The Kṛṣṇa consciousness movement is essential in human society, for it offers the highest perfection of life. How this is so is explained fully in the Bhagavad-gītā. Unfortunately, mundane wranglers have taken advantage of Bhagavad-gītā to push forward their demonic propensities and mislead people regarding right understanding of the simple principles of life. Everyone should know how God, or Kṛṣṇa, is great, and everyone should know the factual position of the living entities. Everyone should know that a living entity is eternally a servant and that unless one serves Kṛṣṇa one has to serve illusion in different varieties of the three modes of material nature and thus wander perpetually within the cycle of birth and death; even the so-called liberated Māyāvādī speculator has to undergo this process. This knowledge constitutes a great science, and each and every living being has to hear it for his own interest.
Wranglers
Bhagavad-gita As It Is
BG Preface and Introduction
BG Chapters 1 - 6
At the present moment we have just passed through five thousand years of the Kali-yuga, which lasts 432,000 years. Before this there was Dvāpara-yuga (800,000 years), and before that there was Tretā-yuga (1,200,000 years). Thus, some 2,005,000 years ago, Manu spoke the Bhagavad-gītā to his disciple and son Mahārāja Ikṣvāku, the king of this planet earth. The age of the current Manu is calculated to last some 305,300,000 years, of which 120,400,000 have passed. Accepting that before the birth of Manu the Gītā was spoken by the Lord to His disciple the sun-god Vivasvān, a rough estimate is that the Gītā was spoken at least 120,400,000 years ago; and in human society it has been extant for two million years. It was respoken by the Lord again to Arjuna about five thousand years ago. That is the rough estimate of the history of the Gītā, according to the Gītā itself and according to the version of the speaker, Lord Śrī Kṛṣṇa. It was spoken to the sun-god Vivasvān because he is also a kṣatriya and is the father of all kṣatriyas who are descendants of the sun-god, or the sūrya-vaṁśa kṣatriyas. Because Bhagavad-gītā is as good as the Vedas, being spoken by the Supreme Personality of Godhead, this knowledge is apauruṣeya, superhuman. Since the Vedic instructions are accepted as they are, without human interpretation, the Gītā must therefore be accepted without mundane interpretation. The mundane wranglers may speculate on the Gītā in their own ways, but that is not Bhagavad-gītā as it is. Therefore, Bhagavad-gītā has to be accepted as it is, from the disciplic succession, and it is described herein that the Lord spoke to the sun-god, the sun-god spoke to his son Manu and Manu spoke to his son Ikṣvāku.
Srimad-Bhagavatam
SB Canto 1
Man's activities in agriculture, mining, farming, industries, gardening, etc., were all on the same scale as they are now, even previous to the present creation, and the same activities will remain as they are, even in the next creation. After many hundreds of millions of years, one creation is started by the law of nature, and the history of the universe repeats itself practically in the same way. The mundane wranglers waste time with archaeological excavations without searching into the vital necessities of life. After getting an impetus in spiritual life, Śrī Nārada Muni, even though a mere child, did not waste time for a single moment with economic development, although he passed towns and villages, mines and industries. He continually went on to progressive spiritual emancipation. Śrīmad-Bhāgavatam is the repetition of history which happened some hundreds of millions of years ago. As it was said hereinbefore, only the most important factors of history are picked up to be recorded in this transcendental literature.
