth is that from whom everything emanates.

Lecture on BG 2.13 -- Hyderabad, November 18, 1972:

Veda means knowledge, and anta means ultimate. That is called Vedānta. So ultimate knowledge is to know God. You may not accept Kṛṣṇa. Although all the ācāryas... I have already mentioned. Even Śaṅkarācārya, he also accept Kṛṣṇa: sa bhagavān svayaṁ kṛṣṇa. So the Rāmānujācārya, Madhvācārya, they have all accepted Kṛṣṇa: the ultimate knowledge of Vedic understanding. Many ācāryas, they have written notes on Vedānta, targeting Kṛṣṇa as the Supreme Personality of Godhead. So we have to follow the footprints of the great stalwart ācāryas. Ācāryopāsanam. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). If we follow the footprints of the ācāryas, then we find there is no distinction between Vedānta and Bhagavad-gītā. Vedānta, you might be referring to the Vedānta-sūtra of Śaṅkarācārya, but all the ācāryas, the have written notes on Vedānta. Śrīmad-Bhāgavatam is the original comment on Vedānta. Śrīmad-Bhāgavatam begins with the Vedānta-sūtra: janmādy asya yataḥ (SB 1.1.1). So Vedānta does not mean godlessness. Vedānta means to know God. That is real study of Vedānta.

Lecture on BG 2.15 -- Hyderabad, November 21, 1972:

So here the same thing, that tattva-darśibhiḥ, those who are actually seer of the Absolute Truth... athāto brahma jijñāsā, as it is said in the Vedānta-sūtra... Just yesterday, one boy was asking me: "What is the Vedānta? Vedānta, what is the meaning of Vedānta?" It is very nice, it is very easy. Veda means knowledge, and anta means ultimate. So Vedānta means ultimate knowledge. So ultimate knowledge is Kṛṣṇa. Kṛṣṇa says, vedaiś ca sarvair aham eva vedyo vedānta-kṛd veda-vid ca aham. He is the maker of Vedānta and He is the knower of Vedānta. Unless He is knower of Vedānta, how He can write Vedānta? Actually, Vedānta philosophy is written by Vyāsadeva, incarnation of Kṛṣṇa. So He's vedānta-kṛt. And He's vedānta-vit also. So the question was whether Vedānta means advaita-vāda or dvaita-vāda. So it is very easy to understand. The first aphorism of Vedānta: athāto brahma jijñāsā, to inquire about Brahman, the Absolute Truth. Now the, to inquire where? If you want to inquire, you must go to somebody who knows the thing. Therefore, immediately, in the very beginning of the Vedānta-sūtra, there is duality, that one must inquire, and one must answer. Athāto brahma jijñāsā. So in Vedānta-sūtra, how you can it is advaita-vāda? It is dvaita-vāda, from the very beginning. Athāto brahma jijñāsā. One must inquire what is Brahman, and one must reply, or the spiritual master, or the disciple, that it is dual. How you can say it is advaita-vāda? So we have to study in this way. Here it is said, tattva-darśibhiḥ. Tattva-darśibhiḥ means vedānta-vit, one who knows Vedānta. Janmādy asya yataḥ (SB 1.1.1). One who knows the Absolute Truth, from where everything begins. Janmādy asya yataḥ. That is the beginning of Śrīmad-Bhāgavatam.

Lecture on BG 2.15 -- Hyderabad, November 21, 1972:

So the natural commentary of Vedānta-sūtra is Śrīmad-Bhāgavatam. Jīvasya tattva-jijñāsā na, jīvasya tattva-jijñāsā. This is our life. Jīvasya, of every living being. Every living being means especially human beings. Because cats and dogs, they cannot inquire about Brahman, or the Absolute Truth. Therefore the conclusion is that the human form of life, one should not be engaged simply in the animal propensities of life. That is simply waste of time. He must inquire of the Absolute Truth. Athāto brahma jijñāsā. And he must try to understand. Tad viddhi, tattva-darśibhiḥ. From the tattva-darśī. Jñāninaḥ, tattva-darśinaḥ, these are the words. So in the human form of life therefore, in every society, the system is that the children are sent to school, colleges, to understand things. Similarly, for spiritual understanding, tad-vijñānārthaṁ sa gurum eva abhigacchet (MU 1.2.12). Abhigacchet means one must. There is no alternative. One cannot say "I'll..., I may not go." No, if you do not go, then you are cheated. That is our Vaiṣṇava system.

Lecture on BG 2.16 -- London, August 22, 1973:

So Vyāsadeva, so learned scholar, everyone knows how great scholar he was. He has written so many books. Four Vedas, eighteen Purāṇas, then Vedānta-sūtra, then Upaniṣads. So many things. Recorded, not written, recorded. So such a big scholar was residing... He was guiding the whole society, but he was living very humbly. Even Cāṇakya Paṇḍita, he was prime minister, but he was living in a cottage. That is the distinction between Vedic or Indian civilization and the modern civilization. The Indian civilization means they are interested in sat, and others they are interested in asat. Asat means which will not exist. I've already explained. In India, of course, materially, five hundred, five thousand years ago, materially also, India was very opulent. Why five thousand years? Even five hundred years or four hundred years, India was so opulent that Europeans were attracted to go to India. Even during the time of Mogul Empire. It was so opulent. Those who have gone to India, you'll find if you visit in Delhi, the Red Fort. Red Fort you'll find there are pictures of birds and trees on the wall and the eyes of the bird is now hole or some parts. Means it was bedecked with jewel. On the wall there was decoration of birds.

Lecture on BG 2.18 -- London, August 24, 1973:

So it is a puzzling thing, that how Vedic literature places everything very correctly. Nine hundred thousand, eleven hundred thousand, two million, as they are. This is called realization. So we take it for granted. Our facility is, because we accept the Vedas as authority, therefore the knowledge is there, ready. If somebody asks me or you, "Can you say how many forms of living entities are there within the water?" it is very difficult. Even the biologists cannot say. Although they are very expert. I cannot say. But our facilities, we can immediately say, there are nine hundred thousand. Although I have never experimented, neither seen personally, but because it is explained in the Vedic literature, I can say you correctly. Therefore in the Vedānta-sūtra it is said that you want to see or perceive directly anything... Just like so many rascals come, they challenge, "Can you show me God?" So... Yes. We can show you God, provided you have got the eyes. God can be seen by different type of eyes. Not these eyes. That is stated in the śāstra. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ (CC Madhya 17.136). Indriya means these senses, these material senses. With these material senses, you cannot experience directly what is the form of the Lord, what is His quality, what does He do. So many things we want to know about the Supreme. But śāstra describes the qualities of the Lord, the form of the Lord, the activities of the Lord. You can learn. Śāstra-yonitvāt. Yoni means source, source. Śāstra-yonitvāt. Śāstra-cakṣus. Your eyes should be the śāstra. Not these blunt eyes. Everything we also experience by śāstra, by book.

Lecture on BG 2.20 -- Hyderabad, November 25, 1972:

Those who are trying to merge into the Brahman existence, for them, it is not very safe. That is explained in the Śrīmad-Bhāgavatam: vimukta-māninaḥ. Vimukta-māninaḥ. They're thinking that "Now I have merged into the Brahman effulgence. Now I am safe." No, it is not safe. Because it is said, āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty (SB 10.2.32). Even after great austerities and penance, one may rise, paraṁ padam, in the, merging into the Brahman effulgence. Still, from there, he falls down. He falls down. Because Brahman, the spirit soul, is ānandamaya. As Kṛṣṇa, or the Absolute, the Supreme Personality of Godhead, is ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), sac-cid-ānanda-vigrahaḥ (Bs. 5.1). So simply by merging into the Brahman existence, one cannot become ānandamaya. Just like you are going very high in the sky. So to remain in the sky, it is not very ānandamaya. If you can get shelter in some planet, then it is ānandamaya. Otherwise, you have to come back again on this planet.

Lecture on BG 2.20 -- Hyderabad, November 25, 1972:

So if you are fortunate enough to take shelter in one of these planets, then you are eternally happy in blissful condition of knowledge. Otherwise, simply to merge into the Brahman effulgence is not very safe. Because we want ānanda. So in impersonal zero standard there cannot be any ānanda. But because we have no information, the Māyāvādī philosophers, of the Vaikuṇṭha planets, they come back again to these material planets. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ (SB 10.2.32). Adhaḥ means in this material world. That I have explained many times. There are so many big, big sannyāsīs. They give up this material world as mithyā, jagan mithyā, and take sannyāsa, and then again, after a few days, they come to social service, politics. Because they could not realize what is Brahman. They, for ānanda, they have to take part in these material activities. Because ānanda... We want ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). So if there is no spiritual ānanda, there must be, they must come to the inferior quality. This material world is inferior quality. Aparā. If we cannot get spiritual ānanda, or superior pleasure, then we have to take this material pleasure. Because we want pleasure. Everyone searching after pleasure.

Lecture on BG 2.25 -- Hyderabad, November 29, 1972:

Kṛṣṇa is served by the devotees in so many rasas, transcendental mellow, or humor. Somebody is serving as servant. Somebody is serving as friend. Somebody is serving as father and mother. Somebody is serving as conjugal lover. These are five primary mellows in which a devotee is connected with Kṛṣṇa. And there are other, seven rasas also. They are not primary; secondary. Somebody is serving Kṛṣṇa as enemy. Just like the asuras. They also serve Kṛṣṇa—as enemy. Somebody is serving, giving pleasure to Kṛṣṇa, by fighting with Him. So there are so many, twelve rasas. Akhila-rasāmṛta-sindhu. All the rasas that we have got experience within this world, they are coming from Kṛṣṇa. Janmādy asya yataḥ (SB 1.1.1). The Vedānta-sūtra says, "Everything, whatever we see within our experience, we cannot experience anything if it is not in Kṛṣṇa." That is Kṛṣṇa. He was stealing, which we consider not very good business. That stealing is also in Kṛṣṇa. He's, He's famous as Mākhana-cora, the stealer of butter. So this is Kṛṣṇa. So everything is there. Whatever our dealings in this material world we find, that is only perverted reflection of our dealing with Kṛṣṇa in the spiritual world. But those who are unaware of the spiritual world, impersonalists, they have no information that Kṛṣṇa is always busy. Jaya rādhā-mādhava kuñja-bihārī. He's always busy. He's person. But He is simply dear to the gopījana. Gopījana-vallabha. He wants to please the gopījanas. The gopīs, the cowherd boys and the gopīs, constant companion of Kṛṣṇa.

Lecture on BG 2.26 -- Hyderabad, November 30, 1972:

We are reading Bhagavad-gītā. It is Vyāsadeva's literature. He heard from Kṛṣṇa and wrote it. And not only this. The Mahābhārata, the Purāṇas, the Vedānta-sūtra, and the Śrīmad-Bhāgavatam. Wonderful literatures. There is no possibility of producing such literature by any scholar of these days. It is not possible. But he accepted guru, Nārada, Nārada Muni. When, after compiling all the Vedas, and Purāṇas, even Vedānta-sūtra, Vyāsadeva was not satisfied himself, he was seeming very morose, at that time, his spiritual master, Nārada, came, and he asked that "Why you are morose? You have done so much nice literary work. So why you are not very happy?" So Vyāsadeva replied, "Yes, my lord, I am actually not happy, but I cannot understand why I'm not happy. So you know everything. Kindly describe why I'm not happy." So at that time, Nārada replied him that "All the literatures you have so far made, they are with reference to the body and the mind. You have nothing described very nicely about the Supreme Soul. So now you try to describe something about the Supreme Lord, about the Supreme Soul. That will make you happy." Therefore he described the Śrīmad-Bhāgavatam. This is the history of Śrīmad-Bhāgavatam. And his last contribution was mature contribution was Vedānta-sūtra. So from the Vedānta-sūtra, he began writing Śrīmad-Bhāgavata: janmādy asya yataḥ (SB 1.1.1). This is the beginning of Vedānta-sūtra. Athāto brahma jijñāsā. He said, in a different language, jīvasya tattva-jijñāsā.

Lecture on BG 2.26-27 -- London, August 29, 1973:

Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), we are, by nature, we want blissfulness. But we do not know how to become actually happy and blissful. That is ignorance. In the material world, they also want to enjoy, everyone. They are thinking that this wine, woman, meat-eating, gambling, intoxication, these things will give me pleasure. So ātyantika-duḥkha-nivṛtti. The Bhāgavata says that ātyantika-duḥkha-nivṛtti, means ultimate solution of miserable condition, is in the fact that we realize God and we go back to home, back to Godhead. This is our philosophy. And persons who cannot understand what is God, what is kingdom of God, they want to adjust. The aim is the same, ātyantika-duḥkha-nivṛtti, ultimately solution of all miseries. In a different way. So Kṛṣṇa says, putting forward the Buddha philosophy which was formerly known as lokāyatikas and vaibhāṣikas... These two kinds of philosophers, they did not believe. Mostly the materialistic philosophers, they have no understanding of the soul.

Lecture on BG 2.40-45 -- Los Angeles, December 13, 1968:

There is a verse in Śrīmad-Bhāgavatam in connection with instruction of Nārada Muni to Vyāsadeva. And Vyāsadeva was disciple of Nārada Muni, and Vyāsadeva compiled so many Vedic literatures, Mahābhārata, Purāṇas, Vedānta-sūtra, Upaniṣads, various types of... Not types. Practically the same Vedas, divided into departmental knowledge for understanding of the common people. Just like Mahābhārata. Mahābhārata is the history of India. Mahā means great, and bhārata means India. And you see, Mahābhārata is the history of two royal families fighting in the Battle of Kurukṣetra and politics and diplomacy. This is the subject matter of Mahābhārata. Of course, there are many nice instructions. So this Mahābhārata was especially made for the less intelligent class of men. Strī-śūdra-dvija-bandhūnāṁ trayi na śruti-gocara (SB 1.4.25). Strī means woman, and śūdra means ordinary, labor class of men. Strī, śūdra, and dvija-bandhu. Dvija-bandhu means, dvija means higher class, twice-born. Śūdra means once-born and dvija means twice-born. That means first birth by the father and mother, and the second birth by the Vedic knowledge mother, and spiritual master father. This is called second birth, according to Vedic reformatory procedures.

Lecture on BG 2.62-72 -- Los Angeles, December 19, 1968:

Paraṁ dṛṣṭvā nivartate (BG 2.59). Param, if you get better thing, you give up inferior quality thing. That is our nature. Just like our students, American students, they were all accustomed to meat-eating. But now another student, she is preparing the sweetballs, ISKCON balls, and they are forgetting meat-eating. They do not like any more meat-eating. They have got better engagement, sweetballs. (laughter) Similarly, that is the way. When you get better engagement... We are hankering after pleasure. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Every living entity is seeking after pleasure. That is his nature. You cannot stop. If you stop... Just like a child is seeking after some enjoyment, he's breaking something, enjoyment. But he does not, that... He is breaking, but he's simply enjoying that breaking. Similarly, we do not know what is enjoyment in this material concept of life. We are breaking and building.

Lecture on BG 3.11-19 -- Los Angeles, December 27, 1968:

Tamāla Kṛṣṇa: "By the purification of existence, the finer tissues in the memory become sanctified, and, memory being sanctified, one can think of the path of liberation."

Prabhupāda: Just like in our contaminated state we become diseased. What is disease? As soon as you contaminate or infected by some impure thing you become diseased. Similarly, our this disease, material disease, birth, death, old age, they are some kind of disease. Otherwise, I am spirit soul, I am pure, as pure as God because I am part and parcel of God. Due to my impurities of this material body I am suffering. So if you purify your existence then you get the quality in complete pureness of God. You become happy. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), sac-cid-ānanda-vigrahaḥ (Bs. 5.1), you become jolly. Brahma-bhūtaḥ prasannātmā (BG 18.54). As soon as you purify yourself and become identified with the existence of God, immediately you become joyful, no anxiety. Brahma-bhūtaḥ prasannātmā (BG 18.54). So you have to purify your existence. If you keep your body impurified, then how you can relish the purified consciousness? So you have to do it. Go on.

