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Wide (Lectures)

Lectures

Bhagavad-gita As It Is Lectures

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

Prabhupāda: What is that Scientology? I do not know. (laughter, applause) I do not know. Can you explain what is this Scientology?

Man (4): It's just a teaching that's supposed to be fairly widespread. (laughter)

Madhudviṣa: Yes?

Man (5): Can you give any explanation about the spiritual, around the earth. If they are all luminous?

Madhudviṣa: He wants to know something about psychic phenomena.

Prabhupāda: Psychic phenomena is the subtle materialism. There are two material conditions: one gross condition, one subtle condition. Gross condition is created by the five elements—earth, water, fire, air, and ether. And the subtle elements are mind, intelligence and ego, false ego. So all these eight elements, they are material. One section is gross, and another section is subtle. So the psychology means the subtle material elements. It is material; it is not spiritual. It is subtle.

Man (6): At rebirth do we all return as a male if the previous existence was a male, or do we change. (laughter)

Madhudviṣa: He is asking when you take birth again do you take birth as the same sex or do you change your sex?

Lecture on BG 4.6-8 -- New York, July 20, 1966:

Both of us are, the Lord and the living ent..., we are, both of us are eternal. Bhūtānām īśvaro 'pi san. Īśvara. Why He comes? When Lord comes, He comes out of His good will. And when we come, we are forced. We have been forced to accept this body under the condition of the material nature. So when Lord comes or His representative comes, they do not accept the condition of the material nature. That is the distinction between ordinary living entity and the Supreme Lord or His representative. Just like Lord Jesus Christ was crucified. So he could not be crucified. It is a, I mean to say, false notion. There was, there was resurrection. Because God or God's representative, they are not under the laws of this material nature. That's a very, I mean to say, wide subject matter. We shall gradually understand as we make progress in the Bhagavad-gītā. So Kṛṣṇa says that "Although I am the Lord of everything, still, I assume this incarnation and I come. I come."

Prakṛtiṁ svām adhi... The difference is that prakṛtiṁ svām adhiṣṭhāya. Prakṛti. Prakṛti means nature. Now, we have got this body offered by the material nature. In the Seventh Chapter you'll find that God has two kinds of nature. One is called lower nature. One is called the lower nature and the other is called the higher nature. That thing will be very nicely analyzed in the Seventh Chapter, when we go to the Seventh Chapter. Now we are in the beginning of the Fourth Chapter. So the Lord has two kinds of nature. One is called lower nature, another is called higher nature, or superior nature or, I mean to say, inferior nature. This nature, this material nature, is inferior nature. And beyond this inferior nature, there is superior nature. And how superior, inferior is calculated?

Now yayedaṁ dhāryate jagat, jīva-bhūtāṁ mahā-bāho (BG 7.5). You'll find. It is analyzed like this, that all this material nature—I mean to say, earth, water, fire, air, ether, mind, intelligence and ego—these eight, these eight kinds of material nature, they are, and they have been described as aparā.

Lecture on BG 4.24-34 -- New York, August 12, 1966:

So a brahmacārī is expected to go to every householder and beg. There was no system of schooling, there was no system for payment. The spiritual master, the teacher, he did not accept any payment in pound shilling pence. That was not accepted because mostly brāhmaṇas, they used to become the teachers. So they were not accepting any salary. The brāhmaṇas are forbidden to accept any service.

So the education was free. So every student, education was free. And village to village education was... So in former days—even fifty years before I have seen in villages—there was some small school, and all the villages boys, they were coming and taking education. So education was very much widespread because education was free in this way. So students were meant to go for begging alms for the teachers. These are some of the regulative principles.

Now, that is sacrifice. They sacrificed their labor for the spiritual master, for the teacher, and whatever they got, they surrendered to the teacher. And it is said that after cooking, if the teacher asked the student, "My dear boy, you come and take your meals," then he will take. Otherwise, if the teacher forgets to call him one day for his meals, then he should not go and ask the teacher that "Sir, I have not taken my food. Give me my food." Rather, he should starve. So much penances, so much regulative(?) was there. These are called sacrifice.

So student life is meant for sacrifice. They should undergo training under serious regulations and penances so that life may be built up for future hope and future spiritual realization. But the sacrifice is meant for the student life.

Lecture on BG 4.39-5.3 -- New York, August 24, 1966:

That we have got experience, that these people in New York City, they are working day and night. And karma means work and get some profit. That is called karma. Karma... Nobody is going to work without any remuneration. Everyone is working for getting some profit. That is called karma. But that ordinary karma and karma-yoga is different. You can engage yourself in ordinary work, but, at the same time, you can become a yogi. How that is possible? When your consciousness is changed. Your consciousness... Now I am thinking that I am working for my maintenance or for my family maintenance or for my society's maintenance or for my country's maintenance. You can go on, widening. Even if you work for international maintenization, maintenance, still, it is not perfect. Even if you work for the whole planetary system, that is imperfect. But when you work for Kṛṣṇa, Kṛṣṇa consciousness, that is the most perfect work. So we have to work with Kṛṣṇa consciousness. That is the perfection of life.

Just like several times I have discussed this point, that a big tree, if you have to pour water, then you have to pour water on the root. The tree has millions and billions of leaves, and if you go on pouring water in each and every leaf, neither you'll be able to pour water to all the leaves, neither it is possible to maintain the tree by pouring water on the leaves. You have to pour water on the root. Similarly, our work, our endeavor, whatever we may do, good work or bad work, if it is not done on account of Kṛṣṇa, then that will remain always imperfect. Always imperfect. Therefore it is advised, yoga-sannyasta-karmāṇam: "You just give up your work or place your working capacity, energy..." We have got some energy. We'll work or we'll do anything with our energy. So spiritual self-realization means that energy should be transferred for Kṛṣṇa, or God. That's all. Energy. We have got some stock of energy. That energy should be transferred. You can transfer that energy in so many ways. In whatever way you can do it, it doesn't matter. You have to transfer your energy for Kṛṣṇa.

