Young man (Lectures, SB cantos 1 - 2)

Expressions researched:
"young man" |"young men"

Srimad-Bhagavatam Lectures

Lecture on SB 1.2.4 -- Rome, May 28, 1974:

So this is going on. Because people have no knowledge about the next life, they are not interested with the spiritual education. That is the difficulty. They are not at all interested. Why people do not come here? They think that "These people will say that there is life after death, and if you do not do nicely, you will have to suffer. All this nonsense we have to hear, utopian." They are not interested. They are so dull. The facts... Kṛṣṇa is giving example. Dehino 'smin yathā dehe kaumāram... (BG 2.13). As you are changing your body... We have changed, every one of us, we have changed body. I was a baby. I was a child. I was a boy. I was young man. Now I have got a different body. Where have those bodies gone? They have no brain to think. I had all these bodies—that's a fact. And they are not existing now, that's a fact. And still I say, "There is no other body after death." What is the reason? What is the logic? How simple logic is given by... Not ordinary person, Kṛṣṇa, the Supreme Personality of Godhead, says that "As you have changed so many bodies, passed through so many bodies..." Every... Medical science says every minute we are changing body. That's a fact.

Just like the other day, Dr. P. Bannerjee came. That girl I saw changing from ten, twelve years ago. In 1955 I saw that girl, 1955. How many years ago?

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

The soul is eternal and the body is temporary. It is changing every minute. Just like from our mother's womb, our first birth takes place between the father and mother. Two secretions emulsified, forms into a pealike body, a small pealike body. First night the soul takes shelter within that body, and the mother supplies the energy, and it develops. From that pea it becomes a small body, but the small body becomes greater and greater, and when it is fit for developing, or increasing in this material atmosphere, mother delivers the child and again it becomes developing. So developing means changing the body. Child's body... Every one of us had a body like a child, baby, but that body is now missing; we have got a different body. Young man has got a different body, old man has got a different body. So this is a fact, that the soul is there, but body is changing. Therefore the natural conclusion should be that when we leave this body, I take another body.

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

Those who have taken birth as human being in India, they should take this task of distributing Kṛṣṇa consciousness all over the world, for doing well to others. (applause)

So I request that we have made a background only for spreading Kṛṣṇa consciousness, and this movement has a great demand all over the world. They are confused with this materialistic way of life. They are not satisfied. Many thousands and thousands of young men, they are confused. They do not know what to do, but they do not like to live like their fathers or grandfathers. So this is an opportunity for spreading this mission of Caitanya Mahāprabhu, Kṛṣṇa consciousness, and Kṛṣṇa amongst the scholars, amongst the religionists, amongst the philosophers, even amongst people in general. This Kṛṣṇa book, Bhagavad-gītā, is very well known, so take this opportunity, both ladies and gentlemen in India, and present Kṛṣṇa consciousness without any adulteration. Don't do this misservice, adding something rascaldom in Bhagavad-gītā. In Bhagavad-gītā it is simply mentioned, and it is described, that Kṛṣṇa is the Supreme Personality of Godhead. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya (BG 7.7). There is no greater authority than Kṛṣṇa.

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

Prabhupāda: They are like (?) material, and life is spiritual.

Śyāmasundara: Eternal life.

Prabhupāda: Eternal? Eternal life. We are all eternal. Just like you were a child or you were a baby. You were a boy; now you are a young man. Similarly, I was also. Now I am old man. But I remember that I had a small body, a little more grown-up body, little more grown. All those bodies are now gone, but I am remembering. Therefore I am eternal. With the change of the body or passing away of the body, I do not die. I am eternal. It is said in the Bhagavad-gītā, na hanyate hanyamāne śarīre (BG 2.20). As there were so many changes and still I am existing, similarly, when this body will be finished, I will exist in another body. Therefore I am eternal.

Guest (4): What is your understanding of God? Is He something apart from us, or are we all together God? Do you know?

Śyāmasundara: What is your understanding of God? Is He apart from us or are we all together God?

Prabhupāda: Well, as you are apart from me, similarly, God is also apart from you. God is also an individual person as you are individual person, I am individual person, but the difference between God and you and me is this, that you know your business, I know my business. but God knows everyone's business. That is the difference.

Guest (4): (indistinct) ...man and God?

Lecture on SB 1.2.6 -- Mauritius, October 5, 1975:

Indian man (2): Swamiji?

Prabhupāda: Yes?

Indian man (2): You are accepting to you questions put by a young man. Will you still kindly answer all questions put by an old? (laughter)

Prabhupāda: Hm? What is that?

Brahmānanda: He says that—excuse me—that you have already accepted one question from a young man, so now would you kindly accept a question from an old man?

Prabhupāda: Oh, yes. You are neither old; he is neither young. (laughter) Paṇḍitāḥ sama-darśinaḥ (BG 5.18). Yes. Yes?

Indian man (2): In your lecture, Swamiji, if I don't mistake, you have mentioned many authorities, beginning with the Veda, Brahma-sūtra, Bhagavad-gītā or wisdom of the Mahābhārata. Do you accept all truth?

Prabhupāda: Oh, yes.

Indian man (2): Or are they stories? (?)

Prabhupāda: Yes. Because it is given by Vyāsadeva, therefore it is also authority.

Indian man (2): We have all listened to you very attentively.

Lecture on SB 1.2.9 -- Detroit, August 3, 1975, University Lecture:

"Birth, death, old age, and disease." This is material complication because we living entity, na jāyate na mriyate vā; we have no birth, no death. This is our position. We are... Simply we are changing body. Tathā dehāntara-prāptir dhīras tatra na muhyati (BG 2.13). These are the instruction, that dehāntara-prāptir. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ. Just like these children. They have got a body now. This will be changed. When they will be young, a different body... And the young man, when he will be old, a different body. Similarly, the old man, when he will finish this body, he will get a different body. This is called dehāntara-prāptiḥ, accepting another body. So we are changing, but we are so fool that we do not understand what is the real problem of life. We are simply busy in some temporary problems. Real problem is that a living being is eternal, and by the laws of nature, by his karma, he has to change his body. That is real problem. Tathā dehāntara-prāptiḥ. And we can see, if we have got eyes, that there are many varieties of life, 8,400,000 varieties of life. Jalajā nava-lakṣāni sthāvarā lakṣa-viṁśati. So Kṛṣṇa says, tathā dehāntara-prāptiḥ. According to your karma, you will get another body. That What kind of body I shall get? That I do not know. Then what is your education? Suppose you are being educated. You know aim, that "I shall become a lawyer," "I shall become a scientist," "I shall become mathematician." With this purpose you are being educated. But what purpose you are being educated for the next life? Do you know this? No. Then what is your education? You may be very good scientist, but can you manufacture a scientific law that you will never die? No. That is not possible. You will never take birth after death? You will never be diseased? You can manufacture nice medicine for a type of disease, but you cannot stop disease. You cannot stop birth, you cannot stop death, you cannot stop disease, you cannot stop old age.

Lecture on SB 1.2.10 -- Vrndavana, October 21, 1972:

So our request is that everyone may take to Kṛṣṇa consciousness movement without any hesitation. This is authorized movement and approved movement, and people are accepting all over the world. Unfortunately, in India, they are lacking. I must admit that as the younger generation from other countries, they're enthusiastically join, or joining, our Indian youths are not joining in that way. But we require so many preachers, so many young men, to preach all over the world this sublime movement, Kṛṣṇa consciousness. People are accepting. Even in Africa, who are supposed to be uncivilized, they are also accepting. Everywhere. There is no impediment. Ahaituky apratihatā. People are chanting Hare Kṛṣṇa mantra. You'll be surprised to know that I was going from London to Nairobi, Africa, and our plane stopped for forty-five minutes in Athens, and as soon as we dropped down, some young men there, in Athens, Greece, they immediately began to chant, "Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa."

So the Hare Kṛṣṇa movement is, or Kṛṣṇa consciousness movement is now well spread all over the world. The framework is there. So anyone can go and preach this Kṛṣṇa consciousness movement very easily and people will take it. Recently I'm coming from Manila, Philippines. There also, they're dog-eaters. But still they took part in Kṛṣṇa consciousness movement, chanted, and we were very much encouraged. In the last meeting... We held our meeting in the hotel, big hall, very nice hall, and all young men came, and they chanted and danced with us, purchased our books, and here are... The organizer is Sudāmā-vipra Ma..., Gosvāmī Mahārāja is present here. He has gone there only six months, and within six months, he has organized so nicely that wherever we go, the young generation, especially, they chant, "Hare Kṛṣṇa!"

Lecture on SB 1.2.10 -- Delhi, November 16, 1973:

That is said in the Bhagavad-gītā: mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram (BG 9.10). The nature is working under His direction. But His direction is so complete that it appears to us as it is being done automatically. Not automatic. There is brain behind it. Just like nowadays there are so many mechanical inventions. You just push one button and things come, as we see in the airplane. There are simply... The pilot is working simply by pushing some buttons, and such a big, gigantic plane is floating in the sky. We can understand. The television, simply by pushing one button... So if materially it is so much advanced, perfection is possible, you can just imagine, spiritually how much it is perfectly possible.

So this perfection of love. We are also after love. A young man is after love; a young boy is after love. So wherefrom this love comes? Because originally the love is there in Kṛṣṇa. That is the version of the Vedānta-sūtra. Janmādy asya yataḥ (SB 1.1.1). Yato vā imāni bhūtāni jāyante. So this loving affair has come from the Supreme Absolute Truth, but it is pervertedly reflected only. Pervertedly reflected. Yatra tri-sargaḥ amṛṣā. Here in the material world we are simply seeing the perverted reflection of the spiritual world.

Lecture on SB 1.2.10 -- Delhi, November 16, 1973:

I was in Moscow, he said, "Swamiji, after the annihilation of the body, there is nothing. Everything finished." Just see. Now, Kṛṣṇa says that na hanyate hanyamāne śarīre (BG 2.20). Na jāyate na mriyate vā kadācin na hanyate. Now, shall I accept Professor Kotovsky's statement or Kṛṣṇa's statement? Which shall I accept?

Of course, according to our Vedic civilization, we have to accept the authority. All our ācāryas, those who are practically conducting the Vedic civilization or Hindu civilization, Rāmānujācārya, Madhvācārya, Śaṅkarācārya, everything, everyone says there is life. Śaṅkarācārya says, bālās tāvat krīḍāsaktaḥ(?): "Oh, the boys..." He is going as a sannyāsī, passing through the street. He sees, bālās tāvat krīḍāsaktaḥ: "Oh, the boys are engaged in playing." Bālās tāvat krīḍāsaktaḥ. "And the young men, they are after young girls." Bālās tāvat krīḍāsaktaḥ, and vṛddhāś cintā-magnāḥ, tāvat taruṇās tāvat taruṇī-raktāḥ(?). I was just forgetting the words. Taruṇa means young man. Young man, he is after some young girl, or young girl is after some young man. So childhood is being spoiled by playing, and youthhood is being spoiled by searching after the opposite sex, and old man, vṛddhās tāvat cintā-magnāḥ. And old man is thinking, "Now I could not do so, I could not situate this boy into right position. The girl is still unmarried. Now I am going to die." So many things, thoughts. Parame brahmaṇi ko 'pi na lagnāḥ(?). "And nobody is interested with Para-brahman." This is the world. He is thinking of so many things for others' benefit. He does not know his own benefit, that after death he is going to change his body. He has to accept another body. His chapter will begin a new history. "Now, what kind of body I am going to accept?" That he does not know. Therefore he is called abodha-jāta, fools. So therefore in his ignorance, whatever he is doing, parābhava, simply defeat. Simply defeat.