Lecture on BG 3.11-19 -- Los Angeles, December 27, 1968:

Tamāla Kṛṣṇa: Seventeen: "One who is, however, taking pleasure in the self, who is illumined in the self, who rejoices in and is satisfied with the self only, fully satiated, for him there is no duty (BG 3.17)."

Prabhupāda: Here it is plainly said by Lord Kṛṣṇa, "the self, one who is taking pleasure in self." How we can take pleasure in self? As soon as we engage ourself with the Supreme Self. That is enjoyment. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). The Supreme Lord is joyful. Just like if you mix with a joyful society or joyful person, then automatically you become joyful. There is no necessity of becoming joyful separately. That association will make you joyful. If you mix with a society criminal, automatically you become criminal. There is no necessity of learning criminality separately. By association, you'll do that.

Lecture on BG 3.13-16 -- New York, May 23, 1966:

In the Vedic literature you will find that God has expanded Himself into many, just like the father expands himself into many children. The children is nothing but expansions of the body of the father. Similarly, we, all living entities, spiritual parts or living souls, we are also expansion of the supreme spirit. Now, the reason is, why the supreme spirit soul expanded himself into so many? What is the purpose? We have to understand. Now you can take the example. What is the purpose of father's expanding himself into children? A father takes the responsibility of maintaining the children. Why? Why he takes such, I mean, a grave responsibility, a family man. That "why" is answered—just to have happy and enjoyable life. That's all.

Similarly, God has expanded into so many living entities because He wants enjoyment. He wants enjoyment. Because you will find in the Vedic literature that the nature of God is sac-cid-ānanda-vigraha (Bs. 5.1). Ānandamayo 'bhyāsāt: (Vedānta-sūtra 1.1.12)"By nature He is enjoying." So we must understand that God has expanded Himself into so many living entities just for His enjoyment. Now, we are meant for... Just like sons, children are meant for satisfying the father, similarly this is a common sense affair, that we living entities, we are meant for satisfying the Supreme. That satisfaction of the Supreme can be done by performance of yajña. That is the beginning.

Lecture on BG 3.17-20 -- New York, May 27, 1966:

And originally the Veda is one, Yajur Veda. And because it was very difficult to understand... Veda was spoken by Lord Himself to Brahmā. So seeing, foreseeing the condition of the present age, Vyāsadeva divided four Vedas, one Veda into four. The original Veda is Yajur Veda. Then he divided into Sāma, Yajur, Ṛk, Atharva. Then again the Vedic literatures were explained in Purāṇas, eighteen Purāṇas. Then Mahābhārata. Then again he summarized all the Vedic knowledge into Vedānta-sūtra, Vedānta-sūtra, summarized. Then again the Vedānta-sūtra is explained by Śrīmad-Bhāgavatam. These are the all Vedic literature. When you read this book, in the preliminary, those who have got books, you will find all this description.

Lecture on BG 3.27 -- Melbourne, June 27, 1974:

So in this way, being punished in different types of life, when we come to the sense... That sense can come in human form of life. When we understand that "I have traveled through, in, transmigrated from many species of life, but every life I can see, not that I have forgotten. Even if I have forgotten, I can see the suffering of the cats, dogs, tiger, man, bulldog and everyone. So I had all these lives in the past. Evolutionary process, I have come to this human. So I suffered all these things. So when the question comes, "Why shall I suffer?" then the inquiry—this is called, Vedānta-sūtra, athāto brahma jijñāsā—the inquiry of God begins. That is human life.

Lecture on BG 3.27 -- Melbourne, June 27, 1974:

And all the desires and propensities what God has got, we have also got. God has got this propensity to love Rādhārāṇī. We have got also the same propensity to love another young girl or young boy. So originally it is there. Therefore in the Vedānta-sūtra it is said janmādy asya yataḥ (SB 1.1.1). God means from whom everything has come. So if there is a question of love, the (indistinct) a man loving a woman and woman loving a man, that is in God. It must be there. Otherwise wherefrom it has come?

Lecture on BG 3.27 -- Madras, January 1, 1976:

In the Vedānta-sūtra it is inquired, athāto brahma jijñāsā. What is Brahman? This human life is meant for understanding Brahman. Ahaṁ brahmāsmi. This is real education. So that Para-brahman... We are Brahman, but Kṛṣṇa is Para-brahman. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He is the supreme nitya, eternal. Kṛṣṇa is also eternal; we are also eternal. Na hanyate hanyamāne śarīre (BG 2.20). So Kṛṣṇa is... (break) ...not a dead stone and we are also living being. Nityo nityānāṁ cetanaś cetanānām. And where is the difference between Kṛṣṇa and me? The difference is eko yo bahūnāṁ vidadhāti kāmān. Kṛṣṇa maintains all these plural number. He is singular number. Nityo nityānām. He is singular number. Then this singular number or plural number, what is the difference? Difference is that Kṛṣṇa is the maintainer and we are the maintained. Kṛṣṇa is the predominator; we are predominated. This is difference.

Lecture on BG 4.1 -- Montreal, August 24, 1968:

Guest: I want to know whether the devotion of Hanumān was bhakti-yoga.

Prabhupāda: Yes, certainly.

Guest: Because he also (?) catur-bhuja Nārāyaṇa and Rāma

Prabhupāda: That doesn't matter, but his activities were bhakti-yoga. He set fire to the house and capital of Rāvaṇa. That is bhakti-yoga. People will say, "How it is by setting fire in others' house bhakti-yoga?" But practically see. What Hanumān's business was? Just to punish Rāvaṇa, that's all. That is bhakti-yoga. And he was considered to be the greatest devotee of Lord Rāmacandra. He never studied Vedānta-sūtra because he was animal, so he had no opportunity, but still, he became the greatest devotee, rāma-bhakta. Why? By setting fire to the Rāvaṇa's house. That's all. These are practical examples. By setting fire to the house of Rāvaṇa, he became the great devotee of Rāma. And similar, recent case is Arjuna. Arjuna also fought. He killed his kinsmen and he became a great bhakta. Somebody in Bengal, some gentleman, criticized that "Lord Caitanya introducing this bhakti-yoga has," what is called, "(indistinct) the population of Bengal." And you do not know what is bhakti-yoga.

Lecture on BG 4.1 -- Delhi, November 10, 1971:

You have to become real human being. That is wanted. And what is the human being? That is explained in the Vedānta-sūtra. Vedānta-sūtra, you have heard the name, if you have not studied, that is the greatest philosophical presentation of Indian culture, Vedānta. Vedānta means, veda means knowledge, anta means end. Just like we have accumulating knowledge from university education, but everything remains imperfect. The scientists, they give some theory, but that is imperfect. Another scientist comes, he improves upon it, everything. That means this knowledge has no end, it is going on, going on. But the knowledge which is, which comes to the point that here is the extreme knowledge, that is called Vedānta. So the Vedānta means, those who have read Vedānta, Vedānta-sūtra, the first sūtra or code is athāto brahma jijñāsā. Atha, now, the time is for inquiring about the Absolute Truth, athāto brahma jijñāsā. That means the human life.

Lecture on BG 4.1 -- Delhi, November 10, 1971:

The human, Vedānta-sūtra, this philosophy is meant for the human being, not for cats and dogs. They cannot understand. Therefore it is said, atha, now. It is the opportunity of our inquiring about the Absolute Truth, this human form of life. What is that Absolute Truth? Everyone is under the concept of this body, but that is not Absolute Truth. It is relative truth, but if you inquire about the Absolute Truth, then it is possible, because you are human being, you can understand what is that Absolute Truth. It is possible. Because this body is so advanced, our consciousness is so advanced, that there is possibility. But if we misuse this possibility, if we don't inquire about the Absolute Truth, simply we fight with one another for eating, sleeping, sex-life and defending, then we are no better than animals. The animals eat, sleep, have their sex life, and they defend, in their own way. So if we improve the method of eating, sleeping and sexual intercourse, and defending, then we don't go beyond the animal propensities. We have got higher intelligence, higher consciousness, not to improve the method of eating, sleeping, mating and defending, but to understand the Absolute Truth. Therefore, without understanding the Absolute Truth, we are simply spoiling our opportunity of this human life.

Lecture on BG 4.1-2 -- Columbus, May 9, 1969:

And Bhagavad-gītā is the essence of such Vedic knowledge. And it is being spoken by the Supreme Personality of Godhead Himself, Kṛṣṇa. Try to understand it as it is; then your life will be sublime. You will feel joyful always. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Abhyāsāt: "By nature we are joyful." But what is that nature? That spiritual nature, not this material nature. Material... Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). If we remain in the material nature, then our whole struggle for existence will continue. It will never stop. But if you take to the spiritual nature, Brahman nature, brahma-bhūtaḥ prasannātmā (BG 18.54), you immediately become joyful.

Lecture on BG 4.2 -- Bombay, March 22, 1974:

The life is meant for understanding what is my relationship with God. Athāto brahma jijñāsā. This is the vision of life: what is Brahman, what is God, what I am, what is my relationship with God. And so far eating, sleeping concerned, that is done by the cats and dogs. But the modern civilization, they are busy. Because they are busy for eating, sleeping and mating, they, by the laws of nature, that is also being minimized. I have already explained. Because the nature wants to help us because we are now forgotten souls. We have forgotten God. The animals have also forgotten God. They are thinking they are this body, bodily concept of life. They have no knowledge. But when you come to the, by evolutionary process, come to the human form of life, then it is your duty to inquire about the Supreme Brahman. That is Vedānta-sūtra. Athāto brahma jijñāsā. "Now you have to ask about Brahman." Not the matter. So that Brahman is Vedic knowledge. From the material standard, gradually we have to go upwards and come to the point of understanding Kṛṣṇa. That is Vedic knowledge. That is Vedic knowledge. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). To pursue Vedic knowledge means to understand Kṛṣṇa. But if you do not understand Kṛṣṇa and if you speak as, like so many nonsense things, and if you pose yourself as paṇḍita, that is śrama eva hi kevalam. That is stated. Śrama eva hi. Simply wasting time and laboring for nothing.

Lecture on BG 4.3 -- Bombay, March 23, 1974:

There is no other way. You chant. Then any, any scripture you will find. Śabdād anāvṛtti. In the Vedānta-sūtra. Śabdāt, simply by chanting, vibrating, you become liberated. In the Śrīmad-Bhāgavatam: kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet (SB 12.3.51). Kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ. Śukadeva Gosvāmī said, "Mahārāja Parīkṣit, this age of Kali is full of faulty things. It is an ocean of faulty things. But there is one profit, benefit. What is that?" Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet. "If you chant the holy name of Kṛṣṇa, then you become liberated, and you are promoted to the spiritual world." Paraṁ vrajet.

Lecture on BG 4.4 -- Bombay, March 24, 1974:

So this is the qualification of God. He knows past, present and future. And those who are false God, they cannot say. That is not possible. This is the test. They are claiming, falsely claiming. But God means, He knows. His body does not change. Past.... He knows past, present, future means His body does not change.

Why He does not change? That is described in the śāstra. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Vigrahaḥ means body, form. This transcendental form is made of sac-cid-ānanda. Sac-cid-ānanda. Sat means eternal, eternity. Oṁ tat sat. So sat, cit. Cit means full of knowledge. Full of knowledge here, tāny ahaṁ veda sarvāṇi. This is called cit. He knows everything, past, present and future. Sat, cit, and ānanda. You see Kṛṣṇa's form here, ānanda. He's enjoying. This is real Kṛṣṇa's form. He is always enjoying. Ānandamayo 'bhyāsāt in the Vedānta-sūtra it is said. He's ānandamaya.

Lecture on BG 4.4 -- Bombay, March 24, 1974:

And how that process can be perfect? That is also explained. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ (BG 18.55). Again tattvataḥ. So we have to understand Kṛṣṇa tattvataḥ, in truth. So here is one explanation, that although Kṛṣṇa appeared like human being, He is not a human being. He's the Supreme Personality of Godhead. And the test is that He knows everything. That is described in the Vedānta-sūtra. Janmādy asya yataḥ anvayād itarataś cārtheṣv abhijñaḥ sva-rāṭ (SB 1.1.1). He's abhijñaḥ. He's fully conversant with all knowledge.

Lecture on BG 4.5 -- Montreal, June 10, 1968:

We are trying to open so many branches just to give facility to the poor people who do not know what is the end of life, what is the objective of human life, how one can become perfect. These knowledges, these informations are there. We are trying to distribute. It is not dogmatic, it is all scientific.

Now there are so many things that it is not possible even to understand by the modern process of scientific experimental knowledge. It is not possible. And what to speak of about God? You cannot know even material objects by your so-called scientific study and research. You simply... You can know little more, that's all. Not complete. So Vedānta-sūtra advises therefore, acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet. Things which are beyond your imagination, beyond your reach, beyond your thoughts, beyond your words, beyond your sense perception, how you can understand them by your experimental so-called scientific research? Acintya. Acintya means inconceivable. Inconceivable. Now we cannot conceive even these material things.

Lecture on BG 4.9-11 -- New York, July 25, 1966:

In the, I mean to say, in the Vedas also, Kaṭha Upaniṣad, this is said exclusively: Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21). Tasmāt. Tasmāt means "therefore." "Therefore" means something has been said before. What is that? Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam. As soon as we begin to ask about the higher nature... That propensity should be awakened. In the lower nature we are busy in the matter of eating, sleeping, defending and sense gratification. So we should not be satisfied, simply remaining in the lower nature. The human life is meant for developing the higher nature. The Vedānta-sūtra therefore says, athāto brahma jijñāsā. Now, now we have got the developed consciousness of human body, now, this is the time for asking about the Supreme Brahman. (talking in the background) (aside:) You ask them to speak slowly. At least speak slowly. You go there.

Lecture on BG 4.9-11 -- New York, July 25, 1966:

They have to take shelter of the Vedas. Just like Śaṅkarācārya. Śaṅkarācārya is impersonalist, and we, the Vaiṣṇavas... There are two classes of philosopher in India. One is impersonalist and the other is personalist. So we, so far we are concerned, we are personalist, and Śaṅkarācārya is impersonalist. Now, although we are two classes, impersonalist and personalist, we take Veda as the medium of knowledge. We may give different interpretations. That is another thing. But either party of Śaṅkarācārya or the party of Vaiṣṇava and ācāryas, they take the Vedānta-sūtra, the Vedānta philosophy, as the medium.

Lecture on BG 4.10 -- Vrndavana, August 2, 1974:

This is the process. We must know, we must find out guru who knows śāstra, the essence of śāstra, Vedic, Vedas. What is the essence of Vedas? Vedānta. Vedānta means to know Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15). Kṛṣṇa says. All... There are different types of Vedas. Sāma, Yajur, Ṛk, Atharva. Then one-hundred-eight Upaniṣads. Then Vedānta-sūtra. Then Purāṇas, Rāmāyaṇa, Mahābhārata. And the viṁśati, twenty kinds of dharma-śāstra, Manu-saṁhitā. So many things.

So what is the purpose of all these śāstras? Kṛṣṇa says, "The purpose is to know Me." And in Vedānta, the Upaniṣad confirms it, yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. If you try to know Kṛṣṇa, if you try to know Kṛṣṇa, then... Or if you understand Kṛṣṇa, then you, know everything. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. This is the knowledge, to understand Kṛṣṇa.