Lecture on BG 8.21-22 -- New York, November 19, 1966:

How can I attain that state? Bhaktyā. Not by speculating, but bhakti. You have to submit. You have to render transcendental loving service. That is the way. Bhaktyā tv ananyayā. Tv ananyayā means without any adulteration. Adulter... What is that adulteration? "Now I love God for some material benefit." That is adulteration. "I love God to become one with Him." That is adulteration. This adulteration in devotional service will not help you. Unadulterated. Tv ananyayā. Ananyayā. Yasyāntaḥsthāni bhūtāni yena sarvam idaṁ tatam. And that Supreme Personality, although He's just like a person, like you and me, still, He's so widespread that everything is within Him and everything in Him, He's outside and inside. That is the conception of God. God is everywhere, but still, He has got His kingdom, abode. He has got His association, everything. Just like the sun. The sunshine is all over the universe, but it has got his own planet, his own residence, localized, everything.

So that is the conception of God. And that God, or Kṛṣṇa, is in that spiritual atmosphere. If we approach, then our life will be successful, our aims will be fulfilled, and we'll be happy, and we'll be prosperous eternally, not for temporary, but eternally.

Lecture on BG 9.2 -- Melbourne, April 20, 1976:

And there are nitya-mukta. Nitya-mukta and nitya-baddha. Nitya means eternally, and mukta means liberated. And again, nitya, eternally, baddha, conditioned. So just like there are many persons in the state who have never seen what is the prison life, and there are many persons in the state, the majority of one's life is passed in the prison. Similarly, there are two nature, material nature and the spiritual nature. What we are seeing, this nature, this universe, within the material nature... Similarly, there is another spiritual nature. That is stated in the Bhagavad-gītā, paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ (BG 8.20).

There is another nature. You cannot deny it. Where God's kingdom, creation, how far it is, and how widespread it is—by your imagination you cannot determine. The so-called advancement of scientific knowledge is useless in the estimation of the total creation. This creation, material creation, is one-fourth exhibition of the total creation. And the three-fourth exhibition of the total creation is the spiritual world. So there are also... Like here we have got so many planets and each planet is full of living entities, as this planet is full of living entities, similarly, in other planets, upper, middle, down, there are millions, millions of different types of living entities. It is a false statement that "Only on this planet there is living entities; in other planets there are no living entities." That is nonsensical. There are living entities exactly like this. Maybe the climate, the situation, little different. Just like your climate, India climate... Even on this planet there are different climatic situations, European, American, Australian, Asian. So that is God's varieties of creation.

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

Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru (BG 18.65). These four things. Very, very easy to do it. It is universal. There is no restriction. It is not that "I am not a brāhmaṇa, I am not an Indian, I am not a Sanskrit scholar, I cannot go to the temple." No, that is not. Kṛṣṇa says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ (BG 9.32). Never mind whether he is Indian, brāhmaṇa or this or that. Even if he's born in the lowest, lowest grade of family, pāpa-yoni. They are kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ (SB 2.4.18), there are so many. They're pāpa-yoni, almost animal. Śudhyanti, they also become purified and comes to Kṛṣṇa. It is so wide, universal, easy and especially you are Indian, why you should not take advantage of this facility. You take it and be happy. That is my request. Thank you very much.

Guest: Swamiji, is there some way (indistinct) duty of the student to the knowledge (indistinct) guru shortcoming?

Prabhupāda: First of all, you have to know who is guru. If you accept one rascal as guru, how you can be helped? First thing is who is guru. That I have already explained. Guru is he who repeats the words of Kṛṣṇa. He is guru. Otherwise he's a rascal. This is the test.

Lecture on BG 9.26-27 -- New York, December 16, 1966:

In the hospital, in the charitable societies, in industrial places, everywhere distribute this prasādam and chant this Hare Kṛṣṇa. Just see what is the result.

You want peace? These are the process of peace. But we do not take care of this, what is peace. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). Just we have discussed previously. We should simply acknowledge. There is a process of worship of the Ganges. You have perhaps heard the name of the Ganges River. The Ganges river is the sacred river, Ganges and the Yamunā. The most two sacred rivers in India. Millions of people take bath early in the morning in the two rivers, all parts of the country. It is very wide and very long river, from Himalaya to the Bay of Bengal. So it is very long river, and all the tracts of land, they are considered to be sacred place, and in each and every part, thousands and thousands of people, they are taking their bath early in the morning. Either in the winter season or in the summer season, it doesn't matter. So there is a process of worshiping the river Ganges. And what is that? After you take your bath, you stand up to your waist filled up with water and take little water from the Ganges water, and you offer. "Mother Ganges, I am offering this respect." This is the process. Now, suppose you take a handful of water from the Ganges. What is the loss of Ganges water? And if you offer some handful of water in the Ganges, where is the gain? So this patraṁ puṣpaṁ phalaṁ toyam, a bit of flower, a bit of fruit and a bit of leaf, if you offer to the Supreme, do you mean to say He gains something? Or if you take it out of nature's—you are taking so many things—is He in loss? So He has no gain or loss. It is for your interest. When God accepts, He says, "Yes, I..." Aśnāmi: "I eat."

Srimad-Bhagavatam Lectures

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

How it is known? It is stated in the Bhagavad-gītā, teṣāṁ satata-yuktānām (BG 10.10). Who is bona fide representative? Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, buddhi-yogaṁ dadāmi tam. Kṛṣṇa says that "I give him intelligence." To whom? Satata-yuktānām, those who are engaged twenty-four hours. In which way he is engaged? Bhajatam, bhajana, those who are engaged in devotional service. What kind of devotional service? Prīti-pūrvakam, with love and affection. One who is engaged in devotional service of the Lord in love and devotion. What is the symptom of love? The symptom, the prime symptom, most important symptom of love is that the devotee wants to see that his Lord's name, fame, etc. become widespread. He wants to see that "My Lord's name be known everywhere." This is love. If I love somebody, I want to see that his glories are spread all over the world. And Kṛṣṇa also says in the Bhagavad-gītā, na ca tasmāt manuṣyeṣu kaścit me priya-kṛttamaḥ, anyone who preaches His glory, nobody is dearer to Him than that person.