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

Mukunda: If a good man, who is passed through the states of being ignorant and passionate and he's really a good man, is walking down the street, let's say, in Delhi or Istanbul or any place, any city. And he sees a very young man beating up on a very old man just for no reason at all. He's just beating up, beating him to death. And the old man is calling out for help and there's a few people standing around. And as he approaches, he, he begins to get stirred by this scene. And being a good man he feels the whip on this other human being's back. Now, as a good man, should he not take sides on the two people quarreling and accept it and just walk on, even though he feels something welling up in him, or should he give way to what would be a passionate desire and try to interrupt and stop this injustice, so to speak?

Prabhupāda: The whole idea is that action, either in ignorance or passion or goodness... We have discussed that point. That doesn't matter. But action should be done from the spiritual consciousness platform. That's all. Then you transcend the reaction. Just like, for example, Arjuna. Arjuna's fighting... This fighting is on the modes of passion, passion. Now, when the, that work of passion, if he does... Now, Arjuna was thinking not to fight, not to fight, because he thought that "Fighting with my brothers, with my relatives, is not good."

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

Manila. Yes. Manila, in Philippines. So this Manila, Philippines, they eat dogs. But still they gave very patient hearing to kṛṣṇa-kathā. My last meeting was in a big hotel. Our Sudāmā Vipra Gosvāmī Mahārāja arranged it, and it was very successful meeting. All full of young men. And they came to hear about Kṛṣṇa. And they responded very nicely. They purchased books, they danced, they chanted. So this Kṛṣṇa consciousness movement is progressing only on this basis: śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ (SB 1.2.17). Just give them chance to hear about Kṛṣṇa. We are not bribing them. I have not bribed all these American and European boys to become Kṛṣṇa conscious. I have no money. I, when I went to America, I had only seven dollars. One hour's expenditure in New York. You see. So there is no question of bribing them. But they heard about Kṛṣṇa. I was reading Bhagavad-gītā on the street, on the store, in the park, and chanting. They heard, and they came to me. They became attracted. Why? Because it is said here, hṛdy antaḥ-sthaḥ. Within the heart, hy abhadrāṇi...

People are suffering because they have got so many dirty things within the heart. The most important dirty thing are the modes of material nature. Sattva-guṇa, tamo-guṇa... Sattva-guṇa is also not dirty, but it is mixed with dirty things. And rajo-guṇa, tamo-guṇa is purely dirty. Rajo-guṇa, tamo-guṇa is purely dirty. Here, our intelligence is also dirty, because it is mixed up with these modes of material nature. In the material life, the int..., we are using our intelligence... Everyone is using, or..., his intelligence, how to become happy. The whole world is going on, working so hard. There is intelligence, certainly. But that is dirty intelligence. That is dirty intelligence. Dirty intelli...

Lecture on SB 1.2.18 -- Vrndavana, October 29, 1972:

So these are anarthas. So Sūta Gosvāmī said that if you want to reduce your anarthas, which are not wanted... Anartha upaśamaṁ sākṣād bhakti-yogam adhokṣaje. If you engage yourself in devotional service of the Lord, then immediately, directly, the anarthas will be diminished. Which is not required, unnecessary. Anartha upaśamaṁ sākṣād bhakti-yoga... Just like in America, the government is spending lots of money, millions of dollars, to stop this intoxication habit of the young men, LSD. But they do not know. How they can be stopped? The government is so rascal that they do not know. Government means full of rogues and rascals. I tell you, frankly. They do not know. Here it is the medicine given, and it is practically happening. Anyone who is coming to us, although he was habituated to so many bad habits, immediately gives up. No intoxication, immediately. But they will not come to patronize this movement. They'll pay their officers and spend lavishly for some nonsense program and plan. Is it not? Yes. Here is the medicine: anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje (SB 1.7.6). Teach people bhakti-yogam. All anarthas will be vanquished immediately. Anartha. Anarthas means things which are not required. Anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje, lokasya ajānataḥ.

But these foolish people, they do not know. Here is the remedy. They won't consult the perfect knowledge, Vedic knowledge. They won't consult. They will manufacture their own ways. That, this is the... Lokasya ajānataḥ. Because these fools, they do not know, how to get out of the clutches of unwanted things. Therefore vidvān, one who knows, vidvān... Vit means knowledge, and vān means one who possesses. Vidvān. So Vyāsadeva, vidvān, the perfect vidvān, lokasya ajānato vidvāṁś cakre sātvata-saṁhitām (SB 1.7.6). Vidvān, Vyāsadeva, has made this Śrīmad-Bhāgavatam. Take shelter of Śrīmad-Bhāgavatam and you know perfectly how you can diminish your unwanted things.

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

So ataḥ pumbhir dvija-śreṣṭhā varṇāśrama... Varṇāśrama-vibhāgaśaḥ must be there. The present civilization is suffering because there is no such thing as varṇāśrama-vibhāgaśaḥ. There is no selection that there must be the most intelligent class of men, brāhmaṇa, the real kṣatriya who can give protection to the people, kṣatriya. That is real kṣatriya. And vaiśya who can actually give protection to the cows and produce agriculture, agricultural products and trade. And śūdras, ordinary laborer class. There must be divisions. They must be trained up. I have repeatedly said in America that there is draft board. They call, conscription, they call any young man to the military department, but most of the boys, young men, they try to avoid this, this military. Most of them. One of the causes of the hippie movement is due to the government's draft board. They want to avoid it. So I have repeatedly said: "Why do they avoid?" In India still we have got some martial races, the Gerkhas, the Sikhs. They will be very glad to accept military training. Still. Because there is kṣatriya spirit. But in other countries they have been made all śūdras. How they can take up kṣatriya spirit? That is not possible.

So according to this varṇāśrama, there must be training. Some classes of men must be trained as nice brāhmaṇas. Some people must be trained as nice kṣatriyas. Some people must be trained as nice vaiśyas. And śūdra does not require any... Everyone is śūdra. Janmanā jāyate śūdraḥ. By birth, everyone is śūdra. Saṁskārād bhaved dvijaḥ. By training, one becomes vaiśya, one becomes kṣatriya, one becomes brāhmaṇa. Where is that training? All śūdras. And how can you expect good government, śūdra government? All the śūdras are taking vote by hook and crook. And they are occupying government post. Therefore their only business is..., Kali, in this age especially, mlecchā rājanya-rūpiṇaḥ, eating and drinking, eating flesh, drinking wine. Mlecchas, yavanas, they are accepting government post. What good government you can expect? Forget, forget good government for millions of years, unless you establish this varṇāśrama-dharma. There is no question of good government. There must be first-class kṣatriya who can take charge of the government. Just like Parīkṣit Mahārāja.

Lecture on SB 1.3.17 -- Los Angeles, September 22, 1972:

So these rascals, they do not understand the simple truth, that this body is different from my..., from the body of a youth or boy. They are different bodies. They are thinking the body is growing. The body's not growing. Body is changing. Just like in cinema, photograph, you see some body is moving, but that is not moving. That is different body changing, the photographs. But because it is shown so swiftly, we see that one body. As soon as the machine is stopped, the body is stopped. Immediately. We have experience. So these bodies are different bodies. Otherwise, a child does so many things foolishly and the elderly boy or a youth, he does not do so. Because the body is different. Why do they not understand? This is called ignorance. The body is different. Similarly, as everyone has got past, present and future... You are all young men. You had your past. You had a child's body or boy's body. In future you will get a body like me, aged. Similarly, I had my past. I was, I had a youth's body. Now I have got aged body. Then why not future, another body? This is very common conclusion. And it is given, it is confirmed. Not that we are imagining. It is confirmed in the Bhagavad-gītā. Tathā dehāntara-prāptiḥ. As the child is changing body to boyhood, boy is changing body to youthhood-dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā (BG 2.13)—and the youth is changing body to old age body, similarly, the old also will change the body, again will get a small baby's body and again, again. That is the way of nature.

So every one of us, spirit soul, part and parcel of God. Now we are embarrassed due to our ignorance. So when this ignorance is moved, we become enlightened, that is called brahma-bhūta (SB 4.30.20), self-realization, spiritual realization.

Lecture on SB 1.4.25 -- Montreal, June 20, 1968:

Depending on him, the subject, the citizens, are sleeping very peacefully. There is no danger. And you have cursed him?" Oh, he became very much sorry. And that description is there. Next day we shall explain how he was sorry. But after all, the cursing was already there.

So he sent information to the king that "My dear king, this accident is already done. So you prepare yourself for death." That information was given. So Parīkṣit Mahārāja was also very sorry, that "I insulted a brāhmaṇa, which I should not have done," and he welcomed the cursing, that "It is good for me that I have been cursed, so that in future I shall not dare to act like that." He was such a nice king. Anyway, he was young man. He was not old man. He was within thirties. So immediately he entrusted the whole kingdom to his young boy, and he left home, left home and went to the Ganges side. The kingdom of Mahārāja Parīkṣit was supposed to be situated somewhere in New Delhi, and there is a river called Yamunā. So Yamunā, Ganges, practically it is coming out from the same source. And that is according to Jīva Gosvāmī. But Yamunā is supposed to be more sacred than the Ganges, because in the Yamunā Lord Kṛṣṇa enjoyed. So in the Śrīmad-Bhāgavatam it is stated that Mahārāja Parīkṣit went to the bank of the Ganges. But near New Delhi side there is no Ganges; there is Yamunā. So it is to be taken that he went to the side of the Yamunā. Anyway, the news spread all over the world that "The great king has been cursed, and he is going to die within seven days."

Lecture on SB 1.5.24 -- Vrndavana, August 5, 1975:

These are the qualifications how to receive favor of the devotee. He was, Nārada Muni, in his previous birth, a boy servant. But boys are generally restless. But Nārada Muni was not restless. Cāpale. What is given there? Proclivities. Generally, boys are attached to so many different types of playful things. This also becomes possible by association. Just like you are all young men, you have got so many desires, naturally, especially in the Western countries. But you have voluntarily given up not to go to the restaurant, not to go to the club or theater or cinema. These are good qualifications.