Lecture on BG 4.10 -- Vrndavana, August 2, 1974:

Just like Mother Yaśodā. He's thinking, "Mother Yaśodā is greater than Me." Or He is making Rādhārāṇī, I mean, Mother Yaśodā feeling like that, that "I am protector of Kṛṣṇa. If I do not feed Kṛṣṇa nicely, He will die." This is called vātsalya-rasa, paternal feeling. So nobody is greater than Kṛṣṇa actually. And she is feeling greater than Kṛṣṇa as also maidservant, that "I must serve Kṛṣṇa. I must timely give Kṛṣṇa food. I must timely raise Kṛṣṇa." Always taking care, always anxious that "Kṛṣṇa may not be in danger. Kṛṣṇa is crawling. He may not go to the water. He may not be attacked by the monkey. He may not be..." So many. She's always anxious. She's doing her household work, but she's always anxious how to protect Kṛṣṇa. So she is thinking, she is thinking that "Unless I give protection to Kṛṣṇa, Kṛṣṇa may be facing with so many dangers." But Kṛṣṇa is doing His business.

Rādhārāṇī, uh, Mother Yaśodā, keeping Kṛṣṇa underneath the cart, and Kṛṣṇa is breaking the cart, killing the Śakaṭāsura. And Mother Yaśodā thinking Kṛṣṇa is saved. Then when the cart was broken, the utensils scattered, and she became anxious. This is Kṛṣṇa's enjoyment, to deal with His devotee in different rasas and enjoy. Sākhya... Śānta dāsya sākhya mādhurya vātsalya. In this way Kṛṣṇa is always enjoying. He has no other business than enjoyment. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). He's by nature simply enjoying. Enjoying. That is Kṛṣṇa.

Lecture on BG 4.10 -- Vrndavana, August 2, 1974:

They gave up this, but that does not mean he became zero. Zero is śūnyavādi, voidism. No, you cannot remain in zero. That is not possible. If you accept this void philosophy, to make everything zero, that is artificial. Then again you'll fall down. Because you cannot remain in zero. The Māyāvādī philosophers, they want to... Or the Buddhist philosophers, they want to make things zero. That is not possible. You cannot remain in zero. Because you are ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). You want ānanda, pleasure. Pleasure cannot be in zero. That is not possible. Is it possible? To make things zero and you'll enjoy? No, that is not possible.

Lecture on BG 4.11 -- New York, July 27, 1966:

So here Bhagavad-gītā, Bhagavān, Kṛṣṇa, says, ye yathā māṁ prapadyante (BG 4.11). He is waiting, waiting when you shall turn, when I shall turn my face towards Him. That's all. He is waiting. Just like... Just you can imagine. Just like a father and a rebelled child or insane child. Those who have got... Of course, you are all young men here. Those who are elderly persons, they have got experience. If their sons go wrong, how much they are anxious. How much the father is anxious to get his son back again, back again. That is the natural instinct. And wherefrom this instinct comes? This instinct comes from the Supreme, because in the Vedānta-sūtra you will find that everything, whatever you are finding in this material world or spiritual world, everything, that has come from the Supreme. Janmādy asya yataḥ: (SB 1.1.1) "He is the supreme source, fountainhead of everything."

Lecture on BG 4.11 -- Geneva, June 1, 1974:

Here the second line of this verse is very important. It is said, mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ: "All human being is searching after Me." As we have explained yesterday, Kṛṣṇa means sac-cid-ānanda-vigraha (Bs. 5.1), the transcendental form of eternity, knowledge and blissfulness. In the Vedānta-sūtra, the summarized philosophy of Vedic knowledge, it is said, ānandamayo 'bhyāsāt: "The spirit soul by nature is jubilant." So the Supreme Personality of Godhead, He is supreme living being, and we are also living being, but we are not the Supreme. Try to find out this difference. But both of us, we are of the same quality. That means jubilant. So our present position being materially contacted... Just like a man in his healthy condition, he is happy, but in his diseased condition he is not happy, similarly, we, being part and parcel of the Supreme, we are naturally jubilant, but on account of being contacted in material nature, we are morose.

Lecture on BG 4.11 -- Geneva, June 1, 1974:

Now, Kṛṣṇa said in the last stanza, mad-bhāvam āgatāḥ. Mad-bhāvam means "My nature." So Kṛṣṇa's nature, you will find always Kṛṣṇa, He is enjoying with His flute and His associates, His consort Rādhārāṇī and the gopīs. You will never find Kṛṣṇa in morose condition. He is in jubilation always. And because we are also part and parcel of Kṛṣṇa, we have got the propensity to dance with young girls or enjoy the company of the young girls. That propensity is not unnatural. It is natural, jubilation, but because it is in material contact, we cannot enjoy it fully. There are so many inebrieties. Those who have seen our temple, we worship Rādhā and Kṛṣṇa in jubilation. They are, along with the gopīs, playing the flute and many musical instruments, dancing. That is the definition given in the Vedānta-sūtra. Ānandamayo 'bhyāsāt, means "by nature jubilant." There is no moroseness. There is no unhappiness. That is the kingdom of God.

Lecture on BG 4.11-12 -- New York, July 28, 1966:

Now, the whole material world is working under two energies: the lower energy and the higher energy. And the both of the energies, they have got different dimensions. Just like in this atomic age, you know, the material energy ends in the atomic portion, atoms, paramāṇu. Similarly, this is... Material energy is called lower energy, and there is another energy which is called spiritual energy. So both the energies, they are emanating from the Supreme Lord. In the Vedānta-sūtra also, it is confirmed, janmādy asya yataḥ: (SB 1.1.1) "All energies, they are coming, emanating, from the Supreme." In the Bhagavad-gītā also, you will find the same thing confirmed. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate (BG 10.8): "I am the fountainhead," Lord Śrī Kṛṣṇa said. "I am the fountainhead of everything." So now to understand how everything is He, so two energies are working in this world in our experience. One is superior energy, or the higher energy, and the other is the inferior energy. The inferior energy is matter, and the superior or the higher energy is the spirit soul.

Lecture on BG 4.12 -- Bombay, April 1, 1974:

These nine different process of Kṛṣṇa consciousness movement is being pushed on by the members of Kṛṣṇa conscious society all over the world. And we have opened also here in Bombay, the most important city of India. So we request you all to come every day and try to understand this philosophy of Kṛṣṇa consciousness based on Bhagavad-gītā, Śrīmad-Bhāgavatam, Vedānta-sūtra, Rāmāyaṇa, Mahābhārata, all authentic scriptures.

Lecture on BG 4.12-13 -- New York, July 29, 1966:

Don't think that you cannot become a brāhmaṇa. You can become a qualified brāhmaṇa provided you abide by the qualification of a qualified brāhmaṇa. Just like to become a lawyer it is not, I mean to say, limited to a certain section or to a certain person. Anyone who takes the qualification of a lawyer, he becomes a lawyer.

Similarly, here Lord says, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: (BG 4.13) "According to quality and karma, these cātur-varṇya, four classes or four castes or four classes of division of the human society, is created by Me." So brahma jānāti iti brāhmaṇaḥ. If you want to know Brahman... Because that is the prerogative of your life, human life. Vedānta-sūtra says, athāto brahma jijñāsā. Athāto brahma-jijñāsā: "Oh, here is the chance for inquiring about Brahman." Athāto brahma jijñāsā. Now we should take the chance to become a brāhmaṇa. As soon as we begin to inquire about Brahman or the Supreme Brahman, Kṛṣṇa, then my process of becoming the brāhmaṇa begins.

Lecture on BG 4.13 -- New York, April 8, 1973:

You are nothing in comparison to the intelligence... He's also intelligent. Because we are part and parcel of God, therefore we can study what is God if we simply study ourself. Just like if you study a drop of sea water, if you analyze chemically, you'll find so many chemicals in that drop. So you can understand what is the composition of the sea. The same composition. But in greater quantity. That is the difference between God and ourself. We are small gods, we can say, small gods. Teeny, sample gods. Therefore, we are so much proud. But we should not be proud because we should know that all our qualities are taken from God. Because we are part and parcel. So originally all these qualities are there in God.

And therefore Vedānta-sūtra says what is God, what is the Absolute Truth? Athātho brahma-jijñāsā. When (we) inquire about God, about the Absolute Truth, the answer is immediately given: janmādy asya yataḥ (SB 1.1.1). The Absolute Truth is that from whom everything comes, everything emanates. So everything is coming from God. He's the original source of all supplies. Now what is our position? There are innumerable living entities. Nityo nityānāṁ cetanaś cetanānāṁ (Kaṭha Upaniṣad 2.2.13). That is Vedic information. God is also a living entity, like us, but He's the chief living entity. And we are also living entity.

Lecture on BG 4.13 -- Johannesburg, October 19, 1975:

Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). God is ānandamaya, always full of pleasure. You will see Kṛṣṇa's picture. Just see so many pictures—ānandamaya. He is sitting down on a small rock and enjoying the association of the small animals. Just see. They are also coming to Kṛṣṇa. Simply by touching Him, they are feeling blissfulness. And Kṛṣṇa also embracing, "Yes, come on." So this is ānandamaya. Both of them are enjoying. Kṛṣṇa as a child in the lap of Mother Yaśodā—enjoying. Then Kṛṣṇa as a friend of Rādhārāṇī, He's enjoying. So you'll find always Kṛṣṇa enjoying. This is Vṛndāvana.

So we are part and parcel of God, Kṛṣṇa, so we also must be feeling enjoy. Why we are so much distressed—adhyātmika, adhibhautika, adhidaivika? This question should arise. If this question does not arise, then we are as good as cats and dogs.

Lecture on BG 4.13 -- Johannesburg, October 19, 1975:

So our business does not finish there. Our business is more business, that "If I am eternal as God is eternal, then why I am subjected to birth and death?" This is real question. This is called brahma-jijñāsā. The Vedānta-sūtra, the Vedānta philosophy, begins from this inquiry, athāto brahma jijñāsā: "This human life is meant for inquiring for the Absolute Truth, what is the ultimate truth of life." Janmādy asya yataḥ (SB 1.1.1). So when we forget completely our real problems of life, that is animalism.

Lecture on BG 4.13-14 -- New York, August 1, 1966:

So these relationships which we find here in this material world, they are reflections of the original relationship with Kṛṣṇa. Because in the Vedānta-sūtra you find, janmādy asya yataḥ: (SB 1.1.1) "Everything, whichever you find in this material world, that is born from the Absolute Truth." So in the Absolute Truth, there is the relationships, these relationships, which we are experiencing here. But they are perverted. Perverted. Because suppose I accept somebody as master, and I am serving, and as soon as the salary stops, my service is also stopped. Therefore it is perverted. Or I am... There is a girl I love, or there is a man I love. Oh, as soon as there is some misunderstanding, we break. So that relationship, that conjugal relationship, that paternal relationship, that friendly relationship.

Lecture on BG 4.20 -- Bombay, April 9, 1974:

So we fall down when we deny to accept Kṛṣṇa as the supreme or we try to imitate Kṛṣṇa, "Why Kṛṣṇa shall be enjoyer? We shall also enjoy. Why Kṛṣṇa shall have rāsa dance? We shall also (have) rāsa dance. Why Kṛṣṇa will marry sixteen thousand wives? We shall at least sixteen wives." When this competition spirit comes, then we fall down. Fall down means Kṛṣṇa gives the chance. "All right, you also go. You also dance in the hotel, ball dance, and he complicated(?)." Because he does not know what is rāsa dance, he imitates ball dance. So everything, what is going on in this material world, it is imitation of Kṛṣṇa's activities. Janmādy asya yataḥ (SB 1.1.1). The Vedānta-sūtra says. Everything that is going on, it is simply generated from that original. So... But it is contaminated.

Lecture on BG 4.24 -- Bombay, April 13, 1974:

Now, you find out where is the Supersoul and the soul. But because you cannot find out, it does not mean that there is no soul, no Supersoul. That does not mean. That is your imperfectness of knowledge or process of knowledge. And how you can find out? The magnitude of the soul is stated in the śāstra, one-ten-thousandth part of the tip of the hair. We cannot measure even the tip of the hair, and why.... How we can measure? Because we cannot find out, we say there is no soul. Yes, there is soul.

keśāgra-śata-bhāgasya
śatadhā kalpitasya ca
jīva-bhāgaḥ sa vijñeyaḥ
sa cānantyāya kalpate
(CC Madhya 19.140)

Therefore we have to see through the śāstra, not by our blunt eyes and senses. That is useless. Adhaksic(?) Those who are bringing spiritual matter to be subjected to the experimental knowledge, it is not possible. Experimental knowledge is defective. Therefore we have to understand spiritual subject matter: śāstra-yonitvāt. The Vedānta-sūtra says, we have to learn from the śāstra.

Lecture on BG 4.24 -- Bombay, April 13, 1974:

So Kṛṣṇa and Kṛṣṇa's name, or anything in this world, sarvaṁ khalv idaṁ brahma, that is Kṛṣṇa, because it is energy of Kṛṣṇa. And you cannot separate the energy from the energetic. I have already explained that you cannot separate fire or heat or smoke from the fire, because the three things are emanating from the fire. Therefore in the Vedānta-sūtra it is said, janmādy asya yataḥ (SB 1.1.1). The first code is athāto brahma jijñāsā, "Now, this human life, is meant for inquiring about the Absolute Truth." In cats' and dogs' life we cannot. By evolution process, when you come to human form of life, there is chance of understanding Kṛṣṇa. Therefore when we get this human form of life, if you do not understand Kṛṣṇa, then you are committing suicide, ātma-han, cutting one's throat himself. So we should not be ātma-han. Labdhvā su-durlabham idaṁ bahu-sambhavānte mānuṣyam arthadam. This human form of life is purposeful. Don't waste. That is the injunction of the śāstra.

Lecture on BG 4.24 -- August 4, 1976, New Mayapur (French farm):

In the Vedānta-sūtra it is said janmādy asya yataḥ (SB 1.1.1). Brahma or absolute truth is that from where everything is emanating. Kṛṣṇa says in the Bhagavad-gītā, ahaṁ sarvasya prabhavaḥ (BG 10.8). "I am the source of everything." Mattaḥ sarvaṁ pravartate. "Everything is coming from Me." So in another place, to make further clear, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca (BG 7.4). Bhinnā me prakṛtir aṣṭadhā. "These eight energies, they are My energies." Aṣṭadhā, eight. Earth, water, air fire, sky, mind, intelligence, ego. Bhinnā separated.

Lecture on BG 4.26 -- Bombay, April 15, 1974:

Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ (SB 10.2.32). Āruhya. They have undergone severe penances, austerities. That is right. And they have come to the paraṁ padam, brahmapāda, but patanty adhaḥ, because... ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Everyone wants ānanda, and part and parcel of ānanda, Kṛṣṇa, he wants ānanda. So simply realization, ahaṁ brahmāsmi, will not stay, will not stay. Because simply knowing "I am such and such," simply knowing that "I am a millionaire," or simply knowing that "I am a big man," that will not help him. He must also have activities. Ānandamayo 'bhyāsāt. Abhyāsāt means there must be activities. If you stop activities, there will be no ānanda. Then you will again search out where is activities. And because you have no spiritual activities, you will come down to the material activities.

Lecture on BG 4.28 -- Bombay, April 17, 1974:

So bhakti is not that it is something sentiment, without any basic principle of knowledge. No. It is fully based on Vedic knowledge. Bhaktyā śruta-gṛhītayā. Śruta means Veda. Bhakti after studying the Vedic knowledge—that is perfect bhakti. Vedānta-sūtra.