Everything is there in the Bhagavad-gītā, how you can love, what are the symptoms of love, how you can please God, how He can talk with you, everything is there. But you have to take advantage. We read Bhagavad-gītā, but by reading Bhagavad-gītā I become a politician. So what kind of reading Bhagavad-gītā? Politician is there, of course, but the real purpose of reading Bhagavad-gītā is to know Kṛṣṇa. If one is Kṛṣṇa, if one knows Kṛṣṇa, he knows everything. He knows politics, he knows economics, he knows science, he knows philosophy, he knows religion, he knows sociology, everything. Tasmin vijñāte sarvam etaṁ vijñātaṁ bhavanti, that is the Vedic injunction. If you simply understand God, Kṛṣṇa, then everything will be revealed to you because Kṛṣṇa says, buddhi-yogaṁ dadāmi tam. If Kṛṣṇa gives you intelligence from within, who can excel Him? Nobody can excel Him.

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

Those who are searching out the Absolute Truth by meditation, by mystic yogic practices, they can realize the Paramātmā feature of the Absolute Truth. And those who are engaged in devotional service, they realize the Absolute Truth as the Supreme Personality of Godhead.

Actually, we have to reach to the point of Personality of Godhead, person. Before that, Brahman realization and Paramātmā realization, that is partial realization of the Absolute Truth, because Kṛṣṇa says in the Bhagavad-gītā, brahmaṇaḥ ahaṁ pratiṣṭhā. The impersonal Brahman is resting on Kṛṣṇa. Just like the sunshine. Sunshine is very all-embracing, wide, widely spread all over the universe, the sunshine. But the sunshine is resting on the sun globe. We see the sun globe, localized. It is floating in one corner of this universal sky. But the sunshine is covering the whole universe. That does not mean the sunshine is more important than the sun globe. And if you can penetrate within the sun globe, then you'll find there is sun-god.

That is also mentioned in the Bhagavad-gītā, imaṁ vivasvate yogaṁ proktavān aham avyayam (BG 4.1). Kṛṣṇa says that "This yoga system, bhakti-yoga system, as they are mentioned in the Bhagavad-gītā, it was first explained to the sun-god, Vivasvān." The śāstra gives us the name of the predominating deity of the sun globe. Just like any gentleman can know or give the name of your president, Mr. Nixon. He might not have seen, but he knows that the present president of U.S.A is Mr. Nixon. Similarly, actually, those who are in knowledge, they know who are the predominating deities of the different planets. They know.

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

Then I take charge of you." Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ. "There is no question of considering. Do it immediately." That Kṛṣṇa says.

So if one accepts this principle, then that is called śraddhā. Here it is said... Because after Bhagavad-gītā, Bhāgavata was written... So one who accepts Kṛṣṇa, the Supreme Personality of Godhead by understanding Bhagavad-gītā as it is, not by malinterpretations, as it is, then that is called śraddhā. Śraddadhānā munayaḥ. As soon as you become a surrendered soul, then you become one of the munis, great-minded, wide-minded, muni, mahātmā. Munayaḥ. And why kind of śraddhā? Now, jñāna-vairāgya-yuktayā. Two things must be there—jñāna and vairāgya. I have already explained that actually our aim of life, human life, is to acquire knowledge and vairāgya. Simply talking of knowledge is useless. There must be vairāgya also. Therefore Śrīpāda Śaṅkarācārya, he never liked simply talking. "First of all become a sannyāsī." That was his propaganda. "Then you talk." So jñāna-vairāgya. One who is actually jñānī, he must be vairāgī. Vairāgī means vigata-rāga. We are not rāgī. Rāga means attachment. We are materially attached, and when you become actually jñānī, then you should be materially detached. That is called jñāna-vairāgya-yuktayā. Tac chraddadhānā munayo jñāna-vairāgya-yuktayā, paśyanty ātmani cātmānam (SB 1.2.12). Ātmani, within his mind and within his self, he sees the Paramātmā. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ (SB 12.13.1). Perfect yogi always sees the Supreme Personality of Godhead within himself.

Lecture on SB 3.25.24 -- Bombay, November 24, 1974:

"I am servant of Kṛṣṇa." This is called sarvopādhi-vinirmuktam. These are upādhi. Even this varṇāśrama, that is also... "I am sannyāsī," "I am gṛhastha," "I am vānaprastha." Caitanya Mahāprabhu has rejected all these things. Nāhaṁ vipro na ca nara-patiḥ: "I am neither brāhmaṇa, nor kṣatriya, nor vaiśya, nor śūdra." Then what You are? Gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ: (CC Madhya 13.80) "This is My position." This is called sarvopādhi-vinirmuktam (CC Madhya 19.170), no more designation.

So if we become no more designation, then immediately the whole world becomes Vaikuṇṭha. We are fighting—"I am Hindu," "I am Muslim," "I am Christian," "I am American," "I am Indian," "I am German." The whole disturbance is there. "This is my land. This is your land." The whole world is doing. As soon as they become Kṛṣṇa conscious, immediately this hellish world become Vaikuṇṭha, immediately, tat-kṣaṇāt. Simply one has to learn.

So such important movement we should take very seriously and try to spread it all world wide. That will be the best service to the human society.