Here are some of the specific symbolical marks on the spiritual body of the Personality of Godhead which distinguish His body from the bodies of all others. They are all special features of the body of the Lord. The Lord may appear as one of us, but He is always distinct by His specific bodily features. Śrīmatī Kuntī claims herself unfit to see the Lord because of her being a woman. This is claimed because women, śūdras (the laborer class) and the dvija-bandhus, or the wretched descendants of the higher three classes, are unfit by intelligence to understand transcendental subject matter concerning the spiritual name, fame, attributes, forms, etc., of the Supreme Absolute Truth. Such persons, although they are unfit to enter into the spiritual affairs of the Lord, can see Him as the arcā-vigraha, who descends on the material world just to distribute favors to the fallen souls, including the above-mentioned women, śūdras and dvija-bandhus. Because such fallen souls cannot see anything beyond matter, the Lord condescends to enter into each and every one of the innumerable universes as the Garbhodakaśāyī Viṣṇu, who grows a lotus stem from the lotuslike depression in the center of His transcendental abdomen, and thus Brahmā, the first living being in the universe, is born. Therefore, the Lord is known as the Paṅkajanābhi. The Paṅkajanābhi Lord accepts the arcā-vigraha (His transcendental form) in different elements, namely a form within the mind, a form made of wood, a form made of earth, a form made of metal, a form made of jewel, a form made of paint, a form drawn on sand, etc. All such forms of the Lord are always decorated with garlands of lotus flowers, and there should be a soothing atmosphere in the temple of worship to attract the burning attention of the nondevotees always engaged in material wranglings. The meditators worship a form within the mind. Therefore, the Lord is merciful even to the women, śūdras and dvija-bandhus, provided they agree to visit the temple of worship in different forms made for them. Such temple visitors are not idolaters, as alleged by some men with a poor fund of knowledge. All the great ācāryas established such temples of worship in all places just to favor the less intelligent, and one should not pose himself as transcending the stage of temple worship while one is actually in the category of the śūdras and the women or less. One should begin to see the Lord from His lotus feet, gradually rising to the thighs, waist, chest and face. One should not try to look at the face of the Lord without being accustomed to seeing the lotus feet of the Lord. Śrīmatī Kuntī, because of her being the aunt of the Lord, did not begin to see the Lord from the lotus feet because the Lord might feel ashamed, and thus Kuntīdevī, just to save a painful situation for the Lord, began to see the Lord just above His lotus feet, i.e., from the waist of the Lord, gradually rising to the face, and then down to the lotus feet. In the round, everything there is in order.
The word abudhaḥ is significant here. Due to ignorance only, the foolish mundane wranglers misunderstand the Supreme Lord and spread their foolish imaginations amongst innocent persons by propaganda. The Supreme Lord Śrī Kṛṣṇa is the original primeval Personality of Godhead, and when He was personally present before the eyes of everyone, He displayed full-fledged divine potency in every field of activities. As we have already explained in the first verse of Śrīmad-Bhāgavatam, He is completely independent to act however He likes, but all His actions are full of bliss, knowledge and eternity. Only the foolish mundaners misunderstand Him, unaware of His eternal form of knowledge and bliss, which is confirmed in the Bhagavad-gītā and Upaniṣads. His different potencies work in a perfect plan of natural sequence, and doing everything by the agency of His different potencies, He remains eternally the supreme independent. When He descends on the material world by His causeless mercy to different living beings, He does so by His own potency. He is not subject to any condition of the material modes of nature, and He descends as He is originally. The mental speculators misunderstand Him as the Supreme Person, and they consider His impersonal features as inexplicable Brahman to be all. Such a conception is also the product of conditioned life because they cannot go beyond their own personal capacity. Therefore, one who considers the Lord on the level of one's limited potency is only a common man. Such a man cannot be convinced that the Personality of Godhead is always unaffected by the modes of material nature. He cannot understand that the sun is always unaffected by infectious matter. The mental speculators compare everything from the standpoint of experimental knowledge of their own selves. Thus when the Lord is found to act like an ordinary person in matrimonial bondage, they consider Him to be like one of them, without considering that the Lord can at once marry sixteen thousand wives or more. Due to a poor fund of knowledge they accept one side of the picture while disbelieving the other. This means that due to ignorance only they always think of Lord Kṛṣṇa as like themselves and make their own conclusions, which are absurd and unauthentic from the version of the Śrīmad-Bhāgavatam.