So he was a boy, but he gave up all these things. Arbhaka. Arbhaka means not experienced very well. Or almost foolish, ignorant, they are called arbhaka. So although he was a child, he was a boy, but by the association of exalted devotees he also became very sober. Sober. Śuśrūṣamāṇe munayaḥ alpa-bhāṣiṇi. And he was not talking very much. Too much talking unnecessarily is against spiritual advancement of life. Therefore, sometimes those who are very, very talkative, they are ordered by their spiritual master that "You keep silence." Maunī. Maunī-bābā. Somebody, they practice to become always silent. You'll find some of the sādhus, the mendicants, they also keep silence. But they sometimes make this, that, this... And way (?) "onnnnh." That is not good. Silence means don't talk nonsense. Whenever you speak, you speak about Kṛṣṇa. That is real silence. The... "Make a vow that 'I shall not speak anything except topics of Kṛṣṇa.' " That is real silence. Not that to become silent. To become silent... Mind will work. Better chant Hare Kṛṣṇa and hear. There is no question of becoming silent.

Lecture on SB 1.5.29 -- Vrndavana, August 10, 1974:

Advaitam acyutam. Advaitam acyutam ananta-rūpam. Kṛṣṇa's ananta-rūpam does not make any difference. There is no difference between Rāmacandra and Kṛṣṇa. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan (Bs. 5.39). Kṛṣṇa is always... When we say "Kṛṣṇa"—Kṛṣṇa with all His expansions, Viṣṇu expansions. So either you worship Rāma or Kṛṣṇa, it is the same. Or Viṣṇu. There is no difference. Therefore advaitam acyutam anādim ananta-rūpam ādyam (Bs. 5.33). But still, Kṛṣṇa is the ādyam, original. Ādyam purāṇa-puruṣaṁ nava-yauvanaṁ ca. Although He is ādyam, purāṇa-puruṣam, the oldest personality, still, nava-yauvanaṁ ca, always young. You have never seen Kṛṣṇa's photograph as old man. No. When He was charioteer of Arjuna, He was great-grandfather at that time. His grandson had sons. He's old man. But you see, just a young man of twenty years old. That is Kṛṣṇa. Nava-yauvanaṁ ca. Ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca (Bs. 5.33). And these rascals, they try to understand Kṛṣṇa...

Kṛṣṇa personally says that,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

(BG 7.3)

Out of many millions of persons, one is perfect, and out of many millions of perfect persons, one can hardly understand what is Kṛṣṇa. And these rascals understand Kṛṣṇa. They remark that "Kṛṣṇa is like this. Kṛṣṇa is like this." How much rascaldom it is. This is the... Kṛṣṇa says personally, and Lord Brahmā says, vedeṣu durlabham. Vedeṣu durlabham. You cannot understand Kṛṣṇa simply by studying Vedic literature. It is not possible. Then?

Lecture on SB 1.5.31 -- Vrndavana, August 12, 1974:

We accept actually the Gosvāmīs. But following the footprints of Śrī Narottama dāsa Ṭhākura, what kind of... Ei chay gosāi jāṅr mui tāṅr dās. One who is accepting the path of the six Gosvāmīs, we are servant of the servant of such persons (CC Madhya 13.80). Ei chay gosāi jāṅr mui tāṅr dās. Rūpa-raghunātha-pade hoibe ākuti kabe hāma bujhabo se jugala-pīriti. Jugala-pirīti, the love affairs of Kṛṣṇa and Rādhārāṇī. This is not ordinary thing. It is completely spiritual. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmād ekātmānāv api bhuvi purā deha-bhedaṁ gatau tau, caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caikyam āptam (CC Adi 1.5). Vande... That verse I am forgetting. This is the process. Rādhā kṛṣṇa-praṇaya-vikṛtiḥ, it is not the affair of one young boy and young man. It is not that. It is the exhibition of the pleasure potency of Kṛṣṇa. Hlādinī śaktir asmāt, so it is completely spiritual. Do not try to understand Rādhā-Kṛṣṇa playing immediately. "Oh, because I have come to Vṛndāvana, let me understand immediately Rādhā-Kṛṣṇa's rāsa-līlā." It is not so easy. You have to undergo severe penances. Not severe. It is very easy. But we do not like to take.

Lecture on SB 1.5.32 -- Vrndavana, August 13, 1974:

Just like Haridāsa Ṭhākura. We should not imitate, but the position is like that. Just like Prahlāda Mahārāja. He was not at all afraid of this material world. He was very cautious. A spiritualist, a devotee, a Kṛṣṇa conscious person, should be very cautious. But not afraid to meet any dangerous position. But must be cautious. Cautious in this way, that he may not fall down again under the clutches of māyā. This should be, care should be taken.

If we fix up our mind... Mām eva ye prapadyante. If we fix up our śaraṇāgati, surrender to the Supreme, then there is no question of falling down. Mām eva ye prapadyante māyām etāṁ taranti te (BG 7.14). Just like Haridāsa Ṭhākura was tested once by Māyā, and in another time he was tested by a prostitute to allure him... He was young man. Haridāsa Ṭhākura was very beautiful young man. So under diplomacy of Rāmacandra Khān he was to be entrapped. You know the story. That is stated in the Caitanya-caritāmṛta. But Haridāsa Ṭhākura was not entrapped, because he was strong, strong enough. Mām eva ye prapadyante māyām etāṁ taranti. Māyā could not do anything. Although Māyā came there at dead of night, very beautiful, attractive dress, attractive feature, attractive words—this is māyā—so he was not allured. The... Rather, the veśyā, or the prostitute, became converted into a Vaiṣṇavī.

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

When He was pierced with the arrows... Sometimes the chariot driver is killed. the horses are killed to make the enemy inactive. Because without horses, without chariot driver, how he can drive?

So Kṛṣṇa is Acyuta. He never falls. So this is a false theory that when God falls down He becomes a jīva, and when He is again revived in His original position, He becomes God. This is nonsense theory. It has no meaning. God never falls down. But rascals, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam (BG 9.11), because they're rascals, they think Kṛṣṇa as ordinary human being. Avajānanti māṁ mūḍhāḥ. Therefore Kṛṣṇa's līlā in Vṛndāvana, so many rascals, they think that Kṛṣṇa's dealing with the gopīs is the same as one young man or young boy plays with other young girls. No. They are different. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ (Bs. 5.37). This dealing, in this material world, between young boys and girls, they're material. They're simply a reflection of the original dealings. The verse in the Vedānta-sūtra, janmādy asya yataḥ (SB 1.1.1). From Brahman everything is emanating. Without being in Brahman, nothing can be manifest or existing within this world. So these love affairs between young girls and young boy, is there in Brahman. That is the dealing of Kṛṣṇa and the gopīs. So that dealing is pervertedly reflected within this material world. It is not the same thing. It is different. But those who are not in the knowledge, they take it that the dealings... Idam Viṣṇu and the vraja-vadhū... It is so nice that actually if one hears about the dealings of the gopīs and Kṛṣṇa, then he becomes so elevated in devotion that he forgets the lusty dealings between man and woman. That is the result. It is stated in the Bhāgavatam, apahinoti, bhaktiṁ pratilabhya apahinoti kāmam.. If one is eligible to hear the dealings of gopīs and Kṛṣṇa, the result will be he'll forget the lusty desires of this material world. Therefore it is not for all. These dealings of gopīs and Kṛṣṇa is meant for the liberated person. They can hear, not the ordinary persons. Therefore this kṛṣṇa-līlā is given in the Tenth Canto of Śrīmad-Bhāgavatam. So don't jump over. First of all you try to understand Kṛṣṇa, Acyuta. Janmādy asya yataḥ anvayād itarataś cārtheṣv abhijñaḥ svarāṭ (SB 1.1.1).

Lecture on SB 1.7.20-21 -- Vrndavana, September 17, 1976:

Or the other party he, can nullify it. This is warfare. But he did not know that. How to counteract it, he did not know that.

Another point is here. Athopaspṛśya salilam: this mantra weapon is so strong that it can be manufactured simply by touching water with mantra. Just like we take mantra, apavitraḥ pavitro vā sarvāvasthāṁ gato 'pi vā yaḥ smaret puṇḍarīkākṣaṁ sa bāhya. The same process. Do not think that it is some ritualistic external. No. It has got meaning. If you can chant the mantra properly, if you follow the rules and... You must be expert in chanting mantra. Hare Kṛṣṇa mantra we are chanting, and Haridāsa Ṭhākura is also chanting. So Haridāsa Ṭhākura, how advanced he was just imagine. He was a young man, and a very nice, beautiful prostitute came there at dead of night, wanted to enjoy his company, and he said simply, "Very good idea. Please sit down. Let me finish my Hare Kṛṣṇa mantra." Is it possible for ordinary man? No. It is not possible. That means he was expert, he was advanced. Caitanya Mahāprabhu has advised, ihā haite sarva-siddhi haibe tomāra. Caitanya Mahāprabhu has said, "Simply by chanting you'll get all success of life." Sarva-siddhi. It is Caitanya Mahāprabhu's blessing. Ihā haite sarva-siddhi haibe tomāra. By simply chanting one gets the highest perfection. That is Caitanya Mahāprabhu's blessing and gift. So we should be very careful and follow the regulative principles. Then automatically you'll be perfect. There is no doubt about it. Mantra... Just like sometimes the snake-charming mantra can be purchased in the market. But if you do not make yourself perfect about chanting the mantra, it will not be effective.

Lecture on SB 1.7.20-21 -- Vrndavana, September 17, 1976:

This verse is very important. He says that if one takes sentimentally this Kṛṣṇa consciousness movement, tyaktvā sva-dharmam... Just like in our Kṛṣṇa consciousness movement, you young men, young boys and girls, are coming. You had some engagement previously, undoubtedly. You may be you were a student, you may be businessman or so on, so on. Everyone has got... At least you had some business for LSD. So you have given up all this. Tyaktvā sva-dharmam. Somehow or other you were all engaged in some business. That is called sva-dharma. Sva-dharma means one has selected some business. That is his sva-dharma. Generally, if it is systematic, then sva-dharma means brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa. This is systematic, sva-dharma. Otherwise, everyone must have some engagement. Suppose a thief, he has taken the occupation or profession of stealing. That is also sva-dharma. But that is not systematic; that is whimsical. So anyone must have some engagement. That engagement is called sva-dharma, his own business occupation. Sva-karma or sva-dharma.

Lecture on SB 1.7.22 -- Vrndavana, September 18, 1976:

Continuously suffering. They are thinking, "We are very happy," but this material world means continuously suffering. So one living entity is dying, and his gross body is left and the subtle body, mind, intelligence, ego, carrying him in another body through the semina of the father to the womb of the mother. Then it is placed, and the body again forms, and when the body is formed, then he comes out. And within the womb of the mother there is so much suffering, we know that. Many times we have discussed. And coming, from the very moment the child is crying, there is inconveniences. So many things he cannot express. In this way, within the womb there is suffering, out of the womb there is suffering. Then growing, child or baby or boy, there are so many sufferings. Then young man—suppose he becomes family man—then earn for the family. That is also suffering. Then old man, disease, inability, many, many thoughts, that is also suffering. And again death is suffering. At the time of death nobody knows what will happen. Recently one of our Godbrothers has died. He was suffering that he... Some glucose food was being supplied through the nose, and with that, what is called? Taking out the...? That also another suffering. Forcibly taking out the urine, cannot speak anything. So this is suffering. This is called saṁsṛti. We are so foolish we do not know that this material existence is suffering. They are simply struggle for existence. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7). Simply a struggle. There is no happiness. But these foolish persons, they do not know that there is suffering and how to stop this suffering. That is real problem.