Lecture on SB 5.5.1-2 -- Bombay, March 25, 1977:

Bhavānanda:

mahat-sevāṁ dvāram āhur vimuktes
tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam
mahāntas te sama-cittāḥ praśāntā
vimanyavaḥ suhṛdaḥ sādhavo ye
(SB 5.5.2)

"One can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities. These personalities are impersonalists and devotees. Whether one wants to merge into the Lord's existence or wants to associate with the Personality of Godhead, one should render service to the mahātmās. For those who are not interested in such activities, who associate with people fond of women and sex, the path to hell is wide open. The mahātmās are equipoised. They do not see any difference between one living entity and another. They are very peaceful and are fully engaged in devotional service. They are devoid of anger, and they work for the benefit of everyone. They do not behave in any abominable way. Such people are known as mahātmās."

Prabhupāda: So Mr. Jyesthish(?) Gandhi, ladies and gentlemen, the instruction of Ṛṣabhadeva is very important. Ṛṣabhadeva was the father of Mahārāja Bhārata, under whose name this planet is called Bhāratavarṣa. So before retirement, Ṛṣabhadeva instructed His one hundred sons about the aim of life. So this is Vedic civilization. So He says, "My dear boys, don't spoil your life by living like hogs." This very word has been used. Nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate viḍ-bhujāṁ ye (SB 5.5.1). Viḍ-bhujāṁ. Viḍ-bhujāṁ means there are hogs who are very much enthusiastic to eat stool. So why this particular animal has been named? Because we can find especially in Indian villages, the hogs, day and night, they are working very hard to find out where there is stool. And as soon as he eats stool, the hog very easily become fatty and strong. Therefore a class of men, they like to eat the flesh of hog because it becomes easily fatty. And the hog's business is, as soon as he gets little strength, then next business is sex, without any discrimination.

Lecture on SB 5.5.2 -- Vrndavana, October 24, 1976:

Pradyumna: "Translation: One can attain the path of liberation from material bondage only by rendering service to highly advanced spiritual personalities. These personalities are impersonalists and devotees. Whether one wants to merge into the Lord's existence or wants to associate with the Personality of Godhead, one should render service to the mahātmās. For those who are not interested in such activities, who associate with people fond of women and sex, the path to hell is wide open. The mahātmās are equipoised. They do not see any difference between one living entity and another. They are very peaceful and are fully engaged in devotional service. They are devoid of anger, and they work for the benefit of everyone. They do not behave in any abominable way. Such people are known as mahātmās."

Prabhupāda:

mahat-sevāṁ dvāram āhur vimuktes
tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam
mahāntas te sama-cittāḥ praśāntā
vimanyavaḥ suhṛdaḥ sādhavo ye
(SB 5.5.2)

So in the previous verse it was recommended, tapo: "Don't live the life of cats and dogs." This is the advice. But be tapasvi. Tapasya. Human life is meant for tapasya, and tapasya means beginning tapasā brahmacaryeṇa (SB 6.1.13). This is tapasya. Tapasya begins with brahmacarya, celibacy. No sex life. That is tapasya.

Lecture on SB 5.5.31 -- Vrndavana, November 18, 1976:

Pradyumna: (leads chanting, etc.)

ati-sukumāra-kara-caraṇoraḥ-sthala-vipula-bāhv-aṁsa-gala-vadanādy-avayava-vinyāsaḥ prakṛti-sundara-svabhāva-hāsa-sumukho nava-nalina-dalāyamāna-śiśira-tārāruṇāyata-nayana-ruciraḥ sadṛśa-subhaga-kapola-karṇa-kaṇṭha-nāso vigūḍha-smita-vadana-mahotsavena pura-vanitānāṁ manasi kusuma-śarāsanam upadadhānaḥ parāg-avalambamāna-kuṭila-jaṭila-kapiśa-keśa-bhūri-bhāro 'vadhūta-malina-nija-śarīreṇa graha-gṛhīta ivādrśyata

(SB 5.5.31)

"Translation: Lord Ṛṣabhadeva's hands, feet and chest were very long. His shoulders, face and limbs were all very delicate and symmetrically proportioned. His mouth was beautifully decorated with His natural smile, and He appeared all the more lovely with His eddish eyes spread wide like the petals of a newly grown lotus flower covered with dew in the early morning. The irises of His eyes were so pleasing that they removed all the troubles of everyone who saw Him. His forehead, ears, neck, nose and all His other features were very beautiful. His gentle smile always made His face beautiful, so much so that He even attracted the hearts of married women. It was as though they had been pierced by the arrows of Cupid. About His head was an abundance of curly, matted brown hair. His hair was disheveled because His body was dirty and not taken care of. He appeared as if He were haunted by a ghost."

Prabhupāda: So God's body is not material. Caitanya Mahāprabhu has said, prākṛta kariyā māne viṣṇu-kalevara aparādha nāhi ara inhāra para. Anyone considering the body of Viṣṇu or Viṣṇu-tattva, Kṛṣṇa, Ṛṣabhadeva... They are not material body. A further description will be there—even the stool and urine also transcendental.

Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976:

So Nārāyaṇa's place is there, sa dhāmani. That is His own abode. This is also Nārāyaṇa's abode, this material world. Just like king. King's kingdom is very widespread, but still, he has got a palace. That is sa dhāmani. Everywhere his property, government property, but still there is a government house, particular. Similarly, everything belongs to God, īśāvāsyam idaṁ sarvam (ISO 1), everything. Everything, God's property. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram (BG 5.29). He is the proprietor. But still He has got His own abode. That is Goloka Vṛndāvana. Goloka eva nivasaty akhilātma-bhūto (Bs. 5.37). That is God. He's always there. He hasn't got to go out for some business. No. He hasn't got to work for maintaining His establishment. No. He is complete, and He's staying there. Just like Kṛṣṇa... It is said in the śāstra: vṛndāvanaṁ parityaja na padam ekaṁ gacchati. Kṛṣṇa never leaves Vṛndāvana. He doesn't go anywhere. He's always existing there. But still, He's everywhere. That is His inconceivable potency. Goloka eva nivasaty akhilātma-bhūto. We are limited. I am sitting here; I'm not in my apartment. But Kṛṣṇa is not like that. Kṛṣṇa is in His abode, Goloka Vṛndāvana—He doesn't leave that place any moment—but you'll find Kṛṣṇa everywhere. Goloka eva nivasaty akhilātma-bhūto (Bs. 5.37). Don't think that "Kṛṣṇa is not here." Kṛṣṇa is here also. You see, personally, Kṛṣṇa is present here. Don't think that it is not Kṛṣṇa, it is some stone statue. No. He's Kṛṣṇa. But because you cannot see Kṛṣṇa, He's appearing just that you may see. Because you cannot see without stone and wood. Therefore it is called arca-vigraha, arca-avatāra.