SB Canto 2
Brahmājī admits Lord Kṛṣṇa to be the supreme cause of all causes. But persons with tiny brains within this petty planet earth think of the Lord as one of them. Thus when the Lord says in the Bhagavad-gītā that He (Lord Kṛṣṇa) is all in all, the speculative philosophers and the mundane wranglers deride Him, and the Lord regretfully says:
- avajānanti māṁ mūḍhā
- mānuṣīṁ tanum āśritam
- paraṁ bhāvam ajānanto
- mama bhūta-maheśvaram
"Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be." (BG 9.11) Brahmā and Śiva (and what to speak of other demigods) are bhūtas, or powerful created demigods who manage universal affairs, much like ministers appointed by a king. The ministers may be īśvaras, or controllers, but the Supreme Lord is maheśvara, or the creator of the controllers. Persons with a poor fund of knowledge do not know this, and therefore they have the audacity to deride Him because He comes before us by His causeless mercy occasionally as a human being. The Lord is not like a human being. He is sac-cid-ānanda-vigraha (Bs. 5.1), or the Absolute Personality of Godhead, and there is no difference between His body and His soul. He is both the power and the powerful.
The Bhāgavatam in a nutshell, spoken by the Personality of Godhead in about half a dozen verses, which will appear ahead, is the science of God, and it is the potent representation of the Personality of Godhead. He, being absolute, is nondifferent from the science of God, Śrīmad-Bhāgavatam. Brahmājī received this science of Godhead from the Lord directly, and he handed over the same to Nārada, who in his turn ordered Śrīla Vyāsadeva to expand it. So the transcendental knowledge of the Supreme Lord is not mental speculation by the mundane wranglers, but is uncontaminated, eternal, perfect knowledge beyond the jurisdiction of material modes. The Bhāgavata Purāṇa is therefore the direct incarnation of the Lord in the form of transcendental sound, and one should receive this transcendental knowledge from the bona fide representative of the Lord in the chain of disciplic succession from the Lord to Brahmājī, from Brahmājī to Nārada, from Nārada to Vyāsa, from Vyāsadeva to Śukadeva Gosvāmī, from Śukadeva Gosvāmī to Sūta Gosvāmī. The ripened fruit of the Vedic tree drops from one hand to another without being broken by falling suddenly from a high branch down to the earth. Therefore unless one hears the science of Godhead from the bona fide representative of the disciplic succession, as above mentioned, for one to understand the theme of the science of Godhead will be a difficult job. It should never be heard from the professional Bhāgavatam reciters who earn their livelihood by gratifying the senses of the audience.
The Lord discloses the transcendental nature of His existence. The mundane wranglers make mundane conceptions of the form of the Lord. It is said in the revealed scriptures that the Lord has no mundane form; therefore persons with a poor fund of knowledge conclude that He must be formless. They cannot distinguish between the mundane form and the spiritual form. According to them, without a mundane form one must be formless. This conclusion is also mundane because formlessness is the opposite conception of form. Negation of the mundane conception does not establish a transcendental fact. In the Brahma-saṁhitā it is said that the Lord has a transcendental form and that He can utilize any one of His senses for any purpose. For example, He can eat with His eyes, and He can see with His leg. In the mundane conception of form, one cannot eat with one's eyes or see with his leg. That is the difference between the mundane body and the spiritual body of sac-cid-ānanda (Bs. 5.1). A spiritual body is not formless; it is a different type of body, of which we cannot conceive with our present mundane senses. Formless therefore means devoid of mundane form, or possessing a spiritual body of which the nondevotee can have no conception by the speculative method.
The impersonal interpretation of the mundane wranglers is completely refuted in this verse because it is clearly stated here that the Supreme Lord has His qualities, form, pastimes and everything that a person has. All these descriptions of the transcendental nature of the Personality of Godhead are factual realizations by the devotee of the Lord, and by the causeless mercy of the Lord they are revealed to His pure devotee, and to no one else.