Therefore Caitanya Mahāprabhu, He talked on Vedānta-sūtra at Benares. And because the Māyāvādī sannyāsīs, they were criticizing Caitanya Mahāprabhu that "He is sentimental sannyāsī, devotee, He does not study Vedānta-sūtra..." The Lord was criticized like that. So some of His devotees requested that "We know that You do not mix with the Māyāvādī sannyāsīs, but they are criticizing You. If you kindly meet them..." So Śrī Caitanya Mahāprabhu met all the Vārāṇasī Māyāvādī sannyāsīs. Prakāśānanda Sarasvatī, he had sixty thousand disciples. So they asked. Prakāśānanda Sarasvatī asked Caitanya Mahāprabhu that "You are a sannyāsī. So you do not study Vedānta-sūtra. It is the," I meant to say, "vow of the sannyāsīs that they must." Vedānta-sūtra is the crucial point of sampradāya. One sampradāya must give his commentation on the Vedānta-sūtra. Otherwise he is not a bona fide sampradāya. So especially in the Śaṅkara sampradāya, they are very much fond of studying Sāṅkhya philosophy and Vedānta-sūtra.

Lecture on BG 4.34 -- New York, August 14, 1966:

Athāto brahma... In the Brahma-sūtra, in the Vedānta-sūtra, it is stated, athāto brahma jijñāsā. Brahma-jijñāsā. Brahma-jijñāsā means to inquire, inquire about the supreme subject matter Brahman. That requires a qualification. Atha. Atha means those who have become experienced of this miserable life of this material world. They can inquire. Then can inquire what is Absolute Truth, what is spiritual life. Athāto brahma jijñāsā. Similarly, in the Bhāgavata also it is stated, tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam (SB 11.3.21).

Lecture on BG 4.34 -- New York, August 14, 1966:

Śreya uttamam. Uttamam means the udgata-tamam. That is transcendental. Tama means darkness. Anything of this material world, that is in darkness because this material world is dark. You know that the whole world, whole universe, is dark. Therefore there is requisition of the sunlight, moonlight, electricity. It is dark. So uttamam means which is beyond this darkness, beyond this darkness. That means transcendental subject, spiritual subject. In the spiritual world there is no darkness. So if anyone is desirous of inquiring about the spiritual world, then he requires to find out a spiritual master. Otherwise there is no necessity. For a man who wants to remain in this darkness, for material benefit...

Suppose I want some spiritual master or I want to study Bhagavad-gītā or Vedānta-sūtra so that I may make some material improvement. Oh, that is not required. For material improvement you can work just so many people are working. They are making, trying industry or something like... That is prescribed. But if you are at all interested about the Brahman subject, the spiritual subject, then you require a spiritual master. That is clearly stated. Tasmād guruṁ prapadyeta (SB 11.3.21). Tasmāt means "Therefore one has to surrender unto the spiritual master."

Lecture on BG 4.34-38 -- New York, August 17, 1966:

People are anxious to see God. Here Lord Śrī Kṛṣṇa says that as soon as one gets knowledge from the right person, then he never comes into the field of delusion. The whole thing is that in the present stage of our life, we are conditioned and deluded. We do not know things as they are. That is the cause of our all miseries.

Otherwise, constitutionally, we are ānandamayo 'bhyāsāt. By nature, we are jolly. Ānandamayo 'bhyāsāt. In the Vedānta-sūtra you'll find. The nature of Brahman is ānandamaya. Sac-cid-ānanda-vigraha. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sat, cit, ānanda. Sat means eternity, cit means full knowledge, and ānanda means pleasure. This is our constitution. We are all fragmental portion of Kṛṣṇa, the Supreme Lord.

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

People want. That is their natural, just like these children. When they see that boys and girls are dancing, the children also dancing. Automatically. This is spontaneous, this is life. And that is our real life in the spiritual world. There is no anxiety. Simply people are dancing and chanting and eating nicely. That's all. There is no factory, there is no labor, there is no technical institution. There is no need. These are all artificial. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). The Vedānta says. The, every living entity, God is ānandamaya, full of bliss and pleasure, and we are part and parcel of God, we are also the same quality. Ānandamayo 'bhyāsāt. So our whole process is to join the supreme ānandamaya, Kṛṣṇa, in His dance party. That will make us actually happy. Here we are trying to be happy by artificial means. And we are becoming frustrated. But if you actually be situated in Kṛṣṇa consciousness, simply you revive your original position, joyful, simply joyful. Ānandamayo 'bhyāsāt. These are the Vedānta. Because our nature is ānandamaya. People are, everyone is trying to find out.

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

Pleasure is the ultimate goal. But you do not know where is the pleasure. that is illusion. Real pleasure is in the transcendental form of Kṛṣṇa. You'll find Kṛṣṇa always jolly. There's so many pictures you see. And if we join, you become jolly. There's so many pictures you see. And if we join, you become jolly, that's all. Have you seen any picture Kṛṣṇa is working with machine? (laughter) Huge machine? Or have you seen any picture He is smoking? (laughter) By nature, pleasure, you see? Pleasure. So you have to unfold yourself, unfold yourself in that way and you find pleasure. Simply full of pleasure, that's all. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). By nature simply pleasure. Not by artificial means. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ.

Lecture on BG 6.6-12 -- Los Angeles, February 15, 1969:

Devotee: "It says in the Padma Purāṇa, 'No one can understand the transcendental nature of the name, form, qualities and pastimes of Śrī Kṛṣṇa through his materially contaminated senses. Only when one becomes spiritually saturated by transcendental service to the Lord, are the transcendental name, form, quality and pastimes of the Lord revealed to him.' "

Prabhupāda: Yes, this is very important. Now, Kṛṣṇa, we are accepting Kṛṣṇa as the Supreme Lord. Now how we accept Kṛṣṇa as the Supreme Lord. Because it is stated in the Vedic literature, just like in the Brahma-saṁhitā, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Imagination, those who are in the modes of passion and ignorance, they are imagining the form of God. And when they are confused, they say, "Oh, there is no personal God. It is all impersonal or void." That is frustration. But actually, God has got form. Why not? The Vedānta-sūtra says, janmādy asya yataḥ: (SB 1.1.1) the Supreme Absolute Truth is that from whom or from which everything emanates. Now we have got forms. so we have also must have been, not only we, there are different kinds of forms of the living entities. Wherefrom they come? Wherefrom this form is originated? This is very common sense question. If God is not a person, then how His sons become persons? If your father is not a person, how you can become a person? This is very common question. If my father has not a form, wherefrom I get this form?But people imagine, because when they are frustrated, when they see that this form is troublesome, therefore God must be formless. That is an opposite conception of this form.

Lecture on BG 6.13-15 -- Los Angeles, February 16, 1969:

Hare Kṛṣṇa. Sāṅkhya-yoga is the aṣṭāṅga-yoga. This sitting posture and meditation, this is called sāṅkhya-yoga. And jñāna-yoga means by, through philosophical process. By analytical process what is Brahman and what is not Brahman. Neti neti. That is jñāna-yoga. Just like Vedānta-sūtra, jñāna-yoga. You study Vedānta-sūtra, it says janmādy asya yataḥ (SB 1.1.1). They give one hint codes, that the Supreme Brahman, Absolute Truth is that from whom everything is emanated. Now we try to understand what must be that. That is explained in the Śrīmad-Bhāgavatam. What is nature of that Absolute Truth. The Absolute Truth, in the first verse of Śrīmad-Bhāgavatam it is said: janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ (SB 1.1.1). Now the Absolute Truth, if he is the supreme cause of all emanation, then what are the symptoms? The Bhāgavata said that he must be cognizant. He's not dead. He must be cognizant. And what kind of cognizance? Anvayād itarataś cārtheṣu.

Lecture on BG 6.13-15 -- Los Angeles, February 16, 1969:

So athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta... jānāti tattvaṁ bhagavan-mahimno na cānya eko 'pi ciraṁ vicinvan (SB 10.14.29). Therefore it is said, "My dear Lord, a person who has received a little favor from You, he can understand You very quickly. And others who are trying to understand You by the ascending process, they may go on speculating for millions of years, they will never understand." They will never understand. They will come to the point of frustration and confusion. "Oh, God is zero." That's all, finished. If God is zero, then how from zero so many, I mean to say, figures coming out? God is zero. Bhāgavata says, Vedānta says janmādy asya yataḥ (SB 1.1.1). Everything is generates from the Supreme. Now we have to study how it is generated. That is also explained, what is the way, what is the process, how to know it. This is Vedānta-sūtra. Vedānta means the ultimate knowledge. Veda means knowledge and anta means ultimate. So Vedānta means the ultimate knowledge. The ultimate knowledge is the Supreme Lord.

Lecture on BG 6.46-47 -- Los Angeles, February 21, 1969:

Pūrṇam adaḥ pūrṇam idam (Īśopaniṣad, Invocation). Because it is manufactured by the complete intelligent brain, everything is complete. Similarly your body is also complete for spiritual realization. You haven't got to search any other external. Simply this yoga system is that, to understand that completeness. Everything is complete. Your foodstuff is complete, your arrangement is complete, your human body is complete. Just you try to utilize it and you become completely liberated from this all pangs of life. Śabda. The Vedānta-sūtra, simply by sound vibration one can get liberation. So this śabda, śabda means sound. Śabda. You see? So the machine is already with you, everyone. Just utilize it. this simple method. Chant Hare Kṛṣṇa and hear. That's all.

Lecture on BG 7.1 -- Gainesville, July 29, 1971 University of Florida:

Actually, this human form of life is meant for researching this: athāto brahma jijñāsā. The Vedānta-sūtra says. This human form of life is meant for searching out about Brahman, or the spirit, Absolute Truth. So the yoga system means that brahma-jijñāsā, to search out the Brahman principle within this material body. Matter and spirit. So that searching out, as recommended in the Bhagavad-gītā by Kṛṣṇa Himself... And Arjuna said that "The system You are recommending, or the haṭha-yoga system, is not possible for me." But Kṛṣṇa assured him that Arjuna was the greatest of all yogis. He, I mean to say, pacified him by saying that "Don't bother because you are unable to practice haṭha-yoga system, you are not a yogi. You are the best yogi. You are the best yogi."

Lecture on BG 7.1 -- Madras, February 14, 1972:

The Vedānta-sūtra says, janmādy asya yataḥ (SB 1.1.1). So why don't you accept? Why you comment in a different way? No. Why you comment like this? When Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī (BG 18.65), "Oh, it is not to Kṛṣṇa, it is something within Kṛṣṇa." Kṛṣṇa is not divided in that way—"something within and something without." He is absolute. We are divided within our soul, outside of this material body, but not Kṛṣṇa. Therefore Kṛṣṇa says one who thinks Him as ordinary human being, he is a mūḍhāḥ. Avajānanti māṁ mūḍhā mānuṣīṁ tanum... (BG 9.11). "Because I appeared as a human being, mūḍhās, those who are rascals, they think Me as ordinary human being." No. Paraṁ bhāvam ajānanto. He does not know what is immense power behind. That Kṛṣṇa showed. Kṛṣṇa, when He was present, when He was seven years old, He lifted the Govardhana Hill. We have to accept that, not that we make some comment upon it, because we think Kṛṣṇa is ordinary boy, "How seven-years-old boy can lift?" But we forget that He is Kṛṣṇa. If Kṛṣṇa can throw so many innumerable planets in the sky, floating just like cotton swab, is it very difficult for Kṛṣṇa to lift a mountain?

Lecture on BG 7.1 -- Sydney, February 16, 1973:

Our loving propensity or our love for God is already there in every living being, but it is now covered due to our ignorance, or due to our contamination with this material nature. So simply we have to awaken that love. That is our business. That awakening of love cannot be possible in other living condition than the human being. The human being, the human form of life, is therefore the perfectional stage, how to develop our love for God, or how we can love God. This is the main business of human life. Athāto brahma jijñāsā. The Vedānta-sūtra says that this life is especially meant for developing or inquiring about our love with Kṛṣṇa, or God. This is the only business. Athāto brahma jijñāsā.

Lecture on BG 7.1 -- Fiji, May 24, 1975:

This human form of life is obtained after many, many millions of years by evolutionary process: aquatics, then insects, reptiles, birds, beasts, uncivilized men, and then civilized form of human being. They are called the Aryans. So the human being, civilized human being, is the topmost of the creation, and the consciousness is developed than the lower animals. Therefore the Vedānta philosophy says that this human form of life is meant for understanding knowledge Absolute, knowledge of the Absolute. Athāto brahma jijñāsā. Brahman means the Absolute. Brahman is explained in the Vedānta-sūtra, janmādy asya yataḥ: (SB 1.1.1) "Brahman, or the Absolute Truth, is that from whom everything has emanated." There must be the original source of everything. So to understand that original source of everything is the knowledge of the Absolute.

Lecture on BG 7.1 -- Fiji, May 24, 1975:

When Kṛṣṇa was present He was not controlled by anyone. He was only controller. If you study the life of Kṛṣṇa, you will find He is always controller, never controlled by anyone. Therefore the śāstra says, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). And about His form? His form is sat-cit-ānanda. How it is? Now, you can distinguish. Your form, this body, is asat; it will not stay. But Kṛṣṇa's form is sat, just the opposite. And your form or my form is full of ignorance, not cit. But Kṛṣṇa's form is full of knowledge, just opposite. And ānanda. My form is so full of miserable condition of life that I have no ānanda, blissfulness. But Kṛṣṇa's form is blissfulness. You will find Kṛṣṇa's picture always smiling and playing on His flute with His cowherd boyfriends or the gopīs or His mother, Yaśodā, always jolly. Ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). That is, the Vedānta-sūtra says, "The Absolute Truth by nature is ānandamaya, always jolly."

Lecture on BG 7.1 -- Nairobi, October 27, 1975:

So that Kṛṣṇa is advising in this verse in the Seventh Chapter or throughout the whole Bhagavad-gītā. Kṛṣṇa is instructing us how to understand Him. That is our only business. This human form of life is meant for understanding Kṛṣṇa because we are very thickly related with Kṛṣṇa, just like father and the son. This relation cannot be broken. Maybe son is out of home, son may have forgotten, but Kṛṣṇa, the supreme father, He does not forget. He comes. Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham (BG 4.7). So Kṛṣṇa is so kind that He has come to explain Himself, what He is. We should take advantage of it, because this human form of life is meant for understanding Kṛṣṇa. Athāto brahma jijñāsā. That is the Vedānta-sūtra. "Now you should inquire of the Absolute Truth." In the Bhāgavata also it is said, jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ. Jīvasya, all living entities, especially the human being, his only business is inquire about the absolute knowledge, Kṛṣṇa.

Lecture on BG 7.1 -- Bhuvanesvara, January 22, 1977:

The particular business of human being is stated in the Vedānta-sūtra: athāto brahma jijñāsā. So these four principles of life, āhāra-nidrā-bhaya-maithunam, there is no difference. Only difference is a human being can inquire about what is God or what is Brahman. Athāto brahma jijñāsā. That is the only business of human life. So a cat, a dog cannot inquire about Brahman, but the gentleman inquire about what is God. Because he is human being he could inquire like that. So there is no cause of disappointment. At least our young men in India, at least still inquiring. That is the culture. "What is God?"this is the beginning of human life, when one inquires about Brahman.