Lecture on SB 6.1.41 -- Los Angeles, June 7, 1976:

So presented so many books so that they may understand what is the meaning of religion. Nānā-śāstra. Nānā means varieties of śāstra. Vicāraṇaika—after deliberation... You'll find, therefore, Bhakti-rasāmṛta-sindhu or any book written by the Gosvāmīs, all giving reference from the śāstras. Nānā-śāstra vicāraṇaika-nipuṇau sad-dharma, lokānāṁ hita-kāriṇau.

So Vaiṣṇava, the servant of Nārāyaṇa, nārāyaṇa-parāḥ sarve na kutaścana bibhyati—they are not afraid to go anywhere for the service of Nārāyaṇa. Nārāyaṇa-parāḥ sarve na kutaścana bibhyati. Because Nārāyaṇa has got so many widespread government, and Nārāyaṇa's servants, nārāyaṇa-parāḥ, they have to go everywhere. Nārāyaṇa parāḥ sarve na kutaścana bibhyati. They are not afraid, "No, I'll have to go to such distant place, no friend, no money. How shall I go?" No. Nārāyaṇa is there. Nārāyaṇa-parāḥ, na bibhyati—he's not afraid of. "Whether I'm going to die or live, it doesn't matter. I must go there. It is the order of Nārāyaṇa." This is devotee.

Lecture on SB 7th Canto -- Calcutta, March 7, 1972:

Falsely dressed. Jīva-bhūtaṁ mahā-bāho (BG 7.5). They are superior, superior energy, superior prakṛti, but they are not puruṣa. So the Māyāvādī theory that by salvation means he becomes one with the Supreme. One with the Supreme, how it is possible? The Supreme is puruṣa and I am prakṛti. There must be difference between puruṣa and prakṛti. The prakṛti cannot..., a female cannot artificially become a male. That is not possible. And because we are trying artificially to become the supreme male, therefore, that is māyā. That is māyā. Māyā means which is not fact. Mā-yā, it is false. So falsely we are trying to be puruṣa, enjoyer. This whole world is struggling to become puruṣa, enjoyer, everyone. Nation-wide, society-wide, they are trying to be puruṣa.

So, therefore, these material qualities will not help us to become..., to approach the Supreme Brahman. How? Bhaktyā tutoṣa bhagavān gaja-yūtha-pāya. Gaja-yūtha-pāya, the Gajendra, he was in danger. But although it was animal, but by simple devotional service, he satisfied the Supreme Lord and he was saved. And another thing is that we should not think that opposite, as it is said, dhana jana, dhanābhijana-rūpa-tapaḥ-śruta. Now Prahlāda Mahārāja says that material wealth is not sufficient qualification to become a devotee to approach the Lord. Does it mean if we become poor then we can approach the Supreme Personality of Godhead? No. That is also not a qualification. In material sense, this dhana..., dhana, riches, it is relative. A poor man has got, say, ten rupees, he is thinking, "Oh, I am very rich man." And a rich man to our consideration, another man, he has got ten lakhs of rupees, he is thinking, "I am poor man because I have no ten crores of rupees." So it is not the money which makes one rich. Because it is a status of mental concoction. The poor man, he hasn't..., he gets one paise, two paise, he sometimes he gets ten rupees, he thinks, "I am very rich man." And another man, he earns one lakh, two lakhs at a time. So unless he comes to ten crores of rupees, he does not think himself rich man. So which one is rich and which one is poor? It is very difficult to ascertain.

Sri Caitanya-caritamrta Lectures

Lecture on CC Madhya-lila 20.245-255 -- New York, December 16, 1966:

Svābhāvikī jñāna-bala-kriyā ca. Just like one potency is working, producing flowers, producing flowers. We are seeing that a flower is being produced automatically, so nicely scented, so nicely colored. But because we are fools, therefore we think it is being produced automatically. No. It is produced by the kriyā-śakti, by the active potency of God, kriyā-śakti. Jñāna-śakti: and there is such perfect knowledge that nobody can see any defect. You see a butterfly, how it is nicely painted. You just see duplicate in both the wings. Just like an artist paint nicely, it is painted. So we think it is coming out of nothing. This is our foolishness. Here is, that it is coming out of the jñāna-śakti. But His jñāna is so wide that simply by His desire, simply by His will, it can be executed. These are the things to be studied. Because we cannot see something before our eyes, that does not mean there is no existence. There is existence, but we do not know how one is working, how one is working. Svābhāvikī jñāna-bala-kriyā ca. Svābhāvikī jñāna-bala-kriyā.

Just like you see the anatomical condition of your body. Now, how this body is produced, how nicely, that every mechanical arrangement, the eyes (piece?), and the...? Just like a big factory and big office. The brain is the office, and stomach is the factory, and it is creating energy, it is coming to the heart and another place... Just like soap factory. Sometimes, in some place, it is being, some part of the manufacture is finished, another... In this way it is going on. But it is coming out a small pea. And how it is developing. In everything you can see.

Festival Lectures

Sri Vyasa-puja -- Hamburg, September 5, 1969:

A young man I was at that time, and I was also misled in so many ways. But my spiritual master saved me, Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja.