As in the Bhagavad-gītā, Tenth Chapter, the Personality of Godhead, Lord Kṛṣṇa, has summarized the whole text in four verses, namely, ahaṁ sarvasya prabhavaḥ (BG 10.8), etc., so the complete Śrīmad-Bhāgavatam has also been summarized in four verses, as aham evāsam evāgre, etc. Thus the secret purpose of the most important Bhāgavatite conclusion has been explained by the original speaker of the Śrīmad-Bhāgavatam, who was also the original speaker of the Bhagavad-gītā, the Personality of Godhead, Lord Śrī Kṛṣṇa. There are many grammarians and nondevotee material wranglers who have tried to present false interpretations of these four verses of the Śrīmad-Bhāgavatam but the Lord Himself advised Brahmājī not to be deviated from the fixed conclusion the Lord had taught him. The Lord was the teacher of the nucleus of Śrīmad-Bhāgavatam in four verses, and Brahmā was the receiver of the knowledge. Misinterpretation of the word aham by the word jugglery of the impersonalist should not disturb the mind of the strict followers of the Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the text of the Personality of Godhead and His unalloyed devotees, who are also known as the bhāgavatas, and any outsider should have no access to this confidential literature of devotional service. But unfortunately the impersonalist, who has no relation to the Supreme Personality of Godhead, sometimes tries to interpret Śrīmad-Bhāgavatam by his poor fund of knowledge in grammar and dry speculation. Therefore, the Lord warns Brahmā (and, through Brahmā, all future devotees of the Lord in the disciplic succession of Brahmā) that one should never be misled by the conclusion of the so-called grammarians or by other men with a poor fund of knowledge, but must always fix the mind properly, via the paramparā system. No one should try to give a new interpretation by dint of mundane knowledge. And the first step, therefore, in pursuance of the system of knowledge received by Brahmā, is to approach a bona fide guru who is the representative of the Lord following the paramparā system. No one should try to squeeze out his own meaning by imperfect mundane knowledge. The guru, or the bona fide spiritual master, is competent to teach the disciple in the right path with reference to the context of all authentic Vedic literature. He does not attempt to juggle words to bewilder the student. The bona fide spiritual master, by his personal activities, teaches the disciple the principles of devotional service. Without personal service, one would go on speculating like the impersonalists and dry speculators life after life and would be unable to reach the final conclusion. By following the instructions of the bona fide spiritual master in conjunction with the principles of revealed scriptures, the student will rise to the plane of complete knowledge, which will be exhibited by development of detachment from the world of sense gratification. The mundane wranglers are surprised that one can detach himself from the world of sense gratification, and thus any attempt to be fixed in God realization appears to them to be mysticism. This detachment from the sensory world is called the brahma-bhūta (SB 4.30.20) stage of realization, the preliminary stage of transcendental devotional life (parā bhaktiḥ). The brahma-bhūta stage of life is also known as the ātmārāma stage, in which one is fully self-satisfied and does not hanker for the world of sense enjoyment. This stage of full satisfaction is the proper situation for understanding the transcendental knowledge of the Personality of Godhead.
SB Canto 3
Real transcendental knowledge descends in the disciplic succession from the Lord to Uddhava, from Uddhava to Vidura and so on. Such supreme transcendental knowledge is not possible to achieve by the process of imperfect speculation as performed by the so-called learned mundane wranglers. Vidura was anxious to know from Uddhava that confidential knowledge known as paramāṁ sthitim, in which the Lord is known by His transcendental pastimes. Although Vidura was older than Uddhava, he was anxious to become a servant of Uddhava in the transcendental relationship. This formula of transcendental disciplic succession is taught by Lord Caitanya also. Lord Caitanya advises that one receive transcendental knowledge from anyone—whether a brāhmaṇa or a śūdra, a householder or a sannyāsī—provided that person is factually conversant with the science of Kṛṣṇa. A person who knows the science of Kṛṣṇa is factually a bona fide spiritual master.