Lecture on BG 7.1-2 -- Bombay, March 28, 1971:

Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). The Vedānta says that a living entity, or Kṛṣṇa... Any living entity... Kṛṣṇa is also the supreme living entity, and we are small living entities. So every one of us are seeking after ānanda, transcendental bliss. So when we join together, the living entities and the Supreme Lord, that becomes ānanda, rāsa-līlā. That is wanted. That we are seeking. But we are seeking in a different way, in the material world. That is not possible. Kṛṣṇa therefore says, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Śrī Rūpa Gosvāmī also, in Bhakti-rasāmṛta-sindhu, he says, ādau gurvāśrayam. "If one is interested in Kṛṣṇa consciousness, or God consciousness, he must approach a spiritual master." Kṛṣṇa also says, mad-āśrayaḥ. Tad viddhi praṇipātena paripraśnena sevayā (BG 4.34). These are all Vedic injunctions. Tad-vijñānārthaṁ sa gurum evābhigacchet (MU 1.2.12).

Lecture on BG 7.1-3 -- London, August 4, 1971:

Guest (5): Why is there soul and Supersoul in the body when soul is part and parcel of Kṛṣṇa?

Prabhupāda: Not why. It is always there, soul and Supersoul. There is no question of why. But soul and Supersoul, they are qualitatively one. Just like you have got your body. If you say, "Why there is hand?" so how can I answer? As soon as there is body, there is hand, there is a leg, there is a mouth. That is the creation. The creation is like that. There is soul and Supersoul. Just like you have got the whole body, and there are parts and parcels of the body, the limbs of the body. That is the beauty of the body. If you simply keep a lump of body it is not beautiful. Therefore the body should be nicely constructed, and there must be different parts and parcels of body. There is a design. But if simply there is soul, super, and there is no under soul, then how Kṛṣṇa becomes ānandamaya? About the Absolute Truth in the Vedānta-sūtra it is said ānandamayo 'bhyāsāt. "The Absolute Truth is full of bliss." So in order to enjoy bliss there must be Supersoul and under soul. Otherwise it is not blissful. Is it clear? Yes. There must be.

Lecture on BG 7.1-3 -- Stockholm, September 10, 1973:

So here also, it is said, jñānaṁ te 'haṁ sa-vijñānam: "I am speaking to you this knowledge which you can practically experience." Not theoretical simply. Jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ (BG 7.2). Aśeṣataḥ means "without any reservation, as far as possible." "As far as you can understand, I am explaining." Yaj jñātvā, "If you understand this," na iha bhūyaḥ anyaj jñātavayam avaśiṣyate... "If you can understand this knowledge with practical experience, then there will be nothing to know anymore." That means your knowledge is complete, perfect. In the Vedas also, it is stated that yaj jñātvā, yasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. If you simply try to understand what is God... Not try to understand. If you understand scientifically what is God then you understand everything. Because God is everything. God is the central point of everything. Yato vā imāni bhūtāni jāyante. These are the Vedic versions. "From whom all this material cosmic manifestation has come into being." In the Vedānta-sūtra it says janmādy asya yataḥ (SB 1.1.1). The Absolute Truth is that from which everything has come down. So if you understand the Absolute Truth, kasmin vijñāte, sarvam idaṁ vijñātaṁ bhavati, then you can understand all other departments of knowledge. Therefore Kṛṣṇa says that jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ: "Explicitly, elaborately I am saying." Yaj jñātvā, "If you understand," na iha, "in this world," anyat bhūyaḥ, "again," anyat, "anything else," jñātavyam avaśiṣyate, "there is anything remains to understand. Everything is understood."

Lecture on BG 7.2 -- Nairobi, October 28, 1975:

We should receive knowledge from the perfect. So in all respect, who can become the perfect than Kṛṣṇa? Kṛṣṇa is accepted by Vedavyāsa, by Nārada, by Arjuna, big, big stalwart scholars and personalities, that He is the Supreme Personality of Godhead. Just like this Bhagavad-gītā. This Bhagavad-gītā is recorded by Vyāsadeva. The talks were between Kṛṣṇa and Arjuna, and it was recorded by Vyāsadeva's disciple, Sañjaya. And Vyāsadeva, while writing Mahābhārata, he put this dialogue within the Mahābhārata. So why Vyāsadeva put this conversation between Kṛṣṇa and Arjuna in his authoritative book Mahābhārata? Mahābhārata means "greater India." Bhārata means Bhāratavarṣa. This planet was being called Bhāratavarṣa. So Mahābhārata, the history of the whole planet. So Vyāsadeva giving the history. Mahābhārata is also Vedic literature. Mahābhārata, Rāmāyaṇa, the eighteen Purāṇas, Vedānta-sūtra, four Vedas, and then Upaniṣad, they're all Vedic literature. So Mahābhārata is authorized Vedic literature. And within the Mahābhārata this Bhagavad-gītā is there. Therefore it is Vedic literature. So unless it is authorized perfect knowledge, why Vyāsadeva should put in his Mahābhārata? Therefore it is perfect knowledge. Because it is spoken by the most perfect personality, Kṛṣṇa, there is no question of mistake, there is no question of illusion.

Lecture on BG 7.3 -- Montreal, June 3, 1968:

Actually a living entity is eternal, but the problem is that he is changing body. Just like either I may live at Canada or USA or India, I shall live somewhere, but nobody will allow me to stay. Except in my own country, nobody will allow me to stay for long time. Similarly, this is not your place. This material world is foreign country for you, this material world. We belong to the spiritual world. We belong to the world where life is eternal, where life is blissful, and where there is no ignorance. Just like Kṛṣṇa's body is described in the Brahma-saṁhitā and other Vedic literatures that īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ (Bs. 5.1). Sac-cid-ananda-vigrahaḥ means His body is made of spiritual eternity, sat, and cit, full of knowledge, and ānanda, and full of bliss. In the Vedānta-sūtra also, it is stated about the Supreme Personality of Godhead, or the Absolute Truth, as ānandamayo 'bhyāsāt: "By nature He is full of bliss, the Absolute Truth, Absolute Person." You see the Kṛṣṇa's picture: ānanda-cinmaya-rasa-pratibhāvitābhiḥ (Bs. 5.37). He's enjoying in blissfulness. This Rādhā and Kṛṣṇa, this is enjoyment, but this enjoyment is not like here, the young boys and girls, they enjoy. It is not like that because here the ānanda is temporary, it is not eternal, but that ānanda, rādhā-kṛṣṇa-praṇaya-vikṛtiḥ, is eternal blissful. So Kṛṣṇa is canvassing everyone that "You come to Me. Here also you will have this eternal ānanda, eternal blissfulness." You are after loving affairs, but here in this material world, actually there is no love. It is only lust. And even if you accept that this is love, it will not exist. It will be finished.

Lecture on BG 7.3 -- Montreal, June 3, 1968:

At the present moment, due to my material conditional life, because I have got this material body, therefore my pleasure... I am hankering after pleasure, but whatever pleasure I am acquiring, that is not permanent, or flickering, or simply illusion. But that hankering after pleasure is your constitutional position. Because you are part and parcel of the Supreme Lord, who is ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), who is by nature blissful, and you are part and parcel of that blissful Supreme Personality of Godhead, therefore your nature is also blissful. That is a fact. But you are seeking pleasure or blissfulness in a place where it is not possible. Tapo divyaṁ putrakā yena śuddhyet sattva (SB 5.5.1). And by purification of your existential position, the result will be yasmād brahma-saukhyam. Brahman means the greatest. Greatest. Bṛhatvād bṛhannatvād iti... Brahman means the greatest and who comes in contact with Brahman, he also becomes greatest. That is called Brahman. So if you accept austerity in this life and don't behave like cats and dogs and hogs simply for sex pleasure, then the result will be that your existence will be purified, by which you'll realize eternal happiness, anantam, which has no end, no beginning, no end. Actually it is so.

Lecture on BG 7.3 -- Montreal, June 3, 1968:

So this knowledge of brahma-saukhyam is... In so many ways they are instructed in Vedic literature. We have got volumes and volumes of Vedic literature. The first, we have got the four Vedas. Then we have got the Upaniṣads. Then we have got Vedānta-sūtra. Then we have got Mahābhārata, Rāmāyaṇa, then Śrīmad-Bhāgavatam, and so many. And one book, Śrīmad-Bhāgavatam, it contains eighteen thousand verses. Mahābhārata contains hundreds of thousand verses. There are eighteen Purāṇas and 108 Upaniṣads and Vedānta-sūtra—immense literature for understanding what is brahma-saukhyam. So these literatures are meant for the human society, not for the cat society, dog society. The great sages of India, especially Vyāsadeva, he labored so hard and delivered so valuable literatures to us. There is opportunity. It was the duty of India to distribute this knowledge all over the world, this immense treasure of knowledge. Unfortunately... And as so far we have studied that persons who are great thinkers, they were expecting. They have still some respect for India's great treasurehouse of the spiritual knowledge. But unfortunately there is no arrangement for distributing this spiritual knowledge all over the world.

Lecture on BG 7.3 -- Vrndavana, October 31, 1973:

Spirit is not matter. That is also described. Nainaṁ chindanti śastrāṇi. It is not that, that as we have got experience, that we can cut into pieces one material thing. Spirit cannot be cut into pieces. The part and parcel of the spirit, it is not that at a certain time we have become cut or separated from the Supreme. No. We are individual soul eternally, sanātana. Sanātana. That is our position. So therefore those who are thinking that by merging into the existence of Brahman, they will become one, that is not possible. Not one. They'll remain individual, but the whole atmosphere is spiritual. That's all. But it is impersonal spiritual. There is only existence, sac-cid-ānanda. But there is no ānanda. But every spiritual identity, every spiritual soul, as well as the supreme spirit, they are ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Ānanda-cinmaya-rasa-pratibhāvitābhiḥ (Bs. 5.37). Everyone, as Kṛṣṇa enjoys, similarly we, being part and parcel of Kṛṣṇa, we also want to enjoy. But we can enjoy in combination with Kṛṣṇa. Just like our parts and parcel of the body, the finger, the leg, the toes, the eyes and ears, they cannot enjoy separately. When the enjoyable things or the foodstuff is given to the stomach, every part enjoys. Similarly, we being part and parcel of Kṛṣṇa, we can enjoy life in cooperation with Kṛṣṇa, not separately.

Lecture on BG 7.4 -- Vrndavana, August 10, 1974:

We have created this society, friendship and love in this material world for becoming happy. Everyone wants to be happy, because that is his natural inclination. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). As Kṛṣṇa is happy always... You will see. Kṛṣṇa is enjoying His life with Śrīmatī Rādhārāṇī and the gopīs or the cowherds boys or His father, mother. That is spiritual, everything.

Lecture on BG 7.6 -- Hyderabad, December 11, 1976:

He is the cause of matter and He's cause of spirit also. So sarvaṁ khalv idaṁ brahma. Everything is from Brahman. Kṛṣṇa is the Supreme Brahman. And Vedānta-sūtra, janmādy asya yataḥ: (SB 1.1.1) "Everything is coming from Him." Therefore Kṛṣṇa said, etad yonīni: "Although this yoni, the different types of living entities, are there, eight million, four hundred...," etad yonīni bhūtāni sarvāṇīty upadhāraya, ahaṁ kṛtsnasya, "they are all caused by Me." Ahaṁ kṛtsnasya. Kṛtsnasya means "of everyone." "Their body is also Mine, and they are spirit soul. They are also Mine."

Lecture on BG 7.7 -- Bombay, February 22, 1974:

So as the sun is the supreme cause of this material world, similarly the supreme cause of... There are many millions of universes and millions of suns. They are all caused by the supreme energy of Kṛṣṇa, bhūmir āpo 'nalo vāyuḥ and apareyam itas tu viddhi me prakṛtiṁ parām (BG 7.4). Two prakṛtis, parā-prakṛti and aparā-prakṛti. So the Vedānta-sūtra, that janmādy asya yataḥ (SB 1.1.1), the original source of everything, Brahman, that is Kṛṣṇa. Therefore Kṛṣṇa says, mattaḥ parataraṁ nānyat (BG 7.7). Brahman is not supreme. Then Kṛṣṇa would have said not... "Brahman is the Supreme." But He says, mattaḥ parataraṁ nānyat. Brahman is the bodily effulgence of Kṛṣṇa. Yasya prabhā prabhavato jagad-aṇḍa-koṭi (Bs. 5.40). Brahman is not the supreme cause.

Lecture on BG 7.7 -- Bombay, February 22, 1974:

The Vedānta-sūtra also says, janmādy asya yataḥ anvayāt (SB 1.1.1). The Bhāgavata explains, janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ sva-rāṭ. He's abhijñaḥ. He knows everything. Janmādy asya yataḥ (SB 1.1.1). That is Kṛṣṇa. And Arjuna accepted. Arjuna said, in the Tenth Chapter, sarvam etad ṛtaṁ manye yad vadasi keśava: (BG 10.14) "My dear Kṛṣṇa, whatever You are saying, I accept in toto." This is understanding of Bhagavad-gītā. Try to understand Bhagavad-gītā as it is. Kṛṣṇa says, mattaḥ parataraṁ nānyat: (BG 7.7) "There is no more superior being or superior authority than Me." If you accept that "There is no more superior authority or supreme being than Kṛṣṇa," then you study Bhagavad-gītā. And if you cut the head and the tail and accept something and reject something, that is not Bhagavad-gītā. Take it as it is.

Lecture on BG 7.7 -- Vrndavana, August 13, 1974:

It is already explained that Kṛṣṇa has got two energies. Just like heat and light, the energies of the fire. Similarly, Kṛṣṇa is enjoying His spiritual, blissful life. He is spiritual, sac-cid-ānanda-vigrahaḥ ānanda... (Bs. 5.1). Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). So He is in Vṛndāvana having His ānanda, spiritual bliss, enjoyment, with His associates, ever associ..., eternal associates, the gopīs, the cowherds boys, His mother, His father, Mother Yaśodā, Nanda, Nanda Mahārāja. So He is enjoying in His abode, Goloka. That is also confirmed: goloka eva nivasaty akhilātma-bhūtaḥ (Bs. 5.37). Still, He is present everywhere. Ekāṁśena sthito jagat (BG 10.42). Aṇḍāntara-stha-paramāṇu-cayāntara-stham (Bs. 5.35). He is within this universe, He is within your heart... Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati (BG 18.61). In one word: without Him, nothing can exist. Therefore it is said, mayi sarvam idaṁ protam: "Everything is existing in Me." Sarvam idam.

Lecture on BG 7.8-14 -- New York, October 2, 1966:

How it is that? Practical example: Now, an electrical engineer, he is producing electricity, energy. Now, you are feeling at your home in the refrigerator it is cold, and in the heater it is hot. But in the original generating station, it is electricity. It is neither cold, neither hot. So these qualitative manifestation of the world, they are different for me. For Kṛṣṇa, there is no difference. Therefore sometimes, if Kṛṣṇa acts on the principle of this ignorance, for Kṛṣṇa it is Kṛṣṇa. Just like for the electric engineer—the whole energy is electricity. Nothing. He has no distinction, "This is cold and this is hot." This is the philosophy. Matta eveti tān viddhi na tu, na tv ahaṁ teṣu te mayi. Everything is being generated. And the Vedānta-sūtra confirms it: janmādy asya yataḥ (SB 1.1.1), everything. "That is the Supreme Truth from where everything is emanating." That is Supreme Truth. So what we are thinking bad, good, that is bad and good for me, because I am conditioned, but because He is not conditioned, therefore for Him, there is no bad and good. He is not conditioned. I am conditioned; therefore I am feeling heat and cold. But because He is not conditioned, everything is all right for Him. So such is Kṛṣṇa.

Lecture on BG 7.9-10 -- Bombay, February 24, 1974:

It is stated in the Vedic literature. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ (Bs. 5.48). There are so many things. Everyone is inquisitive, "Where is the beginning of this thing?" The beginning is the Supreme Lord. That is the Vedānta-sūtra, janmādy asya yataḥ (SB 1.1.1). Beginning is there. So you cannot say that life has come from matter. That is not possible. Because here it is said, Kṛṣṇa says, that bījaṁ māṁ sarva-bhūtānām. Anything which has come into existence, the original source is Kṛṣṇa. So Kṛṣṇa is life. He's not dead stone. Therefore the conclusion is: from life, life has come and matter has come. Not that matter has come from life. Oh, what is that? Life has come from matter. That is not the conclusion. That is wrong conclusion.