So the spiritual master's duty is to save the living entities who are so much embarrassed by the forest fire. That is the duty of spiritual master. Saṁsāra-dāvānala-līḍha-loka **. The whole world is blazing, and just like in the blazing fire of the forest, the animals are going here and there, and some of them are dying, the whole world is like that. And how that blazing fire can be extinguished? You cannot send there this fire brigade, or you cannot get some pots of water and try to extinguish that wide fire. It is not possible. Then how to extinguish it? The extinguishing is possible when there is cloud overhead and there is incessant pouring of water. Then the forest fire extinguished. No artificial means, no scientific means. Fire brigade or this fire extinguisher, we have invented so many things, but when there is forest fire all these things are nonsense. Nothing can be used. The only use, means, is when there is pouring, incessant pouring of water from the cloud. That is made of God. That is not in your hand. You cannot produce cloud. Some arrangement of God's arrangement, the cloud, is there. Ghanāghanatvam. The example is given, "Charitable just like the cloud." Why this example is given? When cloud pours water, it is so sufficient that there is no comparison. But if you want to pour water, a bucketful of water, how long you will do it?

So spiritual master means he must be just like the cloud. How it is possible? It is possible. It is possible in this way, provided he follows the disciplic succession of spiritual master. Then it is possible. He must inherit the power from the superior source. Then it is possible that by his teaching, by his lessons, the forest fire which is burning within our heart, it can be extinguished, and the person who receives such spiritual instruction bona fidely, he becomes satisfied. This is the process.

Arrival Addresses and Talks

Arrival Talk -- Aligarh, October 9, 1976:

Prabhupāda: Just like at home you are controlled by your parents. Is it not? You like to obey them?

Indian man: You like to obey them or sometimes you don't want to obey them?

Prabhupāda: Similarly, you take the whole world as a big family. So there must be somebody, father and controller. Otherwise, how it is being conducted? That is God, the Supreme Controller. Just like in your family the father is the controller, similarly, you take it in wide scale, broader scale, there must be somebody father. Therefore the Christians, they take it, "O Father, give us our daily bread." And in the Bhagavad-gītā it is also confirmed, ahaṁ bīja-pradaḥ pitā.

sarva-yoniṣu kaunteya
sambhavanti mūrtayaḥ yāḥ
tāsāṁ mahad yonir brahma
ahaṁ bīja-pradaḥ pitā
(BG 14.4)

(break) Then he decided, "Yes, I shall fight." Kṛṣṇa inquired from him, "Now I have instructed you. Now, whatever you like you can do. And what is your decision?" Then he clearly said, "Yes, my decision is there. I'll fight." Kariṣye vacanaṁ tava (BG 18.73). "As You advise, I understand that You want this fighting." So Vaiṣṇava means for the sake of Kṛṣṇa he can do anything. Not that he is lazy fellow, showing, "I have become very big Vaiṣṇava. Let me sleep under the name of chanting Hare Kṛṣṇa."

General Lectures

Lecture at International Student Society -- Boston, May 3, 1969:

Therefore, wherever you remain, you can simply chant this mahā-mantra—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. That is the recommendation of Vedic literature. Kalau tad dhari-kīrtanāt. Simply by chanting these sixteen names, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare... There are actually three words only—Hare, Kṛṣṇa, Rāma—but they are set up very nicely.

So our Kṛṣṇa consciousness movement is just according to the direction of authoritative Vedic literature, and we are distributing this knowledge without any charge. We don't say there is any secrecy. It is wide open. Open secret. Anyone can take up these sixteen names and chant. And test it, chanting, say, for a week, and see the result. See the result, how you are spiritually realizing yours. Ceto-darpaṇa-mārjanam (CC Antya 20.12). If you go on chanting this Hare Kṛṣṇa mantra, then first installment of your gain will be that you will understand that you are not this body, you are spirit soul, which takes at least many years to understand, that "I am not this body." Everybody... You ask anybody, "What you are?" He will say, "I am this, sir, this and that. I am American. I am this body. I am that body." But nobody knows that he is not this body. But if you chant this Hare Kṛṣṇa mantra, the first installment of your gain will be that you will realize yourself, ahaṁ brahmāsmi: "I am not this body, but I am spirit soul. I am part and parcel of the Supreme Lord." And as soon as you come to this platform of understanding, then the next stage will be you will (be) jolly. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati (BG 18.54). Brahma-bhūta (SB 4.30.20) means self-realization, when one understands that "I am not this body." Due to this body, all sufferings are there.

Lecture to International Student Society -- Boston, December 28, 1969:

You have heard the word mahātmā. That is a Sanskrit word, or Indian word, which is applied to a person whose mind is expanded, whose feelings, the circle of his feelings, is very expanded. He is called mahātmā. Mahā means big or great, and ātmā, ātmā means soul. Who has expanded his soul very wide, he is called mahātmā. So this Bhagavad-gītā gives the definition of the person who has expanded his feeling very wide. Who is that? It is said there, bahūnāṁ janmanām ante (BG 7.19). We are trying to expand our feeling socially, communally or nationally or internationally or universally or some way or other. This is going on. We try to do it. That is our natural function, especially in the human form of life—expanded consciousness, broader consciousness. We try, we try to do some service to the whole humanity, to society, to the country. That is expanded consciousness. But Bhagavad-gītā says that bahūnāṁ janmanām ante. Bahu means many, and janma means birth. Bahūnāṁ janmanām ante: at the end of. At the end of many, many births. Perhaps you know that we believe the theory—not theory, the fact—of transmigration of soul. We are changing bodies one after another. There are 8,400,000's of different species of life, and we are evolving. And at last we come to this form, human form of life. This is also called bahūnāṁ janmanām ante (BG 7.19). After many, many births. Labdhvā su-durlabham idaṁ bahu-sambhavānte.