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

Therefore conditioned. Conditioned means you have to fulfill the condition. Just like from here if I want to go to America, then I have to fulfill the condition: the visa condition, the passport condition, the health condition, the custom condition—so many conditions. You cannot go immediately. Or nobody can come from there also. In every respect we are conditioned. Every respect. This body is conditioned. You cannot enjoy this body unconditionally. No. That is not possible. You have to change. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā (BG 2.13). The body has to be changed. A baby has to be changed to become a boy. A boy has to be changed to become a young man. A young man has to be changed to an old man. You cannot stop that. Therefore it is called jīva-loka, conditioned. Every one of us is conditioned. An animal is conditioned. He cannot... There are so many animals in the jungles. They are conditioned. They cannot come in the city or in the town. We are conditioned. We cannot go to the jungle. Conditioned. Every step there is condition.

So that is our bondage. We are mamaivāṁśo jīva-bhūtaḥ (BG 15.7). We are part and parcel of Kṛṣṇa. Why you are conditioned? The condition is because māyā-mohita-cetasaḥ. Māyā-mohita. They are bewildered by māyā. Māyā means "what is not." Mā-yā. So because we are under the clutches of māyā, this material world, therefore we have been conditioned. And what is that māyā? That māyā is forgetfulness of our relationship with God. That is māyā. Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. This jīva, when we forget Kṛṣṇa, our relationship with Kṛṣṇa... What is that relationship? Caitanya Mahāprabhu says jīvera svarūpa haya nitya-kṛṣṇa-dāsa (Cc. Madhya 20.108-109). That is our relationship. We are eternal servant of Kṛṣṇa. When we forget this, and we want to be master of all I survey... "I am the monarch of all I survey." I think, "I shall become independent and I shall enjoy. I shall improve my economic condition, and I shall be very happy."

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

So he became sexually inclined-old man, yogi. So he went to Māndhātā king, that "You give me one daughter, your daughter." So he was within the water, old man, and old man's bodily feature is not very good. The king knew that "This is a useless person, but he is a yogi. He has come to ask me for a daughter." So he said, "Yes, you are welcome. I have got my fifty daughters. So any one will like you. You can accept. I have no objection." So Saubhari Muni understood that "The king has tactfully avoided to give his daughter." So he was a yogi. So he made himself very beautiful young man. That yogi can do that. They can change. Because we are not this body, so body is old, it can be younger; younger body can be older. Nowadays in medical science, they are also doing. A man is woman, woman is man. So body can be changed. There is no difficulty if you know the process. So he changed to be a very nice, beautiful young man. So all the fifty daughters, they became attracted. They began to fight: "Oh, he is for me. He is not for you." So anyway, he accepted all the fifty daughters. In this way he became very elevated householder. But at some time he began to think, "What is my, this enjoyment? Simply by seeing the sex affairs of the fish... I was a yogi, I was a tapasvī, I've lost everything. Now I am a householder and pet husband of these women." So he came to his senses. Again he went to the forest for tapasya.

So this material life, however opulent it may be, it is māyā-mohita-cetasaḥ. It has no value. It has no value. Why? Because in this life I may be very favorably situated by arrangement by improving my material condition. But after death—dehāntara-prāptiḥ (BG 2.13)—you do not know, we do not know what kind of body we are going to get. It may not be as comfortable. So karmīs, they, those who are little advanced than the ordinary foolish persons... There are... First of all, ordinary foolish person means animals. They are just like animals. And little above that, they are karmīs, and little above that, there are jñānīs. And little above that, there is yogis. And above all them is the bhakta. Therefore bhakta life is the summum bonum of life.

Lecture on SB 1.7.40 -- Vrndavana, October 1, 1976:

We have got many instances. That Raghunātha dāsa Gosvāmī, he was very rich zamindar's son, and there was a trouble between the minister of the state and his father and uncle. They were zamindars. They were raising revenues to the extent of twelve lakhs, and the tax was going to the Nawab only four lakhs. So this is the business. So the minister arrested the father and uncle of Raghunātha, and they fled away from home. So the minister arrested Raghunātha dāsa Gosvāmī. At that time he was not Raghunātha dāsa Gosvāmī; he was gṛhastha, young man, Raghunātha. So he handled the matter in such a nice way that the matter was settled between the minister and his father. The idea is although he was a Vaiṣṇava, he was not a fool how to manage a state. It does not mean that a Vaiṣṇava will be fool and rascal because he's Vaiṣṇava. No. Vaiṣṇava, twenty-six qualifications. One of the qualifications is dakṣa: he must be very expert in doing things very nicely. Not that because one is Vaiṣṇava he'll be callous in the worldly things. No. Therefore I repeatedly request the management that you must be very expert in managing these temple affairs. Everything to the right point. Not a single farthing should be wasted. A Vaiṣṇava must be dakṣa, expert in everything. This is no excuse, that "I have become a devotee. Therefore I am callous to all material things." What material things? Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. Anything in relationship with Kṛṣṇa, that is not material; that is spiritual. I have several times explained that this temple, don't think it is ordinary building. It is Vaikuṇṭha. Cintāmaṇi-prakara-sadmasu. Kṛṣṇa has His house, prakara-sadmasu. Cintāmaṇi-prakara-sadmasu. Sadma. Sadma means house. So we should take very, very careful attention that this temple is kept very nicely, managed very nicely. Not that "I have become Vaiṣṇava. Let everything be stolen or spoiled or broken. I have become Vaiṣṇava. I cannot take care. That is not my consideration."

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

Whereas the same stealing in the spiritual absolute platform is so nice that enjoyable. Mother Yaśodā enjoying the activities of stealing by Kṛṣṇa. That is the difference. Material and spiritual. Any activities spiritual, that is all good, and any activity, material, that is all bad. This is the difference. Here, the so-called morality, goodness, they're all bad. And in the spiritual world, so-called immorality is also good. That you have to understand.

Just like to dance with others' wives at dead of night, this is immoral. Everyone knows. At least in the Vedic civilization, it is not allowed. A young woman is going to another young man at dead of night to dance with him. This will never be allowed in India. Still it is prohibited. But we find that all the gopīs as soon as they heard the flute immediately they came. So from material conception it is immoral, but from the spiritual conception, it is the greatest morality. Just like Caitanya Mahāprabhu says: ramyā kācid upāsanā vraja-vadhū-vargeṇā yā kalpitā. "Oh, there is no better mode of worship than what was conceived by the vraja-vadhūs, the damsels of Vṛndāvana." Caitanya Mahāprabhu was very strict about women. In His family life also, He never played any joke with women. He was very joking. But all, all with men. He never played any joke with women. No. Perhaps only once He played joke with His wife, Viṣṇu-priya. When Śacīmātā was searching after something, she, He simply played a joking word: "Maybe your daughter-in-law has taken it." That is the only joking we find in His whole life. Otherwise, He was very strict. No woman could come, when He was sannyāsī, could come near Him to offer obeisances. They would offer obeisances from a distant place. But He says: ramyā kācid upāsanā vraja-vadhū-vargeṇā yā kalpitā. He says that there is no conception of worshiping better than what was conceived by the vraja-vadhūs. And what was the vraja-vadhūs' conception? That they wanted to love Kṛṣṇa, at any risk. So this is not immoral. That we have to understand. Anything in relationship.

Lecture on SB 1.8.31 -- Mayapura, October 11, 1974:

They do not kill, but catch and take out the poison. So if the poison teeth is taken away, the snake is no more fearful. So Prabodhānanda Sarasvatī says that durdāntendriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate. Daṁṣṭrāyate. Just like the dentists take away the teeth, similarly, if one snake's poison teeth is taken away, so no, it is no more fearful. In Bengal it is said that viṣa nai kula pana cakra.(?) So one who knows that this snake's poison teeth is taken away, he's not afraid. But this snake is fearful to the boys, to the children, not to the elderly men.

So anyone who has become devotee, for them, these senses, which are compared with the snakes, are not fearful. Just like Haridāsa Ṭhākura. He was young man, he has got all the senses, and the young girl, beautiful girl, came before him. But he was not fearful because the poison teeth is taken away of his senses. The senses, being engaged in Kṛṣṇa's service, it is no more controller of the sense proprietor. This is the system. Therefore Prabodhānanda Sarasvatī said that durdānta: "The senses are like the snakes; it is very difficult to control. But it can be controlled because the poison teeth is taken away." This is the position of devotee. Kaivalyaṁ narakāyate tri-daśa-pūrākāśa-puṣpāyate durdānta indriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate.

And what is the other? Now, vidhi-mahendrādiś ca kīṭāyate. I was going to come to this point. Vidhi-mahendrādiś ca kīṭāyate. Vidhi means Brahmā, and mahendra means the king of heaven, Indradeva. Such, such, big, big men, what to speak of these Churchill or Subhash Bose or... These big, big, they're kīṭāyate. Kīṭāyate means a devotee thinks this Brahmā and Indra exactly like these insect. That is the conception. So that is actually the fact. Everyone... It is the relative world. Relatively, it looks very gorgeous, but the actually... Just like proportionate. You put five upon ten, and five millions upon ten millions. The ratio is the same, half. Similarly, these big, big men, these big, big politicians, they are struggling exactly like the insect. The whole life, they struggle. And in the morning, at a certain time, they're heap, heaps of dead body. That's all. We have seen it in Calcutta.

Lecture on SB 1.8.36 -- Los Angeles, April 28, 1973:

Apratihatā. Bhakti is apratiha... Nothing can check the progress of bhakti. So simply you have to adopt the process. The process is hearing. Just like Caitanya Mahāprabhu. Caitanya Mahāprabhu was criticized by Sārvabhauma Bhaṭṭācārya in the beginning. He was, Caitanya Mahāprabhu was son of Jagannātha Miśra, and Jagannātha Miśra ... Jagannātha Miśra and Jagannātha Miśra's father-in-law, that means Caitanya Mahāprabhu's grandfather, grandfather, Nīlāmbara Cakravartī, he happened to be class friend of Sārvabhauma's father. That means Sārvabhauma Bhaṭṭācārya comes on the level of His father. So he asked that: "You are a boy, twenty-four years old only. You have taken sannyāsa. It is very difficult to keep sannyāsa because there are so many attractions for the young man. So you hear Vedānta-sūtra." This, the hearing. So hearing. So hearing's so important. Even amongst the Māyāvādī school, they hear Vedānta-sūtra. We also hear, but we hear, hear real Vedānta-sūtra. Because they falsely interpret, their hearing is spoiled, but we don't interpret. We hear actually. Kṛṣṇa says that "I am the Supreme." We accept it. That is hearing. And if you interpret, "Oh, Kṛṣṇa means this, Kurukṣetra means this," that mean you're spoiling your time. Why this, that? As it is, hear as it is. Then the...