We must certainly know that on the absolute plane kṛṣṇa-kathā and Kṛṣṇa are one and the same. The Lord is the Absolute Truth, and therefore His name, form, quality, etc., which are all understood to be kṛṣṇa-kathā, are nondifferent from Him. Bhagavad-gītā, being spoken by the Lord, is as good as the Lord Himself. When a sincere devotee reads Bhagavad-gītā, this is as good as seeing the Lord face to face in his personal presence, but this is not so for the mundane wrangler. All the potencies of the Lord are there when one reads Bhagavad-gītā, provided it is read in the way recommended in the Gītā by the Lord Himself. One cannot foolishly manufacture an interpretation of Bhagavad-gītā and still bring about transcendental benefit. Anyone who tries to squeeze some artificial meaning or interpretation from Bhagavad-gītā for an ulterior motive is not śraddadhāna-puṁsaḥ (one engaged anxiously in bona fide hearing of kṛṣṇa-kathā). Such a person cannot derive any benefit from reading Bhagavad-gīta, however great a scholar he may be in the estimation of a layman. The śraddadhāna, or faithful devotee, can actually derive all the benefits of Bhagavad-gītā because by the omnipotency of the Lord he achieves the transcendental bliss which vanquishes attachment and nullifies all concomitant material miseries. Only the devotee, by his factual experience, can understand the import of this verse spoken by Vidura. The pure devotee of the Lord enjoys life by constantly remembering the lotus feet of the Lord by hearing kṛṣṇa-kathā. For such a devotee there is no such thing as material existence, and the much advertised bliss of brahmānanda is like a fig for the devotee who is in the midst of the transcendental ocean of bliss.
The froggish philosophers and mundane wranglers in science and mathematical calculation may not believe in the inconceivable potency of the Supreme Personality of Godhead, but they are sometimes puzzled by the wonderful jugglery of man and nature. Such jugglers and magicians of the mundane world are actually puzzled by the jugglery of the Lord in His transcendental activities, but they try to adjust their bewilderment by saying that it is all mythology. There is, however, nothing impossible or mythological in the Supreme Omnipotent Person. The most wonderful puzzle for the mundane wranglers is that while they remain calculating the length and breadth of the unlimited potency of the Supreme Person, His faithful devotees are set free from the bondage of material encagement simply by appreciating the wonderful jugglery of the Supreme in the practical field. The devotees of the Lord see the wonderful dexterity in everything with which they come in contact in all circumstances of eating, sleeping, working, etc. A small banyan fruit contains thousands of small seeds, and each seed holds the potency of another tree, which again holds the potency of many millions of such fruits as causes and effects. So the trees and seeds engage the devotees in meditation about the activities of the Lord, while the mundane wranglers waste time in dry speculation and mental concoction, which are fruitless in both this life and the next. In spite of their pride in speculation, they can never appreciate the simple potential activities of the banyan tree. Such speculators are poor souls destined to remain in matter perpetually.
Sri Caitanya-caritamrta
CC Adi-lila
One who has not been attracted by the transcendental beauty of rasa will certainly be dragged down into material attraction, thus to act in material contamination and progress to the darkest region of hellish life. But by understanding the conjugal love of Rādhā and Kṛṣṇa one is freed from the grip of attraction to material so-called love between man and woman. Similarly, one who understands the pure parental love of Nanda and Yaśodā for Kṛṣṇa will be saved from being dragged into material parental affection. If one accepts Kṛṣṇa as the supreme friend, the attraction of material friendship will be finished for him, and he will not be dismayed by so-called friendship with mundane wranglers. If he is attracted by servitorship to Kṛṣṇa, he will no longer have to serve the material body in the degraded status of material existence, with the false hope of becoming master in the future. Similarly, one who sees the greatness of Kṛṣṇa in neutrality will certainly never again seek the so-called relief of impersonalist or voidist philosophy. If one is not attracted by the transcendental nature of Kṛṣṇa, one is sure to be attracted to material enjoyment, thus to become implicated in the clinging network of virtuous and sinful activities and to continue material existence by transmigrating from one material body to another. Only in Kṛṣṇa consciousness can one achieve the highest perfection of life.