Lecture to International Student Society -- Boston, December 28, 1969:

Nobody can escape seeing the light of the sun, of the moon. Śaśi, śaśi means moon. Sūrya means sun. So Kṛṣṇa says, "That illumination is I am."

So there is so many list of understanding that God consciousness, Kṛṣṇa consciousness. So when one is fully cognizant of the energies of the Lord, how they are acting... And we have to practice. We take lesson from Bhagavad-gītā and we practice. You will be able to understand. Then after bahūnāṁ janmanām ante (BG 7.19), when you become mature, vāsudevaḥ sarvam iti, "Oh, Vāsudeva is everything," then you surrender. Sa mahātmā sudurlabhaḥ. That person, who has widened his soul in that way, he is very rare to be seen. And what are the functions of such mahātmā? Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ (BG 9.13). Mahātmā, one who is so broadminded, he is not crooked to be under the spell of this material energy. He is under the protection of the spiritual energy, daivī prakṛti. Prakṛti means nature. This nature is called the material energy. And there is another, spiritual energy. These things are all explained in the Bhagavad-gītā. Apareyam. These are aparā. Aparā means inferior energies, material energy. Itas tu viddhi me prakṛtiṁ parā. Beyond this inferior energy, there is another, spiritual energy. There are so many verses you'll find in the Bhagavad-gītā.

So our propagation is to present Bhagavad-gītā as it is, without any nonsensical commentation. There is no need of nonsensical commentation. Bhagavad-gītā is as clear as the sunlight. As you do not require to see the sun with another lamp, similarly, you do not (chuckling) require to study Bhagavad-gītā with another commentation of a common man who has no knowledge. Bhagavad-gītā as it is, you should study. Then you will get all this knowledge. Bahūnāṁ janmanām ante: (BG 7.19) you become wise and you can understand Kṛṣṇa. Then you surrender. Then you become mahātmā. And what is the function of mahātmā? Mahātmā is under the protection of spiritual energy. And what is the symptom of that protection of spiritual energy?

Lecture to International Student Society -- Boston, December 28, 1969:

He is claiming that "I am the father of all forms of life." Sarva-yoniṣu, "all species of life." "The material nature is the mother, and I am the seed-giving father." Just like without father and mother nobody can appear, similarly, in this material world, whoever has come, every one of us, beginning from Brahmā down to the ant, everyone, the mother is the material nature. The mother supplies this body. So our, this body is material; therefore it is the gift of the material mother, material nature. But I, the spirit soul, that I am part and parcel of the Supreme Lord Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). "All these living entities, they are My part and parcel." So if you try to wide your feelings of internationality, please try to understand Bhagavad-gītā. You'll be getting enlightenment, you'll understand what is international feeling. Sarva-yoniṣu. Sarva-yoniṣu means then you will feel international even for the cats and dogs and animals and reptiles. In the Śrīmad-Bhāgavatam... These people are manufacturing communism, but in the Śrīmad-Bhāgavatam, Seventh Canto, we'll find a statement given by Nārada Muni that if in your house there is a snake even, you should give him something to eat. Just see how the feeling. Even there is a snake, what to speak of other animals.

Lecture Engagement at Birla House -- Bombay, December 17, 1975:

Then our success of life will be achieved. This is the main purpose of Kṛṣṇa consciousness movement. It is a very profound subject matter to understand, but everything is explained. Our only request is that you read Bhagavad-gītā as it is; don't try to interpret. That is useless. Otherwise why people have lost in India their own culture? Because they have interpreted wrongly. Every śāstra has been interpreted wrongly and therefore people are misguided. They could not take advantage of the instruction of Bhagavad-gītā because all through, the Bhagavad-gītā has been misinterpreted. So many so-called politicians, scholars, but it is maybe for the first time—not first time; it is there—but to make it broad propaganda wide, that try to understand Bhagavad-gītā as it is, without any interpretation. That is our mission. That is Caitanya Mahāprabhu's mission. Don't try to interpret and spoil it. Caitanya Mahāprabhu says, āmāra ājñāya guru hañā tāra ei deśa (CC Madhya 7.128). Ei deśa means, He was born in Bengal, India—it may be Bengal or in India-He, we have interested with every man all over the world,

pṛthivīte āche yata nagarādi grāma
sarvatra pracāra hoibe mora nāma
(CB Antya-khaṇḍa 4.126)

So He was interested in all the parts of the world, how they can be delivered from the clutches of this material energy. So He wished especially the Indians to take this job of preaching the teachings of Bhagavad-gītā all over the world. He wanted it.

Philosophy Discussions

Philosophy Discussion on Immanuel Kant:

Prabhupāda: Yes. By intellectual speculation one may get some hint, but not perfect knowledge.

Śyāmasundara: He says, for instance, that this pure reason or this transcendental reason is there to guide man to an understanding of wider knowledge, to guide his understanding to knowledge, and that the aim of this pure reason is to find the totality of synthesis, in other words, to understand everything. By knowing the ultimate reality, one will understand everything.

Prabhupāda: So simply by understanding that he is spirit, gradually he understands that there is a spiritual world. This spiritual world is full of varieties. Everything is there, exactly like this, but that is eternal and this is temporary.

Śyāmasundara: He says that this pure reason has a regulative value, that is, by attempting to grasp the totality of conditions by connecting a particular phenomenon with the whole experience. In other words, for example, the idea of a supreme being is a regulative principle of reason because it tells us to view everything in the world in connection, as if it proceeded from the necessary cause, or the Supreme Being.

Prabhupāda: The Supreme Being is the cause of all causes.

Philosophy Discussion on Charles Darwin:

Karandhara: Even if you were to grant that the first life forms on this planet were simple one-celled life, that does not mean that more complex life did not begin earlier on other planets. The theory is not aborted. It may be you can discount the possibility of...