Lecture on BG 7.14 -- Hamburg, September 8, 1969:

So what is the ultimate problem? The ultimate problem is we do not want to suffer. That's all. We want comfortable, peaceful life. This is the ultimate problem. Is it not? Just think over. That is... In Sanskrit language it is called ātyantika-duḥkha-nivṛttiḥ. Ātyantika-duḥkha-nivṛttiḥ, to solve the problems of miseries. We don't want any kind of misery. We don't want to suffer. We want very peaceful and joyful life. That is... But that is not being possible within this material world. That is the problem. The living entity is, by nature, he wants joyful life... Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Abhyāsāt means by natural tendency he wants joyful life. But... There is a song, Bengali song. A poet writes, sukhera lāgiyā ei ghara bandhila anale puriya gelā:(?) "I constructed my home to live very peacefully and comfortably. All of a sudden, there was set fire and everything vanquished." Just like in America you have got experience that Mr. Kennedy, he became president after long struggle. He had very nice wife, children, honor, prestige, everything. And somebody was saying, telling me yesterday, that people took him as a very happy man. Within a second, all finished. He was driving, he was in procession, people were honoring him, and within a second—finished.

Lecture on BG 7.18 -- New York, October 12, 1966:

"I am the origin of everything." Just like Vedānta-sūtra says that the Absolute Truth is that from whom everything is born or everything emanates. So in the Bhagavad-gītā you'll find, the Lord says, ahaṁ sarvasya prabhavaḥ: "I am the origin of everything." So if you believe that Kṛṣṇa is the..., or the Supreme Personality of Godhead is everything, and if you surrender, if you worship, then the whole thing, whole account, is closed in one second. But if you don't believe—"Oh, I want to see what is actually God is"—then you have to go by stages: first realization, this impersonal Brahman effulgence; then second realization, the Paramātmā; and then, in the third stage, you realize, "Oh, here is the Supreme Personality of Godhead." So that will take time. So... But one has to continue. If one gives up the research work just after making a few steps advance, oh, that will not help. One has to go on, go on with it with steadiness, that "What is God? I shall see." That is called jñānī, jijñāsu, philosopher, inquisitive.

Lecture on BG 7.18 -- New York, October 12, 1966:

If ultimately, after many, many births, I have to come to this point, to surrender, so why should I take so much trouble for many, many births? Why not immediately?" So if we take up this principle, this intelligence, then God is realized in one second. But if you don't, then go on with research work for many, many, many, many births. But you have to come to that point. Vāsudevaḥ sarvam iti sa mahātmā (BG 7.19). Vāsudeva, the Supreme Lord, Personality of God, is everything. He is the root. He is the origin of everything. Janmādy asya yataḥ (SB 1.1.1). The Vedānta-sūtra says, janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ. These descriptions are there.

Lecture on BG 8.5 -- New York, October 26, 1966:

Not become Kṛṣṇa. Just like you are spirit soul. When you take the body of a certain type of body, you act according to the body. Just like the dog is acting differently from human body because he has got a different body. Hog is acting differently because he has got a different body. So there are 8,400,000's of different bodies. So mad-bhāva, mad-bhāva means the nature, Kṛṣṇa's nature. You keep your individuality, but you get Kṛṣṇa's nature. And what is Kṛṣṇa's nature? Kṛṣṇa's nature is always blissful. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Always joyful. So you get a body of joyful, full of knowledge, and eternal. Not that you become Kṛṣṇa. You get exactly the same bodily constitution as Kṛṣṇa has got. That is sac-cid-ānanda-vigrahaḥ (Bs. 5.1). As we are, even at the present moment, we are particle Kṛṣṇa. Kṛṣṇa is vibhu, the whole. We are aṇu, we are small. Similarly, as now we have got this material body, if we pass our life in Kṛṣṇa consciousness, we get our spiritual body, which is not different from the soul. A clear example: just like a man put into the water is raised from the water and placed in the land. So in the land he is happy. Similarly, because we are spirit soul, we are in a very unfavorable condition of this material world. As soon as we perfect ourself in Kṛṣṇa consciousness, we get into the spiritual platform or body or atmosphere.

Lecture on BG 9.1 -- Melbourne, April 19, 1976:

There are the four original Vedas, Sāma, Yajur, Ṛk, Atharva, and then the Upaniṣad, then the essence of Vedic knowledge, Vedānta-sūtra, then Rāmāyaṇa, Mahābhārata... Mahābhārata is the greater history of this planet, Bhārata. In this way immense literature are available. If we like, we can read them. We are presenting in English translation so many books. The purpose is people of the world may know the Vedic knowledge. So essence of Vedic knowledge is this Bhagavad-gītā. Not only that, it is being spoken by the Supreme Personality of Godhead. Therefore it is said, śrī-bhagavān uvāca, so nobody could argue.

Lecture on BG 9.3 -- Toronto, June 20, 1976:

Brāhmaṇa means there is chance of understanding Brahman. Brahma jānāti iti brāhmaṇa. And this human life is meant for inquiring about Brahman. Athāto brahma jijñāsā. This is the first verse, aphorism, of the Vedānta-sūtra. So the whole Vedic literature, in a gist form, is described in the Bhagavad-gītā. And it is being explained by the Supreme Personality of Godhead, Kṛṣṇa. So it is a very important book, spoken by God Himself. And another system of religion... Sometimes the representative of God is speaking, the servant of God speaking. They are also the same, but according to time and circumstances they are modified. But here in this Bhagavad-gītā, the Supreme Personality of Godhead, Kṛṣṇa, is speaking.

Lecture on BG 9.4 -- Calcutta, March 9, 1972:

Actually proprietor of this body, Kṛṣṇa, Paramātmā, but I have given the place. That is explained in the Bhagavad-gītā: kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata (BG 13.3). Jīvātmā is the proprietor of this body. He has been given this spot to act, just like this human body is given by nature to us. Now we can act. If we act just like human being, then your life is successful. The chance given by nature is fruitful. What is that chance? This body is given for inquiring about Brahman: athāto brahma jijñāsā. Atha, now we have got this human form of body. Now inquire about Brahman. Why you are going to the share market: "What is the price of this share?" But we are wasting in that way. (Sanskrit) Not inquiring about Brahman. (Sanskrit) The dogs and cats, they are all, "Where is some food? Where is some stool?" They are inquiring. Not that inquiry. Just like the hog is inquiring whole day, "Where is stool? Where is stool?" Not, not that inquiry. The human body is meant for inquiring about Brahman: athāto brahma jijñāsā. This is Vedānta-sūtra. But they're not interested in inquiring about Brahman.

Lecture on BG 9.4 -- Melbourne, April 23, 1976:

Because we are part and parcel of God, we can study God's personality from our personality, just like we can study the father by the symptoms of the son—this is crude example—similarly, whatever propensities we have got, wherefrom the propensity is coming? It is coming from God.

Therefore in the Vedānta-sūtra it is said, janmādy asya yataḥ: (SB 1.1.1) "Everything is emanating from God." The original source of everything is God. So when we study our self minutely, that "what is our position?" Or by studying ourself we can study the nature of God. The difference is only that He is huge, the great, we are small particle, but the qualities are the same. You take a drop of the ocean water. The chemical composition is the same. The taste is the same. So that is the difference between a living entity and God. We are a small sample of God but God is great. If we understand this philosophy, then it is not difficult to understand what is God, and then we can establish our original relationship. And if we act accordingly, then our life is successful.

Lecture on BG 9.10 -- Calcutta, June 29, 1973:

So we are confident because we have got our Kṛṣṇa's statement in the Bhagavad-gītā: mayādhyakṣeṇa (BG 9.10), "Under My superintendence". Mayādhyakṣeṇa prakṛtiḥ. Prakṛti is matter. Jaḍa-prakṛti. We have got many confirmation from the Vedic literature. Yato vā imāni bhūtāni jāyante. Imāni bhūtāni yataḥ jāyante. In the Vedānta-sūtra the same thing is confirmed: janmādy asya yataḥ, anvayāt (SB 1.1.1). The Bhāgavata explains, begins from this Vedānta-sūtra: janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ svarāṭ (SB 1.1.1). So we have got our sufficient background to challenge this theory that life comes from matter. No.

Lecture on BG 9.13 -- New York, November 28, 1966:

Now, Lord Kṛṣṇa says that who are the mahātmās. The symptom of mahātmā is that he knows that the Supreme Lord, Śrī Kṛṣṇa, is the original Personality of Godhead, and He is the fountainhead and source of all emanation. Janmādy asya yataḥ (SB 1.1.1). In the Vedānta-sūtra it is said very nicely, athāto brahma jijñāsā: "Now this human form of life is meant for inquiring about Brahman, the greatest." We are all engaged in studying temporary, small things, problems, small problems. What is that problem? Āhāra-nidrā-bhaya-maithuna, the animal problems: how to eat, how to sleep, how to defend and how to mate. These four principles, they are very minor problems. They are not at all problems because automatically these problems are solved, automatically. Viṣayaḥ khalu sarvataḥ syāt. Viṣaya means this viṣaya, this object of enjoyment, these bodily necessities. Viṣayaḥ khalu sarvataḥ syāt: Viṣaya—means these objects of sense gratification—you will have in any form of body.

Lecture on BG 9.13 -- New York, November 28, 1966:

Even a small bird, he has arrangement for eating, he has arrangement for sleeping, he has arrangement for defending, and he has arrangement for mating. As soon as a bird is born, two eggs are born: one male, one female. That means from the beginning of his life, the mating problem is solved. There is no necessity. A bird, they never, the birds or beasts, they never seek, the male is seeking after female or female after seeking. That is automatically solved. Similarly, their eatings are already there, and their sleeping accommodation are already there. So these are not problems, but we have created problems only for these four demands of the body. So Vedānta-sūtra says that "Don't be busy about these problems." Viṣayaḥ khalu sarvataḥ syāt: "These problems are satisfied in any form of life." Why in human form? They have developed consciousness. They have got better business. Why they should be engaged only for these four principles of life? Huh? Their problem is to inquire, "What is the source of all these manifestations?"

Lecture on BG 9.13 -- New York, November 28, 1966:

Athāto brahma jijñāsā. The Vedānta-sūtra informs, "Now you should inquire. You have got this developed consciousness of life, human form of life, very intelligent, and you are simply wasting your time simply for this eating, sleeping and mating? Oh, this is not your business. This is not your business." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Viḍ-bhujām means stool-eaters, hogs. So Ṛṣabhadeva says, nāyaṁ deha, this body, is very valuable body. Every living entity has got a body, but this human form of body, especially the civilized form of body, oh, this is very important. And how to utilize it? Simply for eating, sleeping? No. Nāyaṁ deho deha-bhājāṁ nṛloke. In the human society this form of body is not meant for simply toiling hard only for gaining these four principles of life. Because these necessities are supplied even to the hogs, the stool-eater. The stool-eater is considered to be the lowest of the animals, the hog. Still, he has got mating facility, he has got eating facility, he has got sleeping facility, and he has got defending facility. Therefore Ṛṣabhadeva says that "This form of life, this human form of life, don't waste in that way." Viṣayaḥ khalu sarvataḥ... You will have it. Even if you don't try for it, you will have it.

Lecture on BG 9.13 -- New York, November 28, 1966:

So I am also eating, I am also sleeping, and I am also well-protected by my friends. So how it is being done? I am not serving here, I did not come with some money, but there is arrangement. Everyone, you have got arrangement made. Don't be very anxious for these problems. You should be anxious, athāto brahma jijñāsā. This is the problem of life. So who inquires about this, athāto brahma jijñāsā? Those who are actually developed in consciousness, they inquire, athātaḥ, "What is the source of myself? I am living entity, this world, this nature, this so many things we see, and what is the cause of, the cause of all causes? What is that?" That should be inquiry. Jijñāsuḥ, inquisitive, inquisitive. And the answer is given here in the Vedānta-sūtra, next. Athāto brahma jijñāsā: "Now this life is meant for inquiring about the Supreme Brahman." And what is that Brahman? That Brahman means that janmādy asya yataḥ: (SB 1.1.1) "Brahman means that source, that Supreme Absolute Truth from whom or from which everything emanates, the cause of all causes." That is Brahman.

Lecture on BG 9.22-23 -- New York, December 8, 1966:

It is very easy to understand. Just like somebody maintains his family, children. He all day works, and he has the aim, how his family member will be happy, because he knows that those people, those children, they are fully dependent upon him. This is same consciousness. Because wherefrom this consciousness comes unless it is not in Kṛṣṇa? Janmādy asya yataḥ (SB 1.1.1). In the Vedānta-sūtra it is stated, whatever you think, whatever you see, it has its origin. And where is that origin? In Kṛṣṇa. Unless in Kṛṣṇa this thinking is not there, that "My devotees..." Kṛṣṇa... Every one of us is son of Kṛṣṇa. That's all right. But especially... Just like a very big businessman, all his employees, they are also taken attention by the person, by the boss. But special attention is taken for his own children. Similarly, Kṛṣṇa, the Supreme Lord, He is anxious for all living entities but especially anxious for His devotees. Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ (BG 9.29). You will find in the Bhagavad-gītā that the Lord says that "I am equal to everyone. Nobody is My enemy and nobody is My friend. I don't show anyone any partiality because nobody is My enemy." How God can be anyone's enemy or friend? He is friend of everyone. But ye tu bhajanti māṁ bhaktyā teṣu te mayi. One who is devoted specially to the Lord, He takes special attention.

Lecture on BG 10.2-3 -- New York, January 1, 1967:

So na me viduḥ sura-gaṇāḥ prabhavaṁ na maharṣayaḥ aham ādir hi devānām: (BG 10.2) "I am the original... I am the source of all these maharṣayaḥ, all these demigods." He's the father of everyone. Maharṣīṇāṁ ca sarvaśaḥ: "I am not only the origin of these demigods, but I am also the origin of all these great sages." That means He is the origin of this universe. In the Śrīmad-Bhāgavatam it is very nicely described how this universal form took place and how Brahmā was created and from Brahmā the ṛṣis were created, how population increased generally. These descriptions are there. So actually He is the origin. Janmādy asya yataḥ (SB 1.1.1). As it is said in the Vedānta-sūtra, everything is emanating from Him.

Lecture on BG 10.2-3 -- New York, January 1, 1967:

This description we have got in several Vedic literatures, Brahma-saṁhitā and Vedānta-sūtra, Bhāgavata, in Purāṇas, in Upaniṣad. Everywhere these descriptions are there. Those who are scholarly student, they'll get information, and the whole thing is summarized in Bhagavad-gītā. Therefore Bhagavad-gītā is known also as Gītopaniṣad. At the end of every chapter you'll find these things are written, gītāsu or upaniṣatsu. It is one of the Upaniṣads. You have read Upaniṣad. The Bhagavad-gītā is also one of the Upaniṣads, and therefore Bhagavad-gītā is known as Gītopaniṣad.

Lecture on BG 13.1-2 -- Bombay, December 29, 1972:

As Kṛṣṇa says in the Bhagavad-gītā, or Vyāsadeva says in the Purāṇas, in the Vedānta-sūtra, they are meant for... As Caitanya Mahāprabhu says: anādi bahirmukha jīva kṛṣṇa bhuli' gelā, ataeva kṛṣṇa veda-purāṇa karila (CC Madhya 20.117). What for these Vedas and Purāṇas are meant? Because we have forgotten Kṛṣṇa. We have forgotten Kṛṣṇa. Therefore to revive our Kṛṣṇa consciousness, so many Vedic literatures are there. So many.