CC Madhya-lila
The analysis of different types of love of Godhead has been made by expert ācāryas who know all about devotional service on the transcendental platform. Unfortunately, inexperienced and unauthorized persons in the mundane world, not understanding the transcendental position of pure love, try to find some material fault in the transcendental process. This is simply impudence on the part of spiritually inexperienced people. Such faultfinding is symptomatic of unfortunate mundane wranglers.
In the material world, parakīya-rasa, or loving affairs with unmarried girlfriends, is the most degraded relationship, but in the spiritual world this type of loving affair is considered the supreme enjoyment. In the material world everything is but a reflection of the spiritual world, and that reflection is perverted. We cannot understand the affairs of the spiritual world on the basis of our experience in the material world. The Lord's pastimes with the gopīs are therefore misunderstood by mundane scholars and word-wranglers. The parakīya-rasa of the spiritual world should not be discussed except by one who is very advanced in pure devotional service. The parakīya-rasa in the spiritual world and that in the material world are not comparable. The former is like gold, and the latter is like iron. Because the difference between the two is so great, they cannot actually be compared. However, just as a knowledgeable person can easily distinguish gold from iron, one who has the proper realization can easily distinguish the transcendental activities of the spiritual world from material activities.
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
It was at the age of sixteen or seventeen that He traveled to Gayā with a host of His students and there took His spiritual initiation from Īśvara Purī, a Vaiṣṇava sannyāsī and a disciple of the renowned Mādhavendra Purī. Upon His return to Nadia, Nimāi Paṇḍita turned religious preacher, and His religious nature became so strongly represented that Advaita Prabhu, Śrīvāsa and others who had before the birth of Caitanya already accepted the Vaiṣṇava faith were astonished at the change in the young man. He was then no more a contending naiyāyika, a wrangling smārta and a criticizing rhetorician. He swooned at the name of Kṛṣṇa and behaved as an inspired man under the influence of His religious sentiment. It has been described by Murāri Gupta, an eyewitness, that He showed His heavenly powers in the house of Śrīvāsa Paṇḍita in the presence of hundreds of His followers, who were mostly well-read scholars.
Easy Journey to Other Planets
Materialistic science may one day finally discover the eternal anti-material world which has for so long been unknown to the wranglers of gross materialism. Regarding the scientists' present conception of antimatter, the Times of India (Oct. 27, 1959) published the following news release:
Stockholm, Oct. 26, 1959-Two American atomic scientists were awarded the 1959 Nobel Physics Prize today for the discovery of the antiproton, proving that matter exists in two forms—as particles and antiparticles. They are Italian—born Dr. Emillo Segre, 69, and Dr. Owen Chamberlain, born in San Francisco.... According to one of the fundamental assumptions of the new theory, there may exist another world, or an anti-world, built up of antimatter. This anti-material world would consist of atomic and subatomic particles spinning in reverse orbits to those of the world we know. If these two worlds should ever clash, they would both be annihilated in one blinding flash.
In this statement, the following propositions are put forward:
1. There is an anti-material atom or particle which is made up of the anti-qualities of material atoms.
2. There is another world besides this material world of which we have only limited experience.
3. The anti-material and material worlds may clash at a certain period and may annihilate one another.
Out of these three items, we, the students of theistic science, can fully agree with items 1 and 2, but we can agree with item 3 only within the limited scientific definition of antimatter. The difficulty lies in the fact that the scientists' conception of antimatter extends only to another variety of material energy, whereas the real antimatter must be entirely anti-material. Matter as it is constituted is subjected to annihilation, but antimatter—if it is to be free from all material symptoms—must also be free from annihilation, by its very nature. If matter is destructible or separable, antimatter must be indestructible and inseparable. We shall try to discuss these propositions from the angle of authentic scriptural vision.