So Caitanya Mahāprabhu asked to hear Vedānta. You know. And He was hearing. And Sārvabhauma Bhaṭṭācārya was going on speaking, reciting Vedānta-sūtra. But He was simply hearing and then He was not asking any questions. So Sārvabhauma Bhaṭṭācārya asked that: "My dear boy, You are hearing, but You are not asking anything. What is this? You cannot understand? Or what is the reason that You are silent?" He said: "Yes, I'm understanding. But I am silent because you are explaining in a different way. Therefore I am simply hearing the verses of Vedānta-sūtra. I am not hearing you." Indirectly ... Of course, He was offering respect. Indirectly, he said that: "You are explaining the meaning foolishly."

Lecture on SB 1.8.36 -- Mayapura, October 16, 1974:

Yes. What is the Sanskrit name? Yuvakas tāvad yuvatī-raktaḥ,(?) that "Young men, they are busy working very hard: 'Where is woman? Where is woman? Where is that girl? Where is that girl?' " He's also busy. The boy is busy, and the young man, he is also busy, love affairs, to find out a suitable mate. Similarly... Yuvakas tāvad yuvatī-raktaḥ. And after young life, when one becomes old, vṛddhas tāvad cintā-magnaḥ: "The old man is full of anxiety, absorbed in thought, 'How to do it, how to do that? It is not...' " In this way everyone is busy. Parame brahmaṇe ko 'pi na lagnaḥ: "Nobody's interested in Kṛṣṇa consciousness." This is the difficulty. That they do not know. They... That the... "This human life, we are working so hard..." Just like we have taken this Kṛṣṇa consciousness movement. We are also working very, very hard to collect money and to construct temple and to educate people. This is also working hard. But we have got an aim. It is not without aim. Theoretically or practically, we have accepted it that if we can please Kṛṣṇa, then our future is hopeful. We have got some hope. But what these people have got hope, these karmīs? They have no hope. Simply wild goat chasing, that's all. They do not know what is the aim of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum (SB 7.5.31). They do not know the real aim of life is to satisfy Viṣṇu, svārtha-gatim. Yajña.

Lecture on SB 1.8.41 -- Los Angeles, May 3, 1973:

Sarvabhauma Bhaṭṭācārya is offering his prayer to the Supreme Personality of Godhead, who has now assumed the form of Caitanya Mahāprabhu, vairāgya-vidyā-nija-bhakti-yoga-śikṣārtham (CC Madhya 6.254), just to teach people how to become a pure devotee of Kṛṣṇa. A pure devotee of Kṛṣṇa. So vairāgya-vidyā. Just like Caitanya Mahāprabhu. He was only twenty-five, twenty-four years old. His lovable wife, beautiful wife, very serving; mother, so affectionate mother; but He gave up everything, took sannyāsa. So much honor... Caitanya Mahāprabhu, when He was gṛhastha, He was so much honored that by His only direction of His finger, lakhs of people would immediately join Him as He started the civil disobedience movement against Kazi. So His position was very respectable in Nadia. Young man, beautiful, His body. Nobody can compare with His beautiful body. Young wife, faithful wife, beautiful wife; mother, affectionate;, position; everything. But He gave up everything. Vairāgya. This is called vairāgya, renouncement. If somebody has nothing to possess, if he says, "I have renounced everything," what is the meaning of renouncement? If you have something then you renounce, then there is meaning.

So Caitanya Mahāprabhu's renouncement is unique. Nobody can give up such happy home, his honor, his position, his affection from mother, wife, friends, students, everywhere. Advaita Prabhu, although He was His father's age, He was honoring Caitanya Mahāprabhu. So still He gave up everything. Why? Just to teach us. Āpani ācari prabhu jīvere śikṣāya. He is teaching the whole world how one has to become detached. That is His personal teaching. How, how one can become devotee of Kṛṣṇa, He's personally teaching. That, that was detected by Rūpa Gosvāmī. Therefore when he first saw Caitanya Mahāprabhu... Not first, second time. After resigning his post as minister, when he met Caitanya Mahāprabhu at Prayāga, so he offered his obeisances, falling flat: namo mahā-vadānyāya. He first addressed, "Most magnanimous," most magnanimous. Namo mahā-vadānyāya kṛṣṇa-prema-pradāya te (CC Madhya 19.53).

Lecture on SB 1.10.4 -- Mayapura, June 19, 1973:

In what way Hindu religion is better than Christian religion? The followers of so-called Christian religion, they're also set of nonsense, and so are the Hindus. Why we should give preference to one class of rascals and fools than the other class of rascals and fools? We have no such idea, "The Hindus are greater than the Muslims or the Christians," or "The Muslims or the Christians..." We do not con... We want to see, test how much he's devotee of God, how much he has developed his God consciousness. Then we accept that he is, here is dharma. That is the test. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje (SB 1.2.6).

I told you sometimes, I think, in New York Airport. So seeing us, the sādhus, one young man came to me. So he introduced himself, "Sir, I am Christian. I faithfully discharge my religious principles." So I, I told him, "No, no. You do not faithfully discharge your religion." So he was surprised that without talking with him, immediately I charged that "You don't follow your Christian religion." "No, why do you say like that?" "Do you eat meat?" "Yes, sir." "Then you are not a Christian. You are not a Christian. Because in the Christian religion the first commandment is 'Thou shalt not kill.' So you are encouraging killing. How you are a Christian? You are not a Christian." The actually everyone is very proud of becoming Christian, Hindu, Muslim, but nobody is following. Nobody's following. All bogus.

Lecture on SB 1.10.7 -- Mayapura, June 22, 1973:

And what to speak of ourselves, we want to become independent. What is the meaning of independence? Even the sun, moon, or the sea, ocean, nobody is independent. And how we can be independent? We are teeny, very small. There is no question of independence. The so-called independence, as we fight for independence, that is māyā. There is no question of independence. When I first met my Guru Mahārāja, on the first meeting, he said that "You go to preach in the Western countries." I was surprised. There was no acquaintance. So "Caitanya Mahāprabhu's message, you are all educated young men, you should go and preach." I replied that "We are dependent nation, Indians. Who will hear us? Nobody will hear." So at that time he explained dependence and independence—temporary, it has no meaning. Actually, at that time I could not realize the independence. We were waiting for independence. What independence we have got? Independence means you go for one kilo of rice and stand there for two hours. (laughter) This is our independence. Everything is controlled. You cannot get. And the price... Before independence the price of rice was two annas or five rupees, six rupees per mound, two annas per kilo. Now it is more than two rupees. Everything. Practically we have increased our dependence. Not independence. In the name of independence, we have increased our dependence. So actually there is no independence. But we manufacture so-called independence. Nobody is independent. I thought, "We are so much dependent on the state rules and regulation. America is independent." When I went to America I saw they are so dependent, that any young man could be called for military service without any objection. So the whole nation is dependent on the whims of the military board. So dependent.

Lecture on SB 1.10.11-12 -- Mayapura, June 25, 1973:

So this knowledge can be attained by sat-saṅga. Sat-saṅga. Sat-saṅga means... This is sat-saṅga, associating with devotees of the Lord. So sat-saṅga. Sat-saṅgān mukta-duḥsaṅgaḥ. You cannot make association with two parties. If you want to associate with the devotees, then you have to give up the association of the nondevotees. That will be natural. Just like our, these students, although they are very young... They are not only young, but coming of very luxurious families in America, Europe. Here, the boys, they cannot even imagine how much luxury they enjoyed. Here, they have no employment, our young men. Mostly unemployed. And in Europe, America, especially in America, there is no question of unemployment. Anyone can go and earn immediately ten dollars. Ten dollars means hundred rupees. He's prepared. One of my students, Trayādhīśa, he was, morning, he was absent. So I asked him, "Why you are absent?" "Now I required some money, so I went to get some money." "How you got money?" "Now I went to the shoe brushing shop. So I brushed some gentleman's shoes. I got some money, five dollars." So they know how to earn money. There's no scarcity of money. Even in a hotel, one goes, he washes the dishes—immediately gets ten dollars. So money and woman. So there enough they enjoy, but now they have given up everything. Why:. Due to this sat-saṅga. Due to this sat-saṅga. Sat-saṅgān mukta-duḥsaṅgaḥ. No more. No more association with money and woman. This is so powerful, sat-saṅga. Sat-saṅga is so powerful.

Lecture on SB 1.15.20 -- Los Angeles, November 30, 1973:

Because Kṛṣṇa passed away, so they must be given protection." He was Kṛṣṇa's friend, but he could not do so. All the queens were plundered by cowherdsmen. Therefore he says that gopair asadbhiḥ. Cowherdsmen, they are not very powerful. They are ordinary men, cowherdsmen. But Arjuna was kṣatriya, so powerful. So he was defeated by them. Therefore he is regretting that asadbhiḥ: "If I would have been defeated by another powerful person, that would have been glory, but I have been defeated by the cowherdsmen." Just see. Asadbhiḥ. They are not counted amongst gentlemen. Asadbhir abaleva.

Abaleva. Abalā, another name of the woman. Just like if somebody attacks woman... Any young man, when he has got sixteen years old, he can attack any woman. But a woman, even though she is sixteen years or eighteen years or twenty years, she becomes immediately victim. So abaleva. Even the woman is higher in age, still, she cannot protect. Therefore woman requires protection. Woman requires protection. According to Vedic culture, woman has no independence, because they cannot keep their independence. It is not possible. A sixteen-year-old boy can go safely all over the world, but a sixteen-year girl cannot. That is not possible. By nature, they are weak. So they require protection. And until she reaches youthhood, she is protected by the father. As soon as she reaches youthhood, she is given to a young man, her husband, to give protection. And in old age, she is protected by the elderly sons. This is the Vedic culture. They have three phases of life: childhood, youthhood, and old age. So... Because they are weak. In the Western countries, the women are given freedom like man, but that is unnatural. Unnatural. Therefore these poor souls are being exploited by the other section. It is a great deficiency of the Western sociology.

Lecture on SB 1.15.28 -- Los Angeles, December 6, 1973:

So we have got intimate relationship with Kṛṣṇa. That is eternally fact. Simply we have to revive. Śravaṇādi-śuddha-citte karaye udaya. We have to create. Just like the young man likes to love a young woman and the young woman likes to love a young man. That is natural. That is natural. But when they meet together, it is revived. It is not that something new imposition. It is there. But by chance or anyway, when they are in contact, the loving propensity increases. The love increases. So our relationship with Kṛṣṇa, that is natural. That is not unnatural. Nitya-siddha. Nitya-siddha means it is eternally fact. Simply it is covered. It is covered. That covering has to be taken away. Then we are immediately in relationship with Kṛṣṇa, in natural way. That is perfection of Kṛṣṇa consciousness.