Lecture on BG 13.2 -- Melbourne, April 4, 1972:

Athāto brahma jijñāsā. Therefore the Vedānta-sūtra says that "This life is simply meant for inquiring about the Supreme." That's all. The animal cannot do it. So simply if I waste our time just like the animals... The animals' life is simply busy for four things: eating, sleeping, mating, and defense. That's all. They do not know anything more than that. So human life, if we simply... Of course, so long we have got this body, we have to be seeking after eating, sleeping, mating, and defending. But not that we shall waste our time simply for these four things. There is a fifth platform which is brahma-jijñāsā, inquiry about the Supreme. And there are information, perfect knowledge. If you want to consult, you want to take it, then your life will be perfect.

Lecture on BG 13.3 -- Bombay, December 30, 1972:

In the Śrīmad-Bhāgavatam, Vedānta-sūtra, it is said: janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ (SB 1.1.1). He knows everything, nook and corner, whatever is going on, in the nook and corner of His creation. You cannot hide anything from Kṛṣṇa. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ. "I am situated in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca (BG 15.15). I may forget. But because Kṛṣṇa knows that I wanted to enjoy something in this material world, He gives me the chance. "Now I give you the opportunity. Enjoy. You wanted a body like this? All right, You take this body. You wanted a body like demigod in the heavenly planet like Indra or Brahmā? All right. Take this body. And if you want, you wanted a body like hog, to eat stool, all right, take this body." Ye yathā māṁ prapadyante (BG 4.11). Whatever you want, Kṛṣṇa is witness. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). So He is noting down your desires. And He's giving you opportunity.

Lecture on BG 13.4 -- Hyderabad, April 20, 1974:

Then one who comes into this knowledge, he becomes another prasannātmā, "Oh, I was so much ignorant of knowledge." Now, just like you committed some mistake, and when you come to the knowledge that you committed, you become prasannātmā, "Oh, I was mistaking like this, and simply I was anxious, I was taking so much care, anxiety. This is mistaken." Similarly, as soon as you come to this understanding that "I am spirit soul," then immediately you become prasannātmā, jolly. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). So this is perfection, liberation. This is called liberation. When you come to the platform of jolliness, ānandamayo 'bhyāsāt. (Vedānta-sūtra 1.1.12) You are ānandamaya. Sac-cid-ānanda-vigraha (Bs. 5.1), part and parcel of sac-cid-ānanda-vig... Sac, cit, ānanda.

Lecture on BG 13.5 -- Paris, August 13, 1973:

Pradyumna: (Leads chanting, etc.)

ṛṣibhir bahudhā gītaṁ
chandobhir vividhaiḥ pṛthak
brahma-sūtra-padaiś caiva
hetumadbhir viniścitaiḥ
(BG 13.5)

Translation: "That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings—especially in the Vedānta-sūtra—and is presented with all reasoning as to cause and effect."

Prabhupāda: So about the soul and Supersoul, ṛṣibhiḥ, great sages, saintly persons, they have also discussed. Just like in the present age also, we are different parties, the impersonalist and the personalist. Śaṅkara-sampradāya, they ascertain the Absolute Truth as impersonal, nirviśeṣa, and the Buddhists, they ascertain, "The Absolute Truth is zero."

Lecture on BG 13.5 -- Paris, August 13, 1973:

The Brahma-sūtra, or Vedānta-sūtra, is called nyāya-prasthāna. There are three different processes for understanding the Absolute Truth: nyāya-prasthāna, śruti-prasthāna, smṛti-prasthāna. Brahma-sūtra is nyāya-prasthāna. Nyāya-prasthāna means everything, all the sūtras and codes, are there with full reasoning. Hetumadbhir viniścita. And whatever Brahma-sūtra says, that is viniścita, means ascertained. There is no doubt. Just like Brahma-sūtra says, athāto brahma jijñāsā. Brahma-sūtra says, "Now it is the time for inquiring about the Absolute Truth." "Now" means in this life, human form of life, or...

Lecture on BG 13.5 -- Paris, August 13, 1973:

So when one has finished his material enjoyment, then the next question is brahma-saukhya. Athāto brahma jijñāsā. They try to inquire about the Absolute Truth. That is natural sequence. Therefore the Vedānta-sūtra, the first aphorism is athāto brahma jijñāsā. Yes, that is natural.

Lecture on BG 13.5 -- Paris, August 13, 1973:

Therefore Kṛṣṇa comes, being bothered by these rascals, that "You want from Me so many things, but you are not happy. Please, therefore, give up this business." Sarva-dharmān parityajya mām ekam śaraṇaṁ (BG 18.66). "Just become... Follow Me. You'll be happy." Therefore Kṛṣṇa comes. Real solution is that, Kṛṣṇa consciousness. Therefore the Vedānta-sūtra says, athāto brahma jijñāsā: "Now you don't inquire for any other things." Why should you? All other things required by you, that is already supplied. It will be supplied. Why you bother? You just try to understand the value of your life in Kṛṣṇa consciousness. That is your only business. Tasyaiva hetoḥ prayateta kovidaḥ. Kovida: "Those who are intelligent," tasyaiva hetoḥ, "for that thing," prayateta, "endeavor." So try to get that thing. For that thing... Na labhyate yad bhramatām upary adhaḥ (1.5.18).

Lecture on BG 13.5 -- Paris, August 13, 1973:

People are trying to do that, that... When a man get some money, bank balance, he no more works. But that is the tendency, that "Without working, I shall maintain myself happily." That is our tendency. Ānanda-mayo 'bhyāsāt. Vedānta-sūtra says. Because our tendency is to enjoy life, but we do not know where to enjoy, how to enjoy. And that is called illusion. We are trying to enjoy life in this material world, where there is no enjoyment. There is no enjoyment. Repeatedly śāstra says. Kṛṣṇa says, duḥkhālayam aśāśvatam: (BG 8.15) "This place is simply for miserable condition of life." Duḥkhālayam aśāśvatam: (BG 8.15) "And still, it is temporary."

Lecture on BG 13.5 -- Paris, August 13, 1973:

So this is called Kali-yuga. People are so degraded, less than animal, less than animal. Therefore to revive them, the Vedānta-sūtra says, athāto brahma jijñāsā: "Now you inquire about the Absolute Truth." Hetumadbhir viniścitaṁ. Now, hetumadbhiḥ. Hetumadbhiḥ means "with reason." Reason. What is that reason? Now, if I want to inquire about the Absolute Truth, so how I shall understand? Now... There are three ways, namely pratyakṣa, pratyakṣa, aitihya, and śruti, śruti-pramāṇa. Śruti-pramāṇa, pratyakṣa-pramāṇa, direct perception...

Lecture on BG 13.5 -- Paris, August 13, 1973:

Try to understand Brahma-sūtra, Vedānta philosophy. Vedānta philosophy is explained—Śrīmad-Bhāgavatam. That is the real commentary of Vedānta-sūtra. You cannot understand Vedānta-sūtra as it is because it is mentioned in codes. Just like we have got business, Bentley's code. One small word but they take It has got a big sentence. Just like in business they write, Bentley's, CIF. So CIF means it is the... Just like we say, ISKCON. ISKCON means... "I" means international, S means society, and K means Kṛṣṇa consciousness, and so..., Kṛṣṇa, and CON means consciousness. As we have simplified, similarly there are many things, codes. So in the Vedānta-sūtra means they are codes, but in each code there is ample meaning. So that is commentary.

Lecture on BG 13.5 -- Paris, August 13, 1973:

So Vedānta-sūtra says, janmādy asya yataḥ, simply two words. Bhāgavata explains. Bhāgavata ex... Janmādy asya yataḥ anvayat itarataś ca artheṣu abhijñaḥ svarāṭ tene brahma hṛdā ādi-kavaye muhyanti yat sūrayaḥ (SB 1.1.1). Explanation. Explanation. Explanation. So similarly, athāto brahma jijñāsā, and Bhāgavata has jīvasya tattva-jijñāsā. So same thing is explained in the Śrīmad-Bhāgavatam. First of all the whole Vedic knowledge is summarized in Vedānta-sūtra by Vyāsadeva. And again he explains under the instruction of Nārada, the Bhāgavatam, Brahma-sūtra. So brahma-sūtra-padaiś caiva hetumadbhir viniścitaṁ. So one has to take lesson from Bhāgavata, Brahma-sūtra, Bhagavad-gītā, and... Not that "I reject all these books, and..."

Lecture on BG 13.5 -- Bombay, September 28, 1973:

But Śrī Kṛṣṇa, Bhagavān, is specially referring herewith, brahma-sūtra-padaiś caiva. Brahma-sūtra means Vedānta-sūtra. Vedānta-sūtra He's referring. That is approved. There are different philosophical ways: parāmaṇu-vāda, nirviśeṣa-vāda, saviśeṣavāda, māyāvāda. They are all rejected. Simply brahma-sūtra padaiś caiva hetumadbhir viniścitaiḥ (BG 13.5). Brahma-sūtra means Vedānta-sūtra. It is called Brahma-sūtra because the first aphorism of Vedānta-sūtra is athāto brahma jijñāsā: "This human life is meant for inquiry about Brahman, the Absolute Truth." That is human life. Therefore it is called Brahma-sūtra. What is Brahman. Athāto brahma jijñāsā. Janmādy asya yataḥ. Janmādy asya yataḥ: (SB 1.1.1) "Brahman is the supreme source of everything."

Lecture on BG 13.5 -- Bombay, September 28, 1973:

In this way the Viṣṇu-tattva is expanded. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). So in this way there are many śāstras, many Vedic literature, many explanations. But here Kṛṣṇa gives a special reference to the Brahma-sūtra, Vedānta-sūtra. Jñāna-vairāgya-yuktayā (SB 1.2.12) means one has to learn very nicely Vedānta-sūtra. And the explanation of Vedānta-sūtra, natural comment on Vedānta-sūtra, is Śrīmad-Bhāgavatam. Bhāṣyāyāṁ brahma-sūtrāṇām. Śrīmad-Bhāgavatam is the natural commentary.

Because the author, Vyāsadeva, after compiling Vedānta-sūtra under the instruction of Nārada Muni, his guru—Vyāsadeva's guru is Nārada Muni—he was not satisfied even after compiling Vedānta-sūtra. He was not very happy. So Nārada Muni advised him that "You should directly describe the Supreme Personality of Godhead. Then you'll be happy. It is indirect. All the Vedic literatures, they are indirect. You directly..." Therefore Vyāsadeva took Vedānta-sūtra and from the very beginning of Vedānta-sūtra, janmādy asya yataḥ (SB 1.1.1), he commented on the Vedānta-sutra. Janmādy asya yataḥ anvayad itarataś cārtheṣv abhijñaḥ svarāṭ/ tene brahma hṛdā ya ādi-kavaye muhyanti yatra sūrayaḥ. In this way. Here Kṛṣṇa personally gives the Brahma-sūtra. So Brahma-sūtra's commentary is Śrīmad-Bhāgavatam.

Lecture on BG 13.5 -- Bombay, September 28, 1973:

And Kṛṣṇa therefore refers to brahma-sūtra padaiś caiva hetumadbhir viniścitaiḥ (BG 13.5). So we have to accept the Vedānta-sūtra, knowledge, through Vedānta-sūtra. Śrīla Jīva Gosvāmī says knowledge means veda-jñāna. Vedānta-sūtra jñāna, that is knowledge. Because it is very reasonably stated, reasonably. Hetumadbhir viniścitaiḥ. So Kṛṣṇa gives the authority of Vedānta-sūtra. So we should have to accept the authority of Vedānta-sūtra and try to understand. But Vedānta-sūtra is explained in the Śrīmad-Bhāgavatam, and if we accept Śrīmad-Bhāgavatam...

First study Bhagavad-gītā, and when we are actually realized... What is realization Bhagavad-gītā? Realization of Bhagavad-gītā is to know Kṛṣṇa—the Supreme Personality of Godhead. That is realization. Ārādhyo bhagavān vrajeśa-tanayaḥ. Kṛṣṇa is the Supreme Personality of Godhead. Kṛṣṇa says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: (BG 7.7) "There is no more superior authority than Me." If we accept that, that Kṛṣṇa is the supreme authority, then you'll learn Bhagavad-gītā. And if you try to make minus Kṛṣṇa, or if you want to take the position of Kṛṣṇa like the Māyāvādīs, then you become a rascal. There is no knowledge of Bhagavad-gītā. Bhagavad-gītā means to accept Kṛṣṇa, the Supreme Personality of Godhead. And Kṛṣṇa also demands, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). That is the authority.

Lecture on BG 13.6-7 -- Bombay, September 29, 1973:

Therefore Vedānta-sūtra says that this life is meant for inquiring about the Absolute Truth, tattva-jijñāsā. Jīvasya tattva-jijñāsā. In the Bhāgavata also says. Athāto brahma jijñāsā. So this Kṛṣṇa consciousness movement is awakening the dormant inquiry of the human society to inquire "What I am? What is God? What is my relationship with God? Why I have come here in this material world? What is the reason? Why I am suffering? I don't want to die, but why death is forced upon me?" These are the questions to be solved in human life. Not the economic development. There is no question of economic development. Everyone is taken care by the mercy of God. Just like we are human beings. We are only four hundred thousand species, forms. But out of eight million four hundred thousand species, the eight millions forms of life, birds, beasts, they are taking (taken) care. There is no economic development program. They are eating very nicely. In Africa there are millions of elephants. They are eating very nicely. There is no question of scarcity of food. So why don't you think like that? Tasyaiva hetoḥ prayeteta kovido na labhyate yad bhramatām upary adhaḥ (1.5.18).

Lecture on BG 13.8-12 -- Bombay, September 30, 1973:

So we have to follow the footsteps of the mahājana. Otherwise we shall be bewildered. Kṛṣṇa therefore, He says, ṛṣibhir bahudhā gītam: "There are many saintly persons, great sages, and they have spoken in various ways." But Kṛṣṇa concludes, the Vedānta-sūtra. Vedānta-sūtra, He gives reference because this Vedānta-sūtra comes from the disciplic succession of Brahma. Brahma-sūtra. Lord Brahma, Kṛṣṇa instructed Brahma. Tene brahma hrdā ādi-kavaye (SB 1.1.1). Ādi-kavi is Brahmā, and Kṛṣṇa instructed him. Tene brahma... Brahmā means Vedas. Śabda-brahma. The śabda-brahma was instructed to Lord Brahmā by Kṛṣṇa. Therefore Kṛṣṇa is the original guru.

Lecture on BG 13.8-12 -- Bombay, September 30, 1973:

Therefore Kṛṣṇa specifically mentions, Brahma-sūtra. Brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ (BG 13.5). The sampradāya must have understanding of the Brahma-sūtra, Vedānta-sūtra. So all the sampradāyas, they have got their commentary on the Vedānta-sūtra and... Even Śaṅkarācārya. But his commentary is not accepted by the Vaiṣṇava ācāryas because he has tried to derive some meaning, interpretation. But there is no question of interpretation. When the things are clear, in the Brahma-sūtra, all the sūtras are very clear. So you don't require any interpretation. You can expand, explain very elaborately. That is another thing. But you cannot go beyond the sutra.