Mukunda-mala-stotra (mantras 1 to 6 only)
By the mercy of the Lord, a devotee develops all the good qualities of God, for a devotee can never remain in the darkness of ignorance. A father is always anxious to impart knowledge and experience to his son, but the son can choose whether to accept such instructions. A submissive devotee becomes automatically enlightened in all the intricacies of knowledge because the Lord, from within, dissipates his ignorance with the self-illumined lamp of wisdom. If the Lord Himself instructs the devotee, how can he remain foolish like the mundane wranglers?
The spiritual master in the authoritative line of disciplic succession is the "son of God," or in other words the Lord's bona fide representative. The proof that he is bona fide is his invincible faith in God, which protects him from the calamity of impersonalism. An impersonalist cannot be a bona fide spiritual master, for such a spiritual master's only purpose in life must be to render service to the Lord. He preaches the message of Godhead as the Lord's appointed agent and has nothing to do with sense gratification or the mundane wrangling of the impersonalists. No one can render devotional service to an impersonal entity because such service implies a reciprocal personal relationship between the servant and the master. In the impersonal school the so-called devotee is supposed to merge with the Lord and lose his separate existence.
Correspondence
1968 Correspondence
Please accept my blessings. I beg to acknowledge receipt of your letter dated April 12, and postdated on April 24, 1968, with enclosure of letter from Kirtanananda Swami dated April 7, 1968. I am so glad to learn that your examination in M.A. is successful, and I hope very soon you will have your Ph.D. degrees, both titles engaged in the service of the Lord. There are four things desirable in this material world, namely, good parentage, sumptuous wealth, sufficient education, and good beauty. These things are sometimes impediments in the service of the Lord because such persons with great parentage, wealth, etc., becomes materially puffed up, and thus deviates from Krishna Consciousness, but when they are employed in the service of the Lord, their value becomes many more times greater. Just like zero has no value, but when zero is placed on right side of one, the value of zero enhances to 10 times; similarly, our life, wealth, intelligence, and words become 100 times 100 greater and greater if they are employed in the service of the Lord. I shall always pray to Krishna that you may come out a successful and eminent scholar so that your writings and thoughts may be seriously taken by the mundane wranglers. Our only business is to present Krishna Consciousness to the ignorant mass of people, and if such people agree to hear in consideration of our important position in the material world, it is a great opportunity to place our submission, and thereby our mission is fulfilled. Acaryas in the disciplic succession of Lord Caitanya teach us that we shall try to place the message of Lord Caitanya very humbly to the people in general and that will make us successful in our service to the Lord. I sincerely bless you that your future hopes to present Krishna Consciousness in terms of French custom may be crowned with success.
ISKCON (the International Society of Krishna Consciousness) is a non-lucrative organization, whose purpose is to promote the well-being of human society by drawing its attention to God. We are a non-sectarian society, and our members include people from Christian, Jewish and Moslem as well as Hindu faiths. The aim of ISKCON is not to found a new religious sect, but to invoke the living entity's dormant love of God, and thus provide the human society of all faiths with a common platform of clear theistic knowledge and practice. Members of ISKCON may retain their own respective religious faiths, as ISKCON is meant to establish a clear, practical common formulation of the common ideal of all theists, and to defeat the unnecessary dogmatic wranglings that now divide and invalidate the theistic camp. This common ideal of theism is to develop love of God.
| Page Title: | Wranglers |
| Compiler: | Visnu Murti, MadhuGopaldas |
| Created: | 16 of Mar, 2012 |
| Totals by Section: | BG=2, SB=11, CC=3, OB=4, Lec=0, Con=0, Let=2 |
| No. of Quotes: | 22 |