So here it is said that sauhārdena ati-gāḍhena. Very deep. There are different types of sauhārga, friendship, but there is very intimate, deep friendship. So as soon we revive our Kṛṣṇa consciousness, our deep relationship with Kṛṣṇa as servant, as friend, as paternal relationship or conjugal love... That is already there. Just like this finger. Finger has got already it's place. It is separated. But if there is any physician or surgeon, he can simply put exactly in the place, then it works, immediately. Immediately work. So similarly, we have to place ourself exactly in the position in which we are related with Kṛṣṇa. Then our life is successful, immediately. Immediately successful. Nitya-siddha kṛṣṇa-bhakti sādhya kabhu naya, śravaṇādi... And that can be accomplished beginning with hearing, hearing. This is the beginning. We are inviting persons to come to hear about Kṛṣṇa from Śrīmad-Bhāgavatam, from Bhagavad-gītā. These are called kṛṣṇa-kathā, kṛṣṇa-kathā, the message of Kṛṣṇa or the words of Kṛṣṇa. That is Caitanya Mahāprabhu's cult, that...

Lecture on SB 1.15.32 -- Los Angeles, December 10, 1973:

Those who are mad, they do not see that everything they possess will be vanished. It will not stay. He'll be vanished, his body will be vanished, everything. Dehāpatya-kalatrādiṣv ātma-sainyeṣv asatsv api (SB 2.1.4). Asatsu api. All these things are temporary, but I am eternal. They do not think very seriously that "I am eternal, and I am engaged with temporary things. Now, what is my eternal business?" They do not know. That they do not know. This is called foolishness, mūḍha.

But you are eternal. About you, you have heard from the śāstra, and you are experiencing that "I was a child, I was a boy, I was a young man. So my body, childhood body, boyhood body, youthhood body is gone. This body is not that body." Nobody can say, "I have got a different body." But I know that I had a childhood body, I had a boyhood body, youthhood body. That I know. So I am eternal, and this body is not eternal. It is changing. It is very simple thing. Why people cannot understand it? Very simple. Avināśi tu tad viddhi yena sarvam idaṁ tatam, antavanta ime dehāḥ. This is the instruction in the Bhagavad-gītā. This body is antavat. It will be finished. But that thing which is spreading all over the body, avināśi, that will not be annihilated. Avināśi tu tad viddhi yena sarvam idaṁ tatam. That consciousness, the consciousness is spread all over the body, and Kṛṣṇa says that that thing which is spread all over the body, consciousness, that is immortal.

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

They do not know. They are worshiping the material statue. That's all. Ignorance. Bhūtejyā. It is called bhūtejyā. One of our big politician, Indian politician, some astrologer said that "He has become a dog in Scandinavia." But you cannot deny. You cannot deny. If you believe... First of all you have to believe that the soul transmigrates. That's a fact. That we are doing every day, every minute... Simply it requires little brain. Dhīra. Dhīras tatra na muhyati. Tathā dehāntara-prāptir dhīras tatra na muhyati (BG 2.13). Dhīra means sober. What is the difficulty to understand? I was a child, you were a child. Just like these children, talking without any meaning. But they are children, they are excused. But the same child will become a young man, old man. The body has changed. Just like I was also child, you were also child. In childhood we have done so many nonsense things. But in this body I am not doing anything. I have to consider.

So that means the body is different. According to the body... The rascal says that the animals have no soul. Why? Then the child has no soul? What is the difference between the child's behavior and an animal's behavior? Anyone who has got a dog in the family, the dog is also one of the children. He also behaves... The children also behave like the dog. And the children do not find any difference, that a dog is different, he is different. Simple. So if the dog has no soul and if the behavior are the same, as of the dog of the child, so does it mean the child has no soul? How foolish they are. Just see. And they say the animal has no soul. Why? You can say, "The intelligence is not developed." As the child's intelligence is not developed, it will develop with the chance of the body, similarly, the dog also will have developed sense when he will change his dog's body to human body. That is called evolution. He will get the chance. Nature will give the chance.

Lecture on SB 1.15.49 -- Los Angeles, December 26, 1973:

The yogis, they also can do that. Yoga practice. But that is not possible in this age. The so-called yoga practice going on are simply bluff. Real yoga practice means one becomes so perfect that he will not die natural death. He will die when he likes. He will not be forced to die. When he thinks, "Now I am fully prepared. Now I shall leave this planet. I shall go to such and such planet, such and such loka," he will be immediately transferred. That is yoga practice. So that practice is not possible. Therefore still in India you will find many yogis are there. They come to Kumbha-melā—that will be held in the month of February—from distant places. And you will see, just like young men, but some of them are three hundred years old, four hundred years old. Still. How they are preparing themself? They think, a yogi thinks that "Now I am not prepared. There may be mistake. I am not prepared to enter such and such planet." So that concession is given there by the yogic practice. Just like you appear for an examination. Unless you are fully prepared, you are certain that "I must pass," you do not appear. Similarly, the yogis, unless one thinks that "I am fully competent to enter such and such planet," he does not give up this body.

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

So this kind of artificial going up and making things negation will not help us. That is not possible. Therefore they are failure. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ (SB 10.2.32). These Māyāvādī philosophers, they may go very high by knowledge, by speculation, but they will again fall down. Why? Anādṛta-yuṣmad-aṅghrayaḥ: "Because they could not get the shelter of Your lotus feet, therefore they will fall down." That is not secure. Because a man cannot remain without any activity, without any desire. That is not possible. A man, animal, any, even insect, he must be doing something. I have got practical experience. One of my sons in child..., when I was young man, he was very naughty. So sometimes we used to put him on the rack. He could not get down. So he was feeling so uncomfortable because his activities stopped on the rack. So you cannot stop activity. That is not possible. You must give better activity. Then you will stop. Paraṁ dṛṣṭvā nivartate (BG 2.59).

So this Kṛṣṇa consciousness movement is that you get better activity. Therefore you can give up the inferior activities. Otherwise, simply by negation, it is not possible. We must work. We must work for Kṛṣṇa's sake. We shall go to the Kṛṣṇa's temple, or we shall go for selling Kṛṣṇa's books, or meeting some Kṛṣṇa devotee. That is nice. But you cannot stop working. That is not possible. Then your idle brain will be devil's workshop. Yes. Then you will fall down, "How to go to that woman? How to go to that man?" If you stop working, then you have to work again to sense gratification. That's all. Similarly, you take any sense; you cannot stop it, but you have to engage it. That is Kṛṣṇa consciousness. You engage your hand and engage your legs, you engage your eyes, you engage your ears, engage your tongue—simply in Kṛṣṇa. You can engage everything. For eyes, instead of hankering after some beautiful man or beautiful woman, just see Kṛṣṇa, how nicely dressed.

Lecture on SB 1.16.20 -- Hawaii, January 16, 1974:

So Lord Śiva was engaged in meditation after the death of his wife. In the meantime, his wife took birth in the Himalaya. So now he, he has to be induced to unite with this Pārvatī. So there was plan made. The plan made that Pārvatī, young age, beautiful girl, and Lord Śiva is meditating naked, and she was offering worshipable flowers on the genital. Still, he was not disturbed. Young girl touching the genital of a person, but he is not disturbed. That is dhīraḥ, that is the example of perfection of dhīraḥ. Even in the presence of being agitated, one who is not agitated, that is called dhīraḥ. Otherwise, everyone becomes agitated. That is natural. A young boy sees another young man or a young man sees another young girl. Natural sex appetite, natural. But one who can control that, that is dhīraḥ. That is dhīraḥ. Dhīras tatra na muhyati. That is yoga practice. That is yoga practice, controlling. "When there will be need, I shall use it."

Just like Kardama Muni. Kardama Muni was given the best, beautiful daughter of King Manu. So she was simply serving, not that immediately coming and sexually inclined. She was... So Kardama Muni saw that "This girl came to me, and I have accepted her as my wife, but she is engaged fully, although she is the prince, the daughter of king, very great king. But I'm not giving her any comfort. She has become lean and thin, skinny, but engaged." So he promised that "I am accepting your daughter, but as soon as she will have some children, then I'll leave her. On this condition, I can accept your daughter." The father came with the daughter, that "My daughter has selected you as the proper husband, please accept her." So he accepted, but he made this condition that "As soon as your daughter will have some children, then I'll leave home. Then I'll accept."

Lecture on SB 1.16.23 -- Hawaii, January 19, 1974:

Prabhupāda: Just like, when there is discrepancy in the discharge of law and order, the government takes special measure, what is called, that? A special law?

Devotees: Martial law.

Prabhupāda: Not martial. There is another word. Martial law is also one of the emergency law. So anyway, the nature's arrangement is like that. Just like children, they're allowed to play, but under certain condition. So we all, we are all children of God, Kṛṣṇa. So we have come hear to enjoy, to lord it over the material nature. That is the tendency. So Kṛṣṇa has given us the facility. Just like in the beach, there are many young men who are playing in the sea with surf, but still, the government has watch over it. Government's duty is that they may not be drowned.

So here it is risky. We have come here to enjoy. Actually, we are not meant for enjoying. We are meant for serving. Kṛṣṇa Caitanya Mahāprabhu says, jīvera svarūpa haya-nitya-kṛṣṇa-dāsa: (Cc. Madhya 20.108-109) "Our real identity is to serve, to remain under the protection..." We are always under the protection, this way or that way, but we are thinking falsely that we are free. We are not free. Kṛṣṇa is taking care of us. He has allowed us, "All right, you have come here. Try to satisfy yourself, but there are certain rules and regulations." If you break those rules and regulations, for your interest Kṛṣṇa takes measures.

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

So I am so pleased that you are doing things just to my satisfaction. And stick to this principle and Kṛṣṇa will bless you, sure. Our line of action is not difficult: chanting sixteen rounds regularly, following the four regulative principles, take prasādam, read books, we have got so many books, speak, discuss about the subject matter amongst yourself, and this is the process.

So Parīkṣit Mahārāja, you know, I have several times spoken, he had only seven days to meet his death. He was young man, but some way or other, he was cursed by a brāhmaṇa boy, not a brāhmaṇa, that he would meet death within seven days, and... This is Vedic culture, that before death one should prepare very nicely to go back to Godhead. This is Vedic culture. The modern civilization, they do not know what is going to happen after death. But our Vedic culture is not so blind. Vedic culture has got an aim, what is the aim of human life, not aimless life. Aimless life is animal life. They have no aim. By the laws of nature they are going on, transforming from one body to another, and ultimately they are coming by evolutionary process to the human form of life. And especially this civilized human form of life, it is very responsible life. One has to make his choice whether he wants to continue his materialistic way of life and change the body, one after another. That is very risky job. You should always remember that if in my next body I am given a body like a tree, just see, in this part of the world, how condemned life. They are standing in the snowfall. You have got house. You are protecting yourself. They cannot even move. So there is possibility of getting such life.