Lecture on BG 13.8-12 -- Bombay, September 30, 1973:

But sometimes back, in Jaipur, there was a challenge that "The Gauḍīya Sampradāya has no commentary on the Vedānta-sūtra." So at that time Viśvanātha Cakravartī Ṭhākura was requested... Because he was grand scholar, grand old man scholar, at that time living in Vṛndāvana... So he was very old at that time; so he authorized Baladeva Vidyābhūṣana, that "You do it." There was no need, but people are demanding, "Where is your commentary on the Vedānta-sūtra?" So Baladeva Vidyābhūṣana, with the order of Govindaji at Jaipur, he wrote the commentary on Brahma-sūtra. That name is Govinda-bhāṣya. So the Gauḍīya-Brahmā Sampradāya, they have got also commentary on Brahma-sūtra. That is required.

Lecture on BG 13.8-12 -- Bombay, September 30, 1973:

Caitanya Mahāprabhu said that anyone who has taken birth in India, he is fortunate. He can make his life perfect by reading at least this Bhagavad-gītā and distribute the knowledge all over the world. So Kṛṣṇa says, brahma-sūtra padaiś caiva hetumadbhir viniścitaṁ. You take Vedānta-sūtra; you study from the authoritative sources. Then your life becomes perfect. And take the..., carry this message all over the world.

Lecture on BG 13.8-12 -- Bombay, September 30, 1973:

Formerly our, some swamiji, he also wanted to preach Vedānta-sūtra, but while preaching Vedānta-sūtra he learned how to eat meat and how to drink. That's all. This was done, Vedānta-sutra. And "Everyone is God." That was his conclusion. And this same message, it was not fruitive. But actually, Vedānta-sūtra, because Kṛṣṇa is the vedānta-vid, vedānta-kṛd... Kṛṣṇa says,

sarvasya cāhaṁ hṛdi sanniviṣṭho
mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd vedānta-vid cāham
(BG 15.15)

So Kṛṣṇa is vedānta-kṛd, the compiler of Vedānta-sūtra. Because Vyāsadeva is incarnation of Kṛṣṇa, therefore Kṛṣṇa is vedānta-kṛd. And one who has compiled Vedānta-sūtra, he is vedānta-vid also. He knows what is Vedānta. Not by others. Vedānta-vid vedānta-kṛd. So both vedānta-kṛd is Kṛṣṇa, vedānta-vid is Kṛṣṇa. So what Kṛṣṇa says, that is Vedānta. Vedānta means... Veda means knowledge, and anta means the ultimate, anta. Every knowledge has got the ultimate end. So everyone is acquiring knowledge, but what is the end of knowledge? The end of knowledge is to understand Kṛṣṇa. That is end of knowledge. Vedaiś ca sarvair aham eva vedyaḥ vedānta-kṛd vedānta-vid cāham (BG 15.15). So Kṛṣṇa therefore says, brahma-sūtra-pādaiś caiva. He's recommending. He is Vedānta. Therefore whatever Kṛṣṇa says, that is the ultimate conclusion of Vedānta.

Lecture on BG 13.8-12 -- Bombay, September 30, 1973:

What Kṛṣṇa says? Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja (BG 18.66). This is Vedānta. If you learn how to surrender to Kṛṣṇa, that is real understanding of Vedānta. Bahūnāṁ janmanām ante (BG 7.19). This conclusion comes of the Vedantist, so-called Vedantist. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. This is the ultimate understanding of Vedānta. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ (BG 7.19). If one understands that Kṛṣṇa is everything, Kṛṣṇa is the origin of everything... That is the Vedānta, janmādy asya yataḥ (SB 1.1.1). That is the beginning of Vedānta-sūtra, the origin, to understand the origin of everything, the original source of everything. And that is Kṛṣṇa.

Lecture on BG 13.15 -- Bombay, October 9, 1973:

The adjustment is that He has eyes, He has ears, He has legs, He has hands—everything He has got. Because sarvendriya-guṇābhāsam. He's the origin. In the Vedānta-sūtra it is said that the Absolute Truth is the origin of everything. Janmādy asya yataḥ (SB 1.1.1). So without a thing being existing in the Absolute Truth, how that can be manifested in this relative truth? This world is relative truth. So there is everything, but only one has to understand what is that everything. That everything is spiritual and this is material. When it is said that He's Sarvendriya-vivarjitam, that means He has no material senses. He has got senses. He has got eyes, He has got hands, legs, everything, but they are not material.

Lecture on BG 13.18 -- Bombay, October 12, 1973:

Therefore here it is said, jyotiṣām api taj jyotiḥ, param. There are different kinds of illumination, sunshine, moonshine, electricity, fire. But that jyoti which is directly emanating from Kṛṣṇa's body, that is the real jyoti. So on account of Kṛṣṇa's bodily rays, the whole creation is coming out. That is Kṛṣṇa's inconceivable power, brahma-jyotir. Janmādy asya yataḥ (SB 1.1.1). Athāto brahma jijñāsā. In the Vedānta-sūtra, you have to inquire about that paraṁ jyoti, brahma-jyotir. And from that paraṁ jyoti, everything is coming out. Just like from the sunshine.

Lecture on BG 13.18 -- Bombay, October 12, 1973:

Vairāgya... Vedānta knowledge is not to be discussed on the table as a recreation, taking tea and smoking and discussing on Vedānta-sūtra. This kind of discussion will not help. Jñāna-vairāgya-yuktayā. Vairāgya. There must be detachment from material activities. Tac chraddadhānā munayo jñāna-vairāgya... (SB 1.2.12), paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā. Bhaktyā. There must be bhakti. And what kind of bhakti? Not sentiment but śruta-gṛhītayā, taking, accepting bhakti, the devotional path, after being completely aware of the spiritual science. Bhaktyā śruta-gṛhītayā.

Lecture on BG 13.19 -- Bombay, October 13, 1973:

Wherefrom the beauty worship has come in this material world unless there is beauty in the original form, Kṛṣṇa and Rādhārāṇī? So God cannot be nirākāra. Otherwise, why this beauty worship has come? What you'll say? Janmādy asya yataḥ (SB 1.1.1). The Vedānta-sūtra says. Whatever you see within this world, there is origin. It is only reflection. It is only reflection. Just like in the mirror, there is reflection of your beautiful face, and it looks beautiful because the face is beautiful. If the face is ugly, the reflection will be ugly.

Lecture on BG 13.19 -- Bombay, October 13, 1973:

So everything is there in God. Aham ādir hi devānām (BG 10.2). Another place, Kṛṣṇa says, mattaḥ sarvaṁ pravartate. Ahaṁ sarvasya prabhavaḥ (BG 10.8). So Kṛṣṇa is the origin of everything. Mattaḥ sarvaṁ pravartate. "Everything emanates from Me." That is the answer to the Vedānta-sūtra, Brahma-sūtra, Brahma-sūtra. Athāto brahma jijñāsā. Janmādy asya yataḥ (SB 1.1.1). So the origin is there. The richness is there, the potency is there, the beauty is there, the riches is there, the knowledge is there, and the detachment is there. Just see.

Lecture on BG 15.15 -- August 5, 1976, New Mayapur (French farm):

Yogeśvara: I think his question is the husband will leave the wife because he is dissatisfied. But if our love for Kṛṣṇa originally is perfect why should we have left?

Prabhupāda: You have left... Just like somebody is daily eating puris and halavā, and he wants to eat puffed rice. So that tendency is there. That is also a side of enjoyment. "I am eating daily this, let me eat this." What is the difficulty? That tendency is there. That is also enjoyment. After all, we are hankering after enjoyment, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). So different taste we desire, that "Let me taste this, let me taste that, let me taste that." So the real basic principle is enjoyment, sense enjoyment. That's all.

Lecture on BG 16.6 -- South Africa, October 18, 1975:

Actually they do not know what is what, what is the adjustment. But our philosophy, Vaiṣṇava philosophy, we don't say that "There is no God" or "This world is created by accident or combination of matter." We don't say that. We say that God is the creator. Not we say, but the Vedānta says. The essence of Vedic knowledge, Vedānta philosophy, Vyāsadeva, he says that janmādy asya yataḥ: (SB 1.1.1) "The source of janma or creation, the maintenance and annihilation, the source..." Where it is? Yato vā imāni bhūtāni jāyante. This is Vedic information. That is Brahman, wherefrom everything is coming. The same thing is said in the Vedānta-sūtra. Janmādy asya yataḥ (SB 1.1.1). Athāto brahma jijñāsā.

Lecture on BG 16.7 -- Hyderabad, December 14, 1976:

If we still remain in pravṛtti-mārga, then we will not be able to make any advance in spiritual life. And if we do not make advance in spiritual life, then again and again, śarīra. Tathā dehāntara-prāptir dhīras tatra na muhyati (BG 2.13). Everyone is suffering on account of this body, and this human body is meant for ending this suffering. That should be the aim of life. But those who are asuras, they do not know how to end this life of suffering and accept the life of ānandamayo 'bhyāsāt, (Vedānta-sūtra 1.1.12) simply ānanda in Vaikuṇṭha, in Goloka Vṛndāvana. Kṛṣṇa, to live with Him as His associate, you have no information. We are demons, and therefore we take pleasure in so-called material activities. And that means we are doomed. We should stop this nonsense and take to the principles of nivṛtti-mārga. Then our life will be success. Thank you very much.

Lecture on BG 16.9 -- Hawaii, February 5, 1975:

He says, śāstra, evidence, Vedic evidence, must be accepted. The Vedic evidence is very chronologized in the Vedānta-sūtra. He especially mentioned, brahma-sūtra-padaiḥ. Brahma-sūtra means Vedānta-sūtra. Vedānta-sūtra means the summary of all Vedic knowledge. The Vedic knowledge is given in codes. That is called Brahma-sūtra. Sūtra means code, and Brahman means the Supreme Absolute Truth. Understanding of the absolute truth in code words, and the explanation... A code word requires explanation.

Lecture on BG 16.9 -- Hawaii, February 5, 1975:

So in the animal life they are, after seeking where is food. Then, as soon as the body is strong, then "Where is sex? Find out the opposite sex." You'll find in the hogs' life very prominent, all these things. For sex they have no discrimination whether it is mother or sister or anyone. You'll find that. These are... We have to take lessons from nature's study. The hog is sometimes trying to drink the milk from the breast of the mother and sometimes trying to have sex. You'll find it. This is hog life. This is dog life: no sex discrimination, no food discrimination, no shelter discrimination, no defense discrimination. But all these things—"Discrimination, the best part of valor"—that is in human civilization. Therefore the Vedānta-sūtra said, athāto brahma jijñāsā: "Now... In your previous lives as cats and dogs and hogs, you simply were busy for inquiring 'Where is stool?' 'Where is food?' 'Where is sex?' 'Where is this?' 'Where is that?' Now, because you have got human body, better consciousness, advanced consciousness, discrimination, now you inquire about Brahman."

Lecture on BG 16.9 -- Hawaii, February 5, 1975:

We are printing so many books. For spreading this knowledge, that must be distributed. Home to home, place to place, man to man, this literature must go there. If he... If one takes one book, at least one day he'll read it: "Let me see what is this book I have purchased the other day." And if he reads one line his life will be successful, if he reads one line only, carefully. This is such literature. So therefore book distribution I am giving so much stress. Somehow or other, small book or big book, if it is given to somebody he'll read someday and he'll derive... Svalpam apy asya dharmasya trāyate mahato... Just like the Vedānta-sūtra says, janmādy asya yataḥ (SB 1.1.1). So you can research, make research work throughout the whole life, where is the original source of everything. That is Kṛṣṇa consciousness. If you not dull, if you are intelligent and if you take the sūtra, this code, janmādy asya yataḥ (SB 1.1.1), the original source of everything... That is knowledge, that is philosophy, that is science—to find out the original source. That is Kṛṣṇa consciousness. So we are not searching after the original consciousness, but we are giving to the people directly that "Here is the original source of everything, Kṛṣṇa."

Lecture on BG 16.10 -- Hawaii, February 6, 1975:

Just like that kite-flying. Kite-flying, there is that reel? What is called? No, you have no experience. So You can fly. The kite goes very high and high. In India kite-flying is very popular sport. So you can allow the kite go and go, very high, and at the same time you can bring it near and nearer by that wheel. So this wheel, this human form of body, is meant for not prolonging the unclean material life, but now stop it. Now stop it. It is meant for that purpose.

Therefore in the Vedānta-sūtra it is said, athāto brahma jijñāsā: "Now inquire about... Sit down about... Sit down quietly and inquire about the necessity or the aim of life." That is explained in the Śrīmad-Bhāgavatam, jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ, kāmasya nendriya-prītiḥ. Kāmasya nendriya, kāma. Here it is called kāma. Kāma means lust. So because we have got this body, therefore we must have some kāma. That is a fact. You cannot avoid it. Lusty desire there is, and for the up keep of the body the lusty desires may be fulfilled, but don't become lusty which is duṣpūram, which is never to be fulfilled.

Lecture on BG 18.41 -- Stockholm, September 7, 1973:

So according to these three modes of material nature, there must be division of the society. The first class men are called brāhmaṇa, most learned scholar. Learned scholar means, as I was explaining, one who has complete knowledge of God, that is learned scholar. Otherwise, to know how to eat, how to sleep, how to have sexual intercourse and how to defend, this, these knowledge is also there in the animals. They know how to eat. There is no need of university for teaching how to eat or how to sleep or how to have sex life or how to defend. These are animal necessities. But actually human being should be still more advanced in knowledge. That knowledge is not comprising only eating, sleeping, mating and defending. That knowledge is to understand the Absolute Truth, God. That knowledge.

Therefore, the Vedānta-sūtra philosophy, that begins with the word athāto brahma jijñāsā. Now, this life, this human form of life, is meant for inquiring about the Absolute Truth. Athāto brahma jijñāsā. Brahma means the Absolute Truth. So, that should be the subject matter for studying in human form of life. So Bhagavad-gītā is the right book to understand about that brahma, or the Supreme Personality of Godhead, or the Absolute Truth, whatever you call. The Absolute Truth is known in three phases: Brahman, Paramātmā and Bhagavān.

Lecture on BG 18.67-69 -- Ahmedabad, December 9, 1972:

He is actually the Vedānta, compiler of Vedānta, Vedānta-sūtra. The most important philosophical theses—not theses, but actually... So Kṛṣṇa knows what is Vedānta. And what He says, that is Vedānta. Veda, Veda means knowledge. Anta, anta means the last word. So what is the last word of Vedānta? Last word is to know the Supreme Personality of Godhead. Vedaiś ca sarvaiḥ. Not only Vedānta-sūtra, but also all the Vedas. Sāma, Yajur, Atharva, Ṛk, the ultimate objective is Kṛṣṇa, to know Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ (BG 15.15), Kṛṣṇa says. So Bhagavad-gītā is also Vedānta because the Supreme Person, who spoke Vedānta... As, as Vyāsadeva, incarnation of Nārāyaṇa. So Nārāyaṇa and Kṛṣṇa, the same, identical. So therefore incarnation of Nārāyaṇa, Vyāsadeva, wrote Vedānta-sūtra. Therefore Kṛṣṇa knows what is Vedānta. And if we accept Kṛṣṇa as He's saying, that, then we become actually vedāntī. Not artificially.

Lecture on BG Lecture -- Ahmedabad, December 8, 1972:

So this Kṛṣṇa consciousness movement, we are preaching all over the world that Kṛṣṇa is the origin. The Vedānta-sūtra says: "The Absolute Truth is that from whom everything is emanating," janmādy asya yataḥ (SB 1.1.1), and it is accepted by everyone: "Kṛṣṇa is the Puruṣa, the original person." Brahmā says in his Brahma-saṁhitā. Brahmā is supposed to be the original person within this universe.

Page Title:Vedanta-sutra (Lectures, BG)
Compiler:Visnu Murti
Created:14 of May, 2011
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=144, Con=0, Let=0
No. of Quotes:144