Prabhupāda: The whole thing is that Dr. Frog, famous story. He comes to this country, Dr. Frog's understanding. He has studied the three-feet-wide well, and he says he is satisfied with that. He has nothing to do with the Atlantic Ocean. But Atlantic Ocean is also a reservoir of water, and that well is also a reservoir of water. But (there is a) vast difference. So we take knowledge of who has created Atlantic Ocean. Therefore our knowledge is perfect. What do you say?

Śyāmasundara: I just want to try to cover this from every angle so that Darwinists will not be able to argue. Today I'd like to find out how they date earth layers, how geologists find...

Prabhupāda: No. Your geologists have given, "It may be millions of years ago." They say like that.

Svarūpa Dāmodara: They estimate.

Prabhupāda: Estimate.

Śyāmasundara: They estimate, but there must be some basis for their estimation.

Karandhara: They don't even agree amongst one another. They argue. I attended college with scientists, and they argue amongst one another. They don't agree on their own scientific evidence.

Philosophy Discussion on William James:

Hayagrīva: James writes of the characteristics of a sādhu in this way. He says, "There is a certain composite photograph of universal saintliness, the same in all religions, of which the features can easily be traced. They are these." And he numbers, "Number one: a feeling of being in a wider life than that of this world's selfish little interests; in a conviction not memerly intellectual, but as it were sensible of the existence of an ideal power. In Christian, saintliness this power is always personified as God." So that's the one characteristic of a sādhu.

Prabhupāda: Yes.

Hayagrīva: A feeling of being in a wider life than that of this world's selfish little interest.

Prabhupāda: Yes. God, the definition of God is there in the Vedic literature, that God is the great. The Christian idea is also that. That greatness, that if we soberly think what is the greatness, the greatness in six opulences, that God is the richest, God is the strongest, and God is the famous, and God is the wisest, and God is the most beautiful, and God is the perfect renounced. He has got so many states, sarva-loka-maheśvaram (BG 5.29), but still He is not very much interested within this material world. He is in spiritual world along with associates. Therefore our proposition is, let us go back to home, back to Godhead. This is our Kṛṣṇa consciousness movement. That is perfection of life.

Hayagrīva: His second characteristic of a sādhu is thus: "He has a sense of the friendly continuity of the ideal power with our own life in a willing self-surrender to its control."

Prabhupāda: Yes. That is the ideal. Kṛṣṇera saṁsāra kara chāḍi' anācāra. We are member of the same family. God is the supreme father. That is ideal society. What does he say further?

Philosophy Discussion on Sigmund Freud:

Prabhupāda: Therefore this Vedic system is so scientific, varṇāśrama-dharma. When these things are automatically adjusted and checked, our life becomes very peaceful and we make progress in Kṛṣṇa consciousness. Then these things will not come.

Śyāmasundara: This sexual energy, or the libido energy, he sees as not only sexual intercourse but is associated with a wide variety of pleasurable sensations relating to bodily activities, such as pleasure of the mouth, of the different organs. He says it's all sexual energy-eating, sucking.

Prabhupāda: That is already stated, that the only happiness in this material world, maithunādi-gṛhamedhi-sukham. Ādi means the basic principle is maithuna, sexual intercourse. And now there are some maithuna-ādi. Or you can take it that one is very happy—just like one gentleman proposed to (indistinct), "Give me a son." But that is also maithuna-ādi, by sexual intercourse. He is thinking that "I will have a son and I will get him married; he will also begin maithuna-ādi—and a grandson." So the whole system, this materialistic way of life, just like Bhāgavata is saying, yan maithuna gṛhamedhi sukham. This is happiness. (indistinct). Suta means son and āpta means friend. (indistinct) wife, mother, sister, they are enjoying this life. (indistinct), that's in the desert, one drop of water. The desert requires an ocean of water, but in the whole desert if there is one drop of water, you can say, "Here is water." But what is the value of water? What is the value of this water? You can say, "Here is water." Similarly, this sexual pleasure society, there is some pleasure, but what is the value of that pleasure? That is compared with one drop in the desert. You are seeking after unlimited pleasure. (indistinct) You are seeking that pleasure. What this will pacify you?

Philosophy Discussion on Plato:

Prabhupāda: We say that the living entity is part and parcel of God, mamaivāṁśa. Under the circumstances he has got almost all the qualities of God, but partially, because God is great and we are minute. So even though we have got all the qualities of God—not all, certain percentage, say seventy-eight percent—in minute quantity. Just like God has creative power, we have got also creative power. We have created the 747 flying machine. All right, get credit for that, but you cannot create a flying ball like sun floating in the sky. That is difference between God and me. You can take credit that you are keeping suspension in the air a big machine, 747, but it is not in your power that you can float millions and millions of planets floating in the air. That is not possible. Therefore God is great; I am small. That is real Kṛṣṇa consciousness. And as soon as he says, "I am as good or as great as God," then He is a rascal. That is Māyāvādī. He is in māyā. Just like one man in India, he is showing some jugglery. He makes like this and creates some gold, a little gold, but foolish people are enamored. "Ah, he is God." But we are not enamored, but we know that he may create a small piece of gold, but God has created many millions of gold mines. So if creation of gold is the standard of becoming God, then why shall we accept this tiny man as God, who has created the mines, not only one mine, in this planet there are hundreds and thousands of gold mines and there are so many planets. There are, there is, I was reading this, Trikūṭa, Trikūṭa mountain, eight thousand miles high, eight thousand miles wide and long, and it has got three big, big peaks. One is of iron, one is of silver, and one is of gold. So the mountain, eight thousand miles high, peak gold, silver. So who can manufacture such gold? You cannot manufacture gold. That is not possible. So even you may so-called manufacture that, can you manufacture the peak of gold?

Page Title:Wide (Lectures)
Compiler:Visnu Murti, RupaManjari
Created:14 of Nov, 2012
Totals by Section:BG=0, SB=0, CC=0, OB=0, Lec=31, Con=0, Let=0
No. of Quotes:31