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

This body, present body, is one of the appearances. It will never appear again. He'll... I will have to or you will have to appear in a different body. But this human form of life is a great opportunity. Bahu-sambhavānte. Bahu means many, and sambhava means appearance. After many, many appearances, we have got this. Labdhvā su-durlabham. Su-durlabham. Su means very costly. Durlabham means to gain with great difficulty. This responsibility must be there in the human form of life. Labdhvā su-durlabham idaṁ bahu-sambhavānte. After many, many appearances. And what is this? Mānuṣya, man, human form of body. Artha-dam: and you can achieve a great success in this life. This is the hint given. Therefore for that great success everyone should try his best. And one may think that "Now we are young men, young boys and girls. Let us enjoy life." And that facility is very much easy to obtain in your country. In the school, college or society, the young boys and young girls, they have got ample facility for enjoying material life. Enjoying material life means sex life. So Bhāgavata says, "No. You should immediately try for the ultimate success of your life. Don't spoil your life." If we become absorbed in the thoughts of materialistic way of enjoyment, then naturally we have to take birth again in any other form of body, may be human body or may not be human body. But unless we purify our mind and consciousness, we must have to accept the material body.

Lecture on SB 2.1.3 -- Paris, June 12, 1974:

The brahmacārī means no sex life. No sex life. Even the guru... Sometimes guru... Mostly in a school, the teachers, they were householders. It is restricted, "If the guru has a young wife, you should not go to carry out her order." It is restricted. This is brahmacārī life, voluntarily accepting hardship for making life successful. That is brahmacārī life. And then married life. Married life. When the... Brahmacārī is meant for the boys, not for the girls. Girls, they are to be married. A brahmacārī may remain unmarried for life, but according to Vedic civilization, a girl must be married. As soon as... Before the age of attaining puberty, it is the duty of the father, or if she has no father, it is the duty of the elder brother to get her married somehow or other. (laughter) Give her in responsibility to another young man. This is the duty. Yes. This is the duty. So therefore... Female population is always bigger than the male population. Then you can ask, "Where so many husbands?" Therefore polygamy was allowed. And the kings, the kṣatriyas who had money and who had very nice strength also, they used to marry more than one wife. You'll find all the kṣatriyas... Even Kṛṣṇa, the best kṣatriya, He married 16,108 wives. Wholesale. (laughter) Yes.

Lecture on SB 2.1.5 -- Delhi, November 8, 1973:

We have already discussed this point, that we must know the responsibility of our next life. Just like a child is given education for the next life, to become youthful, to get into higher education, admission. Then a youth is given higher education for better life in future. That is natural. Every one is expecting future prospect. Similarly, we, every one of us, we are changing our body exactly the same way as the child is changing his body to boyhood, the boy is changing his body to youthhood, the youth is changing his body to old body. Similarly, after old age, there is next stage is death.

So after death, what is the proposal? That they do not know. And practically we are experiencing that although I am changing body, I was a child, I was a boy, I was a young man, now I am old man, so there was past and future in every stage. Similarly, in this stage as I am remembering my past life... I can remember, you can remember... I was a child, I was a boy, I was a young man. I was doing like this. Everything I remember. Even if I forget, I had my past life and again I expect my future life. Past, present and future. Why the future should be zero? We have experienced so long, both past, present and future. Why in this old age I shall be future-less, void? There is no life after death? That is the foolishness. That we are not preparing.

Lecture on SB 2.3.14-15 -- Los Angeles, May 31, 1972:

Or invented machine. Everything. Jātiḥ śāstraṁ japas tapaḥ. Activities, very methodical. On the road there is light arrangement. Everything is all right. But if it is less Kṛṣṇa consciousness, then it is... What is that? Aprāṇasyeva dehasya maṇḍanaṁ loka-rañjanam. Just like a dead body, if you decorate. A body, dead body, and you apply pomade and nice dress and scent. What is the meaning? Loka-rañjanam. Loka-rañjanam means you may please some of the people, "Oh, how you are decorating a dead body." But it has no meaning. It is useless waste of time. Similarly very nice arrangement, big nation, politics, everything, minus Kṛṣṇa consciousness is like that.

Aprāṇasyeva dehasya maṇḍanaṁ loka-rañjanam. Therefore your young men, young girls, they have become frustrated, in spite of all this arrangement, nice arrangement. There is no comparison of your country's arrangement. I am traveling all over the world. Such nice roads, such every... Everything nice. But why they are becoming frustrated and confused? Due to this aprāṇasya. There is no life. So life is Kṛṣṇa consciousness. So if you actually feel for your country, for your community, for your people, just spread this Kṛṣṇa consciousness. They're dying. You spread this Kṛṣṇa consciousness. They'll come again to life, and everything will be actually beautiful. That is my request. I came to your country with this mission, that "The American people, they are feeling frustration. If they take to Kṛṣṇa consciousness, they'll be happy, and others will be follow their example." So now, some of you, my advanced students, you have understood the philosophy. Some of you have taken sannyāsa.

Lecture on SB 2.3.15 -- Los Angeles, June 1, 1972:

If it is not so, how you all young boys and girls are taking very seriously? It is a question of two, three years, or less than that, our students are joining, but they are becoming first-class kṛṣṇa-bhaktas, devotees. Even in India, they also are surprised that how these Europeans and Americans are coming to such nice Kṛṣṇa consciousness. Not only Europeans, Americans, but Africans also. This is the proof that love for Kṛṣṇa is there in everyone's heart. That is stated by Caitanya-caritāmṛta kaṛacā, Kṛṣṇadāsa Kavirāja. Kṛṣṇa-bhakti nitya-siddha. Eternally, it is a fact. Simply it has to be awakened. Just like attraction for the opposite sex. A girl or a boy. That is natural. It is not unnatural. It has... Nobody goes to a school and colleges how to love, how to be attracted by young man. No. It doesn't require any education.

The natural instinct is already there. When the boy and the girl are grown up, naturally the attraction is there, spontaneous. Similarly, he has to be, they have to be brought up in the proper situation. In India, therefore, early marriage is recommended, according to śāstra. According to Vedic civilization, a girl, before attaining puberty, must be married. There are so many injunctions about that. And the responsibility is of the father, or, in the absence of father, the elderly members or brothers. It is called kanyā-dāya. Kanyā-dāya means it is the obligation. You cannot avoid it. You can avoid the marriage of your son, but you cannot avoid the marriage of your daughter. That is Vedic injunction. Of course, when the marriage of daughter is there, there must be one boy. That is understood. But special care is taken for daughter's marriage, some way or other. If he has no money, he begs from friends and gets his daughter married. This is system. Because there is time.

Lecture on SB 2.3.15 -- Los Angeles, June 1, 1972:

Not very palatable. Neither everyone can take it. A child cannot become a jñānī. A child cannot become a yogi. But a child can become a bhakta. Therefore this is the easiest process. Pleasing. Everyone is pleased to execute this process. Nivṛtta-tarṣair upagīyamānād bhavauṣadhāc chrotra-mano-'bhirāmāt (SB 10.1.4). Mano-'bhirāmāt. Even for ordinary men who wants to hear about conjugal love... They read therefore so many novels, fiction, dramas. What is that? The love affairs between one young man, one young girl. But that is also there, Kṛṣṇa, Rādhā-Kṛṣṇa. In that sense also, it is pleasing.

Even to the ordinary man. So, mano 'bhirāmāt, it is very pleasing. Nivṛtta-tarṣaiḥ... For philosophers it is also pleasing. We are talking all of philosophy in Bhāgavata. Nivṛtta-tarṣair upagīyamānād bhavauṣadhāc chrotra-mano-'bhirāmāt (SB 10.1.4). Ka uttamaśloka-guṇānuvādāt. Uttamaśloka is Kṛṣṇa, who is worshiped by offering nice, selected ślokas, authorized. Just like we offer prayer, cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa... (Bs. 5.29). Each line is full of poetry, poetic and literary character, grammar. Anything you take, they're all full. All Bhāgavata, all Śrīmad-Bhāgavatam. You cannot produce such literature in this day. Such meaningful. Because Vyāsadeva was incarnation, he could produce. Therefore it is uttamaśloka: by the best selected verses, Kṛṣṇa is described.

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

Plus. It is not minus. The duration of life, so far your body is concerned, that may be taken away. That will be taken away, however I may try to keep it intact. Nobody can keep it; it will be taken away. But the spiritual education which you are receiving in this class, oh, either the sun or sun's father, his father, nobody can take it away. It becomes a solid asset. Therefore we should utilize our consciousness, how to make it a solid asset. And that is Kṛṣṇa consciousness. That is Kṛṣṇa consciousness. If you chant twenty-four hours very easy thing—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma... That means this time cannot be taken away by the sun. Just like he has taken away the time of, pertaining to my body. Just like I was also young man sometimes, say, fifty years ago, or, say, some years ago, but that is taken away. Now that cannot be returned. But the spiritual knowledge which I received from my spiritual master, that cannot be taken. That cannot be taken away. It will go with me. Even after this body it will go with me. And if it is perfect in this life, then it will take me to the eternal abode. Yad gatvā na nivartante tad dhāma paramaṁ mama (BG 15.6).

This dhāma, everywhere, either this material world or the spiritual world, that belongs to Kṛṣṇa, or God. We are not proprietor of anything. But in this material world, this is, although it is a property, it is the property of the Supreme Lord... Īśāvāsyam idaṁ sarvam (ISO 1). Everything belongs to God. Just like everything belongs to government, either in the prison house or outside the prison house, similarly, this material world is just like prison house, conditioned life. Just like in the prison house you cannot change your cell from this cell to another cell. Just like in free life you can go from this home to that home, in prison life you cannot do that. You must stay to your cell. So all these planets are like cells. We are trying to go to the moon planet; that is not possible, not in this way. That way is different.

Lecture on SB 2.3.22 -- Los Angeles, June 19, 1972:

Suppose I have got hundred children, so I was also born by some father. No. Kṛṣṇa is not like that.

Anādi. He is not emanation from anyone. He's original. Kṛṣṇas tu bhagavān svayam. All others are emanations from Kṛṣṇa. Advaitam acyutam anādim ananta-rūpam ādyam (Bs. 5.33). He's the original. Ādyaṁ Purāṇa, the oldest. Then why Kṛṣṇa does not look like old man? Just like in some other religious sects they present God as very old man. But Kṛṣṇa is, although the oldest... Because He's the origin of all emanations, He must be oldest, but He's nava-yauvanaṁ ca, just like a young man, sixteen to twenty years old. That is Kṛṣṇa. Yogeśvara. Kṛṣṇa, the oldest of all, still He appears nava-yauvana. Nava-yauvana, just youthful life is beginning. That is called nava-yauvana. So according to our human society, the youthful life begins at sixteen years. So Kṛṣṇa is like that. He'll look always sixteen to twenty years old, not more than that. We have never seen Kṛṣṇa has become old. Advaitam acyutam anādim ananta-rūpam (Bs. 5.33). Liṅgāni. Liṅgāni means form. So Kṛṣṇa has many forms.

As Kṛṣṇa, as Viṣṇu, as Nārāyaṇa, as Baladeva, as Jagannātha. So many. Govinda. There are thousands and thousands of forms. So we must see at least one of such forms. Either you see Kṛṣṇa form or Rāma form or Viṣṇu form or Nārāyaṇa form or Baladeva form, or His incarnation, Nṛsiṁha-deva form, Matsyāvatāra, Mīnāvatāra... So many. If we do not increase our anxiety or inclination to see one of the forms of Viṣṇu... Here it is specifically mentioned, Viṣṇu. Not others. Liṅgāni viṣṇor na nirīkṣato ye. If we do not see, then our eyes are exactly like the painted eyes on the plumes of the feathers, or plumes of the peacock. It looks very nice, but it has no value. No, it has no seeing power. So our, these eyes are also painted, because it is material. These eyes will remain when I shall give up this body, but it will have no more seeing power. The seeing power is gone when the spirit soul gives up this body. So in spite of the beautiful eyes, it is unable to see. Similarly, so long we have got this instrument... This is an instrument to work. Māyayā...

Lecture on SB 2.4.1 -- Los Angeles, June 24, 1972:

Here, one important matter is there, that Parīkṣit Mahārāja, while he was in the womb of his mother, there was brahmāstr a targeted on him by Aśvatthāmā. And he was to be killed. Practically he was killed. His mother felt a miscarriage and immediately approached Kṛṣṇa, that "I am feeling like this. The only son of the Pāṇḍava dynasty is going to be lost." So Kṛṣṇa immediately entered the womb of Uttarā and saved the baby. Now, Parīkṣit Mahārāja is recognized devotee; otherwise Kṛṣṇa would not have taken so much trouble. He wanted that Parīkṣit Mahārāja. Now, when he was cursed by a brāhmaṇa to die within seven days, why Kṛṣṇa did not save him, or why he did not seek Kṛṣṇa's protection? This question may be raised. He was young man. He was not old man. He could live. That question was made also: "The Parīkṣit Mahārāja, such a nice king, his life was dedicated for the welfare of his subjects. So actually, his body was meant for the benefit of others.

Why did he leave it, did he quit it?" This question was there. Because anyone who has dedicated his body for the service of all humanity, that is, means, that means he has dedicated the body for Kṛṣṇa, because Kṛṣṇa, He is suhṛdaṁ sarva-bhūtānām (BG 5.29). Suhṛdaṁ sarva-bhūtānām. Kṛṣṇa is the sincere friend of everyone, so one who is trying to spread Kṛṣṇa consciousness, that means he's also trying to make others to feel that Kṛṣṇa is the supreme friend. So that body is Kṛṣṇa's body. Now, why Parīkṣit Mahārāja decided that? He could counteract the brāhmaṇa boy. It was not difficult for him. But he did not act it counter, and he agreed to die. And Kṛṣṇa also, from within dictated, "Parīkṣit, now agree to die." Why? If Parīkṣit Mahārāja was not in this position, that he was to die within seven days, this Bhāgavata would not have come. This is the purport. That was the purpose. Otherwise, he could counteract. He could save himself, personally or with the help of Kṛṣṇa.

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

Consequently Lord Kṛṣṇa gave the King a further chance for development in devotional service by introducing him to Śukadeva Gosvāmī, a stalwart devotee of the Lord with perfect knowledge in self-realization. And by hearing from a bona fide spiritual master, he was perfectly able to concentrate his chaste mind further upon Lord Kṛṣṇa, as a matter of course."

Prabhupāda: So superficially, Mahārāja Parīkṣit, king, the emperor of the world, he was cursed to death. A brāhmaṇa boy cursed him that "You will die within seven days." And as a result of this, he left his home, his kingdom, and here, next verse, it is said, ātma-jāyā. Jāyā means his one wife. He was young man. Suta, children; āgāra, āgāra means residence, house. Ātma-jāyā-sutāgāra. Paśu, animals. He was king. So he had many animals: horses, elephants, cows, bulls. These are household animals, domestic animals. And draviṇa. Draviṇa means wealth, riches. And bandhu, bandhuṣu, friendship. So our... These are our material assets: wife, children, nice house, nice bank balance, and some paśus, animals. Here of course, you keep only one animals, dog. "The best friend." But in India they keep many animals. Those who are rich, they keep elephants, horses, bulls, cows. Dogs are also there, but dogs are not so important there. Asses also. These are domestic...

And cats also. These are domestic animals. These animals, they like to live with human beings... They do not go to the forest. So superficially, Parīkṣit Mahārāja... Upadhārya matiṁ kṛṣṇe. For becoming Kṛṣṇa conscious... Matim. Mati means consciousness; kṛṣṇe, in Kṛṣṇa. Practically he was bereft of everything. Just try to understand. He was cursed to death, and because he was preparing for next life, so he had to leave everything. And so..., what people will think? "Oh by Kṛṣṇa consciousness, one has to lose all, everything? His kingdom, his everything." Therefore people are afraid to take to Kṛṣṇa consciousness. "Oh, we shall be lost of everything. Even up to life." This is the example of Parīkṣit Mahārāja. Parīkṣit Mahārāja... (reads purport) "To become a pure devotee of Lord Kṛṣṇa, two things are very much essential, namely having a chance of being born in the family of a devotee and having the blessings of a bona fide spiritual master." So Parīkṣit Mahārāja had both blessings.

Lecture on SB 2.9.2 -- Melbourne, April 4, 1972:

Therefore, if you become transcendental to your body, then your taste will be transcendental. If your taste is As the body is changing, ramamāṇa, you cannot enjoy. If you are in the transcendental position, you cannot enjoy like the woman in Hong Kong, finding out in the garbage. You see? So people are trying to give service to the humanity. What service they can take, give? I have got a taste for a certain thing. How you can change my taste? Ramamāṇa. I want to enjoy because I am under the grips of material nature. So I have got a certain type of taste. You cannot change it. If I say, "Don't drink," unless you are in Kṛṣṇa consciousness, it is impossible to give up this drinking. That has already been tested. The American government, they are trying. They are spending so much money to stop these intoxication habits of the young men. They cannot because they are ramamāṇa māyayā. They are pulled by the ear of the person: "You must drink this." Prakṛteḥ kriyamāṇāni (BG 3.27). Prakṛti, nature, material nature is pulling you: "You must drink." So unless one is free from the management of the prakṛti, prakṛteḥ kriyamāṇāni, it is impossible. So they are trying to give lesson that "Don't drink." "Vegetarians." There are so many societies. In Hong Kong I saw so many societies. Hong Kong or where I saw?

Lecture on SB 2.9.4-8 -- Tokyo, April 23, 1972:

That is yoga practice. So anila means life air, and the ātmā, the soul, is within the air. So by perfect yogic practice, with this air the yogi can transfer himself to any planet. That is yoga, not that showing some gymnastic without any rules and regulation, without following any principles. These are all bogus. Actual yoga practice is to control the air within this body. Then, by mechanical means, he can control, and at the perfection, the yogi can leave this body according to his will. That means unless he thinks that "I am now perfect; I can transfer to any planet," he does not leave the body. Therefore yogis... Still there are yogis who are seven hundred years old, three hundred years old, four hundred years. You see just like young man. Still in India you'll find such yogis. They can give complete history which happened two hundred years here. Simultaneously, history they can give. "This happened. This Englishman was here. He did..." like that.

So actually I am not this body. So if by some method I can see it, that is samādhi. We have got a limited number of breathing power. This is going on, breathing. So everyone has got... Just like you have got bank balance—one has got one thousand or hundred years, er, one hundred dollars or one thousand dollars—similarly, every living entity has got a number of breathings. That is...(break) But if you spend, if you spend, then one day it becomes one dollar. So the yoga practice is not to waste this breathing. The breathing is wasted when you eat voraciously, when you have sex life, when you are... These breathings are lost, wasted. So one has to control these things. Then breathing will be reserved. And plus, by samādhi, no breathing. That is the process of increasing life. Increasing life means you have got a certain amount of breathing facility. If you can save it without spending... Therefore you have to control your senses, the mind, your activities, your eating, your sleeping. Because these are breathing, when sleeping, (makes snoring sound) breathing, lost breathing. Sex, lost breathing. Eating voraciously, lost breathing. Therefore they have to control all these things. Then you can increase your duration of life. That is called prāṇāyāma. This is called prāṇāyāma. Prāṇa means life, this life, prāṇa. What is that?

Lecture on SB 2.9.11 -- Tokyo, April 27, 1972:

"I have never seen in my life." And still they are proud: "Oh, we are now advanced." What advanced? Simply plastic and paper. I see in Japan, all paper, simply papers. All big, big buildings packed up with papers. I was observing from the train all the big, big... What is the contents? Contents means paper. That's it. The house is made of paper. And Japan is considered to be very advanced, and industrialist. Simply outward dress. Actually nobody has got any wealth. The money is also paper. No pearl, no gold, no silver, nothing. But they are satisfied with papers. That's all. Paper house, paper money, paper book, paper everything. Plastic, paper.

Now intelligent person should be anxious that if Kṛṣṇa says, mad-dhāma gatvā punar janma na vidyate. Yad gatvā na nivartante tad dhāma: (BG 15.6) "If you go to this planet..." Why you are trying nonsensically to go to the moon planet? Suppose you have gone there? What is there? You see piles of dust. That is your explanation. Why don't you try here, rascals, and go, and become so nicely dressed with decoration, ornaments. And all young men. What is that? Sarve catur-bāhava unmiṣan-maṇi. Where is that?

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

They cannot go even to the moon planet, theorizing. How they can go? But this is fact. If you have got power, you go and see. But they cannot go a few miles, and they are proud that "We have known everything. We know everything." This is their foolishness. Our knowledge is so imperfect; still, we are proud of our knowledge: "Oh, I have known everything. I know everything. I am God. I am God." So, and foolish like that... Just like a foolish child, he is declaring himself, "I am God," and there are so many followers: "Oh, he is God, he is God." That's it. They do not know what is God. At least we know what is God in this sense, that our God, when... Actually He is God. Therefore, at the age of seven years, He lifted a big mountain on the finger. So we accept this God. When He was young man He married sixteen thousand wives. These are the unique instances. And why shall I accept a cheap God who cannot provide even one wife? We are not... Because he cannot provide it, he does not marry. So this kind of God we don't accept.

There must be symptoms of God, sarva-śaktimān, with all potency, aiśvaryasya, all riches, aiśvaryasya samagrasya vīryasya, with all strength. If He has all strength, is it very difficult for Him to raise a hill on the finger if He has got all strength? That is the definition of God, all-powerful. So why should I deny that "Ah, this is all story"? It is not story. It is fact. If He is all-powerful, what is the difficulty for Him to lift a mountain? If He is all-strong, then where is the difficulty to maintain sixteen thousand wives? Why sixteen thousand? If He maintains sixteen millions of wives, still, it is insufficient. Because if we say "All potency, all-powerful, all-good," then to maintain sixteen thousand wives with sixteen thousand palaces and all the palaces made of first-class marble and gold and jewels, and the furnitures are made of ivory... These are description. That is God. Why we shall accept a nonsense God simply having a big beard or some...? You see? No. We don't accept. We accept real God. What is the purport?